King James Version
Philippians 2
30 verses with commentary
Imitating Christ's Humility
If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,
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If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies (Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί, Ei tis oun paraklēsis en Christō, ei ti paramythion agapēs, ei tis koinōnia pneumatos, ei tis splanchna kai oiktirmoi)—Four ei tis ("if any") clauses aren't expressing doubt but assume reality: "since there is..." The fourfold appeal establishes grounds for Paul's coming exhortation (v. 2).
Paraklēsis ("encouragement, consolation") and paramythion ("comfort, solace") overlap semantically—strengthening through presence and words. Fellowship of the Spirit (κοινωνία πνεύματος, koinōnia pneumatos) could mean fellowship with the Spirit or fellowship produced by the Spirit (likely both). Splanchna ("bowels, compassion," see 1:8) and oiktirmoi ("mercies, compassion") are near-synonyms emphasizing tender affection. Paul grounds his appeal in Trinitarian realities: Christ's consolation, love's comfort, Spirit's fellowship, divine compassion.
Paraklēsis ("encouragement, consolation") and paramythion ("comfort, solace") overlap semantically—strengthening through presence and words. Fellowship of the Spirit (κοινωνία πνεύματος, koinōnia pneumatos) could mean fellowship with the Spirit or fellowship produced by the Spirit (likely both). Splanchna ("bowels, compassion," see 1:8) and oiktirmoi ("mercies, compassion") are near-synonyms emphasizing tender affection. Paul grounds his appeal in Trinitarian realities: Christ's consolation, love's comfort, Spirit's fellowship, divine compassion.
Fulfil ye my joy, that ye be likeminded , having the same love, being of one accord, of one mind.
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Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind (πληρώσατέ μου τὴν χαράν, ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἓν φρονοῦντες, plērōsate mou tēn charan, hina to auto phronēte, tēn autēn agapēn echontes, sympsychoi, to hen phronountes)—Plērōsate (aorist imperative, "fulfill, complete") pictures filling a container to the brim. Paul's joy isn't empty but could overflow with their unity. Hina ("that") introduces the content: fourfold unity appeal.
To auto phronēte ("think the same thing") isn't uniformity but shared mind oriented toward Christ (v. 5). Agapēn ("love") must be tēn autēn ("the same")—consistent, mutual. Sympsychoi ("united in soul/spirit," hapax legomenon) combines syn ("together") and psychē ("soul")—deep, soulish unity. To hen phronountes ("thinking the one thing") concludes the fourfold parallelism. Unity isn't organizational but spiritual—shared affections, purposes, and Christ-focus.
To auto phronēte ("think the same thing") isn't uniformity but shared mind oriented toward Christ (v. 5). Agapēn ("love") must be tēn autēn ("the same")—consistent, mutual. Sympsychoi ("united in soul/spirit," hapax legomenon) combines syn ("together") and psychē ("soul")—deep, soulish unity. To hen phronountes ("thinking the one thing") concludes the fourfold parallelism. Unity isn't organizational but spiritual—shared affections, purposes, and Christ-focus.
Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
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Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves (μηδὲν κατ' ἐριθείαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν, mēden kat' eritheian mēde kata kenodoxian, alla tē tapeinophrosynē allēlous hēgoumenoi hyperechontas heautōn)—Eritheian ("selfish ambition, rivalry," see 1:16) and kenodoxian ("empty glory, vain conceit"—from kenos, "empty," + doxa, "glory") name unity's enemies: self-promotion and empty honor-seeking.
The antidote: tapeinophrosynē ("humility, lowliness of mind")—compound of tapeinos ("low, humble") + phronēsis ("thinking, mindset"). In Greco-Roman culture, tapeinophrosynē was negative (servility, weakness); Christianity transformed it into virtue. Hēgoumenoi ("considering, regarding") is mental judgment: esteem other better than themselves (ἀλλήλους ὑπερέχοντας ἑαυτῶν, allēlous hyperechontas heautōn). Hyperechontas ("surpassing, superior") doesn't mean false self-deprecation but recognizing others' worth and prioritizing their good.
The antidote: tapeinophrosynē ("humility, lowliness of mind")—compound of tapeinos ("low, humble") + phronēsis ("thinking, mindset"). In Greco-Roman culture, tapeinophrosynē was negative (servility, weakness); Christianity transformed it into virtue. Hēgoumenoi ("considering, regarding") is mental judgment: esteem other better than themselves (ἀλλήλους ὑπερέχοντας ἑαυτῶν, allēlous hyperechontas heautōn). Hyperechontas ("surpassing, superior") doesn't mean false self-deprecation but recognizing others' worth and prioritizing their good.
Look not every man on his own things, but every man also on the things of others.
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Look not every man on his own things, but every man also on the things of others (μὴ τὰ ἑαυτῶν ἕκαστος σκοποῦντες, ἀλλὰ [καὶ] τὰ ἑτέρων ἕκαστοι, mē ta heautōn hekastos skopountes, alla [kai] ta heterōn hekastoi)—Skopountes ("looking at, considering, being concerned for") suggests focused attention. The prohibition isn't absolute—Paul doesn't forbid self-care (the kai, "also," allows for legitimate self-interest). Rather, he forbids exclusive self-focus.
The call: also consider the things of others (τὰ ἑτέρων, ta heterōn). Heterōn ("of others") is genitive of interest—their concerns, needs, welfare. Verses 3-4 transition from wrong motivations (v. 3a) to right attitudes (v. 3b) to concrete behaviors (v. 4). This grounds the Christ-hymn (vv. 5-11), which models self-emptying for others' salvation. Christ is the supreme example of looking to others' things (our redemption).
The call: also consider the things of others (τὰ ἑτέρων, ta heterōn). Heterōn ("of others") is genitive of interest—their concerns, needs, welfare. Verses 3-4 transition from wrong motivations (v. 3a) to right attitudes (v. 3b) to concrete behaviors (v. 4). This grounds the Christ-hymn (vv. 5-11), which models self-emptying for others' salvation. Christ is the supreme example of looking to others' things (our redemption).
Let this mind be in you, which was also in Christ Jesus:
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Let this mind be in you, which was also in Christ Jesus (Τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, Touto phroneite en hymin ho kai en Christō Iēsou)—Touto phroneite ("think this, have this mindset") summons the Christ-pattern as ethical paradigm. Phroneō ("to think, set one's mind on") isn't mere intellect but dispositional orientation—affections, values, priorities. En hymin ("in/among you") suggests both individual mindset and corporate culture.
The standard: ho kai en Christō Iēsou ("which also [was] in Christ Jesus")—Christ's mindset becomes the believer's template. What follows (vv. 6-11) is likely a pre-Pauline Christian hymn Paul quotes/adapts to ground his ethical appeal. This transitions from exhortation (2:1-4) to christological foundation (2:6-11) back to application (2:12-18). Ethics flow from Christology; the indicative (who Christ is) grounds the imperative (how we live). The Christ-hymn is theology's highest summit and ethics' deepest foundation.
The standard: ho kai en Christō Iēsou ("which also [was] in Christ Jesus")—Christ's mindset becomes the believer's template. What follows (vv. 6-11) is likely a pre-Pauline Christian hymn Paul quotes/adapts to ground his ethical appeal. This transitions from exhortation (2:1-4) to christological foundation (2:6-11) back to application (2:12-18). Ethics flow from Christology; the indicative (who Christ is) grounds the imperative (how we live). The Christ-hymn is theology's highest summit and ethics' deepest foundation.
Who, being in the form of God, thought it not robbery to be equal with God:
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Who, being in the form of God, thought it not robbery to be equal with God (ὃς ἐν μορφῇ θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, hos en morphē theou hyparchōn, ouch harpagmon hēgēsato to einai isa theō)—The Christ-hymn begins. Morphē ("form, essential nature") isn't mere appearance but essential reality—Christ exists in God's very nature. Hyparchōn ("being, existing," present participle) emphasizes continuous pre-incarnate existence in divine form. This asserts Christ's full deity.
Ouch harpagmon hēgēsato ("did not consider robbery/something to be grasped") is debated. Harpagmon (from harpazō, "seize, snatch") could mean: (1) something to cling to jealously, or (2) something to grasp after ambitiously. Most likely: Christ didn't regard equality with God as something to exploit for self-advantage. To einai isa theō ("to be equal with God") affirms equality while distinguishing persons—Son equals Father in deity. This verse establishes Christ's pre-existent divine status, making verses 7-8 (humiliation) all the more staggering.
Ouch harpagmon hēgēsato ("did not consider robbery/something to be grasped") is debated. Harpagmon (from harpazō, "seize, snatch") could mean: (1) something to cling to jealously, or (2) something to grasp after ambitiously. Most likely: Christ didn't regard equality with God as something to exploit for self-advantage. To einai isa theō ("to be equal with God") affirms equality while distinguishing persons—Son equals Father in deity. This verse establishes Christ's pre-existent divine status, making verses 7-8 (humiliation) all the more staggering.
But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
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But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men (ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος, alla heauton ekenōsen morphēn doulou labōn, en homoiōmati anthrōpōn genomenos)—Heauton ekenōsen ("he emptied himself")—the verb kenoō ("to empty, make void") gives us kenosis theology. What did Christ empty? Not deity (impossible) but divine prerogatives, glory's visible manifestation, independent exercise of attributes. He veiled glory, accepted limitations, embraced vulnerability.
Morphēn doulou labōn ("taking the form of a slave")—morphēn ("form") again means essential nature. Christ took slave-essence, not mere appearance. Doulou ("slave, bondservant") was society's lowest status. En homoiōmati anthrōpōn genomenos ("being made in the likeness of men")—homoiōmati ("likeness") affirms real humanity while distinguishing from sinful humanity (Rom 8:3). Genomenos ("becoming") marks incarnation's moment—eternal Son entered time, took flesh, became what He wasn't (human) while remaining what He was (divine).
Morphēn doulou labōn ("taking the form of a slave")—morphēn ("form") again means essential nature. Christ took slave-essence, not mere appearance. Doulou ("slave, bondservant") was society's lowest status. En homoiōmati anthrōpōn genomenos ("being made in the likeness of men")—homoiōmati ("likeness") affirms real humanity while distinguishing from sinful humanity (Rom 8:3). Genomenos ("becoming") marks incarnation's moment—eternal Son entered time, took flesh, became what He wasn't (human) while remaining what He was (divine).
And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. fashion: or habit
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And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross (καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος ἐταπείνωσεν ἑαυτόν, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ, kai schēmati heuretheis hōs anthrōpos etapeinōsen heauton, genomenos hypēkoos mechri thanatou, thanatou de staurou)—Schēmati ("appearance, fashion") differs from morphē ("essential form")—Christ appeared outwardly as human. Heuretheis ("being found") suggests others' recognition of His humanity.
Etapeinōsen heauton ("he humbled himself")—tapeinoō ("to humble, lower") answers v. 3's call to tapeinophrosynē ("humility"). Christ's humility wasn't passive circumstance but active choice. Genomenos hypēkoos ("becoming obedient") identifies the essence: obedience to Father's will. Mechri thanatou ("unto death")—obedience extended to death itself. Even the death of the cross (θανάτου δὲ σταυροῦ, thanatou de staurou)—de ("and, even") intensifies: not just death but crucifixion, Rome's most shameful, agonizing execution for slaves and insurrectionists. This is the hymn's nadir—from divine form (v. 6) to slave-form (v. 7) to cursed death (v. 8).
Etapeinōsen heauton ("he humbled himself")—tapeinoō ("to humble, lower") answers v. 3's call to tapeinophrosynē ("humility"). Christ's humility wasn't passive circumstance but active choice. Genomenos hypēkoos ("becoming obedient") identifies the essence: obedience to Father's will. Mechri thanatou ("unto death")—obedience extended to death itself. Even the death of the cross (θανάτου δὲ σταυροῦ, thanatou de staurou)—de ("and, even") intensifies: not just death but crucifixion, Rome's most shameful, agonizing execution for slaves and insurrectionists. This is the hymn's nadir—from divine form (v. 6) to slave-form (v. 7) to cursed death (v. 8).
Wherefore God also hath highly exalted him, and given him a name which is above every name:
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Wherefore God also hath highly exalted him, and given him a name which is above every name (διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, dio kai ho theos auton hyperypsōsen kai echarisato autō to onoma to hyper pan onoma)—Dio ("wherefore, for this reason") links exaltation to humiliation: because Christ humbled Himself, God exalted Him. Kai ho theos ("God also") highlights Father's response to Son's obedience. Hyperypsōsen ("highly exalted, super-exalted") is compound: hyper ("above") + hypsoō ("lift up")—exalted to the highest place.
Echarisato ("graciously gave," from charis, "grace") shows exaltation as gift, though earned by obedience. A name which is above every name (τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, to onoma to hyper pan onoma)—the name is "Lord" (Κύριος, Kyrios, v. 11), the LXX translation of YHWH. God gives Jesus the divine name, signaling full divine status post-resurrection/ascension. The pattern: humiliation → exaltation establishes gospel paradox and Christian hope.
Echarisato ("graciously gave," from charis, "grace") shows exaltation as gift, though earned by obedience. A name which is above every name (τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, to onoma to hyper pan onoma)—the name is "Lord" (Κύριος, Kyrios, v. 11), the LXX translation of YHWH. God gives Jesus the divine name, signaling full divine status post-resurrection/ascension. The pattern: humiliation → exaltation establishes gospel paradox and Christian hope.
That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
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That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth (ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, hina en tō onomati Iēsou pan gony kampsē epouraniōn kai epigeiōn kai katachthoniōn)—Hina ("that, in order that") states purpose: God exalted Jesus so that universal worship would result. En tō onomati Iēsou ("at/in the name of Jesus") identifies the object of worship. Pan gony kampsē ("every knee should bow") quotes Isaiah 45:23, where YHWH declares every knee will bow to Him alone. Paul applies this to Jesus, asserting His deity.
The scope: epouraniōn ("heavenly beings"—angels), epigeiōn ("earthly beings"—humans), katachthoniōn ("under-earth beings"—demons or the dead). All creation—angelic, human, demonic—will acknowledge Jesus's lordship. This is cosmic Christology: Christ rules all realms. The language assumes eschatological fulfillment: at the eschaton, resistant wills will bow—voluntarily or involuntarily.
The scope: epouraniōn ("heavenly beings"—angels), epigeiōn ("earthly beings"—humans), katachthoniōn ("under-earth beings"—demons or the dead). All creation—angelic, human, demonic—will acknowledge Jesus's lordship. This is cosmic Christology: Christ rules all realms. The language assumes eschatological fulfillment: at the eschaton, resistant wills will bow—voluntarily or involuntarily.
And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
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And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός, kai pasa glōssa exomologēsētai hoti kyrios Iēsous Christos eis doxan theou patros)—Pasa glōssa ("every tongue") parallels "every knee" (v. 10)—universal, comprehensive confession. Exomologēsētai ("should confess, acknowledge openly") is worship, not mere admission. The content: kyrios Iēsous Christos ("Jesus Christ is Lord")—likely the earliest Christian creed (Rom 10:9; 1 Cor 12:3).
Kyrios ("Lord") is the LXX rendering of YHWH. Confessing Jesus as Kyrios is confessing deity. Purpose: eis doxan theou patros ("to the glory of God the Father")—Christ's exaltation glorifies the Father, not competing with Him. The hymn concludes: Christ's humiliation (vv. 6-8) leads to exaltation (vv. 9-11), all for the Father's glory. Trinitarian harmony: Son's obedience and exaltation glorify Father; Spirit enables confession (1 Cor 12:3). This verse completes the Christ-hymn—the highest Christology grounding the humblest ethics (vv. 3-4).
Kyrios ("Lord") is the LXX rendering of YHWH. Confessing Jesus as Kyrios is confessing deity. Purpose: eis doxan theou patros ("to the glory of God the Father")—Christ's exaltation glorifies the Father, not competing with Him. The hymn concludes: Christ's humiliation (vv. 6-8) leads to exaltation (vv. 9-11), all for the Father's glory. Trinitarian harmony: Son's obedience and exaltation glorify Father; Spirit enables confession (1 Cor 12:3). This verse completes the Christ-hymn—the highest Christology grounding the humblest ethics (vv. 3-4).
Working Out Salvation
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
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Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling (Ὥστε, ἀγαπητοί μου, καθὼς πάντοτε ὑπηκούσατε, μὴ ὡς ἐν τῇ παρουσίᾳ μου μόνον ἀλλὰ νῦν πολλῷ μᾶλλον ἐν τῇ ἀπουσίᾳ μου, μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε, Hōste, agapētoi mou, kathōs pantote hypēkousate, mē hōs en tē parousia mou monon alla nyn pollō mallon en tē apousia mou, meta phobou kai tromou tēn heautōn sōtērian katergazesthe)—Hōste ("therefore, so then") applies the Christ-hymn: Christ's obedience (v. 8) models believers' obedience.
Katergazesthe (present middle imperative, "work out, accomplish") is key. Not "work for" (earning) but "work out" (unfolding what's already given). Sōtērian ("salvation") here is sanctification—progressive holiness, not initial justification. Meta phobou kai tromou ("with fear and trembling") indicates reverent seriousness, not terror. The phrase appears in OT (Ps 2:11) and Paul (1 Cor 2:3; 2 Cor 7:15; Eph 6:5) for appropriate awe before God. Obedience in Paul's absence tests genuineness—is it people-pleasing or God-fearing?
Katergazesthe (present middle imperative, "work out, accomplish") is key. Not "work for" (earning) but "work out" (unfolding what's already given). Sōtērian ("salvation") here is sanctification—progressive holiness, not initial justification. Meta phobou kai tromou ("with fear and trembling") indicates reverent seriousness, not terror. The phrase appears in OT (Ps 2:11) and Paul (1 Cor 2:3; 2 Cor 7:15; Eph 6:5) for appropriate awe before God. Obedience in Paul's absence tests genuineness—is it people-pleasing or God-fearing?
For it is God which worketh in you both to will and to do of his good pleasure.
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For it is God which worketh in you both to will and to do of his good pleasure (θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας, theos gar estin ho energōn en hymin kai to thelein kai to energein hyper tēs eudokias)—Gar ("for") grounds v. 12: you work out salvation because God works in you. Ho energōn (present participle, "the one working") indicates continuous divine activity. En hymin ("in you") locates God's work internally. The scope: kai to thelein kai to energein ("both to will and to work")—God produces both desire (willing) and action (working).
Hyper tēs eudokias ("according to His good pleasure") identifies God's sovereign purpose as motive. This verse balances v. 12's human responsibility with divine enablement—the classic Reformed tension between God's sovereignty and human agency. We work because God works; divine working doesn't eliminate but enables human working. Augustine summarized: "God's commands are not against grace; commands are fulfilled by grace." The phrase resolves potential misunderstanding: working out salvation isn't self-sufficient moralism but Spirit-dependent obedience.
Hyper tēs eudokias ("according to His good pleasure") identifies God's sovereign purpose as motive. This verse balances v. 12's human responsibility with divine enablement—the classic Reformed tension between God's sovereignty and human agency. We work because God works; divine working doesn't eliminate but enables human working. Augustine summarized: "God's commands are not against grace; commands are fulfilled by grace." The phrase resolves potential misunderstanding: working out salvation isn't self-sufficient moralism but Spirit-dependent obedience.
Do all things without murmurings and disputings:
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Do all things without murmurings and disputings (Πάντα ποιεῖτε χωρὶς γογγυσμῶν καὶ διαλογισμῶν, Panta poieite chōris goggysōn kai dialogismōn)—Panta ("all things") makes the command comprehensive. Chōris ("without, apart from") demands complete absence. Goggysōn ("grumblings, murmurings") echoes Israel's wilderness murmuring (Exod 16:7-9; Num 14:27 LXX)—complaining against God's providence. Dialogismōn ("disputings, questionings") can mean internal doubts or external arguments.
The call is countercultural: accept circumstances without complaint or dispute. This doesn't forbid legitimate lament (Psalms) or protest against injustice, but condemns entitled grumbling and divisive disputation. Grumbling reveals discontent with God's sovereignty; disputing fractures community. In context (2:1-4, unity theme), this addresses attitudes threatening Philippian harmony. Complaining is spiritually corrosive, destroying joy (Philippians' theme) and unity (ch. 2's burden).
The call is countercultural: accept circumstances without complaint or dispute. This doesn't forbid legitimate lament (Psalms) or protest against injustice, but condemns entitled grumbling and divisive disputation. Grumbling reveals discontent with God's sovereignty; disputing fractures community. In context (2:1-4, unity theme), this addresses attitudes threatening Philippian harmony. Complaining is spiritually corrosive, destroying joy (Philippians' theme) and unity (ch. 2's burden).
That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; harmless: or, sincere ye shine: or, shine ye
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That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world (ἵνα γένησθε ἄμεμπτοι καὶ ἀκέραιοι, τέκνα θεοῦ ἄμωμα μέσον γενεᾶς σκολιᾶς καὶ διεστραμμένης, ἐν οἷς φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ, hina genēsthe amemptoi kai akeraioi, tekna theou amōma meson geneas skolias kai diestrammenēs, en hois phainesthe hōs phōstēres en kosmō)—Hina genēsthe ("that you may become") states purpose. Amemptoi ("blameless") means beyond reproach; akeraioi ("harmless, innocent, pure") combines a- ("without") + kerannymi ("mix")—unmixed, unadulterated. Amōma ("without blemish") is sacrificial language (Lev 1:3).
Children of God (τέκνα θεοῦ, tekna theou) identifies believers' status. Context: in the midst of a crooked and perverse nation (μέσον γενεᾶς σκολιᾶς καὶ διεστραμμένης, meson geneas skolias kai diestrammenēs)—quotes Deut 32:5 (Moses's description of Israel). Skolias ("crooked") and diestrammenēs ("twisted, perverted") describe moral corruption. Believers are countercultural. Shine as lights (φαίνεσθε ὡς φωστῆρες, phainesthe hōs phōstēres)—phōstēres ("luminaries") usually means heavenly bodies (Gen 1:14 LXX). Christians are cosmic lights in moral darkness.
Children of God (τέκνα θεοῦ, tekna theou) identifies believers' status. Context: in the midst of a crooked and perverse nation (μέσον γενεᾶς σκολιᾶς καὶ διεστραμμένης, meson geneas skolias kai diestrammenēs)—quotes Deut 32:5 (Moses's description of Israel). Skolias ("crooked") and diestrammenēs ("twisted, perverted") describe moral corruption. Believers are countercultural. Shine as lights (φαίνεσθε ὡς φωστῆρες, phainesthe hōs phōstēres)—phōstēres ("luminaries") usually means heavenly bodies (Gen 1:14 LXX). Christians are cosmic lights in moral darkness.
Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.
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Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain (λόγον ζωῆς ἐπέχοντες, εἰς καύχημα ἐμοὶ εἰς ἡμέραν Χριστοῦ, ὅτι οὐκ εἰς κενὸν ἔδραμον οὐδὲ εἰς κενὸν ἐκοπίασα, logon zōēs epechontes, eis kauchēma emoi eis hēmeran Christou, hoti ouk eis kenon edramon oude eis kenon ekopiasa)—Epechontes ("holding forth, holding fast") can mean holding out (offering) or holding onto (maintaining). Likely both: guarding gospel truth while proclaiming it. Logon zōēs ("word of life") is the gospel—life-giving message.
Eis kauchēma emoi ("for a boast to me") means ground of rejoicing. Eis hēmeran Christou ("in/for the day of Christ")—eschatological accountability (1:6, 10). Paul's labor finds validation in Philippians' perseverance. Ouk eis kenon edramon ("I did not run in vain")—edramon ("I ran") is athletic metaphor. Ekopiasa ("I labored") suggests exhausting toil. Eis kenon ("in vain, for nothing") is Paul's fear—wasted ministry. Philippians' faithfulness proves his ministry fruitful.
Eis kauchēma emoi ("for a boast to me") means ground of rejoicing. Eis hēmeran Christou ("in/for the day of Christ")—eschatological accountability (1:6, 10). Paul's labor finds validation in Philippians' perseverance. Ouk eis kenon edramon ("I did not run in vain")—edramon ("I ran") is athletic metaphor. Ekopiasa ("I labored") suggests exhausting toil. Eis kenon ("in vain, for nothing") is Paul's fear—wasted ministry. Philippians' faithfulness proves his ministry fruitful.
Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. offered: Gr. poured forth
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Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all (Ἀλλὰ εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, χαίρω καὶ συγχαίρω πᾶσιν ὑμῖν, Alla ei kai spendomai epi tē thysia kai leitourgia tēs pisteōs hymōn, chairō kai synchairō pasin hymin)—Spendomai ("I am poured out as a drink offering") is cultic language. Drink offerings accompanied sacrifices (Num 15:1-10). Paul pictures his potential martyrdom as libation poured over the Philippians' sacrificial faith-offering. Epi tē thysia kai leitourgia ("upon the sacrifice and service") uses priestly terminology. Thysia ("sacrifice") and leitourgia ("service, ministry") describe the Philippians' faith as worship-offering to God.
Despite potential martyrdom, Paul says chairō kai synchairō ("I rejoice and rejoice together"). The double joy—personal and corporate—shows martyrdom as privilege, not tragedy. Pasin hymin ("with you all") invites Philippians to share his joy, not grieve his death. This verse displays Paul's Christ-saturated perspective: death in God's service is gain (1:21), joyful participation in Christ's sufferings (3:10).
Despite potential martyrdom, Paul says chairō kai synchairō ("I rejoice and rejoice together"). The double joy—personal and corporate—shows martyrdom as privilege, not tragedy. Pasin hymin ("with you all") invites Philippians to share his joy, not grieve his death. This verse displays Paul's Christ-saturated perspective: death in God's service is gain (1:21), joyful participation in Christ's sufferings (3:10).
For the same cause also do ye joy, and rejoice with me.
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For the same cause also do ye joy, and rejoice with me (τὸ δὲ αὐτὸ καὶ ὑμεῖς χαίρετε καὶ συγχαίρετέ μοι, to de auto kai hymeis chairete kai synchairete moi)—To de auto ("the same thing, likewise") links Philippians' response to Paul's joy (v. 17). Chairete kai synchairete ("rejoice and rejoice with") are present imperatives—commands for ongoing, mutual joy. Moi ("with me") makes joy corporate, shared. Paul doesn't want their grief but their joy.
This reciprocal joy (Paul rejoices with them, v. 17; they rejoice with him, v. 18) models Christian community. Suffering doesn't produce sorrow but shared joy rooted in gospel confidence. This is Philippians' dominant theme: joy transcending circumstances, grounded in Christ. Paul's potential martyrdom occasions celebration, not lamentation, because death is gain (1:21) and Christ is exalted (1:20). The call to rejoice in another's suffering seems callous unless rooted in resurrection hope.
This reciprocal joy (Paul rejoices with them, v. 17; they rejoice with him, v. 18) models Christian community. Suffering doesn't produce sorrow but shared joy rooted in gospel confidence. This is Philippians' dominant theme: joy transcending circumstances, grounded in Christ. Paul's potential martyrdom occasions celebration, not lamentation, because death is gain (1:21) and Christ is exalted (1:20). The call to rejoice in another's suffering seems callous unless rooted in resurrection hope.
Timothy and Epaphroditus
But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. But: or, Moreover
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But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state (Ἐλπίζω δὲ ἐν κυρίῳ Ἰησοῦ Τιμόθεον ταχέως πέμψαι ὑμῖν, ἵνα κἀγὼ εὐψυχῶ γνοὺς τὰ περὶ ὑμῶν, Elpizō de en kyriō Iēsou Timotheon tacheōs pempsai hymin, hina kagō eupsychō gnous ta peri hymōn)—Elpizō...en kyriō Iēsou ("I hope/trust in the Lord Jesus") qualifies Paul's plan: hope grounded in Christ's will, not personal optimism. Timotheon tacheōs pempsai ("to send Timothy shortly") announces intended delegation. Tacheōs ("quickly, soon") suggests urgency.
Purpose: hina kagō eupsychō ("that I also may be encouraged"). Eupsychō ("be encouraged, be of good courage") combines eu ("good") + psychē ("soul")—literally "be good-souled." Gnous ta peri hymōn ("knowing the things concerning you") shows pastoral concern. Paul's comfort depends on knowing their spiritual state. Timothy serves as Paul's extension—assessing, encouraging, reporting. This begins a section (2:19-30) commending Timothy and Epaphroditus as Christlike examples.
Purpose: hina kagō eupsychō ("that I also may be encouraged"). Eupsychō ("be encouraged, be of good courage") combines eu ("good") + psychē ("soul")—literally "be good-souled." Gnous ta peri hymōn ("knowing the things concerning you") shows pastoral concern. Paul's comfort depends on knowing their spiritual state. Timothy serves as Paul's extension—assessing, encouraging, reporting. This begins a section (2:19-30) commending Timothy and Epaphroditus as Christlike examples.
For I have no man likeminded, who will naturally care for your state. likeminded: or, so dear unto me
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For I have no man likeminded, who will naturally care for your state (οὐδένα γὰρ ἔχω ἰσόψυχον ὅστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει, oudena gar echō isopsychon hostis gnēsiōs ta peri hymōn merimnēsei)—Oudena...isopsychon ("no one like-souled") is striking. Isopsychon (hapax legomenon: isos, "equal," + psychē, "soul") means sharing Paul's mindset/spirit. Only Timothy matches Paul's pastoral concern. Gnēsiōs ("genuinely, sincerely") contrasts superficial concern. Merimnēsei (future, "will care for") comes from merimnaō ("be anxious, care for")—earnest concern.
This verse reveals Timothy's exceptional character: he genuinely cares for others' welfare, not his own interests (v. 21). Paul's comment implies others in Rome (even believers) lacked this other-centeredness. Timothy exemplifies 2:3-4 (esteem others, look to their interests). He embodies the Christ-hymn's self-giving pattern. Paul commends Timothy not abstractly but relationally—proven care for Philippians.
This verse reveals Timothy's exceptional character: he genuinely cares for others' welfare, not his own interests (v. 21). Paul's comment implies others in Rome (even believers) lacked this other-centeredness. Timothy exemplifies 2:3-4 (esteem others, look to their interests). He embodies the Christ-hymn's self-giving pattern. Paul commends Timothy not abstractly but relationally—proven care for Philippians.
For all seek their own, not the things which are Jesus Christ's.
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For all seek their own, not the things which are Jesus Christ's (οἱ πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ Ἰησοῦ Χριστοῦ, hoi pantes gar ta heautōn zētousin, ou ta Iēsou Christou)—Hoi pantes ("all, everyone") is hyperbolic or refers to Paul's Roman associates (excluding Timothy). Ta heautōn zētousin ("seek their own things") violates 2:4's command ("look not...on his own things"). Ou ta Iēsou Christou ("not the things of Jesus Christ") contrasts Christ's interests with self-interest.
This indictment echoes 2:21's context: after the Christ-hymn (2:5-11) modeling self-giving, Paul laments that most don't live this way—even Christians. Timothy is exception. Seeking "Christ's things" means prioritizing His kingdom, glory, and people's welfare over personal comfort or advancement. The diagnosis is universal: self-centeredness is default; other-centeredness requires grace-transformation. Only those indwelt by Christ's mind (2:5) escape self-seeking.
This indictment echoes 2:21's context: after the Christ-hymn (2:5-11) modeling self-giving, Paul laments that most don't live this way—even Christians. Timothy is exception. Seeking "Christ's things" means prioritizing His kingdom, glory, and people's welfare over personal comfort or advancement. The diagnosis is universal: self-centeredness is default; other-centeredness requires grace-transformation. Only those indwelt by Christ's mind (2:5) escape self-seeking.
But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.
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But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel (τὴν δὲ δοκιμὴν αὐτοῦ γινώσκετε, ὅτι ὡς πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν εἰς τὸ εὐαγγέλιον, tēn de dokimēn autou ginōskete, hoti hōs patri teknon syn emoi edouleusen eis to euangelion)—Dokimēn ("proof, tested character") is metallurgical—tested metal proven genuine. Ginōskete ("you know") appeals to Philippians' direct experience. Hōs patri teknon ("as a child to a father") describes Paul-Timothy relationship. Teknon ("child") emphasizes affection, not merely huios (legal son-status).
Syn emoi edouleusen ("he served with me")—edouleusen ("he served as a slave") recalls doulos ("slave") from 2:7 (Christ's slave-form). Eis to euangelion ("unto/for the gospel") identifies the cause. Timothy served with Paul, not under him—though the father-son metaphor suggests subordination. This balance—filial affection and partnership—marks ideal Christian relationships. Timothy's proven character (dokimē) over years of ministry validated his delegation. He embodies Christ-hymn values in action.
Syn emoi edouleusen ("he served with me")—edouleusen ("he served as a slave") recalls doulos ("slave") from 2:7 (Christ's slave-form). Eis to euangelion ("unto/for the gospel") identifies the cause. Timothy served with Paul, not under him—though the father-son metaphor suggests subordination. This balance—filial affection and partnership—marks ideal Christian relationships. Timothy's proven character (dokimē) over years of ministry validated his delegation. He embodies Christ-hymn values in action.
Him therefore I hope to send presently, so soon as I shall see how it will go with me.
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Him therefore I hope to send presently, so soon as I shall see how it will go with me (Τοῦτον μὲν οὖν ἐλπίζω πέμψαι ὡς ἂν ἀφίδω τὰ περὶ ἐμὲ ἐξαυτῆς, Touton men oun elpizō pempsai hōs an aphidō ta peri eme exautēs)—Touton...elpizō pempsai ("him I hope to send") reiterates v. 19. Men oun ("therefore") draws conclusion from Timothy's commendation (vv. 20-22): because he's trustworthy, Paul will send him. Hōs an aphidō ("as soon as I see") makes timing conditional. Ta peri eme ("the things concerning me") refers to his trial outcome. Exautēs ("presently, immediately") promises prompt dispatch once clarity comes.
Paul's plans are flexible, contingent on circumstances. He awaits trial resolution before sending Timothy. This models Christian planning: purposeful but provisional, confident yet humble before providence. Paul trusts God's sovereignty (v. 19, "in the Lord Jesus") while actively planning. Faith doesn't eliminate planning but subordinates plans to God's will.
Paul's plans are flexible, contingent on circumstances. He awaits trial resolution before sending Timothy. This models Christian planning: purposeful but provisional, confident yet humble before providence. Paul trusts God's sovereignty (v. 19, "in the Lord Jesus") while actively planning. Faith doesn't eliminate planning but subordinates plans to God's will.
But I trust in the Lord that I also myself shall come shortly.
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But I trust in the Lord that I also myself shall come shortly (πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι, pepoitha de en kyriō hoti kai autos tacheōs eleusomai)—Pepoitha en kyriō ("I am confident in the Lord," perfect tense) expresses settled trust in Christ's sovereign will. Kai autos ("I myself also") adds Paul to Timothy's anticipated visit (v. 19). Tacheōs ("shortly, soon") is the same adverb as v. 19—Paul expects both Timothy's delegation and his own release/visit soon.
This confidence echoes 1:25 ("I know that I shall abide and continue with you all"). Paul anticipates release from Roman imprisonment, not execution. Whether by prophetic insight, legal assessment, or sanctified hope, Paul expects God will preserve him for further ministry. His confidence is qualified: en kyriō ("in the Lord")—he submits even certain expectations to God's sovereignty. Christian confidence isn't presumption but trust in God's faithful purposes.
This confidence echoes 1:25 ("I know that I shall abide and continue with you all"). Paul anticipates release from Roman imprisonment, not execution. Whether by prophetic insight, legal assessment, or sanctified hope, Paul expects God will preserve him for further ministry. His confidence is qualified: en kyriō ("in the Lord")—he submits even certain expectations to God's sovereignty. Christian confidence isn't presumption but trust in God's faithful purposes.
Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.
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Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants (Ἀναγκαῖον δὲ ἡγησάμην Ἐπαφρόδιτον τὸν ἀδελφὸν καὶ συνεργὸν καὶ συστρατιώτην μου, ὑμῶν δὲ ἀπόστολον καὶ λειτουργὸν τῆς χρείας μου, πέμψαι πρὸς ὑμᾶς, Anankaion de hēgēsamēn Epaphroditon ton adelphon kai synergon kai systratiōtēn mou, hymōn de apostolon kai leitourgon tēs chreias mou, pempsai pros hymas)—Paul introduces Epaphroditus with five titles showing relationships: (1) adelphon ("brother"), (2) synergon ("co-worker"), (3) systratiōtēn ("fellow-soldier"), (4) apostolon ("messenger/apostle"), (5) leitourgon ("minister, servant").
Anankaion hēgēsamēn ("I considered it necessary") indicates urgency. Synergon ("co-worker") shows ministry partnership. Systratiōtēn ("fellow-soldier") uses military metaphor for spiritual warfare. Apostolon hymōn ("your apostle/messenger") means Philippian-commissioned delegate (not apostle in Paul's sense). Leitourgon tēs chreias mou ("minister of my need") shows Epaphroditus brought Philippians' financial support (4:18). After Timothy (vv. 19-24), Paul commends Epaphroditus (vv. 25-30) as another Christ-hymn exemplar—risking life for others (v. 30).
Anankaion hēgēsamēn ("I considered it necessary") indicates urgency. Synergon ("co-worker") shows ministry partnership. Systratiōtēn ("fellow-soldier") uses military metaphor for spiritual warfare. Apostolon hymōn ("your apostle/messenger") means Philippian-commissioned delegate (not apostle in Paul's sense). Leitourgon tēs chreias mou ("minister of my need") shows Epaphroditus brought Philippians' financial support (4:18). After Timothy (vv. 19-24), Paul commends Epaphroditus (vv. 25-30) as another Christ-hymn exemplar—risking life for others (v. 30).
For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.
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For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick (ἐπειδὴ ἐπιποθῶν ἦν πάντας ὑμᾶς καὶ ἀδημονῶν, διότι ἠκούσατε ὅτι ἠσθένησεν, epeidē epipothōn ēn pantas hymas kai adēmonōn, dioti ēkousate hoti ēsthenēsen)—Epipothōn ēn ("he was longing") uses the same verb as 1:8 (Paul's longing for Philippians). Pantas hymas ("all of you") shows comprehensive affection. Adēmonōn ("being distressed, full of heaviness") is intense emotional anguish—used of Jesus in Gethsemane (Matt 26:37; Mark 14:33).
The cause: dioti ēkousate hoti ēsthenēsen ("because you heard that he was sick"). Epaphroditus's distress wasn't over his own suffering but over their worry about him! This reverses expected concern: he suffered, but grieved that they grieved. This Christlike other-centeredness exemplifies 2:3-4 (looking to others' things, not your own). Epaphroditus worried more about their anxiety than his illness—radical self-forgetfulness.
The cause: dioti ēkousate hoti ēsthenēsen ("because you heard that he was sick"). Epaphroditus's distress wasn't over his own suffering but over their worry about him! This reverses expected concern: he suffered, but grieved that they grieved. This Christlike other-centeredness exemplifies 2:3-4 (looking to others' things, not your own). Epaphroditus worried more about their anxiety than his illness—radical self-forgetfulness.
For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.
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For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow (καὶ γὰρ ἠσθένησεν παραπλήσιον θανάτῳ· ἀλλὰ ὁ θεὸς ἠλέησεν αὐτόν, οὐκ αὐτὸν δὲ μόνον ἀλλὰ καὶ ἐμέ, ἵνα μὴ λύπην ἐπὶ λύπην σχῶ, kai gar ēsthenēsen paraplēsion thanatō; alla ho theos ēleēsen auton, ouk auton de monon alla kai eme, hina mē lypēn epi lypēn schō)—Ēsthenēsen paraplēsion thanatō ("he was sick near to death")—paraplēsion ("close to, near") shows how critical his condition was. Alla ho theos ēleēsen auton ("but God had mercy on him")—ēleēsen ("showed mercy") attributes recovery to divine compassion, not medicine or fortune.
Ouk auton...alla kai eme ("not him only but me also")—God's mercy extended to Paul by sparing his grief. Hina mē lypēn epi lypēn schō ("lest I have sorrow upon sorrow")—lypēn epi lypēn ("sorrow upon sorrow") would've been Epaphroditus's death added to Paul's imprisonment. God's mercy prevented compounded grief. This reveals Paul's tender heart—he would've been devastated losing Epaphroditus. It also shows Paul didn't presume apostolic healing power on demand—he depended on God's mercy.
Ouk auton...alla kai eme ("not him only but me also")—God's mercy extended to Paul by sparing his grief. Hina mē lypēn epi lypēn schō ("lest I have sorrow upon sorrow")—lypēn epi lypēn ("sorrow upon sorrow") would've been Epaphroditus's death added to Paul's imprisonment. God's mercy prevented compounded grief. This reveals Paul's tender heart—he would've been devastated losing Epaphroditus. It also shows Paul didn't presume apostolic healing power on demand—he depended on God's mercy.
I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.
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I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful (σπουδαιοτέρως οὖν ἔπεμψα αὐτόν, ἵνα ἰδόντες αὐτὸν πάλιν χαρῆτε, κἀγὼ ἀλυπότερος ὦ, spoudaioterōs oun epempsa auton, hina idontes auton palin charēte, kagō alypoteros ō)—Spoudaioterōs (comparative: "more eagerly, more carefully") shows urgency. Epempsa ("I sent," epistolary aorist) refers to this letter's delivery via Epaphroditus. Hina...charēte ("that you may rejoice")—Paul orchestrates joy: Epaphroditus's return will bring celebration.
Kagō alypoteros ō ("I may be less sorrowful")—alypoteros ("less grieved," comparative of alypos) admits Paul's ongoing sorrow. His grief lifts knowing Epaphroditus reunites with his church. This mutual joy-seeking (their joy, his reduced sorrow) exemplifies 2:4 (looking to others' things). Paul sends Epaphroditus not from weakness but love—reuniting him with concerned church while relieving Paul's burden of their collective worry.
Kagō alypoteros ō ("I may be less sorrowful")—alypoteros ("less grieved," comparative of alypos) admits Paul's ongoing sorrow. His grief lifts knowing Epaphroditus reunites with his church. This mutual joy-seeking (their joy, his reduced sorrow) exemplifies 2:4 (looking to others' things). Paul sends Epaphroditus not from weakness but love—reuniting him with concerned church while relieving Paul's burden of their collective worry.
Receive him therefore in the Lord with all gladness; and hold such in reputation: hold: or, honor such
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Receive him therefore in the Lord with all gladness; and hold such in reputation (προσδέχεσθε οὖν αὐτὸν ἐν κυρίῳ μετὰ πάσης χαρᾶς, καὶ τοὺς τοιούτους ἐντίμους ἔχετε, prosdechesthe oun auton en kyriō meta pasēs charas, kai tous toioutous entimous echete)—Prosdechesthe ("receive, welcome") is present imperative. En kyriō ("in the Lord") qualifies the reception—as fellow believer, not mere courtesy. Meta pasēs charas ("with all joy") commands celebration, not mere acceptance. Paul anticipates potential misunderstanding: Epaphroditus returns before completing his mission (attending Paul throughout imprisonment); some might see failure.
Tous toioutous entimous echete ("hold such in honor/reputation")—toioutous ("such ones") generalizes beyond Epaphroditus to all like him. Entimous ("honored, esteemed, precious") calls for high regard. In honor-shame culture, recognizing servants was countercultural. Paul ensures Epaphroditus receives hero's welcome, not criticism. The command to honor such workers ("hold in reputation") applies generally to faithful, self-sacrificing ministers.
Tous toioutous entimous echete ("hold such in honor/reputation")—toioutous ("such ones") generalizes beyond Epaphroditus to all like him. Entimous ("honored, esteemed, precious") calls for high regard. In honor-shame culture, recognizing servants was countercultural. Paul ensures Epaphroditus receives hero's welcome, not criticism. The command to honor such workers ("hold in reputation") applies generally to faithful, self-sacrificing ministers.
Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.
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Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me (ὅτι διὰ τὸ ἔργον Χριστοῦ μέχρι θανάτου ἤγγισεν, παραβολευσάμενος τῇ ψυχῇ, ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τῆς πρός με λειτουργίας, hoti dia to ergon Christou mechri thanatou ēngisen, paraboleusamenos tē psychē, hina anaplērōsē to hymōn hysterēma tēs pros me leitourgias)—Dia to ergon Christou ("because of the work of Christ") identifies cause: Epaphroditus nearly died in gospel service. Mechri thanatou ēngisen ("he came near to death")—mechri recalls Christ's obedience "unto death" (2:8). Epaphroditus follows Christ's pattern.
Paraboleusamenos tē psychē ("having risked his life")—paraboleuomai ("to risk, gamble, hazard") is gambling language. He gambled his psychē ("life, soul"). Purpose: hina anaplērōsē to hymōn hysterēma ("to supply your lack")—anaplēroō ("fill up, complete") what was hysterēma ("lacking, deficiency"). Tēs pros me leitourgias ("of your service toward me")—leitourgias ("service, ministry") is the support they couldn't personally deliver. Epaphroditus represented them. His near-death completed their service. This verse climaxes the section (vv. 25-30): Epaphroditus embodied Christ-hymn self-giving (2:5-11), deserving highest honor (v. 29).
Paraboleusamenos tē psychē ("having risked his life")—paraboleuomai ("to risk, gamble, hazard") is gambling language. He gambled his psychē ("life, soul"). Purpose: hina anaplērōsē to hymōn hysterēma ("to supply your lack")—anaplēroō ("fill up, complete") what was hysterēma ("lacking, deficiency"). Tēs pros me leitourgias ("of your service toward me")—leitourgias ("service, ministry") is the support they couldn't personally deliver. Epaphroditus represented them. His near-death completed their service. This verse climaxes the section (vv. 25-30): Epaphroditus embodied Christ-hymn self-giving (2:5-11), deserving highest honor (v. 29).