Exegetical and Hermeneutical Commentary of Philippians 2:21
For all seek their own, not the things which are Jesus Christ’s.
21. all ] The Greek would be more exactly represented by they all, or all of them; all of a definite group in question. This is a severe censure on the persons really indicated. St Paul must have suffered grave disappointments where he had a special right to expect ready help. Demas (2Ti 4:10) had his precursors; indeed he may have been included in this censure, for he was at Rome about this time (Col 4:14; Phm 1:24). But we must not assume that St Paul here (or even 2Ti 4:10) excommunicates, so to speak, those whom he refers to; the true disciple may have his weak, because faithless and selfish, hour. See Act 13:13, with Act 15:38, and contrast 2Ti 4:11. And again common sense bids us interpret the “they all ” with a reserve. He must mean not “all the Christians around me,” but “all the possible Christian messengers around me.” “The saints of Csar’s household” (Php 4:22), for example, could not be in question; nor was Epaphroditus (Php 2:25, &c).
seek their own] things, literally; their own ease or safety; perhaps their own preferences in toil and duty. See 1Co 13:5 for the opposite choice as the choice of holy Charity.
the things which are Jesus Christ’s ] The interests of His disciples laid upon them by His Apostle.
Fuente: The Cambridge Bible for Schools and Colleges
For all seek their own – That is, all who are with me. Who Paul had with him at this time is not fully known, but he doubtless means that this remark should apply to the mass of Christians and Christian ministers then in Rome. Perhaps he had proposed to some of them to go and visit the church at Philippi, and they had declined it because of the distance and the dangers of the way. When the trial of Paul came on before the emperor, all who were with him in Rome fled from him 2Ti 4:16, and it is possible that the same disregard of his wishes and his welfare had already begun to manifest itself among the Christians who were at Rome, so that he was constrained to say that, as a general thing, they sought their own ease and comfort, and were unwilling to deny themselves in order to promote the happiness of those who lived in the remote parts of the world. Let us not be harsh in judging them. How many professing Christians in our cities and towns are there now who would be willing to leave their business and their comfortable homes and go on embassy like this to Philippi? How many are there who would not seek some excuse, and show that it was a characteristic that they sought their own rather than the things which pertained to the kingdom of Jesus Christ?
Not the things which are Jesus Christs – Which pertain to his cause and kingdom. They are not willing to practice self-denial in order to promote that cause. It is implied here:
(1) That it is the duty of those who profess religion to seek the things which pertain to the kingdom of the Redeemer, or to make that the great and leading object of their lives. They are bound to be willing to sacrifice their own things – to deny themselves of ease, and to be always ready to expose themselves to peril and want if they may be the means of advancing his cause.
(2) That frequently this is not done by those who profess religion. It was the case with the professed Christians at Rome, and it is often the case in the churches now. There are few Christians who deny themselves much to promote the kingdom of the Redeemer; few who are willing to lay aside what they regard as their own in order to advance his cause. People live for their own ease; for their families; for the prosecution of their own business – as if a Christian could have anything which he has a right to pursue independently of the kingdom of the Redeemer, and without regard to his will and glory.
Fuente: Albert Barnes’ Notes on the Bible
Php 2:21
For all seek their own
Self-seeking
I.
Its signs.
II. Its causes.
III. Its evils.
IV. Its cure. (J. Lyth, D. D.)
The evil of self-seeking
I. Things of a different sort spoken of.
1. Their own things–the things of this life; so called–
(1) Because they belonged to them by providential disposal and civil right.
(2) Some might call them so by a new covenant tenure so far as they used them to just and laudable purposes.
(3) Twas well if others did not make them their own in a criminal sense, using them only for themselves, for self-indulgence.
2. The things of Jesus Christ: things of His kingdom.
(1) The things of His glory, of which He is the object.
(2) The things of our salvation, of which He is the author.
II. A sinful disposition with regard to these things. Seek indicates the temper of the soul in contrivances and desires, and the actings of the life in its endeavours.
1. Some sought their own things, and not at all the things of Christ.
2. Others sought their own more than His.
III. The subject of this disposition. All has special but not exclusive reference to ministers: for carnality in ministers usually spreads its contagion among the people; and the apostle afterwards speaks of both ministers and people as deeply infected with it when at the first summons of his second imprisonment they were so fearful of their secular interests that none dared publicly to own him (2Ti 4:16). (J. Guyse, D. D.)
Seeking our own things
I. When may we be said to seek our own things and not those of Christ.
1. When we seek them in opposition or disservice to the things of Christ (Joh 11:47-53; Act 19:27-29).
(1) This spirit has acted under the Christian name; it still works in the Papal tyranny, and in those Protestants whose persecuting spirit substitutes a kingdom of this world in the room of Christs.
(2) Where ever this spirit prevails it eats out the power of godliness or suppresses it in others (Luk 22:24-26).
2. When we seek our own to the neglect of Christs (Act 18:17; Mat 22:5; Joh 5:44).
3. When we seek our own more than Christs (Mat 13:20-22). Some seek them only in such ways and at such times as will cost them little expense or trouble.
4. When we seek our own so as to hinder our seeking Christs. (a) We sometimes seek our own with such eagerness of spirit as puts us out of tune for spiritual things, and when we have been employed in spiritual work, a too hasty return to the world, and a too eager application to the things of it defaces promising impressions (Mat 13:22).
(2) At other times we are unreasonably employed in our own things where we ought to be engaged in the worship of God (Luk 10:40-42).
5. When there is too much of self secretly twisting itself into what we do for Christ (Zec 7:5-6; Php 1:15-16).
(1) Some seek the things of Christ only for their own worldly interests, from secular views, to make a livelihood or to conciliate favour (Eze 33:31).
(2) Others seek their own honour, and the gratification of their own pride, to recommend their learning, piety, or zeal (2Ki 10:16; Mat 23:5-7).
(3) The like sin we are guilty of when we are zealous for notions of our own, because they are our own and exalt our reason, or because they suit the general taste (Gal 1:9-10; Gal 6:12-14).
(4) When we set up our own righteousness instead of Christs to recommend us to Gods acceptance (Rom 9:30-32), or lean on our own strength and not on Christs for spiritual performances (1Co 1:29-31; Isa 45:24-25).
(5) Others seek an indulgence in their own passions and pleasures, seeking the things of Christ as a cloak for them, or as a salve to conscience.
6. When we put no respect to Christ on our own things (Col 3:23-24).
(1) All our abilities should have a reference to Him that He may be glorified (1Co 6:20).
(2) We should seek His love and favour that we may taste them with a sweeter relish as the purchase of His blood and branches of new covenant mercies.
II. The great evil of this.
1. Consider the excellence of Christs things above all our own.
(1) They have a substantial worth and real goodness in them as derived from His glorious Person (Heb 1:3; 2Co 3:18).
(2) There is all-comprehensive goodness to fill up our vastest capacities with complete satisfaction (Pro 8:20-21), and to ennoble them.
(3) What are our own in comparison? They are empty, perishing, some debasing, will not profit in the clay of wrath.
(4) What folly then to prefer broken cisterns (Jer 2:13).
2. Consider how unsuitable this is to our character as Christians.
(1) We are disciples of Christ, and profess to make of Him our all.
(2) We are strangers and pilgrims, and profess to have our portion above.
3. Consider the abundant care and grace with which Christ has sought our things–our everlasting peace and salvation (2Co 8:9; Php 2:6-8; Php 4:5; 2Co 5:14-15; 1Jn 4:19).
4. Consider the danger of seeking our own in preference to Christs.
(1) The more distance there will be between Christ and us.
(2) The more open we shall be to temptation.
(3) The less fitness we shall have for heaven.
(4) The more sure will be our rejection by God and the loss of the soul (Mat 16:26). (J. Guyse, D. D.)
Giant Self
(Text in conjunction with 1Co 13:5; Php 2:4).
I. A common but serious fault. In one sense it is right to seek our own. To get on with your learning, to prosper in your business, etc., is right and dutiful: but when you are wholly taken up with self, that is seeking your own in a bad sense. Selfishness appears in–
1. Seeking our own pleasure and comfort to the neglect of that of others. You see it in taking the best seats, and trying to get the daintiest morsels at meal times; in the endeavour to get the best of everything for ourselves, and to leave what is inferior for others; in trying to secure a whole railway carriage to oneself, not caring how crowded the others may be. There is something of the kind in churches: and in families where children disregard each other or their parents, and grudging to others what we do not get ourselves.
2. Seeking our own honour and credit. What a danger there is of wishing ill to ones rival in school, play, or business, so that we may reap the advantage. Under this head may be included the tendency to allow others to fall under suspicion where we were the wrong-doers.
3. Seeking to overbear others with our opinion. Most of us like to get our own way and carry our point. Even when convinced many will not give in.
4. Seeking to gratify our own temper irrespective of the pain it may give others. In holding out sulkily, or saying cutting things.
5. Seeking our own salvation all unconcerned about the salvation of others. How unlike the sailor saved from the wreck, whose first word when he returned to consciousness was, Another man overboard! as if that were uppermost with him, so that there might be two salvations to him.
II. A rare but beautiful grace. Love seeking not her own: beautiful, for it is being like Jesus; it is an element of heaven, but rare. It is the opposite of what has been described. Jesus pleased not Himself; nor did Abraham in his dispute with Lot.
III. A valuable counsel. Look not on his own things, etc.
1. In small matters. It is comparatively easy to be heroic on great occasions.
2. To the widest extent. (J. H. Wilson, D. D.)
The duty of unselfishness
If a vessel were on the eve of going down, what would you think if a few men were to get the boats launched, and before they were half filled, were to cut the ropes that bound them to the ship, and pull off? What would you think of such, congratulating themselves on their own escape, while leaving hundreds on board who were not aware of their danger, some of them, perhaps, sound asleep? I have heard of a man who had set fire to a mill finding he had cut off his own retreat, and appearing at a window several stories up, appealing for help. The ladder was raised in the hope of saving him, but the danger was extreme, and neither fireman nor policeman would venture. A boy was seen forcing his way to the foot of the ladder, saying, Let me go! Im his son, and he is my father. And when the fireman would have pushed him back, the boy earnestly repeated, He is my father, I tell thee, and he does not love God! and the next minute saw him climbing aloft, making every effort to save his father, and perishing in the attempt. (J. H. Wilson, D. D.)
The beauty of unselfishness
A young woman was dying in a lodging in London, of a loathsome disease. Who was her attendant, tenderly nursing her day and night? You might have taken her for a sister. And yet the two had only been fellow servants in the same house, and when the one fell ill and had to go into lodgings, the other gave up her situation to go to nurse her friend, spending her own strength and all her hard-earned savings in supporting her fellow servant, and never leaving her till she died. A friend in Australia has sent me the following touching narrative:–Some days since, a little girl, called Jane Buchanan, was carrying her brother, a child, in her arms, through the holes not far from Golden Point, on the White Flat, when the little fellow, from joyousness or some other cause, made a sudden spring from his sisters arms, and plumped into an abandoned shaft about ten feet deep. Without a moments deliberation, our little heroine jumped in to save the life of her brother, and, what is equally gratifying, succeeded. A man who witnessed the accident hurried to the spot, found the girl up to her neck in water and holding the boy above her head, and was hailed with the girls imploring entreaty–Here, you save my little brother, and dont mind me. Both were drawn up without delay, and both were uninjured save from the cold bath and wet clothes. (J. H. Wilson, D. D.)
Disinterested service
San Quala, the native apostle of Central Burmah, was, in consequence of his abilities and influences, offered a lucrative appointment by the British Commissioner at Pegu. Without hesitation he declined the offer, though having no salary, and depending for food and clothing on the people to whom he preached. He replied, I cannot do it. I will not have the money. I will not mix up Gods work with Government work. There are others to do this thing; employ them. And being further pressed with the suggestion that he might continue his work as missionary, which would thus be rendered easier, he said, No, sir. When I eat with the children of poverty I am content, I did not leave my dear wife and come up hither in search of silver or agreeable food. I came to this land that its poor benighted inhabitants might be saved. In two and a half years this man had gathered thirty churches and baptized more than two thousand adult believers with his own hands. (J. B. J. Tinling, B. A.)
Disinterestedness
in return for his splendid services to China, Gordon would accept only the distinctions of the Yellow Jacket and the Peacocks Feather, which correspond to our own orders of the Garter and the Bath. Of these rewards he wrote to his mother: I do not care twopence about these things, but know that you and father like them. The Chinese Government twice offered him a fortune. On the first occasion 10,000 taels were actually brought into his room, but he drove out the bearers of the treasure and would not even look at it. On the second occasion the sum was still larger, but this also he declined, and afterwards he wrote home:–I do not want anything, either money or honours, from either the Chinese Government or our own. As for the honours, I do not value them at all. I know that I am doing a great deal of good, and, liking my profession, do not mind going on with my work. Do not think I am ill-tempered, but I do not care one jot about my promotion, or what people may say. I know I shall leave China as poor as I entered it, but with the knowledge that through my weak instrumentality upwards of eighty to one hundred thousand lives have been spared.
Selfishness common
When they (the Athenians, after a battle with Xerxes) came to the Isthmus, and every officer took a bullet from the altar to inscribe upon it the names of those who had done the best service, every one put himself in the first place, and Themistocles in the second. (Plutarch.)
Beauty of unselfishness
Mrs. Appleton, of Boston, the daughter of Daniel Webster, was dying, after a long illness. The great lawyer, after pleading an important cause in the courtroom, on his way home stopped at the house of his daughter and went into her sick room. She said to him, Father, why are you out today in this cold weather without an overcoat? The great lawyer went into the next room, and was in a flooder tears, saying, Dying herself, yet thinking only of me. Oh! how much more beautiful is care for others than this everlasting taking care of ourselves! (T. De Witt Talmage.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 21. For all seek their own] This must relate to the persons who preached Christ even of envy and strife, Php 1:15; these must be very careless whether souls were saved or not by such preaching; and even those who preached the Gospel out of good will might not be fit for such an embassy as this, which required many sacrifices, and consequently much love and zeal to be able to make them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He doth here further commend Timothy, compared with the generality of those who with him did attend the ministry of the gospel at Rome, where it seems (whatever the papists pretend) Peter did not then preside as metropolitan. When he saith
all, he doth not necessarily imply every individual besides Timothy, (though, as before, he knew not one like-minded as he was), but almost all, (as the universal sign is elsewhere synecdochically taken, Jer 6:3; Mat 10:22; Mar 1:5), or the most part of those then employed in the ministry, who were then at liberty, and whose inclinations, probably, he had inquired into.
Seek their own; did, though not simply and absolutely, yet after a sort, seek their own profit, ease, safety, pleasure, and satisfaction; called their own, in regard of their civil right, and the worlds opinion, but yet at Gods disposal, Hag 2:8. These they did (as John Mark in another case) prefer to a long and tedious journey, for the service of Christ, unto Philippi.
Not the things which are Jesus Christs; so that they did postpone the glory of Christ, the safety and edification of the church there, to their own things. Wherefore he doth not mean it absolutely, that they did not seek the things of Christ, or that they did deny Christ, for it is apparent, even when he penned this Epistle, Phi 1:13,14, with Act 28:14,15, and Rom 1:8, there were many that did seriously seek Christ; but comparatively, and in a sort, they did not seek the things of Christ so intently as they should, 1Co 10:24,33, but failed as others did in other cases, Mat 26:58; 2Ti 4:16; not as if all minding of their own things were denied to Christs ministers, 1Ti 3:4,5; 5:8; but they did slip their necks from under the yoke, and did not mind the glory of Christ in the church of Philippi, as he did.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. Translate as Greek,“They all” (namely, who are now with me, Phi 1:14;Phi 1:17; Phi 4:21:such Demas, then with him, proved to be, Col4:14; compare 2Ti 4:10;Phm 1:24).
seek their ownopposedto Paul’s precept (Phi 2:4;1Co 10:24; 1Co 10:33;1Co 13:5). This is spoken, bycomparison with Timothy; for Phi 1:16;Phi 1:17 implies that some ofthose with Paul at Rome were genuine Christians, though not soself-sacrificing as Timothy. Few come to the help of the Lord’scause, where ease, fame, and gain have to be sacrificed. Most helponly when Christ’s gain is compatible with their own (Jdg 5:17;Jdg 5:23).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For all seek their own,…. Meaning not every individual, but the greatest part; and not merely such as were manifestly false teachers, but such as were with the apostle, as ministers of the word; and we may suppose him to be stripped, by one means or another, of the more valuable preachers of the Gospel, and to be in much such a case as he describes himself to be, in 2Ti 4:10. He had none with him, excepting a very few, but such as he speaks of in the preceding chapter, that preached Christ of envy, strife, and contention; and these chiefly sought their own worldly interest and advantage; they sought great things for themselves, and looked every man for his gain from his quarter, Demas like, loving this present world, 2Ti 4:10; they sought for dominion and authority over men, and their faith, to lord it over God’s heritage, as Diotrephes, who loved to have the preeminence, 3Jo 1:9; they sought for popular applause, for honour and glory of men, as the Pharisees of old did; and particularly their own ease and health, and did not choose to undertake such a fatiguing journey as from Rome to Philippi:
not the things which are Jesus Christ; they had no true regard to the Gospel of Christ, to the continuance, establishment, and spread of it in the world, or in any particular place; nor any hearty affection for the ordinances of Christ, and the retaining and preserving of them in their purity and simplicity; nor for the churches of Christ, and their spiritual good and welfare, as the Jews formerly, they cared not if the house of God lay waste, provided they dwelt in their ceiled houses; nor had they any concern for the honour and glory of Christ. But Timothy was a man of a quite different spirit and complexion; and which is another reason of the apostle’s sending him to this place and people.
Fuente: John Gill’s Exposition of the Entire Bible
They all ( ). “The whole of them.” Surely Luke was away from Rome at this juncture.
Fuente: Robertson’s Word Pictures in the New Testament
All [ ] . The all; that is, one and all. The expression, however, must have limitations, since it cannot include those spoken of in ch. 1 14,
Phi 2:17It probably means, all except Timothy, that he has at his disposal of those who would naturally be selected for such an office.
Fuente: Vincent’s Word Studies in the New Testament
1) “For all seek their own,” (hoi pantes gar ta heauton zetousin) “For all seek the things of their own (welfare)”, all (others) other Missionaries seem to have refused to visit far-distant Philippi, except Timothy whom Paul loved, trusted, needed so much in this hour of prison suffering, Mat 16:24; Joh 6:60-61; Joh 6:64; Joh 6:66-68; 2Co 5:15.
2) “Not the things which are Jesus Christ’s” (ou ta Christou lesou) “not the things of Christ Jesus,” Paul seems to have been hurt or grieved at the selfishness of others who claimed to be Missionaries but who were unwilling to travel to and cheer the Philippian brethren, 1Co 10:33; Rom 1:14-15, Paul, always ready to enter open doors of opportunity and respond to calls to help the needy, was grieved when other of his brethren took the “low road”, of selfishness and excuses, 2Ti 4:9-18.
Fuente: Garner-Howes Baptist Commentary
21 For all seek their own things. He does not speak of those who had openly abandoned the pursuit of piety, but of those very persons whom he reckoned brethren, nay, even those whom he admitted to familiar intercourse with him. These persons, he nevertheless says, were so warm in the pursuit of their own interests, that they were unbecomingly cold in the work of the Lord. It may seem at first view as if it were no great fault to seek one’s own profit; but how insufferable it is in the servants of Christ, appears from this, that it renders those that give way to it utterly useless. For it is impossible that the man who is devoted to self, should apply himself to the interests of the Church. Did then, you will say, Paul cultivate the society of men that were worthless and mere pretenders? I answer, that it is not to be understood, as if they had been intent exclusively on their own interests, and bestowed no care whatever upon the Church, but that, taken up with their own individual interests, they were to some extent negligent to the promotion of the public advantage of the Church. For it must necessarily be, that one or other of two dispositions prevails over us — either that, overlooking ourselves, we are devoted to Christ, and those things that are Christ’s, or that, unduly intent on our own advantage, we serve Christ in a superficial manner.
From this it appears, how great a hinderance it is to Christ’s ministers to seek their own interests. Nor is there any force in these excuses: “I do harm to no one“ — “I must have a regard, also, to my own advantage” — “I am not so devoid of feeling as not to be prompted by a regard to my own advantage.” For you must give up your own right if you would discharge your duty: a regard to your own interests must not be put in preference to Christ’s glory, or even placed upon a level with it. Whithersoever Christ calls you, you must go promptly, leaving off all other things. Your calling ought to be regarded by you in such a way, that you shall turn away all your powers of perception from everything that would impede you. It might be in your power to live elsewhere in greater opulence, but God has bound you to the Church, which affords you but a very moderate sustenance: you might elsewhere have more honor, but God has assigned you a situation, in which you live in a humble style: (145) you might have elsewhere a more salubrious sky, or a more delightful region, but it is here that your station is appointed. You might wish to have to do with a more humane people: you feel offended with their ingratitude, or barbarity, or pride; in short, you have no sympathy with the disposition or the manners of the nation in which you are, but you must struggle with yourself, and do violence in a manner to opposing inclinations, that you may (146) keep by the trade you have got; (147) for you are not free, or at your own disposal. In fine, forget yourself, if you would serve God.
If, however, Paul reproves so severely those who were influenced by a greater concern for themselves than for the Church, what judgment may be looked for by those who, while altogether devoted to their own affairs, make no account of the edification of the Church? However they may now flatter themselves, God will not spare them. An allowance must be given to the ministers of the Church to seek their own interests, so as not to be prevented from seeking the kingdom of Christ; but in that case they will not be represented as seeking their own interests, as a man’s life is estimated according to its chief aim. When he says all, we are not to understand the term denoting universality, as though it implied that there was no exception, for there were others also, such as Epaphroditus, (148) but there were few of these, and he ascribes to all what was very generally prevalent.
When, however, we hear Paul complaining, that in that golden age, in which all excellences flourished, that there were so few that were rightly affected, (149) let us not be disheartened, if such is our condition in the present day: only let every one take heed to himself, that he be not justly reckoned to belong to that catalogue. I should wish, however, that Papists would answer me one question — where Peter was at that time, for he must have been at Rome, if what they say is true. O the sad and vile description that Paul gave of him! They utter, therefore, mere fables, when they pretend that he at that time presided over the Church of Rome. Observe, that the edification of the Church is termed the things of Christ, because we are truly engaged in his work, when we labor in the cultivation of his vineyard.
(145) “ Sans estre en plus grande reputation;” — “Without being in very great reputation.”
(146) “ En sorte que tu to contentes du lieu qui t’est ordonné, et que t’employes a ta charge;” — “So as to content yourself with the place that is appointed for you, and employ yourself in your own department.”
(147) See Calvin on the Corinthians, vol. 1, p. 249.
(148) “ Car il y en auoit d’autres qui auoyent plus grand soin de l’Eglise de Dieu, que d’eux-mesmes, comme Epaphrodite;” — “For there were others of them that had greater concern as to the Church of God, than as to themselves, such as Epaphroditus.”
(149) “ Qu’il y auoit si peu de gens sages et qui eussent vn cœur entier a nostre Seigneur;” — “That there were so few persons that were wise, and had devotedness of heart to our Lord.”
Fuente: Calvin’s Complete Commentary
(21) For all seek their own, not the things which are Jesus Christs.Compare our Lords words, Ye shall be scattered every man to his own (things), and shall leave Me alone (Joh. 16:32). St. Pauls declaration is startling; for he had certainly some brethren with him (Php. 4:21). But the scanty notice of them in the close of this Epistle contrasts strongly with the detailed and affectionate mention of his companions by name in Col. 4:7-14; Phm. 1:23-24. It would seem as if at this time he was either separated accidentally from his most trusty disciples, or that there had been a temporary falling away from him, in some degree like that which he describes with so much sadness in 2Ti. 4:9-10; 2Ti. 4:16. His words need not be taken as accusing all of absolute selfishness and unfaithfulness, but they are nevertheless startling enough.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. All seek their own Their own things, instead of Christ’s. Who are embraced in this severe censure does not clearly appear. Of the six besides Timothy who were with the apostle a few months previously, (Col 4:10-14,) it is fair to believe that they all, as was certainly true of some, were now absent from Rome. Even the love of Demas for “this present world” (2Ti 4:10) may have been of a later date. But of all those with him who were at all adapted to a mission of this nature, only one had no selfish interest to plead. Timothy alone sprang eagerly to the front. Verily, if this is a fair picture of the average ministry of the first century, the average ministry of the evangelical Church of to-day is at least its full equal in devotedness, zeal, and entireness of consecration. But the apostle’s standard is the true ideal.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For they all seek their own, not the things of Jesus Christ.’
That this phrase is not to be applied too widely comes out in what he goes on to say about Epaphroditus, nevertheless it reveals a sad state of affairs in that it brings out that there were few who were with him at that time whom he could really trust as being wholly concerned with ‘the things of Jesus Christ’. We can compare ‘Demas has forsaken me, having loved this present world’ (2Ti 4:9), indicating not total backsliding, but a mind that placed the things of this world before the things of God. It may well be that Paul had sounded out one or two possible candidates and had been rebuffed by them because they were ‘too busy’. (The choice was probably not wide as the lack of mention in the closing salutations suggests that Paul had none of his faithful lieutenants with him). Sadly it is a description of the state of the majority of church members today. While they are not totally unconcerned about the Gospel and the spiritual state of people, it is by no means their primary concern. Other things take precedence. They are busy about ‘their own things’. This is in total contrast to the One described in Php 2:6-11 Whose sole concern was to please His Father, and also in contrast to Timothy.
Fuente: Commentary Series on the Bible by Peter Pett
Php 2:21. For all seek their own, It can hardly be supposed that St. Paul intended here absolutely to tax every one of those who were about him, and assisted him in preaching the gospel, with an utter neglect of this interest of Christ, and an entire self-seeking. The word which we render not, might perhaps better be rendered rather than. See on Matth. ix 13. He may be understood to speak comparatively, and to mean no more thanthis, That their other preachers were defective in resolution and courage, being too prone to consult their own ease, and decline such work as was fatiguing and hazardous. The case was this; The interest of Christ required at that time, that somebody should go to Philippi. St. Paul could not then spare Timothy, as is plain from his saying, that he hoped to be able to send him: but nobody else cared to undertake the fatigue of the journey, and to risk such treatment as they knew the Apostle had before met with there. This reluctance he taxes in the preceding verse, as a not sincerely caring for the concerns of the Philippians; and in this verse, as a preferring of their own concerns to those of Christ. Such a temper was very contrary to St. Paul’s, who sought not his own profit, but the profit of many, that they might be saved. See 1Co 10:33.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 2:21 . ] all (except Timothy), of those whom I now have with me and at my disposal for sending; see Phi 2:20 . We have the less warrant to modify this judgment in any way, expressed, as it is, so very clearly and decidedly by the absolute antithesis , . ., seeing that we are unacquainted with the circle surrounding the apostle at that particular time , and do not know to what extent the anti-Pauline tendency, Phi 1:15 ; Phi 1:17 , had then spread in the immediate neighbourhood of the apostle. The only limitation of the general expression, which is in accordance with the text, lies in the fact that Paul does not mean the Christians generally in Rome, but such assistant teachers as would otherwise, if they had been pure and honest, have been qualified for such a mission. The trustworthy ones among these otherwise qualified fellow-labourers must have been absent at the time, especially Luke , who could by no means have been included among (in opposition to Wieseler, Chronol. d. apost. Zeitalt . p. 427); hence the Philippians are not saluted specially either by Luke or by any other, and the omission of such salutations by name at the end of this epistle receives in part its explanation from this passage. Consequently, . cannot be understood as many or the most (Beza, Wolf, Hammond, Drusius, Estius, Grotius, Cornelius a Lapide, and others, including Heinrichs, Rheinwald, Flatt); nor is it: “all, whom I can spare ” (Erasmus), or: “ who are known to you ” (van Hengel). Neither is the negation to be taken relatively: they seek more their own interest, etc. (Erasmus, Calvin, and many others, also Flatt, Hoelemann, comp. the reservations of Weiss), to which Hofmann’s view [138] also ultimately comes; nor is it to be explained by assuming an intention of distinguishing Timothy (Matthies); nor yet is the judgment to be restricted, with Chrysostom, Oecumenius, and Theophylact, to the hardships of the long journey , to which they preferred their own repose . Bengel rightly defends the full seriousness of the utterance, and adds: “subtilissima erat , qua hoc percepit Paulus.” But Baur erroneously discovers here merely an exaggeration , which arose from the subjectivity of a later author. What an uncalled-for fiction that would have been!
[138] The latter says: they allow themselves to be influenced in the direction of their activity, even though it be consecrated to the kingdom of God (?), by special personal aims, instead of devoting themselves ALWAYS ONLY (? . .). to that which is MOST ADVANTAGEOUS for the cause of Christ ( . .!). Thus there is imported into the passage what is not at all to be found in it.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2150
THE SELFISHNESS OF MAN
Php 2:21. All seek their own, not the things which are Jesus Christs.
CANDOUR is a virtue that should be held in the highest estimation: but, if pressed beyond its proper limits, it will degenerate into indifference, and be productive of incalculable evil. It ought not to confound all distinctions between good and evil; or to betray the interests of religion, through a tenderness for the character of those who violate its dictates. Its office relates rather to the motives, than to the actions, of men. Their actions are to be tried by the standard of Gods law: their principles are known to God alone: and it is the part of candour to make due allowance for the frailties of men; and to ascribe every thing to good motives, as far as the actions themselves, and the circumstances attending them, will admit of it. As for that latitudinarian principle which is falsely called candour, the Scriptures know nothing of it; nor do they countenance it in any degree. They uniformly assign to good and to evil their true and proper characters, without any respect to those who commit them: and oftentimes they speak in broad, unqualified terms, where they might, if God had seen fit, have made limitations and exceptions. In applying such passages, however, to existing circumstances, there is undoubtedly just scope for the exercise of candour. And this we shall have occasion to shew, in discussing the subject before us.
St. Paul was now a prisoner at Rome, not knowing whether he should be liberated or put to death. In this state, he was extremely anxious about his converts at Philippi, who were themselves in a state of great suffering from enemies, whilst they were exposed to the more fatal assaults of pretended friends, who laboured to turn them from the faith. He longed exceedingly to know how they stood their ground; and wished to draw his information from a source which he could fully depend on. But he had only Timothy with him; and how to part with so dear a friend, under his present circumstances, he knew not. Yet, on the whole, he determined to exercise this self-denial; and to send Timothy to encourage them, and to bring him the desired information: for he had no man with him that was like-minded with Timothy, who would naturally care for their state; for all others who were around him sought their own, and not the things of Jesus Christ.
It may be asked, How then came he to bestow such commendations on Epaphroditus, and to send this letter by him? I answer, Epaphroditus was a messenger, who had come to him from Philippi; and who could not be expected to come back again to Rome, to bring him the desired information: and therefore he was not included in the foregoing censure; which was intended only to be applied to the Christians at Rome, who, in his deepest extremity, had forsaken him; and had thereby shewn, that they felt a greater regard for their own safety, than for the honour of their Lord [Note: 2Ti 4:16.].
That we may do justice to all, in our treatment of this subject, we will consider the Apostles asertion,
I.
Literally, in reference to the ungodly world
To these it is applicable in its full extent. Fallen man is wholly departed from God; and is become altogether selfish; seeking at all times his own things,
1.
Supremely
[One would have supposed, that man, however fallen, should at least have given a precedence to his God: but he chooses rather to be a god unto himself, and to consult, in the first place, what will be most conducive to his own ease, or interest, or honour. If the gratification of self, in any respect, be found contrary to the declared will of God, the authority of God is set at nought; the honour of God overlooked, as unimportant; and the pleasure, whatever it may be, is pursued, without restriction or remorse. From their fellow-man, indeed, they feel some restraint; but from God, none at all. As far as he is concerned, they say, Our lips are our own: Who is lord over us [Note: Psa 12:4.]? Nor is this on some particular occasion only: it is the prevailing habit of their minds: and, whensoever the will of God is opposed to theirs, they do not hesitate to say, Who is the Lord, that I should obey his voice? I know not the Lord, neither will I obey his voice [Note: Exo 5:2.].]
2.
Exclusively
[In truth, man in his fallen state does not admit any competition between God and him. He chooses rather to cast God behind his back [Note: Eze 23:35.], and to live without him in the world [Note: Eph 2:12.]. The things of Jesus Christ do not at all engage his thoughts. He never asks himself, What would the Lord Jesus Christ wish me to do? What will please him? What will honour him? What will advance his glory in the world? These are considerations which never enter into his mind. Nor is this the case with any one particular description of persons only: it is the same with all persons, of every age, of every country, of every condition. From infancy to old age there is the same regard for self, to the utter exclusion of every thing that relates to Christ. There may be indeed, and often is, in ungodly men, a great concern about their own sect or party in the Church; which they, perhaps, would call a regard for Christ himself. But this is nothing more than a carnal principle, precisely similar to that which actuates men in relation to their own society or country. There is in it no real regard for the Lord Jesus Christ himself, but only for the particular party to which they belong: and, whatever construction they may put upon their actions, God, who tries the heart, will comprehend them under the censure of my text, as seeking their own things, and not the things of Jesus Christ. They are empty vines, because they bring forth fruit only to themselves [Note: Hos 10:1.].]
But the Apostle had very different persons in view. To understand his assertion aright, we must consider it,
II.
Constructively, in reference to the Church of Christ
Beyond all doubt, he referred, in his own mind, to all the Christians at Rome. But we are not to suppose that there was not one amongst them that was possessed of true piety: we must rather suppose, that their piety was of an inferior order, and that there was not amongst them any one duly qualified for the work which he would gladly have assigned him. They were all too timid, and too selfish, for the office to which, for want of any other suitable person, he had destined his beloved Timothy. Hence, in somewhat strong terms, he complained of them, as seeking their own things, and not the things of Jesus Christ; not intending thereby to deny their piety altogether, but only to intimate that it was at a low ebb. And how applicable this reproof is to the professors of our day, will clearly appear, whilst we observe how little there is amongst us,
1.
Of self-denial
[In whatever is gratifying to self, we are all forward enough: but if we foresee that the path of duty will involve us in difficulties and trials, we are ready to make any excuse for declining to pursue it. We dread the thought of sacrificing our present comforts, and of encountering hardships of any kind. Instead of counting all things but loss for Christ, we pause long before we will part with any thing: and we desire, for the most part, to have as cheap a religion as we can. The Apostle, giving us a catalogue of his sufferings for Christ, (in which he far exceeded any other of the Apostles,) says, I was in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews, five times received I forty stripes save one. Thrice was I beaten with rods; once was I stoned; thrice I suffered shipwreck; a night and a day have I been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by my own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren: in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness [Note: 2Co 11:23-27.]. But what effect did they produce on him? Was he deterred by them from following the Lord? No: None of these things move me, says he, neither count I my life dear unto me, so that I may but finish my course with joy [Note: Act 20:24.]. And is this the spirit that obtains amongst us? Alas! alas! if we were called to endure but a twentieth part of his difficulties, it is much to be feared that the generality amongst us would utterly faint and fail; and, like John Mark, would turn back from the service of our God [Note: Act 13:13; Act 15:38.].]
2.
Of zeal for God
[In persons redeemed by the blood of Gods only dear Son, one might expect that there should be one constant inquiry, What shall I render to my Lord? and that the performance of one service should be regarded only as an introduction to another. Laborious as was the Apostle Paul, he never thought that he had done any thing, as long as any thing remained for him to do. Like a racer in his course, he forgot what was behind, and reached forward to that which was before. Whatever the service was to which he was called, he conferred not with flesh and blood, and said immediately, Here am I; send me [Note: Isa 6:8.] But how little of this ardour do we see in the great mass of professing Christians! The advancement of Christs kingdom appears to them a matter too remote to engage their attention; and they cloke their own indifference under the specious garb of conscious inability.]
3.
Of love to man
[This was particularly in the mind of the Apostle as a very chief ground of his censure: I have no man like-minded, who will naturally care for your state. A concern for the welfare of mens souls was scarcely found amongst them, especially such a tender concern as a person feels for the welfare of his dearest relative [Note: .]. Were we to behold one who was dear to us in imminent danger, we should feel acutely for him: but we see millions perishing in their sins, and yet lay it not to heart, and are scarcely more grieved about them than if we had reason to believe them in a state of perfect safety. Far different is the manner in which we regard our own things. If we were doomed to suffer the loss but of a finger only, it would press with considerable weight upon our minds: but we can behold persons, on every side of us, going down to perdition, without making any serious effort to deliver them.]
See then, here, what ground we have,
1.
For inquiry
[How has it been with us? What has been the state of our minds towards the Lord Jesus Christ? Have we found our own concerns swallowed up, as it were, in a concern for him and his glory? Can we adopt, even in the most qualified sense, that expression of the Psalmist, The zeal of thine house has even consumed me [Note: Psa 69:9.]! Remember, I pray you, that every thing should be subordinated to Christ, and be regarded only as dung and dross in comparison of him. Our blessed Lord tells us, that if we hate not father and mother, yea, and our own life also, in comparison of him, we cannot be his disciples [Note: Luk 14:26.]. Surely, after such a declaration as this, we should examine our state with all diligence, and never rest till we can say, Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.]
2.
For humiliation
[Let us turn our eyes to our great Exemplar, the Lord Jesus Christ. Ye know the grace of our Lord Jesus Christ, who, though he was rich, yet for our sakes he became poor, that we through his poverty might be rich [Note: 2Co 8:9.]. To this the Apostle particularly adverts, in the preceding context: Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross [Note: ver. 48.]. Here, you see, is our pattern. But what resemblance do we bear to him? The leaving of all the glory of heaven, the taking of our nature with all its sinless infirmities, the dying under the weight of our sins, even of the sins of the whole world, were not too great acts of self-denial for him to perform; and that, too, even for his enemies. But we, what have we done? What have we suffered, for the glory of Christ, and the salvation of men? Say, whether we all have not reason to blush and be ashamed at our extreme want of conformity to him in these respects?]
3.
For watchfulness
[Selfishness is an evil peculiarly subtle, and veils its own malignity under the most specious names and pretexts. We may see this in the persons who came to our Lord, professing a great regard for him, and a fixed determination to serve him. One said, Lord, I will follow thee whithersoever thou goest; but was deterred from executing his purpose, when our Lord told him, Foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head. Another, when bidden by our Lord to follow him, requested that this might be dispensed with for a season, that he might go home and bury his father. A third made great professions of his readiness to follow Christ; but desired, that he might first go home, and bid his friends farewell [Note: Luk 9:57-60.]. To all of these our Lord gave such replies as were calculated to expose and counteract the delusions by which they were blinded. And were our excuses tried, as they will ere long be, by the same touchstone, how vain would they appear! Pleas of duty or affection are often brought forth to justify the secret backwardness which we feel to encounter difficulties for the Lord. But the mask will soon be taken off, and our selfishness will appear in all its naked deformity. Beware then, brethren, lest ye deceive your own souls; and, whilst the fidelity of others is questioned, let it be said of you, as it was of Timothy, Ye know the proof of him [Note: ver. 22.]. Let your whole life be a comment on that declaration of the Apostle, None of us liveth to himself; and no man dieth unto himself; but whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore or die, we are the Lords [Note: Rom 14:7-8.]. Only take care that, in your experience, it be Christ to live; and you need never fear but that it shall be gain to die [Note: Php 1:21.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
21 For all seek their own, not the things which are Jesus Christ’s.
Ver. 21. For all seek their own ] If it were so then, what wonder if now, as was so long since foretold, 2Ti 3:2 . Self must be shouldered out, and Christ’s share studied more than our own; all private interests let fall, and all self-respect drowned in the glory of God and the public good; or else we want that pious ingenuity that becometh saints. It is said of Cato, that he did- toti genitum se credere mundo, That the care of the community lay upon him. (Lucan.) Timothy was of a choice and excellent spirit that naturally cared for the Churches’ welfare; few such today. See Trapp on “ Php 2:3 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21 .] for all (my present companions) (who these were, we know not: they are characterized, ch. Phi 4:21 , merely as certainly not Luke whether Demas, in transition between Phm 1:24 and 2Ti 4:10 , we cannot say) seek their own matters, not those of Jesus Christ (no weakening of the assertion must be thought of, as that of rendering , many , or most , or understanding the assertion, care more about &c. than &c. , as many Commentators: nor must it be restricted to the love of ease , &c., unwillingness to undertake so long a journey , as Chr., c, Thl.: both and the assertion are absolute).
Fuente: Henry Alford’s Greek Testament
Phi 2:21 . . This verse has roused surprise. Where were all Paul’s faithful brethren in the Lord? Has he no one but Timothy to fall back upon? It must be borne in mind that we have to do with a simple letter, not a treatise, or history of Paul’s work. The Apostle speaks in an outburst of strong feeling, for he is a man of quick impulses. He does not for a moment mean that he has no genuine Christian brethren in his company. But he had found, in all probability, that when he proposed to some of his companions, good Christian men, that they should visit far-distant Philippi, they all shrank, making various excuses. Timothy alone is willing, the one man he can least afford to spare. It is hard to part with him at such a critical time. No wonder that he should feel hurt by this want of inclination on the part of the other brethren to undertake an important Christian duty. No wonder that he should speak with severity of a disposition so completely opposed to his own. Cf. 1Co 10:33 , . See esp [11] Calvin’s excellent note ad loc. . . The authorities are almost equally balanced as to the readings. See on chap. Phi 1:1 supr.
[11] especially.
Fuente: The Expositors Greek Testament by Robertson
21.] for all (my present companions) (who these were, we know not: they are characterized, ch. Php 4:21, merely as -certainly not Luke-whether Demas, in transition between Phm 1:24 and 2Ti 4:10, we cannot say) seek their own matters, not those of Jesus Christ (no weakening of the assertion must be thought of, as that of rendering , many, or most,-or understanding the assertion, care more about &c. than &c.,-as many Commentators: nor must it be restricted to the love of ease, &c., unwillingness to undertake so long a journey, as Chr., c, Thl.: both and the assertion are absolute).
Fuente: The Greek Testament
Php 2:21. , they all [the whole mass of men]) If at that time, so distinguished as it was, Paul quite approved of only one out of, as it were, his own band (ch. Php 1:14; Php 1:17), speaking of those who were then present, ch. Php 4:21, and that too writing at such a distance to the church of the Philippians, how many do we suppose in our times approve themselves unto God? [This fact may be put to the test, when a man ought to have given his assistance to a laudable undertaking, either near or at a distance, which either he has not under his charge, or which he does not perceive will be of advantage to him, Jdg 5:23; Jdg 8:6. Nay, even it sometimes happens, that he who possesses some extraordinary gift or endowment, if in any way he has found an opportunity of refusing the benefit of it to others, derives much self-gratification from this very fact. O Christians, unworthy of the name!-V. g.] It was a very nice , sense, by which Paul perceived this.- , their own) Php 2:4. O how many are godly on their own account! although they are not enemies, Php 3:18.-, seek) A godly intimation may be given to godly hearers as to the character of these or those ministers.- [24] , not the things which are Jesus Christs) They experience this, who from their heart seek to promote the common edification. They find few to assist them, Jdg 5:17; Jdg 5:23; Jdg 8:6; Jdg 8:8. They are abandoned, when there is no obligation close in view, no hope of reward or fame. When the advantage of the kingdom of Christ is consulted by most persons, it is generally done in the way of a safe or secure expediency.[25] When some sacrifice must be made, the man does not fight, but flees, and excuses himself with the hope of fighting at another time.
[24] The marg. of both Ed., and also the Germ. Vers., give their decision in favour of the reading in this passage.-E. B.
[25] i.e. Where consulting Christs advantage is consistent with consulting their own, so as to be free from hurt or loss: per modum innoxi utilitatis.-ED
is the reading of ACD()Gfg Amiat. MS. of Vulg. But , B (judging from silence) Memph. and later Syr. Ed.-ED.
Fuente: Gnomon of the New Testament
Php 2:21
Php 2:21
For they all seek their own, not the things of Jesus Christ.-The most of the teachers near Paul at the time of writing this epistle looked after their own interests, not feeling the interest of the disciples at heart. He contrasts them with Timothy. It is a sad state of affairs that at the present time the majority of the preachers are more anxious for their personal aggrandizement than for honoring Christ and saving men. [It seems that when this epistle was written Paul was separated from most of his intimate friends and fellow workers, and that only two of these are mentioned-Timothy and Epaphroditus. But we learn from other epistles written from Rome that there were several other brethren with him during this portion of his imprisonment. It is almost certain that Luke and Aristarchus were in his company, and that they remained with him until after the epistles to the Colossians and Philemon had been written, and they show that Mark, Aristarchus, Justus, Epaphras, Demas, and Tychicus had been added to their number. (Col 4:10-14; Phm 1:23-24). It is probable that before this epistle was written most, if not all, of these had left Rome on different missions assigned to them by Paul. Tychicus had been sent to Colossae (Col 4:7-8), and it is likely that he was accompanied by Epaphras and Mark who was at that time contemplating a visit to that district (Col 4:10). So if these were away from Rome, engaged in the Lords work they were not included in the number who seek their own, not the things of Jesus Christ.]
Fuente: Old and New Testaments Restoration Commentary
all: Phi 2:4, Isa 56:11, Mal 1:10, Mat 16:24, Luk 9:57-62, Luk 14:26, Act 13:13, Act 15:38, 1Co 10:24, 1Co 10:33, 1Co 13:5, 2Ti 1:15, 2Ti 3:2, 2Ti 4:10, 2Ti 4:16
the: Phi 1:20, Phi 1:21, 2Co 1:5, 2Co 5:14, 2Co 5:15
Reciprocal: Exo 4:14 – anger Exo 36:5 – General Jdg 5:16 – sheepfolds Jdg 8:6 – General 2Sa 3:21 – will gather 2Ki 12:6 – the priests Neh 5:16 – all my Hos 10:1 – an empty vine Hag 1:4 – to Luk 10:2 – are Joh 6:26 – Ye seek Rom 16:18 – serve Gal 4:17 – zealously Phi 3:19 – whose God
Fuente: The Treasury of Scripture Knowledge
(Php 2:21.) , -For the whole seek their own things, not the things of Jesus Christ. The , specifying the entire number, corresponds to the of the previous verse. (For similar use of the article and pronoun, compare Act 19:7; Act 27:37; 1Co 9:22; Bernhardy, p. 320; Middleton on Greek Article, p. 104, note by the Editor.) All, with the exception of Timothy, seek their own things. This is a sweeping censure, and therefore many, such as Hammond, Estius, Rheinwald, and Flatt, seek to modify it in number, by rendering , the majority; while others, as Erasmus, Calvin, and Hoelemann, seek to modify it in severity, by inserting a comparison-all seek their own more than the things of Jesus Christ. But while these modifications are inadmissible, it must at the same time be borne in mind, that the apostle’s words should be limited to such persons as were with him, and, farther, to those who might be supposed to be eligible for such an enterprise; so that probably the brethren mentioned in Php 1:15 are to be excluded from the estimate. It is impossible for us now to ascertain on whom the apostle’s censures light, though Demas may be a representative of the class. 2Ti 4:10. In the last chapter of the Epistle to the Colossians, some persons are noticed, but Wiesinger remarks, after stating that Luke was probably not at Rome, the apostle’s words do not apply to any of those of his fellow-labourers, in reference to whom they would have excited our surprise. Ewald is inclined to regard them as persons from Philippi, or well acquainted with its affairs, but hostile to the apostle. The persons so referred to had not that like-souledness with the apostle which he ascribes to Timothy; did not love Christ’s cause above everything; were not so absorbed in it as to allow nothing, neither ease nor safety, home nor kindred, to bar them from advancing it. On the other hand, the eulogy pronounced on Timothy is based upon acknowledged evidence-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 2:21. All is used in the sense of the general rule; there were exceptions, such as Timothy. But most people were self-concerned and not much interested in the things that belong to Jesus Christ. This is an instance that shows that when a man is concerned with the welfare of the church, it is counted as for Christ. (See Mat 25:45.)
Fuente: Combined Bible Commentary
Php 2:21. For they all seek their own, not the things of Jesus Christ. We find other times in St. Pauls life when this bitter sense came upon him. So when he writes (2Ti 4:10-11), Demas hath forsaken me, having loved this present world . . . only Luke is with me. In the things of Jesus Christ we must not only understand all that is connected with the preaching and advancement of the Gospel, but such matters also as most nearly concerned the apostle himself, the prisoner of Jesus Christ, as he elsewhere calls himself. In this we can see the reason why, till the course which events would take was better known, he could not suffer Timothy to leave him.
Fuente: A Popular Commentary on the New Testament
2:21 For {r} all seek their own, not the things which are Jesus Christ’s.
(r) The most part.
Fuente: Geneva Bible Notes
This must be a general statement. Paul had many fellow workers whose commitment to Jesus Christ was complete at this time, one of whom was Epaphroditus. Paul would commend him shortly (Php 2:25-30). Perhaps Paul was thinking of those local Roman Christians who were serving the Lord at least partially to advance their own reputations. He had referred to them previously (Php 1:14-18). He probably meant that of all the people whom he might have sent to the Philippians, none put the interests of Christ above their own as Timothy did. Luke must have been away from Rome when Paul wrote this, and perhaps other helpers of Paul were also absent. [Note: Robertson, 4:448.] A believer who puts the interests of Christ before his or her own is still a rare individual (cf. Php 1:21).