The Ignatius Catholic Study Bible New Testament (223 page)

2:6 though he was:
Could also be translated, "because he was". • There is a close relationship between the divine and human life of Jesus, so that the human actions of Christ in history reveal the mystery of his divine activity in eternity. By pouring himself out to the Father in death, he displays how his love is poured out to the Father in the dynamism of life within God. The loving obedience of Christ is thus an act of divine revelation, showing the world the life-giving love that flows from Person to Person in the hidden embrace of the Trinity. See note Jn 14:31.
the form:
The Greek term
morphē,
used here to assert the divinity of Christ, is used again in the next verse to assert his full humanity (2:7). Some take the "form of God" to be equivalent to the human "image" of God in Gen 1:26, but this is unlikely because the passage concerns the preexistent life of Christ before he entered the world as a man. 
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2:7 emptied himself:
The Greek verb
kenoō
means "empty out" or "render void". The idea is, not that Christ divested himself of divinity when he united himself with humanity, but that he restricted his rightful exercise of certain divine abilities during his earthly life and accepted certain limitations of the human condition. In effect, the Son of God made himself poor in order to make us rich with his grace (2 Cor 8:9) (CCC 472). • Christ emptied himself by compressing the glory of his Godhead within our smallness. What he always was remained perfect and incomprehensible, but what he assumed was in proportion to the measure of our nature (St. Gregory of Nyssa,
Against Apollinarius
). 
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2:8 death on a cross:
The ultimate indignity. Death by crucifixion was the most awful and degrading form of criminal execution in the ancient world. The Romans reserved it for slaves and insurrectionists.
See note on Mk 15:24
. 
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2:9 exalted him:
By raising him from the dead, enthroning him in heaven, and clothing his humanity with divine glory. A similar destiny awaits all who humble themselves as Jesus did (3:21; Lk 14:11). 
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Word Study

A Thing to Be Grasped
(
Phil 2:6
)

Harpagmos
(Gk.): A rare term that is never used in the Greek OT and is found only here in the NT. Occurrences of the word in secular Greek refer to "robbery". Its meaning in Phil 2:6 is a matter of considerable debate. Four interpretations represent the leading views of ancient and modern times.
(1)
Some, like the Latin Fathers, take it to mean "something seized". Jesus did not consider equality with God something he had aggressively acquired for himself, since it belonged to him by nature and right.
(2)
Others, like several Greek Fathers, understand it to mean "something held fast". On this reading, Jesus did not regard his divine prerogatives as a prize possession to which he needed to cling at all costs.
(3)
Still others prefer the meaning "something to be seized that is not already possessed". The point here is that Jesus, as a man, did not see the prerogatives of God as something he should reach for or seek to acquire.
(4)
Lastly, and perhaps most convincingly, some interpret this term as part of a Greek idiom that means "something to be exploited for personal gain". This reading would indicate that Jesus, unlike so many ambitious rulers of the ancient world, did not view his divine dignity as something to be used for selfish purposes. Rather, the eternal Son lowered himself into history to come among us as a servant (Lk 22:27; Rom 15:3, 8; Phil 2:7).

2:10 every knee should bow:
An allusion to the divine oath in Is 45:23. • Yahweh swore that all peoples, to the very end of the earth, would acknowledge his Lordship and bow before him in homage. Paul moves Christ into the center of this prophecy as the divine Lord destined to be revered by all.
heaven . . . earth . . .under the earth:
The three principal realms in the world view of ancient Israel (Ex 20:4). Homage will come from all creatures great and small—the angels and saints above, the family of man and beasts spread over the earth, and the dead and the demons of the underworld. 
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2:11 confess:
I.e., acknowledge. Included in this open declaration is the account we give of our lives on the Day of Judgment (suggested by Paul's interpretation of Is 45:23 in Rom 14:10-12). The Hebrew version of Isaiah indicates that this confession will be given in the form of an oath.
Lord:
The divine title given to Yahweh throughout the Greek OT. The same title was used for Roman emperors. Neither the divine honor it accords to Christ nor the challenge this poses to Caesar would be lost on Paul's readers (CCC 446-50). 
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2:12 work out your own salvation:
I.e., make continued efforts at living the gospel and pursuing your heavenly reward. The statement assumes that while our
initial
salvation had nothing to do with our works (Eph 2:8-9), our
final
salvation depends on a lifetime of keeping the faith (2 Tim 4:7-8), following the commandments (Mt 19:17), persevering in good works (Rom 2:7), striving for holiness (Heb 12:14), praying in earnest (1 Thess 5:17), and fighting against the forces of evil (Eph 6:11) and the selfish demands of the flesh, which drag us down (Rom 8:13; 1 Cor 9:24-27). This obligation is so serious that we pursue it with
fear and trembling,
i.e., with a sense of awe at serving the living God and a sense of dread at the prospect of sinning against him (Ex 20:18-20; Ps 2:11-12). Encouragement comes in the next verse, where Paul reminds readers that God's grace is working actively within them both to desire (intention) and do (act) what pleases him (Heb 13:20-21; CCC 308) (CCC 1949). • When Paul commands them to "work", he addresses their free will. When he adds "with fear and trembling", he cautions them against boasting as if their good deeds were their own. If you fear and tremble, you will not boast of your good works, since it is God who works them within you (St. Augustine,
On Grace and Free Will
21). 
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2:15 perverse generation:
An excerpt from Deut 32:5. • Deuteronomy 32 is the famous "Song of Moses", a poetic lawsuit that begins by indicting Israel for its apostasy and ingratitude during the Exodus. Paul's appeal to do all things "without grumbling" (Phil 2:14) is a reminder of how the Exodus pilgrims murmured and complained through the wilderness (Ex 15:24; 16:2; 17:3; etc.). Learning from their mistakes, we are challenged to live luminous lives in the midst of an unbelieving world (Mt 5:14-16). 
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2:16 the day of Christ:
The Day of Judgment.
See note on Phil 1:6
. 
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2:17 as a libation:
Drink offerings of wine and oil were poured out to the Lord every morning and evening as lambs were sacrificed on the Temple altar in Jerusalem (Ex 29:40-41; Num 28:7). For Paul, martyrdom is a more perfect act of worship (2 Tim 4:6) and the fullest expression of what it means to offer our bodies as a living sacrifice (Rom 12:1) in imitation of Christ (Eph 5:2; CCC 1070). 
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2:19 Timothy:
One of Paul's trusted companions (1:1) present with him in Rome. He hopes to send Timothy to Philippi to encourage the Church and report back on their circumstances. His proven character and genuine interest in others make him well suited for the task (2:4, 21). The Philippians already know Timothy, because he was one of the founding missionaries of their Church (Acts 16:1-40). 
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2:22 son with a father:
Paul sees himself as a spiritual father. Converts like Timothy are "sons" who were "brought to life" through his ministry.
See note on 1 Cor 4:15
. 
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2:24 I myself shall come:
Paul plans to visit Philippi if and when he is released (1:25-26). 
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2:25 Epaphroditus:
The messenger who carried the Philippians' financial gift to Paul in prison (4:18). He is now sent back to Philippi to update the congregation on the apostle's situation and deliver this epistle. He endured a near-fatal sickness while visiting Paul in Rome (2:27).
messenger:
The Greek reads "apostle". Its meaning here is broader than usual (2 Cor 8:23). 
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3:1 the same things:
Refers either to the preceding instructions or, more likely, to the following warnings (3:2-21). Paul had apparently addressed the dangers of false teaching with his readers in person or in a previous letter. His purpose here is more to protect them than to correct them, since no indication is given that the Philippians themselves have embraced any dangerous teaching. 
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3:2 mutilate the flesh:
An allusion to the Judaizers, a band of Jewish Christian missionaries who demanded circumcision and adherence to the ancestral traditions of the Old Covenant as indispensable requirements for salvation (Acts 15:1-5). Paul opposes their effort to bring believers under the yoke of the Mosaic Law.
See note on Gal 5:1
. 
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