Philippians Chapter 2 verse 5 Holy Bible
Have this mind in you, which was also in Christ Jesus:
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Let this mind be in you which was in Christ Jesus,
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For 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:
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Have this in your mind, which was also in Christ Jesus,
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For, let this mind be in you that `is' also in Christ Jesus,
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Philippians 2 : 5 Bible Verse Songs
Pulpit Commentary
Pulpit CommentaryVerse 5. - Let this mind be in you, which was also in Christ Jesus; literally, according to the reading of the best manuscripts, mind this in you which was also (minded) in Christ Jesus. Many manuscripts take the words "every man" (ἕκαστοι) of Ver. 4 with Ver. 5: "All of you mind this." The words, "in Christ Jesus," show that the corresponding words, "in you," cannot mean "among you," but in yourselves, in your heart. The apostle refers us to the supreme example of unselfishness and humility, the Lord Jesus Christ. He bids us mind (comp. Romans 8:5) the things which the Lord Jesus minded, to love what he loved, to hate what he hated; the thoughts, desires, motives, of the Christian should be the thoughts, desires, motives, which filled the sacred heart of Jesus Christ our Lord. We must strive to imitate him, to reproduce his image, not only in the outward, but even in the inner life. Especially here we are biddcn to follow his unselfishness and humility.
Ellicott's Commentary
Ellicott's Commentary for English Readers[4.The Doctrine of the Great Humility of Christ (Philippians 2:5-11).(1) THE VOLUNTARY HUMILIATION OF THE LORD, first in His incarnation, next in His passion (Philippians 2:5-8).(2) THE CORRESPONDING EXALTATION OF HIS HUMANITY, to bear "the Name above every name," which all creation must adore (Philippians 2:9-11).](5-8) From a practical introduction, in the familiar exhortation to follow the example of our Lord, St. Paul passes on to what is, perhaps, the most complete and formal statement in all his Epistles of the doctrine of His "great humility." In this he marks out, first, the Incarnation, in which, "being in the form of God, He took on Him the form of a servant," assuming a sinless but finite humanity; and next, the Passion, which was made needful by the sins of men, and in which His human nature was humiliated to the shame and agony of the cross. Inseparable in themselves, these two great acts of His self-sacrificing love must be distinguished. Ancient speculation delighted to suggest that the first might have been, even if humanity had remained sinless, while the second was added because of the fall and its consequences. Such speculations are, indeed, thoroughly precarious and unsubstantial--for we cannot ask what might have been in a different dispensation from our own; and, moreover, we read of our Lord as "the Lamb slain from the foundation of the world" (Revelation 13:8; see also 1Peter 1:19)--but they at least point to a true distinction. As "the Word of God" manifested in the Incarnation, our Lord is the treasure of all humanity as such; as the Saviour through death, He is the especial treasure of us as sinners. . . .
