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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Philippians 2:1–11. His three-level outline is real structure in the source text, so it is rendered as structure.
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 (Phi 2:2) 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; Th2 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, Phi 2:3. 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, Phi 2:4. 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, Phi 2:5. 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, Mat 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 (Phi 2:6), partaking of the divine nature, as the eternal and only begotten Son of God. This agrees with Joh 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, Joh 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 morphē Theou huparchōn, 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 morphē - In another form, Mar 16:12. Metemorphōthē - he was transfigured before them, Mat 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 hēgēsato. 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, Joh 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, huperupsōse, 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 (Joh 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, Mat 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, Joh 5:23. Whatever respect is paid to Christ redounds to the honour of the Father. He who receiveth me receiveth him who sent me, Mat 10:40.
Historical interpretation
Three Centuries of Reception
4 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.
Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.
If we think only of ourselves, we may act for our own benefit and bother only with our own affairs, our hope, our own deliverance. But this is not enough. We are truly acting for ourselves if we also have a concern for others and strive to be of benefit to them. For since we are all one body, we look out for ourselves when we look out for others.
There once came from the city of Rome a monk who had held a high place in the palace. He lived near the church in Scetis, and had with him a servant to take care of him. The priest of the church saw that he was weak and knew that he was used to comfort: and so he passed on to him whatever the Lord gave to him or to the church. After he had lived in Scetis for twenty-five years, he became well known as a man of prayer who had the spirit of prophecy. One of the great Egyptian monks heard of his reputation and came to see him in the hope that he would find there a more austere way of life. He came into his cell and greeted him; after they had prayed they sat down. But the Egyptian saw he had soft clothing, and a bed of reeds, and a blanket under him, and a little pillow under his head, and clean feet with sandals, and he was inwardly contemptuous. In Scetis they never used to live like this, but practised sterner austerity. But the old Roman, with his gift of prayer and insight, saw that the Egyptian monk was shocked to the core. So he said to his servant: ‘Make us a good meal today, for this abba who has come.’ He cooked the few vegetables that he had, and they ate at the proper hour: he had a little wine because of his weakness, and they drank that. In the evening they said twelve psalms, and went to sleep afterwards; they did the same in the night. In the morning the Egyptian got up and left, and saying, ‘Pray for me,’ he went away, not at all impressed. When he had gone a little way the old Roman wanted to heal his mind, and sent after him and called him back. He said: ‘What is your province?’ He answered, ‘I am an Egyptian.’ He said, ‘Of what city?’ He answered, ‘Of no city, I never lived in a city.’ He said, ‘Before you were a monk, how did you earn your living?’ He answered, ‘I was a herdsman.’ He said to him, ‘Where did you sleep?’ He answered, ‘In the fields.’ He said, ‘Had you a mattress?’ He answered, ‘Why should I have a mattress for sleeping in a field?’ He said, ‘So how did you sleep?’ He replied, ‘On the ground.’ He said, ‘What did you eat when you were in the fields? What wine did you drink?’ He answered, ‘What kind of food and drink do you find in a field?’ He said, ‘How then did you live?’ He answered, ‘I ate dry bread, and salt fish if there was any, and I drank water.’ Then the Roman said, ‘A hard life,’ and he added, ‘Was there a bath on the farm where you worked?’ The Egyptian said, ‘No: I washed in the river, when I wanted to.’ When the hermit had extracted these answers, and knew how the Egyptian lived and worked before he became a monk, he wanted to help him: and so he described his own past life in the world. ‘This wretch in front of you came from the great city of Rome, where I had an important post at the palace in the Emperor’s service.’ When the Egyptian heard this first sentence, he was moved, and began to listen attentively. He went on, ‘So I left Rome, and came into this desert. I, whom you see, had great houses and wealth and I scorned them, and came to this little cell. I, whom you see, had beds decked with gold, with costly coverings: and instead of them God gave me this bed of reeds and this blanket. My clothes were rich and expensive: and instead of them I wear these tatters.’ He went on, ‘I used to spend much money on my dinner table and instead of it He has given me these few vegetables and this little cup of wine. Many servants used to wait upon me, and instead the Lord has given one man alone to look after me. Instead of a bath I dip my feet in a little bowl of water, and I use sandals because of my infirmity. For the pipe and the lyre and all the varieties of music which used to delight me at dinner I say twelve psalms in the day, and twelve psalms in the night. For the sins which once I committed, I now offer this poor and useless service to God in quietness. See then, abba, do not be scornful of my weakness.’ When the Egyptian had listened to him, he came to his senses and said, ‘I am a fool. I came from a hard life of labour to be at rest in the monk’s way of life and now I have what I didn’t have before. But you have come of your own accord to this hard life, and have left the comforts of the world; you came from honour and wealth to loneliness and poverty.’ So he went away with much profit; and he became his friend, and used to go to the old man for his soul’s good, for Arsenius (this was his name) was a man of discernment, and full of the fragrance of the Holy Spirit.
A hermit was asked, ‘What is humility?’ He answered, ‘Humility is a great work, and a work of God. The way of humility is to undertake bodily labour, and believe yourself a sinner, and make yourself the servant of all.’ A brother said, ‘What does it mean, to be the servant of all?’ He answered, ‘To be the servant of all is not to look at the sins of others, always to look at your own sins, and to pray to God without ceasing.’
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Summary
Philippians 2:4 serves as a pivotal ethical instruction within Paul's appeal for Christian unity and humility, urging believers to transcend self-interest and actively consider the welfare of others. This verse provides a practical blueprint for how the community in Philippi, and by extension all believers, can embody the selfless mindset exemplified by Christ, fostering genuine love, mutual esteem, and harmonious fellowship within the body of believers.
Context
Literary Context
Philippians 2:4 is an integral part of Paul's profound exhortation to unity and humility within the Christian community at Philippi. The preceding verses, Philippians 2:1-2, lay the theological groundwork by appealing to the Philippians' experience of encouragement in Christ, comfort from love, and fellowship in the Spirit, urging them to be "of the same mind, having the same love, being in full accord and of one mind." Philippians 2:3 then provides the negative and positive commands: "Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves." Philippians 2:4 directly follows and expands upon this, offering a practical, actionable instruction for how to live out the humility and other-centeredness described in Philippians 2:3. Critically, this verse immediately precedes and sets the stage for the profound Christ Hymn in Philippians 2:5-11, where Christ's ultimate act of self-emptying (kenosis) is presented as the supreme example of the very attitude Paul is commanding. The flow is from appeal, to principle, to practical instruction, to divine example.
Historical & Cultural Context
The city of Philippi was a Roman colony, enjoying special privileges and populated by many Roman citizens who were proud of their status and often competitive. This cultural backdrop of honor, status, and individual achievement could easily foster self-interest and division, even within the nascent Christian community. Paul, writing from prison (likely Rome), understood the challenges of maintaining unity in such a diverse and status-conscious environment. His appeal for humility and other-centeredness directly countered the prevailing societal norms that often prioritized personal gain, reputation, and self-promotion. The early church, composed of both Jewish and Gentile converts, also faced internal tensions. Paul's instruction to "look... on the things of others" was a radical call to adopt a counter-cultural ethos, one that prioritized the communal good and the well-being of fellow believers over individual ambition, thereby strengthening the church's witness in a pagan world.
Key Themes
Philippians 2:4 articulates several core themes central to Paul's theology and Christian living. Firstly, it underscores the theme of Selflessness vs. Selfishness, directly challenging the natural human inclination towards self-preservation and self-promotion. It advocates for an outward focus, not neglecting personal responsibilities but actively extending concern to others. Secondly, it is a powerful call to Humility, echoing the directive in Philippians 2:3 to "esteem others better than yourselves." This verse promotes a humble spirit that values and respects the needs and perspectives of fellow believers. Thirdly, it is foundational for Unity in the Body of Christ. When individuals within a community are attentive to each other's needs, it naturally fosters harmony, strengthens bonds, and builds a more cohesive and loving church body, essential for the church's mission and fellowship. This mutual consideration is vital for Christian fellowship and mission, fulfilling the desire for likemindedness expressed earlier in the chapter. Finally, at its heart, this verse is an expression of Practical Love and Concern for Others, demonstrating care not just through words but through active consideration and action, aligning with the great commandment to love your neighbor as yourself.
Exposition and Analysis
Key Word Analysis
From σκοπός, meaning "to take aim at (spy), i.e. (figuratively) regard." This word implies a deliberate, active, and focused observation, not merely a casual glance. It suggests paying close attention, scrutinizing, and considering. Therefore, the command is not to passively notice, but to actively, intentionally, and carefully observe and consider the interests, welfare, and concerns of others.
From a reflexive pronoun, referring to "him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etc." In this context, it denotes one's personal interests, concerns, advantages, and possessions. The negative command is to not exclusively or excessively focus on these personal matters.
Meaning "(an-, the) other or different." This word emphasizes distinct individuals or groups, highlighting the outward focus of the believer's concern beyond their immediate self. It points to the interests and well-being of those who are distinct from oneself, reinforcing the call to altruism.
Verse Breakdown
"Look not every man on his own things"
This is a negative imperative, a direct command to avoid self-centeredness. The verb "look" (skopeō) implies a focused, intentional regard. Therefore, believers are commanded not to intensely fix their gaze upon or exclusively pursue their personal interests, desires, or advantages. It's a prohibition against an egocentric worldview that prioritizes one's own affairs above all else. This does not mean neglecting personal responsibilities, but rather avoiding an obsessive or exclusive focus on them.
"but every man also on the things of others"
This is the positive counter-command, urging an active, outward focus. The same intensity of "looking" or considering is to be applied to the interests, welfare, and concerns of fellow believers and, by extension, all people. It calls for empathetic engagement and practical consideration of others' needs, demonstrating a selfless attitude that seeks to understand and meet the needs of those around them. This is the practical outworking of the humility called for in the preceding verse.
Literary Devices
Philippians 2:4 is structured with clear and impactful literary devices that amplify its message. The most prominent device is Antithesis, where the verse is built upon a direct contrast between "one's own things" and "the things of others." This sharp opposition highlights the two opposing attitudes Paul addresses: self-centeredness versus other-centeredness, making the choice between them stark and clear. Furthermore, the verb "Look" (σκοπεῖτε, skopeite) is in the Imperative Mood, indicating a direct command or exhortation rather than a suggestion. This underscores the non-negotiable and authoritative nature of Paul's instruction, presenting it as a vital aspect of Christian conduct. The parallel structure of the two clauses, "Look not every man on his own things, but every man also on the things of others," employs a form of Parallelism, which enhances the verse's rhythm and memorability, making the command both clear and compelling.
Theological and Thematic Connections
Philippians 2:4 is a profound theological statement on the nature of Christian love and community. It challenges the inherent human tendency towards self-preservation and self-interest, calling believers to embody the radical, self-giving love (agape) that defines the Christian faith. This verse underscores the corporate nature of the church as the Body of Christ, where individual members are interconnected and responsible for one another's well-being. It is a call to practical servanthood, moving beyond mere sentiment to active consideration and intervention on behalf of others. This counter-cultural ethic of other-centeredness is not merely a moral suggestion but a divine imperative, reflecting the very character of God revealed in Christ. It transforms human relationships from competitive and self-serving to compassionate and mutually edifying, essential for genuine fellowship and effective witness.
Reflection and Application
Philippians 2:4 presents a timeless and challenging call to reorient our lives from a self-focused existence to one that actively considers and prioritizes the well-being of others. Living out this verse requires intentional effort to overcome our natural inclinations towards self-interest, cultivating a mindset of empathy, compassion, and service in all areas of life. In our relationships, it means actively listening, seeking to understand the needs and perspectives of family members, friends, and colleagues, and prioritizing their welfare where possible. Within the church, it promotes a spirit of corporate responsibility, where members serve one another, bear one another's burdens, and seek to build up the entire body, rather than pursuing individual agendas or preferences. In wider society, this principle extends to how Christians engage with their communities, advocating for justice, helping the marginalized, and contributing to the common good, motivated by a genuine desire to serve others as Christ served us. It is a call to live a life that reflects the transformative power of the Gospel, demonstrating love not just in word, but in active, selfless consideration.
Questions for Reflection
FAQ
Does Philippians 2:4 mean I should neglect my own needs or responsibilities?
No, Philippians 2:4 does not advocate for the neglect of one's own legitimate needs or responsibilities. The Greek word for "look" (skopeō) implies a focused, intense consideration. The verse is a command against an exclusive or obsessive focus on one's own interests ("Look not every man on his own things"), while simultaneously commanding an active and intentional consideration of others' interests. It's about a shift in priority and attitude: moving from self-centeredness to other-centeredness. A healthy individual, like a healthy member of a body, must maintain their own well-being to effectively serve others. The emphasis is on humility and selfless love, ensuring that personal pursuits do not overshadow or hinder the well-being of the community or the needs of one's neighbor.
How does this verse relate to the concept of "self-care" or personal boundaries?
Philippians 2:4 is not antithetical to healthy self-care or the establishment of appropriate personal boundaries. Rather, it provides a spiritual framework for why and how we engage with others. Self-care, when understood biblically, is about stewarding the body and mind God has given us so that we can effectively serve Him and others. It's not about selfish indulgence. Likewise, boundaries are necessary for healthy relationships and to prevent burnout, allowing us to serve sustainably. The verse addresses the attitude of the heart—whether one is primarily driven by self-interest or by a genuine concern for others. A person who genuinely looks to the things of others will also understand that a healthy self is better equipped to serve, and that setting boundaries can be an act of wisdom that enables more effective and sustainable service, rather than a retreat into selfishness.
Christ-Centered Fulfillment
Philippians 2:4 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Paul immediately follows this command with the "Christ Hymn" in Philippians 2:5-8, presenting Christ as the supreme example of one who did not look on His "own things" but completely on the "things of others." Though He existed in the form of God, Christ "did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). His entire earthly life, from His incarnation to His crucifixion, was a demonstration of self-emptying love and an unwavering focus on the needs and salvation of humanity. He came "not to be served but to serve, and to give his life as a ransom for many" (Matthew 20:28). The Son of God, who was rich, "for your sakes became poor, so that you through His poverty might become rich" (2 Corinthians 8:9). His washing of the disciples' feet in John 13:1-17 perfectly illustrates this principle: He, the Lord and Teacher, took on the lowest servant role to demonstrate how His followers should look to the things of others. Thus, Philippians 2:4 is not merely a moral exhortation but a call to imitate the very heart and mission of Christ, who perfectly embodied the principle of selfless, other-centered love.