Philippians 2:3
3. Let nothing be done —The italicized words are not in the Greek. Perhaps the ellipsis had better be supplied from the Greek (Php 2:2), "Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," see on Php 1:16). It is the thought which characterizes the action as good or bad before God.
lowliness of mind—The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this respect on a level. The man "lowly of mind" as to his spiritual life is independent of men, and free from all slavish feeling, while sensible of his continual dependence on God. Still it INDIRECTLY affects his behavior toward his fellow men; for, conscious of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others (Eph 4:2; Col 3:12) [NEANDER]. let each esteem—Translate as Greek, "esteeming each other superior to yourselves." Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true "humility." Philippians 2:5
5. The oldest manuscripts read, "Have this mind in you," &c. He does not put forward himself (see on Php 2:4, and Php 1:24) as an example, but Christ, THE ONE pre-eminently who sought not His own, but "humbled Himself" (Php 2:8), first in taking on Him our nature, secondly, in humbling Himself further in that nature (Ro 15:3).
Philippians 3:21
21. Greek, "Who shall transfigure the body of our humiliation (namely, in which our humiliation has place, 2Co 4:10; Eph 2:19; 2Ti 2:12), that it may be conformed unto the body of His glory (namely, in which His glory is manifested), according to the effectual working whereby," &c. Not only shall He come as our "Saviour," but also as our Glorifier.
even—not only to make the body like His own, but "to subdue all things," even death itself, as well as Satan and sin. He gave a sample of the coming transfiguration on the mount (Mt 17:1, &c.). Not a change of identity, but of fashion or form (Ps 17:15; 1Co 15:51). Our spiritual resurrection now is the pledge of our bodily resurrection to glory hereafter (Php 3:20; Ro 8:11). As Christ's glorified body was essentially identical with His body of humiliation; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" (1Co 15:42-44). Our "hope" is, that Christ, by His rising from the dead, hath obtained the power, and is become the pattern, of our resurrection (Mic 2:13). 1 Peter 5:5-6
5. ye younger—The deacons were originally the younger men, the presbyters older; but subsequently as presbyter expressed the office of Church ruler or teacher, so Greek "neoteros" means not (as literally) young men in age, but subordinate ministers and servants of the Church. So Christ uses the term "younger." For He explains it by "he that doth serve," literally, "he that ministereth as a deacon"; just as He explains "the greatness" by "he that is chief," literally, "he that ruleth," the very word applied to the bishops or presbyters. So "the young men" are undoubtedly the deacons of the Church of Jerusalem, of whom, as being all Hebrews, the Hellenistic Christians subsequently complained as neglecting their Grecian widows, whence arose the appointment of the seven others, Hellenistic deacons. So here, Peter, having exhorted the presbyters, or elders, not to lord it over those committed to them, adds, Likewise ye neoters or younger, that is, subordinate ministers and deacons, submit cheerfully to the command of the elders [MOSHEIM]. There is no Scripture sanction for "younger" meaning laymen in general (as ALFORD explains): its use in this sense is probably of later date. The "all of you" that follows, refers to the congregation generally; and it is likely that, like Paul, Peter should notice, previous to the general congregation, the subordinate ministers as well as the presbyters, writing as he did to the same region (Ephesus), and to confirm the teaching of the apostle of the Gentiles.
Yea—to sum up all my exhortations in one. be subject—omitted in the oldest manuscripts and versions, but TISCHENDORF quotes the Vatican manuscript for it. Then translate, "Gird (1Pe 1:13; 4:1) fast on humility (lowliness of mind) to one another." The verb is literally, "tie on with a fast knot" [WAHL]. Or, "gird on humility as the slave dress (encomboma)": as the Lord girded Himself with a towel to perform a servile office of humility and love, washing His disciples' feet, a scene in which Peter had played an important part, so that he would naturally have it before his mind. Compare similarly 1Pe 5:2 with Joh 21:15-17. Clothing was the original badge of man's sin and shame. Pride caused the need of man's clothing, and pride still reigns in dress; the Christian therefore clothes himself in humility (1Pe 3:3, 4). God provides him with the robe of Christ's righteousness, in order to receive which man must be stripped of pride. God resisteth the proud—Quoted, as Jas 4:6, from Pr 3:34. Peter had James before his mind, and gives his Epistle inspired sanction. Compare 1Pe 5:9 with Jas 4:7, literally, "arrayeth Himself against." Other sins flee from God: pride alone opposeth itself to God; therefore, God also in turn opposes Himself to the proud [GERHARD in ALFORD]. Humility is the vessel of all graces [AUGUSTINE].6. under the mighty hand—afflicting you (1Pe 3:15): "accept" His chastisements, and turn to Him that smiteth you. He depresses the proud and exalts the humble.
in due time—Wait humbly and patiently for His own fit time. One oldest manuscript and Vulgate read, "In the season of visitation," namely, His visitation in mercy.