Philippians 2:2
Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.
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(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 Romans 12:16; Romans 15:5; 2Corinthians 13:11; also Philippians 3:16; Philippians 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.

2:1-4 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.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 John 3:29.

That ye be like-minded - Greek That ye think the same thing; see the notes at 2 Corinthians 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 1 Corinthians 1:10.

Being of one accord - σύμψυχοι 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 John 17:21 - or see the text itself without the notes.

2. Fulfil—that is, Make full. I have joy in you, complete it by that which is still wanting, namely, unity (Php 1:9).

likeminded—literally, "that ye be of the same mind"; more general than the following "of one mind."

having the same love—equally disposed to love and be loved.

being of one accord—literally, "with united souls." This pairs with the following clause, thus, "With united souls, being of one mind"; as the former two also pair together, "That ye be likeminded, having the same love."

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, John 3:29.

That ye be like-minded; which is when they believe and affect the same things, agreeable to the mind of God, Philippians 3:15 Acts 4:32 Romans 12:16 2 Corinthians 13:11.

Having the same love; having the same mutual sincere charity, Ephesians 4:2 Colossians 3:14.

Being of one accord; being unanimous in their honest designs, John 17:22 1 Peter 3:8.

Of one mind; agreeing as to the main in the same judgment and opinion, to promote the interest of Christ, 1 Corinthians 1:10 Galatians 5:7,10.

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, Galatians 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.

Fulfil ye my joy, that ye be likeminded, having the {c} same love, being of one accord, of one mind.

(c) Equal love.

Php 2:2. The joy which Paul already feels in respect to the Philippians (Php 1:4), they are to make full to him, like a measure (comp. John 3:29; John 15:11; John 17:13; 1 John 1:4; 2 John 1:12; 2 Corinthians 10:6). For the circumstances of the case, comp. Php 1:9. The μου represents, as it very often does in the N. T. (e.g. Php 4:14; Colossians 4:18; Philemon 1:20), and in Greek authors, the dative of interest.

ἵνα] 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 πληροῦν the regulative standard for this activity was to consist. Paul might quite as fitly have put the τὸ αὐτὸ φρονεῖν in the imperative, and the πληροῦν τὴν χαράν in the telic form; but the immediate relation to himself, in which he had conceived the whole exhortation, induced him to place the πληροῦν τ. χ. in the foreground.

τὸ αὐτὸ φρονῆτε] 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: ἀμφὶς φρ., Hom. Il. xiii. 345; ἄλλῃ φρ., hymn. Ap. 469; διχοφρονεῖν, Plut. Mor. p. 763 E; διχόμητις, Nonn. ev. John 20:29; and similar forms. Hoelemann interprets τὸ αὐτό as illud ipsum, that, namely, which was said in Php 2:1, the παράκλησις ἐν Χ. down to οἰκτιρμοί. This is at variance with the context (see the following τ. αὐτ. ἀγάπ. and ἕν φρον.), and contrary to the wonted use of the expression elsewhere (Romans 12:16; Romans 15:5; 2 Corinthians 13:11; Php 4:2).

τὴν αὐτὴν ἀγ. ἔχ., σύμψ. τὸ ἓν φρον.] 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 (σύμψυχοι, only found here in the N. T.; but see Polemo, ii. 54, and comp. on Php 1:27, also on ἰσόψυχον, Php 2:20). This accumulation of definitions indicates earnestness; Paul cannot sever himself from the thought, of which his heart is so full. Comp. Chrysostom: βαβαὶ, ποσάκις τὸ αὐτὸ λέγει ἀπὸ διαθέσεως πολλῆς! He also well remarks on τ. αὐτ. ἀγάπ. ἔχ.: τουτέστι ὁμοίως φιλεῖν καὶ φιλεῖσθαι. The following τὸ ἓν φρονοῦντες is to be closely connected with σύμψ., so that σύμψυχοι 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 τὸ αὐτὸ φρονῆτε; and ἕν with the article points back to the previous τὸ αὐτό, which is now represented by τὸ ἕν without any essential difference in sense. Expositors, not attending to this close connection of σύμψ. with τὸ ἓν φρον. (which Wiesinger, Weiss, Ellicott, and Schenkel have acknowledged), have either made the apostle say the very same thing twice over (Oecumenius: διπλασιάζει τὸ ὁμοφρονεῖν), or have drawn entirely arbitrary distinctions between τὸ αὐτό and τὸ ἓν φρον.—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 ἕν with the article means the one thing, on which a Christian must inwardly be bent (comp. Luke 10:42). It means, on the contrary, the one thing which has just been designated by τὸ αὐτὸ φρονῆτε (as in Php 4:2; Romans 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.

Php 2:2. Semper in discordiis aperta est janua Satanae ad spargendas impias doctrinas, ad quas repellendas optima munitio est consensus (Calv.).—πληρ.… ἵνα. The ἵνα clause seems exactly = Latin gerund. Cf. an infinitive used in the same way in Acts 15:10, τί πειράζετε τὸν Θεὸν ἐπιθεῖναι κ.τ.λ., also Polyc., Martyr., x., 1 (quoted by Burton, MT[85], p. 92). ἵνα is probably “hypotelic” as Ell[86] (on Ephesians 1:17) terms it, i.e., “the subject of the wish is blended with and even (at times) obscures the purpose”.—τὸ α. φρον. 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, ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς Ἀΐδαν (Dsm[87], NBS[88], p. 84).—τ. αὐτ. ἀγ. The same feelings.—σύμψ. The same point of view in their common interests.—τὸ ἕν 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.

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 (phroneîn) represented by “mind” in these clauses obviously denotes not so much intellectual as moral action and attitude.—See on Php 1:7.

Php 2:2. Τὸ αὐτὸ φρονῆτε, be like-minded) The participle that follows depends on this.—σύμψυχοι, of one mind) viz. that ye be. On this the following participle also depends.—τὸ ἕν, 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.

Verse 2. - Fulfil ye my joy. St. Paul has already (Philippians 1:4) spoken of his joy derived from the life and conduct of the Philippian Christians; now he asks them to complete his joy by living in unity. There were disagreements among them (Philippians 4:2). That ye be like-minded, having the same love, being of one accord, of one mind. The apostle's earnestness leads him to dwell on the idea of unity, clothing the one thought again and again in different words. Βαβαί says Chrysostom, ποσάκις τὸ αὐτὸ λέγει ἀπὸ διαθέσεως πολλῆς. "Having the same love:" loving and beloved; ὁμοίως καὶ φιλεῖν καὶ φιλεῖσθαι (Chrysostom). "Being of one accord σύμψυχοι," Bishop Ellicott renders more literally, "With accordant souls minding the one thing." Philippians 2:2Fulfill (πληρώσατε)

Or complete. Compare John 3:29.

Be like-minded (τὸ αὐτὸ φρονῆτε)

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.

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