Exegetical and Hermeneutical Commentary of Philippians 2:2
Fulfill ye my joy, that ye be likeminded, having the same love, [being] of one accord, of one mind.
2. Fulfil ye my joy ] Lit. “ fill ” it. He already rejoices in them (Php 1:4); but the manifestation in them of the unity of holy love would complete the reasons and the experience of that joy. “He felt small anxiety for himself, if but the Church of Christ might prosper” (Calvin).
that ye be ] The Greek construction (see on Php 1:9) denotes (in N.T.) sometimes the purpose (as in the phrase “we ask, to test your kindness”), sometimes the purport (as in the phrase “we ask, to be forgiven”). A modification of the latter meaning appears here. In the words “fulfil ye,” &c. the Apostle is practically asking them to be what he now describes.
likeminded ] R.V., of the same mind, for the sake of uniformity with the last clause of this verse. We have here the weak point of the Philippian Church plainly indicated.
the same love ] on both sides; i.e. practically, general love, holy charity in all towards all.
of one accord ] More literally, “ one-souled.” See on Php 2:27 above.
of one mind ] A similar expression to that just above, “ of the same mind ”, but somewhat stronger. The word ( phronen) represented by “mind” in these clauses obviously denotes not so much intellectual as moral action and attitude. See on Php 1:7.
Fuente: The Cambridge Bible for Schools and Colleges
Fulfil ye my joy – Fill up my joy so that nothing shall be wanting to complete it. This, he says, would be done by their union, zeal, and humility; compare Joh 3:29.
That ye be like-minded – Greek That ye think the same thing; see the notes at 2Co 13:11. Perfect unity of sentiment, opinion, and plan would be desirable if it could be attained. It may be, so far as to prevent discord, schism, contention and strife in the church, and so that Christians may be harmonious in promoting the same great work – the salvation of souls.
Having the same love – Love to the same objects, and the same love one for another. Though their opinions might differ on some points, yet they might be united in love; see the notes at 1Co 1:10.
Being of one accord – sumpsuchoi – of one soul; having your souls joined together. The word used here does not occur elsewhere in the New Testament. It means a union of soul; or an acting together as if but one soul actuated them.
Of one mind – Greek Thinking the same thing. The apostle here uses a great variety of expressions to denote the same thing. The object which he aimed at was union of heart, of feeling, of plan, of purpose. He wished them to avoid all divisions and strifes; and to show the power of religion by being united in the common cause. Probably there is no single thing so much insisted on in the New Testament as the importance of harmony among Christians. Now, there is almost nothing so little known; but if it prevailed, the world would soon be converted to God; compare the notes at Joh 17:21 – or see the text itself without the notes.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. Fulfil ye my joy] Ye ought to complete my joy, who have suffered so much to bring you into the possession of these blessings, by being like-minded with myself, having the same love to God, his cause, and me, as I have to him, his cause, and you.
Being of one accord] Being perfectly agreed in labouring to promote the honour of your Master; and of one mind, being constantly intent upon this great subject; keeping your eye fixed upon it in all you say, do, or intend.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Fulfil ye my joy; viz. the exercise of those graces he had been joyful for, which would be an addition to that joy he had for them, and the making of it much more abundant, contributing as much as the friends of the Bridegroom here can to the completing of it, Joh 3:29.
That ye be like-minded; which is when they believe and affect the same things, agreeable to the mind of God, Phi 3:15; Act 4:32; Rom 12:16; 2Co 13:11.
Having the same love; having the same mutual sincere charity, Eph 4:2; Col 3:14.
Being of one accord; being unanimous in their honest designs, Joh 17:22; 1Pe 3:8.
Of one mind; agreeing as to the main in the same judgment and opinion, to promote the interest of Christ, 1Co 1:10; Gal 5:7,10.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Fulfilthat is, Make full.I have joy in you, complete it by that which is still wanting,namely, unity (Php 1:9).
likemindedliterally,”that ye be of the same mind”; more general than thefollowing “of one mind.”
having the same loveequallydisposed to love and be loved.
being of oneaccordliterally, “with united souls.” Thispairs with the following clause, thus, “With united souls, beingof one mind”; as the former two also pair together, “Thatye be likeminded, having the same love.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Fulfil ye my joy,…. The Arabic version adds, “by these things”; meaning not his joy in the Lord Jesus Christ, which arose from views of interest his person, blood, and righteousness; which was had by believing in him, by enjoying communion with him, and living in hope of the glory of God; this in a fruit of the Spirit, Ga 5:22, and is called joy in the Holy Ghost; who, as he was the author, must be the finisher of it, and not the Philippians; much less does he mean that fulness of joy in the presence, and at the right hand of God in heaven, which he expected to have; but that which arose from the state, conduct, and mutual respect of the saints to each other; he had much joy in them, on account of the good work being begun, and carrying on in their souls; and because of their steadfastness in the faith, notwithstanding the persecutions they met with; and on account of their continued love to him, and the late fresh instance of it they had given, in sending their minister with a present to him, and who had given him a particular account of their affairs; but his joy was not yet full, there were some things which damped it; as the unbecoming walk and conversation of some, of whom he spoke with grief of heart, and tears in his eyes; and the inclination of others to listen to the false teachers, those of the concision, or circumcision; and the murmurings, disputings, and divisions of others among them, that were contentious and quarrelsome; wherefore to crown his joy, and fill it brimful, he signifies that their unity in affection, judgment, and practice, would do it, for so he explains it as follows:
that ye be likeminded, or “equally affected to one another”; that since they were but as one man, were one body, and had but one head, and one Spirit, that quickened and comforted them, and had but one faith and one baptism, they ought to be one in affection, practice, and judgment; this is the general, of which the following are the particulars:
having the same love; both for quality, being hearty, sincere, and unfeigned; and for quantity, returning the same that is measured to them; and with respect to objects, loving the same Christ, the same doctrines of Christ, the same ministers of the Gospel, and all the saints, rich and poor, high and low, weak or strong believers, without making any difference, by which means unity is preserved: for if one loves Christ, and another antichrist; one loves one doctrine, and another the opposite to it; one loves a teacher of the law, and another a preacher of the Gospel, one loves one Gospel minister, and one loves another, in distinction from, and opposition to the other; one loves the rich and not the poor, men of great gifts and grace, and neglects the meaner saints; when this is the case, they cannot be said to have the same love, nor can there be harmony, concord, and agreement:
[being] of one accord, or “being alike in soul”; having the same soul, not in substance and number, as some philosophers have asserted, but having the same affection, judgment, and will, as the first Christians are said to be of one heart and of one soul; or “unanimous” in their sentiments about doctrines and ordinances, being all of a piece in their practices; and agreeing in all their counsels, debates, acts, and votes, in their church meetings:
of one mind; in the doctrines of grace, in the ordinances of the Gospel; and in the discipline of the church: the means of preserving and increasing such affection, unity, and agreement, are next directed to.
Fuente: John Gill’s Exposition of the Entire Bible
Fulfil (). Better here, “fill full.” Paul’s cup of joy will be full if the Philippians will only keep on having unity of thought and feeling ( , present active subjunctive, keep on thinking the same thing).
Being of one accord (). Late word here for the first time, from and , harmonious in soul, souls that beat together, in tune with Christ and with each other.
Of one mind ( ). “Thinking the one thing.” Like clocks that strike at the same moment. Perfect intellectual telepathy. Identity of ideas and harmony of feelings.
Fuente: Robertson’s Word Pictures in the New Testament
Fulfill [] . Or complete. Compare Joh 3:29.
Be like – minded [ ] . Lit., think the same thing. The expression is a general one for concord, and is defined in the two following clauses : unity of affection, the same love; unity of sentiment, of one accord. The general expression is then repeated in a stronger form, thinking the one thing. A. V. and Rev., of one mind.
Fuente: Vincent’s Word Studies in the New Testament
1) “Fulfill ye my joy” (plerosate mou ten charan)
“You all -fulfill my joy,” fill up or complete my joy or
occasion for joy, 3Jn 1:2-4; 3Jn 1:8.
2) “That ye be likeminded” (hina to auto phronete) “In order that ye think the same thing,” or of one mind, disposition toward harmony in truth and life, Rom 12:16; Rom 15:5; 1Co 1:10.
3) “Having the same love” (echontes ten auten agapen) having, holding, or possessing the love,” in kind, high, holy, sincere, (the same kind of love) that Christ had, 1Jn 3:14; 1Jn 3:18; 1Jn 4:7. Such tends to the unity of the Spirit, Eph 4:3.
4) “Being of one accord, of one mind” (sumpsuchoi to en phromountes) “One in soul, thinking one thing, in accord,” 1Pe 3:8. In unison pondering and embracing the same kind of love and things the Lord loved and espoused.
“THE TENDER SYMPATHY OF CHRIST”
St. Yoo, of Kernartin, one morning went out and saw a beggar asleep on his doorstep. The beggar had been all night in the cold. The next night St. Yoo compelled this beggar to come into the house and sleep in the saint’s bed, while St. Yoo passed the night on the doorstep in the cold. Somebody asked him why that eccentricity? He replied, “it isn’t an eccentricity; I want to know how the poor suffer, I want to know their agonies, that I may sympathize with them, and therefore I slept on this cold step last night” That is the way Christ knows so much about our sorrows.
–Talmage
Eze 3:15 reads: “Then I came to them of the captivity at Tel-abib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days.”
-King James Version
Fuente: Garner-Howes Baptist Commentary
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 137 Psalm teaches us in like manner, that our crowning joy is the remembrance of Jerusalem. (Psa 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 τὸ αὐτὸ, ( 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.
Fuente: Calvin’s Complete Commentary
(2) That ye be likeminded, having the same love, being of one accord, of one mind.In this verse there is again a four-fold division; but of a different kind. St. Paul begins with the exhortation not uncommon from him, to be likeminded, that is, to have true sympathy (as in Rom. 12:16; Rom. 15:5; 2Co. 13:11; also Php. 3:16; Php. 4:2); which he naturally strengthens by the addition of having the same love (that is, a mutual love), to show that the sympathy is to be one not only of mind but of heart. But this does not satisfy him: he rises to the further exhortation to perfect union of soul (which is the proper rendering for being of one accord) in which they shall not only be likeminded, but (in a phrase peculiar to this passage) be actually of one mind, living in one another, each sinking his individuality in the enthusiasm of a common love.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Fulfil my joy Paul’s joy in them he has shown, Php 1:4: he now would have it made perfect by the reign among them of a spirit of unity.
That ye be likeminded Rather, think the same thing, not in external matters, but in all the affairs of the Church on which they were called to form or express an opinion. This is not difficult to them who are moved by a mutual love.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Make full my joy, that you be of the same mind, having the same love, being of one accord, of one mind,’
The incentives mentioned are intended to persuade them to be ‘of the same mind, having the same love, being of one accord, of one mind’. And if they succeed Paul says that it will fill his cup of joy to overflowing. Like Jesus Paul recognised that ‘by this will all men know that you are His disciples in that you love one another’ (Joh 13:35), and that was why he longed for it, and why it would fill him with joy. There is indeed no finer incentive towards unity than a recognition that we are all equally made one with Christ through His cross, that we are all caught up in the same love of God and of Christ, and that we all participate in the one Spirit. It is contemplation of these facts, combined with the work of the Holy Spirit within, and Christ’s own exhortations to a unity of love (Joh 13:34-35; Joh 15:12), that stirs up within us true oneness of spirit. But it cannot in the end just be manufactured by an act of will (although we should certainly seek to play our part). It must rather spring up from the Spirit’s activity within, for the one mind that they are to have is described in Php 2:5-11, and that can only result from the work of the Spirit giving them the mind of the Spirit, the mind of Christ. We fool ourselves if we think that we can walk that way without Him (see Php 3:4-14).
It is salutary here to consider the fact that what Paul describes here is still the basis on which God’s people could come together in unity. It indicates that if we would only concentrate our thinking on our Lord Jesus Christ Himself, and Who He is and what He has done for us, and in walking in His steps, we would recognise that all else is secondary, (thus avoiding emphasis on the details of eschatology, types of ministry, baptism, and what we see as unique experiences of the Holy Spirit; etc). Then we too would be able to come together with one mind, that of serving Christ and each other in the way described in Php 2:5-11, because our concentration would be on our oneness in Christ and in the Spirit. It would result in a genuine love for one another. Instead we ignore Paul’s (and Christ’s) injunctions here and put our emphasis on fighting over secondary matters, bristling at each other over the ramparts of our folly. As Paul would say, ‘my brothers and sisters, these things ought not to be’. We need to recognise that when we do this we are not fighting for God’s truth but being deliberately disobedient towards God. According to Jesus, genuine central truth produces unity (Joh 17:16-22). It is secondary ideas, when we take our eyes off the Christ of Php 2:5-11, that result in disunity.
Fuente: Commentary Series on the Bible by Peter Pett
Php 2:2. Fulfil ye my joy, He had told them, ch. Php 1:25 that his coming again to them would be for the promotion of the joy of their faith: now in these words he demands of them a suitable return; and that they would by their behaviour promote his joy. See Rom 1:11-12. Dr. Doddridge translates the remaining part of this verse as follows: That ye may be unanimous, maintaining the same love; having your souls joined together, in attending to the one great thing.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 2:2 . The joy which Paul already feels in respect to the Philippians (Phi 1:4 ), they are to make full to him, like a measure (comp. Joh 3:29 ; Joh 15:11 ; Joh 17:13 ; 1Jn 1:4 ; 2Jn 1:12 ; 2Co 10:6 ). For the circumstances of the case, comp. Phi 1:9 . The represents, as it very often does in the N. T. ( e.g . Phi 4:14 ; Col 4:18 ; Phm 1:20 ), and in Greek authors, the dative of interest.
] The mode in which they are to make his joy full is conceived in telic form, as that which is to be striven for in the action of making full; and in this aim of the the regulative standard for this activity was to consist. Paul might quite as fitly have put the in the imperative, and the in the telic form; but the immediate relation to himself , in which he had conceived the whole exhortation, induced him to place the . . in the foreground.
] denotes generally harmony , and that, indeed, more closely defined by the sequel here as identity of sentiment . See Tittmann, Synon . p. 67; Fritzsche, ad Rom . III. p. 87 f.; comp. Herod. i. 60, ix. 54, and the passages in Wetstein. The opposite: ., Hom. Il . xiii. 345; ., hymn. Ap . 469; , Plut. Mor . p. 763 E; , Nonn. ev. Joh 20:29 ; and similar forms. Hoelemann interprets as illud ipsum , that, namely, which was said in Phi 2:1 , the . down to . This is at variance with the context (see the following . . . and .), and contrary to the wonted use of the expression elsewhere (Rom 12:16 ; Rom 15:5 ; 2Co 13:11 ; Phi 4:2 ).
. ., . .] Two more precise definitions of that like-mindedness, so far as it is identity of (mutual) love , and agreement of feeling and active impulse , sympathy ( , only found here in the N. T.; but see Polemo, ii. 54, and comp. on Phi 1:27 , also on , Phi 2:20 ). This accumulation of definitions indicates earnestness; Paul cannot sever himself from the thought, of which his heart is so full. Comp. Chrysostom: , ! He also well remarks on . . . .: . The following is to be closely connected with ., so that has the emphasis and adds the more precise definition of the previously mentioned unity of mind: with harmony of soul cherishing the one sentiment . There are therefore only two , and not three , special explanations of the ; and with the article points back to the previous , which is now represented by without any essential difference in sense. Expositors, not attending to this close connection of . with . (which Wiesinger, Weiss, Ellicott, and Schenkel have acknowledged), have either made the apostle say the very same thing twice over (Oecumenius: ), or have drawn entirely arbitrary distinctions between and . e.g . Bengel, who makes the former refer to the same objects of the sentiment, and the latter to the same sentiment itself; Tittmann, l.c ., that the former is idem sentire, velle et quaerere , and the latter in uno expetendo consentire; Beza and others, that the former means the agreement of will, the latter the agreement in doctrine; while others put it inversely; Hofmann thinks that with the article means the one thing, on which a Christian must inwardly be bent (comp. Luk 10:42 ). It means, on the contrary, the one thing which has just been designated by (as in Phi 4:2 ; Rom 12:16 ; and other passages); the context affords no other reference for the article.
It is usual, even in classical authors, for the participle of a verb to stand by the side of the verb itself, in such a way that one of the two conveys a more precise specification. See Stallb. ad Plat. Hipp. m . p. 292 A; Bornemann, ad Cyrop . viii. 4. 9; Lobeck, Paral . p. 532 f.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.
Ver. 2. Being of one accord, of one mind ] Hereunto those many “ones” should move us mentioned by our apostle, Eph 4:4-5 . See Trapp on “ Eph 4:4 “ See Trapp on “ Eph 4:5 “ See Trapp on “ Act 4:32 “ They were of one heart. Animo animaque inter se miscebantur, saith Tertullian of those primitive Christians; yea, they were una anima, one soul (so Tremellius rendereth this text out of the Syriac), all informed with one and the same soul; all as one man, in the matters of God’s worship.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 .] has the emphasis ‘he already had joy in them, but it was not complete , because they did not walk in perfect unity:’ cf. ch. Phi 1:9 .
, of the purpose , as always but here as frequently, of a correlative result, contemplated as the purpose: never, however, without reason: e.g., here the unanimity of the Philippians is the far greater and more important result, to which the . is but accessory.
] This expression ( be of the same mind ) is more general than (‘ being of one mind ’) below. And this is all that can be reasonably said of the difference between them. In the more fervid portions of such an Epistle as this, we must be prepared for something very nearly approaching to tautology. , says Chrys., .
. . ] , . , Chrys.
. . ] to be taken together as one designation only: . having the emphasis, and defining the ., with union of soul, unanimous (minding one thing). So that the Apostle does not, as c., .
Fuente: Henry Alford’s Greek Testament
Phi 2:2 . Semper in discordiis aperta est janua Satanae ad spargendas impias doctrinas, ad quas repellendas optima munitio est consensus (Calv.). . . The clause seems exactly = Latin gerund. Cf. an infinitive used in the same way in Act 15:10 , . . ., also Polyc., Martyr. , x., 1 (quoted by Burton, MT [85] , p. 92). is probably “hypotelic” as Ell [86] (on Eph 1:17 ) terms it, i.e. , “the subject of the wish is blended with and even (at times) obscures the purpose”. . . The general description of agreement which is analysed and defined in the succeeding clauses. Perhaps a common phrase in popular language. See Sepulchr. Inscr. (Rhodes, 2nd cent. B.C.), of a married couple, (Dsm [87] , NBS [88] , p. 84). . . . The same feelings. . The same point of view in their common interests. expresses the one concrete aim of their views, perhaps with special reference to the unity of the Church (so Lips [89] ). Minute distinctions, however, must not be forced, as there is doubtless here much of what Vaughan terms “the tautology of earnestness”.
[85] Moods and Tenses (Burton, Goodwin).
[86] Ellicott.
[87] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).
[88] Neue Bibelstudien
[89]ips. Lipsius.
Fuente: The Expositors Greek Testament by Robertson
Fulfil = Complete. App-125.
that = in order that. Greek. hina.
be likeminded = mind, or think the same thing. Greek. phroneo.
of one accord. Greek. sumpsuchos. Only here.
of one mind = minding (Greek. phroneo, as above) the one thing.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] has the emphasis-he already had joy in them, but it was not complete, because they did not walk in perfect unity: cf. ch. Php 1:9.
, of the purpose, as always-but here as frequently, of a correlative result, contemplated as the purpose: never, however, without reason: e.g., here the unanimity of the Philippians is the far greater and more important result, to which the . is but accessory.
] This expression (be of the same mind) is more general than (being of one mind) below. And this is all that can be reasonably said of the difference between them. In the more fervid portions of such an Epistle as this, we must be prepared for something very nearly approaching to tautology. , says Chrys., .
. . ] , . , Chrys.
. .] to be taken together as one designation only: . having the emphasis, and defining the ., with union of soul, unanimous (minding one thing). So that the Apostle does not, as c., .
Fuente: The Greek Testament
Php 2:2. , be like-minded) The participle that follows depends on this.-, of one mind) viz. that ye be. On this the following participle also depends.- , the one thing) The previous, that ye be like-minded, implies that the feeling of the mind ought to tend to the same things: the latter expression, being of one mind, implies that the feeling of the mind itself ought to be the same.
Fuente: Gnomon of the New Testament
Php 2:2
Php 2:2
make full my joy, that ye be of the same mind,-It was Pauls highest joy to see them like-minded with Jesus and the Holy Spirit. He beseeches them by the consideration given in verse 1, that as persecuted Christians they should make his joy complete by being moved by the same love, being in perfect agreement one with another. He had suffered so much lor them, and they had shown such unremitting regard for him by following with their prayers and contributions that he felt impelled to make this appeal unto them.
having the same love,-It is a unity resting on the love of Christ which engenders the love of Christ.
being of one accord, of one mind;-In every letter that Paul wrote to the churches, he pled with them for the unity of the faith, oneness of mind and purpose, perfect accord in the work they should do! For division and strife are themselves sinful, and bring ruin and destruction as their fruits. To the Corinthians he said: Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfected together in the same mind and in the same judgment. (1Co 1:10). Such was the plea for harmony and unity among the children of God at all places. It is just as essential today that unity be preserved as it was then. Christians do not often divide over what God, Jesus Christ, and the Holy Spirit have said. Divisions come almost always in reference to things not taught in the word of God. Theories, practices, and methods unknown to his word are introduced, and over these men divide and strive.
The way to prevent this is given by Paul: “If ye died with Christ from the rudiments of the world, why, as though living in the world, do ye subject yourselves to ordinances, Handle not, nor taste, nor touch (all which things are to perish with the using), after the precepts and doctrines of men? (Col 2:20-22). The divisions into parties among Christians have arisen chiefly over questions not taught in the scriptures over the doctrines and commandments of men, introduced into the church. Paul says these are all to perish with the using, or as some translate, for the destruction of those using them, and asks, why be subject to them, why use them, when they bring evil and no good? The principle everywhere taught is, union among the people of God and with God is to be maintained by walking in the ordinances and appointments of God, rejecting all inventions of men. Thou shalt add nothing to, diminish nothing from the appointments of God has been the watchword of acceptable service to him from the beginning. Paul in saying, if any fellowship, did not imply a doubt as to its existence, but it expresses a strong assurance that it did exist, to which the Philippians own experience would attest It was an appeal to their knowledge.
Fuente: Old and New Testaments Restoration Commentary
Fulfil: Phi 2:16, Phi 1:4, Phi 1:26, Phi 1:27, Joh 3:29, 2Co 2:3, 2Co 7:7, Col 2:5, 1Th 2:19, 1Th 2:20, 1Th 3:6-10, 2Th 2:13, 2Ti 1:4, Phm 1:20, 1Jo 1:3, 1Jo 1:4, 2Jo 1:4, 3Jo 1:4
that: Phi 1:27, like minded, Phi 2:20, Phi 3:15, Phi 3:16, Phi 4:2, Rom 12:16, Rom 15:5, Rom 15:6, 1Co 1:10, 2Co 13:11, 1Pe 3:8, 1Pe 3:9
one accord: Act 1:14, Act 2:1, Act 2:46, Act 5:12
Reciprocal: Gen 45:24 – See that Exo 36:10 – General Jdg 8:2 – What Psa 122:8 – General Psa 133:1 – how good Jer 32:39 – I Joh 13:14 – ye also Act 4:32 – the multitude Rom 14:15 – now Col 2:19 – knit Col 3:12 – mercies Rev 17:13 – one
Fuente: The Treasury of Scripture Knowledge
(Php 2:2.) -Fulfil ye my joy; that is, make my joy full or perfect. The pronoun is, as often, placed before its governing substantive. Winer, 22, 7, 1; Gersdorf, Beitr. 456. He rejoiced over them, and in their spiritual welfare; but he enjoins them by all these considerations to give him perfect gladness in them. If a spirit of unity reigned among them, it would be the fulness of his joy:-
-that you think the same thing. The conjunction indicates purpose. The object of his obtestation was, that they might possess unanimity, and that is represented to his own mind by . But in such a form of expression, and after the imperative, that purpose assumes the aspect of result. He besought them, by all the arguments of the previous verse, to fulfil his joy, but that is only personal and incidental; for above and beyond it, and yet connected with it as its cause, the ultimate end he sought was their concord and union. It is clumsy in van Hengel to make dependent on a understood before . Bengel regards the clauses as four in number, and as corresponding in order to the four arguments of the previous verse. This is more ingenious than sound. Only three clauses are employed by the apostle to depict that condition of the church in which he should so heartily rejoice. Nor is there very material difference among them. The first clause is the more general, or it describes the result which the apostle proposed to himself in so solemnly counselling them-that ye think the same thought. The last clause brings back the same idea strengthened-with united soul thinking the one thing; while the intermediate clause may be taken to specify the means by which the double result is obtained-having the same love. Hoelemann refers to the sentiments of the previous verse, but this connection is unwarranted in itself, and by the ordinary use of , as in Rom 12:16; Rom 15:5, 2Co 13:11, and in the same epistle, Php 4:2; nor can it mean, idem atque ego. Some, as Meyer and Wiesinger, look on the first clause as more fully defined by those which succeed it. Beza takes the first as the theme, and the others as the expansion of it. Calvin divides the idea, giving one clause a reference to doctrine, and one to the exercise of mutual charity. Musculus, Crocius, Am Ende, and Matthies hold a similar view. As we have indicated, we take the first phrase as denoting that result which the apostle coveted, and held up to himself as his chief design in this earnest and tender injunction. This thinking of the same thing is not to be confined to any sphere of opinion, but to all that might occupy their minds, or to all that pertained to the church. Not in trade, politics, or the common concerns of life, indeed, but in all things on which, as members of the church, they might be expected to form a judgment, they were to think the same thing, or to come to a unanimous decision. And this would not be a difficult achievement if they followed the next counsel:-
-having the same love. We regard this as the great or only source and accompaniment of unanimity, though Chrysostom takes it as synonymous with the preceding clause. Equal love would develop equal opinions. The head would be ruled by the heart. The effect of mutual affection in creating oneness of sentiment is of daily experience. Seeming diversities are cemented, like as lumps of various metals, cast into the crucible, come out in refined and perfect amalgamation. Offensive individualism disappears in brotherly love:-
-with union of soul minding the one thing. The use of this compound adjective, which occurs only here in the New Testament, intensifies the clause, as the third expression of a somewhat similar sentiment, and therefore it is most naturally taken along with the participle. It is not only-that ye mind the same thing, but-fellow-souled, or in deep sympathy minding the one thing. We want English terms for those expressive Greek compounds. Van Hengel looks on this epithet, , as pointing out the source of the same love. We regard it rather as a special result, as expressing that state of heart which this sameness of love produces, which, binding each to each, makes them to be like-souled- (Chrysos.). This last clause brings up the sentiment of the first in a more earnest and distinct form. To avoid a supposed tautology, Wells long ago proposed to give the sense of the one thing needful; while Grotius, followed by Bishop Middleton, assigns it a reference to the following verse-minding this one thing, viz. doing nothing in a factious spirit. The distinction made by Tittmann, and the reference suggested by him to the fourth verse, are both artificial (De Synon. p. 68). The apostle’s ordinary phrase is , and this peculiar form occurs only here. It is probable that differed very little from , or only as being the stronger expression. This accumulation of clauses as the result of mental excitement and anxiety, imparts intensity to the counsel, without making any formal climax. His soul glowed as it dwelt on its theme; and recurrent phrases, not frigid repetitions, are the natural expressions of its warmth. The same earnestness accounts for the connection of the verb with its own participle, -; Jelf, 705, 3; Lobeck, Paralip. p. 532. The two idioms are sometimes used in the same sentence, as in Xenophon, Cyropaed. p. 58, ed. Hutch.; or in Polybius, 1.4- ; or in Latin, idemque et unum, Sueton. Nero, 4, 3; unum atque idem, Cicero, Cat. 4, 7. , without the article, would, as Green says (Greek Gram. p. 201), signify numerical unity, as opposed to plurality, but the abstract implies uniformity, as contrasted with diversity. The reference does not seem to be to any apprehended differences on matters of faith, but simply to such differences as might arise in ecclesiastical relationship. Toward one another they were to feel, speak, and act in this spirit, so that inviolable unity should characterize them.
It is true that the apostle repeats virtually the same idea. , says Chrysostom, . Yet, as we have said, we think it is not mere repetition, the first clause with describing the purpose or the coveted result; the second pointing out in what spirit it is to be obtained; the third expressing a closer intimacy which ends in thinking the same thing, or being actually and visibly one-minded. The apostle then warns them:-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 2:2. The epistle to the Philippians contains no rebukes nor reproofs, but it has admonitions and exhortations, and much instruction intended to improve their already excellent state of spirituality. The present verse is one passage of this kind. It would make Paul’s joy full for them to be likeminded, which means to be united in mind in their work for the Lord. (See chapter 1:27.) Having the same love denotes their love for each other was to be mutually complete. Of one accord means to work together harmoniously for the “faith of the Gospel.”
Fuente: Combined Bible Commentary
Php 2:2. fulfil ye my joy. The Philippian church had already caused him much joy (see Php 4:1-10): there is, however, one thing yet wanting. He has little blame to bring against them, but there is reported to him some want among them of unity of spirit, and the apostles joy will not be complete till this is attained.
that ye be of the same mind, lit. think the same thing. An expression indicative of most complete unity, the high ideal after which the Christian must strive, and which Christ invokes in His prayer that they all may be one. The apostle proceeds to indicate the means whereby an advance towards this ideal may be furthered.
having the same love. All striving alike after this highest Christian grace, and not being content to be surpassed by any in this struggle. Thus would they all increase and abound in love toward one another and toward all men. This relates to the inward feeling to be cultivated.
being of one accord, having the same desires, and aiming at the same objects. Thus would their outward behaviour and pursuits be no source of strife.
of one mind. Thus his language reaches a climax in this strengthened form of the first clause. It crowns the whole work if such unity be reached that the minds are not alike only, but feel as one.
Fuente: A Popular Commentary on the New Testament
Completing Paul’s Joy Through Unity
To avoid division, they would have to avoid selfish ambition, or the promotion of a party spirit for personal gain (1:16; 3Jn 1:9-11 ). Conceit is very similar to selfish ambition. It is a desire to have self lifted into a high, honored position in men’s eyes. In place of these things, we should be humble, which is another way of saying lowliness of mind ( 1Pe 5:6 ). We should learn to appreciate, even look for, the good qualities of others. We should always treat the other man as one who is worthy of our service ( Php 2:3 ).
Consideration for others’ needs, in the Christian life, must come before self. As Paul told the Roman brethren, “Be kindly affectionate to one another with brotherly love, in honor giving preference to one another” ( Rom 12:10 ; Joh 13:34-35 ; 1Jn 3:10 -ll, 18). Of course, this is not the interest shown by a busybody, but the genuine concern of one who would help another bear his burdens ( Php 2:4 ; Gal 6:2 ).
Fuente: Gary Hampton Commentary on Selected Books
Verse 2
Fulfill ye my joy; make my joy complete and full.–That ye be like-minded; that ye be agreed in mind.
Fuente: Abbott’s Illustrated New Testament
2:2 Fulfil ye my joy, that ye be likeminded, having the {c} same love, [being] of one accord, of one mind.
(c) Equal love.
Fuente: Geneva Bible Notes
Paul stated his exhortation to submissiveness in the first part of this verse and then elaborated on it. The apostle wanted his readers to be one in their attitude and purpose so they could fulfill God’s purpose for them individually and as a church. To accomplish this they would need to be humble and submissive in these areas of their lives. The result would be that Paul’s joy because of this congregation, which was already great, would become complete.
Four participial phrases elaborate on this exhortation. The first is that the readers should maintain love for one another. The second is that they should maintain unity in spirit and purpose.