Filipenses 2
Ambrosiaster · Comentário Patrístico (catena)
Filipenses 2:1
These things that he enumerates will, as he shows, be proved realities if the injunctions that he has given below are obeyed: They are of one mind and humble in spirit, not provoking one another but rejoicing in love. If so, the apostle's joy in them may be complete. — EPISTLE TO THE PHILIPPIANS 2.4.2
Filipenses 2:6
Knowing that he is "in the form of God," he committed no theft.… Rightly, then, he equaled himself with God. For the one who "thinks robbery" is the one who makes himself equal to another whose inferior he is. — EPISTLE TO THE PHILIPPIANS 2.6
Filipenses 2:6
When he dwelt among humans, he appeared as God by his acts and works. "For the form of God" differs in nothing from God. Indeed, the reason for his being called the form and image of God is to make it apparent that he himself, though distinguishable from God the Father, is everything that God is.… His works revealed his form. Since his works were not those of a human, he whose work or form was that of God was perceived to be God. For what is "the form of God?" Is it not shown by the evidences given of his divinity—by his raising of the dead, his restoration of hearing to the deaf, his cleansing of lepers? — EPISTLE TO THE PHILIPPIANS 2.6-2.8.5
Filipenses 2:7
Christ, therefore, knowing himself to be "in the form of God," showed himself equal to God. But in order to teach the law of humility when the Jews were binding him, he not only refrained from resistance but "emptied himself," that is, withheld his power from taking effect, so that in his humiliation he seemed to be weakened as his power lay idle. — EPISTLE TO THE PHILIPPIANS 2.8.1
Filipenses 2:7
"Taking the form of a slave." He indeed was taken captive, bound and driven with blows. His obedience to the Father took him even as far as the cross. Yet throughout he knew himself to be the Father's Son, equal in divine dignity. Yet he did not make a display of this equality. Rather he willingly subjected himself. This patience and humility he teaches us to imitate. We are to refrain from making a display of our claims to equal dignity, but even more so we are called to lower ourselves into service as we follow the example of our Maker. — EPISTLE TO THE PHILIPPIANS 2.8.1-2
Filipenses 2:7
He is said not to have taken the form of God but to have been in the form of God. What he is said to have taken is the form of a slave when he was humbled like a sinner. People become slaves through sin, like Ham the son of Noah, who first received the title of slave through his own actions. His "taking the form of a slave" was not simply his becoming human but his profound identification with sinners, voluntarily "taking the form of a slave." — EPISTLE TO THE PHILIPPIANS 2.8.2
Filipenses 2:8
Why is he "found in human form," if not because he was also God? Before he allowed himself to descend he was always seen in the power of God. But having subsequently been made weak he was "found in human form?" … And the reason for saying like is to indicate that he was also God. — EPISTLE TO THE PHILIPPIANS 2.8.5-6
Filipenses 2:9
He shows what and how much his humility deserved, so that we, trampling down our boastfulness, might find ourselves all the more humble. — EPISTLE TO THE PHILIPPIANS 2.11.1
Filipenses 2:9
Some argue "the name which is above every name" was given only to his humanity. In no way could this be so. For it is not possible that God should lack those things that he once had. For God, even while assuming humanity, remained God. — EPISTLE TO THE PHILIPPIANS 2.11.4
Filipenses 2:9
Scripture says that the gift was given to him who "emptied himself," who "took the form of a slave," who was "made to appear as a man," who was "obedient to the Father." But if it was a mere man and nothing else who was obedient to God the Father, what is remarkable about that?… His name is not above every name unless he is so by his very nature. A titular name rests solely on usage, not on the nobility of one's nature. The creation does not bend its knees for a titular God but for the real God. — EPISTLE TO THE PHILIPPIANS 2.11.6-8
Filipenses 2:9
It is not assumed here that the Son of God was lacking or imperfect before "the name that is above every name" was given to Christ.… Even before his passion he showed himself equal to God, as I have stated. Hence it is clear that he was born perfect, for he is seen to have possessed all things from the beginning. He was born in the fullness of divinity for the very purpose of doing all that he was destined to perform. So he had already received the gift before he performed the things that he was born to do. It therefore seems that the gift of God, which consists in his being Son, was that his name should be "above every name," which consists in his being God. — EPISTLE TO THE PHILIPPIANS 2.11.2
Filipenses 2:26
Both the congregation and Epaphroditus were sad because of his sickness. They hoped that they might, on seeing him, be reassured in his recovery of health and that he might be relieved of his present anxiety to see them. For he was their apostle, appointed by Paul when he sent him to them for their exhortation. — EPISTLE TO THE PHILIPPIANS 2.27.1
Filipenses 2:27
Is it possible that the apostle prayed for him and the prayer was not answered by his immediate recovery? Remember that signs are for unbelievers. This man's illness was designed not for his hurt but for his growth. Many indeed are the trials of the faithful … and therefore the petition of the apostle was not spurned, but a better provision was made for him on whose behalf Paul prayed. — EPISTLE TO THE PHILIPPIANS 2.27.2-3
Filipenses 2:29
It is apparent that the people and Epaphroditus loved one another inseparably. He is commended by the apostle also, so as to make him all the more dear.… This is the reason for explicitly recalling the struggle of Epaphroditus: his unhesitating willingness to die for the sake of the gospel. — EPISTLE TO THE PHILIPPIANS 2.30