The example of Christ which Paul holds up before his readers is briefly as follows: Originally Christ not only existed in the form of God--that is, was in full possession of the divine attributes--but also lived in glory, in a way befitting deity. Instead, however, of keeping hold of this heavenly glory, he humbled himself by becoming man. He laid aside, not indeed his divine attributes, but the enjoyment of his divine glory. He who was Lord of all took the form of a servant like other men. And even more. His obedience extended even to death, and to the shameful death of the cross. But after humiliation came exaltation. God gave to him a name that is above every name. At the name of Jesus every knee shall bow, in earth and in heaven, to the glory of God the Father.
5. THE MISSION OF TIMOTHY AND OF EPAPHRODITUS. Phil. 2:19-30
The personal appeal with which the preceding section closed leads Paul to speak of the plans which he has for the comfort and help of the readers. Timothy will be sent as soon as the issue of Paul's trial is definitely in view; Epaphroditus will return to Philippi at once.
6. WARNING AGAINST OPPONENTS. Phil., ch. 3
The men who are rebuked in very vigorous language in the former part of this section evidently placed an excessive emphasis upon circumcision and connection with the people of Israel. Perhaps also they were advocates of a law righteousness. V. 9. The most obvious suggestion is that they were Judaizers like those in Galatia, or at least like the opponents of Paul in Corinth. Paul's account in vs. 4-6 of the Jewish advantages, fully equal to those of his opponents, which he counts as nothing in view of the superior advantages of faith in Christ, is strikingly similar to II Cor. 11:21,22. If, however, Paul is here referring to Judaizers, it looks as though they were at least as cautious as the opponents in Corinth about presenting the claims of the law. At any rate, the danger of a legalistic propaganda either in Philippi or in Rome does not seem to be very seriously in view. Apparently the acute stage of the Judaistic controversy is over. It is possible that Paul is referring to Jews rather than Jewish Christians. We must remember that Judaism in the first century was still an active missionary religion. A Jewish propaganda, with stress upon circumcision and law righteousness, might conceivably become, even in Philippi, where the Jews seem not to have been numerous, a serious danger, if not to the stability, at least to the rapid extension, of the Christian Church.