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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle proceeds to further exhortations to several duties, to be like-minded, and lowly-minded, which he presses from the example of Christ (ver. 1-11), to be diligent and serious in the Christian course (ver. 12, 13), and to adorn their Christian profession by several suitable graces, ver. 14-18. He then concludes with particular notice and commendation of two good ministers, Timothy and Epaphroditus, whom he designed to send to them, ver. 19-30.
Adam Clarke: Commentary on the Bible - 1831
The apostle beseeches them by various considerations, to live in unity and in the spirit of the Gospel, loving each other; and each to prefer his brother to himself, Phi 2:1-4. He exhorts them to be like-minded with Christ, who, though in the form of God, and equal with God, made himself of no reputation, and humbled himself to the death of the cross for the salvation of man; in consequence of which he was highly exalted, and had a name above every name; to whose authority every knee should bow, and whose glory every tongue should acknowledge, Phi 2:5-11. They are exhorted to work out their own salvation through his power who works in them, that they may be blameless, and that the apostle's labor may not be in vain, Phi 2:12-16. He expresses his readiness to offer his life for the Gospel, Phi 2:17, Phi 2:18. Intends to send Timothy to them, of whom he gives a very high character; yet hopes to see them himself shortly, Phi 2:19-24. In the meantime sends Epaphroditus, who had been near death, and whom he begs them to receive with especial tenderness, Phi 2:25-30.
Albert Barnes: Notes on the Bible - 1834
2:0: This chapter Phil. 2 is made up principally of exhortations to the performance of various Christian duties, and the exhibition of Christian virtues. The apostle first exhorts the Philippians, in the most tender manner, so to live as to give him joy, by evincing among themselves unity and concord. He entreats them to do nothing by strife and a desire of distinction, but to evince that humility which is manifested when we regard others as more worthy than we are; Phi 2:1-4. This exhortation he enforces in a most impressive manner by a reference to the example of Christ - an example of condescension and humiliation fitted to repress in us all the aspirings of ambition, and to make us ready to submit to the most humble offices to benefit others; Phi 2:5-11. He then exhorts them to work out their salvation with diligence, assuring them, for their encouragement, that God worked in them to will and to do of his good pleasure; Phi 2:12-13.
To this he adds an exhortation that they would avoid everything like complaining and disputing - that they would be blameless and harmless in their walk, showing the excellency of the religion which they loved to all around them, and exerting such an influence on others that Paul might feel that he had not labored in vain; Phi 2:14-16. To excite them to this, he assures them that he was ready himself to be sacrificed for their welfare, and should rejoice if by his laying down his life their happiness would be promoted. He asked the same thing in return from them; Phi 2:17-18. He then tells them, in expressing his interest in them, that he hoped soon to be able to send Timothy to them again - a man who felt a deep interest in their welfare, and whose going to them would be one of the highest proofs of the apostle's love; Phi 2:19-24. The same love for them, he says, he had now shown by sending to them Epaphroditus - a man to whom he was tenderly attached, and who had an earnest desire again to return to the church from which he had been sent. Paul sent him, therefore, again to Philippi, that he might be with them and comfort them, and he asked for him a kind reception and affectionate treatment, in view of the sufferings which he had experienced in the cause of the Redeemer; Phi 2:25-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Phi 2:1, Paul exhorts them to unity, and to all humbleness of mind, by the example of Christ's humility and exaltation; Phi 2:12, to a careful proceeding in the way of salvation, that they be as lights to the wicked world, Phi 2:16. and comforts to him their apostle, who is now ready to be offered up to God; Phi 2:19, He hopes to send Timothy to them, and Epaphroditus also.
John Gill
INTRODUCTION TO PHILIPPIANS 2
This chapter contains several exhortations to unity, love, and concord, to humility, and lowliness of mind, and to a becoming life and conversation; and concludes with commendations of two eminent ministers of Christ, Timothy and Epaphroditus. The arguments engaging to harmony and mutual affection, are taken from the consolation that is in Christ, the comfort there is in love, the fellowship of the Spirit, and the bowels and mercies which become saints, Phil 2:1, as also from the joy this would fill the apostle with; and the things exhorted to are expressed by likeness of mind, sameness of love, and unity of soul, Phil 2:2, and the manner directed to for the preservation of such a spirit, is to do nothing in a contentious and vainglorious way, but in an humble and lowly manner, having a better opinion of others than themselves; and observing their superior gifts and graces, and so submit things unto them, Phil 2:3, and which humble deportment is further urged, from the instance and example of our Lord Jesus Christ, Phil 2:5, which is illustrated by the dignity of his person, the glorious divine form in which he was, and his indisputable equality with his Father, Phil 2:6, and yet such was his great condescension, that he became man, appeared in the form of a servant, and was humbled to the lowest degree, even to die the death of the cross, Phil 2:7, nevertheless God exalted him as man, and gave him superior honour to all creatures; and will oblige all to be subject to him, and acknowledge his dominion over them, to the glory of his divine Father, Phil 2:9, hereby suggesting, that in like manner, though not to the same degree, such who are humble and lowly minded shall be exalted by the Lord; and then with the greatest affection to the Philippians, and with high commendations of them, the apostle renews his exhortation to do all the duties of religion with humility and modesty; knowing that all the grace and strength in which they performed them was owing to the internal operation of divine power in them, Phil 2:12, and therefore should be done without murmuring against God, or disputings among themselves, Phil 2:14, and next he proceeds to exhort to an unblemished and inoffensive life and conversation, as the end and issue of a modest and humble behaviour; and this he enforces on them, from the consideration of their relation to God, being his children, which would appear hereby; and from the wickedness and perverseness of the people they lived among; and therefore should be careful, lest they be ensnared by them, to the dishonour of God, and the grief of themselves; and from their character as lights in the world, whose business it was to hold forth the word of life; and also from this consideration, that it would be the joy of the apostle in the day of Christ, that his labours among them had not been fruitless, Phil 2:15, yea, such was his love to them, that if even he was to die on their account, it would be matter of joy and gladness to him; and he desires they would express the same joy with him, Phil 2:17, and though he could not be with them in person, he hoped in a little time to send Timothy, for this end, that he might know how things stood with them; which if well, would be a comfort to him, Phil 2:19, the reasons why he picked Timothy as a messenger to them were, because there were none like him, for the sincere regard he had for their spiritual good, Phil 2:20, and which is illustrated by the contrary disposition and conduct of others, who sought themselves, and not Jesus Christ, his honour and interest, Phil 2:21, and besides, they themselves were witnesses of his filial affection to the apostle, and of his faithful service with him in the Gospel, Phil 2:22, and then he repeats his hopes of sending him quickly, as soon as ever he knew how it would go with him, whether he should be released or suffer, Phil 2:23, the former of which he had some confidence of, and that he should be able to see them himself in a little time, Phil 2:24, however, in the mean while he thought it proper to send Epaphroditus to them, whom he commends as a brother of his, a co-worker, a fellow soldier, a messenger of theirs, and a minister to his wants, Phil 2:25, the reasons of sending him were, because he longed to see them, and because he was uneasy that they had heard of his sickness; which was not only true that he had been sick, but his sickness was very dangerous, and threatened with death; however, through the mercy of God to him, he was recovered; and which was a mercy also to the apostle, who otherwise would have had an additional sorrow; wherefore another reason of sending him was, that upon the sight of him they might be filled with joy, and the apostle himself have less sorrow, Phil 2:26, and then he exhorts them, that when he was returned to them, they would gladly receive him, and highly esteem of him; and the rather, since the dangerous illness he was attended with was brought upon him through his labours in the service of Christ, and also of the apostle, which he performed in their stead, even to the neglect of his health and life, Phil 2:29.
2:12:1: Արդ՝ եթէ մխիթարութիւն ինչ իցէ ՚ի Քրիստոս, եթէ սփոփութիւն սիրոյ, եթէ հաղորդութիւն Հոգւոյ, եթէ գթութիւն եւ ողորմութիւն[4425]. [4425] Ոմանք. Գթութիւն եւ ողորմութիւնք։
1 Արդ, եթէ կայ մխիթարութիւն Քրիստոսով, եթէ կայ սիրոյ սփոփանք, եթէ կայ Հոգու հաղորդութիւն, եթէ կայ գթութիւն եւ ողորմութիւն, ուրեմն՝
2 Արդ՝ եթէ Քրիստոսով մխիթարութիւն մը կայ, եթէ սիրոյ սփոփանք մը, եթէ Հոգիի հաղորդութիւն մը, եթէ գթութիւն ու ողորմութիւն մը,
Արդ եթէ մխիթարութիւն ինչ իցէ ի Քրիստոս, եթէ սփոփութիւն սիրոյ, եթէ հաղորդութիւն Հոգւոյ, եթէ գթութիւն եւ ողորմութիւն:

2:1: Արդ՝ եթէ մխիթարութիւն ինչ իցէ ՚ի Քրիստոս, եթէ սփոփութիւն սիրոյ, եթէ հաղորդութիւն Հոգւոյ, եթէ գթութիւն եւ ողորմութիւն[4425].
[4425] Ոմանք. Գթութիւն եւ ողորմութիւնք։
1 Արդ, եթէ կայ մխիթարութիւն Քրիստոսով, եթէ կայ սիրոյ սփոփանք, եթէ կայ Հոգու հաղորդութիւն, եթէ կայ գթութիւն եւ ողորմութիւն, ուրեմն՝
2 Արդ՝ եթէ Քրիստոսով մխիթարութիւն մը կայ, եթէ սիրոյ սփոփանք մը, եթէ Հոգիի հաղորդութիւն մը, եթէ գթութիւն ու ողորմութիւն մը,
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2:11: Итак, если [есть] какое утешение во Христе, если [есть] какая отрада любви, если [есть] какое общение духа, если [есть] какое милосердие и сострадательность,
2:1  εἴ τις οὗν παράκλησις ἐν χριστῶ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί,
2:1. Εἴ (If) τις (a-one) οὖν (accordingly) παράκλησις (a-calling-beside) ἐν (in) Χριστῷ, (unto-Anointed,"εἴ (if) τι (a-one) παραμύθιον (a-relating-beside-of) ἀγάπης, (of-an-excessing-off,"εἴ (if) τις (a-one) κοινωνία (an-en-commoning-unto) πνεύματος, (of-a-currenting-to,"εἴ (if) τις (a-one) σπλάγχνα (bowels) καὶ (and) οἰκτιρμοί, (sympathyings-of,"
2:1. si qua ergo consolatio in Christo si quod solacium caritatis si qua societas spiritus si quid viscera et miserationesIf there be therefore any consolation in Christ, if any comfort of charity, if any society of the spirit, if any bowels of commiseration:
1. If there is therefore any comfort in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions,
2:1. Therefore, if there is any consolation in Christ, any solace of charity, any fellowship of the Spirit, any feelings of commiseration:
2:1. If [there be] therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,
If [there be] therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies:

1: Итак, если [есть] какое утешение во Христе, если [есть] какая отрада любви, если [есть] какое общение духа, если [есть] какое милосердие и сострадательность,
2:1  εἴ τις οὗν παράκλησις ἐν χριστῶ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί,
2:1. si qua ergo consolatio in Christo si quod solacium caritatis si qua societas spiritus si quid viscera et miserationes
If there be therefore any consolation in Christ, if any comfort of charity, if any society of the spirit, if any bowels of commiseration:
2:1. Therefore, if there is any consolation in Christ, any solace of charity, any fellowship of the Spirit, any feelings of commiseration:
2:1. If [there be] therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-18: Апостол в конце предыдущей главы сказал о том, каковы должны быть филиппийцы, а теперь указывает средства, при помощи которых они могут осуществить желание Апостола. Именно им нужно иметь для этого единомыслие, которое в свою очередь обуславливается необходимо смирением. В разъяснение того, что Апостол понимает под смирением, он указывает на Господа Иисуса Христа, Которой проявил высшую степень смирения в Своем уничижении на благо человечества. Указав затем, что за Свое смирение Господь Иисус Христос был возвышен Богом, Апостол приглашает филиппийцев действовать с особой осмотрительностыо в деле достижения своего спасения и не впадать в сомнения. Отдел заканчивается сердечной похвалой той твердости, какую проявляют в сохранении Евангелия читатели послания.:1-2: У филиппийцев имеются уже различные добродетели. Утешение во Христе - правильнее: "увещание, братское взаимное увещание - такое, какому учил Христос" (paraklhsiV en Сristw). - Отрада любви - точнее: утешение, исходящее из чувства любви. - Общение духа - ср. I:27. - Милосердие - т. е. доброе сердце (splagcna). - Сострадательность, - т. е. отдельные обнаружения любви (oiktirmoi - ср. Рим XII:1). - Если такие добродетели есть у читателей, - а они есть на самом деле (такую мысль здесь необходимо вставить), - то это радует Апостола. Но радость его будет полной только в том случае, когда читатели будут иметь полное единомыслие между собой, и притом не только в отношении веры (одни мысли), но и в отношении к любви (ту же любовь). - Единодушны и единомысленны - усиленное обозначение внутреннего единения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Brotherly Love Recommended; Glory and Condescension of Christ.A. D. 62.
1 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, 2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. 3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. 4 Look not every man on his own things, but every man also on the things of others. 5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9 Wherefore God also hath highly exalted him, and given him a name which is above every name: 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

The apostle proceeds in this chapter where he left off in the last, with further exhortations to Christian duties. He presses them largely to like-mindedness and lowly-mindedness, in conformity to the example of the Lord Jesus, the great pattern of humility and love. Here we may observe,

I. The great gospel precept passed upon us; that is, to love one another. This is the law of Christ's kingdom, the lesson of his school, the livery of his family. This he represents (v. 2) by being like-minded, having the same love, being of one accord, of one mind. We are of a like mind when we have the same love. Christians should be one in affection, whether they can be one in apprehension or no. This is always in their power, and always their duty, and is the likeliest way to bring them nearer in judgment. Having the same love. Observe, The same love that we are required to express to others, others are bound to express to us. Christian love ought to be mutual love. Love, and you shall be loved. Being of one accord, and of one mind; not crossing and thwarting, or driving on separate interests, but unanimously agreeing in the great things of God and keeping the unity of the Spirit in other differences. Here observe,

1. The pathetic pressing of the duty. He is very importunate with them, knowing what an evidence it is of our sincerity, and what a means of the preservation and edification of the body of Christ. The inducements to brotherly love are these:-- (1.) "If there is any consolation in Christ. Have you experienced consolation in Christ? Evidence that experience by loving one another." The sweetness we have found in the doctrine of Christ should sweeten our spirits. Do we expect consolation in Christ? If we would not be disappointed, we must love one another. If we have not consolation in Christ, where else can we expect it? Those who have an interest in Christ have consolation in him, strong and everlasting consolation (Heb. vi. 18; 2 Thess. ii. 16), and therefore ought to love one another. (2.) "Comfort of love. If there is any comfort in Christian love, in God's love to you, in your love to God, or in your brethren's love to us, in consideration of all this, be you like-minded. If you have ever found that comfort, if you would find it, if you indeed believe that the grace of love is a comfortable grace, abound in it." (3.) "Fellowship of the Spirit. If there is such a thing as communion with God and Christ by the Spirit, such a thing as the communion of saints, by virtue of their being animated and actuated by one and the same Spirit, be you like-minded; for Christian love and like-mindedness will preserve to us our communion with God and with one another." (4.) "Any bowels and mercies, in God and Christ, towards you. If you expect the benefit of God's compassions to yourselves, be you compassionate one to another. If there is such a thing as mercy to be found among the followers of Christ, if all who are sanctified have a disposition to holy pity, make it appear this way." How cogent are these arguments! One would think them enough to tame the most fierce, and mollify the hardest, heart. (5.) Another argument he insinuates is the comfort it would be to him: Fulfil you my joy. It is the joy of ministers to see people like-minded and living in love. He had been instrumental in bringing them to the grace of Christ and the love of God. "Now," says he, "if you have found any benefit by your participation of the gospel of Christ, if you have any comfort in it, or advantage by it, fulfil the joy of your poor minister, who preached the gospel to you."

2. He proposes some means to promote it. (1.) Do nothing through strife and vain glory, v. 3. There is no greater enemy to Christian love than pride and passion. If we do things in contradiction to our brethren, this is doing them through strife; if we do them through ostentation of ourselves, this is doing them through vain-glory: both are destructive of Christian love and kindle unchristian heats. Christ came to slay all enmities; therefore let there not be among Christians a spirit of opposition. Christ came to humble us, and therefore let there not be among us a spirit of pride. (2.) We must esteem others in lowliness of mind better than ourselves, be severe upon our own faults and charitable in our judgments of others, be quick in observing our own defects and infirmities, but ready to overlook and make favourable allowances for the defects of others. We must esteem the good which is in others above that which is in ourselves; for we best know our own unworthiness and imperfections. (3.) We must interest ourselves in the concerns of others, not in a way of curiosity and censoriousness, or as busy-bodies in other men's matters, but in Christian love and sympathy: Look not every man on his own things, but every man also on the things of others, v. 4. A selfish spirit is destructive of Christian love. We must be concerned not only for our own credit, and ease, and safety, but for those of others also; and rejoice in the prosperity of others as truly as in our own. We must love our neighbour as ourselves, and make his case our own.

II. Here is a gospel pattern proposed to our imitation, and that is the example of our Lord Jesus Christ: Let this mind be in you which was also in Christ Jesus, v. 5. Observe, Christians must be of Christ's mind. We must bear a resemblance to his life, if we would have the benefit of his death. If we have not the Spirit of Christ, we are none of his, Rom. viii. 9. Now what was the mind of Christ? He was eminently humble, and this is what we are peculiarly to learn of him. Learn of me, for I am meek and lowly in heart, Matt. xi. 29. If we were lowly-minded, we should be like-minded; and, if we were like Christ, we should be lowly-minded. We must walk in the same spirit and in the same steps with the Lord Jesus, who humbled himself to sufferings and death for us; not only to satisfy God's justice, and pay the price of our redemption, but to set us an example, and that we might follow his steps. Now here we have the two natures and the two states of our Lord Jesus. It is observable that the apostle, having occasion to mention the Lord Jesus, and the mind which was in him, takes the hint to enlarge upon his person, and to give a particular description of him. It is a pleasing subject, and a gospel minister needs not think himself out of the way when he is upon it; any fit occasion should be readily taken.

1. Here are the two natures of Christ: his divine nature and his human nature. (1.) Here is his divine nature: Who being in the form of God (v. 6), partaking of the divine nature, as the eternal and only begotten Son of God. This agrees with John i. 1, In the beginning was the Word, and the Word was with God: it is of the same import with being the image of the invisible God (Col. i. 15), and the brightness of his glory, and express image of his person, Heb. i. 3. He thought it no robbery to be equal with God; did not think himself guilty of any invasion of what did not belong to him, or assuming another's right. He said, I and my Father are one, John x. 30. It is the highest degree of robbery for any mere man or mere creature to pretend to be equal with God, or profess himself one with the Father. This is for a man to rob God, not in tithes and offerings, but of the rights of his Godhead, Mal. iii. 8. Some understand being in the form of God--en morphe Theou hyparchon, of his appearance in a divine majestic glory to the patriarchs, and the Jews, under the Old Testament, which was often called the glory, and the Shechinah. The word is used in such a sense by the LXX. and in the New Testament. He appeared to the two disciples, en hetera morphe--In another form, Mark xvi. 12. Metemorphothe--he was transfigured before them, Matt. xvii. 2. And he thought it no robbery to be equal with God; he did not greedily catch at, nor covet and affect to appear in that glory; he laid aside the majesty of his former appearance while he was here on earth, which is supposed to be the sense of the peculiar expression, ouk harpagmon hegesato. Vid. Bishop Bull's Def. cap. 2 sect. 4 et alibi, and Whitby in loc. (2.) His human nature: He was made in the likeness of men, and found in fashion as a man. He was really and truly man, took part of our flesh and blood, appeared in the nature and habit of man. And he voluntarily assumed human nature; it was his own act, and by his own consent. We cannot say that our participation of the human nature is so. Herein he emptied himself, divested himself of the honours and glories of the upper world, and of his former appearance, to clothe himself with the rags of human nature. He was in all things like to us, Heb. ii. 17.

2. Here are his two estates, of humiliation and exaltation. (1.) His estate of humiliation. He not only took upon him the likeness and fashion of a man, but the form of a servant, that is, a man of mean estate. He was not only God's servant whom he had chosen, but he came to minister to men, and was among them as one who serveth in a mean and servile state. One would think that the Lord Jesus, if he would be a man, should have been a prince, and appeared in splendour. But quite the contrary: He took upon him the form of a servant. He was brought up meanly, probably working with his supposed father at his trade. His whole life was a life of humiliation, meanness, poverty, and disgrace; he had nowhere to lay his head, lived upon alms, was a man of sorrows and acquainted with grief, did not appear with external pomp, or any marks of distinction from other men. This was the humiliation of his life. But the lowest step of his humiliation was his dying the death of the cross. He became obedient to death, even the death of the cross. He not only suffered, but was actually and voluntarily obedient; he obeyed the law which he brought himself under as Mediator, and by which he was obliged to die. I have power to lay down my life, and I have power to take it again: this commandment have I received of my Father, John x. 18. And he was made under the law, Gal. iv. 4. There is an emphasis laid upon the manner of his dying, which had in it all the circumstances possible which are humbling: Even the death of the cross, a cursed, painful, and shameful death,--a death accursed by the law (Cursed is he that hangeth on a tree)--full of pain, the body nailed through the nervous parts (the hands and feet) and hanging with all its weight upon the cross,--and the death of a malefactor and a slave, not of a free-man,--exposed as a public spectacle. Such was the condescension of the blessed Jesus. (2.) His exaltation: Wherefore God also hath highly exalted him. His exaltation was the reward of his humiliation. Because he humbled himself, God exalted him; and he highly exalted him, hyperypsose, raised him to an exceeding height. He exalted his whole person, the human nature as well as the divine; for he is spoken of as being in the form of God as well as in the fashion of man. As it respects the divine nature, it could only be the recognizing of his rights, or the display and appearance of the glory he had with the Father before the world was (John xvii. 5), not any new acquisition of glory; and so the Father himself is said to be exalted. But the proper exaltation was of his human nature, which alone seems to be capable of it, though in conjunction with the divine. His exaltation here is made to consist in honour and power. In honour; so he had a name above every name, a title of dignity above all the creatures, men and angels. And in power: Every knee must bow to him. The whole creation must be in subjection to him: things in heaven, and things in earth, and things under the earth, the inhabitants of heaven and earth, the living and the dead. At the name of Jesus; not at the sound of the word, but the authority of Jesus; all should pay a solemn homage. And that every tongue should confess that Jesus Christ is Lord--every nation and language should publicly own the universal empire of the exalted Redeemer, and that all power in heaven and earth is given to him, Matt. xxviii. 18. Observe the vast extent of the kingdom of Christ; it reaches to heaven and earth, and to all the creatures in each, to angels as well as men, and to the dead as well as the living.--To the glory of God the Father. Observe, It is to the glory of God the Father to confess that Jesus Christ is Lord; for it is his will that all men should honour the Son as they honour the Father, John v. 23. Whatever respect is paid to Christ redounds to the honour of the Father. He who receiveth me receiveth him who sent me, Matt. x. 40.
Adam Clarke: Commentary on the Bible - 1831
2:1: If there be therefore any consolation - The ει, if, does not express any doubt here, but on the contrary is to be considered as a strong affirmation; as there is consolation in Christ, as there is comfort of love, etc.
The word παρακλησις, translated here consolation, is in other places rendered exhortation, and is by several critics understood so here; as if he had said: If exhorting you in the name of Christ have any influence with you, etc. It is extremely difficult to give the force of these expressions; they contain a torrent of most affecting eloquence, the apostle pouring out his whole heart to a people whom with all his heart he loved, and who were worthy of the love even of an apostle.
If any comfort of love - If the followers of Christ, by giving proofs of their ardent love to each other in cases of distress, alleviate the sufferings of the persecuted;
If any fellowship of the Spirit - If there be an intimate relation established among all Christians, by their being made mutual partakers of the holy Ghost;
If any bowels and mercies - If you, as persons whom I have brought to God at the hazard of my life, feel sympathetic tenderness for me now, in a farther state of suffering;
Albert Barnes: Notes on the Bible - 1834
2:1: If there be therefore any consolation in Christ - This, with what is said in the remainder of the verse, is designed as a motive for what he exhorts them to in Phi 2:2 - that they would be of the same mind, and would thus fulfill his joy. To urge them to this, he appeals to the tender considerations which religion furnished - and begins by a reference to the consolation which there was in Christ. The meaning here may be this: "I am now persecuted and afflicted. In my trials it will give me the highest joy to learn that you act as becomes Christians. You also are persecuted and afflicted Phi 1:28-30; and, in these circumstances, I entreat that the highest consolation may be sought; and by all that is tender and sacred in the Christian religion, I conjure you, so to live as not to dishonor the gospel. So live as to bring down the highest consolation which can be obtained - the consolation which Christ alone can impart We are not to suppose that Paul doubted whether there was any consolation in Christ but the form of expression here is one that is designed to urge upon them the duty of seeking the highest possible. The consolation in Christ is that which Christ furnishes or imparts. Paul regarded him as the source of all comfort, and earnestly prays that they might so live that he and they might avail themselves in the fullest sense of that unspeakable enjoyment. The idea is, that Christians ought at all times, and especially in affliction, so to act as to secure the highest possible happiness which their Saviour can impart to them. Such an object is worth their highest effort; and if God sees it needful, in order to that, that they should endure much affliction, still it is gain. Religious consolation is always worth all which it costs to secure it.
If any comfort of love - If there be any comfort in the exercise of tender affection. That there is, no one can doubt. Our happiness is almost all centered in love. It is when we love a parent, a wife, a child, a sister, a neighbor, that we have the highest earthly enjoyment. It is in the love of God, of Christ, of Christians, of the souls of people, that the redeemed find their highest happiness. Hatred is a passion full of misery; love an emotion full of joy. By this consideration, Paul appeals to them, and the motive here is drawn from all the joy which mutual love and sympathy are fitted to produce in the soul Paul would have that love exercised in the highest degree, and would have them enjoy all the happiness which its mutual exercise could furnish.
If any fellowship of the Spirit - The word "fellowship - κοινωνία koinō nia - means that which is common to two or more; that of which they partake together; Eph 3:9 note; Phi 1:5 note. The idea here is, that among Christians there was a participation in the influences of the Holy Spirit; that they shared in some degree the feelings, views, and joys of the Sacred Spirit Himself; and that this was a privilege of the highest order. By this fact, Paul now exhorts them to unity, love, and zeal - so to live that they might partake in the highest degree of the consolations of this Spirit.
If any bowels and mercies - If there is any affectionate bond by which you are united to me, and any regard for my sorrows, and any desire to fill up my joys, so live as to impart to me, your spiritual father and friend, the consolation which I seek.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: any consolation: Phi 3:3; Luk 2:10, Luk 2:11, Luk 2:25; Joh 14:18, Joh 14:27, Joh 15:11, Joh 16:22-24, Joh 17:13; Rom 5:1, Rom 5:2; Rom 15:12, Rom 15:13; Co1 15:31; Co2 1:5, Co2 1:6, Co2 2:14; Th2 2:16, Th2 2:17; Heb 6:18; Pe1 1:6-8
if any comfort: Psa 133:1; Joh 15:10-12; Act 2:46, Act 4:32; Gal 5:22; Eph 4:30-32; Col 2:2; Jo1 4:7, Jo1 4:8, Jo1 4:12, Jo1 4:16
if any fellowship: Rom 5:5, Rom 8:9-16, Rom 8:26; Co1 3:16, Co1 6:19, Co1 6:20, Co1 12:13; Co2 13:14; Gal 4:6; Eph 1:13, Eph 1:14, Eph 2:18-22, Eph 4:4; Pe1 1:2, Pe1 1:22, Pe1 1:23; Jo1 3:24
if any bowels: Phi 1:8; Col 3:12
Geneva 1599
2:1 If (1) [there be] therefore any consolation in (a) Christ, if any comfort of love, if any fellowship of the Spirit, if any (b) bowels and mercies,
(1) A most earnest request to remove all those things, by which that great and special consent and agreement is commonly broken, that is, contention and pride, by which it comes to pass that they separate themselves from one another.
(a) Any Christian comfort.
(b) If any seeking of inward love.
John Gill
2:1 If there be therefore any consolation in Christ,.... Or "exhortation", as the word is sometimes rendered; that is, either if there is any exhortation of Christ to love and unity, as there is in Jn 13:34, and this is of any weight and value; or if an exhortation hereunto made in the name of Christ, by any of his ministers, messengers, and ambassadors, will be regarded, as it ought to be, then fulfil ye my joy, &c. Phil 2:2, but as the word is frequently translated "consolation", as it is here in the Vulgate Latin, Syriac, and Arabic versions; the sense may be either, if there is any comfort to be given to them that are in Christ Jesus, as every converted man is, and as the apostle was, and especially to them that are afflicted and persecuted for the sake of Christ, are prisoners in him, and on his account, which was the apostle's case, then he desired they would attend to his following request: or if there was any consolation for them, and they had had any comfort in and from Christ; as all true, solid, strong, and everlasting consolation is only in Christ, and is founded on the greatness of his person, as God our Saviour, on the fulness of his grace, the efficacy of his blood, the perfection of his righteousness and sacrifice, and on the great salvation he is the author of: agreeably the Syriac version renders it, "if therefore ye have any consolation in Christ"; and the Arabic version, "if therefore ye enjoy any consolation from the grace of Christ"; which is displayed in the Gospel, as undoubtedly they did; and since then all this comfort was enjoyed by them, through the Gospel the apostle preached to them, the argument from hence must be strong upon them, to attend to what he desired of them:
if any comfort of love; in it, or from it; as from the love of God the Father, which is everlasting and unchangeable, and must be comforting, when shed abroad in the heart by the Spirit; and from the love of the Son, which is the same, and equally immovable and lasting, and which passeth knowledge; and from the love of the Spirit, in applying the grace of the Father, and of the Son, whereby he becomes a glorifier of them, and a comforter of his people; and from the love of the saints to one another, which renders their communion with each other comfortable, pleasant, and delightful: or the apostle's sense is, if they had so much love for him, as to wish and desire he might be comforted in his present situation, and that they would be willing to make use of any methods to comfort him, then he desires this; and this is all he desires, mutual love, peace, harmony, and agreement among themselves:
if any fellowship of the spirit: of the spirit of one saint with another; if there is such a thing as an union of spirits, an oneness of souls, a tasting of each other's spirits, and a communion with one another, then care should be taken to keep this unity of the Spirit, in the bond of peace, Eph 4:3, or if there is any fellowship of the Holy Spirit of God, any communion with him, any such thing as a witnessing of him to, and with our spirits, or as fellowship with the Father and the Son by him, and saints are baptized into one body by one Spirit, and have been made to drink of the same Spirit, 1Cor 12:13, then it becomes them to be of one mind, and to stand fast in one Spirit, Phil 1:27,
if any bowels and mercies; as there are in God, and in the Lord Jesus Christ, moving towards the saints; or such as become Christians, who, as the elect of God, holy and beloved, ought to put on bowels of mercies to one another; express the most hearty, inward, tender, and compassionate concern for each other's welfare, temporal and spiritual. Thus the apostle premises the most moving and pathetic arguments, leading on to the exhortations and advice, to love, harmony, and unity, given in Phil 2:2.
John Wesley
2:1 If there be therefore any consolation - In the grace of Christ. If any comfort - In the love of God. If any fellowship of the Holy Ghost; if any bowels of mercies - Resulting therefrom; any tender affection towards each other.
Robert Jamieson, A. R. Fausset and David Brown
2:1 CONTINUED EXHORTATION: TO UNITY: TO HUMILITY AFTER CHRIST'S EXAMPLE, WHOSE GLORY FOLLOWED HIS HUMILIATION: TO EARNESTNESS IN SEEKING PERFECTION, THAT THEY MAY BE HIS JOY IN THE DAY OF CHRIST: HIS JOYFUL READINESS TO BE OFFERED NOW BY DEATH, SO AS TO PROMOTE THEIR FAITH. HIS INTENTION TO SEND TIMOTHY: HIS SENDING EPAPHRODITUS MEANTIME. (Phi. 2:1-30)
The "therefore" implies that he is here expanding on the exhortation (Phil 1:27), "In one Spirit, with one mind (soul)." He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them (Phil 2:2). "That ye be like-minded, having the same love, of one accord, of one mind"; (1) "If there be (with you) any consolation in Christ," that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [CHRYSOSTOM and ESTIUS]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit" (2Cor 13:14). As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (1Cor 12:4, 1Cor 12:13) [GROTIUS]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated, Phil 2:3-4.
2:22:2: լցէ՛ք զխնդութիւնս իմ. զնո՛յն խորհիջիք, զնո՛յն սէր յանձին ունիջիք, համաշո՛ւնչք, միախորհո՛ւրդք[4426]. [4426] Ոմանք. Զխնդութիւն իմ... զնոյն սէր յանձին ունիցիք, համաշունչք իցէք։ Ոսկան. Զի զնոյն խորհիջիք։
2 կատարեա՛լ դարձրէք իմ ուրախութիւնը. նո՛յն բանը խորհեցէք, նո՛յն սէրն ունեցէք ձեր մէջ, եղէ՛ք միաշունչ, միախորհուրդ:
2 Իմ ուրախութիւնս դո՛ւք լեցուցէք, նոյն խորհուրդը ունեցէ՛ք, միեւնոյն սէրը ձեր մէջ ունենալով, մէ՛կ շունչ, մէ՛կ մտածում։
լցէք զխնդութիւնս իմ, զնոյն խորհիջիք, զնոյն սէր յանձին ունիջիք, համաշունչք, միախորհուրդք:

2:2: լցէ՛ք զխնդութիւնս իմ. զնո՛յն խորհիջիք, զնո՛յն սէր յանձին ունիջիք, համաշո՛ւնչք, միախորհո՛ւրդք[4426].
[4426] Ոմանք. Զխնդութիւն իմ... զնոյն սէր յանձին ունիցիք, համաշունչք իցէք։ Ոսկան. Զի զնոյն խորհիջիք։
2 կատարեա՛լ դարձրէք իմ ուրախութիւնը. նո՛յն բանը խորհեցէք, նո՛յն սէրն ունեցէք ձեր մէջ, եղէ՛ք միաշունչ, միախորհուրդ:
2 Իմ ուրախութիւնս դո՛ւք լեցուցէք, նոյն խորհուրդը ունեցէ՛ք, միեւնոյն սէրը ձեր մէջ ունենալով, մէ՛կ շունչ, մէ՛կ մտածում։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: то дополните мою радость: имейте одни мысли, имейте ту же любовь, будьте единодушны и единомысленны;
2:2  πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἓν φρονοῦντες,
2:2. πληρώσατέ (ye-should-have-en-filled) μου (of-me) τὴν (to-the-one) χαρὰν (to-a-joy,"ἵνα (so) τὸ (to-the-one) αὐτὸ (to-it) φρονῆτε, (ye-might-center-unto,"τὴν (to-the-one) αὐτὴν (to-it) ἀγάπην (to-an-excessing-off) ἔχοντες , ( holding ," σύνψυχοι , ( breathed-together ,"τὸ (to-the-one) ἓν (to-one) φρονοῦντες , ( centering-unto ,"
2:2. implete gaudium meum ut idem sapiatis eandem caritatem habentes unianimes id ipsum sentientesFulfil ye my joy, that you be of one mind, having the same charity, being of one accord, agreeing in sentiment.
2. fulfill ye my joy, that ye be of the same mind, having the same love, being of one accord, of one mind;
2:2. complete my joy by having the same understanding, holding to the same charity, being of one mind, with the same sentiment.
2:2. Fulfil ye my joy, that ye be likeminded, having the same love, [being] of one accord, of one mind.
Fulfil ye my joy, that ye be likeminded, having the same love, [being] of one accord, of one mind:

2: то дополните мою радость: имейте одни мысли, имейте ту же любовь, будьте единодушны и единомысленны;
2:2  πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἓν φρονοῦντες,
2:2. implete gaudium meum ut idem sapiatis eandem caritatem habentes unianimes id ipsum sentientes
Fulfil ye my joy, that you be of one mind, having the same charity, being of one accord, agreeing in sentiment.
2:2. complete my joy by having the same understanding, holding to the same charity, being of one mind, with the same sentiment.
2:2. Fulfil ye my joy, that ye be likeminded, having the same love, [being] of one accord, of one mind.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:2: Fulfil ye my joy - Ye ought to complete my joy, who have suffered so much to bring you into the possession of these blessings, by being like-minded with myself, having the same love to God, his cause, and me, as I have to him, his cause, and you.
Being of one accord - Being perfectly agreed in labouring to promote the honor of your Master; and of one mind, being constantly intent upon this great subject; keeping your eye fixed upon it in all you say, do, or intend.
Albert Barnes: Notes on the Bible - 1834
2:2: Fulfil ye my joy - Fill up my joy so that nothing shall be wanting to complete it. This, he says, would be done by their union, zeal, and humility; compare Joh 3:29.
That ye be like-minded - Greek That ye think the same thing; see the notes at Co2 13:11. Perfect unity of sentiment, opinion, and plan would be desirable if it could be attained. It may be, so far as to pRev_ent discord, schism, contention and strife in the church, and so that Christians may be harmonious in promoting the same great work - the salvation of souls.
Having the same love - Love to the same objects, and the same love one for another. Though their opinions might differ on some points, yet they might be united in love; see the notes at Co1 1:10.
Being of one accord - σύμψυχοι sumpsuchoi - of one soul; having your souls joined together. The word used here does not occur elsewhere in the New Testament. It means a union of soul; or an acting together as if but one soul actuated them.
Of one mind - Greek "Thinking the same thing." The apostle here uses a great variety of expressions to denote the same thing. The object which he aimed at was union of heart, of feeling, of plan, of purpose. He wished them to avoid all divisions and strifes; and to show the power of religion by being united in the common cause. Probably there is no single thing so much insisted on in the New Testament as the importance of harmony among Christians. Now, there is almost nothing so little known; but if it pRev_ailed, the world would soon be converted to God; compare the notes at Joh 17:21 - or see the text itself without the notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: Fulfil: Phi 2:16, Phi 1:4, Phi 1:26, Phi 1:27; Joh 3:29; Co2 2:3, Co2 7:7; Col 2:5; Th1 2:19, Th1 2:20, Th1 3:6-10; Th2 2:13; Ti2 1:4; Plm 1:20; Jo1 1:3, Jo1 1:4; Jo2 1:4; Jo3 1:4
that: Phi 1:27, like minded, Phi 2:20, Phi 3:15, Phi 3:16, Phi 4:2; Rom 12:16, Rom 15:5, Rom 15:6; Co1 1:10; Co2 13:11; Pe1 3:8, Pe1 3:9
one accord: Act 1:14, Act 2:1, Act 2:46, Act 5:12
Geneva 1599
2:2 Fulfil ye my joy, that ye be likeminded, having the (c) same love, [being] of one accord, of one mind.
(c) Equal love.
John Gill
2:2 Fulfil ye my joy,.... The Arabic version adds, "by these things"; meaning not his joy in the Lord Jesus Christ, which arose from views of interest his person, blood, and righteousness; which was had by believing in him, by enjoying communion with him, and living in hope of the glory of God; this in a fruit of the Spirit, Gal 5:22, and is called joy in the Holy Ghost; who, as he was the author, must be the finisher of it, and not the Philippians; much less does he mean that fulness of joy in the presence, and at the right hand of God in heaven, which he expected to have; but that which arose from the state, conduct, and mutual respect of the saints to each other; he had much joy in them, on account of the good work being begun, and carrying on in their souls; and because of their steadfastness in the faith, notwithstanding the persecutions they met with; and on account of their continued love to him, and the late fresh instance of it they had given, in sending their minister with a present to him, and who had given him a particular account of their affairs; but his joy was not yet full, there were some things which damped it; as the unbecoming walk and conversation of some, of whom he spoke with grief of heart, and tears in his eyes; and the inclination of others to listen to the false teachers, those of the concision, or circumcision; and the murmurings, disputings, and divisions of others among them, that were contentious and quarrelsome; wherefore to crown his joy, and fill it brimful, he signifies that their unity in affection, judgment, and practice, would do it, for so he explains it as follows:
that ye be likeminded, or "equally affected to one another"; that since they were but as one man, were one body, and had but one head, and one Spirit, that quickened and comforted them, and had but one faith and one baptism, they ought to be one in affection, practice, and judgment; this is the general, of which the following are the particulars:
having the same love; both for quality, being hearty, sincere, and unfeigned; and for quantity, returning the same that is measured to them; and with respect to objects, loving the same Christ, the same doctrines of Christ, the same ministers of the Gospel, and all the saints, rich and poor, high and low, weak or strong believers, without making any difference, by which means unity is preserved: for if one loves Christ, and another antichrist; one loves one doctrine, and another the opposite to it; one loves a teacher of the law, and another a preacher of the Gospel, one loves one Gospel minister, and one loves another, in distinction from, and opposition to the other; one loves the rich and not the poor, men of great gifts and grace, and neglects the meaner saints; when this is the case, they cannot be said to have the same love, nor can there be harmony, concord, and agreement:
being of one accord, or "being alike in soul"; having the same soul, not in substance and number, as some philosophers have asserted, but having the same affection, judgment, and will, as the first Christians are said to be of one heart and of one soul; or "unanimous" in their sentiments about doctrines and ordinances, being all of a piece in their practices; and agreeing in all their counsels, debates, acts, and votes, in their church meetings:
of one mind; in the doctrines of grace, in the ordinances of the Gospel; and in the discipline of the church: the means of preserving and increasing such affection, unity, and agreement, are next directed to.
John Wesley
2:2 Think the same thing - Seeing Christ is your common Head. Having the same love - To God, your common Father. Being of one soul - Animated with the same affections and tempers, as ye have all drank ill to one spirit. Of one mind - Tenderly rejoicing and grieving together.
Robert Jamieson, A. R. Fausset and David Brown
2:2 Fulfil--that is, Make full. I have joy in you, complete it by that which is still wanting, namely, unity (Phil 1:9).
likeminded--literally, "that ye be of the same mind"; more general than the following "of one mind."
having the same love--equally disposed to love and be loved.
being of one accord--literally, "with united souls." This pairs with the following clause, thus, "With united souls, being of one mind"; as the former two also pair together, "That ye be likeminded, having the same love."
2:32:3: մի՛ ինչ ըստ գրգռութեան, եւ մի՛ ինչ ըստ սնապարծութեան. այլ խոնարհութեա՛մբ զմիմեանս լա՛ւ համարել առաւել քան զանձինս[4427]. [4427] Ոմանք. Ընդ միմեանս լաւ համարել քան զան՛՛։
3 Մի՛ արէք որեւէ բան հակառակութեան ոգով, ոչ էլ որեւէ բան՝ սնապարծութեամբ, այլ խոնարհութեամբ մէկդ միւսին աւելի լա՛ւ համարեցէք, քան ինքներդ ձեզ:
3 Բան մը գրգռութիւնով կամ սնապարծութիւնով մի՛ ընէք. հապա խոնարհութիւնով մէկզմէկ ձեր անձէն լաւ սեպեցէք.
մի՛ ինչ ըստ գրգռութեան, եւ մի՛ ինչ ըստ սնապարծութեան, այլ խոնարհութեամբ զմիմեանս լաւ համարել առաւել քան զանձինս:

2:3: մի՛ ինչ ըստ գրգռութեան, եւ մի՛ ինչ ըստ սնապարծութեան. այլ խոնարհութեա՛մբ զմիմեանս լա՛ւ համարել առաւել քան զանձինս[4427].
[4427] Ոմանք. Ընդ միմեանս լաւ համարել քան զան՛՛։
3 Մի՛ արէք որեւէ բան հակառակութեան ոգով, ոչ էլ որեւէ բան՝ սնապարծութեամբ, այլ խոնարհութեամբ մէկդ միւսին աւելի լա՛ւ համարեցէք, քան ինքներդ ձեզ:
3 Բան մը գրգռութիւնով կամ սնապարծութիւնով մի՛ ընէք. հապա խոնարհութիւնով մէկզմէկ ձեր անձէն լաւ սեպեցէք.
zohrab-1805▾ eastern-1994▾ western am▾
2:33: ничего [не делайте] по любопрению или по тщеславию, но по смиренномудрию почитайте один другого высшим себя.
2:3  μηδὲν κατ᾽ ἐριθείαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν,
2:3. μηδὲν (to-lest-moreover-one) κατ' (down) ἐριθίαν (to-a-contriving-unto) μηδὲ (lest-moreover) κατὰ (down) κενοδοξίαν, (to-an-empty-reckoning-unto,"ἀλλὰ (other) τῇ (unto-the-one) ταπεινοφροσύνῃ (unto-a-lowed-centeredness) ἀλλήλους ( to-one-to-other ) ἡγούμενοι ( leading-unto ) ὑπερέχοντας ( to-holding-over ) ἑαυτῶν, (of-selves,"
2:3. nihil per contentionem neque per inanem gloriam sed in humilitate superiores sibi invicem arbitrantesLet nothing be done through contention: neither by vain glory. But in humility, let each esteem others better than themselves:
3. nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself;
2:3. Let nothing be done by contention, nor in vain glory. Instead, in humility, let each of you esteem others to be better than himself.
2:3. [Let] nothing [be done] through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
nothing [be done] through strife or vainglory; but in lowliness of mind let each esteem other better than themselves:

3: ничего [не делайте] по любопрению или по тщеславию, но по смиренномудрию почитайте один другого высшим себя.
2:3  μηδὲν κατ᾽ ἐριθείαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν,
2:3. nihil per contentionem neque per inanem gloriam sed in humilitate superiores sibi invicem arbitrantes
Let nothing be done through contention: neither by vain glory. But in humility, let each esteem others better than themselves:
2:3. Let nothing be done by contention, nor in vain glory. Instead, in humility, let each of you esteem others to be better than himself.
2:3. [Let] nothing [be done] through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Для достижения полного единения в мыслях и любви необходимо отрешиться от любопрения, т. е. от склонности действовать по личным выгодам (eriqeia) и от тщеславия или пустохвальства (kenodoxia). - Почитайте один другого высшим себя. В этом проявляется смирение. Но будет ли во всяком случае справедливо унижать себя перед другими? Быть может, я и на самой деле выше по достоинствам, чем мой ближний? Призыв Апостола нужно понимать, конечно, в том смысле, что каждый из нас всегда должен думать о себе так: "Я не исполнил своей задачи, не осуществил всех заключающихся в моей натуре возможностей. Если я и сделал больше, чем другой, то, может быть, для этого у меня было более побуждений со стороны и я, быть может, мог сделать гораздо более, чем другой, кто осуществил все, на что он имел силы". - Но каждый и о других. Апостол говорит здесь не против любви человека к себе самому, но против узкого эгоизма, который из-за своих интересов совершенно не хочет видеть нужды ближнего.
Adam Clarke: Commentary on the Bible - 1831
2:3: Let nothing be done through strife - Never be opposed to each other; never act from separate interests; ye are all brethren, and of one body; therefore let every member feel and labor for the welfare of the whole. And, in the exercise of your different functions, and in the use of your various gifts, do nothing so as to promote your own reputation, separately considered from the comfort, honor, and advantage of all.
But in lowliness of mind - Have always an humbling view of yourselves, and this will lead you to prefer others to yourselves; for, as you know your own secret defects, charity will lead you to suppose that your brethren are more holy, and more devoted to God than you are; and they will think the same of you, their secret defects also being known only to themselves.
Albert Barnes: Notes on the Bible - 1834
2:3: Let nothing be done through strife - With a spirit of contention. This command forbids us to do anything, or attempt anything as the mere result of strife. This is not the principle from which we are to act, or by which we are to be governed. We are to form no plan, and aim at no object which is to be secured in this way. The command prohibits all attempts to secure anything over others by mere physical strength, or by superiority of intellect or numbers. or as the result of dark schemes and plans formed by rivalry, or by the indulgence of angry passions, or with the spirit of ambition. We are not to attempt to do anything merely by outstripping others, or by showing that we have more talent, courage, or zeal. What we do is to be by principle, and with a desire to maintain the truth, and to glorify God. And yet how often is this rule violated! How often do Christian denominations attempt to outstrip each other, and to see which shall be the greatest! How often do ministers preach with no better aim! How often do we attempt to outdo others in dress, and it the splendor of furniture and equipment! How often, even in plans of benevolence, and in the cause of virtue and religion, is the secret aim to outdo others. This is all wrong. There is no holiness in such efforts. Never once did the Redeemer act from such a motive, and never once should this motive be allowed to influence us. The conduct of others may be allowed to show us what we can do, and ought to do; but it should not be our sole aim to outstrip them; compare Co2 9:2-4.
Or vain glory - The word used here - κενοδοξία kenodoxia occurs nowhere else in the New Testament, though the adjective - κενόδοξος kenodoxos - occurs once in Gal 5:26; see the notes at that place. It means properly empty pride, or glory, and is descriptive of vain and hollow parade and show. Suidas renders it, "any vain opinion about oneself" - ματαία τις περὶ ἑαυτου οἴησις mataia tis peri eautou oiē sis. The idea seems to be that of mere self-esteem; a mere desire to honor ourselves, to attract attention, to win praise, to make ourselves uppermost, or foremost, or the main object. The command here solemnly forbids our doing anything with such an aim - no matter whether it be in intellectual attainments, in physical strength, in skill in music, in eloquence or song, in dress, furniture, or religion. Self is not to be foremost; selfishness is not to be the motive. Probably there is no command of the Bible which would have a wider sweep than this, or would touch on more points of human conduct, it fairly applied. Who is there who passes a single day without, in some respect, desiring to display himself? What minister of the gospel preaches, who never has any wish to exhibit his talents, eloquence, or learning? How few make a gesture, but with some wish to display the grace or power with which it is done! Who, in conversation, is always free from a desire to show his wit, or his power in argumentation, or his skill in repartee? Who plays at the piano without the desire of commendation? Who thunders in the senate, or goes to the field of battle; who builds a house, or purchases an article of apparel; who writes a book, or performs a deed of benevolence, altogether uninfluenced by this desire? If all could be taken out of human conduct which is performed merely from "strife," or from "vain-glory," how small a portion would be left!
But in lowliness of mind - Modesty, or humility. The word used here is the same which is rendered "humility" in Act 20:19; Col 2:18, Col 2:23; Pe1 5:5; humbleness, in Col 3:12; and lowliness, in Eph 4:2; Phi 2:3. It does not elsewhere occur in the New Testament. It here means humility, and it stands opposed to that pride or self-valuation which would lead us to strive for the ascendancy, or which acts from a wish for flattery, or praise. The best and the only true correction of these faults is humility. This virtue consists in estimating ourselves according to truth. It is a willingness to take the place which we ought to take in the sight of God and man; and, having the low estimate of our own importance and character which the truth about our insignificance as creatures and vileness as sinners would produce, it will lead us to a willingness to perform lowly and humble offices that we may benefit others.
Let each esteem other better than themselves - Compare Pe1 5:5. This is one of the effects produced by true humility, and it naturally exists in every truly modest mind. We are sensible of our own defects, but we have not the same clear view of the defects of others. We see our own hearts; we are conscious of the great corruption there; we have painful evidence of the impurity of the motives which often actuate us - of the evil thoughts and corrupt desires in our own souls; but we have not the same view of the errors, defects, and follies of others. We can see only their outward conduct; but, in our own case, we can look within. It is natural for those who have any just sense of the depravity of their own souls, charitably to hope that it is not so with others, and to believe that they have purer hearts. This will lead us to feel that they are worthy of more respect than we are. Hence, this is always the characteristic of modesty and humility - graces which the gospel is eminently suited to produce. A truly pious man will be always, therefore, an humble man, and will wish that others should be preferred in office and honor to himself. Of course, this will not make him blind to the defects of others when they are manifested; but he will be himself retiring, modest, unambitious, unobtrusive. This rule of Christianity would strike a blow at all the ambition of the world. It would rebuke the love of office and would produce universal contentment in any low condition of life where the providence of God may have cast our lot; compare the notes at Co1 7:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: nothing: Phi 2:14, Phi 1:15, Phi 1:16; Pro 13:10; Rom 13:13; Co1 3:3; Co2 12:20; Gal 5:15, Gal 5:20, Gal 5:21, Gal 5:26; Col 3:8; Ti1 6:4; Jam 3:14-16, Jam 4:5, Jam 4:6; Pe1 2:1, Pe1 2:2
but: Luk 14:7-11, Luk 18:14; Rom 12:10; Co1 15:9; Eph 4:2, Eph 5:21; Pe1 5:5
John Gill
2:3 Let nothing be done through strife,.... About words merely; otherwise they were to strive for the faith of the Gospel, the purity of Gospel ordinances, worship and discipline; but the apostle would not have them strive merely to carry a point determined on, without having any regard to reason and truth, or yielding to the infirmities of the weak; which is the case and conduct of contentious persons; than which nothing can be more contrary to the Spirit of the Gospel, or the peace of churches: the apostle adds,
or vain glory; for where this is predominant, persons will always be singular in their sentiments, and never relinquish them, let what reason soever be given against them; nor will they give way to the judgment of others, but right or wrong will have their own wills; Diotrephes like, loving to have the preeminence in all things, 3Jn 1:9; and such persons and conduct are very injurious to the comfort and harmony of the saints:
but in lowliness of mind, let each esteem other better than themselves; not as to the things of the world, in respect of which one man may be a better man than another, and he must know and think himself so; nor with respect to the endowments of the mind, and acquired abilities, which one man may have above another; and the difference being so great in some, it must be easily discerned, that one is more learned and knowing, in this or the other language, art, or science; but with regard to, grace, and to spiritual light, knowledge, and judgment: and where there is lowliness of mind, or true humility, a person will esteem himself in a state of grace, as the great apostle did, the chief of sinners, and less than the least of all saints; one in whom this grace reigns will pay a deference to the judgment of other saints, and will prefer their experience, light, and knowledge, to his own; and will readily give way, when he sees such that are of longer standing, of greater experience, and more solid judgment, as he has reason to think, than himself, are on the other side of the question; and so peace, love, and unity, are preserved. This grace of humility is an excellent ornament to a Christian, and wonderfully useful in Christian societies.
John Wesley
2:3 Do nothing through contention - Which is inconsistent with your thinking the same thing. Or vainglory - Desire of praise, which is directly opposite to the love of God. But esteem each the others better than themselves - (For every one knows more evil of himself than he can of another:) Which is a glorious fruit of the Spirit, and an admirable help to your continuing "of one soul."
Robert Jamieson, A. R. Fausset and David Brown
2:3 Let nothing be done--The italicized words are not in the Greek. Perhaps the ellipsis had better be supplied from the Greek (Phil 2:2), "Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," see on Phil 1:16). It is the thought which characterizes the action as good or bad before God.
lowliness of mind--The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this respect on a level. The man "lowly of mind" as to his spiritual life is independent of men, and free from all slavish feeling, while sensible of his continual dependence on God. Still it INDIRECTLY affects his behavior toward his fellow men; for, conscious of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others (Eph 4:2; Col 3:12) [NEANDER].
let each esteem--Translate as Greek, "esteeming each other superior to yourselves." Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true "humility."
2:42:4: մի՛ զանձանց եւ եթ գիտել, այլ իւրաքանչիւրոք զընկերին[4428]։ [4428] Ոմանք. Զանձանց եւ եթ խնդրէք։
4 Միայն ձեր շահը մի՛ փնտռէք, այլ իւրաքանչիւր ոք՝ ընկերոջ շահն էլ:
4 Միայն ձեր անձերուն շահը մի՛ փնտռէք հապա ամէն մէկը իր ընկերինն ալ։
մի՛ զանձանց եւեթ գիտել, այլ` իւրաքանչիւր ոք զընկերին:

2:4: մի՛ զանձանց եւ եթ գիտել, այլ իւրաքանչիւրոք զընկերին[4428]։
[4428] Ոմանք. Զանձանց եւ եթ խնդրէք։
4 Միայն ձեր շահը մի՛ փնտռէք, այլ իւրաքանչիւր ոք՝ ընկերոջ շահն էլ:
4 Միայն ձեր անձերուն շահը մի՛ փնտռէք հապա ամէն մէկը իր ընկերինն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: Не о себе [только] каждый заботься, но каждый и о других.
2:4  μὴ τὰ ἑαυτῶν ἕκαστος σκοποῦντες, ἀλλὰ [καὶ] τὰ ἑτέρων ἕκαστοι.
2:4. μὴ (lest) τὰ (to-the-ones) ἑαυτῶν (of-selves) ἕκαστοι ( each ) σκοποῦντες , ( scouting-unto ,"ἀλλὰ (other) καὶ (and) τὰ (to-the-ones) ἑτέρων ( of-different ) ἕκαστοι . ( each )
2:4. non quae sua sunt singuli considerantes sed et ea quae aliorumEach one not considering the things that are his own, but those that are other men's.
4. not looking each of you to his own things, but each of you also to the things of others.
2:4. Let each of you not consider anything to be your own, but rather to belong to others.
2:4. Look not every man on his own things, but every man also on the things of others.
Look not every man on his own things, but every man also on the things of others:

4: Не о себе [только] каждый заботься, но каждый и о других.
2:4  μὴ τὰ ἑαυτῶν ἕκαστος σκοποῦντες, ἀλλὰ [καὶ] τὰ ἑτέρων ἕκαστοι.
2:4. non quae sua sunt singuli considerantes sed et ea quae aliorum
Each one not considering the things that are his own, but those that are other men's.
2:4. Let each of you not consider anything to be your own, but rather to belong to others.
2:4. Look not every man on his own things, but every man also on the things of others.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:4: Look not every man on his own things - Do nothing through self-interest in the things of God; nor arrogate to yourselves gifts, graces, and fruits, which belong to others; ye are all called to promote God's glory and the salvation of men. Labor for this, and every one shall receive the honor that comes from God; and let each rejoice to see another, whom God may be pleased to use in a special way, acquiring much reputation by the successful application of his talents to the great work.
Albert Barnes: Notes on the Bible - 1834
2:4: Look not every man on his own things - That is, be not selfish. Do not let your care and attention be wholly absorbed by your own concerns, or by the concerns of your own family. Evince a tender interest for the happiness of the whole, and let the welfare of others lie near your hearts. This, of course, does not mean that there is to be any improper interference in the business of others, or that we are to have the character of "busy-bodies in other people's matters" (compare the Th2 3:11, note; Ti1 5:13, note; Pe1 4:15, note); but that we are to regard with appropriate solicitude the welfare of others, and to strive to do them good.
But every man also on the things of others - It is the duty of every man to do this. No one is at liberty to live for himself or to disregard the wants of others. The object of this rule is to break up the narrow spirit of selfishness, and to produce a benevolent regard for the happiness of others. In respect to the rule we may observe:
(1) We are not to be "busybodies" in the concerns of others; see the references above. We are not to attempt to pry into their secret purposes. Every man has his own plans, and thoughts, and intentions, which no other one has a right to look into. Nothing is more odious than a meddler in the concerns of others.
(2) we are not to obtrude our advice where it is not sought, or at unseasonable times and places, even if the advice is in itself good. No one likes to be interrupted to hear advice; and I have no right to require that he should suspend his business in order that I may give him counsel.
(3) we are not to find fault with what pertains exclusively to him. We are to remember that there are some things which are his business, not ours; and we are to learn to "possess our souls in patience," if he does not give just as much as we think be ought to benevolent objects, or if he dresses in a manner not to please our taste, or if he indulges in things which do not accord exactly with our views. He may see reasons for his conduct which we do not; and it is possible that be may be right, and that, if we understood the whole case, we should think and act as he does. We often complain of a man because be does not give as much as we think he ought, to objects of charity; and it is possible that he may be miserably niggardly and narrow. But it is also possible that he may be more embarrassed than we know of; or that he may just then have demands against him of which we are ignorant; or that he may have numerous poor relatives dependent on him; or that he gives much with "the left hand" which is not known by "the right hand." At any rate, it is his business, not ours; and we are not qualified to judge until we understand the whole case.
(4) we are not to be gossips about the concerns of others. We are not to hunt up small stories, and petty scandals respecting their families; we are not to pry into domestic affairs, and divulge them abroad, and find pleasure in circulating snell things from house to house. There are domestic secrets, which are not to be betrayed; and there is scarcely an offence of a meaner or more injurious character than to divulge to the public what we have seen a family whose hospitality we have enjoyed.
(5) where Christian duty and kindness require us to look into the concerns of others, there should be the utmost delicacy. Even children have their own secrets, and their own plans and amusements, on a small scale, quite as important to them as the greater games which we are playing in life; and they will feel the meddlesomeness of a busybody to be as odious to them as we should in our plans. A delicate parent, therefore, who has undoubtedly a right to know all about his children, will not rudely intrude into their privacies, or meddle with their concerns. So, when we visit the sick, while we show a tender sympathy for them, we should not be too particular in inquiring into their maladies or their feelings. So, when those with whom we sympathize have brought their calamities on themselves by their own fault, we should not ask too many questions about it. We should not too closely examine one who is made poor by intemperance, or who is in prison for crime. And so, when we go to sympathize with those who have been, by a Rev_erse of circumstances, reduced from affluence to penury, we should not ask too many questions. We should let them tell their own story. If they voluntarily make us their confidants, and tell us all about their circumstances, it is well; but let us not drag out the circumstances, or wound their feelings by our impertinent inquiries, or our indiscreet sympathy in their affairs. There are always secrets which the sons and daughters of misfortune would wish to keep to themselves.
However, while these things are true, it is also true that the rule before us positively requires us to show an interest in the concerns of others; and it may be regarded as implying the following things:
(1) We are to feel that the spiritual interests of everyone in the church is, in a certain sense, our own interest. The church is one. It is confederated together for a common object. Each one is entrusted with a portion of the honor of the whole, and the conduct of one member affects the character of all. We are, therefore, to promote, in every way possible, the welfare of every other member of the church. If they go astray, we are to admonish and entreat them; if they are in error, we are to instruct them; if they are in trouble, we are to aid them. Every member of the church has a claim on the sympathy of his brethren, and should be certain of always finding it when his circumstances are such as to demand it.
(2) there are circumstances where it is proper to look with special interest on the temporal concerns of others. It is when the poor, the fatherless, and the afflicted must be sought out in order to be aided and relieved. They are too retiring and modest to press their situation on the attention of others, and they need that others should manifest a generous care in their welfare in order to relieve them. This is not improper interference in their concerns, nor will it be so regarded.
(3) for a similar reason, we should seek the welfare of all others in a spiritual sense. We should seek to arouse the sinner, and lead him to the Saviour. He is blind, and will not come himself; unconcerned, and will not seek salvation; filled with the love of this world, and will not seek a better; devoted to pursuits that will lead him to ruin, and he ought to be apprised of it. It is no more an improper interference in his concerns to apprise him of his condition, and to attempt to lead him to the Saviour, than it is to warn a man in a dark night, who walks on the verge of a precipice, of his peril; or to arouse one from sleep whose house is in flames. In like manner, it is no more meddling with the concerns of another to tell him that there is a glorious heaven which may be his, than it is to apprise a man that there is a mine of golden ore on his farm. It is for the man's own interest, and it is the office of a friend to remind him of these things. He does a man a favor who tells him that he has a Redeemer, and that there is a heaven to which he may rise; he does his neighbor the greatest possible kindness who apprises him that there is a world of infinite woe, and tells him of an easy way by which he may escape it. The world around is dependant on the church of Christ to be apprised of these truths. The frivolous ones will not warn the fools of their danger; the crowd that presses to the theater or the ballroom will not apprise those who are there that they are in the broad way to hell; and everyone who loves his neighbor, should feel sufficient interest in him to tell him that he may be eternally happy in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: Mat 18:6; Rom 12:15, Rom 14:19-22, Rom 15:1; Co1 8:9-13, Co1 10:24, Co1 10:32, Co1 10:33, Co1 12:22-26; Co1 13:4, Co1 13:5; Co2 6:3, Co2 11:29; Jam 2:8
John Gill
2:4 Look, not every man on his own things,.... Not but that a man should take care of his worldly affairs, and look well unto them, and provide things honest in the sight of all men, for himself and his family, otherwise he would be worse than an infidel; but he is not to seek his own private advantage, and prefer it to a public good; accordingly the Syriac version reads it, "neither let anyone be careful of himself, but also everyone of his neighbour"; and the Arabic version thus, "and let none of you look to that which conduces to himself alone, but let everyone of you look to those things which may conduce to his friend"; but this respects spiritual things, and spiritual gifts: a Christian should not seek his own honour and applause, and to have his own will, and a point in a church carried his own way, but should consult the honour of Christ, the good of others, and the peace of the church; he should not look upon his own gifts, he may look upon them, and ascribe them to the grace of God, and make use of them to his glory, but not to admire them, or himself for them, and pride himself in them, and lift up himself above others, neglecting and taking no notice of the superior abilities of others:
but every man also on the things of others; not on their worldly things, busying himself with other men's matters, and which he has nothing to do with, but on the sentiments and reasons of others; which he should well weigh and consider, and if they outdo and overbalance his own, should yield unto them; he should take notice of the superior gifts of others, and own and acknowledge them; which is the way to submit to one another in the fear of God, and to promote truth, friendship, and love.
John Wesley
2:4 Aim not every one at his own things - Only. If so, ye have not bowels of mercies.
Robert Jamieson, A. R. Fausset and David Brown
2:4 The oldest manuscripts read, "Not looking each of you (plural, Greek) on his own things (that is, not having regard solely to them), but each of you on the things of others" also. Compare Phil 2:21; also Paul's own example (Phil 1:24).
2:52:5: Զա՛յն խորհեսցի իւրաքանչիւրոք ՚ի ձէնջ, որ եւ ՚ի Քրիստոս Յիսուս.
5 Ձեզանից իւրաքանչիւրը թող խորհի այն, ինչ որ կայ Քրիստոս Յիսուսի մէջ,
5 Ձեզմէ ամէն մէկը նոյն միտքը թող ունենայ, որ Քրիստոս Յիսուսին մէջ էր.
Զայն խորհեսցի իւրաքանչիւր ոք ի ձէնջ որ եւ ի Քրիստոս Յիսուս:

2:5: Զա՛յն խորհեսցի իւրաքանչիւրոք ՚ի ձէնջ, որ եւ ՚ի Քրիստոս Յիսուս.
5 Ձեզանից իւրաքանչիւրը թող խորհի այն, ինչ որ կայ Քրիստոս Յիսուսի մէջ,
5 Ձեզմէ ամէն մէկը նոյն միտքը թող ունենայ, որ Քրիստոս Յիսուսին մէջ էր.
zohrab-1805▾ eastern-1994▾ western am▾
2:55: Ибо в вас должны быть те же чувствования, какие и во Христе Иисусе:
2:5  τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν χριστῶ ἰησοῦ,
2:5. τοῦτο (To-the-one-this) φρονεῖτε (ye-should-center-unto) ἐν (in) ὑμῖν (unto-ye) ὃ (to-which) καὶ (and) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ, (unto-an-Iesous,"
2:5. hoc enim sentite in vobis quod et in Christo IesuFor let this mind be in you, which was also in Christ Jesus:
5. Have this mind in you, which was also in Christ Jesus:
2:5. For this understanding in you was also in Christ Jesus:
2:5. Let this mind be in you, which was also in Christ Jesus:
Let this mind be in you, which was also in Christ Jesus:

5: Ибо в вас должны быть те же чувствования, какие и во Христе Иисусе:
2:5  τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν χριστῶ ἰησοῦ,
2:5. hoc enim sentite in vobis quod et in Christo Iesu
For let this mind be in you, which was also in Christ Jesus:
2:5. For this understanding in you was also in Christ Jesus:
2:5. Let this mind be in you, which was also in Christ Jesus:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: По новейшим исследованиям, частица ибо (gar) здесь является вставкой (Эвальд, с. 102). В таком случае нужно полагать, что с 5-го стиха начинается речь о подражании Христу. "В читателях, - говорит Апостол, - должны быть те же чувствования или, лучше, то же настроение (froneisqw en umΐn), какое было и в Иисусе Христе". А какое настроение обнаружил Христос - об этом Апостол говорит далее, в следующем относительном предложении [Критические издания новозаветного текста все читают здесь: "сие мудрствуйте" (touto froneite), так как выражение: "да мудрствуется" (touto froneΐsqw) не встречается в древнейших рукописях и переводах. Тем не менее последнее чтение должно предпочесть первому, потому что, во-первых, оно принимается большинством греческих отцов, а во-вторых, если здесь может речь идти о поправке, сделанной переписчиком, то естественнее предположить, что более трудное и необыкновенное выражение froneisqw было изменено в более понятное froneite (применительно к стиху 2-му plhrwsate), чем наоборот].
Adam Clarke: Commentary on the Bible - 1831
2:5: Let this mind be in you, which was also in Christ Jesus - Christ labored to promote no separate interest; as man he studied to promote the glory of God, and the welfare and salvation of the human race. See then that ye have the same disposition that was in Jesus: he was ever humble, loving, patient, and laborious; his meat and drink was to do the will of his Father, and to finish his work.
Albert Barnes: Notes on the Bible - 1834
2:5: Let this mind be in you, which was also in Christ Jesus - The object of this reference to the example of the Saviour is particularly to enforce the duty of humility. This was the highest example which could be furnished, and it would illustrate and confirm all the apostle had said of this virtue. The principle in the case is, that we are to make the Lord Jesus our model, and are in all respects to frame our lives, as far as possible, in accordance with this great example. The point here is, that he left a state of inexpressible glory, and took upon him the most humble form of humanity, and performed the most lowly offices, that he might benefit us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: Mat 11:29, Mat 20:26-28; Luk 22:27; Joh 13:14, Joh 13:15; Act 10:38, Act 20:35; Rom 14:15, Rom 15:3, Rom 15:5; Co1 10:33, Co1 11:1; Eph 5:2; Pe1 2:21, Pe1 4:1; Jo1 2:6
Geneva 1599
2:5 (2) Let this mind be in you, which was also in Christ Jesus:
(2) He sets before them a most perfect example of all modesty and sweet conduct, Christ Jesus, whom we ought to follow with all our might: who abased himself so much for our sakes, although he is above all, that he took upon himself the form of a servant, that is, our flesh, willingly subject to all weaknesses, even to the death of the cross.
John Gill
2:5 Let this mind be in you,.... The Arabic version renders it, "let that humility be perceived in you". The apostle proposes Christ as the great pattern and exemplar of humility; and instances in his assumption of human nature, and in his subjection to all that meanness, and death itself, even the death of the cross in it; and which he mentions with this view, to engage the saints to lowliness of mind, in imitation of him; to show forth the same temper and disposition of mind in their practice,
which also was in Christ Jesus; or as the Syriac version, "think ye the same thing as Jesus Christ"; let the same condescending spirit and humble deportment appear in you as in him. This mind, affection, and conduct of Christ, may refer both to his early affection to his people, the love he bore to them from everlasting, the resolution and determination of his mind in consequence of it; and his agreement with his Father to take upon him their nature in the fulness of time, and to do his will, by obeying, suffering, and dying in their room and stead; and also the open exhibition and execution of all this in time, when he appeared in human nature, poor, mean, and abject; condescending to the lowest offices, and behaving in the most meek and humble manner, throughout the whole of his life, to the moment of his death.
Robert Jamieson, A. R. Fausset and David Brown
2:5 The oldest manuscripts read, "Have this mind in you," &c. He does not put forward himself (see on Phil 2:4, and Phil 1:24) as an example, but Christ, THE ONE pre-eminently who sought not His own, but "humbled Himself" (Phil 2:8), first in taking on Him our nature, secondly, in humbling Himself further in that nature (Rom 15:3).
2:62:6: որ ՚ի կերպարանս Աստուծոյ է, ոչինչ յափշտակութիւն համարեցաւ զլինելն հաւասար Աստուծոյ[4429]. [4429] Ոմանք. Որ ՚ի կերպարանսն Աստուծոյ։ Ոսկան. ՚Ի կերպարանս Աստուծոյ էր։
6 որը Աստծու կերպարանքով էր, բայց Աստծուն հաւասար լինելը յափշտակութիւն[98], չհամարեց,[98] Այսինքն՝ յափշտակութեամբ ձեռք բերելիք բան:
6 Որ Աստուծոյ կերպարանքը ունենալով, յափշտակութիւն* մը չսեպեց Աստուծոյ հաւասար ըլլալը.
որ ի կերպարանս Աստուծոյ էր, ոչինչ յափշտակութիւն համարեցաւ զլինելն հաւասար Աստուծոյ:

2:6: որ ՚ի կերպարանս Աստուծոյ է, ոչինչ յափշտակութիւն համարեցաւ զլինելն հաւասար Աստուծոյ[4429].
[4429] Ոմանք. Որ ՚ի կերպարանսն Աստուծոյ։ Ոսկան. ՚Ի կերպարանս Աստուծոյ էր։
6 որը Աստծու կերպարանքով էր, բայց Աստծուն հաւասար լինելը յափշտակութիւն[98], չհամարեց,
[98] Այսինքն՝ յափշտակութեամբ ձեռք բերելիք բան:
6 Որ Աստուծոյ կերպարանքը ունենալով, յափշտակութիւն* մը չսեպեց Աստուծոյ հաւասար ըլլալը.
zohrab-1805▾ eastern-1994▾ western am▾
2:66: Он, будучи образом Божиим, не почитал хищением быть равным Богу;
2:6  ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῶ,
2:6. ὃς (which) ἐν (in) μορφῇ (unto-a-form) θεοῦ (of-a-Deity) ὑπάρχων (firsting-under) οὐχ (not) ἁρπαγμὸν (to-a-seizing-of) ἡγήσατο ( it-led-unto ) τὸ (to-the-one) εἶναι (to-be) ἴσα ( samed ) θεῷ, (unto-a-Deity,"
2:6. qui cum in forma Dei esset non rapinam arbitratus est esse se aequalem DeoWho being in the form of God, thought it not robbery to be equal with God:
6. who, being in the form of God, counted it not a prize to be on an equality with God,
2:6. who, though he was in the form of God, did not consider equality with God something to be seized.
2:6. Who, being in the form of God, thought it not robbery to be equal with God:
Who, being in the form of God, thought it not robbery to be equal with God:

6: Он, будучи образом Божиим, не почитал хищением быть равным Богу;
2:6  ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῶ,
2:6. qui cum in forma Dei esset non rapinam arbitratus est esse se aequalem Deo
Who being in the form of God, thought it not robbery to be equal with God:
2:6. who, though he was in the form of God, did not consider equality with God something to be seized.
2:6. Who, being in the form of God, thought it not robbery to be equal with God:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Он, будучи образом Божиим... Много спорили о том, какого Христа здесь Апостол имеет в виду - предсуществовавшего до Его воплощения, Сына Божия, еще не принявшего плоть человеческую, или уже Сына Божия воплотившегося. Первое толкование принадлежит почти всей христианской древности и большинству новых толкователей, второе же - Новациану, Амвросию и Пелагию, а потом Эразму, Лютеру, Кальвину, а из новых Дэрнеру, Филипп и, Ричлю, - проф. Глубоковского (ср. Благовестие св. Ап. Павла т. 2-ой с 287). Образ Бога (morfh Qeou) по последнему толкованию будет обозначать божественное величие, силу и власть, которой Христос владел и пребывая на земле, хотя обычно и не обнаруживал ее. Но с таким толкованием трудно согласиться. Ведь образ (morfh) есть во всяком случае нечто такое, что можно видеть всем и при всяких обстоятельствах. А по рассматриваемому толкованию Христос обычно не давал видеть Свою Божескую власть. Еще решительнее против такого понимания говорит следующее далее (ст. 7) слово "уничижил" - ekenwsen, которое не может означать: "не употреблял, не прилагал к делу, скрывал", а говорит о действительном опустошении и лишении. Поэтому правильнее понимать это выражение: "будучи образом или в образе Бога" как говорящее о состоянии Христа до Его воплощения, причем подлежащее "Он" (oV) впрочем будет обозначать не только предсуществующего Христа, но и вместе и Христа в состоянии воплощения - лицо, которое оставалось по существу одним и тем же и в состоянии предсуществования и в состоянии воплощения [Говорят, что будто бы само выражение "во Христе Иисусе" (ст. 5) свидетельствует о том, что Апостол имеет в виду здесь уже воплотившегося Сына Божия. Но эта ссылка ничего не говорит, потому что в 1Кор.VIII:9: сказано, что "чрез Иисуса Христа" создано все. Значит, это выражение не обозначает только Сына Божия, уже принявшего человеческую плоть. Далее указывают на некоторую "странность" мысли, что христиане должны взять себе примером Христа, еще только приготовлявшегося взять человеческую плоть. В этом, однако, нет ничего странного, так как христиане приглашаются подражать даже Самому Богу, Небесному своему Отцу (Мф V:48; Еф V:1)]. - Что касается самого термина образ morfh, то в отличие от schma (ст. 7-й), он нередко обозначает всегда нечто присущее субъекту по его природе, вытекающее из самой природы субъекта (ср. Рим VIII:29; Флп III:10; Гал IV:19). Так и здесь morfh может обозначать такую форму существования, в которой божественное бытие находит для себя адекватное выражение, так что по этой форме можно делать заключение и о природе субъекта [Понятно, впрочем, мы не должны это выражение считать обозначением внешне наблюдаемой формы существования: Бог невидим, и Сын Божий до воплощения также невидим. "Образ" поэтому правильнее перевести: "род существования", а "не форма явления". Являться, - до воплощения, в состоянии Божественной, Логосу было некому и не для чего...]. - Наконец выражение "будучи" uparcwn сильнее, чем простое wn (от einai - быть), указывает на действительность бытия, хотя при этом дает намек на то, что это бытие в величии было временным и могло прекратиться. - Не почитал хищением быть равным Богу - ouc arpagmon hghsato to eΐnai. Русский перевод понимает почему-то глагол hghsato как прош. несов. время, а между тем здесь поставлен аорист, означающий действие прошедшее, быстро окончившееся, акт однократный. Лучше поэтому перевести этот глагол выражением: "не счел". - Хищением - arpagmoV. Русские переводчики придают этому слову активное значение: "хищение" есть акт или действие. На в таком случае перевод русский является совершенно непонятным. Что это значит: почитать или считать хищением бытие равное Богу? Ведь слово "хищение" обозначает действие, а "бытие равным Богу" - состояние. Разве можно считать действие состоянием? Вероятно, что переводчики употребили слово "хищение" вместо слова "похищенное". В таком случае, когда под arpagmoV мы будем понимать "похищенное" или, что правильнее, то, что должно быть похищено, смысл всего выражения нам станет совершенно понятен. Апостол хочет сказать, что Сын Божий, имевший от вечности образ Бога или славу и величие Бога, пред воплощением Своим не счел нужным насильственно, в противность предопределению Божественного Совета о спасении людей, оставлять за Собою бытие, равное Богу или, собственно, форму существования, какую Он имел от вечности как истинный Бог. Под "быть равным Богу" разумеется именно состояние, в каком находится Бог, а не природа Божия, потому что от своей природы никто, даже и Бог, не может освободиться.
Adam Clarke: Commentary on the Bible - 1831
2:6: Who, being in the form of God - This verse has been the subject of much criticism, and some controversy. Dr. Whitby has, perhaps, on the whole, spoken best on this point; but his arguments are too diffuse to be admitted here. Dr. Macknight has abridged the words of Dr. Whitby, and properly observes that, "As the apostle is speaking of what Christ was before he took the form of a servant, the form of God, of which he divested himself when he became man, cannot be any thing which he possessed during his incarnation or in his divested state; consequently neither the opinion of Erasmus, that the form of God consisted in those sparks of divinity by which Christ, during his incarnation, manifested his Godhead, nor the opinion of the Socinians, that it consisted in the power of working miracles, is well founded; for Christ did not divest himself either of one or the other, but possessed both all the time of his public ministry. In like manner, the opinion of those who, by the form of God understand the Divine nature and the government of the world, cannot be admitted; since Christ, when he became man, could not divest himself of the nature of God; and with respect to the government of the world, we are led, by what the apostle tells, Heb 1:3, to believe that he did not part with even that; but, in his divested state, still continued to uphold all things by the word of his power. By the form of God we are rather to understand that visible, glorious light in which the Deity is said to dwell, Ti1 6:16, and by which he manifested himself to the patriarchs of old, Deu 5:22, Deu 5:24; which was commonly accompanied with a numerous retinue of angels, Psa 68:17, and which in Scripture is called The Similitude, Num 12:8; The Face, Psa 31:16 : The Presence, Exo 33:15; and The Shape of God, Joh 5:37. This interpretation is supported by the term μορφη, form, here used, which signifies a person's external shape or appearance, and not his nature or essence. Thus we are told, Mar 16:12, that Jesus appeared to his disciples in another μορφη, shape, or form. And, Mat 17:2, μετεμορφωθη, he was transfigured before them - his outward appearance or form was changed. Farther this interpretation agrees with the fact: the form of God, that is, his visible glory, and the attendance of angels, as above described, the Son of God enjoyed with his Father before the world was, Joh 17:5; and on that as on other accounts he is the brightness of the Father's glory, Heb 1:3. Of this he divested himself when he became flesh; but, having resumed it after his ascension, he will come with it in the human nature to judge the world; so he told his disciples, Mat 16:27 : The Son of man will come in the glory of his Father, with his angels, etc,. Lastly, this sense of μορφη Θεου, is confirmed by the meaning of μορθη δουλου, Phi 2:7; which evidently denotes the appearance and behavior of a servant or bondman, and not the essence of such a person." See Whitby and Macknight.
Thought it not robbery to be equal with God - If we take these words as they stand here, their meaning is, that, as he was from the beginning in the same infinite glory with the Father, to appear in time - during his humiliation, as God and equal with the Father, was no encroachment on the Divine prerogative; for, as he had an equality of nature, he had an equality of rights.
But the word ἁρπαγμον, which we translate robbery, has been supposed to imply a thing eagerly to be seized, coveted, or desired; and on this interpretation the passage has been translated: Who, being in the form of God, did not think it a matter to be earnestly desired to appear equal to God; but made himself of no reputation, etc. However the word be translated, it does not affect the eternal Deity of our Lord. Though he was from eternity in the form of God - possessed of the same glory, yet he thought it right to veil this glory, and not to appear with it among the children of men; and therefore he was made in the likeness of men, and took upon him the form or appearance of a servant: and, had he retained the appearance of this ineffable glory, it would, in many respects, have prevented him from accomplishing the work which God gave him to do; and his humiliation, as necessary to the salvation of men, could not have been complete. On this account I prefer this sense of the word ἁρπαγμονbefore that given in our text, which does not agree so well with the other expressions in the context. In this sense the word is used by Heliodorus, in his Ethiopics, lib. vii. cap. 19, etc., which passage Whitby has produced, and on which he has given a considerable paraphrase. The reader who wishes to examine this subject more particularly, may have recourse to Heliodorus as above, or to the notes of Dr. Whitby on the passage.
Albert Barnes: Notes on the Bible - 1834
2:6: Who, being in the form of God - There is scarcely any passage in the New Testament which has given rise to more discussion than this. The importance of the passage on the question of the divinity of the Saviour will be perceived at once, and no small part of the point of the appeal by the apostle depends, as will be seen, in the fact that Paul regarded the Redeemer as equal with God. If he was truly divine, then his consenting to become a man was the most remarkable of all possible acts of humiliation. The word rendered "form" - μορφή morphē - occurs only in three places in the New Testament, and in each place is rendered "form." Mar 16:12; Phi 2:6-7. In Mark it is applied to the form which Jesus assumed after his resurrection, and in which he appeared to two of his disciples on his way to Emmaus. "After that he appeared in another form unto two of them." This "form" was so unlike his usual appearance, that they did not know him. The word properly means, form, shape, bodily shape, especially a beautiful form, a beautiful bodily appearance - Passow. In Phi 2:7, it is applied to the appearance of a servant - and took upon him the form of a servant;" that is, he was in the condition of a servant - or of the lowest condition. The word "form" is often applied to the gods by the classic writers, denoting their aspect or appearance when they became visible to people; see Cic. de Nat. Deor. ii. 2; Ovid, Meta. i. 37; Silius, xiii. 643; Xeno. Memora. iv; Aeneid, iv. 556, and other places cited by Wetstein, in loc. Hesychius explains it by ἰδέα εῖδος idea eidos. The word occurs often in the Septuagint:
(1) as the translation of the word ציי - Ziv - "splendour," Dan 4:33; Dan 5:6, Dan 5:9-10; Dan 7:28;
(2) as the translation of the word תּבנית tabniyth, structure, model, pattern - as in building, Isa 44:13;
(3) as the translation of תּמונה temuwnah, appearance, form, shape, image, likeness, Job 4:16; see also Wisdom Job 18:1.
The word can have here only one or two meanings, either:
(1) splendor, majesty, glory - referring to the honor which the Redeemer had, his power to work miracles, etc. - or.
(2) nature, or essence - meaning the same as φύσις phusis, "nature," or ουσία ousia, "being."
The first is the opinion adopted by Crellius, Grotius, and others, and substantially by Calvin. Calvin says, "The form of God here denotes majesty. For as a man is known from the appearance of his form, so the majesty which shines in God, is his figure. Or to use a more appropriate similitude, the form of a king consists of the external marks which indicate a king - as his scepter, diadem, coat of mail, attendants, throne, and other insignia of royalty; the form of a counsul is the toga, ivory chair, attending lictors, etc. Therefore Christ before the foundation of the world was in the form of God, because he had glory with the Father before the world was; Joh 17:5. For in the wisdom of God, before he put on our nature, there was nothing humble or abject, but there was magnificence worthy of God." Commentary in loc. The second opinion is, that the word is equivalent to nature, or being; that is, that he was in the nature of God, or his mode of existence was that of God, or was divine. This is the opinion adopted by Schleusner (Lexicon); Prof. Stuart (Letters to Dr. Channing, p. 40); Doddridge, and by orthodox expositors in general, and seems to me to be the correct interpretation. In support of this interpretation, and in opposition to that which refers it to his power of working miracles, or his divine appearance when on earth, we may adduce the following considerations:
(1) The "form" here referred to must have been something before he became a man, or before he took upon him the form of a servant. It was something from which he humbled himself by making "himself of no reputation;" by taking upon himself "the form of a servant;" and by being made "in the likeness of men." Of course, it must have been something which existed when he had not the likeness of people; that is, before he became incarnate. He must therefore have had an existence before he appeared on earth as a man, and in that pRev_ious state of existence there must have been something which rendered it proper to say that he was "in the form of God."
(2) that it does not refer to any moral qualities, or to his power of working miracles on earth, is apparent from the fact that these were not laid aside. When did he divest himself of these in order that he might humble himself? There was something which he possessed which made it proper to say of him that he was "in the form of God," which he laid aside when he appeared in the form of a servant and in the likeness of human beings. But assuredly that could not have been his moral qualities, nor is there any conceivable sense in which it can be said that he divested himself of the power of working miracles in order that he might take upon himself the "form of a servant." All the miracles which he ever did were performed when he sustained the form of a servant, in his lowly and humble condition. These considerations make it certain that the apostle refers to a period before the incarnation. It may be added:
(3) that the phrase "form of God" is one that naturally conveys the idea that he was God. When it is said that he was "in the form of a servant," the idea is, that he was actually in a humble and depressed condition, and not merely that he appeared to be. Still it may be asked, what was the "form" which he had before his incarnation? What is meant by his having been then "in the form of God?" To these questions perhaps no satisfactory answer can be given. He himself speaks Joh 17:5 of "the glory which he had with the Father before the world was;" and the language naturally conveys the idea that there was then a manifestation of the divine nature through him, which in some measure ceased when he became incarnate; that there was some visible splendor and majesty which was then laid aside. What manifestation of his glory God may make in the heavenly world, of course, we cannot now fully understand. Nothing forbids us, however, to suppose that there is some such visible manifestation; some splendor and magnificence of God in the view of the angelic beings such as becomes the Great Sovereign of the universe - for he "dwells in light which no map can approach unto;" Ti1 6:16. That glory, visible manifestation, or splendor, indicating the nature of God, it is here said that the Lord Jesus possessed before his incarnation.
Thought it not robbery to be equal with God - This passage, also, has given occasion to much discussion. Prof. Stuart renders it: "did not regard his equality with God as an object of solicitous desire;" that is, that though he was of a divine nature or condition, be did not eagerly seek to retain his equality with God, but took on him an humble condition - even that of a servant. Letters to Channing, pp. 88-92. That this is the correct rendering of the passage is apparent from the following considerations:
(1) It accords with the scope and design of the apostle's reasoning. His object is not to show, as our common translation would seem to imply, that he aspired to be equal with God, or that he did not regard it as an improper invasion of the prerogatives of God to be equal with him, but that he did not regard it, in the circumstances of the case, as an object to greatly desired or eagerly sought to retain his equality with God. Instead of retaining this by an earnest effort, or by a grasp which he was unwilling to relinquish, he chose to forego the dignity, and to assume the humble condition of a man.
(2) it accords better with the Greek than the common version. The word rendered "robbery" - ἁρπαγμος harpagmos - is found nowhere else in the New Testament, though the verb from which it is derived frequently occurs; Mat 11:12; Mat 13:19; Joh 6:15; Joh 10:12, Joh 10:28-29; Act 8:29; Act 23:10; Co2 12:2, Co2 12:4; Th1 4:17; Jde 1:23; Rev 12:5. The notion of violence, or seizing, or carrying away, enters into the meaning of the word in all these places. The word used here does not properly mean an act of robbery, but the thing robbed - the plunder - das Rauben (Passow), and hence something to be eagerly seized and appropriated. Schleusner; compare Storr, Opuscul. Acade. i. 322, 323. According to this, the meaning of the word here is, something to be seized and eagerly sought, and the sense is, that his being equal with God was not a thing to be anxiously retained. The phrase "thought it not," means "did not consider;" it was not judged to be a matter of such importance that it could not be dispensed with. The sense is, "he did not eagerly seize and tenaciously hold" as one does who seizes prey or spoil. So Rosenmuller, Schleusner, Bloomfield, Stuart, and others understand it.
To be equal with God - τὸ εἶναι ἶσα Θεῷ to einai isa Theō. That is, the being equal with God he did not consider a thing to be tenaciously retained. The plural neuter form of the word "equal" in Greek - ἶσα isa - is used in accordance with a known rule of the language, thus stated by Buttman: "When an adjective as predicate is separated from its substantive, it often stands in the neuter where the substantive is a masculine or feminine, and in the singular where the substantive is in the plural. That which the predicate expresses is, in this case, considered in general as a thing." Greek Grammar, section 129, 6. The phrase "equal with God," or "equal with the gods," is of frequent occurrence in the Greek Classics; see Wetstein in loc. The very phrase here used occurs in the Odyssey:
Τον νῦν ἴσα Θεῷ Ἰθακήσιοι εἰσορόωσι Ton nun isa Theō Ithakē sioi eisoroō si
Compare Joh 5:18. "Made himself equal with God." The phrase means one who sustains the same rank, dignity, nature. Now it could not be said of an angel that he was in any sense equal with God; much less could this be said of a mere man. The natural and obvious meaning of the language is, that there was an equality of nature and of rank with God, from which he humbled himself when he became a man. The meaning of the whole verse, according to the interpretation suggested above, is, that Christ, before he became a man, was invested with honor, majesty, and glory, such as was appropriate to God himself; that there was some manifestation or splendor in his existence and mode of being then, which showed that he was equal with God; that he did not consider that that honor, indicating equality with God, was to be retained at all events, and so as to do violence, as it were, to other interests, and to rob the universe of the glory of redemption; and that he was willing, therefore, to forget that, or lay it by for a time, in order that he might redeem the world. There were a glory and majesty which were appropriate to God, and which indicated equality with God - such as none but God could assume. For how could an angel have such glory, or such external splendor in heaven, as to make it proper to say that he was "equal with God?" With what glory could he be invested which would be such as became God only? The "fair" interpretation of this passage, therefore, is, that Christ before his incarnation was equal with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: in: Isa 7:14, Isa 8:8, Isa 9:6; Jer 23:6; Mic 5:2; Mat 1:23; Joh 1:1, Joh 1:2, Joh 1:18, Joh 17:5; Rom 9:5; Co2 4:4; Col 1:15, Col 1:16; Ti1 1:17, Ti1 3:16; Tit 2:13; Heb 1:3, Heb 1:6, Heb 1:8; Heb 13:8
thought: Gen 32:24-30, Gen 48:15, Gen 48:16; Eze 8:2-6; Jos 5:13-15; Hos 12:3-5; Zac 13:7; Joh 5:18, Joh 5:23, Joh 8:58, Joh 8:59, Joh 10:30, Joh 10:33, Joh 10:38, Joh 14:9, Joh 20:28; Rev 1:17, Rev 1:18, Rev 21:6
Geneva 1599
2:6 Who, being in the (d) form of God, (e) thought it not robbery to be (f) equal with God:
(d) Such as God himself is, and therefore God, for there is no one in all parts equal to God but God himself.
(e) Christ, that glorious and everlasting God, knew that he might rightfully and lawfully not appear in the base flesh of man, but remain with majesty fit for God: yet he chose rather to debase himself.
(f) If the Son is equal with the Father, then is there of necessity an equality, which Arrius that heretic denies: and if the Son is compared to the Father, then is there a distinction of persons, which Sabellius that heretic denies.
John Gill
2:6 Who being in the form of God,.... The Father; being the brightness of his glory, and the express image of his person. This form is to be understood, not of any shape or figure of him; for as such is not to be seen, it is not to be supposed of him; or any accidental form, for there are no accidents in God, whatever is in God, is God; he is nothing but nature and essence, he is the , the Jehovah, I am what I am; and so is his Son, which is, and was, and is to come, the fountain of all created beings nor does it intend any outward representation and resemblance of him, such as in kings; who, because of the honour and dignity they are raised unto, the authority and power they have, and because of the glory and majesty they are arrayed with, are called gods: nor does it design the state and condition Christ appeared in here on earth, having a power to work miracles, heal diseases, and dispossess devils, for the manifestation of his glory; and so might be said to be in the form of God, as Moses for doing less miracles is said to be a God unto Pharaoh; since this account does not regard Christ; as he was on earth in human nature, but what he was antecedent to the assumption of it; or otherwise his humility and condescension in becoming man, and so mean, will not appear: but this phrase, "the form of God", is to be understood of the nature and essence of God, and describes Christ as he was from all eternity; just as the form of a servant signifies that he was really a servant, and the fashion of a man in which he was found means that he was truly and really man; so his being in the form of God intends that he was really and truly God; that he partook of the same nature with the Father, and was possessed of the same glory: from whence it appears, that he was in being before his incarnation; that he existed as a distinct person from God his Father, in whose form he was, and that as a divine person, or as truly God, being in the glorious form, nature, and essence of God; and that there is but one form of God, or divine nature and essence, common to the Father and the Son, and also to the Spirit; so that they are not three Gods, but one God: what the form of God is, the Heathens themselves (g) say cannot be comprehended nor seen, and so not to be inquired after; and they use the same word the apostle does here (h): and now Christ being in this glorious form, or having the same divine nature with the Father, with all the infinite and unspeakable glories of it,
thought it no robbery to be equal with God; the Father; for if he was in the same form, nature, and essence, he must be equal to him, as he is; for he has the same perfections, as eternity, omniscience, omnipotence, omnipresence, immutability, and self-existence: hence he has the same glorious names, as God, the mighty God, the true God, the living God, God over all, Jehovah, the Lord of glory, &c. the same works of creation and providence are ascribed to him, and the same worship, homage, and honour given him: to be "in the form of God", and to be "equal with God", signify the same thing, the one is explanative of the other: and this divine form and equality, or true and proper deity, he did not obtain by force and rapine, by robbery and usurpation, as Satan attempted to do, and as Adam by his instigation also affected; and so the mind of a wicked man, as Philo the Jew says (i), being a lover of itself and impious, , "thinks itself to be equal with God", a like phrase with this here used; but Christ enjoyed this equality by nature; he thought, he accounted, he knew he had it this way; and he held it hereby, and of right, and not by any unlawful means; and he reckoned that by declaring and showing forth his proper deity, and perfect equality with the Father, he robbed him of no perfection; the same being in him as in the Father, and the same in the Father as in him; that he did him no injury, nor deprived him of any glory, or assumed that to himself which did not belong to him: as for the sense which some put upon the words, that he did not "affect", or "greedily catch" at deity; as the phrase will not admit of it, so it is not true in fact; he did affect deity, and asserted it strongly, and took every proper opportunity of declaring it, and in express terms affirmed he was the Son of God; and in terms easy to be understood declared his proper deity, and his unity and equality with the Father; required the same faith in himself as in the Father, and signified that he that saw the one, saw the other, Mk 14:61 Jn 5:17. Others give this as the sense of them, that he did not in an ostentatious way show forth the glory of his divine nature, but rather hid it; it is true, indeed, that Christ did not seek, but carefully shunned vain glory and popular applause; and therefore often after having wrought a miracle, would charge the persons on whom it was wrought, or the company, or his disciples, not to speak of it; this he did at certain times, and for certain reasons; yet at other times we find, that he wrought miracles to manifest forth his glory, and frequently appeals to them as proofs of his deity and Messiahship: and besides, the apostle is speaking not of what he was, or did in his incarnate state, but of what he was and thought himself to be, before he became man; wherefore the above sense is to be preferred as the genuine one,
(g) Socraticus, Xenophon, & Aristo Chius, apud Minuc. Felic. Octav. p. 20. & Hostanes apud Caecil. Cyprian. de Idol. van. p. 46. (h) Laertii proem. ad Vit. Philosoph. p. 7. (i) Leg. Alleg. l. 1. p. 48, 49.
John Wesley
2:6 Who being in the essential form - The incommunicable nature. Of God - From eternity, as he was afterward in the form of man; real God, as real man. Counted it no act of robbery - That is the precise meaning of the words, - no invasion of another's prerogative, but his own strict and unquestionable right. To be equal with God - the word here translated equal, occurs in the adjective form five or six times in the New Testament, Mt 20:12; Lk 6:34; Jn 5:18; Acts 11:17; . In all which places it expresses not a bare resemblance, but a real and proper equalitg. It here implies both the fulness and the supreme height of the Godhead; to which are opposed, he emptied and he humbled himself.
Robert Jamieson, A. R. Fausset and David Brown
2:6 Translate, "Who subsisting (or existing, namely, originally: the Greek is not the simple substantive verb, 'to be') in the form of God (the divine essence is not meant: but the external self-manifesting characteristics of God, the form shining forth from His glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty: that beauty was 'the form of God'; as 'the form of a servant' (Phil 2:7), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the form of God' takes for granted His divine nature [BENGEL], Compare Jn 5:37; Jn 17:5; Col 1:15, 'Who is the IMAGE of the invisible God' at a time before 'every creature,' 2Cor 4:4, esteemed (the same Greek verb as in Phil 2:3) His being on an equality with God no (act of) robbery" or self-arrogation; claiming to one's self what does not belong to him. ELLICOTT, WAHL, and others have translated, "A thing to be grasped at," which would require the Greek to be harpagma, whereas harpagmos means the act of seizing. So harpagmos means in the only other passage where it occurs, PLUTARCH [On the Education of Children, 120]. The same insuperable objection lies against ALFORD'S translation, "He regarded not as self-enrichment (that is, an opportunity for self-exaltation) His equality with God." His argument is that the antithesis (Phil 2:7) requires it, "He used His equality with God as an opportunity, not for self-exaltation, but for self-abasement, or emptying Himself." But the antithesis is not between His being on an equality with God, and His emptying Himself; for He never emptied Himself of the fulness of His Godhead, or His "BEING on an equality with God"; but between His being "in the FORM (that is, the outward glorious self-manifestation) of God," and His "taking on Him the form of a servant," whereby He in a great measure emptied Himself of His precedent "form," or outward self-manifesting glory as God. Not "looking on His own things" (Phil 2:4), He, though existing in the form of God, He esteemed it no robbery to be on an equality with God, yet made Himself of no reputation. "Being on an equality with God, is not identical with subsisting in the form of God"; the latter expresses the external characteristics, majesty, and beauty of the Deity, which "He emptied Himself of," to assume "the form of a servant"; the former, "HIS BEING," or NATURE, His already existing STATE OF EQUALITY with God, both the Father and the Son having the same ESSENCE. A glimpse of Him "in the form of God," previous to His incarnation, was given to Moses (Ex 24:10-11), Aaron, &c.
2:72:7: այլ զանձն ունայնացո՛յց զկերպարանս ծառայի առեալ ՚ի նմանութիւն մարդկան եղեալ, եւ կերպարանօք գտեալ իբրեւ զմարդ.
7 այլ իր անձը ունայնացրեց՝ ծառայի կերպարանք առնելով, մարդկանց նման լինելով եւ մարդու կերպարանքով խոնարհեցրեց ինքն իրեն՝
7 Հապա անձը ունայնացուց ծառայի կերպարանք առնելով՝ մարդոց նման ըլլալով եւ մարդու կերպարանքովը
այլ զանձն ունայնացոյց` զկերպարանս ծառայի առեալ, ի նմանութիւն մարդկան եղեալ, եւ կերպարանօք գտեալ իբրեւ զմարդ:

2:7: այլ զանձն ունայնացո՛յց զկերպարանս ծառայի առեալ ՚ի նմանութիւն մարդկան եղեալ, եւ կերպարանօք գտեալ իբրեւ զմարդ.
7 այլ իր անձը ունայնացրեց՝ ծառայի կերպարանք առնելով, մարդկանց նման լինելով եւ մարդու կերպարանքով խոնարհեցրեց ինքն իրեն՝
7 Հապա անձը ունայնացուց ծառայի կերպարանք առնելով՝ մարդոց նման ըլլալով եւ մարդու կերպարանքովը
zohrab-1805▾ eastern-1994▾ western am▾
2:77: но уничижил Себя Самого, приняв образ раба, сделавшись подобным человекам и по виду став как человек;
2:7  ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος
2:7. ἀλλὰ (other) ἑαυτὸν (to-self) ἐκένωσεν (it-en-emptied,"μορφὴν (to-a-form) δούλου (of-a-bondee) λαβών, (having-had-taken) ἐν (in) ὁμοιώματι (unto-an-en-along-belonging-to) ἀνθρώπων (of-mankinds) γενόμενος : ( having-had-became ) καὶ (and) σχήματι (unto-a-holdening-to) εὑρεθεὶς (having-been-found) ὡς (as) ἄνθρωπος (a-mankind,"
2:7. sed semet ipsum exinanivit formam servi accipiens in similitudinem hominum factus et habitu inventus ut homoBut emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man.
7. but emptied himself, taking the form of a servant, being made in the likeness of men;
2:7. Instead, he emptied himself, taking the form of a servant, being made in the likeness of men, and accepting the state of a man.
2:7. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

7: но уничижил Себя Самого, приняв образ раба, сделавшись подобным человекам и по виду став как человек;
2:7  ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος
2:7. sed semet ipsum exinanivit formam servi accipiens in similitudinem hominum factus et habitu inventus ut homo
But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man.
2:7. Instead, he emptied himself, taking the form of a servant, being made in the likeness of men, and accepting the state of a man.
2:7. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Но уничижил Себя - точнее: опустошил (ekenwsen), лишил Сам Себя добровольно той божественной славы и власти, на какую имел полное право и в состоянии воплощения. - Приняв образ раба. Само по себе неопределенное понятие "уничижил Себя Самого" получает через это прибавление достаточную определенность. Свою божественную форму существования Господь Иисус Христос рассматривает не как сокровище, которое Он только что нашел и за которое Ему нужно крепко держаться, но освобождает Себя от него, принимая вместо прежней формы существования новую форму - существования раба. Чей раб стал Христос - этого не сказано. Важно только, что Он стал раб, что из состояния полнейшей свободы и самостоятельности Он вступил в положение подчиненности (ср. 2Кор. VIII:9). - Здесь выражение образ раба обозначает именно только форму существования рабскую, потому что природы рабской не существует: существует только рабское состояние или положение. Ясно, что Апостол здесь имел в виду сказать не о воплощении Сына Божия (тогда он просто бы сказал "принял образ человека"), а о Его самоуничижении, однако о самоуничижении действительном, а не кажущемся. Он только после воскресения Своего явился в "другом образе", соответствовавшем Его прославлению, до воскресения же жил как раб, а не как Господь (ср. Мк X:38: и Мф XXVIII:18). Апостол указывает, таким образом, читателям, что путь к прославлению, какого они ожидали, лежит через самоуничижение и что они не только не должны присваивать себе не принадлежащего им величия, но еще отказываться, для совершения своего спасения, и от того, что им принадлежит. Так именно поступил Христос, Который отказался от проявления на земле той славы, какая Ему принадлежала как Богу. Он, таким образом, исправил проступок Адама, который хотел быть богом (Быт III:5) [Однако в этом выражении несомненно содержится мысль о том, что Христос воплотившийся остался Богом. Ведь Апостол здесь говорит все о Том же, Кто от вечности существовал в образе Божием, Кто имел, значит, божескую природу. Он, этот вечный Логос, не изменил Своей природы, а только принял еще природу человеческую. Преосв. Феофан говорит: "Зрак раба приим - приняв парное естество, которое, на какой бы степени ни стояло, всегда работно есть Богу. Из сего что следовало? - То, что безначальный начинается, вездесущий - определяется местом, вечный - проживает дни, месяцы и годы, всесовершенный - возрастает возрастом и разумом. И все сие проходит Он, естеством Бог сый, принятым Им на Себя естеством тварным"]. - Сделавшись подобным человекам. Апостол сказал о Христе, что Он стал рабом. Но рабами в Св. Писании представляются и ангелы Божии (Евр I:14). Апостол хочет поэтому определенно сказать, какой вид рабства принял Христос, и говорит, что Он воспринял естество не ангела, а человека. Употребляя при этом выражение "в подобии человека" (en omoiwmati anqr. ), Апостол этим самым дает понять, что Христос был только подобен людям, но в действительности не тожественен с ними, так как у Него не было наследственного греха, и в тоже время Он и во плоти оставался Сыном Божиим (ср. Рим I:3; Гал IV:4). - И по виду став как человек. Здесь Апостол имеет в виду внешнее явление (schma) Христа - Его привычки, жесты, речь, действия и даже одежду. На взгляд всех, с ним встречавшихся, Он был обыкновенным человеком - смиренным раввином...
Adam Clarke: Commentary on the Bible - 1831
2:7: But made himself of no reputation - Ἑαυτον εκενωσε· He emptied himself - did not appear in his glory, for he assumed the form of a servant, being made in the likeness of man. And his being made in the likeness of man, and assuming the form of a servant, was a proof that he had emptied himself - laid aside the effulgence of his glory.
Albert Barnes: Notes on the Bible - 1834
2:7: But made himself of no reputation - This translation by no means conveys the sense of the original According to this it would seem that he consented to be without distinction or honor among people; or that he was willing to be despised or disregarded. The Greek is ἑαυτον ἐκένωσεν heauton ekenō sen. The word κενόω kenoō means literally, to empty, "to make empty, to make vain or void." It is rendered: "made void" in Rom 4:14; "made of none effect," Co1 1:17; "make void," Co1 9:15; "should be vain," Co2 9:3. The word does not occur elsewhere in the New Testament, except in the passage before us. The essential idea is that of bringing to emptiness, vanity, or nothingness; and, hence, it is applied to a case where one lays aside his rank and dignity, and becomes in respect to that as nothing; that is, he assumes a more humble rank and station. In regard to its meaning here, we may remark:
(1) that it cannot mean that he literally divested himself of his divine nature and perfections, for that was impossible. He could not cease to be omnipotent, and omnipresent, and most holy, and true, and good.
(2) it is conceivable that he might have laid aside, for a time, the symbols or the manifestation of his glory, or that the outward expressions of his majesty in heaven might have been withdrawn. It is conceivable for a divine being to intermit the exercise of his almighty power, since it cannot be supposed that God is always exerting his power to the utmost. And in like manner there might be for a time a laying aside or intermitting of these manifestations or symbols, which were expressive of the divine glory and perfections. Yet,
(3) this supposes no change in the divine nature, or in the essential glory of the divine perfections. When the sun is obscured by a cloud, or in an eclipse, there is no real change of its glory, nor are his beams extinguished, nor is the sun himself in any measure changed. His luster is only for a time obscured. So it might have been in regard to the manifestation of the glory of the Son of God. Of course there is much in regard to this which is obscure, but the language of the apostle undoubtedly implies more than that he took an humble place, or that he demeaned himself in an humble manner. In regard to the actual change respecting his manifestations in heaven, or the withdrawing of the symbols of his glory there, the Scriptures are nearly silent, and conjecture is useless - perhaps improper. The language before us fairly implies that he laid aside that which was expressive of his being divine - that glory which is involved in the phrase "being in the form of God" - and took upon himself another form and manifestation in the condition of a servant.
And took upon him the form of a servant - The phrase "form of a servant," should be allowed to explain the phrase "form of God," in Phi 2:6. The "form of a servant" is that which indicates the condition of a servant, in contradistinction from one of higher rank. It means to appear as a servant, to perform the offices of a servant, and to be regarded as such. He was made like a servant in the lowly condition which he assumed. The whole connection and force of the argument here demands this interpretation. Storr and Rosenmuller interpret this as meaning that he became the servant or minister of God, and that in doing it, it was necessary that he should become a man. But the objection to this is obvious. It greatly weakens the force of the apostle's argument. His object is to state the depth of humiliation to which he descended, and this was best done by saying that he descended to the lowest condition of humanity and appeared in the most humble garb. The idea of being a "servant or minister of God" would not express that, for this is a term which might be applied to the highest angel in heaven. Though the Lord Jesus was not literally a servant or slave, yet what is here affirmed was true of him in the following respects:
(1) He occupied a most lowly condition in life.
(2) he condescended to perform such acts as are appropriate only to those who are servants. "I am among you as he that serveth;" Luk 22:27; compare Joh 13:4-15.
And was made in the likeness of men - Margin, habit. The Greek word means likeness, resemblance. The meaning is, he was made like unto people by assuming such a body as theirs; see the notes at Rom 8:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: made: Psa 22:6; Isa 49:7, Isa 50:5, Isa 50:6, Isa 52:14, Isa 53:2, Isa 53:3; Dan 9:26; Zac 9:9; Mar 9:12; Rom 15:3; Co2 8:9; Heb 2:9-18, Heb 12:2, Heb 13:3
the form: Isa 42:1, Isa 49:3, Isa 49:6, Isa 52:13, Isa 53:11; Eze 34:23, Eze 34:24; Zac 3:8; Mat 12:18; Mat 20:28; Mar 10:44, Mar 10:45; Luk 22:27; Joh 13:3-14; Rom 15:8
in the: Phi 2:6; Joh 1:14; Rom 1:3, Rom 8:3; Gal 4:4; Heb 2:14-17, Heb 4:15
likeness: or, habit
Geneva 1599
2:7 But made himself of (g) no reputation, and took upon him the (h) form of a servant, and was made in the likeness of men:
(g) He brought himself from all things, as it were to nothing.
(h) By taking our manhood upon him.
John Gill
2:7 But made himself of no reputation,.... Or "nevertheless emptied himself"; not of that fulness of grace which was laid up in him from everlasting, for with this he appeared when he was made flesh, and dwelt among men; nor of the perfections of his divine nature, which were not in the least diminished by his assumption of human nature, for all the fulness of the Godhead dwelt in him bodily; though he took that which he had not before, he lost nothing of what he had; the glory of his divine nature was covered, and out of sight; and though some rays and beams of it broke out through his works and miracles, yet his glory, as the only begotten of the Father, was beheld only by a few; the minds of the far greater part were blinded, and their hearts hardened, and they saw no form nor comeliness in him to desire him; the form of God in which he was, was hid from them; they reputed him as a mere man, yea, as a sinful man, even as a worm, and no man: and to be thus esteemed, and had in such account, he voluntarily subjected himself, though infinitely great and glorious; as he did not assume deity by rapine, he was not thrust down into this low estate by force; as the angels that sinned when they affected to be as God, were drove from their seats of glory, and cast down into hell; and when man, through the instigation of Satan, was desirous of the same, he was turned out of Eden, and became like the beasts that perish; but this was Christ's own act and deed, he willingly assented to it, to lay aside as it were his glory for a while, to have it veiled and hid, and be reckoned anything, a mere man, yea, to have a devil, and not be God: O wondrous humility! astonishing condescension!
and took upon him the form of a servant; this also was voluntary; he "took upon him", was not obliged, or forced to be in the form of a servant; he appeared as one in human nature, and was really such; a servant to his Father, who chose, called, sent, upheld, and regarded him as a servant; and a very prudent, diligent, and faithful one he was unto him: and he was also a servant to his people, and ministered to men; partly by preaching the Gospel to them, and partly by working miracles, healing their diseases, and going about to do good, both to the bodies and souls of men; and chiefly by obtaining eternal redemption for his chosen ones, by being made sin and a curse for them; which though a very toilsome and laborious piece of service, yet as he cheerfully engaged in it, he diligently attended it, until he had finished it: so he was often prophesied of as a servant, in Is 42:1, in which several places he is called in the Targum, , "my servant the Messiah": put these two together, "the form of God", and "the form of a servant", and admire the amazing stoop!
and was made in the likeness of men; not of the first Adam, for though, as he, he was without sin, knew none, nor did any; yet he was rather like to sinful men, and was sent in the likeness of sinful flesh, and was traduced and treated as a sinner, and numbered among transgressors; he was like to men, the most mean and abject, such as were poor, and in lower life, and were of the least esteem and account among men, on any score: or he was like to men in common, and particularly to his brethren the seed of Abraham, and children of God that were given him; he partook of the same flesh and blood, he had a true body, and a reasonable soul, as they; he was subject to the like sorrows and griefs, temptations, reproaches, and persecutions; and was like them in everything, excepting sin: a strange and surprising difference this, that he who was "equal to God", should be "like to sinful men!"
John Wesley
2:7 Yet - He was so far from tenaciously insisting upon, that he willingly relinquished, his claim. He was content to forego the glories of the Creator, and to appear in the form of a creature; nay, to he made in the likeness of the fallen creatures; and not only to share the disgrace, but to suffer the punishment, due to the meanest and vilest among them all. He emptied himself - Of that divine fulness, which he received again at his exaltation. Though he remained full, Jn 1:14, yet he appeared as if he had been empty; for he veiled his fulness from the sight of men and angels. Yea, he not only veiled, but, in some sense, renounced, the glory which he had before the world began. Taking - And by that very act emptying himself. The form of a servant - The form, the likeness, the fashion, though not exactly the same, are yet nearly related to each other. The form expresses something absolute; the likeness refers to other things of the same kind; the fashion respects what appears to sight and sense. Being made in the likeness of men - A real man, like other men. Hereby he took the form of a servant.
Robert Jamieson, A. R. Fausset and David Brown
2:7 made himself of no reputation, and . . . and--rather as the Greek, "emptied Himself, taking upon him the form of a servant, being made in the likeness of men." The two latter clauses (there being no conjunctions, "and . . . and," in the Greek) expresses in what Christ's "emptying of Himself" consists, namely, in "taking the form of a servant" (see on Heb 10:5; compare Ex 21:5-6, and Ps 40:6, proving that it was at the time when He assumed a body, He took "the form of a servant"), and in order to explain how He took "the form of a servant," there is added, by "being made in the likeness of men." His subjection to the law (Lk 2:21; Gal 4:4) and to His parents (Lk 2:51), His low state as a carpenter, and carpenter's reputed son (Mt 13:55; Mk 6:3), His betrayal for the price of a bond-servant (Ex 21:32), and slave-like death to relieve us from the slavery of sin and death, finally and chiefly, His servant-like dependence as man on God, while His divinity was not outwardly manifested (Is 49:3, Is 49:7), are all marks of His "form as a servant." This proves: (1) He was in the form of a servant as soon as He was made man. (2) He was "in the form of God" before He was "in the form of a servant." (3) He did as really subsist in the divine nature, as in the form of a servant, or in the nature of man. For He was as much "in the form of God" as "in the form of a servant"; and was so in the form of God as "to be on an equality with God"; He therefore could have been none other than God; for God saith, "To whom will ye liken Me and make Me equal?" (Is 46:5), [BISHOP PEARSON]. His emptying Himself presupposes His previous plenitude of Godhead (Jn 1:14; Col 1:19; Col 2:9). He remained full of this; yet He bore Himself as if He were empty.
2:82:8: խոնարհեցո՛յց զանձն, լիեալ հնազանդ մահո՛ւ չափ, եւ մահու խաչի՛[4430]։ [4430] Ոմանք. Զանձն լինել հնա՛՛։
8 հնազանդ լինելով մինչեւ մահ եւ այն էլ մահուան՝ խաչի վրայ:
8 Ինքզինք խոնարհեցուց, մինչեւ իսկ մեռնելու յօժարեցաւ ու այն ալ խաչի մահուամբ։
խոնարհեցոյց զանձն, լիեալ հնազանդ մահու չափ եւ մահու խաչի:

2:8: խոնարհեցո՛յց զանձն, լիեալ հնազանդ մահո՛ւ չափ, եւ մահու խաչի՛[4430]։
[4430] Ոմանք. Զանձն լինել հնա՛՛։
8 հնազանդ լինելով մինչեւ մահ եւ այն էլ մահուան՝ խաչի վրայ:
8 Ինքզինք խոնարհեցուց, մինչեւ իսկ մեռնելու յօժարեցաւ ու այն ալ խաչի մահուամբ։
zohrab-1805▾ eastern-1994▾ western am▾
2:88: смирил Себя, быв послушным даже до смерти, и смерти крестной.
2:8  ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ.
2:8. ἐταπείνωσεν (it-en-lowed) ἑαυτὸν (to-self) γενόμενος ( having-had-became ) ὑπήκοος (heard-under) μέχρι (unto-lest-whilst) θανάτου, (of-a-death,"θανάτου (of-a-death) δὲ (moreover) σταυροῦ: (of-a-stake)
2:8. humiliavit semet ipsum factus oboediens usque ad mortem mortem autem crucisHe humbled himself, becoming obedient unto death, even to the death of the cross.
8. and being found in fashion as a man, he humbled himself, becoming obedient unto death, yea, the death of the cross.
2:8. He humbled himself, becoming obedient even unto death, even the death of the Cross.
2:8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross:

8: смирил Себя, быв послушным даже до смерти, и смерти крестной.
2:8  ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ.
2:8. humiliavit semet ipsum factus oboediens usque ad mortem mortem autem crucis
He humbled himself, becoming obedient unto death, even to the death of the cross.
2:8. He humbled himself, becoming obedient even unto death, even the death of the Cross.
2:8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Христос, воплотившись, мог бы жить спокойно, как жили раввины. Но Он принизил Себя, терпел разные лишения и оскорбления. Эти страдания закончились для Него страшной и позорной смертью на кресте, на котором Он был повешен как преступник.
Adam Clarke: Commentary on the Bible - 1831
2:8: And being found in fashion as a man - Και σχηματι εὑρεθεις ὡς ανθρωπος. This clause should be joined to the preceding, and thus translated: Being made in the likeness of man, and was found in fashion as a man.
He humbled himself - Laid himself as low as possible:
1. In emptying himself - laying aside the effulgence of his glory.
2. In being incarnate - taking upon him the human form.
3. In becoming a servant - assuming the lowest innocent character, that of being the servant of all.
4. In condescending to die, to which he was not naturally liable, as having never sinned, and therefore had a right in his human nature to immortality, without passing under the empire of death.
5. In condescending, not only to death, but to the lowest and most ignominious kind of death, the death of the cross; the punishment of the meanest of slaves and worst of felons.
What must sin have been in the sight of God, when it required such abasement in Jesus Christ to make an atonement for it, and undo its influence and malignity!
Albert Barnes: Notes on the Bible - 1834
2:8: And being found - That is, being such, or existing as a man, he humbled himself.
In fashion as a man - The word rendered "fashion" - σχῆμα schē ma - means figure, mien, deportment. Here it is the same as state, or condition. The sense is, that when he was reduced to this condition he humbled himself, and obeyed even unto death. He took upon himself all the attributes of a man. He assumed all the innocent infirmities of our nature. He appeared as other people do, was subjected to the necessity of food and clothing, like others, and was made liable to suffering, as other men are. It was still he who had been in the "form of God" who thus appeared; and, though his divine glory had been for a time laid aside, yet it was not extinguished or lost. It is important to remember, in all our meditations on the Saviour, that it was the same Being who had been invested with so much glory in heaven, that appeared on earth in the form of a man.
He humbled himself - Even then, when he appeared as a man. He had not only laid aside the symbols of his glory Phi 2:7, and become a man; but when he was a man, he humbled himself. Humiliation was a constant characteristic of him as a man. He did not aspire to high honors; he did not affect pomp and parade; he did not demand the service of a train of menials; but he condescended to the lowest conditions of life; Luk 22:27. The words here are very carefully chosen. In the former case Phi 2:7, when he became a man, he "emptied himself," or laid aside the symbols of his glory; now, when a man, he humbled himself. That is, though he was God appearing in the form of man - a divine person on earth - yet he did not assume and assert the dignity and prerogatives appropriate to a divine being, but put himself in a condition of obedience. For such a being to obey law, implied voluntary humiliation; and the greatness of his humiliation was shown by his becoming entirely obedient, even until he died on the cross.
And became obedient - He subjected himself to the law of God, and wholly obeyed it; Heb 10:7, Heb 10:9. It was a characteristic of the Redeemer that he yielded perfect obedience to the will of God. Should it be said that, if he was God himself, he must have been himself the lawgiver, we may reply that this rendered his obedience all the more wonderful and all the more meritorious. If a monarch should for an important purpose place himself in a position to obey his own laws, nothing could show in a more striking manner their importance in his view. The highest honor that has been shown to the Law of God on earth was, that it was perfectly observed by him who made the Law - the great Mediator.
Unto death - He obeyed even when obedience terminated in death. The point of this expression is this: One may readily and cheerfully obey another where there is no particular peril. But the case is different where obedience is attended with danger. The child shows a spirit of true obedience when he yields to the commands of a father, though it should expose him to hazard; the servant who obeys his master, when obedience is attended with risk of life; the soldier, when he is morally certain that to obey will be followed by death. Thus, many a company or platoon has been ordered into the "deadly breach," or directed to storm a redoubt, or to scale a wall, or to face a cannon, when it was morally certain that death would be the consequence. No profounder spirit of obedience can be evinced than this. It should be said, however, that the obedience of the soldier is in many cases scarcely voluntary, since, if he did not obey, death would be the penalty. But, in the case of the Redeemer, it was wholly voluntary. He placed himself in the condition of a servant to do the will of God, and then never shrank from what that condition involved.
Even the death of the cross - It was not such a death as a servant might incur by crossing a stream, or by failing among robbers, or by being worn out by toil; it was not such as the soldier meets when he is suddenly cut down, covered with glory as he falls; it was the long lingering, painful, humiliating death of the cross. Many a one might be willing to obey if the death that was suffered was regarded as glorious; but when it is ignominious, and of the most degrading character, and the most torturing that human ingenuity can invent, then the whole character of the obedience is changed. Yet this was the obedience the Lord Jesus evinced; and it was in this way that his remarkable readiness to suffer was shown.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: in: Mat 17:2; Mar 9:2, Mar 9:3; Luk 9:29
he: Pro 15:33; Act 8:33; Heb 5:5-7, Heb 12:2
and became: Psa 40:6-8; Isa 50:5, Isa 50:6; Mat 26:39, Mat 26:42; Joh 4:34, Joh 15:10; Heb 5:8, Heb 5:9; Heb 10:7-9
the death: Deu 21:23; Psa 22:16; Joh 10:18, Joh 12:28-32, Joh 14:31; Gal 3:13; Tit 2:14; Heb 12:2; Pe1 2:24, Pe1 3:18
John Gill
2:8 And being found in fashion as a man,.... Not that he had only the show and appearance of a man, but he was really a man; for "as" here, denotes not merely the likeness of a thing, but the thing itself, as in Mt 14:5, here, answers to the Hebrew f2, which is sometimes by the Jews (k) said to be , and signifies likeness, and sometimes , and designs truth and reality; which is the sense in which the particle is to be taken here: though he was seen and looked upon as a mere man, and therefore charged with blasphemy when he asserted himself to be the Son of God, he was more than a man; and yet found and known by men in common to be no more than a man, than just such a man as other men are; and so far is true, that his scheme, his habit, his fashion, his form, were like that of other men; though he was not begotten as man, but conceived in an extraordinary manner by the power of the Holy Ghost, yet he lay nine months in his mother's womb, as the human foetus ordinarily does; he was born as children are, was wrapped in swaddling bands when born, as an infant is; grew in stature by degrees, as men do; the shape and size of his body were like other men's, and he was subject to the same infirmities, as hunger, thirst, weariness, pain, grief, sorrow, and death itself, as follows:
he humbled himself: by becoming man, and by various outward actions in his life; as subjection to his parents, working at the trade of a carpenter, conversing with the meanest of men, washing his disciples' feet, &c. and the whole of his deportment both to God and man, his compliance with his Father's will, though disagreeable to flesh and blood, his behaviour towards his enemies, and his forbearance of his disciples, showed him to be of a meek and humble spirit; he humbled himself both to God and man:
and became obedient unto death, or "until death"; for he was obedient from the cradle to the cross, to God, to men, to his earthly parents, and to magistrates; he was obedient to the ceremonial law, to circumcision, the passover, &c. to the moral law, to all the precepts of it, which he punctually fulfilled; and to the penalty of it, death, which he voluntarily and cheerfully bore, in the room and stead of his people:
even the death of the cross; which was both painful and shameful; it was an accursed one, and showed that he bore the curse of the law, and was made a curse for us: this was a punishment usually inflicted on servants, and is called a servile punishment (l); and such was the form which he took, when he was found in fashion as a man: this is now the great instance of humility the apostle gives, as a pattern of it to the saints, and it is a matchless and unparalleled one,
(k) Vid. Kimchi in Josh. iii. 4. (l) Lipsins de Cruce, l. 1. c. 12.
John Wesley
2:8 And being found in fashion as a man - A common man, without any peculiar excellence or comeliness. He humbled himself - To a still greater depth. Becoming obedient - To God, though equal with him. Even unto death - The greatest instance both of humiliation and obedience. Yea, the death of the cross - Inflicted on few but servants or slaves.
Robert Jamieson, A. R. Fausset and David Brown
2:8 being found in fashion as a man--being already, by His "emptying Himself," in the form of a servant, or likeness of man (Rom 8:3), "He humbled Himself (still further by) becoming obedient even unto death (not as English Version, 'He humbled Himself and became,'&c.; the Greek has no 'and,' and has the participle, not the verb), and that the death of the cross." "Fashion" expresses that He had the outward guise, speech, and look. In Phil 2:7, in the Greek, the emphasis is on Himself (which stands before the Greek verb), "He emptied Himself," His divine self, viewed in respect to what He had heretofore been; in Phil 2:8 the emphasis is on "humbled" (which stands before the Greek "Himself"); He not only "emptied Himself" of His previous "form of God," but submitted to positive HUMILIATION. He "became obedient," namely, to God, as His "servant" (Rom 5:19; Heb 5:8). Therefore "God" is said to "exalt" Him (Phil 2:9), even as it was God to whom He became voluntarily "obedient." "Even unto death" expresses the climax of His obedience (Jn 10:18).
2:92:9: Վասն որոյ եւ Աստուած զնա առաւե՛լ բարձրացոյց. եւ շնորհեաց նմա անուն՝ որ ՚ի վե՛ր է քան զամենայն անուն.
9 Դրա համար էլ Աստուած նրան առաւել բարձրացրեց եւ նրան շնորհեց մի անուն, որ վեր է, քան ամէն անուն,
9 Ասոր համար Աստուած ալ զանիկա խիստ բարձրացուց ու անոր անուն մը տուաւ՝ որ ամէն անունէ վեր է.
Վասն որոյ եւ Աստուած զնա առաւել բարձրացոյց, եւ շնորհեաց նմա անուն որ ի վեր է քան զամենայն անուն:

2:9: Վասն որոյ եւ Աստուած զնա առաւե՛լ բարձրացոյց. եւ շնորհեաց նմա անուն՝ որ ՚ի վե՛ր է քան զամենայն անուն.
9 Դրա համար էլ Աստուած նրան առաւել բարձրացրեց եւ նրան շնորհեց մի անուն, որ վեր է, քան ամէն անուն,
9 Ասոր համար Աստուած ալ զանիկա խիստ բարձրացուց ու անոր անուն մը տուաւ՝ որ ամէն անունէ վեր է.
zohrab-1805▾ eastern-1994▾ western am▾
2:99: Посему и Бог превознес Его и дал Ему имя выше всякого имени,
2:9  διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἐχαρίσατο αὐτῶ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα,
2:9. διὸ (through-which) καὶ (and) ὁ (the-one) θεὸς (a-Deity) αὐτὸν (to-it) ὑπερύψωσεν, (it-en-overed-over,"καὶ (and) ἐχαρίσατο ( it-granted-to ) αὐτῷ (unto-it) τὸ (to-the-one) ὄνομα (to-a-name) τὸ (to-the-one) ὑπὲρ (over) πᾶν (to-all) ὄνομα, (to-a-name,"
2:9. propter quod et Deus illum exaltavit et donavit illi nomen super omne nomenFor which cause, God also hath exalted him and hath given him a name which is above all names:
9. Wherefore also God highly exalted him, and gave unto him the name which is above every name;
2:9. Because of this, God has also exalted him and has given him a name which is above every name,
2:9. Wherefore God also hath highly exalted him, and given him a name which is above every name:
Wherefore God also hath highly exalted him, and given him a name which is above every name:

9: Посему и Бог превознес Его и дал Ему имя выше всякого имени,
2:9  διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἐχαρίσατο αὐτῶ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα,
2:9. propter quod et Deus illum exaltavit et donavit illi nomen super omne nomen
For which cause, God also hath exalted him and hath given him a name which is above all names:
2:9. Because of this, God has also exalted him and has given him a name which is above every name,
2:9. Wherefore God also hath highly exalted him, and given him a name which is above every name:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Теперь Апостол указывает на возвышение Христа после смерти, как на особое побуждение для читателей идти тем же путем лишений, каким шествовал и Христос. Под превознесением Христа нужно разуметь не только пространственное возвышение Христа из земной области на небо, но и, так сказать, качественное Его возвышение. Согласно со св. Афанасием Алекс., здесь можно видеть указание на воскресение Иисуса Христа из мертвых (Афан., слово 1). - И дал Ему имя..., т. е. имя "Господа" (ср. ст. 11-й). Это имя, конечно, показывает высшее положение Христа по отношению ко всему существующему: Он является господином или владыкою вселенной.
Adam Clarke: Commentary on the Bible - 1831
2:9: Wherefore God also hath highly exalted him - If by his humiliation he has merited pardon and final salvation for the whole world, is it to be wondered that the human body, in which this fullness of the Godhead dwelt, and in which the punishment due to our sins was borne upon the tree, should be exalted above all human and all created beings? And this is the fact; for he hath given him a name, το ονομα, the name, which is above every name: το is prefixed to ονομα here by ABC, 17, Origen, Dionysius Alexandrinus, Eusebius, Cyril, and Procopius. This makes it much more emphatic. According to Eph 1:20, Eph 1:21, the man Christ Jesus is exalted to the right hand of God, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. From which it appears that no creature of God is so far exalted and so glorious as the man Christ Jesus, human nature being in him dignified infinitely beyond the angelic nature; and that this nature has an authority and pre-eminence which no being, either in heaven or earth, enjoys. In a word, as man was in the beginning at the head of all the creatures of God, Jesus Christ, by assuming human nature, suffering and dying in it, has raised it to its pristine state. And this is probably what is here meant by this high exaltation of Christ, and giving him a name which is above every name. But if we refer to any particular epithet, then the name Jesus or Savior must be that which is intended; as no being either in heaven or earth can possess this name as he who is the Redeemer of the world does, for he is the only Savior; none has or could redeem us to God but he; and throughout eternity he will ever appear as the sole Savior of the human race. Hence, before his birth, Gabriel stated that his name should be called Jesus; giving for reason, he shall Save his people from their sins. The qualifications of the Savior of the world were so extraordinary, the redeeming acts so stupendous, and the result of all so glorious both to God and man, that it is impossible to conceive a higher name or title than that of Jesus, or Savior of the world.
Albert Barnes: Notes on the Bible - 1834
2:9: Wherefore - As a reward of this humiliation and these sufferings. The idea is, that there was an appropriate reward for it, and that that was bestowed upon him by his exaltation as Mediator to the right hand of God; compare the notes at Heb 2:9.
God also hath highly exalted him - As Mediator. Though he was thus humbled, and appeared in the form of a servant, he is now raised up to the throne of glory, and to universal dominion. This exaltation is spoken of the Redeemer as he was, sustaining a divine and a human nature. If there was, as has been supposed, some obscuration or withdrawing of the symbols of his glory Phi 2:7, when he became a man, then this refers to the restoration of that glory, and would seem to imply, also, that there was additional honor conferred on him. There was all the augmented glory resulting from the work which he had performed in redeeming man.
And given him a name which is above every name - No other name can be compared with his. It stands alone. He only is Redeemer, Saviour. He only is Christ, the Anointed of God; see the notes at Heb 1:4. He only is the Son of God. His rank, his titles, his dignity, are above all others; see this illustrated in the notes at Eph 1:20-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: God: Gen 3:15; Psa 2:6-12, Psa 8:5-8, Psa 45:6, Psa 45:7, Psa 69:29, Psa 69:30, Psa 72:17-19, Psa 91:14, Psa 110:1, Psa 110:5; Isa 9:7, Isa 49:6-8, Isa 52:13, Isa 53:12; Dan 2:44, Dan 2:45, Dan 7:14; Mat 11:27, Mat 28:18; Luk 10:22; Joh 3:35, Joh 3:36, Joh 5:22-27, Joh 13:3, Joh 17:1-3, Joh 17:5; Act 2:32-36, Act 5:31; Rom 14:9-11; Co1 15:24-27; Heb 2:9, Heb 12:2; Pe2 1:17; Rev 1:5, Rev 3:21, Rev 5:12; Rev 11:15, Rev 19:16
given: Psa 89:27; Eph 1:20-23; Col 1:18; Heb 1:4; Pe1 3:22
Geneva 1599
2:9 (3) Wherefore God also hath highly exalted him, and given him a (i) name which is above every name:
(3) He shows the most glorious even of Christ's submission, to teach us that modesty is the true way to true praise and glory.
(i) Dignity and high distinction, and that which accompanies it.
John Gill
2:9 Wherefore God also hath highly exalted him,.... The apostle proceeds to observe the exaltation of Christ, for the encouragement of meek and humble souls; that whereas Christ, who so exceedingly demeaned himself, was afterwards highly exalted by God, so all such who, in imitation of him, behave to one another in lowliness of mind, shall be exalted in God's due time; for whoso humbleth himself, shall be exalted. The first step of Christ's exaltation was his resurrection from the dead, when he had a glory given him as man; his body was raised in incorruption, in glory, in power, and a spiritual one; it became a glorious body, and the pledge and exemplar of the saints at the general resurrection, of which his transfiguration on the mount was an emblem and prelude; and he was also glorified then as Mediator, he was then justified in the Spirit, and acquitted and discharged from all the sins of his people, he took upon him and bore, having satisfied for them; and all God's elect were justified in him, for he rose as a public person, as their head, for their justification; yea, in some sense he was then glorified, as a divine person; not that any new additional glory was, or could be made to him as such; but there was an illustrious manifestation of his natural, essential, and original glory; he was declared to be the Son of God with power, by his resurrection from the dead: the next step of his high exaltation was his ascending on high up to the third heaven, where he is made higher than the heavens; when he was accompanied by an innumerable company of angels, and by those saints whose bodies rose out of their graves after his resurrection; and was received and carried up in a bright glorious cloud; and passing through the air, the seat of the devils, he led captivity captive, and triumphed over principalities and powers, having before spoiled them on his cross; and then entering into heaven, he sat down at the right hand of God, which is another branch of his exaltation; and shows that he had done his work, and that it was approved and accepted of; and had that glory and honour bestowed on him, which never was on any mere creature, angels or men, to sit down on the right hand of the Majesty on high; which as it is the highest pitch of the exaltation of the human nature of Christ, so by it there is a most illustrious display of the glory of his divine person as the Son of God; who was with God, as one brought up with him from all eternity; and was so likewise when here on earth, but not so manifestly; but now he is openly and manifestly glorified with himself, with that glory he had with him before the world began: moreover, Christ's exaltation lies in his having the gifts of the Spirit without measure, to bestow on his ministers and churches, in all succeeding generations, for the carrying on of his interest, and the enlargement of his kingdom; in having all power in heaven and in earth, to complete his work and great designs; in having dominion and authority over all creatures and things, which are made to be subservient to the execution of his mediatorial office; and in having the right and power of judging the world at the last day, when there will still be a more glorious display of his eternal deity and divine sonship; for he will come in his Father's glory, and in his own, and with his holy angels: now the causes of Christ's exaltation are these: the efficient cause is God; though he made himself of no reputation, and humbled himself, these were voluntary acts of his own; yet he did not exalt himself, but God exalted him, even God the Father; with him the covenant of grace and redemption was made, in which glory was promised Christ, in consideration of his obedience, sufferings, and death; and which he prayed to him for, and pleaded for with him, having done his work; and which exaltation of Christ is always ascribed to God, even the Father; see Acts 2:33; the impulsive or moving cause, and indeed the meritorious cause, were the humiliation of Christ; because he, though he was originally so great and glorious, yet made himself as it were nothing, humbled himself to become man, and was contented to be accounted a mere man, and went up and down in the form of a servant; and because he became so cheerfully obedient to the whole law, and to death itself, for the sake of his people, and out of love to them, "therefore" God exalted him: the exaltation of Christ was not only a consequence of his obedience and death, and his humiliation merely the way to his glory; but his high and exalted estate were the reward of all this; it was what was promised him in covenant, what was then agreed upon, what he expected and pleaded, and had as a recompense of reward, in consideration of his having glorified God on earth, and finished the work he undertook to do: it follows as an instance of the exaltation of Christ,
and hath given him a name which is above every name. The Syriac version renders it, "which is more excellent than every name"; and the Arabic version translates it, "which is more eminent than every name"; and the Ethiopic version thus, "which is greater than every name": by which is meant, not any particular and peculiar name by which he is called; not the name of God, for though this is his name, the mighty God, and so is even the incommunicable name Jehovah, and which may be truly said to be every name; but neither of these are given him, but what he has by nature; and besides were what he had before his exaltation in human nature: it is true indeed, upon that this name of his became more illustrious and manifest unto men; it is a more clear point, that he is God over all blessed for evermore; and it will still be more manifest at his glorious appearing, that he is the great God, as well as our Saviour: to which may be added, that the name Jehovah in the plate of gold on the high priest's forehead, was set above the other word; so says Maimonides (m),
"the plate of gold was two fingers broad, and it reached from ear to ear; and there was written upon it two lines, "holiness to the Lord"; "holiness", was written below, and , "to the Lord", or "to Jehovah", above:
whether here may not be an allusion to this, I leave to be considered: nor do I think that the name of the Son of God is meant; this is indeed a name of Christ, and a more excellent one than either angels or men have; for he is in such sense the Son of God, as neither of them are; but this is a name also which he has by nature, and is what he had before his exaltation; and was before this attested by his Father, and confessed by angels, men, and devils; though indeed upon his exaltation, he was declared more manifestly to be the Son of God, as he will be yet more clearly in his kingdom and glory: much less is the name Jesus intended, which was given him by the angel before his conception and birth, and was a name common to men among the Jews; but it seems to design such fame and renown, honour, glory, and dignity, as were never given unto, and bestowed upon creatures; as his rising from the dead as a public person, his ascending on high in the manner he did, his session at the right hand of God, his investiture with all gifts, power, dominion, authority, and with the judgment of the world; and whatever name of greatness there is among men or angels, Christ has that which is superior to it. Was a priest a name of honour and dignity among the Jews? Christ is not only a priest, and an high priest, but a great high priest; a priest not after the order of Aaron, but after the order of Melchizedek, Heb 7:11, and a greater than he himself. Is a king a great name among men? Christ has on his vesture and on his thigh a name written, King of kings, and Lord of lords. Is a deliverer of a nation a title of great honour? Christ is exalted to be a Prince and a Saviour of men of all nations; nor is there any other name but his, that is given among men, whereby we must be saved. Is a mediator between warring princes and kingdoms accounted a name of greatness and glory? Christ is the one only Mediator between God and man, and of a new and better covenant. Are angels, seraphim, cherubim, thrones, dominions, principalities, and powers, great names in the other world? Christ is the Angel of God's presence, an eternal one, the Angel of the covenant, the head of all principality and power. These are all subject to him, and he is set at God's right hand far above them,
(m) Hilchot Cele Hamikdash, c. 9. sect. 1.
John Wesley
2:9 Wherefore - Because of his voluntary humiliation and obedience. He humbled himself; but God hath exalted him - So recompensing his humiliation. And hath given him - So recompensing his emptying himself. A name which is above every name - Dignity and majesty superior to every creature.
Robert Jamieson, A. R. Fausset and David Brown
2:9 Wherefore--as the just consequence of His self-humiliation and obedience (Ps 8:5-6; Ps 110:1, Ps 110:7; Mt 28:18; Lk 24:26; Jn 5:27; Jn 10:17; Rom 14:9; Eph 1:20-22; Heb 2:9). An intimation, that if we would hereafter be exalted, we too must, after His example, now humble ourselves (Phil 2:3, Phil 2:5; Phil 3:21; 1Pet 5:5-6). Christ emptied Christ; God exalted Christ as man to equality with God [BENGEL].
highly exalted--Greek, "super-eminently exalted" (Eph 4:10).
given him--Greek, "bestowed on Him."
a name--along with the corresponding reality, glory and majesty.
which--Translate, namely, "that which is above every name." The name "JESUS" (Phil 2:10), which is even now in glory His name of honor (Acts 9:5). "Above" not only men, but angels (Eph 1:21).
2:102:10: զի յանուն Յիսուսի Քրիստոսի ամենայն ծունր կրկնեսցի, երկնաւորաց եւ երկրաւորաց, եւ սանդարամետականաց.
10 որպէսզի Յիսուս Քրիստոսի անունով խոնարհուի ամէն ծունկ՝ լինի թէ՛ երկնաւորների, թէ՛ երկրաւորների եւ թէ՛ սանդարամետականների.
10 Որպէս զի Յիսուսին անունին ծնրադրեն երկնաւորները ու երկրաւորները ու սանդարամետականները։
զի յանուն Յիսուսի [6]Քրիստոսի ամենայն ծունր կրկնեսցի, երկնաւորաց եւ երկրաւորաց եւ սանդարամետականաց:

2:10: զի յանուն Յիսուսի Քրիստոսի ամենայն ծունր կրկնեսցի, երկնաւորաց եւ երկրաւորաց, եւ սանդարամետականաց.
10 որպէսզի Յիսուս Քրիստոսի անունով խոնարհուի ամէն ծունկ՝ լինի թէ՛ երկնաւորների, թէ՛ երկրաւորների եւ թէ՛ սանդարամետականների.
10 Որպէս զի Յիսուսին անունին ծնրադրեն երկնաւորները ու երկրաւորները ու սանդարամետականները։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: дабы пред именем Иисуса преклонилось всякое колено небесных, земных и преисподних,
2:10  ἵνα ἐν τῶ ὀνόματι ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,
2:10. ἵνα (so) ἐν (in) τῷ (unto-the-one) ὀνόματι (unto-a-name) Ἰησοῦ (of-an-Iesous) πᾶν ( all ) γόνυ ( a-knee ) κάμψῃ ( it-might-have-bent ) ἐπουρανίων ( of-upon-sky-belonged ) καὶ (and) ἐπιγείων ( of-upon-soil-belonged ) καὶ (and) καταχθονίων , ( of-down-earthed-belonged ,"
2:10. ut in nomine Iesu omne genu flectat caelestium et terrestrium et infernorumThat in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth:
10. that in the name of Jesus every knee should bow, of in heaven and on earth and under the earth,
2:10. so that, at the name of Jesus, every knee would bend, of those in heaven, of those on earth, and of those in hell,
2:10. That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;
That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth:

10: дабы пред именем Иисуса преклонилось всякое колено небесных, земных и преисподних,
2:10  ἵνα ἐν τῶ ὀνόματι ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,
2:10. ut in nomine Iesu omne genu flectat caelestium et terrestrium et infernorum
That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth:
2:10. so that, at the name of Jesus, every knee would bend, of those in heaven, of those on earth, and of those in hell,
2:10. That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Дабы пред именем Иисуса. Ср. Деян IV:12. Иисус Христос есть посредник между Богом и людьми и в Его имя или благодаря Ему человек преклоняется или склоняет свои колена, видя в нем истинного Бога. Но не только люди, а и существа, пребывающие на небе, т. е. ангелы, и живущие в преисподней, т. е. демоны, должны признать силу Христа. Можно впрочем к числу небесных относить и прославленных верующих, а к числу преисподних - умерших грешников. - И всякий язык, т. е. все разумные существа разных сфер - земной, небесной и преисподней. - Во славу Бога Отца. Апостол и в других посланиях (напр. Еф I:6, 12; Рим XV:9) представляет конечной целью всего прославление Бога. - Таким образом Апостол внушил читателям, что если они, как христиане, мечтают о достижении прославления, о каком говорил, напр., апостолам Господь Иисус Христос перед Своею смертью (Лк XXII:29, 30), то они должны, по примеру своего Господа, идти к этому путем самоуничижения и думать более не о своей славе, а о славе Бога Отца.
Adam Clarke: Commentary on the Bible - 1831
2:10: That at the name of Jesus every knee should how - That all human beings should consider themselves redeemed unto God by his blood, and look for an application of this redemption price; and that all who are saved from their sin should acknowledge him the author of their salvation. In a word, that παν επουρανιων, all the spirits of just men made perfect, now in a state of blessedness; και επιγειων, all human beings still in their state of probation on earth; και καταχθονιων, and all that are in the shades below, who have, through their own fault, died without having received his salvation; should acknowledge him.
Albert Barnes: Notes on the Bible - 1834
2:10: That at the name of Jesus every knee should bow - The knee should bow, or bend, in token of honor, or worship; that is, all people should adore him. This cannot mean merely that at the mention of the name of Jesses we should bow; nor is there any evidence that God requires this. Why should we bow at the mention of that name, rather than at any of the other titles of the Redeemer? Is there any special sacredness or honor in it above the other names which he bears? And why should we how at his name rather than at the name of the Father! Besides, if any special homage is to be paid to the name of the Saviour under the authority of this passage - and this is the only one on which the authority of this custom is based - it should be by bowing the knee, not the head. But the truth is, this authorizes and requires neither; and the custom of bowing at the name of Jesus, in some churches, has arisen entirely from a misinterpretation of this passage. There is no other place in the Bible to which an appeal is made to authorize the custom; compare Neal's History of the Puritans, chapter 5. Ninth 5. The meaning here is, not that a special act of respect or adoration should be shown wheRev_er the name "Jesus" occurs in reading the Scriptures, or whenever it is mentioned, but that he was so exalted that it would be proper that all in heaven and on earth should worship him, and that the time would come when he would be thus everywhere acknowledged as Lord. The bowing of the knee properly expresses homage, respect, adoration (compare the notes at Rom 11:4); and it cannot be done to the Saviour by those who are in heaven, unless it be divine.
Of things in heaven - ἐπουρανίων epouraniō n - rather of beings in heaven, the word "things" being improperly supplied by our translators. The word may be in the neuter plural; but it may be also in the masculine plural, and denote beings rather than things. Things do not bow the knee; and the reference here is undoubtedly to angels, and to the "spirits of the just made perfect" in heaven. If Jesus is worshipped there, he is divine; for there is no idolatry eta creature in heaven. In this whole passage there is probably an allusion to Isa 45:23; see it illustrated in the notes at Rom 14:11. In the great divisions here specified - of those in heaven, on the earth, and under the earth - the apostle intends, doubtless, to denote the universe. The same mode of designating the universe occurs in Rev 5:13; Exo 20:4; compare Psa 96:11-12. This mode of expression is equivalent to saying, "all that is above, around, and beneath us," and arises from what appears to us. The division is natural and obvious - that which is above us in the heavens, that which is on the earth where we dwell, and all that is beneath us.
And things in earth - Rather, "beings on earth," to wit, people; for they only are capable of rendering homage.
And things under the earth - Beings under the earth. The whole universe shall confess that he is Lord. This embraces, doubtless, those who have departed from this life, and perhaps includes also fallen angels. The meaning is, that riley shall all acknowledge him as universal Lord; all how to his sovereign will; all be subject to his control; all recognize him as divine. The fallen and the lost will do this; for they will be constrained to yield an unwilling homage to him by submitting to the sentence from his lips that shall consign them to woe; and thus the whole universe shall acknowledge the exalted dignity of the Son of God. But this does not mean that they will all be saved, for the guilty and the lost may be compelled to acknowledge his power, and submit to his decree as the sovereign of the universe. There is the free and cheerful homage of the heart which they who worship him in heaven will render; and there is the constrained homage which they must yield who are compelled to acknowledge his authority.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: every: Gen 41:43; Isa 45:23-25; Mat 27:29, Mat 28:18; Rom 11:4, Rom 14:10, Rom 14:11; Eph 3:14; Heb 1:6; Rev 4:10, Rev 5:13, Rev 5:14
under: Mat 12:40; Joh 5:28, Joh 5:29; Eph 4:9; Rev 20:13
Geneva 1599
2:10 That at the name of Jesus (k) every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;
(k) All creatures will at length be subject to Christ.
John Gill
2:10 That at the name of Jesus every knee should bow,.... Which is to be understood, not of the outward act of bowing the knee upon hearing the name, and the syllables of the mere name Jesus pronounced; for in the bare name there can be nothing which can command such a peculiar respect; it was a name common with the Jews: Joshua is so called in Heb 4:8; and the name of Elymas the sorcerer was Barjesus: that is, the son of Jesus, Acts 13:6; Now, how monstrously ridiculous and stupid would it be, for a man, upon hearing these passages, and upon the pronouncing of this word, to bow the knee? Moreover, the words ought not to be rendered at, but "in the name of Jesus"; that is, in and by reason of the power, authority, and dignity of Jesus, as exalted at God's right hand, every creature is to be subject to him: add to this, that there are several creatures included in the following account, who, in a corporeal sense, have not knees to bow with, as angels, the souls of men departed, and devils; and therefore an external corporeal bowing of the knee cannot be meant. The Jews indeed, upon hearing the name Jehovah pronounced by the high priest, in the holy of holies, used to bow: they say (n),
"that the priests, and the people, that stand in the court, when they hear Shemhamphorash (i.e. the name "Jehovah") pronounced by the high priest, , "bowed", and worshipped, and fell upon their faces, and said, blessed be the name of the glory of his kingdom, for ever and ever:
though it can hardly be thought there is any reference to this here. But inasmuch as this action is a token of reverence, worship; and subjection, it is used for those things themselves; and the sense is, that Christ is exalted as before described, that every creature may give him reverence, worship, and adoration, submit and be subject to him, as all do, and shall, either freely or forcedly. Some really and heartily trust in his name, are baptized in his name, and ascribe honour, and glory, and blessing to him from their whole hearts; and others feignedly, and whether they will or not, are subject to him, and sooner or later shall acknowledge his authority over them: and he shall be owned to be Lord
of things in heaven: the angels there, and the souls of departed saints, with those who are already clothed with their bodies:
and things in earth; both good men, and bad men:
and things under the earth; or "in the abyss", as the Ethiopic version renders it; meaning either the devils in the bottomless pit; or rather the dead bodies of men in the grave, which shall come forth and stand before the judgment seat of Christ,
(n) T. Bab. Yoma, fol. 66. 1. Maimon. Yom Haccippurim, c. 2. sect. 7.
John Wesley
2:10 That every knee - That divine honour might be paid in every possible manner by every creature. Might bow - Either with love or trembling. Of those in heaven, earth, under the earth - That is, through the whole universe.
Robert Jamieson, A. R. Fausset and David Brown
2:10 at the name--rather as Greek, "in the name."
bow--rather, "bend," in token of worship. Referring to Is 45:23; quoted also in Rom 14:11. To worship "in the name of Jesus," is to worship Jesus Himself (compare Phil 2:11; Prov 18:10), or God in Christ (Jn 16:23; Eph 3:14). Compare "Whosoever shall call upon the name of the Lord (that is, whosoever shall call on the Lord in His revealed character) shall be saved" (Rom 10:13; 1Cor 1:2); "all that call upon the name of Jesus Christ our Lord" (compare Ti2 2:22); "call on the Lord"; Acts 7:59, "calling upon . . . and saying, Lord Jesus" (Acts 9:14, Acts 9:21; Acts 22:16).
of things in heaven--angels. They worship Him not only as God, but as the ascended God-man, "Jesus" (Eph 1:21; Heb 1:6; 1Pet 3:22).
in earth--men; among whom He tabernacled for a time.
under the earth--the dead; among whom He was numbered once (Rom 14:9, Rom 14:11; Eph 4:9-10; Rev_ 5:13). The demons and the lost may be included indirectly, as even they give homage, though one of fear, not love, to Jesus (Mk 3:11; Lk 8:31; Jas 2:19, see on Phil 2:11).
2:112:11: եւ ամենայն լեզու խոստովան լիցի, թէ Տէր է Յիսուս Քրիստոս ՚ի փառս Աստուծոյ Հօր[4431]։ ժզ [4431] Ոմանք. Եթէ Տէր Յիսուս Քրիստոս է։
11 եւ ամէն լեզու խոստովանի, թէ Յիսուս Քրիստոս Տէ՛ր է՝ ի փառս Հայր Աստծու:
11 Ամէն լեզու դաւանի թէ՝ Յիսուս Քրիստոս Տէր է՝ Հօր Աստուծոյ փառքին համար։
եւ ամենայն լեզու խոստովան լիցի թէ Տէր է Յիսուս Քրիստոս ի փառս Աստուծոյ Հօր:

2:11: եւ ամենայն լեզու խոստովան լիցի, թէ Տէր է Յիսուս Քրիստոս ՚ի փառս Աստուծոյ Հօր[4431]։ ժզ
[4431] Ոմանք. Եթէ Տէր Յիսուս Քրիստոս է։
11 եւ ամէն լեզու խոստովանի, թէ Յիսուս Քրիստոս Տէ՛ր է՝ ի փառս Հայր Աստծու:
11 Ամէն լեզու դաւանի թէ՝ Յիսուս Քրիստոս Տէր է՝ Հօր Աստուծոյ փառքին համար։
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: и всякий язык исповедал, что Господь Иисус Христос в славу Бога Отца.
2:11  καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος ἰησοῦς χριστὸς εἰς δόξαν θεοῦ πατρός.
2:11. καὶ ( and ) πᾶσα ( all ) γλῶσσα ( a-tongue ) ἐξομολογήσηται ( it-might-have-along-fortheed-out-unto ) ὅτι (to-which-a-one) ΚΥΡΙΟΣ (Authority-belonged) ΙΗΣΟΥΣ (an-Iesous) ΧΡΙΣΤΟΣ (Anointed) εἰς (into) δόξαν (to-a-recognition) θεοῦ ( of-a-Deity ) πατρός. (of-a-Father)
2:11. et omnis lingua confiteatur quia Dominus Iesus Christus in gloria est Dei PatrisAnd that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.
11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
2:11. and so that every tongue would confess that the Lord Jesus Christ is in the glory of God the Father.
2:11. And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.
And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father:

11: и всякий язык исповедал, что Господь Иисус Христос в славу Бога Отца.
2:11  καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος ἰησοῦς χριστὸς εἰς δόξαν θεοῦ πατρός.
2:11. et omnis lingua confiteatur quia Dominus Iesus Christus in gloria est Dei Patris
And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.
2:11. and so that every tongue would confess that the Lord Jesus Christ is in the glory of God the Father.
2:11. And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
2:11: And that every tongue should confess - That all those before mentioned should acknowledge that Jesus Christ is Lord, or absolute governor, and thus glorify God the Father, who has exalted this human nature to this state of ineffable glory, in virtue of its passion, death, resurrection, and the atonement which it has made, by which so many attributes of the Divine nature have become illustrated, the Divine law magnified and made honorable, and an eternal glory provided for man.
Others by things in heaven understand the holy angels; by things on earth, human beings generally; and by things under the earth, fallen spirits of every description. Perhaps the three expressions are designed to comprehend all beings of all kinds, all creatures; as it is usual with the Hebrews, and indeed with all ancient nations, to express, by things in heaven, things on earth, and things under the earth, all beings of all kinds; universal nature. See similar forms of speech, Exo 20:4; Deu 4:17, Deu 4:18; Psa 96:11; and Eze 38:20. But intelligent beings seem to be those which are chiefly intended by the words of the apostle; for it appears that nothing less than absolute rule over angels, men, and devils, can be designed in these extraordinary words, and by confessing him to be Lord we may understand that worship which all intelligent creatures are called to pay to God manifested in the flesh; for all should honor the Son even as they honor the Father. And the worship thus offered is to the glory of God; so that far from being idolatrous, as some have rashly asserted, it is to the honor of the Divine Being. We may add, that the tongue which does not confess thus, is a tongue that dishonors the Almighty.
Albert Barnes: Notes on the Bible - 1834
2:11: And that every tongue should confess - Everyone should acknowledge him. On the duty and importance of confessing Christ, see the notes at Rom 10:9-10.
That Jesus Christ is Lord - The word "Lord," here, is used in its primitive and proper sense, as denoting owner, ruler, sovereign; compare the notes at Rom 14:9. The meaning is, that all should acknowledge him as the universal sovereign.
To the glory of God the Father - Such a universal confession would honor God; see the notes at Joh 5:23, where this sentiment is explained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: every: Psa 18:49 *marg. Mat 10:32; Joh 9:22, Joh 12:42; Rom 10:9, Rom 15:9; Jo1 4:2, Jo1 4:15; Jo2 1:7; Rev 3:5
is Lord: Psa 110:1; Jer 23:6; Luk 2:11; Joh 13:13, Joh 20:28; Act 2:36, Act 10:36; Rom 10:9-12, Rom 14:9, Rom 14:11; Co1 8:6, Co1 12:3, Co1 15:47
to the: Joh 5:23, Joh 13:31, Joh 13:32, Joh 14:13, Joh 14:23, Joh 16:14, Joh 16:15, Joh 17:1; Pe1 1:21
Geneva 1599
2:11 And [that] (l) every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.
(l) Every nation.
John Gill
2:11 And that every tongue should confess,.... Whether of angels or men, or of men of whatsoever nation. Confession is either true and hearty, as when the mouth and heart agree in confessing, and which is made only by true believers; or verbal only, or in mere outward form, and by force, as in hypocrites, wicked men, and devils themselves; who all either have confessed, or will confess,
that Jesus Christ is Lord: the holy angels confess him to be Lord, and their Lord truly, and are unfeignedly subject to him; and true believers heartily own him as their Lord, and cheerfully submit to his commands and ordinances; and the foolish virgins, and the goats on Christ's left hand, will, at the last day, call him Lord, Lord; and the worst of men, yea, even devils, will be obliged to own his lordship and dominion; which will be
to the glory of God the Father. The Syriac reads, "his Father", who has chose and constituted him as the Mediator, invested him with his office, ordained him to be Judge of quick and dead, and given him all power and authority, and exalted him at his own right hand; so he that honoureth the Son, honoureth the Father also. The Vulgate Latin version renders the words, "because the Lord Jesus Christ is in the glory of God the Father": being in the form of God, of the same nature and essence with him, and equal to him; as he will appear to be at his second coming, for then he will come in the glory of his Father.
John Wesley
2:11 And every tongue - Even of his enemies. Confess that Jesus Christ is Lord - Jehovah; not now "in the form of a servant," but enthroned in the glory of God the Father.
Robert Jamieson, A. R. Fausset and David Brown
2:11 every tongue--Compare "every knee" (Phil 2:10). In every way He shall be acknowledged as Lord (no longer as "servant," Phil 2:7). As none can fully do so "but by the Holy Ghost" (1Cor 12:3), the spirits of good men who are dead, must be the class directly meant, Phil 2:10, "under the earth."
to the glory of God the Father--the grand end of Christ's mediatorial office and kingdom, which shall cease when this end shall have been fully realized (Jn 5:19-23, Jn 5:30; Jn 17:1, Jn 17:4-7; 1Cor 15:24-28).
2:122:12: Այսուհետեւ սիրելի՛ք իմ, որպէս յամենայնի հնազանդեցարուք, մի՛ միայն ՚ի գալստեան իմում, այլ առաւե՛լ եւս ա՛յժմ՝ յորժամ հեռի՛ս եմ ՚ի ձէնջ, ահի՛ւ եւ դողութեամբ զանձանց փրկութիւն գործեցէ՛ք[4432]։ [4432] Ոմանք. Առաւել եւս եւ այժմ։
12 Ուրեմն, իմ սիրելինե՛ր, ինչպէս[99], միշտ հնազանդուել էք, երբ եկել եմ ձեզ մօտ, այնպէս էլ հնազա՛նդ եղէք առաւել եւս այժմ, երբ հեռու եմ ձեզանից. ահով եւ դողով դուք ձեր փրկութեան համար աշխատեցէ՛ք.[99] Լաւագոյն յուն. բն. չունեն ինչպէս բառը:
12 Ուստի, իմ սիրելիներս, ինչպէս ամէն ատեն հնազանդ եղաք՝ ո՛չ միայն իմ ներկայութեանս, հապա ա՛լ աւելի հիմա, իմ բացակայութեանս ատեն, ահով ու դողով անձերնուդ փրկութիւնը գործեցէք.
Այսուհետեւ, սիրելիք իմ, որպէս յամենայնի հնազանդեցարուք, մի՛ միայն ի գալստեան իմում, այլ առաւել եւս այժմ յորժամ հեռիս եմ ի ձէնջ, ահիւ եւ դողութեամբ զանձանց փրկութիւն գործեցէք:

2:12: Այսուհետեւ սիրելի՛ք իմ, որպէս յամենայնի հնազանդեցարուք, մի՛ միայն ՚ի գալստեան իմում, այլ առաւե՛լ եւս ա՛յժմ՝ յորժամ հեռի՛ս եմ ՚ի ձէնջ, ահի՛ւ եւ դողութեամբ զանձանց փրկութիւն գործեցէ՛ք[4432]։
[4432] Ոմանք. Առաւել եւս եւ այժմ։
12 Ուրեմն, իմ սիրելինե՛ր, ինչպէս[99], միշտ հնազանդուել էք, երբ եկել եմ ձեզ մօտ, այնպէս էլ հնազա՛նդ եղէք առաւել եւս այժմ, երբ հեռու եմ ձեզանից. ահով եւ դողով դուք ձեր փրկութեան համար աշխատեցէ՛ք.
[99] Լաւագոյն յուն. բն. չունեն ինչպէս բառը:
12 Ուստի, իմ սիրելիներս, ինչպէս ամէն ատեն հնազանդ եղաք՝ ո՛չ միայն իմ ներկայութեանս, հապա ա՛լ աւելի հիմա, իմ բացակայութեանս ատեն, ահով ու դողով անձերնուդ փրկութիւնը գործեցէք.
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: Итак, возлюбленные мои, как вы всегда были послушны, не только в присутствии моем, но гораздо более ныне во время отсутствия моего, со страхом и трепетом совершайте свое спасение,
2:12  ὥστε, ἀγαπητοί μου, καθὼς πάντοτε ὑπηκούσατε, μὴ ὡς ἐν τῇ παρουσίᾳ μου μόνον ἀλλὰ νῦν πολλῶ μᾶλλον ἐν τῇ ἀπουσίᾳ μου, μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε·
2:12. Ὥστε, (As-also," ἀγαπητοί ( Excessed-off-unto ) μου, (of-me,"καθὼς (down-as) πάντοτε (all-to-the-one-which-also) ὑπηκούσατε, (ye-heard-under) μὴ (lest) [ὡς] "[as]"ἐν (in) τῇ (unto-the-one) παρουσίᾳ (unto-a-being-beside-unto) μου (of-me) μόνον (to-alone,"ἀλλὰ (other) νῦν (now) πολλῷ (unto-much) μᾶλλον (more-such) ἐν (in) τῇ (unto-the-one) ἀπουσίᾳ (unto-a-being-off-unto) μου, (of-me) μετὰ (with) φόβου (of-a-fearee) καὶ (and) τρόμου (of-a-tremblee) τὴν (to-the-one) ἑαυτῶν (of-selves) σωτηρίαν (to-a-savioring-unto) κατεργάζεσθε , ( ye-should-down-work-to ,"
2:12. itaque carissimi mei sicut semper oboedistis non ut in praesentia mei tantum sed multo magis nunc in absentia mea cum metu et tremore vestram salutem operaminiWherefore, my dearly beloved, (as you have always obeyed, not as in my presence only but much more now in my absence) with fear and trembling work out your salvation.
12. So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling;
2:12. And so, my most beloved, just as you have always obeyed, not only in my presence, but even more so now in my absence: work toward your salvation with fear and trembling.
2:12. Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling:

12: Итак, возлюбленные мои, как вы всегда были послушны, не только в присутствии моем, но гораздо более ныне во время отсутствия моего, со страхом и трепетом совершайте свое спасение,
2:12  ὥστε, ἀγαπητοί μου, καθὼς πάντοτε ὑπηκούσατε, μὴ ὡς ἐν τῇ παρουσίᾳ μου μόνον ἀλλὰ νῦν πολλῶ μᾶλλον ἐν τῇ ἀπουσίᾳ μου, μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε·
2:12. itaque carissimi mei sicut semper oboedistis non ut in praesentia mei tantum sed multo magis nunc in absentia mea cum metu et tremore vestram salutem operamini
Wherefore, my dearly beloved, (as you have always obeyed, not as in my presence only but much more now in my absence) with fear and trembling work out your salvation.
2:12. And so, my most beloved, just as you have always obeyed, not only in my presence, but even more so now in my absence: work toward your salvation with fear and trembling.
2:12. Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Апостол из краткой истории Христа Спасителя, Который именно путем самоотречения и страданий дошел до цели, какую Он Себе поставил, делает заключение, что филиппийцы должны относиться к делу собственного спасения, - которое здесь нужно понимать в смысле акта, совершающегося в душе человека, - со страхом и трепетом пред Богом, употребляя со своей стороны всю силу самопожертвования. Это с их стороны, т. е. страх и трепет пред Богом, особенно необходимо в настоящее время, когда с ними нет Апостола Павла, который раньше одним своим присутствием среди филиппийцев вселял в них мужество.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Practical Religion.A. D. 62.
12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 13 For it is God which worketh in you both to will and to do of his good pleasure.

I. He exhorts them to diligence and seriousness in the Christian course: Work out your own salvation. It is the salvation of our souls (1 Pet. i. 9), and our eternal salvation (Heb. v. 9), and contains deliverance from all the evils sin had brought upon us and exposed us to, and the possession of all good and whatsoever is necessary to our complete and final happiness. Observe, It concerns us above all things to secure the welfare of our souls: whatever becomes of other things, let us take care of our best interests. It is our own salvation, the salvation of our own souls. It is not for us to judge other people; we have enough to do to look to ourselves; and, though we must promote the common salvation ( Jude 3) as much as we can, yet we must upon no account neglect our own. We are required to work out our salvation, katergazesthe. The word signifies working thoroughly at a thing, and taking true pains. Observe, We must be diligent in the use of all the means which conduce to our salvation. We must not only work at our salvation, by doing something now and then about it; but we must work out our salvation, by doing all that is to be done, and persevering therein to the end. Salvation is the great thing we should mind, and set our hearts upon; and we cannot attain salvation without the utmost care and diligence. He adds, With fear and trembling, that is, with great care and circumspection: "Trembling for fear lest you miscarry and come short. Be careful to do every thing in religion in the best manner, and fear lest under all your advantages you should so much as seem to come short," Heb. iv. 1. Fear is a great guard and preservative from evil.

II. He urges this from the consideration of their readiness always to obey the gospel: "As you have always obeyed, not as in my presence only, but now much more in my absence, v. 12. You have been always willing to comply with every discovery of the will of God; and that in my absence as well as presence. You make it to appear that regard to Christ, and care of your souls, sway more with you than any mode of showing respect whatsoever." They were not merely awed by the apostle's presence, but did it even much more in his absence. "And because it is God who worketh in you, do you work out your salvation. Work, for he worketh." It should encourage us to do our utmost, because our labour shall not be in vain. God is ready to concur with his grace, and assist our faithful endeavours. Observe, Though we must use our utmost endeavours in working out our salvation, yet still we must go forth, and go on, in a dependence upon the grace of God. His grace works in us in a way suitable to our natures, and in concurrence with our endeavours; and the operations of God's grace in us are so far from excusing, that they are intended to quicken and engage our endeavours. "And work out our salvation with fear and trembling, for he worketh in you." All our working depends upon his working in us. "Do not trifle with God by neglects and delays, lest you provoke him to withdraw his help, and all your endeavours prove in vain. Work with fear, for he works of his good pleasure."--To will and to do: he gives the whole ability. It is the grace of God which inclines the will to that which is good: and then enables us to perform it, and to act according to our principles. Thou hast wrought all our works in us, Isa. xxvi. 12. Of his good pleasure. As there is no strength in us, so there is no merit in us. As we cannot act without God's grace, so we cannot claim it, nor pretend to deserve it. God's good will to us is the cause of his good work in us; and he is under no engagements to his creatures, but those of his gracious promise.
Adam Clarke: Commentary on the Bible - 1831
2:12: As ye have always obeyed - Continue to act on the same principles and from the same motives; having the same disposition which was in Christ; laboring so as to promote his glory.
Work out your own salvation - Go on, walking by the same rule, and minding the same thing, till your salvation be completed: till, filled with love to God and man, ye walk unblamably in all his testimonies, having your fruit unto holiness, and your end everlasting life.
With fear and trembling - Considering the difficulty of the work, and the danger of miscarriage. If you do not watch, pray and continually depend on God, your enemies will surprise you, and your light and life will become extinct; and then consider what an awful account you must give to Him whose Spirit ye have grieved, and of whose glory ye have come short.
Albert Barnes: Notes on the Bible - 1834
2:12: Wherefore, my beloved, as ye have always obeyed - The Philippians had from the beginning manifested a remarkable readiness to show respect to the apostle, and to listen to his teaching. This readiness he more than once refers to and commends. He still appeals to them, and urges them to follow his counsels, that they might secure their salvation.
Now much more in my absence - Though they had been obedient when he was with them, yet circumstances had occurred in his absence which made their obedience more remarkable, and more worthy of special commendation.
Work out your own salvation - This important command was first addressed to Christians, but there is no reason why the same command should not be regarded as addressed to all - for it is equally applicable to all. The duty of doing this is enjoined here; the reason for making the effort, or the encouragement for the effort, is stated in the next verse. In regard to the command here, it is natural to inquire why it is a duty; and what is necessary to be done in order to comply with it? On the first of these inquiries, it may be observed that it is a duty to make a personal effort to secure salvation, or to work out our salvation:
(1) Because God commands it. There is no command more frequently repeated in the Scriptures, than the command to make to ourselves a new heart; to strive to enter in at the strait gate; to break off from sin, and to repent.
(2) it is a duty because it is our own personal interest that is at stake. No one else has, or can have, as much interest in our salvation as we have. It is every person's duty to be as happy as possible here, and to be prepared for eternal happiness in the future world. No person has a right either to throw away his life or his soul. He has no more right to do the one than the other; and if it is a person's duty to endeavor to save his life when in danger of drowning, it is no less his duty to endeavor to save his soul when in danger of hell.
(3) our earthly friends cannot save us. No effort of theirs can deliver us from eternal death without our own exertion. Great as may be their solicitude for us, and much as they may do, there is a point where their efforts must stop - and that point is always short of our salvation, unless we are roused to seek salvation. They may pray, and weep, and plead, but they cannot save us. There is a work to be done on our own hearts which they cannot do.
(4) it is a duty, because the salvation of the soul will not take care of itself without an effort on our part. There is no more reason to suppose this than that health and life will take care of themselves without our own exertion. And yet many live as if they supposed that somehow all would yet be well; that the matter of salvation need not give them any concern, for that things will so arrange themselves that they will be saved. Why should they suppose this anymore in regard to religion than in regard to anything else?
(5) it is a duty, because there is no reason to expect the divine interposition without our own effort. No such interposition is promised to any man, and why should he expect it? In the case of all who have been saved, they have made an effort - and why should we expect that God will favor us more than he did them? "God helps them who help themselves;" and what reason has any man to suppose that he will interfere in his case and save him, if he will put forth no effort to "work out his own salvation?" In regard to the other inquiry - What does the command imply; or what is necessary to be done in order to comply with it? We may observe, that it does not mean:
(a) that we are to attempt to deserve salvation on the ground of merit. That is out of the question; for what can man do that shall be an equivalent for eternal happiness in heaven? Nor,
(b) does it mean that we are to endeavor to make atonement for past sins. That would be equally impossible, and it is, besides, unnecessary. That work has been done by the great Redeemer. But it means:
(i) that we are to make an honest effort to be saved in the way which God has appointed;
(ii) that we are to break off from our sins by true repentance;
(iii) that we are to believe in the Saviour, and honestly to put our trust in him;
(iv) that we are to give up all that we have to God;
(v) that we are to break away from all evil companions and evil plans of life; and,
(vi) that we are to resist all the allurements of the world, and all the temptations which may assail us that would lead us back from God, and are to persevere unto the end. The great difficulty in working out salvation is in forming a purpose to begin at once. When that purpose is formed, salvation is easy.
With fear and trembling - That is, with that kind of anxiety which one has who feels that he has an important interest at stake, and that he is in danger of losing it. The reason or the ground for "fear" in this case is in general this: there is danger of losing the soul.
(1) so many persons make shipwreck of all hope and perish, that there is danger that we may also.
(2) there are so many temptations and allurements in the world, and so many things that lead us to defer attention to religion, that there is danger that we may be lost.
(3) there is danger that if the present opportunity passes, another may not occur. Death may soon overtake us. No one has a moment to lose. No one can designate one single moment of his life, and say, "I may safely lose that moment. I may safely spend it in the neglect of my soul."
(4) it should be done with the most earnest concern, front the immensity of the interest at stake. If the soul is lost, all is lost. And who is there that can estimate the value of that soul which is thus in danger of being lost foRev_er?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: my beloved: Phi 4:1; Co1 4:14; Pe1 2:11
as ye: Phi 1:5, Phi 1:27, Phi 1:29
work: Phi 3:13, Phi 3:14; Pro 10:16, Pro 13:4; Mat 11:12, Mat 11:29; Luk 13:23, Luk 13:24; Joh 6:27-29; Rom 2:7; Co1 9:24-27, Co1 15:58; Gal 6:7-9; Th1 1:3; Heb 4:11, Heb 6:10, Heb 6:11; Heb 12:1; Pe2 1:5-10, Pe2 3:18
own: Phi 2:19; Rom 13:11-14; Co1 9:20-23; Ti2 2:10
with: Ezr 10:3; Psa 2:11, Psa 119:120; Isa 66:2, Isa 66:5; Act 9:6, Act 16:29; Co1 2:3; Co2 7:15; Eph 6:5; Heb 4:1, Heb 12:28, Heb 12:29
Geneva 1599
2:12 (4) Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, (m) work out your own salvation with fear and trembling.
(4) The conclusion: we must go on to salvation with humility and submission by the way of our vocation.
(m) He is said to make an end of his salvation who runs in the race of righteousness.
John Gill
2:12 Wherefore, my beloved,.... This is an inference from the instance and example of Christ; that since he, who was God over all, blessed for ever, made himself so low in human nature, in which he is now so highly exalted, having done the work and business he came about with such condescension, humility, and meekness; therefore it becomes those who profess to be his followers, to do all their affairs as men and Christians, with, and among one another, in all lowliness of mind. The apostle calls the saints here, "my beloved", he having a strong affection for them, which he frequently expresses in this epistle; and he chooses to make use of such an endearing appellation, that it might be observed, that what he was about to say to them sprung from pure love to them, and a hearty desire for their welfare, and from no other end, and with no other view; and to encourage them to go on in a course of humble duty, he commends them for their former obedience,
as ye have always obeyed; not "me", as the Arabic and Ethiopic versions supply; but either God, acting according to his revealed will, they had knowledge of; or Christ, by receiving him as prophet, priest, and King, by submitting to his righteousness, and the sceptre of his grace; or the Gospel, by embracing the truths of it, professing them, and abiding in them, and by subjecting to the ordinances of it, and doing all things whatsoever Christ has commanded: and this they did "always"; they were always abounding in the works of the Lord, doing his will; they abode by Christ, and continued steadfastly in his doctrines, and kept the ordinances as they were delivered to them, and walked in all the commandments of the Lord blameless,
Not as in my presence only, but now much more in my absence; which clause may either be referred to the foregoing, which expresses their obedience; and so signifies that that was carefully and cheerfully performed, not only while the apostle was with them, but now when he was absent from them, and much more when absent than present:, which shows, that they were not eye servants, and menpleasers, but what they did they did sincerely and heartily, as to the Lord: or to the following exhortation, that they would attend to it; not only as they had done when he was among them, of which he was witness, but that they would much more do so now he was absent from them, namely,
work out your own salvation with fear and trembling; which is to be understood not in such a sense as though men could obtain and procure for themselves spiritual and eternal salvation by their own works and doings; for such a sense is contrary to the Scriptures, which deny any part of salvation, as election, justification, and calling, and the whole of it to be of works, but ascribe it to the free grace of God; and is also repugnant to the perfections of God, as his wisdom, grace, and righteousness; for where are the wisdom and love of God, in forming a scheme of salvation, and sending his Son to effect it, and after all it is left to men to work it out for themselves? and where is the justice of God in admitting of an imperfect righteousness in the room of a perfect one, which must be the case, if salvation is obtained by men's works? for these are imperfect, even the best of them; and is another reason against this sense of the passage; and were they perfect, they could not be meritorious of salvation, for the requisites of merits are wanting in them. Moreover, was salvation to be obtained by the works of men, these consequences would follow; the death of Christ would be in vain, boasting would be encouraged in men, they would have whereof to glory, and their obligations to obedience taken from the love of God, and redemption by Christ, would be weakened and destroyed: add to all this, that the Scriptures assure us, that salvation is alone by Christ; and that it is already finished by him, and not to be wrought out now by him, or any other; and that such is the weakness and impotence of men, even of believers, to whom this exhortation is directed, that it is impossible for them ever to affect it; therefore, whatever sense these words have, we may be sure that this can never possibly be the sense of them. The words may be rendered, "work about your salvation"; employ yourselves in things which accompany salvation, and to be performed by all those that expect it, though not to be expected for the performance of them; such as hearing of the word, submission to Gospel ordinances, and a discharge of every branch of moral, spiritual, and evangelical obedience for which the apostle before commends them, and now exhorts them to continue in; to go on in a course of cheerful obedience to the close of their days, believing in Christ, obeying his Gospel, attending constantly to his word and ordinances, and discharging every duty in faith and fear, until at last they should receive the end of their faith, the salvation of their souls: agreeably the Syriac version renders the words, , "do the work", or "business of your lives"; the work you are to do in your generation, which God has prescribed and directed you to, which the grace of God teaches, and the love of Christ constrains to. Do all that "with fear and trembling"; not with a slavish fear of hell and damnation, or lest they should fall away, or finally miscarry of heaven and happiness; since this would be a distrust of the power and faithfulness of God, and so criminal in them; nor is it reasonable to suppose, that the apostle would exhort to such a fear, when he himself was so confidently assured, that the good work begun in them would be performed; and besides, the exhortation would be very oddly formed, if this was the sense, "work out your salvation with fear" of damnation: but this fear and trembling spoken of, is such as is consistent with the highest acts of faith, trust, confidence, and joy, and is opposed to pride and vain glory; see Ps 2:11; and intends modesty and humility, which is what the apostle is pressing for throughout the whole context; and here urges to a cheerful and constant obedience to Christ, with all humility of soul, without dependence on it, or vain glorying in it, but ascribing it wholly to the grace of God, for the following reason.
John Wesley
2:12 Wherefore - Having proposed Christ's example, he exhorts them to secure the salvation which Christ has purchased. As ye have always - Hitherto. Obeyed - Both God, and me his minister. Now in my absence - When ye have not me to instruct, assist, and direct you. Work out your own salvation - Herein let every man aim at his own things. With fear and trembling - With the utmost care and diligence.
Robert Jamieson, A. R. Fausset and David Brown
2:12 Wherefore--Seeing that we have in Christ such a specimen of glory resulting from "obedience" (Phil 2:8) and humiliation, see that ye also be "obedient," and so "your salvation" shall follow your obedience.
as ye have . . . obeyed--"even as ye have been obedient," namely, to God, as Jesus was "obedient" unto God (see on Phil 2:8).
not as, &c.--"not as if" it were a matter to be done "in my presence only, but now (as things are) much more (with more earnestness) in my absence (because my help is withdrawn from you)" [ALFORD].
work out--carry out to its full perfection. "Salvation" is "worked in" (Phil 2:13; Eph 1:11) believers by the Spirit, who enables them through faith to be justified once for all; but it needs, as a progressive work, to be "worked out" by obedience, through the help of the same Spirit, unto perfection (2Pet 1:5-8). The sound Christian neither, like the formalist, rests in the means, without looking to the end, and to the Holy Spirit who alone can make the means effectual; nor, like the fanatic, hopes to attain the end without the means.
your own--The emphasis is on this. Now that I am not present to further the work of your salvation, "work out your own salvation" yourselves the more carefully. Do not think this work cannot go on because I am absent; "for (Phil 2:13) it is God that worketh in you," &c. In this case adopt a rule different from the former (Phil 2:4), but resting on the same principle of "lowliness of mind" (Phil 2:3), namely, "look each on his own things," instead of "disputings" with others (Phil 2:14).
salvation--which is in "Jesus" (Phil 2:10), as His name (meaning God-Saviour) implies.
with fear and trembling--the very feeling enjoined on "servants," as to what ought to accompany their "obedience" (Eph 6:5). So here: See that, as "servants" to God, after the example of Christ, ye be so "with the fear and trembling" which becomes servants; not slavish fear, but trembling anxiety not to fall short of the goal (1Cor 9:26-27; Heb 4:1, "Let us fear, lest a promise being left us of entering into His rest, any should come short of it"), resulting from a sense of our human insufficiency, and from the consciousness that all depends on the power of God, "who worketh both to will and to do" (Rom 11:20). "Paul, though joyous, writes seriously" [J. J. WOLF].
2:132:13: Զի Աստուած է որ յաջողէ ՚ի մեզ զկամելն եւ զառնելն վասն հաճութեան[4433]։ [4433] Յօրինակին. Փրկութիւն գործիցէք։ Ոմանք. Որ յաջողէ ՚ի ձեզ. կամ՝ յաջողէ ձեզ զկա՛՛։
13 որովհետեւ Աստուած է, որ յաջողեցնում է ձեր մէջ կամենալը եւ կատարելը իր հաճութեան համար:
13 Վասն զի Աստուած է որ ձեր մէջ կը ներգործէ կամենալը ու ընելը իր հաճութեանը համար։
Զի Աստուած է որ յաջողէ ի ձեզ զկամելն եւ զառնելն վասն հաճութեան:

2:13: Զի Աստուած է որ յաջողէ ՚ի մեզ զկամելն եւ զառնելն վասն հաճութեան[4433]։
[4433] Յօրինակին. Փրկութիւն գործիցէք։ Ոմանք. Որ յաջողէ ՚ի ձեզ. կամ՝ յաջողէ ձեզ զկա՛՛։
13 որովհետեւ Աստուած է, որ յաջողեցնում է ձեր մէջ կամենալը եւ կատարելը իր հաճութեան համար:
13 Վասն զի Աստուած է որ ձեր մէջ կը ներգործէ կամենալը ու ընելը իր հաճութեանը համար։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: потому что Бог производит в вас и хотение и действие по [Своему] благоволению.
2:13  θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας.
2:13. θεὸς (a-Deity) γάρ (therefore) ἐστιν (it-be) ὁ (the-one) ἐνεργῶν (working-in-unto) ἐν (in) ὑμῖν (unto-ye) καὶ (and) τὸ (to-the-one) θέλειν (to-determine) καὶ (and) τὸ (to-the-one) ἐνεργεῖν (to-work-in-unto) ὑπὲρ (over) τῆς (of-the-one) εὐδοκίας: (of-a-goodly-thinking-unto)
2:13. Deus est enim qui operatur in vobis et velle et perficere pro bona voluntateFor it is God who worketh in you, both to will and to accomplish, according to his good will.
13. for it is God which worketh in you both to will and to work, for his good pleasure.
2:13. For it is God who works in you, both so as to choose, and so as to act, in accord with his good will.
2:13. For it is God which worketh in you both to will and to do of [his] good pleasure.
For it is God which worketh in you both to will and to do of [his] good pleasure:

13: потому что Бог производит в вас и хотение и действие по [Своему] благоволению.
2:13  θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας.
2:13. Deus est enim qui operatur in vobis et velle et perficere pro bona voluntate
For it is God who worketh in you, both to will and to accomplish, according to his good will.
2:13. For it is God who works in you, both so as to choose, and so as to act, in accord with his good will.
2:13. For it is God which worketh in you both to will and to do of [his] good pleasure.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Филиппийцы не должны превозноситься в мыслях своих, потому что Бог, а не они, есть собственно действующий в деле их спасения: Он Сам и производит в них расположение к доброму делу, и дает им силы к осуществлению добрых стремлений. Во всем, словом, Он действует по Своему благоволению, а не по заслугам человека. "Это место говорит с одной стороны против пелагианства, а с другой стороны, через связь свою с 12-м стихом, ясно показывает, как далек Апостол от учения о принудительном действии благодати Божией на человеческую волю. Апостол здесь говорит, что благодать Божия совершает спасение человека не без участия его" (Назарьевский, с. 93) [Св. Иоанн Златоуст в этих словах видит ободрение для человека-христианина в его стремлении угождать Богу, потому что, когда человек захочет, тогда и Бог будет действовать, возводя хотение человеческое на степень самой твердой решимости. Этим однако, по толкованию Златоуста, не отнимается у человека собственное изволение: это последнее только укрепляется божественным содействием].
Adam Clarke: Commentary on the Bible - 1831
2:13: For it is God which worketh in you - Every holy purpose, pious resolution, good word, and good work, must come from him; ye must be workers together with him, that ye receive not his grace in vain; because he worketh in you, therefore work with him, and work out your own salvation.
To will and to do - Το θελειν και το ενεργειν. The power to will and the power to act must necessarily come from God, who is the author both of the soul and body, and of all their powers and energies, but the act of volition and the act of working come from the man. God gives power to will, man wills through that power; God gives power to act, and man acts through that power. Without the power to will, man can will nothing; without the power to work, man can do nothing. God neither wills for man, nor works in man's stead, but he furnishes him with power to do both; he is therefore accountable to God for these powers.
Because God works in them the power to will and the power to do, therefore the apostle exhorts them to work out their own salvation; most manifestly showing that the use of the powers of volition and action belongs to themselves. They cannot do God's work, they cannot produce in themselves a power to will and to do; and God will not do their work, he will not work out their salvation with fear and trembling.
Though men have grievously puzzled themselves with questions relative to the will and power of the human being; yet no case can be plainer than that which the apostle lays down here: the power to will and do comes from God; the use of that power belongs to man. He that has not got this power can neither will nor work; he that has this power can do both. But it does not necessarily follow that he who has these powers will use them; the possession of the powers does not necessarily imply the use of those powers, because a man might have them, and not use or abuse them; therefore the apostle exhorts: Work out your own salvation.
This is a general exhortation; it may be applied to all men, for to all it is applicable, there not being a rational being on the face of the earth, who has not from God both power to will and act in the things which concern his salvation. Hence the accountableness of man.
Of his good pleasure - Every good is freely given of God; no man deserves any thing from him; and as it pleaseth him, so he deals out to men those measures of mental and corporeal energy which he sees to be necessary; giving to some more, to others less, but to all what is sufficient for their salvation.
Albert Barnes: Notes on the Bible - 1834
2:13: For it is God that worketh in you - This is given as a reason for making an effort to be saved, or for working out our salvation. It is often thought to be the very Rev_erse, and people often feel that if God works "in us to will and to do," there can be no need of our making an effort, and that there would be no use in it. If God does all the work, say they, why should we not patiently sit still, and wait until He puts forth His power and accomplishes in us what He wills? It is of importance, therefore, to understand what this declaration of the apostle means, in order to see whether this objection is valid, or whether the fact that God "works in us" is to be regarded as a reason why we should make no effort. The word rendered "worketh" - ἐνεργῶν energō n - working - is from a verb meaning to work, to be active to produce effect - and is that from which we have derived the word "energetic." The meaning is, that God "produces a certain effect in us;" he exerts such an influence over us as to lead to a certain result in our minds - to wit, "to will and to do." Nothing is said of the mode in which this is done, and probably this cannot be understood by us here; compare Joh 3:8. In regard to the divine agency here referred to, however, certain things, though of a negative character, are clear:
(1) It is not God who acts for us. He leads us to "will and to do." It is not said that he wills and does for us, and it cannot be. It is man that "wills and does" - though God so influences him that he does it.
(2) he does not compel or force us against our will. He leads us to will as well as to do. The will cannot be forced; and the meaning here must be that God exerts such an influence as to make us willing to obey Him; compare Psa 110:3.
(3) it is not a physical force, but it must be a moral influence. A physical power cannot act on the will. You may chain a man, incarcerate him in the deepest dungeon, starve him, scourge him, apply red-hot pincers to his flesh, or place on him the thumb-screw, but the will is still free. You cannot bend that or control it, or make him believe otherwise than as he chooses to believe. The declaration here, therefore, cannot mean that God compels us, or that we are anything else but free agents still, though He "works in us to will and to do." It must mean merely that he exerts such an influence as to secure this result.
To will and to do of his good pleasure - Not to will and to do everything, but "His good pleasure." The extent of the divine agency here referred to, is limited to that, and no man should adduce this passage to prove that God "works" in him to lead him to commit sin. This passage teaches no such doctrine. It refers here to Christians, and means that he works in their hearts that which is agreeable to him, or leads them to "will and to do" that which is in accordance with his own will. The word rendered "good pleasure" - εὐδοκία eudokia - means "delight, good-will, favor;" then "good pleasure, purpose, will;" see Eph 1:5; Th2 1:11. Here it means that which would be agreeable to him; and the idea is, that he exerts such an influence as to lead people to will and to do that which is in accordance with his will. Paul regarded this fact as a reason why we should work out our salvation with fear and trembling. It is with that view that he urges it, and not with any idea that it will embarrass our efforts, or be a hindrance to us in seeking salvation. The question then is, how this fact can be a motive to us to make an effort? In regard to this we may observe:
(1) That the work of our salvation is such that we need help, and such help as God only can impart. We need it to enable us to overcome our sins; to give us such a view of them as to produce true penitence; to break away from our evil companions; to give up our plans of evil, and to resolve to lead different lives. We need help that our minds may be enlightened; that we may be led in the way of truth; that we may be saved from the danger of error, and that we may not be suffered to fall back into the ways of transgression. Such help we should welcome from any quarter; and any assistance furnished on these points will not interfere with our freedom.
(2) the influence which God exerts on the mind is in the way of help or aid. What He does will not embarrass or hinder us. It will pRev_ent no effort which we make to be saved; it will throw no hindrance or obstacle in the way. When we speak of Gods working "in us to will and to do," people often seem to suppose that His agency will hinder us, or throw some obstacle in our way, or exert some evil influence on our minds, or make it more difficult for us to work out our salvation than it would be without His agency. But this cannot be. We may be sure that all the influence which God exerts over our minds, will be to aid us in the work of salvation, not to embarrass us; will be to enable us to overcome our spiritual enemies and our sins, and not to put additional weapons into their hands or to confer on them new power. Why should people ever dread the influence of God on their hearts, as if he would hinder their efforts for their own good?
(3) the fact that God works is an encouragement for us to work. When a man is about to set out a peach or an apple tree, it is an encouragement for him to reflect that the agency of God is around him, and that he can cause the tree to produce blossoms, and leaves, and fruit. When he is about to plow and sow his farm, it is an encouragement, not a hindrance, to reflect that God works, and that he can quicken the grain that is sown, and produce an abundant harvest. What encouragement of a higher order can man ask? And what farmer is afraid of the agency of God in the case, or supposes that the fact that God exerts an agency is a reason why he should not plow and plant his field, or set out his orchard? Poor encouragement would a man have in these things if God did not exert any agency in the world, and could not be expected to make the tree grow or to cause the grain to spring up; and equally poor would be all the encouragement in religion without his aid.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: God: Ch2 30:12; Isa 26:12; Jer 31:33, Jer 32:38; Joh 3:27; Act 11:21; Co2 3:5; Heb 13:21; Jam 1:16-18
to will: Kg1 8:58; Ch1 29:14-18; Ezr 1:1, Ezr 1:5, Ezr 7:27; Neh 2:4; Psa 110:3, Psa 119:36; Psa 141:4; Pro 21:1; Joh 6:45, Joh 6:65; Eph 2:4, Eph 2:5; Th2 2:13, Th2 2:14; Tit 3:4, Tit 3:5; Pe1 1:3
good: Luk 12:32; Rom 9:11, Rom 9:16; Eph 1:5, Eph 1:9, Eph 1:11, Eph 2:8; Th2 1:11; Ti2 1:9
Geneva 1599
2:13 (5) For it is God which worketh in you both (n) to will and to do of [his] good pleasure.
(5) A most sure and grounded argument against pride, because we have nothing in us praiseworthy, but it comes from the free gift of God, and is outside of us, for we do not have ability or power, so much as to will well (much less to do well), except only by the free mercy of God.
(n) The reason why we are not statues; and yet we do not will well by nature, but only because God has made of our wicked will a good will.
John Gill
2:13 For it is God which worketh in you,.... Which is both an encouragement to persons conscious of their own weakness to work, as before exhorted to; see Hag 2:4; and a reason and argument for humility and meekness, and against pride and vain glory, since all we have, and do, is from God; and also points out the spring, principle, and foundation of all good works; namely, the grace of God wrought in the heart, which is an internal work, and purely the work of God: by this men become the workmanship of God, created unto good works, Eph 2:10, and are new men, and fitted for the performance of acts of righteousness, and true holiness; and this grace, which God works in them, is wrought in a powerful and efficacious manner, so as not to be frustrated and made void. The word here used signifies an inward, powerful, and efficacious operation; and the "king's manuscript", mentioned by Grotius and Hammond, adds another word to it, which makes the sense still stronger, reading it thus, "which worketh in you", "by power"; not by moral persuasion, but by his own power, the power of his efficacious grace. The Alexandrian copy reads, "powers", or "mighty works": God works in his people
both to will and to do of his good pleasure; God works in converted men a will to that which is spiritually good; which is to be understood, not of the formation of the natural faculty of the will; or of the preservation of it, and its natural liberty; or of the general motion of it to natural objects; nor of his influence on it in a providential way; but of the making of it good, and causing a willingness in it to that which is spiritually good. Men have no will naturally to come to Christ, or to have him to reign over them; they have no desire, nor hungerings and thirstings after his righteousness and salvation; wherever there are any such inclinations and desires, they are wrought in men by God; who works upon the stubborn and inflexible will, and, without any force to it, makes the soul willing to be saved by Christ, and submit to his righteousness, and do his will; he sweetly and powerfully draws it with the cords of love to himself, and to his Son, and so influences it by his grace and spirit, and which he continues, that it freely wills everything spiritually good, and for the glory of God: and he works in them also to "do"; for there is sometimes in believers a will, when there wants a power of doing. God therefore both implants in them principles of action to work from, as faith and love, and a regard for his glory, and gives them grace and strength to work with, without which they can do nothing, but having these, can do all things: and all this is "of his good pleasure"; the word "his" not being in the original text, some have taken the liberty to ascribe this to the will of man; and so the Syriac version renders it, "both to will and to do that", , "which ye will", or according to your good will; but such a sense is both bad and senseless; for if they have a good will of themselves, what occasion is there for God to work one in them? no; these internal operations of divine power and grace are not owing to the will of men, nor to any merits of theirs, or are what God is obliged to do, but what flow from his sovereign will and pleasure; who works when, where, and as he pleases, and that for his own glory; and who continues to do so in the hearts of his people; otherwise, notwithstanding the work of grace in them, they would find very little inclination to, and few and faint desires after spiritual things; and less strength to do what is spiritually good; but God of his good pleasure goes on working what is well pleasing in his sight.
John Wesley
2:13 For it is God - God alone, who is with you, though I am not. That worketh in you according to his good pleasure - Not for any merit of yours. Yet his influences are not to supersede, but to encourage, our own efforts. Work out your own salvation - Here is our duty. For it is God that worketh in you - Here is our encouragement. And O, what a glorious encouragement, to have the arm of Omnipotence stretched out for our support and our succour!
Robert Jamieson, A. R. Fausset and David Brown
2:13 For--encouragement to work: "For it is God who worketh in you," always present with you, though I be absent. It is not said, "Work out your own salvation, though it is God," &c., but, "because it is God who," &c. The will, and the power to work, being first instalments of His grace, encourage us to make full proof of, and carry out to the end, the "salvation" which He has first "worked," and is still "working in" us, enabling us to "work it out." "Our will does nothing thereunto without grace; but grace is inactive without our will" [ST. BERNARD]. Man is, in different senses, entirely active, and entirely passive: God producing all, and we acting all. What He produced is our own acts. It is not that God does some, and we the rest. God does all, and we do all. God is the only proper author, we the only proper actors. Thus the same things in Scripture are represented as from God, and from us. God makes a new heart, and we are commanded to make us a new heart; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty (Ezek 11:19; Ezek 18:31; Ezek 36:26) [EDWARDS].
worketh--rather as Greek, "worketh effectually." We cannot of ourselves embrace the Gospel of grace: "the will" (Ps 110:3; 2Cor 3:5) comes solely of God's gift to whom He will (Jn 6:44, Jn 6:65); so also the power "to do" (rather, "to work effectually," as the Greek is the same as that for "worketh in"), that is, effectual perseverance to the end, is wholly of God's gift (Phil 1:6; Heb 13:21).
of his good pleasure--rather as Greek, "FOR His good pleasure"; in order to carry out His sovereign gracious purpose towards you (Eph 1:5, Eph 1:9).
2:142:14: Զամենայն ինչ գործեցէք առա՛նց տրտնջելոյ եւ քրթմնջելոյ.
14 Ամէն ինչ արէ՛ք առանց տրտնջալու եւ առարկելու,
14 Ամէն բան առանց տրտունջներու ու վիճաբանութիւններու ըրէք.
Զամենայն ինչ գործեցէք առանց տրտնջելոյ եւ քրթմնջելոյ:

2:14: Զամենայն ինչ գործեցէք առա՛նց տրտնջելոյ եւ քրթմնջելոյ.
14 Ամէն ինչ արէ՛ք առանց տրտնջալու եւ առարկելու,
14 Ամէն բան առանց տրտունջներու ու վիճաբանութիւններու ըրէք.
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: Всё делайте без ропота и сомнения,
2:14  πάντα ποιεῖτε χωρὶς γογγυσμῶν καὶ διαλογισμῶν,
2:14. πάντα ( to-all ) ποιεῖτε (ye-should-do-unto) χωρὶς (of-spaced) γογγυσμῶν (of-murmurings-of) καὶ (and) διαλογισμῶν: (of-fortheeings-through-of)
2:14. omnia autem facite sine murmurationibus et haesitationibusAnd do ye all things without murmurings and hesitations:
14. Do all things without murmurings and disputings;
2:14. And do everything without murmuring or hesitation.
2:14. Do all things without murmurings and disputings:
Do all things without murmurings and disputings:

14: Всё делайте без ропота и сомнения,
2:14  πάντα ποιεῖτε χωρὶς γογγυσμῶν καὶ διαλογισμῶν,
2:14. omnia autem facite sine murmurationibus et haesitationibus
And do ye all things without murmurings and hesitations:
2:14. And do everything without murmuring or hesitation.
2:14. Do all things without murmurings and disputings:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Филиппийцы в деле своего спасения должны избегать ропота и сомнений по поводу того, что внушает им делать Бог. Сомневающийся, кроме того, очевидно, смотрит слишком низко и на себя, а этого не должно быть в человеке, искупленном Христом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Practical Religion.A. D. 62.
14 Do all things without murmurings and disputings: 15 That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; 16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. 17 Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. 18 For the same cause also do ye joy, and rejoice with me.

The apostle exhorts them in these verses to adorn their Christian profession by a suitable temper and behaviour, in several instances. 1. By a cheerful obedience to the commands of God (v. 14): "Do all things, do your duty in every branch of it, without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it." God's commands were given to be obeyed, not to be disputed. This greatly adorns our profession, and shows we serve a good Master, whose service is freedom and whose work is its own reward. 2. By peaceableness and love one to another. "Do all things without disputing, wrangling, and debating one another; because the light of truth and the life of religion are often lost in the heats and mists of disputation." 3. By a blameless conversation towards all men (v. 15): "That you may be blameless and harmless, the sons of God, without rebuke; that you be not injurious to any in word or deed, and give no just occasion of offence." We should endeavour not only to be harmless, but to be blameless; not only not to do hurt, but not to come under the just suspicion of it. Blameless and sincere; so some read it. Blameless before men, sincere towards God. The sons of God. It becomes those to be blameless and harmless who stand in such a relation, and are favoured with such a privilege. The children of God should differ from the sons of men. Without rebuke--amometa. Momus was a carping deity among the Greeks, mentioned by Hesiod and Lucian, who did nothing himself, and found fault with every body and every thing. From him all carpers at other men, and rigid censurers of their works, were called Momi. The sense of the expression is, "Walk so circumspectly that Momus himself may have no occasion to cavil at you, that the severest censurer may find no fault with you." We should aim and endeavour, not only to get to heaven, but to get thither without a blot; and, like Demetrius, to have a good report of all men, and of the truth, 3 John 12. In the midst of a crooked and perverse generation; that is, among the heathens, and those who are without. Observe, Where there is no true religion, little is to be expected but crookedness and perverseness; and the more crooked and perverse others are among whom we live, and the more apt to cavil, the more careful we should be to keep ourselves blameless and harmless. Abraham and Lot must not strive, because the Canaanite and Perizzite dwelt in the land, Gen. xiii. 7. Among whom you shine as lights in the world. Christ is the light of the world, and good Christians are lights in the world. When God raises up a good man in any place, he sets up a light in that place. Or it may be read imperatively: Among whom shine you as lights: compare Matt. v. 16, Let your light so shine before men. Christians should endeavour not only to approve themselves to God, but to recommend themselves to others, that they may also glorify God. They must shine as well as be sincere.--Holding forth the word of life, v. 16. The gospel is called the word of life because it reveals and proposes to us eternal life through Jesus Christ. Life and immortality are brought to light by the gospel, 2 Tim. i. 10. It is our duty not only to hold fast, but to hold forth the word of life; not only to hold it fast for our own benefit, but to hold it forth for the benefit of others, to hold it forth as the candlestick holds forth the candle, which makes it appear to advantage all around, or as the luminaries of the heavens, which shed their influence far and wide. This Paul tells them would be his joy: "That I may rejoice in the day of Christ; not only rejoice in your stedfastness, but in your usefulness." He would have them think his pains well bestowed, and that he had not run in vain, nor laboured in vain. Observe, (1.) The work of the ministry requires the putting forth of the whole man: all that is within us is little enough to be employed in it; as in running and labouring. Running denotes vehemence and vigour, and continual pressing forward; labour denotes constancy and close application. (2.) It is a great joy to ministers when they perceive that they have not run in vain, nor laboured in vain; and it will be their rejoicing in the day of Christ, when their converts will be their crown. What is our hope, or joy, or crown of rejoicing? Are not even you in the presence of our Lord Jesus Christ at his coming? For you are our glory and joy, 1 Thess. ii. 19, 20. The apostle not only ran and laboured for them with satisfaction, but shows that he was ready to suffer for their good (v. 17): Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all. He could reckon himself happy if he could promote the honour of Christ, the edification of the church, and the welfare of the souls of men; though it were not only by hazarding, but by laying down, his life: he could willingly be a sacrifice at their altars, to serve the faith of God's elect. Could Paul think it worth while to shed his blood for the service of the church, and shall we think it much to take a little pains? Is not that worth our labour which he thought worth his life? If I be offered, or poured out as the wine of the drink-offerings, spendomai. 2 Tim. iv. 6, I am now ready to be offered. He could rejoice to seal his doctrine with his blood (v. 18): For the same cause also do you joy and rejoice with me. It is the will of God that good Christians should be much in rejoicing; and those who are happy in good ministers have a great deal of reason to joy and rejoice with them. If the minister loves the people, and is willing to spend and be spent for their welfare, the people have reason to love the minister and to joy and rejoice with him.
Adam Clarke: Commentary on the Bible - 1831
2:14: Do all things without murmurings - Γογγυσμων, και διαλογισμων· Without grumblings and altercations. Be patient in, and contented with, your work; and see that ye fall not out by the way.
Albert Barnes: Notes on the Bible - 1834
2:14: Do all things without murmurings and disputings - In a quiet, peaceful, inoffensive manner. Let there be no brawls, strifes, or contentions. The object of the apostle here is, probably, to illustrate the sentiment which he had expressed in Phi 2:3-5, where he had inculcated the general duties of humbleness of mind, and of esteeming others better than themselves, in order that that spirit might be fully manifested, he now enjoins the duty of doing everything in a quiet and gentle manner, and of avoiding any species of strife; see the notes at Eph 4:31-32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: without: Phi 2:3; Exo 16:7, Exo 16:8; Num 14:27; Psa 106:25; Mat 20:11; Mar 14:5; Act 6:1; Co1 10:10; Jam 5:9; Pe1 4:9; Jde 1:16
disputings: Pro 13:10, Pro 15:17, Pro 15:18; Mar 9:33, Mar 9:34; Act 15:2, Act 15:7, Act 15:39; Rom 12:18, Rom 14:1, Rom 16:17; Co1 1:10-12, Co1 3:3-5; Co2 12:20; Gal 5:15, Gal 5:26; Eph 4:31, Eph 4:32; Th1 5:13, Th1 5:15; Ti1 6:3-5; Heb 12:14; Jam 1:20, Jam 3:14-18, Jam 4:1; Pe1 3:11
Geneva 1599
2:14 (6) Do all things without murmurings and disputings:
(6) He describes modesty by the contrary effects of pride, teaching us that it is far both from all malicious and secret or inward hatred, and also from open contentions and brawlings.
John Gill
2:14 Do all things,.... Not evil things, these are to be abhorred, shunned, and avoided, even all appearance of them, they are not to be done, even the sake of good; nor all indifferent things at all times, and under all circumstances, when the peace and edification of others are in danger of being hurt by so doing; but all good things, all that are agreeable to the righteous law and good will of God; all those good things which accompany salvation, as hearing the word, and attendance on ordinances: all church affairs relating to public worship, private conference, everything at church meetings, and which concern the discipline and laws of Christ's house; and all things that are civilly, morally, spiritually, and evangelically good; even all things that God would have done, or we would desire should be done to us by fellow creatures and fellow Christians: let all these be done
without murmurings; either against God and Christ, as if anything hard and severe was enjoined, when Christ's yoke is easy, and his burden light, Mt 11:30, and none of his commands grievous; and because their presence is not always enjoyed, and that communion and comfort in ordinances had, which may be desired: or against the ministers of the Gospel, in whose power it is not to give grace, comfort, and spiritual refreshment; any more than it was in Moses and Aaron to give bread and water to the Israelites in the wilderness, for which they murmured against them, and in so doing against God himself, Ex 16:2; or against one another, because of superior enjoyment in nature, providence, and grace; but all things, both of a moral, civil, and religious nature, with respect to God, and one another, should be done readily, freely, cheerfully, and heartily; and also without
disputings; or "without hesitations", as the Vulgate Latin, Arabic, and Ethiopic versions render it. Whatever appears to be agreeable to the will of God, should be done at once without dispute upon it, or hesitation about it, however disagreeable it may be to carnal sense and reason; the will of God is not to be disputed, nor flesh and blood to be consulted, in opposition to it; nor should the saints enter into any carnal reasonings, and contentious disputations, either at their public or private meetings, but do all they do decently, and in order, and in the exercise of brotherly love.
John Wesley
2:14 Do all things - Not only without contention, Phil 2:3, but even without murmurings and disputings - Which are real, though smaller, hinderances of love.
Robert Jamieson, A. R. Fausset and David Brown
2:14 murmurings--secret murmurings and complaints against your fellow men arising from selfishness: opposed to the example of Jesus just mentioned (compare the use of the word, Jn 7:12-13; Acts 6:1; 1Pet 4:9; Jude 1:16).
disputings--The Greek is translated "doubting" in Ti1 2:8. But here referring to profitless "disputings" with our fellow men, in relation to whom we are called on to be "blameless and harmless" (Phil 2:15): so the Greek is translated, Mk 9:33-34. These disputings flow from "vain glory" reprobated (Phil 2:3); and abounded among the Aristotelian philosophers in Macedon, where Philippi was.
2:152:15: զի եղիջիք անբիծք եւ անարատք՝ որդիք Աստուծոյ, անմե՛ղք ՚ի մէջ կամակոր եւ խեղաթե՛ւր ազգին. յորոց միջի երեւիցիք իբրեւ լուսաւո՛րք յաշխարհի[4434]. [4434] Ոմանք. եղիցիք ամբիծք... եւ խեղաթիւր յազգին։
15 որպէսզի լինէք անբիծ եւ անարատ, Աստծու որդիներ, անմեղներ՝ կամակոր եւ խոտորուած ազգի մէջ, ուր պիտի փայլէք ինչպէս լուսատուներն աշխարհում՝
15 Որպէս զի ըլլաք անբիծ ու անարատ, Աստուծոյ որդիներ առանց մեղադրանքի, կամակոր ու խոտորեալ ազգին մէջ, որոնց մէջ դուք լուսաւորներու պէս կը փայլիք աշխարհի մէջ,
զի եղիջիք անբիծք եւ անարատք, որդիք Աստուծոյ, անմեղք ի մէջ կամակոր եւ խեղաթեւր ազգին, յորոց միջի երեւիցիք իբրեւ լուսաւորք յաշխարհի:

2:15: զի եղիջիք անբիծք եւ անարատք՝ որդիք Աստուծոյ, անմե՛ղք ՚ի մէջ կամակոր եւ խեղաթե՛ւր ազգին. յորոց միջի երեւիցիք իբրեւ լուսաւո՛րք յաշխարհի[4434].
[4434] Ոմանք. եղիցիք ամբիծք... եւ խեղաթիւր յազգին։
15 որպէսզի լինէք անբիծ եւ անարատ, Աստծու որդիներ, անմեղներ՝ կամակոր եւ խոտորուած ազգի մէջ, ուր պիտի փայլէք ինչպէս լուսատուներն աշխարհում՝
15 Որպէս զի ըլլաք անբիծ ու անարատ, Աստուծոյ որդիներ առանց մեղադրանքի, կամակոր ու խոտորեալ ազգին մէջ, որոնց մէջ դուք լուսաւորներու պէս կը փայլիք աշխարհի մէջ,
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: чтобы вам быть неукоризненными и чистыми, чадами Божиими непорочными среди строптивого и развращенного рода, в котором вы сияете, как светила в мире,
2:15  ἵνα γένησθε ἄμεμπτοι καὶ ἀκέραιοι, τέκνα θεοῦ ἄμωμα μέσον γενεᾶς σκολιᾶς καὶ διεστραμμένης, ἐν οἷς φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ,
2:15. ἵνα (so) γένησθε ( ye-might-have-had-became ) ἄμεμπτοι ( un-blameable ) καὶ (and) ἀκέραιοι , ( un-mix-belonged ," τέκνα ( producees ) θεοῦ ( of-a-Deity ) ἄμωμα ( un-blemished ) μέσον (to-middle) γενεᾶς ( of-a-generation ) σκολιᾶς ( of-crooked-belonged ) καὶ ( and ) διεστραμμένης , ( of-having-had-come-to-be-beturned-through ,"ἐν (in) οἷς ( unto-which ) φαίνεσθε (ye-be-manifested) ὡς (as) φωστῆρες (lighters) ἐν (in) κόσμῳ (unto-a-configuration,"
2:15. ut sitis sine querella et simplices filii Dei sine reprehensione in medio nationis pravae et perversae inter quos lucetis sicut luminaria in mundoThat you may be blameless and sincere children of God, without reproof, in the midst of a crooked and perverse generation: among whom you shine as lights in the world.
15. that ye may be blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world,
2:15. So may you be without blame, simple sons of God, without reproof, in the midst of a depraved and perverse nation, among whom you shine like lights in the world,
2:15. That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;
That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world:

15: чтобы вам быть неукоризненными и чистыми, чадами Божиими непорочными среди строптивого и развращенного рода, в котором вы сияете, как светила в мире,
2:15  ἵνα γένησθε ἄμεμπτοι καὶ ἀκέραιοι, τέκνα θεοῦ ἄμωμα μέσον γενεᾶς σκολιᾶς καὶ διεστραμμένης, ἐν οἷς φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ,
2:15. ut sitis sine querella et simplices filii Dei sine reprehensione in medio nationis pravae et perversae inter quos lucetis sicut luminaria in mundo
That you may be blameless and sincere children of God, without reproof, in the midst of a crooked and perverse generation: among whom you shine as lights in the world.
2:15. So may you be without blame, simple sons of God, without reproof, in the midst of a depraved and perverse nation, among whom you shine like lights in the world,
2:15. That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-18: Цель, какую должны иметь в виду христиане, идя путем самоотречения, состоит в том, чтобы им стать неповинными пред судом Бога и свободными от пятен греха (iakeraioi - в русск. перев.: "чистыми"), чтобы сделаться истинными чадами Божиими, над которыми уже не обрушится тот страшный приговор, какому подвергнутся строптивые и развращенные дети, по сравнению с которыми филиппийцы, сохраняющие слово жизни или Евангелие, являются прямо как настоящие светильники мира. Тогда, в день пришествия Христа, и Апостолу можно будет похвалиться, что труды его в Филиппах не пропали даром. Чтобы показать, как отрадно ему видеть твердость филиппийцев в вере, Апостол говорит, что если бы даже ему суждено было теперь излиться, как возлиянию (состоящему в вине), на ту жертву, какую он сам приносит Богу в виде Церкви, составившейся из язычников, то и тут Апостол не утратил бы своего радостного настроения. Такую же радость он внушает самим филиппийцам: они должны радоваться и за него, что он способен идти на смерть за них, и за самих себя, что они - так по крайней мере предполагает о них Апостол - также способны на всякое самоотречение из-за веры в Евангелие.
Adam Clarke: Commentary on the Bible - 1831
2:15: That ye may be blameless - In yourselves, and harmless to others.
The sons of God - Showing by your holy conduct that ye are partakers of the Divine nature.
Without rebuke - Persons against whom no charge of transgression can justly be laid.
A crooked and perverse - Probably referring to the Jews, who were the chief opponents and the most virulent enemies which the Christian Church had.
Among whom ye shine - Be like the sun and moon; bless even the perverse and disobedient by your light and splendor. Let your light shine before men; some will walk in that light, and by its shining God will be glorified. It is evident that the apostle, by φωστῃρες εν κοσμῳ, lights in the world, refers to the sun and moon particularly, and perhaps to the heavenly bodies in general.
Albert Barnes: Notes on the Bible - 1834
2:15: That ye may be blameless - That you may give no occasion for others to accuse you of having done wrong.
And harmless - Margin, "sincere." The Greek word (ἀκέραιος akeraios) means properly that which is unmixed; and then pure, sincere. The idea here is, that they should be artless, simple, without guile. Then they would injure no one. The word occurs only in Mat 10:16; Phi 2:15, where it is rendered "harmless," and Rom 16:19, where it is rendered "sincere"; see the Mat 10:16 note, and Rom 16:19 note.
The sons of God - The children of God; a phrase by which true Christians were denoted; see the Mat 5:45 note; Eph 5:1 note.
Without rebuke - Without blame; without giving occasion for anyone to complain of you.
In the midst of a crooked and perverse nation - Among those of perverted sentiments and habits; those who are disposed to complain and find fault; those who will take every occasion to pervert what you do and say, and who seek every opportunity to retard the cause of truth and righteousness. It is not certainly known to whom the apostle refers here, but it seems not improbable that he had particular reference to the Jews who were in Philippi. The language used here was employed by Moses Deu 32:5, as applicable to the Jewish people, and it is accurately descriptive of the character of the nation in the time of Paul. The Jews were among the most bitter foes of the gospel, and did perhaps more than any other people to embarrass the cause of truth and pRev_ent the spread of the true religion.
Among whom ye shine - Margin, "or, shine ye." The Greek will admit of either construction, and expositors have differed as to the correct interpretation. Rosenmuller, Doddridge and others regard it as imperative, and as designed to enforce on them the duty of letting their light shine. Erasmus says it is doubtful whether it is to be understood in the indicative or imperative. Grotius, Koppe, Bloomfield, and others regard it as in the indicative, and as teaching that they did in fact shine as lights in the world. The sense can be determined only by the connection; and in regard to it different readers will form different opinions. It seems to me that the connection seems rather to require the sense of duty or obligation to be understood. The apostle is enforcing on them the duty of being blameless and harmless; of holding forth the word of life; and it is in accordance with his design to remind them that they ought to be lights to those around them.
As lights in the world - The comparison of Christians with light, often occurs in the Scriptures; see at Mat 5:14, note, 16, note. The image here is not improbably taken from light-houses on a seacoast. The image then is, that as those light-houses are placed on a dangerous coast to apprise vessels of their peril, and to save them from shipwreck, so the light of Christian piety shines on a dark world, and in the dangers of the voyage which we are making; see the note of Burder, in Ros. Alt. u. neu. Morgenland, in loc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: blameless: Luk 1:6; Co1 1:8; Eph 5:27; Th1 5:23; Ti1 3:2, Ti1 3:10, Ti1 5:7; Tit 1:6; Pe2 3:14
and: Mat 10:16; Rom 16:19; Heb 7:26
harmless: or, sincere, Phi 1:10
sons: Mat 5:45, Mat 5:48; Luk 6:35; Co2 6:17; Eph 5:1, Eph 5:2, Eph 5:7; Pe1 1:14-17, Pe1 2:9; Jo1 3:1-3
rebuke: Ti1 5:14, Ti1 5:20; Tit 2:10, Tit 2:15; Rev 3:9
a crooked: Deu 32:5; Psa 122:5; Mat 17:17; Act 20:30; Pe1 2:12
ye shine: or, shine ye, Isa 60:1; Mat 5:14-16; Joh 5:35; Eph 5:8
Geneva 1599
2:15 (7) That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;
(7) To be short, he requires a life without fault, and pure, so that being enlightened with the word of God, they may shine in the darkness of this world.
John Gill
2:15 That ye may be blameless,.... This, and what follows, show the end to be answered, by observing the above exhortation. This respects not their being blameless in the sight of God, which the saints are not in themselves, being not without sin, though they are, as considered in Christ, clothed with his righteousness, and washed in his blood; but their being blameless before men: and this may be understood both actively and passively; actively, that they might be without blaming others; some are so unhappy in their disposition and conduct, as to be always finding fault with, and blaming all persons they are concerned with, and all things in them, and done by them, right or wrong, without any just reason; and this ought not to be, and may be prevented by doing all things, as before directed: or passively, that they might not be blamed by others justly; for no man can escape the blame and censure of everyone; our Lord himself did not, nor this our apostle; but doing, as before exhorted to, will, in a great measure, preclude any just reason for blame and complaint: it is added,
and harmless; that is, that they might be, and appear to be so; harmless as doves, in imitation of Christ, who was holy in his nature, and harmless in his conversation, as his followers should be; doing no injury to any man's person or property, behaving in an inoffensive manner to all men, to Jew and Gentile, and to the church of God: it follows,
the sons of God; not that they might be sons by so doing; but be "as the sons of God", as the Syriac version renders it, be like them, and behave as such; for they were the sons of God already; not by creation only, as angels, and all men are, not merely by profession of religion, but by adopting grace; they were predestinated to the adoption of children, and were taken into this relation in the covenant of grace, Christ had redeemed them from under the law, that they might receive this blessing, and it was actually bestowed upon them by him in conversion: but the sense is, that they might appear to be the children of God, by acting as becomes such; not that they might appear so to themselves, for they were openly and manifestly to themselves the children of God, by faith in Christ Jesus, and through the testimony of the Spirit, witnessing to their spirits that they were in such a relation to God; but that they might appear so to others, that they were the adopted sons of God, and also begotten again by him, and made partakers of the divine nature; by their being followers of God as dear children, and by their being obedient ones to him in all holiness and godly conversation, yielding a ready and cheerful obedience to his will, without repining at it, or disputing about it; and to be
without rebuke; not without the rebuke of their heavenly Father, for whom he loves he rebukes, and every son that he receives into his family he scourges and chastises, not in wrath and anger, or with rebukes of fury, but of love; but without the rebuke of men, both of the churches and ministers of Christ, whose business it is to reprove and rebuke, publicly and privately, as cases and their circumstances require; and of the men of the world, who when they have any occasion, make use of it to speak reproachfully, as a railing Rabshakeh did, when it is a time of rebuke and blasphemy, and to be shunned and guarded against as much possible: especially since the saints live
in the midst of a crooked and perverse nation: or age and generation, as every age is; saints are like lilies in the valleys, liable to be trampled upon by the foot of every wild beast; like roses among thorns, to be scratched and torn; and like Lots in the midst of Sodom, vexed with the filthy conversation of the wicked: the whole world lies in sin, and the saints are enclosed on every side with wicked men. Philippi, where these saints lived, was a place of wickedness, and so no doubt was the whole region of Macedonia; the inhabitants were evil for the most part; their ways were crooked, and their works perverse, being contrary to the law of God, and Gospel of Christ; and therefore the following exhortation to the saints there was very suitable,
Among whom ye shine; or "shine ye", as it may be rendered,
as lights in the world. This world is, in a moral sense, what the original chaos was in a natural sense, covered with darkness; the darkness of ignorance and unbelief, of impiety and superstition, has spread itself over the far greater part of the world; the men of it are children of the night, and of darkness; their works are works of darkness, and they are going on in darkness, not knowing where they are going. The saints are the lights of the world, they were once darkness itself, but are made light in and by the Lord; they are called into marvellous light, and are filled with light spiritual and evangelical; they are like the moon and stars, that give light to the world in the night; and as they receive their light from the sun, and communicate it to the world, so do the saints receive theirs from Christ, the sun of righteousness, and show it forth to others, both by doctrine and practice: or rather the churches of Christ are as candlesticks, in which the light of the Gospel is put, and held forth to men, as follows, see Mt 5:14.
John Wesley
2:15 That ye may be blameless - Before men. And simple - Before God, aiming at him alone. As the sons of God - The God of love; acting up to your high character. Unrebukable in the midst of a crooked - Guileful, serpentine, and perverse generation - Such as the bulk of mankind always were. Crooked - By a corrupt nature, and yet more perverse by custom and practice.
Robert Jamieson, A. R. Fausset and David Brown
2:15 blameless and harmless--without either the repute of mischief, or the inclination to do it [ALFORD].
sons--rather as Greek, "the children of God" (Rom 8:14-16). Imitation of our heavenly Father is the instinctive guide to our duty as His children, more than any external law (Mt 5:44-45, Mt 5:48).
without rebuke--"without (giving handle for) reproach." The whole verse tacitly refers by contrast to Deut 32:5, "Their spot . . . not . . . of His children . . . a perverse and crooked generation" (compare 1Pet 2:12).
ye shine--literally, "appear" [TRENCH]. "Show yourselves" (compare Mt 5:14-16; Eph 5:8-13).
as lights in the world--The Greek expresses "as luminaries in the world," as the sun and moon, "the lights," or "great lights," in the material world or in the firmament. The Septuagint uses the very same Greek word in the passage, Gen 1:14, Gen 1:16; compare Note,, see on Rev_ 21:11.
2:162:16: զբա՛նն կենաց ունել յանձինս՝ ՚ի պարծա՛նս ինձ յաւուրն Քրիստոսի. զի ո՛չ ընդունա՛յն ինչ ընթացայ, եւ ո՛չ ընդունայն վաստակեցի[4435]։ [4435] Ոմանք. Զբանս կենաց ու՛՛... ընդունայն ինչ վաստա՛՛։
16 ձեր մէջ պահելով կեանքի խօսքը, որ պիտի լինի իմ պարծանքը Քրիստոսի օրուայ համար, որպէսզի ընդունայն ընթացած եւ ընդունայն աշխատած չլինեմ:
16 Կենաց խօսքը ամուր բռնելով, որպէս զի կարենամ պարծենալ Քրիստոսին օրը, թէ պարապ տեղ չեմ քալած ու պարապ տեղ չեմ աշխատած։
զբանն կենաց ունել յանձինս ի պարծանս ինձ յաւուրն Քրիստոսի, զի ոչ ընդունայն ինչ ընթացայ եւ ոչ ընդունայն վաստակեցի:

2:16: զբա՛նն կենաց ունել յանձինս՝ ՚ի պարծա՛նս ինձ յաւուրն Քրիստոսի. զի ո՛չ ընդունա՛յն ինչ ընթացայ, եւ ո՛չ ընդունայն վաստակեցի[4435]։
[4435] Ոմանք. Զբանս կենաց ու՛՛... ընդունայն ինչ վաստա՛՛։
16 ձեր մէջ պահելով կեանքի խօսքը, որ պիտի լինի իմ պարծանքը Քրիստոսի օրուայ համար, որպէսզի ընդունայն ընթացած եւ ընդունայն աշխատած չլինեմ:
16 Կենաց խօսքը ամուր բռնելով, որպէս զի կարենամ պարծենալ Քրիստոսին օրը, թէ պարապ տեղ չեմ քալած ու պարապ տեղ չեմ աշխատած։
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: содержа слово жизни, к похвале моей в день Христов, что я не тщетно подвизался и не тщетно трудился.
2:16  λόγον ζωῆς ἐπέχοντες, εἰς καύχημα ἐμοὶ εἰς ἡμέραν χριστοῦ, ὅτι οὐκ εἰς κενὸν ἔδραμον οὐδὲ εἰς κενὸν ἐκοπίασα.
2:16. λόγον (to-a-forthee) ζωῆς (of-a-lifing) ἐπέχοντες , ( holding-upon ,"εἰς (into) καύχημα (to-a-boasting-to) ἐμοὶ (unto-ME) εἰς (into) ἡμέραν (to-a-day) Χριστοῦ, (of-Anointed,"ὅτι (to-which-a-one) οὐκ (not) εἰς (into) κενὸν (to-empty) ἔδραμον (I-had-circuited) οὐδὲ (not-moreover) εἰς (into) κενὸν ( to-empty ) ἐκοπίασα . ( I-fell-belonged-unto )
2:16. verbum vitae continentes ad gloriam meam in die Christi quia non in vacuum cucurri neque in vacuum laboraviHolding forth the word of life to my glory in the day of Christ: because I have not run in vain, nor laboured in vain.
16. holding forth the word of life; that I may have whereof to glory in the day of Christ, that I did not run in vain neither labour in vain.
2:16. holding to the Word of Life, until my glory in the day of Christ. For I have not run in vain, nor have I labored in vain.
2:16. Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.
Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain:

16: содержа слово жизни, к похвале моей в день Христов, что я не тщетно подвизался и не тщетно трудился.
2:16  λόγον ζωῆς ἐπέχοντες, εἰς καύχημα ἐμοὶ εἰς ἡμέραν χριστοῦ, ὅτι οὐκ εἰς κενὸν ἔδραμον οὐδὲ εἰς κενὸν ἐκοπίασα.
2:16. verbum vitae continentes ad gloriam meam in die Christi quia non in vacuum cucurri neque in vacuum laboravi
Holding forth the word of life to my glory in the day of Christ: because I have not run in vain, nor laboured in vain.
2:16. holding to the Word of Life, until my glory in the day of Christ. For I have not run in vain, nor have I labored in vain.
2:16. Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:16: Holding forth the word of life - An allusion, some think, to those towers which were built at the entrance of harbours, on which fires were kept during the night to direct ships into the port. Genuine Christians, by their holy lives and conversation, are the means of directing others, not only how to escape those dangers to which they are exposed on the tempestuous ocean of human life, but also of leading them into the haven of eternal safety and rest.
That I have not run in vain - This appears to be a part of the same metaphor; and alludes to the case of a weather-beaten mariner who has been long tossed on a tempestuous sea, in hazy weather and dark nights, who has been obliged to run on different tacks, and labor intensely to keep his ship from foundering, but is at last, by the assistance of the luminous fire on the top of the tower, directed safely into port. Live so to glorify God and do good to men, that it shall appear that I have not run and labored in vain for your salvation.
Albert Barnes: Notes on the Bible - 1834
2:16: Holding forth the word of life - That is, you are under obligation to hold forth the word of life. It is a duty incumbent on you as Christians to do it. The "word of life" means the gospel, called the "word of life" because it is the message that promises life; or perhaps this is a Hebraism, denoting the living, or life-giving word. The gospel stands thus in contrast with all human systems of religion - for they have no efficacy to save - and to the law which "killeth;" see the Joh 6:63, note, and Co2 3:6, note. The duty here enjoined is that of making the gospel known to others, and of thus keeping up the knowledge of it in the world. This duty rests on Christians (compare Mat 5:14, Mat 5:16), and they cannot escape from the obligation. They are bound to do this, not only because God commands it, but:
(1) because they are called into the church that they may be witnesses for God, Isa 43:10.
(2) because they are kept on the earth for that purpose. If it were not for some such design, they would be removed to heaven at once on their conversion.
(3) because there are no others to do it. The frivolous ones will not warn the fools, nor will the proud warn the proud, nor the scoffer the scoffer. The thoughtless and the vain will not go and tell others that there is a God and a Saviour; nor will the wicked warn the wicked, and tell them that they are in the way to hell. There are none who will do this but Christians; and, if they neglect it, sinners will go unwarned and unalarmed down to death. This duty rests on every Christian.
The exhortation here is not made to the pastor, or to any officer of the church particularly; but to the mass of communicants. They are to shine as lights in the world; they are to hold forth the word of life. There is not one member of a church who is so obscure as to be exempt from the obligation; and there is not one who may not do something in this work. If we are asked how this may be done, we may reply:
(1) They are to do it by example. Everyone is to hold forth the living word in that way.
(2) by efforts to send the gospel to those who have it not. There is almost no one who cannot contribute something, though it may be but two mites, to accomplish this.
(3) by conversation. There is no Christian who has not some influence over the minds and hearts of others; and he is bound to use that influence in holding forth the word of life.
(4) by defending the divine origin of religion when attacked.
(5) by rebuking sin, and thus testifying to the value of holiness. The defense of the truth, under God, and the diffusion of a knowledge of the way of salvation, rests on those who are Christians. Paganism never originates a system which it would not be an advantage to the world to have destroyed as soon as it is conceived. Philosophy has never yet told of a way by which a sinner may be saved. The world at large devises no plan for the salvation of the soul. The most crude, ill-digested, and perverse systems of belief conceivable, pRev_ail in the community called "the world." Every form of opinion has an advocate there; every monstrous vagary that the human mind ever conceived, finds friends and defenders there. The human mind has of itself no elastic energy to bring it from the ways of sin; it has no recuperative power to lead it back to God. The world at large is dependant on the church for any just views of God, and of the way of salvation; and every Christian is to do his part in making that salvation known.
That I may rejoice - This was one reason which the apostle urged, and which it was proper to urge, why they should let their light shine. He had been the instrument of their conversion, he had founded their church, he was their spiritual father, and had shown the deepest interest in their welfare; and he now entreats them, as a means of promoting his highest joy, to be faithful and holy. The exemplary piety and holy lives of the members of a church will be one of the sources of highest joy to a minister in the day of judgment; compare Jo3 1:4.
In the day of Christ - The day when Christ shall appear - the day of judgment. It is called the day of Christ, because he will be the glorious object which will be prominent on that day; it will be the day in which he will be honored as the judge of all the world.
That I have not run in vain - That is, that I have not lived in vain - life being compared with a race: see the notes at Co1 9:26.
Neither laboured in vain - In preaching the gospel. Their holy lives would be the fullest proof that he was a faithful preacher.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: Holding: Phi 1:27; Psa 40:9, Psa 71:17; Mat 10:27; Luk 12:8; Rom 10:8-16; Rev 22:17
the word: Joh 6:63, Joh 6:68; Act 13:26; Ti2 2:15-17; Heb 4:12; Pe1 1:23; Jo1 1:1
that I may: Phi 1:26; Co2 1:14; Th1 2:19
that I have: Isa 49:4; Co1 9:26; Gal 2:2, Gal 4:11; Th1 3:5
Geneva 1599
2:16 Holding forth the (o) word of life; (8) that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.
(o) The Gospel is called the word of life, because of the effects which it produces. (8) Again he urges them forward, setting before them his true apostolic care that he had for them: in addition comforting them to the end that they should not be sorry for the greatness of his afflictions, no, not even if he should die to make perfect their sacrifice with his blood, as it were with a drink offering.
John Gill
2:16 Holding forth the word of life,.... By which may be meant, either Christ the essential Word, in whom life was, and is, and who is called the quick or living Word, Jn 1:1; and here may be styled the Word of life, because he has all life in him; he has a divine life in him, as God, he is the living God; and it is given to him to have life in himself, as Mediator, for all his people; and he ever lives as man to make intercession for them: and because he is the author of life in every sense, of natural life to all men, of spiritual and eternal life to as many as the Father has given him: or else the Gospel is intended, and the doctrines of it; and which are sometimes called the words of eternal life, and of this life, Jn 6:68; and that because they are a means of quickening dead sinners, they are a savour of life unto life, 2Cor 2:16, and the Spirit that giveth life, and of enlivening and comforting living saints; they treat of Christ who is the life; by the Gospel, life and immortality are brought to light; that gives an account of everlasting life; points out Christ as the way to it, shows that meetness for it lies in regenerating grace, and a right unto it is in the righteousness of Christ. Now this Word of life is held forth, partly by the preaching of it to a dark world, as by some; and partly by professing it publicly, as it should be by all who are enlightened with it; and also by living lives and conversations becoming and suitable to it,
That I may rejoice in the day of Christ. The apostle having observed the advantages that would accrue to themselves, and the benefit they might be of to the men of the world, by regarding the several exhortations he had given them, and which ends he mentions as reasons and arguments to enforce them, closes with taking notice of the use and service it would be to himself; it would give him joy and pleasure when Christ should come a second time to judge the world; and when dead in Christ would be raised, and set at his right hand, and these among the rest, to whom the apostle had been useful; and who continued to bear an honourable testimony in the world to Christ, and his Gospel, to the end:
that I have not run in vain, nor laboured in vain; being blessed with such converts under his ministry, as were a credit to religion, an honour to the Gospel, and a crown of rejoicing to him. He expresses his ministerial function, and the discharge of it, by running in a race, as the ministry of a person is sometimes called his course, Acts 13:25; in allusion to the Olympic games, which the apostle often refers to, when the conqueror obtained a crown; and it was enough for our apostle, and a crown of rejoicing to him, that his spiritual children walked in the truth, and as became it, to the end: and also by labour, and hard service, as the ministerial work is, when faithfully performed; and especially as his was, which was attended with so many difficulties, and yet with such constancy, diligence, and indefatigableness, all which was not in vain; and he could look back upon it with pleasure, when his followers stood fast in the faith, and adorned the doctrine of Christ.
Robert Jamieson, A. R. Fausset and David Brown
2:16 Holding forth--to them, and so applying it (the common meaning of the Greek; perhaps here including also the other meaning, "holding fast"). The image of light-bearers or luminaries is carried on from Phil 2:15. As the heavenly luminaries' light is closely connected with the life of animals, so ye hold forth the light of Christ's "word" (received from me) which is the "life" of the Gentiles (Jn 1:4; 1Jn 1:1, 1Jn 1:5-7). Christ is "the Light of the world" (Jn 8:12); believers are only "light-bearers" reflecting His light.
that I may rejoice in--literally, "with a view to (your being) a subject of rejoicing to me against the day of Christ" (Phil 4:1; 2Cor 1:14; Th1 2:19).
that I have not run in vain--that it was not in vain that I labored for your spiritual good.
2:172:17: Այլ թէպէտ եւ նուիրիմ ՚ի վերայ պատարագի եւ պաշտաման հաւատոցն ձերոց, խնդամ եւ ուրախակի՛ց եմ ամենեցուն ձեր.
17 Թէկուզ եւ ձեր հաւատին իբրեւ պատարագ եւ զոհ ընծայուեմ, ուրախ եմ եւ մասնակից ձեր բոլորի հրճուանքին:
17 Թէպէտեւ ձեր հաւատքին իբր պատարագ ու զոհ ընծայուիմ, կ’ուրախանամ եւ ձեր ամենուն ուրախակից կ’ըլլամ.
Այլ թէպէտ եւ նուիրիմ ի վերայ պատարագի եւ պաշտաման հաւատոցն ձերոց, խնդամ եւ ուրախակից եմ ամենեցուն ձեր:

2:17: Այլ թէպէտ եւ նուիրիմ ՚ի վերայ պատարագի եւ պաշտաման հաւատոցն ձերոց, խնդամ եւ ուրախակի՛ց եմ ամենեցուն ձեր.
17 Թէկուզ եւ ձեր հաւատին իբրեւ պատարագ եւ զոհ ընծայուեմ, ուրախ եմ եւ մասնակից ձեր բոլորի հրճուանքին:
17 Թէպէտեւ ձեր հաւատքին իբր պատարագ ու զոհ ընծայուիմ, կ’ուրախանամ եւ ձեր ամենուն ուրախակից կ’ըլլամ.
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2:1717: Но если я и соделываюсь жертвою за жертву и служение веры вашей, то радуюсь и сорадуюсь всем вам.
2:17  ἀλλὰ εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, χαίρω καὶ συγχαίρω πᾶσιν ὑμῖν·
2:17. Ἀλλὰ (Other) εἰ (if) καὶ (and) σπένδομαι (I-be-libationed) ἐπὶ (upon) τῇ (unto-the-one) θυσίᾳ (unto-a-surging-unto) καὶ (and) λειτουργίᾳ (unto-a-public-working-unto) τῆς (of-the-one) πίστεως (of-a-trust) ὑμῶν, (of-ye,"χαίρω (I-joy) καὶ (and) συνχαίρω (I-joy-together) πᾶσιν ( unto-all ) ὑμῖν: (unto-ye)
2:17. sed et si immolor supra sacrificium et obsequium fidei vestrae gaudeo et congratulor omnibus vobisYea, and if I be made a victim upon the sacrifice and service of your faith, I rejoice and congratulate with you all.
17. Yea, and if I am offered upon the sacrifice and service of your faith, I joy, and rejoice with you all:
2:17. Moreover, if I am to be immolated because of the sacrifice and service of your faith, I rejoice and give thanks with all of you.
2:17. Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.
Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all:

17: Но если я и соделываюсь жертвою за жертву и служение веры вашей, то радуюсь и сорадуюсь всем вам.
2:17  ἀλλὰ εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, χαίρω καὶ συγχαίρω πᾶσιν ὑμῖν·
2:17. sed et si immolor supra sacrificium et obsequium fidei vestrae gaudeo et congratulor omnibus vobis
Yea, and if I be made a victim upon the sacrifice and service of your faith, I rejoice and congratulate with you all.
2:17. Moreover, if I am to be immolated because of the sacrifice and service of your faith, I rejoice and give thanks with all of you.
2:17. Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:17: Yea, and if I be offered upon the sacrifice and service - The metaphor appears to be still carried on. As it was customary for the weather-beaten mariner, when he had gained his port, to offer a sacrifice, θυσια, to God, of some particular animal which he had vowed while in his state of danger, and this was considered to be a religious service, λειτουργια· the apostle, pursuing the idea, states himself to be willing to become the libation, (for so much the word σπενδομαι imports), that was to be poured upon the sacrifice. Parkhurst observes that the apostle compares the faith of the Philippians to the sacrificial victim, and his own blood shed in martyrdom to the libation, i.e. the wine poured out on occasion of the sacrifice. Raphelius observes that Arrian uses the phrase σπενδειν επι τῃ θυσιᾳ for pouring out the libation after the sacrifice. The apostle had guided them safely into port; their faith in the atoning death of Christ was their sacrifice; and he was willing that his blood in martyrdom should be poured out as a libation on that sacrificial offering.
Albert Barnes: Notes on the Bible - 1834
2:17: Yea, and if I be offered - Margin, "poured forth." The mention of his labors in their behalf, in the pRev_ious verse, seems to have suggested to him the sufferings which he was likely yet to endure on their account. He had labored for their salvation. He had exposed himself to peril that they and others might have the gospel. On their account he had suffered much; he had been made a prisoner at Rome; and there was a possibility, if not a probability, that his life might be a forfeit for his labors in their behalf. Yet he says that, even if this should happen, he would not regret it, but it would be a source of joy. The word which is used here - σπένδομαι spendomai - properly means, to pour out, to make a libation; and is commonly used, in the classic writers, in connection with sacrifices. It refers to a drink-offering, where one who was about to offer a sacrifice, or to present a drink-offering to the gods, before he tasted of it himself, poured out apart of it on the altar. Passow. It is used also to denote the fact that, when an animal was about to be slain in sacrifice, wine was poured on it as a solemn act of devoting it to God; compare Num 15:5; Num 28:7, Num 28:14. In like manner, Paul may have regarded himself as a victim prepared for the sacrifice. In the New Testament it is found only in this place, and in Ti2 4:6, where it is rendered, "I am ready to be offered;" compare the notes at that place. It does not here mean that Paul really expected to be a sacrifice, or to make an expiation for sin by his death; but that he might be called to pour out his blood, or to offer up his life as if he were a sacrifice, or an offering to God. We have a similar use of language, when we say that a man sacrifices himself for his friends or his country.
Upon the sacrifice - ἐπὶ τῆ θυσίᾳ epi tē thusia. The word rendered here as "sacrifice," means:
(1) the act of sacrificing;
(2) the victim that is offered; and,
(3) any oblation or offering.
Robinson's Lexicon. Here it must be used in the latter sense, and is connected with "faith" - "the sacrifice of your faith." The reference is probably to the faith, i. e., the religion of the Philippians, regarded as a sacrifice or an offering to God; the worship which they rendered to Him. The idea of Paul is, that if, in order to render that offering what it should be - to make it as complete and acceptable to God as possible - it were necessary for him to die, pouring out his blood, and strength, and life, as wine was poured out to prepare a sacrifice for the altar and make it complete, he would not refuse to do it, but would rejoice in the opportunity. He seems to have regarded them as engaged in making an offering of faith, and as endeavoring to make the offering complete and acceptable; and says that if his death were necessary to make their piety of the highest and most acceptable kind, he was ready to die.
And service - λειτουργία leitourgia - a word taken from an act of worship, or public service, and especially the ministry of those engaged in offering sacrifices; Luk 1:23; Heb 8:6. Here it means, the ministering or service which the Philippians rendered to God; the worship which they offered, the essential element of which was faith. Paul was willing to endure anything, even to suffer death in their cause, if it would tend to make their "service" more pure, spiritual, and acceptable to God. The meaning of the whole is:
(1) that the sufferings and dangers which he now experienced were in their cause, and on their behalf; and,
(2) that he was willing to lay down his life, if their piety would be promoted, and their worship be rendered more pure and acceptable to God.
I joy - That is, I am not afraid of death; and if my dying can be the means of promoting your piety, it will be a source of rejoicing; compare the notes at Phi 1:23.
And rejoice with you all - My joy will be increased in anything that promotes yours. The fruits of my death will reach and benefit you, and it will be a source of mutual congratulation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: and if: Phi 2:30, Phi 1:20; Act 20:24, Act 21:13; Co2 12:15; Th1 2:8; Ti2 4:6; Jo1 3:16
offered: Gr. poured forth
the sacrifice: Phi 4:18; Rom 12:1, Rom 15:16; Heb 13:15, Heb 13:16; Pe1 2:5
I joy: Co2 7:4; Col 1:24; Th1 3:7-9
Geneva 1599
2:17 Yea, and if I be offered upon the (p) sacrifice and service of your faith, I joy, and rejoice with you all.
(p) As if he said, I brought you Philippians to Christ, and my desire is that you present yourselves a living sacrifice to him, and then it will not grieve me to be offered up as a drink offering, to accomplish this your spiritual offering.
John Gill
2:17 Yea, and if I be offered,.... Or "poured out", as the drink offerings of wine or oil were; meaning the effusion of his blood, which he compares to a libation, or drink offering, which was poured upon the sacrifice; and the laying down of his life for the sake of Christ, and his Gospel: which he knew not how soon might be, though he was in some hopes of a deliverance for the present, and therefore speaks of it in an hypothetical way: yet he expected it sooner or later; and that whenever it was, it would be as the libation upon the offering,
Upon the sacrifice and service of your faith; he had been the means of bringing them to the faith of Christ, in which they were an offering acceptable to God, being sanctified by the Holy Ghost; see Rom 15:16; and should he suffer and shed his blood in the cause of Christ, it would be as a libation on them, as a sacrifice; it would be for the sake of preaching the doctrine of faith, by which they were brought to believe on Christ; and it would be for the further confirmation of their faith, and as a drink offering acceptable unto God; upon all which accounts it would be matter of joy to him,
I joy and rejoice with you all; meaning at his sufferings and death, and the advantages thereof to Christ, to his churches, and to himself.
John Wesley
2:17 Here he begins to treat of the latter clause of Phil 1:22. Yea, and if I be offered - Literally, If I be poured out. Upon the sacrifice of your faith - The Philippians, as the other converted heathens, were a sacrifice to God through St. Paul's ministry, Rom 15:16. And as in sacrificing, wine was poured at the foot of the altar, so he was willing that his blood should be poured out. The expression well agrees with that kind of martyrdom by which he was afterwards offered up to God.
Robert Jamieson, A. R. Fausset and David Brown
2:17 Yea, and if--rather as Greek, "Yea, if even"; implying that he regarded the contingency as not unlikely: He had assumed the possibility of his being found alive at Christ's coming (for in every age Christ designed Christians to stand in preparedness for His coming as at hand): he here puts a supposition which he regards as more likely, namely, his own death before Christ's coming.
I be offered--rather as Greek, "I am poured out." "I am made a libation." Present, not future, as the danger is threatening him now. As in sacrifices libations of wine were "poured upon" the offerings, so he represents his Philippian converts, offered through faith (or else their faith itself), as the sacrifice, and his blood as the libation "poured upon" it (compare Rom 15:16; Ti2 4:6).
service--Greek, "priest's ministration"; carrying out the image of a sacrifice.
I joy--for myself (Phil 1:21, Phil 1:23). His expectation of release from prison is much fainter, than in the Epistles to Ephesians, Colossians, and Philemon, written somewhat earlier from Rome. The appointment of Tigellinus to be PrÃ&brvbr;torian Prefect was probably the cause of this change. See Introduction.
rejoice with you all--ALFORD translates, "I congratulate you all," namely on the honor occurring to you by my blood being poured out on the sacrifice of your faith. If they rejoiced already (as English Version represents), what need of his urging them, "Do ye also joy."
2:182:18: նոյնպէս եւ դուք խնդացէ՛ք՝ եւ ուրախակի՛ց եղերուք ինձ։
18 Նոյնպէս եւ դուք հրճուեցէ՛ք եւ մասնակի՛ց եղէք իմ ուրախութեանը:
18 Նոյնպէս ալ դուք ուրախացէ՛ք ու ինծի ուրախակից եղէ՛ք։
Նոյնպէս եւ դուք խնդացէք եւ ուրախակից եղերուք ինձ:

2:18: նոյնպէս եւ դուք խնդացէ՛ք՝ եւ ուրախակի՛ց եղերուք ինձ։
18 Նոյնպէս եւ դուք հրճուեցէ՛ք եւ մասնակի՛ց եղէք իմ ուրախութեանը:
18 Նոյնպէս ալ դուք ուրախացէ՛ք ու ինծի ուրախակից եղէ՛ք։
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2:1818: О сем самом и вы радуйтесь и сорадуйтесь мне.
2:18  τὸ δὲ αὐτὸ καὶ ὑμεῖς χαίρετε καὶ συγχαίρετέ μοι.
2:18. τὸ (to-the-one) δὲ (moreover) αὐτὸ (to-it) καὶ (and) ὑμεῖς (ye) χαίρετε (ye-should-joy) καὶ (and) συνχαίρετέ (ye-should-joy-together) μοι. (unto-me)
2:18. id ipsum autem et vos gaudete et congratulamini mihiAnd for the selfsame thing, do you also rejoice and congratulate with me.
18. and in the same manner do ye also joy, and rejoice with me.
2:18. And over this same thing, you also should rejoice and give thanks, together with me.
2:18. For the same cause also do ye joy, and rejoice with me.
For the same cause also do ye joy, and rejoice with me:

18: О сем самом и вы радуйтесь и сорадуйтесь мне.
2:18  τὸ δὲ αὐτὸ καὶ ὑμεῖς χαίρετε καὶ συγχαίρετέ μοι.
2:18. id ipsum autem et vos gaudete et congratulamini mihi
And for the selfsame thing, do you also rejoice and congratulate with me.
2:18. And over this same thing, you also should rejoice and give thanks, together with me.
2:18. For the same cause also do ye joy, and rejoice with me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:18: For the same cause also do ye joy - Should I be thus offered, as I shall rejoice in it, do ye also rejoice that I am counted worthy of this high honor.
Albert Barnes: Notes on the Bible - 1834
2:18: For the same cause - Because we are united, and what affects one of us should affect both.
Do ye joy, and rejoice with me - That is, "do not grieve at my death. Be not overwhelmed with sorrow, but let your hearts be filled with congratulation. It will be a privilege and a pleasure thus to die." This is a noble sentiment, and one that could have been uttered only by a heroic and generous mind - by a man who will not dread death, and who felt that it was honorable thus to die Doddridge has illustrated the sentiment by an appropriate reference to a fact stated by Plutarch. A brave Athenian returned from the battle of Marathon, bleeding with wounds and exhausted, and rushed into the presence of the magistrates, and uttered only these two words - χαιρετε chairete, χαιρομεν chairomen - "rejoice, we rejoice," and immediately expired. So Paul felt that there was occasion for him, and for all whom he loved, to rejoice, if he was permitted to die in the cause of others, and in such a manner that his death would benefit the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: do: Phi 3:1, Phi 4:4; Eph 3:13; Jam 1:2-4
John Gill
2:18 For the same cause also do ye joy and rejoice with me. He would not have them be sorrowful, should they hear of his death for the sake of the Gospel, and of his blood being poured out in such a cause, since it was as a libation on their faith, and for the confirmation of it, and would be gain to Christ, and his interest, and to the apostle also: and therefore they should be so far from indulging grief and sorrow on that account, that they should rather joy and rejoice with him, who was ready to be offered up, or poured out; since he had run out his race, and that not in vain, but to so good a purpose, and especially among them.
John Wesley
2:18 Congratulate me - When I am offered up.
Robert Jamieson, A. R. Fausset and David Brown
2:18 "Do ye also rejoice" at this honor to you, "and congratulate me" on my blessed "gain" (Phil 1:21).
2:192:19: Բայց յուսամ ՚ի Տէր Յիսուս, զՏիմոթէոս վաղվաղակի արձակել առ ձեզ. զի եւ ինձ սրտի դեւր լինիցի, յորժամ գիտիցեմ ինչ զձէնջ[4436]։ [4436] Ոմանք. Բայց ես յուսամ ՚ի... վաղվաղակի առաքել առ ձեզ։
19 Բայց յոյս ունեմ ի Տէր Յիսուս՝ Տիմոթէոսին շուտափոյթ ուղարկելու ձեզ մօտ, որպէսզի իմ սիրտն էլ հանգիստ լինի, երբ ձեր մասին բան իմանամ.
19 Արդ՝ կը յուսամ Տէր Յիսուսով թէ Տիմոթէոսը ձեզի պիտի ղրկեմ, որպէս զի սիրտս ալ հանգչի, երբ ձեր վիճակը գիտնամ։
Բայց յուսամ ի Տէր Յիսուս զՏիմոթէոս վաղվաղակի արձակել առ ձեզ, զի եւ ինձ սրտի դեւր լինիցի, յորժամ գիտիցեմ ինչ զձէնջ:

2:19: Բայց յուսամ ՚ի Տէր Յիսուս, զՏիմոթէոս վաղվաղակի արձակել առ ձեզ. զի եւ ինձ սրտի դեւր լինիցի, յորժամ գիտիցեմ ինչ զձէնջ[4436]։
[4436] Ոմանք. Բայց ես յուսամ ՚ի... վաղվաղակի առաքել առ ձեզ։
19 Բայց յոյս ունեմ ի Տէր Յիսուս՝ Տիմոթէոսին շուտափոյթ ուղարկելու ձեզ մօտ, որպէսզի իմ սիրտն էլ հանգիստ լինի, երբ ձեր մասին բան իմանամ.
19 Արդ՝ կը յուսամ Տէր Յիսուսով թէ Տիմոթէոսը ձեզի պիտի ղրկեմ, որպէս զի սիրտս ալ հանգչի, երբ ձեր վիճակը գիտնամ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: Надеюсь же в Господе Иисусе вскоре послать к вам Тимофея, дабы и я, узнав о ваших обстоятельствах, утешился духом.
2:19  ἐλπίζω δὲ ἐν κυρίῳ ἰησοῦ τιμόθεον ταχέως πέμψαι ὑμῖν, ἵνα κἀγὼ εὐψυχῶ γνοὺς τὰ περὶ ὑμῶν.
2:19. Ἐλπίζω (I-expect-to) δὲ (moreover) ἐν (in) κυρίῳ (unto-Authority-belonged) Ἰησοῦ (unto-an-Iesous) Τιμόθεον (to-a-Timotheos) ταχέως (unto-quick) πέμψαι (to-have-dispatched) ὑμῖν, (unto-ye,"ἵνα (so) κἀγὼ (and-I) εὐψυχῶ (I-might-goodly-breath-unto) γνοὺς (having-had-acquainted) τὰ (to-the-ones) περὶ (about) ὑμῶν. (of-ye)
2:19. spero autem in Domino Iesu Timotheum cito me mittere ad vos ut et ego bono animo sim cognitis quae circa vos suntAnd I hope in the Lord Jesus to send Timothy unto you shortly, that I also may be of good comfort, when I know the things concerning you.
19. But I hope in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state.
2:19. Now I hope in the Lord Jesus to send Timothy to you soon, in order that I may be encouraged, when I know the things concerning you.
2:19. But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.
But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state:

19: Надеюсь же в Господе Иисусе вскоре послать к вам Тимофея, дабы и я, узнав о ваших обстоятельствах, утешился духом.
2:19  ἐλπίζω δὲ ἐν κυρίῳ ἰησοῦ τιμόθεον ταχέως πέμψαι ὑμῖν, ἵνα κἀγὼ εὐψυχῶ γνοὺς τὰ περὶ ὑμῶν.
2:19. spero autem in Domino Iesu Timotheum cito me mittere ad vos ut et ego bono animo sim cognitis quae circa vos sunt
And I hope in the Lord Jesus to send Timothy unto you shortly, that I also may be of good comfort, when I know the things concerning you.
2:19. Now I hope in the Lord Jesus to send Timothy to you soon, in order that I may be encouraged, when I know the things concerning you.
2:19. But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-30: Мысль о том, что ему, может быть, предстоит скоро умереть, побуждает Апостола позаботиться о том, чтобы кто-нибудь помог филиппийцам вместо него в трудных обстоятельствах их жизни. Выбор Апостола в этом случае останавливается на его друге и ученике - Тимофее. Никто не отличается такой преданностью Христу и ему, Павлу, как Тимофей. Впрочем, Апостол намеревается послать Тимофея к филиппийцам только тогда, когда получит определенные сведения о положении своего дела. В то же время его не покидает уверенность в благоприятном исходе его процесса, почему он обещает и сам, после освобождения из уз, прибыть в Филиппы. Теперь же Апостол утешает филиппийцев отправлением к ним уполномоченного, Епафродита, их согражданина. Пусть филиппийцы встретят его с радостью, потому что он не жалел своей жизни на служении делу Христову.:19: Тимофея - см. Деян XVI:1-3.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Praise of Timothy and Epaphroditus.A. D. 62.
19 But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. 20 For I have no man likeminded, who will naturally care for your state. 21 For all seek their own, not the things which are Jesus Christ's. 22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. 23 Him therefore I hope to send presently, so soon as I shall see how it will go with me. 24 But I trust in the Lord that I also myself shall come shortly. 25 Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants. 26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. 27 For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. 28 I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. 29 Receive him therefore in the Lord with all gladness; and hold such in reputation: 30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

Paul takes particular notice of two good ministers; for though he was himself a great apostle, and laboured more abundantly than they all, yet he took all occasions to speak with respect of those who were far his inferiors.

I. He speaks of Timothy, whom he intended to send to the Philippians, that he might have an account of their state. See Paul's care of the churches, and the comfort he had in their well-doing. He was in pain when he had not heard of them for a good while, and therefore would send Timothy to enquire, and bring him an account: For I have no man like-minded, who will naturally care for your state. Timothy was a non-such. There were, no doubt, many good ministers, who were in care for the souls of those for whom they preached; but none comparable to Timothy, a man of an excellent spirit and tender heart. Who will naturally care for your state. Observe, It is best with us when our duty becomes in a manner natural to us. Timothy was a genuine son of blessed Paul, and walked in the same spirit and the same steps. Naturally, that is, sincerely, and not in pretence only: with a willing heart and upright view, so agreeably to the make of his mind. Note, 1. It is the duty of ministers to care for the state of their people and be concerned for their welfare: I seek not yours, but you, 2 Cor. xii. 14. 2. It is a rare thing to find one who does it naturally: such a one is remarkable and distinguished among his brethren. All seek their own, not the things which are Jesus Christ's, v. 21. Did Paul say this in haste, as David said, All men are liars? Ps. cxvi. 11. Was there so general a corruption among ministers so early that there was not one among them who cared for the state of their people? We must not understand it so: he means the generality; all, that is, either the most, or all in comparison of Timothy. Note, Seeking our own interest to the neglect of Jesus Christ is a very great sin, and very common among Christians and ministers. Many prefer their own credit, ease, and safety, before truth, holiness, and duty, the things of their own pleasure and reputation before the things of Christ's kingdom and his honour and interest in the world: but Timothy was none of these.--You know the proof of him, v. 22. Timothy was a man who had been tried, and had made full proof of his ministry (2 Tim. iv. 5), and was faithful in all that befel him. All the churches with whom he had acquaintance knew the proof of him. He was a man as good as he seemed to be; and served Christ so as to be acceptable to God, and approved of men, Rom. xiv. 18. "You not only know the name of him, and the face of him, but the proof of him, and have experienced his affection and fidelity in your service," that, as a son with a father, he hath served with me in the gospel. He was Paul's assistant in many places where he preached, and served with him in the gospel with all the dutiful respect which a child pays to a father, and with all the love and cheerfulness with which a child is serviceable to his father. Their ministrations together were with great respect on the one side and great tenderness and kindness on the other--an admirable example to elder and younger ministers united in the same service. Paul designed to send him shortly: Him therefore I hope to send presently, as soon as I shall see how it will go with me, v. 23. He was now a prisoner, and did not know what would be the issue; but, according as it turned, he would dispose of Timothy. Nay, he hoped to come himself (v. 24): But I trust in the Lord that I also myself shall come shortly. He hoped he should soon be set at liberty, and be able to pay them a visit. Paul desired his liberty, not that he might take his pleasure, but that he might do good.--I trust in the Lord. He expresses his hope and confidence of seeing them, with a humble dependence and submission to the divine will. See Acts xviii. 21; 1 Cor. iv. 19; James iv. 15; and Heb. vi. 3.

II. Concerning Epaphroditus, whom he calls his brother, and companion in labour, and fellow-soldier, his Christian brother, to whom he bore a tender affection,--his companion in the work and sufferings of the gospel, who submitted to the same labours and hardships with himself,--and their messenger, one who was sent by them to him, probably to consult him about some affairs relating to their church, or to bring a present from them for his relief for he adds, and who ministered to my wants. He seems to be the same who is called Epaphras, Col. iv. 12. He had an earnest desire to come to them, and Paul was willing he should. It seems, 1. Epaphroditus had been sick: They had heard that he had been sick, v. 26. And indeed he was sick, nigh unto death, v. 27. Sickness is a calamity common to men, to good men and ministers. But why did not the apostle heal him, who was endued with a power of curing diseases, as well as raising the dead? Acts xx. 10. Probably because that was intended as a sign to others, and to confirm the truth of the gospel, and therefore needed not be exercised one towards another. These signs shall follow those who believe, they shall lay hands on the sick, and they shall recover, Mark xvi. 17, 18. And perhaps they had not that power at all times, and at their own discretion, but only when some great end was to be served by it, and when God saw fit. It was proper to Christ, who had the Spirit above measure. 2. The Philippians were exceedingly sorry to hear of his sickness. They were full of heaviness, as well as he, upon the tidings of it: for he was one, it seems, for whom they had a particular respect and affection, and thought fit to choose out to send to the apostle. 3. It pleased God to recover and spare him: But God had mercy on him, v. 27. The apostle owns it is a great mercy to himself, as well as to Epaphroditus and others. Though the church was blessed at that time with extraordinary gifts, they could even then ill spare a good minister. He was sensibly touched with the thoughts of so great a loss: Lest I should have sorrow upon sorrow; that is, "Lest, besides the sorrow of my own imprisonment, I should have the sorrow of his death." Or perhaps some other good ministers had died lately, which had been a great affliction to him: and, if this had died now, it would have been a fresh grief to him, and sorrow added to sorrow. 4. Epaphroditus was willing to pay a visit to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick: "That when you see him again you may rejoice (v. 28), that you may yourselves see how well he has recovered, and what reason you have for the thankfulness and joy upon his account." He gave himself the pleasure of comforting them by the sight of so dear a friend. 5. Paul recommends him to their esteem and affection: "Receive him therefore in the Lord with all gladness, and hold such in reputation: account such men valuable, who are zealous and faithful, and let them be highly loved and regarded. Show your joy and respect by all the expressions of hearty affection and good opinion." It seems he had caught his illness in the work of God: It was for the work of Christ that he was nigh to death, and to supply their lack of service to him. The apostle does not blame him for his indiscretion in hazarding his life, but reckons they ought to love him the more upon that account. Observe, (1.) Those who truly love Christ, and are hearty in the interests of his kingdom, will think it very well worth their while to hazard their health and life to do him service, and promote the edification of his church. (2.) They were to receive him with joy, as newly recovered from sickness. It is an endearing consideration to have our mercies restored to us after danger of removal, and should make them the more valued and improved. What is given us in answer to prayer should be received with great thankfulness and joy.
Adam Clarke: Commentary on the Bible - 1831
2:19: But I trust in the Lord Jesus - He is governor and disposer of all events, being above all principality and power; and I humbly confide in his power and goodness that I shall be a little longer spared to visit you again, Phi 2:24, and to be able to send Timothy shortly to you.
When I know your state - By the correct information which I shall receive from Timothy.
Albert Barnes: Notes on the Bible - 1834
2:19: But I trust in the Lord Jesus - His hope was that the Lord Jesus would so order affairs as to permit this - an expression that no man could use who did not regard the Lord Jesus as on the throne, and as more that human.
To send Timotheus shortly unto you - There was a special reason why Paul desired to send Timothy to them rather than any other person, which he himself states, Phi 2:22. "Ye know the proof of him, that as a son with the father, he hath served with me in the gospel." From this passage, as well as from Phi 1:1, where Timothy is joined with Paul in the salutation, it is evident that he had been with the apostle at Philippi. But this fact is nowhere mentioned in the sixteenth chapter of the Acts of the Apostles, which contains an account of the visit of Paul to that place. The narrative in the Acts , however, as Dr. Paley has remarked (Horae Paulinae, in loc.) is such as to render this altogether probable, and the manner in which the fact is adverted to here is such as would have occurred to no one forging an epistle like this, and shows that the Acts of the Apostles and the epistle are independent books, and are not the work of imposture.
In the Acts of the Apostles it is said that when Paul came to Derbe and Lystra he found a certain disciple named Timothy, whom he would have go forth with him; Phil Act 16:1-3. The narrative then proceeds with an account of the progress of Paul through variotis provinces of Asia Minor, until it brings him to Troas. There he was warned in a vision to go over into Macedonia. In pursuance of this call, he passed over the Aegean Sea, came to Samothracia, and thence to Neapolis, and thence to Philippi. No mention is made, indeed, of Timothy as being with Paul at Philippi, but after he had left that city, and had gone to Berea, where the "brethren sent away Paul," it is added, "but Silas and Timotheus abode there still." From this it is evident that he had accompanied them in their journey, and had no doubt been with them at Philippi. For the argument which Dr. Paley has derived from the manner in which this subject is mentioned in the Acts , and in this Epistle in favor of the genuineness of the Scripture account; see Horae Paul, on the Epistle to the Philippians, no. iv.
When I know your state - It was a considerable time since Epaphroditus had left the Philippians, and since, therefore, Paul had been informed of their condition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: But: or, Moreover, Phi 2:24; Jer 17:5; Mat 12:21; Rom 15:12; Eph 1:13; Ti2 1:12 *marg. Jam 4:15; Pe1 1:21
to send: Phi 2:23, Phi 2:25, Phi 1:1; Rom 16:21; Co1 4:17; Eph 6:21, Eph 6:22; Col 4:8, Col 4:9; Th1 3:2, Th1 3:6
that I: Phi 2:28; Th1 3:6-8; Th2 1:3; Plm 1:5-7; Jo3 1:3, Jo3 1:4
Geneva 1599
2:19 (9) But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of (q) good comfort, when I know your state.
(9) Moreover, he strengthens and encourages their minds both by sending back Epaphroditus to them, whose fidelity towards them, and great pains in helping him, he commends: and also promising to send Timothy shortly to them, by whose presence they will receive great benefit. And he hopes also himself to come shortly to them, if God wills.
(q) May be confirmed in the joy of my mind.
John Gill
2:19 But I trust in the Lord Jesus,.... Or "hope"; not in himself, his wisdom, will, resolutions, and purposes; nor in an arm of flesh, in any human aid and power; nor in princes, nor in Nero, the Roman emperor, as expecting a release from bonds by him, when he could the more easily part with Timothy; but in the Lord Jesus, in the Lord whom every tongue shall confess to be so; and in that Jesus, in whose name every knee shall bow; who is King of kings, and Lord of lords, and the only Saviour and Deliverer of his people; who has the hearts of all men in his hands, and all power in heaven and in earth: he hoped and trusted, that through the goodness and power of Christ, opening a way for him, he should be able
to send Timotheus shortly unto you; one that had known the Scriptures from his youth, and was very early converted to the Christian faith, was an eminent preacher of the Gospel, and well known to the Philippians. The apostle hoped to send him to them "shortly", in a very little time; this he said in order to encourage them, and thereby suggesting, that he thought his own deliverance was at hand: this hope did not arise from a sure and certain persuasion of the thing, but from love to these saints; he had a very great affection for them; he knew that a Gospel minister, and particularly Timothy, would be of great comfort and service to them; wherefore, from that love which hopes all things, he hoped he should, in a short time, be able to serve them in love that way: the end he proposed in it is next expressed,
that I also may be of good comfort when I know your state; not their worldly estate, their secular affairs, and whether they prospered in their trades and business, and increased in riches; nor their corporeal estate, or state of health, and whether they prospered in their bodies, not but that the knowledge of each of these would be welcome to the apostle; nor everyone's personal spiritual estate, what was the particular case and state of each member; for though it is the business of a pastor of a church to look diligently to the state of his flock, and learn the case of every particular member, the apostle could not be thought to come at such an exact knowledge of things, who had the care of all the churches upon him; but their ecclesiastical state, their church state in general; how the Gospel stood with them, and they in that; whether they held it fast, and strove for it, and what ground the false teachers got among them; how the ordinances of the Gospel were regarded and attended on by them; with what life and light, and liberty and zeal, their ministers preached the word; and what success they had to the conversion of sinners, and comfort of saints; and how they behaved towards them, in honouring, obeying, and submitting to them, and esteeming them highly for their works' sake; what an increase of gifts, grace, and numbers there was among them; and what harmony, love, peace, and concord subsisted between them; and what afflictions and persecutions they endured for the sake of Christ; and with what patience, faith, and cheerfulness they bore them. By the return of Timothy he hoped to have knowledge of these things, that so he might "also be of good comfort"; as they would be by the coming of Timothy to them, by his preaching among them, and relating to them the case and circumstances of the apostle, how cheerful he was under his afflictions, and of what use they were to the cause of Christ. The comfort and pleasure of Gospel ministers lie in the good of the churches of Christ; it puts them in good heart and soul, as the word here used signifies, when they hear of their steadfastness in the faith of Christ, of their love to one another, and all the saints, and of their patience under sufferings.
John Wesley
2:19 When I know - Upon my return, that ye stand steadfast.
Robert Jamieson, A. R. Fausset and David Brown
2:19 Phil 2:22, "ye know the proof of him . . . that . . . he hath served with me," implies that Timothy had been long with Paul at Philippi; Accordingly, in the history (Acts 16:1-4; Acts 17:10, Acts 17:14), we find them setting out together from Derbe in Lycaonia, and together again at Berea in Macedonia, near the conclusion of Paul's missionary journey: an undesigned coincidence between the Epistle and history, a mark of genuineness [PALEY]. From Phil 2:19-30, it appears Epaphroditus was to set out at once to allay the anxiety of the Philippians on his account, and at the same time bearing the Epistle; Timothy was to follow after the apostle's liberation was decided, when they could arrange their plans more definitely as to where Timothy should, on his return with tidings from Philippi, meet Paul, who was designing by a wider circuit, and slower progress, to reach that city. Paul's reason for sending Timothy so soon after having heard of the Philippians from Epaphroditus was that they were now suffering persecutions (Phil 1:28-30); and besides, Epaphroditus' delay through sickness on his journey to Rome from Philippi, made the tidings he brought to be of less recent date than Paul desired. Paul himself also hoped to visit them shortly.
But I trust--Yet my death is by no means certain; yea, "I hope (Greek) in the Lord (that is, by the Lord's help)"
unto you--literally, "for you," that is, to your satisfaction, not merely motion, to you.
I also--that not only you "may be of good courage" (so Greek) on hearing of me (Phil 2:23), but "I also, when I know your state."
2:202:20: Զի ո՛չ զոք ունիմ համաշունչ, եթէ ընտանեբա՛ր հոգայցէ վասն ձեր։
20 որովհետեւ ոչ ոք չունեմ նրա նման սրտակից, որ հարազատի պէս հոգայ ձեր մասին,
20 Վասն զի անոր նման սրտակից մէկը չունիմ, որ մտերմաբար ձեր վրայ հոգ տանի։
Զի ոչ զոք ունիմ համաշունչ, եթէ ընտանեբար հոգայցէ վասն ձեր:

2:20: Զի ո՛չ զոք ունիմ համաշունչ, եթէ ընտանեբա՛ր հոգայցէ վասն ձեր։
20 որովհետեւ ոչ ոք չունեմ նրա նման սրտակից, որ հարազատի պէս հոգայ ձեր մասին,
20 Վասն զի անոր նման սրտակից մէկը չունիմ, որ մտերմաբար ձեր վրայ հոգ տանի։
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: Ибо я не имею никого равно усердного, кто бы столь искренно заботился о вас,
2:20  οὐδένα γὰρ ἔχω ἰσόψυχον ὅστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει,
2:20. οὐδένα (To-not-moreover-one) γὰρ (therefore) ἔχω (I-hold) ἰσόψυχον (to-same-breathed,"ὅστις (which-a-one) γνησίως (unto-became-belonged) τὰ (to-the-ones) περὶ (about) ὑμῶν (of-ye) μεριμνήσει, (it-shall-worry-unto,"
2:20. neminem enim habeo tam unianimem qui sincera affectione pro vobis sollicitus sitFor I have no man so of the same mind, who with sincere affection is solicitous for you.
20. For I have no man likeminded, who will care truly for your state.
2:20. For I have no one else with such an agreeable mind, who, with sincere affection, is solicitous for you.
2:20. For I have no man likeminded, who will naturally care for your state.
For I have no man likeminded, who will naturally care for your state:

20: Ибо я не имею никого равно усердного, кто бы столь искренно заботился о вас,
2:20  οὐδένα γὰρ ἔχω ἰσόψυχον ὅστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει,
2:20. neminem enim habeo tam unianimem qui sincera affectione pro vobis sollicitus sit
For I have no man so of the same mind, who with sincere affection is solicitous for you.
2:20. For I have no one else with such an agreeable mind, who, with sincere affection, is solicitous for you.
2:20. For I have no man likeminded, who will naturally care for your state.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Равноусердного, т. е. схожего по духу и характеру с Апостолом Павлом (ϊsoyucon).
Adam Clarke: Commentary on the Bible - 1831
2:20: For I have no man like-minded - None of all my fellow helpers in the Gospel have the same zeal and affectionate concern for your prosperity in every respect as he has. He is ισοψυχος· of the same soul; a man after my own heart.
Albert Barnes: Notes on the Bible - 1834
2:20: For I have no man like-minded - Margin, "so dear unto me." The Greek is, ἰσόψυχον isopsuchon - similar in mind, or like-minded. The meaning is, that there was no one with him who would feel so deep an interest in their welfare.
Who will naturally care - The word rendered "naturally" - γνησίως gnē siō s - means sincerely and the idea is, that he would regard their interests with a sincere tenderness and concern. He might be depended on to enter heartily into their concerns. This arose doubtless from the fact that he had been with them when the church was founded there, and that he felt a deeper interest in what related to the apostle Paul than any other man. Paul regarded Timothy as a son, and Paul's sending him on such an occasion would evince the feelings of a father who should send a beloved son on an important message.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: I have: Phi 2:2, Phi 2:22; Psa 55:13; Pro 31:29; Joh 10:13, Joh 12:6; Co1 1:10, Co1 1:11; Col 4:11; Ti1 1:2; Ti2 1:5
likeminded: or, so dear unto me, Sa1 18:1, Sa1 18:3
John Gill
2:20 For I have no man likeminded,.... With myself; as my soul, so the Syriac version renders it. Timothy had a soul like the apostle's, which none that were with him, besides him, had; he was of the same judgment with him in the doctrines of grace; he received and preached the same Gospel as he did; he preached the same Christ, the Son of God, without yea and nay; he had the same affection for the apostle, and the souls of men, as he had; his soul was knit to his, and they had, as it were, but one soul in two bodies; he was engaged in the same work of the Lord, and pursued it with the same zeal and diligence: he was a second Paul in the pulpit; and there was no man likeminded as he, or so well disposed to the Philippians as he was, that had their good and cause at heart, and was willing to take so long a journey to do them service; for he had a particular affection for them, having been among them with the apostle, when he first preached the Gospel to them:
who will naturally care for your state. There were none like him that would; many were like the shepherds of Israel, that fed themselves and not the flock; but he was one that was diligent to know the state of the flock, and looked well to the herd under his care; and had an anxious care and solicitude, as the word signifies, for the good of souls. The work of a faithful Gospel minister is a work of care; one of his characteristics is, that he cares for the church of God; and though anxious care in worldly things is forbidden, yet in the affairs of Christ's house it is highly commendable, and especially when it is natural, or genuine and sincere, as Timothy's was: he had a sincere love, an hearty and real concern for their good; and which he would show by delivering to them the sincere milk of the word, by preaching the Gospel in the power and purity of it, with all sincerity and uprightness, with a single eye to the glory of Christ, and the good of their souls; and which is the apostle's reason for sending him unto them.
John Wesley
2:20 I have none - Of those who are now with me.
Robert Jamieson, A. R. Fausset and David Brown
2:20 His reason for sending Timothy above all others: I have none so "like-minded," literally, "like-souled," with myself as is Timothy. Compare Deut 13:6, "Thy friend which is as thine own soul" (Ps 55:14). Paul's second self.
naturally--Greek, "genuinely"; "with sincere solicitude." A case wherein the Spirit of God so changed man's nature, that to be natural was with him to be spiritual: the great point to be aimed at.
2:212:21: Զի ամենեքին զանձանց խնդրեն, եւ ո՛չ զՅիսուսի Քրիստոսի[4437]։ [4437] Ոմանք. Զի ամենեքեան։
21 քանզի բոլորն էլ իրե՛նց շահն են փնտռում եւ ո՛չ Յիսուս Քրիստոսինը:
21 Քանզի ամէնքը իրենցը կը փնտռեն՝ ո՛չ թէ Յիսուս Քրիստոսինը։
Զի ամենեքին զանձանց խնդրեն, եւ ոչ զՅիսուսի Քրիստոսի:

2:21: Զի ամենեքին զանձանց խնդրեն, եւ ո՛չ զՅիսուսի Քրիստոսի[4437]։
[4437] Ոմանք. Զի ամենեքեան։
21 քանզի բոլորն էլ իրե՛նց շահն են փնտռում եւ ո՛չ Յիսուս Քրիստոսինը:
21 Քանզի ամէնքը իրենցը կը փնտռեն՝ ո՛չ թէ Յիսուս Քրիստոսինը։
zohrab-1805▾ eastern-1994▾ western am▾
2:2121: потому что все ищут своего, а не того, что [угодно] Иисусу Христу.
2:21  οἱ πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ ἰησοῦ χριστοῦ.
2:21. οἱ (the-ones) πάντες ( all ) γὰρ (therefore) τὰ (to-the-ones) ἑαυτῶν (of-selves) ζητοῦσιν, (they-seek-unto,"οὐ (not) τὰ (to-the-ones) Χριστοῦ (of-Anointed) Ἰησοῦ. (of-an-Iesous)
2:21. omnes enim sua quaerunt non quae sunt Christi IesuFor all seek the things that are their own not the things that are Jesus Christ's.
21. For they all seek their own, not the things of Jesus Christ.
2:21. For they all seek the things that are of themselves, not the things that are of Jesus Christ.
2:21. For all seek their own, not the things which are Jesus Christ’s.
For all seek their own, not the things which are Jesus Christ' s:

21: потому что все ищут своего, а не того, что [угодно] Иисусу Христу.
2:21  οἱ πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ ἰησοῦ χριστοῦ.
2:21. omnes enim sua quaerunt non quae sunt Christi Iesu
For all seek the things that are their own not the things that are Jesus Christ's.
2:21. For they all seek the things that are of themselves, not the things that are of Jesus Christ.
2:21. For all seek their own, not the things which are Jesus Christ’s.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Апостол имеет в виду здесь не сотрудников своих, которые в то время были вдали от него, а обыкновенных, может быть, только недавно обратившихся ко Христу людей.
Adam Clarke: Commentary on the Bible - 1831
2:21: For all seek their own - This must relate to the persons who preached Christ even of envy and strife, Phi 1:15; these must be very careless whether souls were saved or not by such preaching; and even those who preached the Gospel out of good will might not be fit for such an embassy as this, which required many sacrifices, and consequently much love and zeal to be able to make them.
Albert Barnes: Notes on the Bible - 1834
2:21: For all seek their own - That is, all who are with me. Who Paul had with him at this time is not fully known, but he doubtless means that this remark should apply to the mass of Christians and Christian ministers then in Rome. Perhaps he had proposed to some of them to go and visit the church at Philippi, and they had declined it because of the distance and the dangers of the way. When the trial of Paul came on before the emperor, all who were with him in Rome fled from him Ti2 4:16, and it is possible that the same disregard of his wishes and his welfare had already begun to manifest itself among the Christians who were at Rome, so that he was constrained to say that, as a general thing, they sought their own ease and comfort, and were unwilling to deny themselves in order to promote the happiness of those who lived in the remote parts of the world. Let us not be harsh in judging them. How many professing Christians in our cities and towns are there now who would be willing to leave their business and their comfortable homes and go on embassy like this to Philippi? How many are there who would not seek some excuse, and show that it was a characteristic that they "sought their own" rather than the things which pertained to the kingdom of Jesus Christ?
Not the things which are Jesus Christ's - Which pertain to his cause and kingdom. They are not willing to practice self-denial in order to promote that cause. It is implied here:
(1) that it is the duty of those who profess religion to seek the things which pertain to the kingdom of the Redeemer, or to make that the great and leading object of their lives. They are bound to be willing to sacrifice their own things - to deny themselves of ease, and to be always ready to expose themselves to peril and want if they may be the means of advancing his cause.
(2) that frequently this is not done by those who profess religion. It was the case with the professed Christians at Rome, and it is often the case in the churches now. There are few Christians who deny themselves much to promote the kingdom of the Redeemer; few who are willing to lay aside what they regard as their own in order to advance his cause. People live for their own ease; for their families; for the prosecution of their own business - as if a Christian could have anything which he has a right to pursue independently of the kingdom of the Redeemer, and without regard to his will and glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: all: Phi 2:4; Isa 56:11; Mal 1:10; Mat 16:24; Luk 9:57-62, Luk 14:26; Act 13:13, Act 15:38; Co1 10:24, Co1 10:33, Co1 13:5; Ti2 1:15, Ti2 3:2, Ti2 4:10, Ti2 4:16
the: Phi 1:20, Phi 1:21; Co2 1:5, Co2 5:14, Co2 5:15
Geneva 1599
2:21 For (r) all seek their own, not the things which are Jesus Christ's.
(r) The most part.
John Gill
2:21 For all seek their own,.... Meaning not every individual, but the greatest part; and not merely such as were manifestly false teachers, but such as were with the apostle, as ministers of the word; and we may suppose him to be stripped, by one means or another, of the more valuable preachers of the Gospel, and to be in much such a case as he describes himself to be, in Ti2 4:10. He had none with him, excepting a very few, but such as he speaks of in the preceding chapter, that preached Christ of envy, strife, and contention; and these chiefly sought their own worldly interest and advantage; they sought great things for themselves, and looked every man for his gain from his quarter, Demas like, loving this present world, Ti2 4:10; they sought for dominion and authority over men, and their faith, to lord it over God's heritage, as Diotrephes, who loved to have the preeminence, 3Jn 1:9; they sought for popular applause, for honour and glory of men, as the Pharisees of old did; and particularly their own ease and health, and did not choose to undertake such a fatiguing journey as from Rome to Philippi:
not the things which are Jesus Christ; they had no true regard to the Gospel of Christ, to the continuance, establishment, and spread of it in the world, or in any particular place; nor any hearty affection for the ordinances of Christ, and the retaining and preserving of them in their purity and simplicity; nor for the churches of Christ, and their spiritual good and welfare, as the Jews formerly, they cared not if the house of God lay waste, provided they dwelt in their ceiled houses; nor had they any concern for the honour and glory of Christ. But Timothy was a man of a quite different spirit and complexion; and which is another reason of the apostle's sending him to this place and people.
John Wesley
2:21 For all - But Timotheus. Seek their own - Ease, safety, pleasure, or profit. Amazing! In that golden age of the church, could St. Paul throughly approve of one only, among all the labourers that were with him? Phil 1:14, Phil 1:17. And how many do we think can now approve themselves to God? Not the things of Jesus Christ - They who seek these alone, will sadly experience this. They will find few helpers likeminded with themselves, willing naked to follow a naked Master.
Robert Jamieson, A. R. Fausset and David Brown
2:21 Translate as Greek, "They all" (namely, who are now with me, Phil 1:14, Phil 1:17; Phil 4:21 : such Demas, then with him, proved to be, Col 4:14; compare Ti2 4:10; Philem 1:24).
seek their own--opposed to Paul's precept (Phil 2:4; 1Cor 10:24, 1Cor 10:33; 1Cor 13:5). This is spoken, by comparison with Timothy; for Phil 1:16-17 implies that some of those with Paul at Rome were genuine Christians, though not so self-sacrificing as Timothy. Few come to the help of the Lord's cause, where ease, fame, and gain have to be sacrificed. Most help only when Christ's gain is compatible with their own (Judg 5:17, Judg 5:23).
2:222:22: Բայց զփորձ նորա գիտէք եւ դուք, զի իբրեւ որդի հօ՛ր ծառայեաց ընդ իս յաւետարանին[4438]։ [4438] Ոսկան. Նորա գիտացէ՛ք եւ դուք։ Օրինակ մի. Ծառայեաց ինձ յաւետա՛՛։
22 Բայց նրա փորձուած լինելը դուք էլ գիտէք, որովհետեւ ինձ հետ Աւետարանին ծառայեց այնպէս, ինչպէս որդին՝ հօրը:
22 Բայց դուք փորձով գիտէք թէ ինչպէս որդի մը՝ հօրը, այնպէս ինծի հետ աւետարանին ծառայեց։
Բայց զփորձ նորա գիտէք եւ դուք, զի իբրեւ որդի հօր ծառայեաց ընդ իս յաւետարանին:

2:22: Բայց զփորձ նորա գիտէք եւ դուք, զի իբրեւ որդի հօ՛ր ծառայեաց ընդ իս յաւետարանին[4438]։
[4438] Ոսկան. Նորա գիտացէ՛ք եւ դուք։ Օրինակ մի. Ծառայեաց ինձ յաւետա՛՛։
22 Բայց նրա փորձուած լինելը դուք էլ գիտէք, որովհետեւ ինձ հետ Աւետարանին ծառայեց այնպէս, ինչպէս որդին՝ հօրը:
22 Բայց դուք փորձով գիտէք թէ ինչպէս որդի մը՝ հօրը, այնպէս ինծի հետ աւետարանին ծառայեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:2222: А его верность вам известна, потому что он, как сын отцу, служил мне в благовествовании.
2:22  τὴν δὲ δοκιμὴν αὐτοῦ γινώσκετε, ὅτι ὡς πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν εἰς τὸ εὐαγγέλιον.
2:22. τὴν (To-the-one) δὲ (moreover) δοκιμὴν (to-an-assessment) αὐτοῦ (of-it) γινώσκετε, (ye-acquaint,"ὅτι (to-which-a-one) ὡς (as) πατρὶ (unto-a-father,"τέκνον (a-producee,"σὺν (together) ἐμοὶ (unto-ME) ἐδούλευσεν (it-bondeed-of) εἰς (into) τὸ (to-the-one) εὐαγγέλιον. (to-a-goodly-messagelet)
2:22. experimentum autem eius cognoscite quoniam sicut patri filius mecum servivit in evangeliumNow know ye the proof of him: that as a son with the father, so hath he served with me in the gospel.
22. But ye know the proof of him, that, as a child a father, he served with me in furtherance of the gospel.
2:22. So know this evidence of him: that like a son with a father, so has he served with me in the Gospel.
2:22. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.
But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel:

22: А его верность вам известна, потому что он, как сын отцу, служил мне в благовествовании.
2:22  τὴν δὲ δοκιμὴν αὐτοῦ γινώσκετε, ὅτι ὡς πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν εἰς τὸ εὐαγγέλιον.
2:22. experimentum autem eius cognoscite quoniam sicut patri filius mecum servivit in evangelium
Now know ye the proof of him: that as a son with the father, so hath he served with me in the gospel.
2:22. So know this evidence of him: that like a son with a father, so has he served with me in the Gospel.
2:22. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Верность - точнее: искусство или опытность (dokimhn). - Служил мне - точнее: служил вместе со мной (sun emoi edouleusen) Христову Евангелию. - Как сын отцу - точнее: как сын при отце, т. е. подражая во всем своему отцу (ср. 1Кор.XVI:10, 11).
Adam Clarke: Commentary on the Bible - 1831
2:22: Ye know the proof of him, that, as a son with the father, he hath served with me - The Philippians had full proof of the affectionate attachment of Timothy to Paul, for he had labored with him there, as we learn from Act 16:1-3; Act 17:14; and we find from what is said here that Timothy was not a servant to the apostle, but that he had served with him. They both labored together in the word and doctrine; for apostles and Christian bishops, in those times, labored as hard as their deacons. There were no sinecures; every one was a laborer, every laborer had his work, and every workman had his wages.
Albert Barnes: Notes on the Bible - 1834
2:22: But ye know the proof of him - You have had evidence among yourselves how faithfully Timothy devoted himself to the promotion of the gospel, and how constantly he served with me. This proves that Timothy was with Paul when he was at Philippi.
As a son with the father - Manifesting the same spirit toward me which a son does toward a father, and evincing the same interest in my work. He did all he could do to aid me, and lighten my labors and sufferings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: ye: Act 16:3-12; Co2 2:9, Co2 8:8, Co2 8:22, Co2 8:24
as: Phi 2:20; Co1 4:17; Ti1 1:2, Ti1 1:18; Ti2 1:2; Tit 1:4
John Gill
2:22 But ye know the proof of him,.... They had had an experiment of him, a trial of his spirit, and a proof of his gifts and ministry, when he was among them with the apostle at his first preaching the Gospel to them, to the conversion of Lydia, and of the jailer, and their households, which laid the foundation of a Gospel church state among them, see Acts 16:3. The Vulgate Latin version reads in the imperative, "know ye the proof of him"; but the former reading is to be preferred:
that as a son with the father, he hath served with me in the Gospel; he served not the apostle, but with him; he served God as the apostle did, in the Gospel of his Son; he served Jesus Christ, whose Gospel he preached, the interest and spread of which he greatly laboured in with him, as a fellow servant or work fellow; see Rom 16:21; which expresses the modesty of the apostle, and the great honour put upon Timothy, and which was not abused by him; for as a son honours, obeys, and imitates his father, so did he honour the apostle, and give him all respect and reverence that was due to him on account of his office, age, and usefulness; and obeyed his orders cheerfully, going wherever he sent him, and doing whatever he bid him; and imitated him in his ministry, in his constancy, diligence, and zeal, having a true filial affection for him.
John Wesley
2:22 As a son with his father - He uses an elegant peculiarity of phrase, speaking partly as of a son, partly as of a fellowlabourer.
Robert Jamieson, A. R. Fausset and David Brown
2:22 Rare praise (Neh 7:2).
as a son with the father--Translate, "as a child (serveth) a father."
served with me--When we might expect the sentence to run thus. "As a child serveth a father, so he served me"; he changes it to "served with me" in modesty; as Christians are not servants TO one another," but servants of God WITH one another (compare Phil 3:17).
in the gospel--Greek, "unto," or "for the Gospel."
2:232:23: Արդ՝ զսա ակնունիմ արձակե՛լ, որպէս նոյնհետայն զանձնէ ստուգեցից[4439]։ [4439] Ոմանք. Որպէս եւ նոյն հետայն զանձնէն։
23 Արդ, մտադիր եմ ուղարկել սրան, երբ որ իմ վիճակը պարզ լինի:
23 Ուստի մտադիր եմ զինք ձեզի ղրկել՝ որքան շուտ որ վիճակս յայտնի ըլլայ։
Արդ զսա ակն ունիմ արձակել` որպէս նոյնհետայն զանձնէ ստուգեցից:

2:23: Արդ՝ զսա ակնունիմ արձակե՛լ, որպէս նոյնհետայն զանձնէ ստուգեցից[4439]։
[4439] Ոմանք. Որպէս եւ նոյն հետայն զանձնէն։
23 Արդ, մտադիր եմ ուղարկել սրան, երբ որ իմ վիճակը պարզ լինի:
23 Ուստի մտադիր եմ զինք ձեզի ղրկել՝ որքան շուտ որ վիճակս յայտնի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2323: Итак я надеюсь послать его тотчас же, как скоро узнаю, что будет со мною.
2:23  τοῦτον μὲν οὗν ἐλπίζω πέμψαι ὡς ἂν ἀφίδω τὰ περὶ ἐμὲ ἐξαυτῆς·
2:23. Τοῦτον (To-the-one-this) μὲν (indeed) οὖν (accordingly) ἐλπίζω (I-expect-to) πέμψαι (to-have-dispatched) ὡς (as) ἂν (ever) ἀφίδω (I-might-have-had-seen-off) τὰ (to-the-ones) περὶ (about) ἐμὲ (to-ME) ἐξαυτῆς: (out-of-it)
2:23. hunc igitur spero me mittere mox ut videro quae circa me suntHim therefore I hope to send unto you immediately: so soon as I shall see how it will go with me.
23. Him therefore I hope to send forthwith, so soon as I shall see how it will go with me:
2:23. Therefore, I hope to send him to you immediately, as soon as I see what will happen concerning me.
2:23. Him therefore I hope to send presently, so soon as I shall see how it will go with me.
Him therefore I hope to send presently, so soon as I shall see how it will go with me:

23: Итак я надеюсь послать его тотчас же, как скоро узнаю, что будет со мною.
2:23  τοῦτον μὲν οὗν ἐλπίζω πέμψαι ὡς ἂν ἀφίδω τὰ περὶ ἐμὲ ἐξαυτῆς·
2:23. hunc igitur spero me mittere mox ut videro quae circa me sunt
Him therefore I hope to send unto you immediately: so soon as I shall see how it will go with me.
2:23. Therefore, I hope to send him to you immediately, as soon as I see what will happen concerning me.
2:23. Him therefore I hope to send presently, so soon as I shall see how it will go with me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24: Относительно Тимофея Апостол все же говорит, что он надеется послать его к филиппийцам, когда выяснится окончательно его положение. О себе же он говорит с уверенностью (я уверен - pepoiqa), что непременно побывает в Филиппах. Он имеет в виду, вероятно, особо бывшее ему откровение от Господа Христа (в Господе).
Adam Clarke: Commentary on the Bible - 1831
2:23: How it will go with me - The apostle was now in captivity; his trial appears to have been approaching, and of its issue he was doubtful; though he seems to have had a general persuasion that he should be spared, see Phi 2:19, Phi 2:24.
Albert Barnes: Notes on the Bible - 1834
2:23: So soon as I shall see how it will go with me - Paul was a prisoner at Rome, and there was not a little uncertainty whether he would be condemned or acquitted. He was, it is commonly supposed, in fact released on the first trial; Ti2 4:16. He now felt that he would soon be able to send Timothy to them at any rate. If he was condemned and put to death, he would, of course, have no further occasion for his services, and if he was released from his present troubles and dangers, he could spare him for a season to go and visit the churches.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: so: Sa1 22:3
John Gill
2:23 Him therefore I hope to send presently,.... For the reasons now given:
so soon as I shall see how it will go with me; whether he should be released from his bonds or not; whether he should live or die; whether he should be set free, or be called to suffer martyrdom for the sake of Christ; for he expected, that the matter would be determined in a very short time, when, be it at it would, Timothy would be spared.
Robert Jamieson, A. R. Fausset and David Brown
2:23 so soon as I shall see--that is, so soon as I shall have known for certain.
2:242:24: Այլ յուսացեալ եմ ՚ի Տէր՝ թէ եւ ե՛ս իսկ ընդ հուպ եկից[4440]։ [4440] Ոմանք. Այլ յուսամ ՚ի Տէր՝ թէ եւ։
24 Եւ յոյս ունեմ ի Տէր, որ ինքս էլ կը գամ շուտով:
24 Բայց վստահութիւն ունիմ Տէրոջմով որ ես ալ քիչ ատենէն պիտի գամ։
Այլ յուսացեալ եմ ի Տէր թէ եւ ես իսկ ընդ հուպ եկից:

2:24: Այլ յուսացեալ եմ ՚ի Տէր՝ թէ եւ ե՛ս իսկ ընդ հուպ եկից[4440]։
[4440] Ոմանք. Այլ յուսամ ՚ի Տէր՝ թէ եւ։
24 Եւ յոյս ունեմ ի Տէր, որ ինքս էլ կը գամ շուտով:
24 Բայց վստահութիւն ունիմ Տէրոջմով որ ես ալ քիչ ատենէն պիտի գամ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2424: Я уверен в Господе, что и сам скоро приду к вам.
2:24  πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι.
2:24. πέποιθα (I-hath-had-come-to-conduce) δὲ (moreover) ἐν (in) κυρίῳ (unto-Authority-belonged) ὅτι (to-which-a-one) καὶ (and) αὐτὸς (it) ταχέως (unto-quick) ἐλεύσομαι . ( I-shall-come )
2:24. confido autem in Domino quoniam et ipse veniam ad vos citoAnd I trust in the Lord that I myself also shall come to you shortly.
24. but I trust in the Lord that I myself also shall come shortly.
2:24. But I trust in the Lord that I myself will also return to you soon.
2:24. But I trust in the Lord that I also myself shall come shortly.
But I trust in the Lord that I also myself shall come shortly:

24: Я уверен в Господе, что и сам скоро приду к вам.
2:24  πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι.
2:24. confido autem in Domino quoniam et ipse veniam ad vos cito
And I trust in the Lord that I myself also shall come to you shortly.
2:24. But I trust in the Lord that I myself will also return to you soon.
2:24. But I trust in the Lord that I also myself shall come shortly.
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Albert Barnes: Notes on the Bible - 1834
2:24: But I trust in the Lord ... - note, Phi 1:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: Phi 2:19, Phi 1:25, Phi 1:26; Rom 15:28, Rom 15:29; Plm 1:22; Jo2 1:12; Jo3 1:14
John Gill
2:24 But I trust in the Lord,.... The Syriac version reads, "in my Lord":
that I also myself shall come shortly: this he adds, partly to let them see, that he still retained a secret hope and persuasion in his own mind of a deliverance, though he could not be certain of it, how things would go with him; and partly, that he might not be thought to put them off with sending Timothy to them; for notwithstanding that, his intention still was, should he be released, to pay them a visit himself. The Alexandrian copy adds, "to you": so the Vulgate Latin, Syriac, and Arabic versions.
Robert Jamieson, A. R. Fausset and David Brown
2:24 also myself--as well as Timothy.
2:252:25: Բայց լա՛ւ համարեցայ զԵպափրոդիտո՛ս զեղբայր եւ զգործակից եւ զինուորակից իմ, զձե՛ր առաքեալ, եւ զպաշտօնեայ իմոց պիտոյից՝ առաքել առ ձեզ[4441]։ [4441] Ոմանք. Եւ զզինուորակից։
25 Բայց անհրաժեշտ համարեցի ձեզ մօտ ուղարկել Եպափրոդիտոս եղբօրը՝ իմ գործակցին եւ մարտակցին, որ դուք ուղարկել էիք իմ կարիքները հոգալու համար,
25 Բայց հարկաւոր սեպեցի հիմա ձեզի ղրկել Եպափրոդիտոս իմ եղբայրս եւ գործակիցս ու զինակիցս, որ դուք ղրկած էիք իմ պէտքերուս ծառայելու։
Բայց լաւ համարեցայ զԵպափրոդիտոս զեղբայր եւ զգործակից եւ զինուորակից իմ, զձեր առաքեալ եւ զպաշտօնեայ իմոց պիտոյից` առաքել առ ձեզ:

2:25: Բայց լա՛ւ համարեցայ զԵպափրոդիտո՛ս զեղբայր եւ զգործակից եւ զինուորակից իմ, զձե՛ր առաքեալ, եւ զպաշտօնեայ իմոց պիտոյից՝ առաքել առ ձեզ[4441]։
[4441] Ոմանք. Եւ զզինուորակից։
25 Բայց անհրաժեշտ համարեցի ձեզ մօտ ուղարկել Եպափրոդիտոս եղբօրը՝ իմ գործակցին եւ մարտակցին, որ դուք ուղարկել էիք իմ կարիքները հոգալու համար,
25 Բայց հարկաւոր սեպեցի հիմա ձեզի ղրկել Եպափրոդիտոս իմ եղբայրս եւ գործակիցս ու զինակիցս, որ դուք ղրկած էիք իմ պէտքերուս ծառայելու։
zohrab-1805▾ eastern-1994▾ western am▾
2:2525: Впрочем я почел нужным послать к вам Епафродита, брата и сотрудника и сподвижника моего, а вашего посланника и служителя в нужде моей,
2:25  ἀναγκαῖον δὲ ἡγησάμην ἐπαφρόδιτον τὸν ἀδελφὸν καὶ συνεργὸν καὶ συστρατιώτην μου, ὑμῶν δὲ ἀπόστολον καὶ λειτουργὸν τῆς χρείας μου, πέμψαι πρὸς ὑμᾶς,
2:25. ἀναγκαῖον (To-up-arm-belonged) δὲ (moreover) ἡγησάμην ( I-led-unto ) Ἐπαφρόδιτον (to-an-Epafroditos) τὸν (to-the-one) ἀδελφὸν (to-brethrened) καὶ (and) συνεργὸν (to-worked-together) καὶ (and) συνστρατιώτην (to-an-amassee-together) μου, (of-me,"ὑμῶν (of-ye) δὲ (moreover) ἀπόστολον (to-a-setee-off) καὶ (and) λειτουργὸν (to-a-public-worker) τῆς (of-the-one) χρείας (of-an-affording-of) μου, (of-me) πέμψαι (to-have-dispatched) πρὸς (toward) ὑμᾶς, (to-ye,"
2:25. necessarium autem existimavi Epafroditum fratrem et cooperatorem et commilitonem meum vestrum autem apostolum et ministrum necessitatis meae mittere ad vosBut I have thought it necessary to send to you Epaphroditus, my brother and fellow labourer and fellow soldier, but your apostle: and he that hath ministered to my wants.
25. But I counted it necessary to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier, and your messenger and minister to my need;
2:25. Now I have considered it necessary to send to you Epaphroditus, my brother, and co-worker, and fellow soldier, and an attendant to my needs, but your Apostle.
2:25. Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.
Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants:

25: Впрочем я почел нужным послать к вам Епафродита, брата и сотрудника и сподвижника моего, а вашего посланника и служителя в нужде моей,
2:25  ἀναγκαῖον δὲ ἡγησάμην ἐπαφρόδιτον τὸν ἀδελφὸν καὶ συνεργὸν καὶ συστρατιώτην μου, ὑμῶν δὲ ἀπόστολον καὶ λειτουργὸν τῆς χρείας μου, πέμψαι πρὸς ὑμᾶς,
2:25. necessarium autem existimavi Epafroditum fratrem et cooperatorem et commilitonem meum vestrum autem apostolum et ministrum necessitatis meae mittere ad vos
But I have thought it necessary to send to you Epaphroditus, my brother and fellow labourer and fellow soldier, but your apostle: and he that hath ministered to my wants.
2:25. Now I have considered it necessary to send to you Epaphroditus, my brother, and co-worker, and fellow soldier, and an attendant to my needs, but your Apostle.
2:25. Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Пока Апостол считает более нужным (объяснение нужды в 26-м ст. ) послать к филиппийцам некоего Епафродита, жителя г. Филипп. Это человек выдающийся как споборник Павла в борьбе за дело Христово. Его хорошо знают и сами филиппийцы, потому что он является при Павле их уполномоченным послом (собственно - апостолом - apostolon) и служителем, который принес Павлу от филиппийцев то, что ему было необходимо для собственного содержания.
Adam Clarke: Commentary on the Bible - 1831
2:25: Epaphroditus, my brother, etc - Here is a very high character of this minister of Christ; he was,
1. A brother - one of the Christian family; a thorough convert to God, without which he could not have been a preacher of the Gospel.
2. He was a companion in labor; he labored, and labored in union with the apostle in this great work.
3. He was a fellow soldier; the work was a work of difficulty and danger, they were obliged to maintain a continual warfare, fighting against the world, the devil, and the flesh.
4. He was their apostle - a man whom God had honored with apostolical gifts, apostolical graces, and apostolical fruits; and,
5. He was an affectionate friend to the apostle; knew his soul in adversity, acknowledged him in prison, and contributed to his comfort and support.
Albert Barnes: Notes on the Bible - 1834
2:25: Yet I supposed it necessary to send to you Epaphroditus - Epaphroditus is nowhere else mentioned but in this Epistle; see Phi 4:18. All that is known of him, therefore, is what is mentioned here. He was from Philippi, and was a member of the church there. He had been employed by the Philippians to carry relief to Paul when he was in Rome Phi 4:18, and while in Rome he was taken dangerously sick. News of this had been conveyed to Philippi, and again intelligence had been brought to him that they had heard of his sickness and that they were much affected by it. On his recovery, Paul thought it best that he should return at once to Philippi, and doubtless sent this Epistle by him. He is much commended by Paul for his faithfulness and zeal.
My brother - In the gospel; or brother Christian. These expressions of affectionate regard must have been highly gratifying to the Philippians.
And companion in labour - It is not impossible that he may have labored with Paul in the gospel, at Philippi; but more probably the sense is, that he regarded him as engaged in the same great work that he was. It is not probable that he assisted Paul much in Rome, as he appears to have been sick during a considerable part of the time he was there.
And fellow-soldier - Christians and Christian ministers are compared with soldiers Plm 1:2; Ti2 2:3-4, because of the nature of the service in which they are engaged. The Christian life is a warfare; there are many foes to be overcome; the period which they are to serve is fixed by the Great Captain of salvation, and they will soon be permitted to enjoy the triumphs of victory. Paul regarded himself as enlisted to make war on all the spiritual enemies of the Redeemer, and he esteemed Epaphroditus as one who had shown that he was worthy to be engaged in so good a cause.
But your messenger - Sent to convey supplies to Paul; Phi 4:18. The original is, "your apostle" - ὑμῶν δὲ ἀπόστολον humō n de apostolon - and some have proposed to take this literally, meaning that he was the apostle of the church at Philippi, or that he was their bishop. The advocates for Episcopacy have been the rather inclined to this, because in Phi 1:1, there are but two orders of ministers mentioned - "bishops and deacons" - from which they have supposed that "the bishop" might have been absent, and that "the bishop" was probably this Epaphroditus. But against this supposition the objections are obvious:
(1) The word ἀπόστολος apostolos; means properly one sent forth, a messenger, and it is uniformly used in this sense unless there is something in the connection to limit it to an "apostle," technically so called.
(2) the supposition that it here means a messenger meets all the circumstances of the case, and describes exactly what Epaphroditus did. He was in fact sent as a messenger to Paul; Phi 4:18.
(3) he was not an apostle in the proper sense of the term - the apostles having been chosen to be witnesses of the life, the teachings, the death, and the resurrection of the Saviour; see Act 1:22; compare the notes, Co1 9:1.
(4) if he had been an apostle, it is altogether improbable that he would have seen sent on an errand comparatively so humble as that of carrying supplies to Paul. Was there no one else who could do this without sending their bishop? Would a diocese be likely to employ a "bishop" for such a purpose now?
And he that ministered to my wants - Phi 4:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: Epaphroditus: Phi 4:18
my brother: Co2 2:13, Co2 8:22; Plm 1:1
companion: Phi 4:3; Co1 3:9; Co2 8:23; Col 1:7, Col 4:11; Th1 3:2; Plm 1:1, Plm 1:24
fellowsoldier: Ti2 2:3, Ti2 2:4; Plm 1:2
but: Pro 25:13; Joh 17:18; Co2 8:23; Heb 3:1 *Gr.
and he: Phi 4:18; Co2 11:7-9
John Gill
2:25 Yet I supposed it necessary to send to you Epaphroditus,.... In the mean while, before either he or Timothy could come to them. This man was sent by the Philippians to the apostle with a present, and had been detained at Rome for some time, partly through business, and partly through sickness; but now the apostle thought it proper, he being recovered, to send him to them, who was one of their ministers. One of this name lived at Rome about this time, and was one of Nero's freemen (o), but not the same person here intended. This person has a very high character. The apostle calls him,
my brother; not in a natural relation, or as being his countryman, and so according to a way of speaking with the Jews, and himself, his brother and kinsman according to the flesh; for by his name and country he seems to be a Greek; but in a spiritual relation, being born again of the same Father, belonging to the same household and family, and also a brother in the ministry, as it follows:
and companion in labour; in the laborious work of preaching the Gospel. The ministry of the word is a work; it is called the work of the ministry; and it is a laborious one when diligently and faithfully performed: the apostle was a workman that needed not to be ashamed, a labourer in Christ's vineyard, and one that laboured more abundantly than others; and he was not alone, he had companions in his work, and this good man was one of them: he adds,
and fellow soldier; the life of every believer is a warfare; he is always engaged in a war with sin, and Satan, and the world; and is often called to fight the fight of faith, to contend earnestly against false teachers for the faith once delivered to the saints, to stand up for it, and fast in it; and is provided for with the whole armour of God, with weapons of warfare, which are not carnal, but spiritual and mighty, being enlisted as a volunteer under the great Captain of his salvation, Jesus Christ, under whose banner he fights, and is more than a conqueror through him: but though this is the common case and character of all the saints, it more especially belongs to ministers of the Gospel; who are set for the defence of it, and at the front of the battle, and are called to meet the enemy at the gate, and endure hardness as good soldiers of Jesus Christ; and such an one was the apostle; and he had other fellow soldiers, and this person among the rest, who were engaged in the same common cause with the same enemies, under the same Captain, and would enjoy the same crown:
but your messenger; or "apostle"; meaning either that he was the pastor of them, a preacher to them, a minister among them; for ordinary ministers of the word were sometimes called apostles, as well as extraordinary ones, see Rom 16:7; or rather, that he was their messenger to him, to relieve, comfort, and assist him in his bonds; and such persons were called the messengers of the churches, 2Cor 8:23, which sense is strengthened by what follows:
and he that ministered to my wants: to his personal wants in prison, and to the wants of the poor saints, which the apostle reckoned as his own, and which he used to supply; but now not able; and to his ministerial wants, filling up his place in preaching the Gospel to the saints at Rome,
(o) Artinn. Epictet. l. 1. c. 1, 19, 26. & Aurel. Victor. Epitome Rom. Imp. in Nerone.
John Wesley
2:25 To send Epaphroditus - Back immediately. Your messenger - The Philippians had sent him to St. Paul with their liberal contribution.
Robert Jamieson, A. R. Fausset and David Brown
2:25 I supposed--"I thought it necessary."
to send--It was properly a sending Epaphroditus back (Phil 4:18). But as he had come intending to stay some time with Paul, the latter uses the word "send" (compare Phil 2:30).
fellow soldier--in the "good fight" of faith (Phil 1:27, Phil 1:30; Ti2 2:3; Ti2 4:7).
your messenger--literally, "apostle." The "apostles" or "messengers of the churches" (Rom 16:7; 2Cor 8:23), were distinct from the "apostles" specially commissioned by Christ, as the Twelve and Paul.
ministered to my wants--by conveying the contributions from Philippi. The Greek "leitourgon," literally, implies ministering in the ministerial office. Probably Epaphroditus was a presbyter or else a deacon.
2:262:26: Քանզի եւ ի՛նքն իսկ յոյժ անձկացեալ է տեսանել զամենեսին զձեզ. եւ հոգայր, զի ձեր լուեալ էր թէ խօթացա՛ւ։
26 քանի որ ինքն էլ շատ կարօտել է ձեզ եւ ցանկանում է ձեզ բոլորիդ տեսնել. նա մտահոգուած էր, որ դուք լսել էիք, թէ ինքը հիւանդացել է:
26 Որովհետեւ ինք ալ շատ կարօտցած էր ձեզ ամէնքդ [տեսնելու] ու կը ցաւէր, որ դուք լսած էիք թէ ինք հիւանդացած է։
Քանզի եւ ինքն իսկ յոյժ [7]անձկացեալ է տեսանել զամենեսին զձեզ``. եւ հոգայր, զի ձեր լուեալ էր թէ խօթացաւ:

2:26: Քանզի եւ ի՛նքն իսկ յոյժ անձկացեալ է տեսանել զամենեսին զձեզ. եւ հոգայր, զի ձեր լուեալ էր թէ խօթացա՛ւ։
26 քանի որ ինքն էլ շատ կարօտել է ձեզ եւ ցանկանում է ձեզ բոլորիդ տեսնել. նա մտահոգուած էր, որ դուք լսել էիք, թէ ինքը հիւանդացել է:
26 Որովհետեւ ինք ալ շատ կարօտցած էր ձեզ ամէնքդ [տեսնելու] ու կը ցաւէր, որ դուք լսած էիք թէ ինք հիւանդացած է։
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2:2626: потому что он сильно желал видеть всех вас и тяжко скорбел о том, что до вас дошел слух о его болезни.
2:26  ἐπειδὴ ἐπιποθῶν ἦν πάντας ὑμᾶς, καὶ ἀδημονῶν διότι ἠκούσατε ὅτι ἠσθένησεν.
2:26. ἐπειδὴ (upon-if-then) ἐπιποθῶν (yearning-upon-unto) ἦν (it-was) πάντας ( to-all ) ὑμᾶς (to-ye) [ἰδεῖν], "[to-have-had-seen],"καὶ (and) ἀδημονῶν (whelming-unto) διότι (through-to-which-a-one) ἠκούσατε (ye-heard) ὅτι (to-which-a-one) ἠσθένησεν. (it-un-vigored-unto)
2:26. quoniam quidem omnes vos desiderabat et maestus erat propterea quod audieratis illum infirmatumFor indeed he longed after you all: and was sad, for that you had heard that he was sick.
26. since he longed after you all, and was sore troubled, because ye had heard that he was sick:
2:26. For certainly, he has desired all of you, and he was saddened because you had heard that he was sick.
2:26. For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.
For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick:

26: потому что он сильно желал видеть всех вас и тяжко скорбел о том, что до вас дошел слух о его болезни.
2:26  ἐπειδὴ ἐπιποθῶν ἦν πάντας ὑμᾶς, καὶ ἀδημονῶν διότι ἠκούσατε ὅτι ἠσθένησεν.
2:26. quoniam quidem omnes vos desiderabat et maestus erat propterea quod audieratis illum infirmatum
For indeed he longed after you all: and was sad, for that you had heard that he was sick.
2:26. For certainly, he has desired all of you, and he was saddened because you had heard that he was sick.
2:26. For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27: Епафродит, находясь в Риме, тяжко заболел. Вероятно, путешествие в Рим и пребывание в Риме в летние месяцы, как и теперь, представляло в то время опасность для здоровья. Заболевший на чужбине человек всегда стремится душой на родину, к близким своим, и Епафродиту также очень хотелось поскорее увидеть своих родных и утешить их своим возвращением к ним в полном здоровье. Апостол с радостью прибавляет, что Бог помиловал Епафродита, потому что иначе, если бы болезнь его окончилась смертью, Апостол стал бы винить самого себя в таком исходе: ведь Епафродит именно из-за него подвергся болезни. Апостолу и так уже приходится скорбеть о том, что он находится в заключении. А смерть Епафродита причинила бы ему новое горе...
Adam Clarke: Commentary on the Bible - 1831
2:26: Ye had heard that he had been sick - "In this passage," says Dr. Paley, "no intimation is given that the recovery of Epaphroditus was miraculous, it is plainly spoken of as a natural event. This instance, together with that in the Second Epistle to Timothy, Trophimus have I left at Miletum sick, affords a proof that the power of performing cures, and, by parity of reason, of working other miracles, was a power which only visited the apostles occasionally, and did not at all depend upon their own will. Paul undoubtedly would have healed Epaphroditus if he could; nor would he have left Trophimus at Miletum sick, had the power of working cures awaited his disposal. Had this epistle been a forgery, forgery on this occasion would not have spared a miracle; much less would it have introduced St. Paul professing the utmost anxiety for the safety of his friend, yet acknowledging himself unable to help him, which he does almost expressly in the case of Trophimus, Him have I left sick; and virtually in the passage before us, in which he felicitates himself on the recovery of Epaphroditus in terms which almost exclude the supposition of any supernatural means being used to effect it. This is a reverse which nothing but truth would have imposed." Horae Paulinae, page 234.
Albert Barnes: Notes on the Bible - 1834
2:26: For he longed after you all - He was desirous to see you all, and to relieve your anxiety in regard to his safety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:26: he longed: Phi 1:3, Phi 1:8, Phi 4:1; Sa2 13:39; Rom 1:11; Co2 9:14
full: Job 9:27; Psa 69:20; Pro 12:25; Isa 61:3; Mat 11:28, Mat 26:37; Rom 9:2; Pe1 1:6
ye had: Sa2 24:17; Joh 11:35, Joh 11:36; Act 21:13; Rom 12:15; Co1 12:26; Gal 6:2; Eph 3:13
John Gill
2:26 For he longed after you,.... This verse and Phil 2:28 contain the reasons of the apostle's sending him; and the first is, because he had a very vehement and longing desire after all of them; to see them, as the Syriac and Ethiopic versions add, and as it is read in the Alexandrian and Claromontane copies, and in others: it was not the city of Philippi he longed to see, which might be his native place, nor his natural relations and family, but the church there; and not the officers of it only, the bishops and deacons, but all the members of it, rich and poor, high and low, strong and weak believers:
and was full of heaviness: almost pressed down, quite disheartened and dispirited, ready to sink and die away, not so much with his own disorder and illness, as with sorrow on account of the church at Philippi:
because that ye had heard that he had been sick: he understood that the news of his sickness had reached them, and he knew how distressing it would be to them, that it would cut them to the heart, and press them heavily, fearing they should never see his face, nor hear his voice more. We have here an instance of that mutual love, tender affection and sympathy; which were in the first churches, and what subsisted between ministers and people; see how they loved one another! but, alas! this first love is left.
John Wesley
2:26 He was full of heaviness - Because he supposed you would be afflicted at hearing that he was sick.
Robert Jamieson, A. R. Fausset and David Brown
2:26 For--reason for thinking it "necessary to send" "Epaphroditus. Translate as Greek, "Inasmuch as he was longing after you all."
full of heaviness--The Greek expresses the being worn out and overpowered with heavy grief.
because that ye had heard that he had been sick--rather, "that he was sick." He felt how exceedingly saddened you would be in hearing it; and he now is hastening to relieve your minds of the anxiety.
2:272:27: Եւ արդարեւ խօթացաւ մե՛րձ ՚ի մահ. այլ Աստուած ողորմեցա՛ւ նմա. ո՛չ նմա միայն, այլ եւ ինձ. զի մի՛ տրտմութիւն ՚ի վերայ տրտմութեան կրիցեմ[4442]։ [4442] Ոմանք. Խօթացաւ մինչեւ ՚ի մահ։
27 Եւ արդարեւ հիւանդացաւ մերձիմահ. բայց Աստուած ողորմեց նրան. ոչ միայն նրան, այլեւ՝ ինձ, որպէսզի տրտմութեան վրայ տրտմութիւն չկրեմ:
27 Արդարեւ, ինք մահամերձ հիւանդացաւ, բայց Աստուած ողորմեցաւ անոր. ո՛չ միայն անոր՝ հապա ինծի ալ, որպէս զի տրտմութեան վրայ տրտմութիւն չունենամ։
Եւ արդարեւ խօթացաւ մերձ ի մահ, այլ Աստուած ողորմեցաւ նմա. ոչ նմա միայն` այլ եւ ինձ, զի մի՛ տրտմութիւն ի վերայ տրտմութեան կրիցեմ:

2:27: Եւ արդարեւ խօթացաւ մե՛րձ ՚ի մահ. այլ Աստուած ողորմեցա՛ւ նմա. ո՛չ նմա միայն, այլ եւ ինձ. զի մի՛ տրտմութիւն ՚ի վերայ տրտմութեան կրիցեմ[4442]։
[4442] Ոմանք. Խօթացաւ մինչեւ ՚ի մահ։
27 Եւ արդարեւ հիւանդացաւ մերձիմահ. բայց Աստուած ողորմեց նրան. ոչ միայն նրան, այլեւ՝ ինձ, որպէսզի տրտմութեան վրայ տրտմութիւն չկրեմ:
27 Արդարեւ, ինք մահամերձ հիւանդացաւ, բայց Աստուած ողորմեցաւ անոր. ո՛չ միայն անոր՝ հապա ինծի ալ, որպէս զի տրտմութեան վրայ տրտմութիւն չունենամ։
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2:2727: Ибо он был болен при смерти; но Бог помиловал его, и не его только, но и меня, чтобы не прибавилась мне печаль к печали.
2:27  καὶ γὰρ ἠσθένησεν παραπλήσιον θανάτῳ· ἀλλὰ ὁ θεὸς ἠλέησεν αὐτόν, οὐκ αὐτὸν δὲ μόνον ἀλλὰ καὶ ἐμέ, ἵνα μὴ λύπην ἐπὶ λύπην σχῶ.
2:27. καὶ (And) γὰρ (therefore) ἠσθένησεν (it-un-vigored-unto) παραπλήσιον (to-nigh-belong-beside) θανάτου: (of-a-death,"ἀλλὰ (other) ὁ (the-one) θεὸς (a-Deity) ἠλέησεν (it-compassioned-unto) αὐτόν, (to-it,"οὐκ (not) αὐτὸν (to-it) δὲ (moreover) μόνον (to-alone,"ἀλλὰ (other) καὶ (and) ἐμέ, (to-ME,"ἵνα (so) μὴ (lest) λύπην (to-a-saddening) ἐπὶ (upon) λύπην (to-a-saddening) σχῶ. (I-might-have-had-held)
2:27. nam et infirmatus est usque ad mortem sed Deus misertus est eius non solum autem eius verum etiam et mei ne tristitiam super tristitiam haberemFor indeed he was sick, nigh unto death: but God had mercy on him. And not only on him, but on me also, lest I should have sorrow upon sorrow.
27. for indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow.
2:27. For he was sick, even unto death, but God took pity on him, and not only on him, but truly on myself also, so that I would not have sorrow upon sorrow.
2:27. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.
For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow:

27: Ибо он был болен при смерти; но Бог помиловал его, и не его только, но и меня, чтобы не прибавилась мне печаль к печали.
2:27  καὶ γὰρ ἠσθένησεν παραπλήσιον θανάτῳ· ἀλλὰ ὁ θεὸς ἠλέησεν αὐτόν, οὐκ αὐτὸν δὲ μόνον ἀλλὰ καὶ ἐμέ, ἵνα μὴ λύπην ἐπὶ λύπην σχῶ.
2:27. nam et infirmatus est usque ad mortem sed Deus misertus est eius non solum autem eius verum etiam et mei ne tristitiam super tristitiam haberem
For indeed he was sick, nigh unto death: but God had mercy on him. And not only on him, but on me also, lest I should have sorrow upon sorrow.
2:27. For he was sick, even unto death, but God took pity on him, and not only on him, but truly on myself also, so that I would not have sorrow upon sorrow.
2:27. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.
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Adam Clarke: Commentary on the Bible - 1831
2:27: Lest I should have sorrow upon sorrow - The sorrows of his death, added to the sorrow he endured on account of his sickness; or he may refer to his own state of affliction, being imprisoned and maltreated.
Albert Barnes: Notes on the Bible - 1834
2:27: For indeed he was sick nigh unto death - Dr. Paley has remarked (Hor. Paul. on Phil no. ii.) that the account of the sickness and recovery of Epaphroditus is such as to lead us to suppose that he was not restored by miracle; and he infers that the power of healing the sick was conferred on the apostles only occasionally, and did not depend at all on their will, since, if it had, there is every reason to suppose that Paul would at once have restored him to health. This account, he adds, shows also that this Epistle is not the work of an impostor. Had it been, a miracle would not have been spared. Paul would not have been introduced as showing such anxiety about a friend lying at the point of death, and as being unable to restore him. It would have been said that he interposed at once, and raised him up to health.
But God had mercy on him - By restoring him to health evidently not by miracle, but by the use of ordinary means.
On me also, lest I should have sorrow upon sorrow - In addition to all the sorrows of imprisonment, and the prospect of a trial, and the want of friends. The sources of his sorrow, had Epaphroditus died, would have been such as these:
(1) He would have lost a valued friend, and one whom he esteemed as a brother and worthy fellow-laborer.
(2) He would have felt that the church at Philippi had lost a valuable member.
(3) his grief might have been aggravated from the consideration that his life had been lost in endeavoring to do him good. He would have felt that he was the occasion, though innocent, of his exposure to danger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:27: nigh: Phi 2:30; Kg2 20:1; Psa 107:18; Ecc 9:1, Ecc 9:2; Joh 11:3, Joh 11:4; Act 9:37
but God: Job 5:19; Psa 30:1-3, Psa 30:10, Psa 30:11, Psa 34:19, Psa 103:3, Psa 103:4, Psa 107:19-22; Isa 38:17; Isa 43:2; Act 9:39-41
but on: Isa 27:8; Jer 8:18, Jer 10:24, Jer 45:3; Hab 3:2; Co1 10:13; Co2 2:7
John Gill
2:27 For indeed he was sick nigh unto death,.... It was not a mere rumour, or a false alarm, but was real matter of fact; and it was not a light disorder, a slight indisposition, but a very dangerous illness; though the sickness was not unto death, yet near it. Good men, such as Christ loves, as he did Lazarus, are sometimes sick; though their spiritual diseases are healed, and their sins forgiven, so that the inhabitants of Zion have no more reason to say that they are sick, since Christ has took their infirmities, and bore their sickness, yet they are not exempt from bodily disorders; and which are sometimes such as bring them to the brink of the grave, and, as it were, to the gates of death; and such was this good man's case:
but God had mercy on him: his disorder was such as was out of the reach of man; his recovery was not by man, but by God, and owing to his power, mercy, and goodness; and indeed, whenever means are made rise of, and they succeed to the restoration of health, it ought to be ascribed to the divine blessing on them. The raising up of this man is reckoned as an instance of mercy to him; as it was the removing of a grievous affliction, a return of him to his delightful work of the ministry, and the continuation of an useful life for the good of others; and so a mercy to him, and to the churches of Christ, and to the apostle also: who adds,
and not on him only, but on me also, lest I should have sorrow upon sorrow: one affliction added to another; the death of this brother of his to his bonds: moreover the sickness of this companion of his filled him with sorrow: and had he died, it would have greatly increased it, and which would have had a fresh addition by the loss this church would sustain, and the grief and trouble they would be overwhelmed with: grace, and the doctrine of grace, though they regulate the passions, and restrain them from immoderate sorrow, they do not destroy them, nor deny the proper use of them. Christianity does not countenance a stoical apathy, but requires and encourages a Christian sympathy, and directs us to weep with them that weep within due bounds.
John Wesley
2:27 God had compassion on him - Restoring him to health.
Robert Jamieson, A. R. Fausset and David Brown
2:27 Epaphroditus' sickness proves that the apostles had not ordinarily the permanent gift of miracles, any more than of inspiration: both were vouchsafed to them only for each particular occasion, as the Spirit thought fit.
lest I should have sorrow upon sorrow--namely, the sorrow of losing him by death, in addition to the sorrow of my imprisonment. Here only occurs anything of a sorrowful tone in this Epistle, which generally is most joyous.
2:282:28: Արդ՝ փութապէս յղեցի զնա, զի տեսեալ զնա միւսանգամ ուրա՛խ լինիցիք. եւ ես առանց տրտմութեա՛ն եղէց[4443]։ [4443] Ոմանք. Ուրախ լինիջիք։
28 Արդ, շտապ ուղարկեցի նրան, որպէսզի, նրան տեսնելով, կրկին ուրախ լինէք, եւ ես չտրտմեմ:
28 Ասոր համար աւելի փութով ղրկեցի, որպէս զի դուք զանիկա տեսնելով նորէն ուրախանաք ու ես չտրտմիմ։
Արդ փութապէս յղեցի զնա, զի տեսեալ զնա միւսանգամ ուրախ լինիցիք, եւ ես առանց տրտմութեան եղէց:

2:28: Արդ՝ փութապէս յղեցի զնա, զի տեսեալ զնա միւսանգամ ուրա՛խ լինիցիք. եւ ես առանց տրտմութեա՛ն եղէց[4443]։
[4443] Ոմանք. Ուրախ լինիջիք։
28 Արդ, շտապ ուղարկեցի նրան, որպէսզի, նրան տեսնելով, կրկին ուրախ լինէք, եւ ես չտրտմեմ:
28 Ասոր համար աւելի փութով ղրկեցի, որպէս զի դուք զանիկա տեսնելով նորէն ուրախանաք ու ես չտրտմիմ։
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2:2828: Посему я скорее послал его, чтобы вы, увидев его снова, возрадовались, и я был менее печален.
2:28  σπουδαιοτέρως οὗν ἔπεμψα αὐτὸν ἵνα ἰδόντες αὐτὸν πάλιν χαρῆτε κἀγὼ ἀλυπότερος ὦ.
2:28. σπουδαιοτέρως (Unto-more-hasten-belonged) οὖν (accordingly) ἔπεμψα (I-dispatched) αὐτὸν (to-it) ἵνα (so) ἰδόντες ( having-had-seen ) αὐτὸν (to-it) πάλιν (unto-furthered) χαρῆτε (ye-might-have-had-been-joyed) κἀγὼ (and-I) ἀλυπότερος (more-un-saddened) ὦ. (I-might-be)
2:28. festinantius ergo misi illum ut viso eo iterum gaudeatis et ego sine tristitia simTherefore, I sent him the more speedily: that seeing him again, you may rejoice, and I may be without sorrow.
28. I have sent him therefore the more diligently, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.
2:28. Therefore, I sent him more readily, in order that, by seeing him again, you may rejoice, and I may be without sorrow.
2:28. I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.
I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful:

28: Посему я скорее послал его, чтобы вы, увидев его снова, возрадовались, и я был менее печален.
2:28  σπουδαιοτέρως οὗν ἔπεμψα αὐτὸν ἵνα ἰδόντες αὐτὸν πάλιν χαρῆτε κἀγὼ ἀλυπότερος ὦ.
2:28. festinantius ergo misi illum ut viso eo iterum gaudeatis et ego sine tristitia sim
Therefore, I sent him the more speedily: that seeing him again, you may rejoice, and I may be without sorrow.
2:28. Therefore, I sent him more readily, in order that, by seeing him again, you may rejoice, and I may be without sorrow.
2:28. I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Апостол послал Епафродита скорее, чем сам мог рассчитывать. Очевидно, что болезнь его не очень затянулась. Посылая Епафродита к филиппийцам, Апостол, конечно, радовал этим их и вместе самого себя, потому что ему доставляло радость видеть и знать, что его духовные чада находятся в радостном состоянии. В отношении к Павлу это, впрочем, не было полной радостью: он становился от этого только менее печальным, а печали его все же продолжались, и он никогда не мог от них избавиться (1Кор.XI:29).
Adam Clarke: Commentary on the Bible - 1831
2:28: The more carefully - Σπουδαιοτερως· With the more haste or despatch; because, having suffered so much on account of his apprehended death, they could not be too soon comforted by seeing him alive and restored.
Albert Barnes: Notes on the Bible - 1834
2:28: I send him therefore the more carefully - With more diligence, or speed; I was the more ready to send him.
That I may be the less sorrowful - That is, on account of my solicitude for you; that I may know that your minds are at ease, and that you rejoice in his being among you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:28: ye see: Phi 2:26; Gen 45:27, Gen 45:28, Gen 46:29, Gen 46:30, Gen 48:11; Joh 16:22; Act 20:38; Ti2 1:4
and that: Phi 2:27; Co2 2:3; Jo1 1:3, Jo1 1:4
John Gill
2:28 I sent him therefore the more carefully,.... Or in greater haste, and as soon as possible:
that when ye see him again ye may rejoice; for this must greatly increase their joy, to see him again after he had been so long from them, and under such a disorder, which had made them to fear they should never see him more. The Syriac version renders it, "that when ye see him ye may rejoice again"; as they had done heretofore in his conversation and ministry, when among them:
and that I may be the less sorrowful; when he should hear of his safe arrival among them, and of their joyful reception of him to their mutual satisfaction, which would be an alleviation of the apostle's sorrow in his present circumstances; for he did not expect to be wholly without sorrow while in this life.
John Wesley
2:28 That I may be the less sorrowful - When I know you are rejoicing.
2:292:29: Ընկալջի՛ք զնա ՚ի Տէր ամենայն խնդութեամբ, եւ զայնպիսիսն առ պատուակա՛նս ունիջիք.
29 Ընդունեցէ՛ք նրան ի Տէր ամենայն ուրախութեամբ եւ այդպիսիներին պատուական անձեր համարեցէ՛ք,
29 Ուրեմն ուրախութեամբ ընդունեցէք զանիկա Տէրոջմով ու այնպիսիները պատուականներու կարգը բռնեցէք.
Ընկալջիք զնա ի Տէր ամենայն խնդութեամբ, եւ զայնպիսիսն առ պատուականս ունիջիք:

2:29: Ընկալջի՛ք զնա ՚ի Տէր ամենայն խնդութեամբ, եւ զայնպիսիսն առ պատուակա՛նս ունիջիք.
29 Ընդունեցէ՛ք նրան ի Տէր ամենայն ուրախութեամբ եւ այդպիսիներին պատուական անձեր համարեցէ՛ք,
29 Ուրեմն ուրախութեամբ ընդունեցէք զանիկա Տէրոջմով ու այնպիսիները պատուականներու կարգը բռնեցէք.
zohrab-1805▾ eastern-1994▾ western am▾
2:2929: Примите же его в Господе со всякою радостью, и таких имейте в уважении,
2:29  προσδέχεσθε οὗν αὐτὸν ἐν κυρίῳ μετὰ πάσης χαρᾶς, καὶ τοὺς τοιούτους ἐντίμους ἔχετε,
2:29. προσδέχεσθε ( Ye-should-receive-toward ) οὖν (accordingly) αὐτὸν (to-it) ἐν (in) κυρίῳ (unto-Authority-belonged) μετὰ (with) πάσης (of-all) χαρᾶς, (of-a-joy) καὶ (and) τοὺς (to-the-ones) τοιούτους (to-the-ones-unto-the-ones-these) ἐντίμους ( to-valued-in ) ἔχετε, (ye-should-hold,"
2:29. excipite itaque illum cum omni gaudio in Domino et eiusmodi cum honore habetoteReceive him therefore with all joy in the Lord: and treat with honour such as he is.
29. Receive him therefore in the Lord with all joy; and hold such in honour:
2:29. And so, receive him with every joy in the Lord, and treat all those like him with honor.
2:29. Receive him therefore in the Lord with all gladness; and hold such in reputation:
Receive him therefore in the Lord with all gladness; and hold such in reputation:

29: Примите же его в Господе со всякою радостью, и таких имейте в уважении,
2:29  προσδέχεσθε οὗν αὐτὸν ἐν κυρίῳ μετὰ πάσης χαρᾶς, καὶ τοὺς τοιούτους ἐντίμους ἔχετε,
2:29. excipite itaque illum cum omni gaudio in Domino et eiusmodi cum honore habetote
Receive him therefore with all joy in the Lord: and treat with honour such as he is.
2:29. And so, receive him with every joy in the Lord, and treat all those like him with honor.
2:29. Receive him therefore in the Lord with all gladness; and hold such in reputation:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30: Апостол просит принять Епафродита со всякою, т. е. с полной радостью и вообще просит подобных деятелей уважать. В самом деле, - прибавляет он, - Епафродит не за свое дело, а за дело Христово, и, след., за общее благо верующих не щадил своей жизни. Именно он хотел восполнить своим служением то, что не было еще сделано филиппийцами для Апостола Павла. Если он только служил Апостолу, то все же, на самом деле, он работал на пользу дела Христова: дело Христово есть то дело, которое Христос совершает на земле чрез Своих учеников.
Adam Clarke: Commentary on the Bible - 1831
2:29: Receive him therefore in the Lord - For the Lord's sake receive him, and as the Lord's servant; and hold such zealous, disinterested, and holy preachers in reputation - honor those whom ye perceive God hath honored.
Albert Barnes: Notes on the Bible - 1834
2:29: Receive him therefore in the Lord - As the servant of the Lord, or as now restored to you by the Lord, and therefore to be regarded as a fresh gift from God. Our friends restored to us after a long absence, we should receive as the gift of God, and as a proof of his mercy.
And hold such in reputation - Margin, honor such. This is a high commendation of Epaphroditus, and, at the same time, it enjoins an important duty in regard to the proper treatment of those who sustain such a character. It is a Christian duty to honor those who ought to be honored, to respect the virtuous and the pious, and especially to honor those who evince fidelity in the work of the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:29: Receive: Mat 10:40, Mat 10:41; Luk 9:5; Joh 13:20; Rom 16:2; Co1 16:10; Co2 7:2; Col 4:10; Jo3 1:10
with: Isa 52:7; Luk 2:10, Luk 2:11; Act 2:46, Act 8:8; Rom 10:15; Eph 4:9-12
and: Co2 10:18; Th1 5:12; Heb 13:17
hold such in reputation: or, honour such, Act 28:10; Co1 16:18; Ti1 5:17
John Gill
2:29 Receive him therefore,.... Not only into their houses, where such as bring the doctrine of Christ should be admitted, and not others; but into their bosoms, into their hearts and affections, as he had reason to believe they would, and into their fellowship and communion, and to the exercise of his office among them, as their minister: and that
in the Lord; or "for the Lord", as the Arabic version renders it; for his sake, because he was one that was put into the ministry by him, was called unto it, and qualified for it, and sent forth to minister in it by him; or in the name of the Lord, as an ambassador of his, as representing him, and as if he himself was present; for he that receives a minister of Christ, receives Christ himself; see Lk 10:16,
with all gladness; with sincere affection, undissembled joy, perfect pleasure, and with all demonstrations of respect unto him, and delight in him at his return to them,
And hold such in reputation: account such as he precious and valuable; highly esteem of them for their works' sake; reckon them worthy of double honour, and give it to them.
Robert Jamieson, A. R. Fausset and David Brown
2:29 Receive him--There seems to be something behind respecting him. If extreme affection had been the sole ground of his "heaviness," no such exhortation would have been needed [ALFORD].
in reputation--"in honor."
2:302:30: զի վասն գործո՛յ Տեառն մինչեւ ՚ի մահ մերձեցաւ, գո՛ւն գործեալ ոգւովք չափ. զի լցցէ՛ զձեր պակասութիւն իմոյ սպասաւորութեան[4444]։ վջ [4444] Ոմանք. Վասն գործոյն Տեառն մինչ ՚ի մահ մեր՛՛։
30 քանի որ նա Տիրոջ գործի համար մինչեւ մահուան դուռը հասաւ՝ իր կեանքն իսկ վտանգելով, որպէսզի ինձ ծառայելու հարցում ձեր պակասը լրացնի:
30 Քանզի Քրիստոսին գործին համար մինչեւ մահուան մօտեցաւ՝ իր կեանքը վտանգի մէջ ձգելով, որպէս զի ինծի ծառայէ ձեր փոխարէն։
զի վասն գործոյ Տեառն մինչեւ ի մահ մերձեցաւ, դուն գործեալ ոգւովք չափ, զի լցցէ զձեր պակասութիւն իմոյ սպասաւորութեան:

2:30: զի վասն գործո՛յ Տեառն մինչեւ ՚ի մահ մերձեցաւ, գո՛ւն գործեալ ոգւովք չափ. զի լցցէ՛ զձեր պակասութիւն իմոյ սպասաւորութեան[4444]։ վջ
[4444] Ոմանք. Վասն գործոյն Տեառն մինչ ՚ի մահ մեր՛՛։
30 քանի որ նա Տիրոջ գործի համար մինչեւ մահուան դուռը հասաւ՝ իր կեանքն իսկ վտանգելով, որպէսզի ինձ ծառայելու հարցում ձեր պակասը լրացնի:
30 Քանզի Քրիստոսին գործին համար մինչեւ մահուան մօտեցաւ՝ իր կեանքը վտանգի մէջ ձգելով, որպէս զի ինծի ծառայէ ձեր փոխարէն։
zohrab-1805▾ eastern-1994▾ western am▾
2:3030: ибо он за дело Христово был близок к смерти, подвергая опасности жизнь, дабы восполнить недостаток ваших услуг мне.
2:30  ὅτι διὰ τὸ ἔργον χριστοῦ μέχρι θανάτου ἤγγισεν, παραβολευσάμενος τῇ ψυχῇ ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τῆς πρός με λειτουργίας.
2:30. ὅτι (to-which-a-one) διὰ (through) τὸ (to-the-one) ἔργον (to-a-work) Κυρίου (of-Authority-belonged) μέχρι (unto-lest-whilst) θανάτου (of-a-death) ἤγγισεν, (it-neared-to) παραβολευσάμενος ( having-casteed-beside-of ) τῇ (unto-the-one) ψυχῇ (unto-a-breathing,"ἵνα (so) ἀναπληρώσῃ (it-might-have-en-filled-up) τὸ (to-the-one) ὑμῶν (of-ye) ὑστέρημα (to-a-lattering-to) τῆς (of-the-one) πρός (toward) με (to-me) λειτουργίας. (of-a-public-working-unto)
2:30. quoniam propter opus Christi usque ad mortem accessit tradens animam suam ut impleret id quod ex vobis deerat erga meum obsequiumBecause for the work of Christ he came to the point of death: delivering his life, that he might fulfil that which on your part was wanting towards my service.
30. because for the work of Christ he came nigh unto death, hazarding his life to supply that which was lacking in your service toward me.
2:30. For he was brought close even to death, for the sake of the work of Christ, handing over his own life, so that he might fulfill what was lacking from you concerning my service.
2:30. Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.
Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me:

30: ибо он за дело Христово был близок к смерти, подвергая опасности жизнь, дабы восполнить недостаток ваших услуг мне.
2:30  ὅτι διὰ τὸ ἔργον χριστοῦ μέχρι θανάτου ἤγγισεν, παραβολευσάμενος τῇ ψυχῇ ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τῆς πρός με λειτουργίας.
2:30. quoniam propter opus Christi usque ad mortem accessit tradens animam suam ut impleret id quod ex vobis deerat erga meum obsequium
Because for the work of Christ he came to the point of death: delivering his life, that he might fulfil that which on your part was wanting towards my service.
2:30. For he was brought close even to death, for the sake of the work of Christ, handing over his own life, so that he might fulfill what was lacking from you concerning my service.
2:30. Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:30: For the work of Christ - Preaching the Gospel, and ministering to the distressed.
He was nigh unto death - Having labored far beyond his strength.
Not regarding his life - Instead of παραβουλευσαμενος τῃ ψυχῃ, not regarding his life, παραβολευσαμενος, risking his life, is the reading of ABDEFG, and is received by Griesbach into the text. His frequent and intense preaching, and labouring to supply the apostle's wants, appear to have brought him nigh to the gates of death.
The humiliation and exaltation of Christ are subjects which we cannot contemplate too frequently, and in which we cannot be too deeply instructed.
1. God destroys opposites by opposites: through pride and self-confidence man fell, and it required the humiliation of Christ to destroy that pride and self-confidence, and to raise him from his fall. There must be an indescribable malignity in sin, when it required the deepest abasement of the highest Being to remove and destroy it. The humiliation and passion of Christ were not accidental, they were absolutely necessary; and had they not been necessary, they had not taken place. Sinner, behold what it cost the Son of God to save thee! And wilt thou, after considering this, imagine that sin is a small thing? Without the humiliation and sacrifice of Christ, even thy soul could not be saved. Slight not, therefore, the mercies of thy God, by underrating the guilt of thy transgressions and the malignity of thy sin!
2. As we cannot contemplate the humiliation and death of Christ without considering it a sufficient sacrifice, oblation, and atonement for sin, and for the sin of the whole world; so we cannot contemplate his unlimited power and glory, in his state of exaltation, without being convinced that he is able to save them to the uttermost that come unto God through him. What can withstand the merit of his blood? What can resist the energy of his omnipotence? Can the power of sin? - its infection? -its malignity? No! He can as easily say to an impure heart, Be thou clean, and it shall be clean; as he could to the leper, Be thou clean, and immediately his leprosy was cleansed. Reader, have faith in Him; for all things are possible to him that believeth.
3. There are many ungodly men in the world who deny the inspiration of God's Holy Spirit, and affect to ridicule those who profess to have received what they know Christ has purchased and God has promised, and which, in virtue of this, they have claimed by faith; because, say these mockers, "If you had the Spirit of God, you could work miracles: show us a miracle, and we will believe you to be inspired." Will these persons assert that St. Paul had not God's Spirit when he could neither heal himself, nor restore his friends and fellow helpers from apparent death? What then doth their arguing prove? Silly men, of shallow minds!
Albert Barnes: Notes on the Bible - 1834
2:30: Because for the work of Christ - That is, either by exposing himself in his journey to see the apostle in Rome, or by his labors there.
Not regarding his life - There is a difference in the mss. here, so great that it is impossible now to determine which is the true reading, though the sense is not materially affected. The common reading of the Greek text is, παραβολευσάμενος paraboleusamenos; literally "misconsulting, not consulting carefully, not taking pains." The other reading is, παραζολευσάμενος parazoleusamenos; "exposing oneself to danger," regardless of life; see the authorities for this reading in Wetstein; compare Bloomfield, in loc. This reading suits the connection, and is generally regarded as the correct one.
To supply your lack of service toward me - Not that they had been indifferent to him, or inattentive to his wants, for he does not mean to blame them; but they had not had an opportunity to send to his relief (see Phi 4:10), and Epaphroditus therefore made a special journey to Rome on his account. He came and rendered to him the service which they could not do in person; and what the church would have done, if Paul had been among them, he performed in their name and on their behalf.
Remarks On Philippians 2
1. Let us learn to esteem others as they ought to be; Phi 2:3. Every person who is virtuous and pious has some claim to esteem. He has a reputation which is valuable to him and to the church, and we should not withhold respect from him. It is one evidence, also, of true humility and of right feeling, when we esteem them as better than ourselves, and when we are willing to see them honored, and are willing to sacrifice our own ease to promote their welfare. It is one of the instinctive promptings of true humility to feel that other persons are better than we are.
2. We should not he disappointed or mortified if others think little of us - if we are not brought into prominent notice among people; Phi 2:3. We profess to have a low opinion of ourselves, if we are Christians, and we ought to have; and why should we be chagrined and mortified if others have the same opinion of us? Why should we not be willing that they should accord in judgment with us in regard to ourselves?
3. We should be willing to occupy our appropriate place in the church; Phi 2:3. That is true humility; and why should anyone be unwilling to be esteemed just as he ought to be? Pride makes us miserable, and is the grand thing that stands in the way of the influence of the gospel on our hearts. No one can become a Christian who is not willing to occupy just the place which he ought to occupy; to take the lowly position as a penitent which he ought to take; and to have God regard and treat him just as he ought to be treated. The first, second, and third thing in religion is humility; and no one ever becomes a Christian who is not willing to take the lowly condition of a child.
4. We should feel a deep interest in the welfare of others; Phi 2:4. People are by nature selfish, and it is the design of religion to make them benevolent. They seek their own interests by nature, and the gospel would teach them to regard the welfare of others. If we are truly under the influence of religion, there is not a member of the church in whom we should not feel an interest, and whose welfare we should not strive to promote as far as we have opportunity. And we may have opportunity every day. It is an easy matter to do good to others. A kind word, or even a kind look, does good; and who so poor that he cannot render this? Every day that we live, we come in contact with some who may be benefited by our example, our advice, or our alms; and every day, therefore, may be closed with the feeling that we have not lived in vain.
5. Let us in all things look to the example of Christ; Phi 2:5. He came that he might be an example; and he was exactly such an example as we need. We may be always sure that we are right when we follow his example and possess his spirit. We cannot be so sure that we are right in any other way. He came to be our model in all things, and in all the relations of life:
(a) He showed us what the law of God requires of us.
(b) lie showed us what we should aim to be, and what human nature would be if it were wholly under the influence of religion.
(c) lie showed us what true religion is, for it is just such as was seen in his life.
(d) he showed us how to act in our treatment of mankind.
(e) he showed us how to bear the ills of poverty, and want, and pain, and temptation, and reproach, from the world. We should learn to manifest the same spirit in suffering which he did, for then we are sure we are right.
(f) and he has showed us how to die. He has exhibited in death just the spirit which we should when we die; for it is not less desirable to die well than to live well.
6. It is right and proper to worship Christ; Phi 2:6. He was in the form of God, and equal with God; and, being such, we should adore him. No one need be afraid to render too high honor to the Saviour; and all piety may he measured by the respect which is shown to him. Religion advances in the world just in proportion as people are disposed to render honor to the Redeemer; it becomes dim and dies away just in proportion as that honor is withheld.
7. Like the Redeemer, we should he willing to deny ourselves in order that we may promote the welfare of others; Phi 2:6-8. We can never, indeed, equal his condescension. We can never stoop from such a state of dignity and honor as he did; but, in our measure, we should aim to imitate him. If we have comforts, we should be willing to deny ourselves of them to promote the happiness of others. If we occupy an elevated rank in life, we should be willing to stoop to one more humble. If we live in a palace, we should be willing to enter the most lowly cottage, if we can render its inmates happy.
8. Christ was obedient unto death; Phi 2:8. Let us be obedient also, doing the will of God in all things. If in his service we are called to pass through trials, even those which will terminate in death, let us obey. He has a right to command us, and we have the example of the Saviour to sustain us. if he requires us, by his providence, and by the leadings of his Spirit, to forsake our country and home; to visit climes of pestilential air, or to traverse wastes of burning sand, to make his name known; if he demands that, in that service, we shall die far away from kindred and home, and that our bones shall be laid on the banks of the Senegal or the Ganges - still, let us remember that these sufferings are not equal to those of the Master. He was an exile from heaven, in a world of suffering. Our exile from our own land is not like that from heaven; nor will our sufferings, though in regions of pestilence and death, be like his sufferings in the garden and on the cross.
9. Let us rejoice that we have a Saviour who has ascended to heaven, and who is to be foRev_er honored there; Phi 2:9-11. He is to suffer no more. He has endured the last pang; has passed through a state of humiliation and woe which he will never repeat; and has submitted to insults and mockeries to which it will not be necessary for him to submit again. When we now think of the Redeemer, we can think of him as always happy and honored. There is no moment, by day or by night, in which he is not the object of adoration, love, and praise - nor will there ever be such a moment to all eternity. Our best friend is thus to be eternally Rev_erenced, and in heaven he will receive a full reward for all his unparalleled woes.
10. Let us diligently endeavor to work out our salvation; Phi 2:12-13. Nothing else so much demands our unceasing solicitude as this, and in nothing else have we so much encouragement. We are assured that God aids us in this work. He throws no obstructions in our path, but all that God does in the matter of salvation is in the way of help. He does not work in us evil passions, or impure desires, or unbelief; his agency is to enable us to perform "his good pleasure," or that which will please him - that is, that which is holy. The farmer is encouraged to plow and plant his fields when God works around him by sending the warm breezes of the spring, and by refreshing the earth with gentle dews and rains. And so we may be encouraged to seek our salvation when God works in our hearts, producing serious thoughts, and a feeling that we need the blessings of salvation.
11. Christians should let their light shine; Phi 2:14-16. God has called them into his kingdom that they may show what is the nature and power of true religion. They are to illustrate in their lives the nature of that gospel which he has Rev_ealed, and to show its value in purifying the soul, and in sustaining it in the time of trial. The world is dependent on Christians for just views of religion, and every day that a Christian lives he is doing something to honor or dishonor the gospel. Every word that he speaks, every expression of the eye, every cloud or beam of sunshine on his brow, will have some effect in doing this. He cannot live without making some impression upon the world around him, either favorable or unfavorable to the cause of his Redeemer.
12. We should be ready to die, if called to such a sacrifice in behalf of the church of Christ; Phi 2:17. We should rejoice in being permitted to suffer, that we may promote the welfare of others, and be the means of saving those for whom Christ died. It has been an honor to be a martyr in the cause of religion, and so it ever will be when God calls to such a sacrifice of life. If he calls us to it, therefore, we should not shrink from it, nor should we shrink from any sufferings by which we may honor the Saviour, and rescue souls from death.
13. Let us learn, from the interesting narrative respecting Epaphroditus at the close of this chapter, to live and act as becomes Christians in every situation in life; Phi 2:25-30. It was much to have the praise of an apostle and to be commended for his Christian conduct, as this stranger in Rome was. He went there, not to view the wonders of the imperial city, and not to run the rounds of giddy pleasure there, but to perform an important duty of religion. While there he became sick - not by indulgence in pleasures; not as the result of feasting and Rev_elry, but in the work of Christ. In a strange city, far from home, amidst the rich, the great, the frivolous; in a place where theaters opened their doors, and where places of amusement abounded, he led a life which an apostle could commend as pure. There is nothing more difficult for a Christian than to maintain an irreproachable walk when away from the usual restraints and influences that serve to keep him in the paths of piety, and when surrounded with the fascinations and allurements of a great and wicked city.
There strangers, extending the rites of hospitality, often invite the guest to places of amusement which the Christian would not visit were he at home. There the desire to see all that is to be seen, and to hear all that is to be heard, attracts him to the theater, the opera, and the gallery of obscene and licentious statuary and painting. There the plea readily presents itself that an opportunity of witnessing these things may never occur again; that he is unknown, and that his example, therefore, can do no harm; that it is desirable, from personal observation, to know what is the condition of the world; or that perhaps his former views in these matters may have been precise and puritanical. To such considerations he yields; but yields only to regret it in future life. Rarely is such a thing done without its being in some way soon known; and rarely, very rarely does a Christian minister or other member of the church travel much without injury to his piety, and to the cause of religion. A Christian man who is under a necessity of visiting Europe from this country, should feel that he has special need of the prayers of his friends, that he may not dishonor his religion abroad; he who is permitted to remain at home, and to cultivate the graces of piety in his own family, and in the quiet scenes where he has been accustomed to move, should regard it as a cause of special thankfulness to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:30: the work: Co1 15:53, Co1 16:10
nigh: Phi 2:17, Phi 2:27, Phi 1:19, Phi 1:20; Mat 25:36-40; Act 20:24; Rom 16:4; Co2 12:15; Rev 12:11
unto: Phi 4:10, Phi 4:18; Co1 16:17; Plm 1:13
Geneva 1599
2:30 Because for the (s) work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.
(s) He calls here the work of Christ the visiting of Christ, being poor and in bonds in the person of Paul.
John Gill
2:30 Because for the work of Christ he was nigh unto death,.... Meaning either the work the church sent him about, and which he cheerfully undertook, and faithfully performed in carrying of a present to, and visiting the apostle in prison; which is called the work of Christ, because taken by Christ as if it was done to himself; and which, what with the long and fatiguing journey from Philippi to Rome, and the frequent visits he made to the apostle, and the much business besides that lay upon his hands, brought upon him a disorder which greatly threatened his life, and had almost issued in his death: or else the work of preaching the Gospel so frequently and constantly, and with so much zeal and vehemency at Rome; and which may be called the work of Christ, because it is what he calls unto, and qualities for, and in which his glory is greatly concerned; and on which this good man was so intent, gladly spending himself, and being spent in it, that he was brought through it to the brink of the grave:
not regarding his life: he was careless of that, and of his health; he loved not his life, nor counted it dear to himself; he rather despised it, and made no account of it, being very willing to deliver it up, and sacrifice it in such a good work and cause:
to supply your lack of service towards me; to do that in their name, room, and stead, which they, through absence, could not do in person; signifying, that what was done to him, and for him, was but a piece of service and duty to him; and which this good man and faithful minister and messenger of theirs having done for them to the hazard of his life, he ought therefore to be received by them with great joy, and to be highly honoured and respected.
John Wesley
2:30 To supply your deficiency of service - To do what you could not do in person.
Robert Jamieson, A. R. Fausset and David Brown
2:30 for the work of Christ--namely, the bringing of a supply to me, the minister of Christ. He was probably in a delicate state of health in setting out from Philippi; but at all hazards he undertook this service of Christian love, which cost him a serious sickness.
not regarding his life--Most of the oldest manuscripts read, "hazarding," &c.
to supply your lack of service--Not that Paul would imply, they lacked the will: what they "lacked" was the "opportunity" by which to send their accustomed bounty (Phil 4:10). "That which ye would have done if you could (but which you could not through absence), he did for you; therefore receive him with all joy" [ALFORD].