Philippians 2:1–2:11

Philippians 2:1-4 1. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, 1. Si qua igitur consolatio (vel, exhortatio) in Christo, si quod solatium dilectionis, si qua communicatio Spiritus, si qua viscera et misericordiae. [92] 2. Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. 2. Implete gaudium meum ut idem sentiatis, eandem habentes caritatem, unanimes, unum sentientes. 3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. 3. Nihil per contentionem, aut inanem gloriam, sed per humilitatem alii alios existiment se ipsis excellentiores. 4. Look not every man on his own things, but every man also on the things of others. 4. Non considerans quisque quod suum est, sed quisque quod est aliorum. 1 If there is therefore any consolation. There is an extraordinary tenderness in this exhortation, [93] in which he entreats by all means the Philippians mutually to cherish harmony among themselves, lest, in the event of their being torn asunder by intestine contentions, they should expose themselves to the impostures of the false apostles. For when there are disagreements, there is invariably a door opened for Satan to disseminate impious doctrines, while agreement is the best bulwark for repelling them. As the term parakleseos is often taken to mean exhortation, the commencement of the passage might be explained in this manner: "If an exhortation which is delivered in the name and by the authority of Christ, has any weight with you." The other meaning, however, corresponds better with the context: "If there is among you any consolation of Christ," by means of which you may alleviate my griefs, and if you would afford me any consolation and relief, which you assuredly owe me in the exercise of love; if you take into view that fellowship of the Spirit, which ought to make us all one; if any feeling of humanity and mercy resides in you, which might stir you up to alleviate my miseries, fulfill ye my joy, etc. From this we may infer, how great a blessing unity in the Church is, and with what eagerness pastors should endeavor to secure it. [94] We must also at the same time take notice, how he humbles himself by beseechingly imploring their pity, while he might have availed himself of his paternal authority, so as to demand respect from them as his sons. [95] He knew how to exercise authority when it was necessary, but at present he prefers to use entreaties, because he knew that these would be better fitted to gain an entrance into their affections, [96] and because he was aware that he had to do with persons who were docile and compliant. In this manner the pastor must have no hesitation to assume different aspects for the sake of the Church. [97] 2 Fulfil ye my joy. Here again we may see how little anxiety he had as to himself, provided only it went well with the Church of Christ. He was kept shut up in prison, and bound with chains; he was reckoned worthy of capital punishment -- before his view were tortures -- near at hand was the executioner; yet all these things do not prevent his experiencing unmingled joy, provided he sees that the Churches are in a good condition. Now what he reckons the chief indication of a prosperous condition of the Church is -- when mutual agreement prevails in it, and brotherly harmony. Thus the 137th Psalm teaches us in like manner, that our crowning joy is the remembrance of Jerusalem. ( Psalm 137:6 .) But if this were the completion of Paul's joy, the Philippians would have been worse than cruel if they had tortured the mind of this holy man with a twofold anguish by disagreement among themselves. That ye think the same thing. The sum is this -- that they be joined together in views and inclinations. For he makes mention of agreement in doctrine and mutual love; and afterwards, repeating the same thing, (in my opinion,) he exhorts them to be of one mind, and to have the same views. The expression to auto, (the same thing,) implies that they must accommodate themselves to each other. Hence the beginning of love is harmony of views, but that is not sufficient, unless men's hearts are at the same time joined together in mutual affection. At the same time there were no inconsistency in rendering it thus: -- "that ye may be of the same mind -- so as to have mutual love, to be one in mind and one in views;" for participles are not unfrequently made use of instead of infinitives. I have adopted, however, the view which seemed to me less forced. 3 Nothing through strife or vain-glory. These are two most dangerous pests for disturbing the peace of the Church. Strife is awakened when every one is prepared to maintain pertinaciously his own opinion; and when it has once begun to rage it rushes headlong [98] in the direction from which it has entered. Vain-glory [99] tickles men's minds, so that every one is delighted with his own inventions. Hence the only way of guarding against dissensions is -- when we avoid strifes by deliberating and acting peacefully, especially if we are not actuated by ambition. For ambition is a means of fanning all strifes. [100] Vain-glory means any glorying in the flesh; for what ground of glorying have men in themselves that is not vanity? But by humility. For both diseases he brings forward one remedy -- humility, and with good reason, for it is the mother of moderation, the effect of which is that, yielding up our own right, we give the preference to others, and are not easily thrown into agitation. He gives a definition of true humility -- when every one esteems himself less than others. Now, if anything in our whole life is difficult, this above everything else is so. Hence it is not to be wondered if humility is so rare a virtue. For, as one says, [101] "Every one has in himself the mind of a king, by claiming everything for himself." See! here is pride. Afterwards from a foolish admiration of ourselves arises contempt of the brethren. And so far are we from what Paul here enjoins, that one can hardly endure that others should be on a level with him, for there is no one that is not eager to have superiority. But it is asked, how it is possible that one who is in reality distinguished above others can reckon those to be superior to him who he knows are greatly beneath him? I answer, that this altogether depends on a right estimate of God's gifts, and our own infirmities. For however any one may be distinguished by illustrious endowments, he ought to consider with himself that they have not been conferred upon him that he might be self-complacent, that he might exalt himself, or even that he might hold himself in esteem. Let him, instead of this, employ himself in correcting and detecting his faults, and he will have abundant occasion for humility. In others, on the other hand, he will regard with honor whatever there is of excellences, and will by means of love bury their faults. The man who will observe this rule, will feel no difficulty in preferring others before himself. And this, too, Paul meant when he added, that they ought not to have every one a regard to themselves, but to their neighbors, or that they ought not to be devoted to themselves. Hence it is quite possible that a pious man, even though he should be aware that he is superior, may nevertheless hold others in greater esteem. Footnotes: [92] "Entrailles et misericordes, ou, cordiales affections et misericordes;" -- "Bowels and mercies, or, cordial affections and mercies." [93] "Ceste exhortation est plene d'affections vehementes;" -- "This exhortation is full of intense affections." [94] "Et que les pasteurs le doyuent procurer d'vne affection vehemente et zele ardent;" -- "And that pastors should endeavor to procure it with intense desire and ardent zeal." [95] "Il peust vser d'authorite paternelle, et demander que pour la reuerence qu'ils luy deuoyent comme ses enfans, ils feissent ce qu'il enseigne yci;" -- "He might have exercised paternal authority, and have demanded that in consideration of the respect which they owed him as his children, they should do what he here inculcates." [96] "Pour entrer dedans leurs coeurs, et es mouuoir leurs affections;" -- "For entering into their hearts, and moving their affections." [97] "Ne doit faire difficulte de se transformer selon qu'il cognoistra que ce sera le proufit de l'Eglise;" -- "Should have no hesitation in transforming himself according as he may perceive that this will be for the advantage of the Church." [98] "Sans pouuoir estre arrestee;" -- "Without being capable of being arrested." [99] Kenodoxoi persons whose object is to acquire power, and who, if they see others superior to themselves, are offended. ( Galatians 5:26 .) This kenodoxia vain-glory, produces contentions of all kinds; and it produces this evil besides, that persons who have gone wrong, and who might have been restored to truth and virtue by humble, friendly admonition, are often, by the interference of vain-glorious, ostentatious instructors, confirmed in error and vice." -- Storr. See Biblical Cabinet, vol. 40, p. 132, note. -- Ed. [100] "Est le sufflet qui allume toutes contentions;" -- "Is the bellows that kindles up all strifes." [101] "Comme quelqu'vn a dit anciennement;" -- "As some one has said anciently."

If {1} there be therefore any consolation in {a} Christ, if any comfort of love, if any fellowship of the Spirit, if any {b} bowels and mercies, (1) A most earnest request to remove all those things, by which that great and special consent and agreement is commonly broken, that is, contention and pride, by which it comes to pass that they separate themselves from one another. (a) Any Christian comfort. (b) If any seeking of inward love.

If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, If there be therefore — A most passionate obtestation, importing his most vehement desire of their good agreement; whereunto he conjures them, as it were, by all the bonds of love between him and them. Matters of importance must be pressed with utmost vehemence, Colossians 3:14 . Love is charged upon us above all those excellent things there reckoned up. If any comfort of love — As there is very much, making the saints to enjoy one another’s society with spiritual delight, Psalms 16:3 , and to communicate with gladness and singleness of heart, Acts 2:46 . The Lord doth usually and graciously water the holy fellowship of his people with the dews of many sweet and glorious refreshings; so that they have a very heaven upon earth, for kind the same with that above, and differing only in degrees. If any bowels and mercies — Ipsa suada, credo, si loqui posset, non potuisset, εμφατικοτερως , ubi quot verba, tot tela, …, saith Dr Morton; that is, persuasion itself could not speak more persuasively, here are so many words, so many weapons, able to pierce and work upon any heart not possessed with an iron sinew.

If there be therefore any consolation in Christ,.... Or "exhortation", as the word is sometimes rendered; that is, either if there is any exhortation of Christ to love and unity, as there is in John 13:34 , and this is of any weight and value; or if an exhortation hereunto made in the name of Christ, by any of his ministers, messengers, and ambassadors, will be regarded, as it ought to be, then fulfil ye my joy, &c. Philippians 2:2 , but as the word is frequently translated "consolation", as it is here in the Vulgate Latin, Syriac, and Arabic versions; the sense may be either, if there is any comfort to be given to them that are in Christ Jesus, as every converted man is, and as the apostle was, and especially to them that are afflicted and persecuted for the sake of Christ, are prisoners in him, and on his account, which was the apostle's case, then he desired they would attend to his following request: or if there was any consolation for them, and they had had any comfort in and from Christ; as all true, solid, strong, and everlasting consolation is only in Christ, and is founded on the greatness of his person, as God our Saviour, on the fulness of his grace, the efficacy of his blood, the perfection of his righteousness and sacrifice, and on the great salvation he is the author of: agreeably the Syriac version renders it, "if therefore ye have any consolation in Christ"; and the Arabic version, "if therefore ye enjoy any consolation from the grace of Christ"; which is displayed in the Gospel, as undoubtedly they did; and since then all this comfort was enjoyed by them, through the Gospel the apostle preached to them, the argument from hence must be strong upon them, to attend to what he desired of them: if any comfort of love; in it, or from it; as from the love of God the Father, which is everlasting and unchangeable, and must be comforting, when shed abroad in the heart by the Spirit; and from the love of the Son, which is the same, and equally immovable and lasting, and which passeth knowledge; and from the love of the Spirit, in applying the grace of the Father, and of the Son, whereby he becomes a glorifier of them, and a comforter of his people; and from the love of the saints to one another, which renders their communion with each other comfortable, pleasant, and delightful: or the apostle's sense is, if they had so much love for him, as to wish and desire he might be comforted in his present situation, and that they would be willing to make use of any methods to comfort him, then he desires this; and this is all he desires, mutual love, peace, harmony, and agreement among themselves: if any fellowship of the spirit: of the spirit of one saint with another; if there is such a thing as an union of spirits, an oneness of souls, a tasting of each other's spirits, and a communion with one another, then care should be taken to keep this unity of the Spirit, in the bond of peace, Ephesians 4:3 , or if there is any fellowship of the Holy Spirit of God, any communion with him, any such thing as a witnessing of him to, and with our spirits, or as fellowship with the Father and the Son by him, and saints are baptized into one body by one Spirit, and have been made to drink of the same Spirit, 1 Corinthians 12:13 , then it becomes them to be of one mind, and to stand fast in one Spirit, Philippians 1:27 , if any bowels and mercies; as there are in God, and in the Lord Jesus Christ, moving towards the saints; or such as become Christians, who, as the elect of God, holy and beloved, ought to put on bowels of mercies to one another; express the most hearty, inward, tender, and compassionate concern for each other's welfare, temporal and spiritual. Thus the apostle premises the most moving and pathetic arguments, leading on to the exhortations and advice, to love, harmony, and unity, given in Philippians 2:2 .

Here are further exhortations to Christian duties; to like-mindedness and lowly-mindedness, according to the example of the Lord Jesus. Kindness is the law of Christ's kingdom, the lesson of his school, the livery of his family. Several motives to brotherly love are mentioned. If you expect or experience the benefit of God's compassions to yourselves, be compassionate one to another. It is the joy of ministers to see people like-minded. Christ came to humble us, let there not be among us a spirit of pride. We must be severe upon our own faults, and quick in observing our own defects, but ready to make favourable allowances for others. We must kindly care for others, but not be busy-bodies in other men's matters. Neither inward nor outward peace can be enjoyed, without lowliness of mind.

CHAPTER 2 Php 2:1-30. Continued Exhortation: To Unity: To Humility after Christ's Example, Whose Glory Followed His Humiliation: To Earnestness in Seeking Perfection, that They May Be His Joy in the Day of Christ: His Joyful Readiness to Be Offered Now by Death, so as to Promote Their Faith. His Intention to Send Timothy: His Sending Epaphroditus Meantime. 1. The "therefore" implies that he is here expanding on the exhortation (Php 1:27), "In one Spirit, with one mind (soul)." He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them (Php 2:2). "That ye be like-minded, having the same love, of one accord, of one mind"; (1) "If there be (with you) any consolation in Christ," that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [Chrysostom and Estius]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit" (2Co 13:14). As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (1Co 12:4, 13) [Grotius]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated, Php 2:3, 4. Philippians 2:1 ,2 Paul earnestly recommends to the Philippians mutual love and union, Philippians 2:3 lowliness of mind, Philippians 2:4-8 and that charitable condescension for the good of others, exemplified in the life and death of Christ, Philippians 2:9-11 for which God had exalted him to be Lord of all. Philippians 2:12 ,13 He exhorteth them to carefulness in working out their own salvation, Philippians 2:14 ,15 to obey the will of God cheerfully and universally, that so they might distinguish themselves from the rest of the world by a bright example of virtue, Philippians 2:16-18 and by their steadiness give him, cause to rejoice in the success of his labours, who would gladly lay down his life to serve them. Philippians 2:19 ,20 He hopeth to send Timothy to them shortly, whom he greatly commendeth, Philippians 2:21-30 as he doth the affection and zeal of Epaphroditus, whom he sendeth, with this Epistle. The apostle, reassuming his exhortation in the former chapter to unanimity, Philippians 1:27 , doth here, by way of inference from what went immediately before, press them in a very affectionate manner, with a kind of rhetorical relation, and obtestation, as it were, adjure them. If there be therefore any consolation in Christ; if any such exhortation, (as the word is rendered, Acts 13:15 1 Thessalonians 2:3 1 Timothy 4:13 ), in the name of Christ, might avail with them to cheer him and one another by their loving concord and being unanimous. Or as we, rendering it consolation; ; { so Romans 15:4 2 Corinthians 1:4 } If, which he may well suppose, and strongly affirm that he took it for granted, the main body of them had in some measure found by his ministry, what he here moves them to complete, {compare Philippians 1:6 ,7,27 } in expectation to find more of what they had experimented, whatever indisposition might have crept upon some by the insinuations of the false apostles; yet, this consolation in Christ may be considered either: 1. Actively: q.d. If ye would comfort me afflicted, in the concerns of Christ, or if ye have any Christian comfort which doth only proceed from those that are in Christ, (not from moral philosophy), or which is wont to be in those who worship the same Christ, let me his apostle be a partaker thereof. Or: 2. Passively, 2 Corinthians 7:4 ,6 Phm 1:7 : If you, being in Christ, find any consolation against your afflictions, forasmuch as you have receivcd it by my ministry, we, being both in suffering circumstances, should be further comforted by a sweet agreement. If any comfort of love; the Syriac renders it, any speaking to the heart, any solace from good and comfortable words did reach your hearts, John 11:19 ,31 1 Corinthians 14:3 1 Thessalonians 2:11 5:14 , cheered with the love of God or Christ, or the brethren: or refreshed with my love to you, Philippians 1:8 ,9 ; or would that I should be conforted with your love to me, (as he himself and others were with the gracious affections of the Corinthians, 2 Corinthians 7:7 ), which ye ought unfeignedly. If any fellowship of the Spirit; if ye have any communion with me in the graces of the Spirit, and stand fast in one spirit, Philippians 1:27 , and would show that you do persevere in the same Spirit, 1 Corinthians 12:4 , which acts in all the members of the mystical body of Christ, that do in him their Head partake of it. If any bowels and mercies; if ye are duly affected with any real sympathy and commiseration towards me in my bonds for Christ, such inward affections as were moving in him towards them; Philippians 1:8 , with Luke 1:78 2 Corinthians 7:15 Colossians 3:12 ; the latter word emphatically expressing the sense of the metaphor in the former. Then he, having thus pathetically urged these arguments, and closely followed them to embrace the matter proposed, puts them upon.

If there be therefore any consolation in Christ - This, with what is said in the remainder of the verse, is designed as a motive for what he exhorts them to in Philippians 2:2 - that they would be of the same mind, and would thus fulfill his joy. To urge them to this, he appeals to the tender considerations which religion furnished - and begins by a reference to the consolation which there was in Christ. The meaning here may be this: "I am now persecuted and afflicted. In my trials it will give me the highest joy to learn that you act as becomes Christians. You also are persecuted and afflicted Philippians 1:28-30 ; and, in these circumstances, I entreat that the highest consolation may be sought; and by all that is tender and sacred in the Christian religion, I conjure you, so to live as not to dishonor the gospel. So live as to bring down the highest consolation which can be obtained - the consolation which Christ alone can impart We are not to suppose that Paul doubted whether there was any consolation in Christ but the form of expression here is one that is designed to urge upon them the duty of seeking the highest possible. The consolation in Christ is that which Christ furnishes or imparts. Paul regarded him as the source of all comfort, and earnestly prays that they might so live that he and they might avail themselves in the fullest sense of that unspeakable enjoyment. The idea is, that Christians ought at all times, and especially in affliction, so to act as to secure the highest possible happiness which their Saviour can impart to them. Such an object is worth their highest effort; and if God sees it needful, in order to that, that they should endure much affliction, still it is gain. Religious consolation is always worth all which it costs to secure it. If any comfort of love - If there be any comfort in the exercise of tender affection. That there is, no one can doubt. Our happiness is almost all centered in love. It is when we love a parent, a wife, a child, a sister, a neighbor, that we have the highest earthly enjoyment. It is in the love of God, of Christ, of Christians, of the souls of people, that the redeemed find their highest happiness. Hatred is a passion full of misery; love an emotion full of joy. By this consideration, Paul appeals to them, and the motive here is drawn from all the joy which mutual love and sympathy are fitted to produce in the soul Paul would have that love exercised in the highest degree, and would have them enjoy all the happiness which its mutual exercise could furnish. If any fellowship of the Spirit - The word "fellowship - κοινωνία koinōnia - means that which is common to two or more; that of which they partake together; Ephesians 3:9 note; Philippians 1:5 note. The idea here is, that among Christians there was a participation in the influences of the Holy Spirit; that they shared in some degree the feelings, views, and joys of the Sacred Spirit Himself; and that this was a privilege of the highest order. By this fact, Paul now exhorts them to unity, love, and zeal - so to live that they might partake in the highest degree of the consolations of this Spirit. If any bowels and mercies - If there is any affectionate bond by which you are united to me, and any regard for my sorrows, and any desire to fill up my joys, so live as to impart to me, your spiritual father and friend, the consolation which I seek.

Philippians A PLEA FOR UNITY Php 2:1-4 {R.V.}. There was much in the state of the Philippian church which filled Paul’s heart with thankfulness, and nothing which drew forth his censures, but these verses, with their extraordinary energy of pleading, seem to hint that there was some defect in the unity of heart and mind of members of the community. It did not amount to discord, but the concord was not as full as it might have been. There is another hint pointing in the same direction in the appeal to Paul’s true yoke-fellow, in chapter 4:, to help two good women who, though they had laboured much in the gospel, had not managed to keep ‘of the same mind in the Lord,’ and there is perhaps a still further indication that Paul’s sensitive heart was conscious of the beginnings of strife in the air, in the remarkable emphasis with which, at the very outset of the letter, he over and over again pours out his confidence and affection on them ‘all,’ as if aware of some incipient rifts in their brotherhood. There are always forces at work which tend to part the most closely knit unities even when these are consecrated by Christian faith. Where there are no dogmatical grounds of discord, nor any open alienation, there may still be the beginnings of separation, and a chill breeze may be felt even when the sun is shining with summer warmth. Wasps are attracted by the ripest fruit. The words of our text present no special difficulty, and bring before us a well-worn subject, but it has at least this element of interest, that it grips very tightly the deepest things in Christian life, and that none of us can truly say that we do not need to listen to Paul’s pleading voice. We may notice the general division of his thoughts in these words, in that he puts first the heart-touching motives for listening to his appeal, next describes with the exuberance of earnestness the fair ideal of unity to which he exhorts, and finally touches on the hindrances to its realisation, and the victorious powers which will overcome these. I. The motives and bonds of Christian unity. It is not a pedantic dissection {and vivisection} of the Apostle’s earnest words, if we point out that they fall into four clauses, of which the first and third {‘any comfort in Christ, any fellowship of the Spirit’} urge the objective facts of Christian revelation, and the second and fourth {‘any consolation of love, any tender mercies and compassions’} put emphasis on the subjective emotions of Christian experience. We may lay the warmth of all of these on our own hearts, and shall find that these hearts will be drawn into the blessedness of Christian unity in the precise measure in which they are affected by them. As to the first of them, it may be suggested that here, as elsewhere in the New Testament, the true idea of the word rendered ‘comfort’ is rather ‘exhortation.’ The Apostle is probably not so much pointing to the consolations for trouble which come from Jesus, as to the stimulus to unity which flows from Him. It would rather weaken the force of Paul’s appeal, if the two former grounds of it were so nearly identical as they are, if the one is based upon ‘comfort’ and the other on ‘consolation.’ The Apostle is true to his dominant belief, that in Jesus Christ there lies, and from Him flows, the sovereign exhortation that rouses men to ‘whatsoever things are lovely and of good report.’ In Him we shall find in the measure in which we are in Him, the most persuasive of all exhortations to unity, and the most omnipotent of all powers to enforce it. Shall we not be glad to be in the flock of the Good Shepherd, and to preserve the oneness which He gave His life to establish? Can we live in Him, and not share His love for His sheep? Surely those who have felt the benediction of His breath on their foreheads when He prayed ‘that they may all be one; even as Thou, Father, art in Me and I in Thee,’ cannot but do what is in them to fulfil that prayer, and to bring a little nearer the realisation of their Lord’s purpose in it, ‘that the world may believe that Thou didst send Me.’ Surely if we lay to heart, and enter into sympathy with, the whole life and death of Jesus Christ, we shall not fail to feel the dynamic power fusing us together, nor fail to catch the exhortation to unity which comes from the lips that said, ‘I am the vine, ye are the branches.’ The Apostle next bases his appeal for unity on the experiences of the Philippian Christians, and on their memories of the comfort which they have tasted in the exercise of mutual love. Our hearts find it hard to answer the question whether they are more blessed when their love passes out from them in a warm stream to others, or when the love of others pours into them. To love and to be loved equally elevate courage, and brace the weakest for calm endurance and high deeds. The man who loves and knows that he is loved will be a hero. It must always seem strange and inexplicable that a heart which has known the enlargement and joy of love given and received, should ever fall so far beneath itself as to be narrowed and troubled by nourishing feelings of separation and alienation from those whom it might have gathered into its embrace, and thereby communicated, and in communicating acquired, courage and strength. We have all known the comfort of love; should it not impel us to live in ‘the unity of the spirit and the bond of peace’? Men around us are meant to be our helpers, and to be helped by us, and the one way to secure both is to walk in love, as Christ also hath loved us. But Paul has still further heart-melting motives to urge. He turns the Philippians’ thoughts to their fellowship in the Spirit. All believers have been made to drink into one spirit, and in that common participation in the same supernatural life they partake of a oneness, which renders any clefts or divisions unnatural, and contradictory of the deepest truths of their experience. The branch can no more shiver itself off from the tree, or keep the life sap enclosed within itself, than one possessor of the common gift of the Spirit can separate himself from the others who share it. We are one in Him; let us be one in heart and mind. The final appeal is connected with the preceding, inasmuch as it lays emphasis on the emotions which flow from the one life common to all believers. That participation in the Spirit naturally leads in each participant to ‘tender mercies and compassions’ directed to all sharers in it. The very mark of truly possessing the Spirit’s life is a nature full of tenderness and swift to pity, and they who have experienced the heaven on earth of such emotions should need no other motive than the memory of its blessedness, to send them out among their brethren, and even into a hostile world, as the apostles of love, the bearers of tender mercies, and the messengers of pity. II. The fair ideal which would complete the Apostle’s joy. We may gather from the rich abundance of motives which the Apostle suggests before he comes to present his exhortation, that he suspected the existence of some tendencies in the opposite direction in Philippi, and possibly the same conclusion may be drawn from the exuberance of the exhortation itself, and from its preceding the dehortation which follows. He does not scold, he scarcely even rebukes, but he begins by trying to melt away any light frost that had crept over the warmth of the Philippians’ love; and having made that preparation, he sets before them with a fulness which would be tautological but for the earnestness that throbs in it, the ideal of unity, and presses it upon them still more meltingly, by telling them that their realisation of it will be the completion of his joy. The main injunction is ‘that ye be of the same mind,’ and that is followed by three clauses which are all but exactly synonymous with it, ‘having the same love, being of one accord, of one mind.’ The resemblance of the latter clause to the main exhortation is still more complete, if we read with Revised Version {margin} ‘of the same mind,’ but in any case the exhortations are all practically the same. The unity which Paul would fain see, is far deeper and more vital than mere unanimity of opinion, or identity of polity, or co-operation in practice. The clauses which expand it guard us against the mistake of thinking that intellectual or practical oneness is all that is meant by Christian unity. They are ‘of the same mind,’ who have the same wishes, aims, outlooks, the same hopes and fears, and who are one in the depths of their being. They have ‘the same love,’ all similarly loving and being loved, the same emotion filling each heart. They are united in soul, or ‘with accordant souls’ having, and knowing that they have them, akin, allied to one another, moving to a common end, and aware of their oneness. The unity which Christian people have hitherto reached is at its best but a small are of the great circle which the Apostle drew, and none of us can read these fervid words without shame. His joy is not yet fulfilled. That exhortation to be ‘of the same mind,’ not only points to a deep and vital unity, but suggests that the ground of the unity is to be found without us, in the common direction of our ‘minds,’ which means far more than popular phraseology means by it, to an external object. It is having our hearts directed to Christ that makes us one. He is the bond and centre of unity. We have just said that the object is external, but that has to be taken with a modification, for the true basis of unity is the common possession of ‘Christ in us.’ It is when we have this mind in us ‘which was also in Christ Jesus,’ that we have ‘the same mind’ one with another. The very keynote of the letter is joy, as may be seen by a glance over it. He joys and rejoices with them all, but his cup is not quite full. One more precious drop is needed to make it run over. Probably the coldness which he had heard of between Euodias and Syntyche had troubled him, and if he could be sure of the Philippians’ mutual love he would rejoice in his prison. We cannot tell whether that loving and careful heart is still aware of the fortunes of the Church, but we know of a more loving and careful heart which is, and we cannot but believe that the alienations and discords of His professed followers bring some shadow over the joy of Christ. Do we not hear His voice again asking, ‘what was it that you disputed among yourselves by the way?’ and must we not, like the disciples, ‘hold our peace’ when that question is asked? May we not hear a voice sweeter in its cadence, and more melting in its tenderness than Paul’s, saying to us ‘Fulfil ye My joy that ye be of the same mind.’ III. The hindrances and helps to being of the same mind. The original has no verb in front of ‘nothing’ in verse 3, and it seems better to supply the one which has been so frequently used in the preceding exhortation than ‘doing,’ which carries us too abruptly into the outer region of action. Paul indicates two main hindrances to being of the same mind, namely, faction and vainglory on the one hand, and self-absorption on the other, and opposed to each the tone of mind which is its best conqueror. Faction and vainglory are best defeated by humility and unselfishness. As to the former, the love of making or heading little cliques in religion or politics or society, has oftenest its roots in nothing loftier than vanity or pride. Many a man who poses as guided by staunch adherence to conviction is really impelled only by a wish to make himself notorious as a leader, and loves to talk of ‘those with whom I act.’ There is a strong admixture of a too lofty estimate of self in most of the disagreements of Christian people. They expect more deference than they get, or their judgment is not taken as law, or their place is not so high as they think is their due, or in a hundred different ways self-love is wounded, and self-esteem is inflamed. All this is true in reference to the smaller communities of congregations, and with the necessary modifications it is quite as true in reference to the larger aggregations which we call churches or denominations. If all in their work that is directly due to faction and vainglory were struck out there would be great gaps in their activities, and many a flourishing scheme would fall dead. The cure for all these evils is lowliness of mind. That is a Christian word. Used by Greek thinkers, it meant abjectness; and it is one conspicuous instance of the change effected in morals by Christian teaching that it has become the name of a virtue. We are to dwell not on our gifts but on our imperfections, and if we judge ourselves with constant reference to the standard in Christ’s life, we shall need little more to bring us to our knees in true lowliness of mind. The man who has been forgiven so many talents will not be in a hurry to take his brother by the throat and leave the marks of his fingers for tenpence. Christian unity is further broken by selfishness. To be absorbed in self is of course to have the heart shut to others. Our own interests, inclinations, possessions, when they assert themselves in our lives, build up impassable barriers between us and our fellows. To live to self is the real root of every sin as it is of all loveless life. The Apostle uses careful language: he admits the necessity for attention to our ‘own things,’ and only requires that we should look ‘also’ on the things of others. His cure for the hindrances to Christian unity is very complete, very practical, and very simple. Each counting other better than himself, and each ‘looking also to the things of others’ seem very homely and pedestrian virtues, but homely as they are we shall find that they grip us tight, if we honestly try to practise them in our daily lives, and we shall find also that the ladder which has its foot on earth has its top in the heavens, and that the practice of humility and unselfishness leads straight to having ‘the mind which was also in Christ Jesus.’