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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Philippians 2:19–30. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Co2 12:14.
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, Phi 2:21. Did Paul say this in haste, as David said, All men are liars? Psa 116:11. 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, Phi 2:22. Timothy was a man who had been tried, and had made full proof of his ministry (Ti2 4:5), and was faithful in all that befell 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 14:18. "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, Phi 2:23. 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 (Phi 2:24): 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 Act 18:21; Co1 4:19; Jam 4:15; and Heb 6:3.
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 4:12. 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, Phi 2:26. And indeed he was sick, nigh unto death, Phi 2:27. 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? Act 20:10. 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, Mar 16:17, Mar 16:18. 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, Phi 2:27. 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 (Phi 2:28), 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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away." Also in the same place: "The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven." Of this same matter to the Philippians: "All seek their own, and not those things which are Christ's; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory." Of this very matter to Galatians: "But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully." Of this same thing to the Colossians: "If ye be dead with Christ froth I the elements of the world, why still, as if living in the world, do ye follow vain things? " Also concerning this same thing: "If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory." Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth." Of this same thing in the Epistle of Peter: "As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God." Of this same thing in the Epistle of John: "He who saith he abideth in Christ, ought himself also to walk even as He walked." Also in the same place: "Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever." Also in the first Epistle of Paul to the Corinthians: "Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."
To the charge being given to Timothy as one “who is faithfully anxious on your behalf” he adds this explanation: The others “seek after their own interests”; that is, they are anxious to protect and keep what is theirs and in this are not Christians. For what is it to be a Christian? To seek rather in every companion and brother that which is Christ’s.
He had said, "have fallen out unto the progress of the Gospel; so that my bonds became manifest in Christ throughout the whole praetorian guard." Again, "Yea, and if I am offered upon the sacrifice and service of your faith." By these words he strengthened them. Perchance they might suspect that his former words were spoken just to comfort them. What then? "I send Timothy unto you," says he; for they desired to hear all things that concerned him. And wherefore said he not, "that ye may know my state," but, "that I may know yours"? Because Epaphroditus would have reported his state before the arrival of Timothy. Wherefore further on he says, "But I counted it necessary to send to you Epaphroditus, my brother; but I wish to learn of your affairs. For it is likely that he had remained long time with Paul through his bodily weakness. So that he says, I wish to "know your state." See then how he refers everything to Christ, even the mission of Timothy, saying, "I hope in the Lord Jesus," that is, I am confident that God will facilitate this for me, that I too may be of good courage, when I know your state. As I refreshed you when ye heard the very things of me which ye had prayed for, that the Gospel had advanced, that its enemies were put to shame, that the means by which they thought to injure, rather made me rejoice; thus too do I wish to learn of your affairs, that I too may be of good courage when I know your state. Here he shows that they ought to rejoice for his bonds, and to be conformed to them, for they begat in him great pleasure; for the words, "that I too may be of good comfort," imply, just as you are.
Oh, what longing had he toward Macedonia! He testifies the same to the Thessalonians, as when he says, "But we, brethren, being bereaved of you for a short season," etc. And here he says, "I hope to send Timothy" that I may "know your state," which is a proof of excessive care: for when he could not himself be with them, he sent his disciples, as he could not endure to remain, even for a little time, in ignorance of their state. For he did not learn all things by revelation of the Spirit, and for this we can see some reason; for if the disciples had believed that it were so, they would have lost all sense of shame, but now from expectation of concealment, they were more easily corrected. In a high degree did he call their attention by saying, "that I too may be of good comfort," and rendered them more zealous, so that, when Timothy came he might not find any other state of things, and report it to him. He seems to have acted in like sort in his own person, when he delayed his coming to the Corinthians, that they might repent; wherefore he wrote, "to spare you I forbare to come to Corinth." For his love was manifested not simply in reporting his own state, but in his desire to learn of theirs; for this is the part of a soul which has a care of others, which takes thought for them, which is always wrestling for them.
At the same time too, he honors them by sending Timothy. "What sayest thou? dost thou send Timothy? and wherefore?" Because "I have no one likeminded"; that is, none of those whose care is like mine, none who "will care truly for you." Had he then no one of those who were with him? No one likeminded, that is, who has yearnings and takes thought for you as I do. No one would lightly choose, he means, to make so long a journey for this purpose. Timothy is the one with me who loves you. For I might have sent others, but there was none like him. This then is that likemindedness, to love the disciples as the master loves them. "Who," says he, "will truly care for you," that is, as a father. "For they all seek their own, not the things of Jesus Christ," their own comfort, their own safety. This too he writes to Timothy. But why doth he lament such things as these? To teach us his hearers not to fall in like sort, to teach his hearers not to seek for remission from toil; for he who seeks remission from toil, seeks not the things that are Christ's, but his own. We ought to be prepared against every toil, against every distress.
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Summary
Philippians 2:21 presents a stark contrast between the self-serving motivations prevalent among many of Paul's contemporaries and the selfless, Christ-centered devotion exemplified by individuals like Timothy. Paul laments that while many pursue their own interests, few genuinely prioritize the concerns and purposes of Jesus Christ, highlighting a critical distinction in the nature of true Christian commitment and service.
Context
Literary Context
This verse is situated within Paul's heartfelt letter to the Philippian church, written during his imprisonment. Chapter 2 is a powerful exhortation to unity, humility, and selflessness within the Christian community, with the supreme example being Jesus Christ Himself, as beautifully articulated in the Christ Hymn (Philippians 2:5-11). Paul has just expressed his desire to send Timothy to them, commending Timothy's genuine concern for their welfare in Philippians 2:19-20. Verse 21 then serves as the explanatory "for" (Greek: gar), providing the reason why Timothy is so uniquely valuable and trustworthy: unlike many others, Timothy does not seek his own interests but those of Christ. This sets Timothy apart as a true example of the selfless spirit Paul has been advocating.
Historical & Cultural Context
Paul's letter was penned from a Roman prison, likely during his first imprisonment (c. AD 60-62). The Philippian church was a beloved congregation, known for its generosity and partnership in the gospel. In the broader Greco-Roman world, the pursuit of personal honor, status, and advantage (often termed philautia, or self-love) was a common societal norm. Against this backdrop, Paul's commendation of Timothy's selflessness would have been particularly striking. His lament in Philippians 2:21 may also reflect the challenges Paul faced in finding reliable co-workers who were truly committed to the gospel's advance rather than their own comfort or gain, a common struggle for leaders throughout history.
Key Themes
The verse powerfully contributes to several overarching themes in Philippians and Pauline theology. It underscores the theme of Selfishness vs. Selflessness, contrasting the pervasive human tendency to prioritize personal desires with the radical call to live for Christ. This directly relates to the theme of Christ-Centered Living, where the interests of God's kingdom and the welfare of others, particularly the church, take precedence over individual ambition. Paul's commendation of Timothy highlights Authentic Discipleship, presenting Timothy as a model whose priorities are rightly ordered, echoing Jesus' teaching to seek first the kingdom of God and His righteousness. This verse serves as a practical application of the humility exemplified by Christ Himself in Philippians 2:5-8, showing what it means to "have the same mindset as Christ Jesus."
Exposition and Analysis
Key Word Analysis
This word, meaning "all, any, every, the whole," indicates a sweeping generalization. While Paul likely isn't suggesting literally every single person he encountered was self-seeking (Timothy being the immediate counter-example), it conveys his deep frustration with the widespread lack of genuine, selfless commitment among those who should have been partners in ministry. It emphasizes the rarity of Timothy's dedication.
This verb means "to seek (literally or figuratively); specially, (by Hebraism) to worship (God), or (in a bad sense) to plot (against life)." In this context, it denotes a deliberate pursuit, a focus of one's energy, attention, and ambition. It's not merely a passive inclination but an active orientation of life towards certain objectives.
This reflexive pronoun refers to oneself, emphasizing personal interests, affairs, advantages, or comfort. When combined with "seek," it paints a picture of preoccupation with self, where personal gain, reputation, or ease are the primary drivers of action.
Verse Breakdown
"For all seek their own,"
Paul introduces this statement with "For" (gar), indicating it's an explanation for Timothy's unique value. This clause describes a pervasive problem: people are generally motivated by self-interest. Their pursuits, whether consciously or unconsciously, revolve around what benefits them personally—their comfort, reputation, wealth, or agenda—rather than the broader purposes of God or the needs of others. This highlights a fundamental human inclination that stands in opposition to the spirit of Christ.
"not the things which are Jesus Christ's."
This phrase provides the stark contrast to the preceding clause. "The things which are Jesus Christ's" refers to His interests, His kingdom, His glory, His will, the advancement of His gospel, and the welfare of His church. The negative "not" underscores the absence of this Christ-centered focus in the lives of many. It's a lament that few are truly dedicated to prioritizing God's agenda above their own, revealing a spiritual deficit in the broader Christian community Paul observed.
Literary Devices
The most prominent literary device in Philippians 2:21 is Contrast. Paul masterfully juxtaposes "their own" with "the things which are Jesus Christ's," creating a sharp dichotomy that highlights the fundamental difference between self-centered and Christ-centered living. This contrast serves to emphasize the exceptional nature of Timothy's character and commitment. Additionally, Paul employs Hyperbole when he states "all seek their own." While he immediately provides Timothy as an exception, the use of "all" (Greek: pâs) underscores the widespread nature of this problem in Paul's experience, making his commendation of Timothy even more potent by presenting him as a rare and valuable exception to a general rule.
Theological and Thematic Connections
Philippians 2:21 is a profound theological statement on the nature of true discipleship and the Kingdom of God. It underscores that genuine Christian living is characterized by a radical reorientation of priorities from self to Christ. This is not merely about avoiding overt sin, but about the very core of one's motivation and ambition. The "things of Jesus Christ" encompass His mission to redeem humanity, build His church, and establish His reign, and pursuing these requires a cruciform life that mirrors Christ's own self-emptying love (Philippians 2:5-8). This verse challenges believers to examine whether their lives are truly aligned with God's purposes or if they are subtly, or overtly, driven by personal gain, comfort, or recognition. It calls for a sacrificial love that prioritizes the spiritual good of others and the glory of God above all else.
Reflection and Application
Philippians 2:21 serves as a powerful mirror for every believer, prompting us to honestly assess the true north of our lives. In a world that constantly encourages self-actualization, personal branding, and the pursuit of individual happiness, Paul's words cut through the noise, challenging us to ask: What truly motivates my decisions, my time, my resources, and my aspirations? Are we building our own kingdoms, or are we genuinely investing in "the things which are Jesus Christ's"? This verse calls us to a radical re-evaluation of our priorities, urging us to cultivate a heart that genuinely seeks God's glory and the welfare of His people, even when it demands personal sacrifice or discomfort. It reminds us that authentic discipleship is marked by a profound shift from self-centeredness to Christ-centeredness, where His will becomes our greatest desire and His interests our primary pursuit.
Questions for Reflection
FAQ
Is Paul truly saying everyone is selfish, or is this an exaggeration?
While Paul uses the sweeping term "all" (pâs), it's important to understand this within the context of his lament and the immediate example of Timothy, whom he praises as an exception. This is likely an example of hyperbole, used to emphasize the widespread nature of self-seeking behavior among those he encountered in ministry, particularly those who might have been expected to assist him. He is expressing his deep disappointment that so few shared Timothy's genuine, selfless devotion to Christ's interests. It's not a universal condemnation of every human being, but a poignant observation about the prevalent spiritual condition among many who were ostensibly serving the Lord.
What exactly does "the things which are Jesus Christ's" refer to?
"The things which are Jesus Christ's" (Greek: ta Iēsou Christou) refers to everything that pertains to His will, His kingdom, His glory, and the advancement of His purposes on earth. This includes the preaching of the gospel, the spiritual welfare and growth of His church, the establishment of righteousness and justice, and ultimately, the glorification of God the Father. It encompasses the entirety of God's redemptive plan and the mission Christ entrusted to His followers. Practically, it means prioritizing evangelism, discipleship, serving the body of Christ, caring for the poor and needy, and living a life that honors God in all aspects, rather than pursuing personal comfort, wealth, or recognition. It's about aligning one's life with the divine agenda, as exemplified by Christ Himself in John 6:38.
Christ-Centered Fulfillment
Philippians 2:21, though a lament about human failing, finds its ultimate fulfillment and counterpoint in the person of Jesus Christ. He is the singular, perfect embodiment of one who never sought His own, but always "the things which are Jesus Christ's"—or, more accurately, the things which are His Father's. The profound kenosis, or self-emptying, described in Philippians 2:5-8 is the supreme demonstration of this truth: Christ, though existing in the form of God, did not consider equality with God something to be grasped, but emptied Himself, taking the form of a servant, becoming obedient to the point of death, even death on a cross. His entire earthly ministry, from His incarnation to His crucifixion, was a relentless pursuit of His Father's will and the redemption of humanity, not His personal comfort or glory (John 5:30). He consistently laid aside His own desires for the sake of His mission, culminating in the ultimate sacrifice that secured our salvation. Therefore, when Paul calls believers to seek "the things which are Jesus Christ's," he is inviting them to participate in the very same selfless, redemptive mission that defined our Savior's life, empowering them by the Spirit to imitate the one who is the pioneer and perfecter of faith (Hebrews 12:2).