3 doing nothing through rivalry or through conceit, but in humility, each counting others better than himself;
4 each of you not just looking to his own things, but each of you also to the things of others.
5 Have this in your mind, which was also in Christ Jesus,
6 who, existing in the form of God, didn’t consider equality with God a thing to be grasped,
7 but emptied himself, taking the form of a servant, being made in the likeness of men.
8 And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross.
9 Therefore God also highly exalted him, and gave to him the name which is above every name,
10 that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth,
11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
12 So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling.
13 For it is God who works in you both to will and to work for his good pleasure.
14 Do all things without complaining and arguing,
15 that you may become blameless and harmless, children of God without defect in the middle of a crooked and perverse generation, among whom you are seen as lights in the world,
16 holding up the word of life, that I may have something to boast in the day of Christ that I didn’t run in vain nor labor in vain.
17 Yes, and if I am poured out on the sacrifice and service of your faith, I am glad and rejoice with you all.
18 In the same way, you also should be glad and rejoice with me.
19 But I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered up when I know how you are doing.
20 For I have no one else like-minded, who will truly care about you.
21 For they all seek their own, not the things of Jesus Christ.
22 But you know that he has proved himself. As a child serves a father, so he served with me in furtherance of the Good News.
23 Therefore I hope to send him at once, as soon as I see how it will go with me.
24 But I trust in the Lord that I myself also will come shortly.
25 But I thought it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and servant of my need,
26 since he longed for you all, and was very troubled because you had heard that he was sick.
27 For indeed he was sick nearly to death, but God had mercy on him, and not on him only, but on me also, that I might not have sorrow on sorrow.
28 I have sent him therefore the more diligently, that when you see him again, you may rejoice, and that I may be the less sorrowful.
29 Receive him therefore in the Lord with all joy, and hold such people in honor,
30 because for the work of Christ he came near to death, risking his life to supply that which was lacking in your service toward me.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 2:3–4If thou deemest, he means, that another is greater than thyself, and persuadest thyself so, yea more, if thou not only sayest it, but art fully assured of it, then thou assignest him the honor, and if thou assignest him the honor, thou wilt not be displeased at seeing him honored by another. … But when he too, who enjoys such honor from thee, is thus affected toward thee, consider what a double wall there is erected of gentle forbearance … for when thou esteemest him thus worthy of honor, and he thee likewise, no painful thing can possibly arise; for if this conduct when shown by one is sufficient to destroy all strife, who shall break down the safeguard, when it is shown by both? Not even the Devil himself.
If thou deemest, he means, that another is greater than thyself, and persuadest thyself so, yea more, if thou not only sayest it, but art fully assured of it, then thou assignest him the honor, and if thou assignest him the honor, thou wilt not be displeased at seeing him honored by another. … But when he too, who enjoys such honor from thee, is thus affected toward thee, consider what a double wall there is erected of gentle forbearance … for when thou esteemest him thus worthy of honor, and he thee likewise, no painful thing can possibly arise; for if this conduct when shown by one is sufficient to destroy all strife, who shall break down the safeguard, when it is shown by both? Not even the Devil himself.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 5; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 2:6–9Since many men think, that, when they are lowly, they are deprived of their proper right, and debased, Paul, to take away this fear, and to show that we must not be affected thus, says that God, the only begotten, who was in the form of God, … "counted it not a prize to be on an equality with God." … He was not afraid that any would strip Him of that nature or that right, Wherefore He laid it aside, being confident that He should take it up again. He hid it, knowing that He was not made inferior by so doing. … For lest when you hear that He emptied Himself, you should think that some change, and degeneracy, and loss is here; he says, whilst He remained what He was, He took that which He was not … He was obedient to the uttermost, wherefore He received the honor which is on high. He became a servant, wherefore He is Lord of all, both of Angels, and of all other. Let us too not suppose then that we descend from what is our due, when we humble ourselves.
Since many men think, that, when they are lowly, they are deprived of their proper right, and debased, Paul, to take away this fear, and to show that we must not be affected thus, says that God, the only begotten, who was in the form of God, … "counted it not a prize to be on an equality with God." … He was not afraid that any would strip Him of that nature or that right, Wherefore He laid it aside, being confident that He should take it up again. He hid it, knowing that He was not made inferior by so doing. … For lest when you hear that He emptied Himself, you should think that some change, and degeneracy, and loss is here; he says, whilst He remained what He was, He took that which He was not … He was obedient to the uttermost, wherefore He received the honor which is on high. He became a servant, wherefore He is Lord of all, both of Angels, and of all other. Let us too not suppose then that we descend from what is our due, when we humble ourselves.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 7; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 2:12–13The architect, though he be experienced, though he be perfectly master of his art, yet stands with "fear and trembling," lest he fall down from the building. … he says not "work," but "work out," i.e. with much earnestness, with much diligence; but as he had said, "with fear and trembling," see how he relieves their anxiety: for what does he say? "It is God that worketh in you." Fear not because I said, "with fear and trembling." I said it not with this view, that thou shouldest give up in despair … both the hearty desire and the accomplishment are a gift from Him: for where we have the will, thenceforward He will increase our will. … As then, when he calls these gifts, he does not put us out of the pale of free will, but accords to us free will, so when he says, "to work in us to will," he does not deprive us of free will, but he shows that by actually doing right we greatly increase our heartiness in willing.
The architect, though he be experienced, though he be perfectly master of his art, yet stands with "fear and trembling," lest he fall down from the building. … he says not "work," but "work out," i.e. with much earnestness, with much diligence; but as he had said, "with fear and trembling," see how he relieves their anxiety: for what does he say? "It is God that worketh in you." Fear not because I said, "with fear and trembling." I said it not with this view, that thou shouldest give up in despair … both the hearty desire and the accomplishment are a gift from Him: for where we have the will, thenceforward He will increase our will. … As then, when he calls these gifts, he does not put us out of the pale of free will, but accords to us free will, so when he says, "to work in us to will," he does not deprive us of free will, but he shows that by actually doing right we greatly increase our heartiness in willing.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 8; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Philippians 2:12–13There are, in any action, two principal departments -- the inclination, and the power to carry it into effect. Both of these he ascribes wholly to God; what more remains to us as a ground of glorying? … For we acknowledge that we have from nature an inclination, but as it is depraved through the corruption of sin, it begins to be good only when it has been renewed by God. Nor do we say that a man does anything good without willing it, but that it is only when his inclination is regulated by the Spirit of God. … for if He worketh in us, why should we not indulge ourselves at our ease? The Holy Spirit, however, calls us to consider, that he wishes to work upon living organs, but he immediately represses arrogance by recommending fear and trembling … "You have," says he, "all things from God; therefore be solicitous and humble."
There are, in any action, two principal departments -- the inclination, and the power to carry it into effect. Both of these he ascribes wholly to God; what more remains to us as a ground of glorying? … For we acknowledge that we have from nature an inclination, but as it is depraved through the corruption of sin, it begins to be good only when it has been renewed by God. Nor do we say that a man does anything good without willing it, but that it is only when his inclination is regulated by the Spirit of God. … for if He worketh in us, why should we not indulge ourselves at our ease? The Holy Spirit, however, calls us to consider, that he wishes to work upon living organs, but he immediately represses arrogance by recommending fear and trembling … "You have," says he, "all things from God; therefore be solicitous and humble."
John Calvin, Commentaries, on 2:12–16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Philippians 2:27Paul acknowledges that the death of Epaphroditus would have been bitterly painful to him, and he recognises it as an instance of God's sparing mercy toward himself, that he had been restored to health. He does not, therefore, make it his boast that he has the apathy (apatheian) of the Stoics, as if he were a man of iron, and exempt from human affections. … I answer, that Christian patience differs widely from philosophical obstinacy … For what excellence were there in patiently enduring the cross, if there were in it no feeling of pain and bitterness? … the dispositions which God originally implanted in our nature are not evil in themselves, because they do not arise from the fault of corrupt nature, but come forth from God as their Author; of this nature is the grief that is felt on occasion of the death of friends
Paul acknowledges that the death of Epaphroditus would have been bitterly painful to him, and he recognises it as an instance of God's sparing mercy toward himself, that he had been restored to health. He does not, therefore, make it his boast that he has the apathy (apatheian) of the Stoics, as if he were a man of iron, and exempt from human affections. … I answer, that Christian patience differs widely from philosophical obstinacy … For what excellence were there in patiently enduring the cross, if there were in it no feeling of pain and bitterness? … the dispositions which God originally implanted in our nature are not evil in themselves, because they do not arise from the fault of corrupt nature, but come forth from God as their Author; of this nature is the grief that is felt on occasion of the death of friends
John Calvin, Commentaries, on 2:25–30; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Philippians 2:26–30Sickness 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? Act 20:10. … 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 pleased God to recover and spare him: But God had mercy on him, Phi 2:27. The apostle owns it is a great mercy to himself, as well as to Epaphroditus and others. … 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." … 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.
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? Act 20:10. … 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 pleased God to recover and spare him: But God had mercy on him, Phi 2:27. The apostle owns it is a great mercy to himself, as well as to Epaphroditus and others. … 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." … 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.
Matthew Henry, Commentary on the Whole Bible, on 2:19–30; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Philippians 2:7–9Yet - 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 … He emptied himself - Of that divine fulness, which he received again at his exaltation. Though he remained full, John 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. … 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.
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 … He emptied himself - Of that divine fulness, which he received again at his exaltation. Though he remained full, John 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. … 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.
John Wesley, Explanatory Notes upon the New Testament, on 2:7 and 2:9; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Philippians 2:12–13For 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. … 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. … 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.
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. … 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. … 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.
Adam Clarke, Commentary on the Holy Bible, on 2:13; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Philippians 2
Philippians 2:3–30, World English Bible
Philippians 2 in the Bible · Told in the Story: Chapter 32, Joy in Chains
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 2:3–4If thou deemest, he means, that another is greater than thyself, and persuadest thyself so, yea more, if thou not only sayest it, but art fully assured of it, then thou assignest him the honor, and if thou assignest him the honor, thou wilt not be displeased at seeing him honored by another. … But when he too, who enjoys such honor from thee, is thus affected toward thee, consider what a double wall there is erected of gentle forbearance … for when thou esteemest him thus worthy of honor, and he thee likewise, no painful thing can possibly arise; for if this conduct when shown by one is sufficient to destroy all strife, who shall break down the safeguard, when it is shown by both? Not even the Devil himself.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 5; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 2:6–9Since many men think, that, when they are lowly, they are deprived of their proper right, and debased, Paul, to take away this fear, and to show that we must not be affected thus, says that God, the only begotten, who was in the form of God, … "counted it not a prize to be on an equality with God." … He was not afraid that any would strip Him of that nature or that right, Wherefore He laid it aside, being confident that He should take it up again. He hid it, knowing that He was not made inferior by so doing. … For lest when you hear that He emptied Himself, you should think that some change, and degeneracy, and loss is here; he says, whilst He remained what He was, He took that which He was not … He was obedient to the uttermost, wherefore He received the honor which is on high. He became a servant, wherefore He is Lord of all, both of Angels, and of all other. Let us too not suppose then that we descend from what is our due, when we humble ourselves.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 7; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 2:12–13The architect, though he be experienced, though he be perfectly master of his art, yet stands with "fear and trembling," lest he fall down from the building. … he says not "work," but "work out," i.e. with much earnestness, with much diligence; but as he had said, "with fear and trembling," see how he relieves their anxiety: for what does he say? "It is God that worketh in you." Fear not because I said, "with fear and trembling." I said it not with this view, that thou shouldest give up in despair … both the hearty desire and the accomplishment are a gift from Him: for where we have the will, thenceforward He will increase our will. … As then, when he calls these gifts, he does not put us out of the pale of free will, but accords to us free will, so when he says, "to work in us to will," he does not deprive us of free will, but he shows that by actually doing right we greatly increase our heartiness in willing.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 8; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Philippians 2:12–13There are, in any action, two principal departments -- the inclination, and the power to carry it into effect. Both of these he ascribes wholly to God; what more remains to us as a ground of glorying? … For we acknowledge that we have from nature an inclination, but as it is depraved through the corruption of sin, it begins to be good only when it has been renewed by God. Nor do we say that a man does anything good without willing it, but that it is only when his inclination is regulated by the Spirit of God. … for if He worketh in us, why should we not indulge ourselves at our ease? The Holy Spirit, however, calls us to consider, that he wishes to work upon living organs, but he immediately represses arrogance by recommending fear and trembling … "You have," says he, "all things from God; therefore be solicitous and humble."
John Calvin, Commentaries, on 2:12–16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Philippians 2:27Paul acknowledges that the death of Epaphroditus would have been bitterly painful to him, and he recognises it as an instance of God's sparing mercy toward himself, that he had been restored to health. He does not, therefore, make it his boast that he has the apathy (apatheian) of the Stoics, as if he were a man of iron, and exempt from human affections. … I answer, that Christian patience differs widely from philosophical obstinacy … For what excellence were there in patiently enduring the cross, if there were in it no feeling of pain and bitterness? … the dispositions which God originally implanted in our nature are not evil in themselves, because they do not arise from the fault of corrupt nature, but come forth from God as their Author; of this nature is the grief that is felt on occasion of the death of friends
John Calvin, Commentaries, on 2:25–30; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Philippians 2:26–30Sickness 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? Act 20:10. … 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 pleased God to recover and spare him: But God had mercy on him, Phi 2:27. The apostle owns it is a great mercy to himself, as well as to Epaphroditus and others. … 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." … 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.
Matthew Henry, Commentary on the Whole Bible, on 2:19–30; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Philippians 2:7–9Yet - 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 … He emptied himself - Of that divine fulness, which he received again at his exaltation. Though he remained full, John 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. … 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.
John Wesley, Explanatory Notes upon the New Testament, on 2:7 and 2:9; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Philippians 2:12–13For 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. … 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. … 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.
Adam Clarke, Commentary on the Holy Bible, on 2:13; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.