3Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; 4do not merely look out for your own personal interests, but also for the interests of others. 5Have this attitude in yourselves which was also in Christ Jesus, 6who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. 9For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, 10so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, 11and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. 12So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; 13for it is God who is at work in you, both to will and to work for His good pleasure. 14Do all things without grumbling or disputing; 15so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, 16holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain. 17But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all. 18You too, I urge you, rejoice in the same way and share your joy with me. Timothy and Epaphroditus 19But I hope in the Lord Jesus to send Timothy to you shortly, so that I also may be encouraged when I learn of your condition. 20For I have no one else of kindred spirit who will genuinely be concerned for your welfare. 21For they all seek after their own interests, not those of Christ Jesus. 22But you know of his proven worth, that he served with me in the furtherance of the gospel like a child serving his father. 23Therefore I hope to send him immediately, as soon as I see how things go with me; 24and I trust in the Lord that I myself also will be coming shortly. 25But I thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, who is also your messenger and minister to my need; 26because he was longing for you all and was distressed because you had heard that he was sick. 27For indeed he was sick to the point of death, but God had mercy on him, and not on him only but also on me, so that I would not have sorrow upon sorrow. 28Therefore I have sent him all the more eagerly so that when you see him again you may rejoice and I may be less concerned about you. 29Receive him then in the Lord with all joy, and hold men like him in high regard; 30because he came close to death for the work of Christ, risking his life to complete what was deficient in your service to me.
New American Standard Bible (©1995)
Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves;GOD'S WORD® Translation (©1995)
Don't act out of selfish ambition or be conceited. Instead, humbly think of others as being better than yourselves. King James Bible
Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Douay-Rheims Bible
Let nothing be done through contention, neither by vain glory: but in humility, let each esteem others better than themselves: Darby Bible Translation
let nothing be in the spirit of strife or vain glory, but, in lowliness of mind, each esteeming the other as more excellent than themselves; English Revised Version
doing nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself; Webster's Bible Translation
Let nothing be done through strife or vain glory; but in lowliness of mind let each esteem other better than themselves. Weymouth New Testament
Do nothing in a spirit of factiousness or of vainglory, but, with true humility, let every one regard the rest as being of more account than himself; World English Bible
doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; Young's Literal Translation
nothing in rivalry or vain-glory, but in humility of mind one another counting more excellent than yourselves --
Romans 2:8 but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation.
Romans 12:10 Be devoted to one another in brotherly love; give preference to one another in honor;
Galatians 5:26 Let us not become boastful, challenging one another, envying one another.
Ephesians 5:21 and be subject to one another in the fear of Christ.
Philippians 1:17 the former proclaim Christ out of selfish ambition rather than from pure motives, thinking to cause me distress in my imprisonment.
Colossians 3:12 So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience;
1 Peter 3:8 To sum up, all of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit;
Matthew Henry's Whole Bible Commentary Chapter 2 The apostle proceeds to further exhortations to several duties, to be like-minded, and lowly-minded, which he presses from the example of Christ (v. 1-11), to be diligent and serious in the Christian course (v. 12, 13), and to adorn their Christian profession by several suitable graces (v. 14-18). He then concludes with particular notice and commendation of two good ministers, Timothy and Epaphroditus, whom he designed to send to them (v. 19-30). Verses 1-11 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. 6:18; 2 Th. 2:16), 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. 8:9. 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, Mt. 11:29. 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 Jn. 1:1, 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. 1:15), and the brightness of his glory, and express image of his person, Heb. 1:3. 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, Jn. 10:30. 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. 3:8. Some understand being in the form of God-en morpheµ Theou hyparchoµn, 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 Septuagint and in the New Testament. He appeared to the two disciples, en hetera morpheµ-In another form, Mk. 16:12. Metemorphoµtheµ-he was transfigured before them, Mt. 17:2. 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 heµgeµsato. 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. 2:17. 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, Jn. 10:18. And he was made under the law, Gal. 4:4. 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, hyperypsoµse, 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 (Jn. 17:5), 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, Mt. 28:18. 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, Jn. 5:23. Whatever respect is paid to Christ redounds to the honour of the Father. He who receiveth me receiveth him who sent me, Mt. 10:40. Calvin's Commentary 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, 1. Si qua igitur consolatio (vel, exhortatio) in Christo, si quod solatium dilectionis, si qua communicatio Spiritus, si qua viscera et misericordiae. [92] 2. Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. 2. Implete gaudium meum ut idem sentiatis, eandem habentes caritatem, unanimes, unum sentientes. 3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. 3. Nihil per contentionem, aut inanem gloriam, sed per humilitatem alii alios existiment se ipsis excellentiores. 4. Look not every man on his own things, but every man also on the things of others. 4. Non considerans quisque quod suum est, sed quisque quod est aliorum. 1 If there is therefore any consolation. There is an extraordinary tenderness in this exhortation, [93] in which he entreats by all means the Philippians mutually to cherish harmony among themselves, lest, in the event of their being torn asunder by intestine contentions, they should expose themselves to the impostures of the false apostles. For when there are disagreements, there is invariably a door opened for Satan to disseminate impious doctrines, while agreement is the best bulwark for repelling them. As the term parakleseos is often taken to mean exhortation, the commencement of the passage might be explained in this manner: "If an exhortation which is delivered in the name and by the authority of Christ, has any weight with you." The other meaning, however, corresponds better with the context: "If there is among you any consolation of Christ," by means of which you may alleviate my griefs, and if you would afford me any consolation and relief, which you assuredly owe me in the exercise of love; if you take into view that fellowship of the Spirit, which ought to make us all one; if any feeling of humanity and mercy resides in you, which might stir you up to alleviate my miseries, fulfill ye my joy, etc. From this we may infer, how great a blessing unity in the Church is, and with what eagerness pastors should endeavor to secure it. [94] We must also at the same time take notice, how he humbles himself by beseechingly imploring their pity, while he might have availed himself of his paternal authority, so as to demand respect from them as his sons. [95] He knew how to exercise authority when it was necessary, but at present he prefers to use entreaties, because he knew that these would be better fitted to gain an entrance into their affections, [96] and because he was aware that he had to do with persons who were docile and compliant. In this manner the pastor must have no hesitation to assume different aspects for the sake of the Church. [97] 2 Fulfil ye my joy. Here again we may see how little anxiety he had as to himself, provided only it went well with the Church of Christ. He was kept shut up in prison, and bound with chains; he was reckoned worthy of capital punishment -- before his view were tortures -- near at hand was the executioner; yet all these things do not prevent his experiencing unmingled joy, provided he sees that the Churches are in a good condition. Now what he reckons the chief indication of a prosperous condition of the Church is -- when mutual agreement prevails in it, and brotherly harmony. Thus the 137th Psalm teaches us in like manner, that our crowning joy is the remembrance of Jerusalem. (Psalm 137:6.) But if this were the completion of Paul's joy, the Philippians would have been worse than cruel if they had tortured the mind of this holy man with a twofold anguish by disagreement among themselves. That ye think the same thing. The sum is this -- that they be joined together in views and inclinations. For he makes mention of agreement in doctrine and mutual love; and afterwards, repeating the same thing, (in my opinion,) he exhorts them to be of one mind, and to have the same views. The expression to auto, (the same thing,) implies that they must accommodate themselves to each other. Hence the beginning of love is harmony of views, but that is not sufficient, unless men's hearts are at the same time joined together in mutual affection. At the same time there were no inconsistency in rendering it thus: -- "that ye may be of the same mind -- so as to have mutual love, to be one in mind and one in views;" for participles are not unfrequently made use of instead of infinitives. I have adopted, however, the view which seemed to me less forced. 3 Nothing through strife or vain-glory. These are two most dangerous pests for disturbing the peace of the Church. Strife is awakened when every one is prepared to maintain pertinaciously his own opinion; and when it has once begun to rage it rushes headlong [98] in the direction from which it has entered. Vain-glory [99] tickles men's minds, so that every one is delighted with his own inventions. Hence the only way of guarding against dissensions is -- when we avoid strifes by deliberating and acting peacefully, especially if we are not actuated by ambition. For ambition is a means of fanning all strifes. [100] Vain-glory means any glorying in the flesh; for what ground of glorying have men in themselves that is not vanity? But by humility. For both diseases he brings forward one remedy -- humility, and with good reason, for it is the mother of moderation, the effect of which is that, yielding up our own right, we give the preference to others, and are not easily thrown into agitation. He gives a definition of true humility -- when every one esteems himself less than others. Now, if anything in our whole life is difficult, this above everything else is so. Hence it is not to be wondered if humility is so rare a virtue. For, as one says, [101] "Every one has in himself the mind of a king, by claiming everything for himself." See! here is pride. Afterwards from a foolish admiration of ourselves arises contempt of the brethren. And so far are we from what Paul here enjoins, that one can hardly endure that others should be on a level with him, for there is no one that is not eager to have superiority. But it is asked, how it is possible that one who is in reality distinguished above others can reckon those to be superior to him who he knows are greatly beneath him? I answer, that this altogether depends on a right estimate of God's gifts, and our own infirmities. For however any one may be distinguished by illustrious endowments, he ought to consider with himself that they have not been conferred upon him that he might be self-complacent, that he might exalt himself, or even that he might hold himself in esteem. Let him, instead of this, employ himself in correcting and detecting his faults, and he will have abundant occasion for humility. In others, on the other hand, he will regard with honor whatever there is of excellences, and will by means of love bury their faults. The man who will observe this rule, will feel no difficulty in preferring others before himself. And this, too, Paul meant when he added, that they ought not to have every one a regard to themselves, but to their neighbors, or that they ought not to be devoted to themselves. Hence it is quite possible that a pious man, even though he should be aware that he is superior, may nevertheless hold others in greater esteem. Footnotes: [92] "Entrailles et misericordes, ou, cordiales affections et misericordes;" -- "Bowels and mercies, or, cordial affections and mercies." [93] "Ceste exhortation est plene d'affections vehementes;" -- "This exhortation is full of intense affections." [94] "Et que les pasteurs le doyuent procurer d'vne affection vehemente et zele ardent;" -- "And that pastors should endeavor to procure it with intense desire and ardent zeal." [95] "Il peust vser d'authorite paternelle, et demander que pour la reuerence qu'ils luy deuoyent comme ses enfans, ils feissent ce qu'il enseigne yci;" -- "He might have exercised paternal authority, and have demanded that in consideration of the respect which they owed him as his children, they should do what he here inculcates." [96] "Pour entrer dedans leurs coeurs, et es mouuoir leurs affections;" -- "For entering into their hearts, and moving their affections." [97] "Ne doit faire difficulte de se transformer selon qu'il cognoistra que ce sera le proufit de l'Eglise;" -- "Should have no hesitation in transforming himself according as he may perceive that this will be for the advantage of the Church." [98] "Sans pouuoir estre arrestee;" -- "Without being capable of being arrested." [99] Kenodoxoi persons whose object is to acquire power, and who, if they see others superior to themselves, are offended. (Galatians 5:26.) This kenodoxia vain-glory, produces contentions of all kinds; and it produces this evil besides, that persons who have gone wrong, and who might have been restored to truth and virtue by humble, friendly admonition, are often, by the interference of vain-glorious, ostentatious instructors, confirmed in error and vice." -- Storr. See Biblical Cabinet, vol. 40, p. 132, note. -- Ed. [100] "Est le sufflet qui allume toutes contentions;" -- "Is the bellows that kindles up all strifes." [101] "Comme quelqu'vn a dit anciennement;" -- "As some one has said anciently."
Philippians 2 Commentaries: Barnes • Calvin • Clarke • Chrysostom • Darby • Gill • Geneva • Guzik • JFB • KJV Translators' • Henry's Concise • Matthew Henry • People's NT • Scofield • TSK • Vincent • WesleyNIV / NLT / ESV / GWT / KJV / ASV / DRB Jump to Previous Occurrence
Better Conceit Consider Counting Envy Esteem Excellent Glory Humility Important Lowliness Mind Others Pride Regard Rest Rivalry Self Selfish Spirit Strife Themselves Thoughts True. Vain Vainglory Vain-Glory Jump to Next Occurrence
Better Conceit Consider Counting Envy Esteem Excellent Glory Humility Important Lowliness Mind Others Pride Regard Rest Rivalry Self Selfish Spirit Strife Themselves Thoughts True. Vain Vainglory Vain-Glory New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org. GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved. Alphabetical: ambition another as better but conceit consider Do empty from humility important in mind more nothing of one or others out regard selfish selfishness than vain with yourselves Bible Browser | |
Notes on the Second Century
Page 94. Line 9. The Book of ---- The reference here is to the apocryphal Wisdom of Solomon xiii. 1-5. Page 104. Med. 33. As originally written this Meditation commenced thus: Whether the sufferings of an. Angel would have been meritorious or no I will not dispute: but'---- And the following sentence, which comes after the first, has also been crossedout: So that it was an honour and no injury to be called to it: And so great an honour that it was an ornament to God himself, and an honour even to …
Thomas Traherne—Centuries of MeditationsJanuary 17. "It is God which Worketh in You" (Phil. Ii. 13).
"It is God which worketh in you" (Phil. ii. 13). God has not two ways for any of us; but one; not two things for us to do which we may choose between; but one best and highest choice. It is a blessed thing to find and fill the perfect will of God. It is a blessed thing to have our life laid out and our Christian work adjusted to God's plan. Much strength is lost by working at a venture. Much spiritual force is expended in wasted effort, and scattered, indefinite and inconstant attempts at doing good. …
Rev. A. B. Simpson—Days of Heaven Upon Earth April 28. "For it is God which Worketh in You" (Phil. Ii. 13).
"For it is God which worketh in you" (Phil. ii. 13). Sanctification is the gift of the Holy Ghost, the fruit of the Spirit, the grace of the Lord Jesus Christ, the prepared inheritance of all who enter in, the greatest obtainment of faith, not the attainment of works. It is divine holiness, not human self-improvement, nor perfection. It is the inflow into man's being of the life and purity of the infinite, eternal and Holy One, bringing His own perfection and working out His own will. How easy, how …
Rev. A. B. Simpson—Days of Heaven Upon Earth July 11. "For it is God which Worketh in You" (Phil. Ii. 13).
"For it is God which worketh in you" (Phil. ii. 13). A day with Jesus. Let us seek its plan and direction from Him. Let us take His highest thought and will for us in it. Let us look to Him for our desires, ideals, expectations in it. Then shall it bring to us exceeding abundantly above all that we can ask or think. Let Him be our Guide and Way. Let us not so much be thinking even of His plan and way as of Him as the Personal Guide of every moment, on whom we constantly depend to lead our every step. …
Rev. A. B. Simpson—Days of Heaven Upon Earth November 30. "In Lowliness of Mind Let Each Esteem Other Better than Themselves" (Phil. Ii. 3).
"In lowliness of mind let each esteem other better than themselves" (Phil. ii. 3). When the apostle speaks of "the deep things of God," he means more than deep spiritual truth. There must be something before this. There must be a deep soil and a thorough foundation. Very much of our spiritual teaching fails, because the people to whom we give it are so shallow. Their deeper nature has never been stirred. The beatitudes begin at the bottom of things, the poor in spirit, the mourners, and the hungry …
Rev. A. B. Simpson—Days of Heaven Upon Earth May 28. "He Humbled Himself" (Phil. Ii. 8).
"He humbled Himself" (Phil. ii. 8). One of the hardest things for a lofty and superior nature is to be under authority, to renounce his own will, and to take a place of subjection. But Christ took upon Him the form of a servant, gave up His independence, His right to please Himself, His liberty of choice, and after having from eternal ages known only to command, gave Himself up only to obey. I have seen occasionally the man who was once a wealthy employer a clerk in the same store. It was not an …
Rev. A. B. Simpson—Days of Heaven Upon Earth June 6. "He Emptied Himself" (Phil. Ii. 8, R. V. ).
"He emptied Himself" (Phil. ii. 8, R. V.). The first step to the righteousness of the kingdom is "poor in spirit." Then the next is a little deeper, "they that mourn." Because now you must get plastic, you must get broken, you must get like the metal in the fire, which the Master can mould; and so, it is not enough to see your unrighteousness, but deeply to feel it, deeply to regret it, deeply to mourn over it, to own it not a little thing that sin has come into your life. And so God leads a soul …
Rev. A. B. Simpson—Days of Heaven Upon Earth Palm Sunday
Text: Philippians 2, 5-11. 5 Have this mind in you, which was also in Christ Jesus: 6 who, existing in the form of God, counted not the being on an 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 fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross. 9 Wherefore also God highly exalted him, and gave unto him the name which is above every name; 10 that …
Martin Luther—Epistle Sermons, Vol. II Work Out Your Own Salvation
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.'--PHIL. ii. 12, 13. 'What God hath joined together, let no man put asunder!' Here are, joined together, in the compass of one practical exhortation, the truths which, put asunder, have been the war-cries and shibboleths of contending sects ever since. Faith in a finished salvation, and yet work; God working all in me, and yet I able and bound to work likewise; …
Alexander Maclaren—Expositions of Holy Scripture A Willing Sacrifice
'That I may have whereof to glory in the day of Christ, that I did not run in vain neither labour in vain. 17. Yea, and if I am offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. 18. And in the same manner do ye also joy, and rejoice with me.'--PHIL. ii. 16-18 (R.V.). We come here to another of the passages in which the Apostle pours out all his heart to his beloved Church. Perhaps there never was a Christian teacher (always excepting Christ) who spoke more about …
Alexander Maclaren—Expositions of Holy Scripture A Plea for Unity
'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. Fulfil ye my joy, that ye be of the same mind, having the same love, being of one accord, of one mind; 3. Doing nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself; 4. Not looking each of you to his own things, but each of you also to the things of others.'--PHIL. ii. 1-4 (R.V.). There was much …
Alexander Maclaren—Expositions of Holy Scripture Copies of Jesus
'Do all things without murmurings and disputings; 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, 16. Holding forth the word of life.'--PHIL. ii. 14-16 (R.V.). We are told by some superfine modern moralists, that to regard one's own salvation as the great work of our lives is a kind of selfishness, and no doubt there may be a colour of truth in the charge. At least the meaning …
Alexander Maclaren—Expositions of Holy Scripture Paul and Timothy
'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. 20. For I have no man like-minded, who will care truly for your state. 21. For they all seek their own, not the things of Jesus Christ. 22. But ye know the proof of him, that, as a child serveth a father, so he served with me in furtherance of the gospel. 23. Him therefore I hope to send forthwith, so soon as I shall see how it will go with me: 24. But I trust in the Lord that …
Alexander Maclaren—Expositions of Holy Scripture Paul and Epaphroditus
'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. 26. Since he longed after you all, and was sore troubled, because ye had heard that he was 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, that I might not have sorrow upon sorrow. 28. I have sent him therefore the more diligently, that, when ye see him again, ye may rejoice, and that …
Alexander Maclaren—Expositions of Holy Scripture The Descent of the Word
'Have this mind in you which was also in Christ Jesus: 6. Who, being in the form of God, counted it not a prize to be on an equality with God, 7. But emptied Himself, taking the form of a servant, being made in the likeness of men; 8. And being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross.'--PHIL. ii. 5-8 (R.V.). The purpose of the Apostle in this great passage must ever be kept clearly in view. Our Lord's example is set forth as the …
Alexander Maclaren—Expositions of Holy Scripture The Ascent of Jesus
'Wherefore also God highly exalted Him and gave unto Him the name which is above every name; 10. That in the name of Jesus every knee should bow, of things in heaven, and things on 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.'--PHIL. ii. 9-11 (R.V.). 'He that humbleth himself shall be exalted,' said Jesus. He is Himself the great example of that law. The Apostle here goes on to complete his picture of the Lord …
Alexander Maclaren—Expositions of Holy Scripture July the Fourth Emptying Oneself
"He emptied Himself." --PHILIPPIANS ii. 1-11. In Mr. Silvester Horne's garden a very suggestive scene was one day to be witnessed. A cricketer of world-wide renown was playing a game with Mr. Horne's little four-year-old son! And the fierce bowler "emptied himself," and served such gentle, dainty little balls that the tiny man at the wickets was not in the least degree afraid! And the Lord of glory "emptied Himself," fashioning Himself to our "low estate," and in His unspeakably gentle approaches …
John Henry Jowett—My Daily Meditation for the Circling Year Your Own Salvation
We have heard it said by hearers that they come to listen to us, and we talk to them upon subjects in which they have no interest. You will not be able to make this complaint to-day, for we shall speak only of "your own salvation;" and nothing can more concern you. It has sometimes been said that preachers frequently select very unpractical themes. No such objection can be raised to-day, for nothing can be more practical than this; nothing more needful than to urge you to see to "your own salvation." …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871 The Exaltation of Christ
I ALMOST regret this morning that I have ventured to occupy this pulpit, because I feel utterly unable to preach to you for your profit. I had thought that the quiet and repose of the last fortnight had removed the effects of that terrible catastrophe; but on coming back to the same spot again, and more especially, standing here to address you, I feel somewhat of those same painful emotions which well-nigh prostrated me before. You will therefore excuse me this morning, if I make no allusion to that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856 Consolation in Christ
You will remember, my dear friends, that the Holy Spirit, during the present dispensation, is revealed to us as the Comforter. It is the Spirit's business to console and cheer the hearts of God's people. He does convince of sin; he does illuminate and instruct; but still the main part of his business lies in making glad the hearts of the renewed, in confirming the weak, and lifting up all those that be bowed down. Whatever the Holy Ghost may not be, he is evermore the Comforter to the Church; and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861 The Temper of Christ
PHILIPPIANS ii. 4. Let this mind be in you, which was also in Christ Jesus. What mind? What sort of mind and temper ought to be in us? St. Paul tells us in this chapter, very plainly and at length, what sort of temper he means; and how it showed itself in Christ; and how it ought to show itself in us. 'All of you,' he tells us, 'be like-minded, having the same love; being of one accord, of one mind. Let nothing be done through strife or vain-glory: but in lowliness of mind let each esteem others …
Charles Kingsley—The Good News of God The Mind which was in Christ Jesus. Rev. George Wood.
"Let this mind be in you, which was also in Christ Jesus." PHILIPPIANS ii. 5. The Saviour left His followers an example that they should tread in His steps; and His example in everything that appertains to His human nature, is not only practicable but essential. We cannot imitate His power, or His wisdom, or His miracles, or His sufferings, or anything in which His Divine nature was manifested or employed; but we can imitate His meekness, His patience, His zeal, His self-denial, His superiority …
Knowles King—The Wesleyan Methodist Pulpit in Malvern How to Keep Passion Week
(Preached before the Queen.) Philippians ii. 5-11. Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every …
Charles Kingsley—Town and Country Sermons 2 Cor. Iii. 5
Not that we are sufficient of our selves, to think any things as of our selves: but our Sufficiency is of God. THE Apostle, in this Epistle, was led, by the cunning Management of some evil-minded Persons amongst the Corinthians, to asset his own Apostleship; and his own Right to be their Director and Instructor, as He had been the Founder of their Church, and of their Faith. But lest they should think that He boasted of himself above measure; as if from Him, considered by Himself, came all their …
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God |
