Pastor's Sermon Notes: Philippians (series), Part 6: Philippian Fulfillment of Paul’s Joy (Philippians 2:1-4)

Sermon Series: Philippians, Part 6

Philippian Fulfillment of Paul’s Joy

Philippians 2:1-4

  

[Audio file on Internet Archive at https://archive.org/details/Philippians21-4].

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, ² Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. ³ Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. ⁴ Look not every man on his own things, but every man also on the things of others.

Outline:

I. The Necessity of the Four Pre-Conditions (2:1)

II. The Centrality of the Single Command (2:2a)

III. The Focus of the Unified Culture (2:2b-4)

I. The Necessity of the Four Pre-Conditions (2:1)

If[1] there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,[2]

1. The First Pre-Condition: Consolation in Christ

2. The Second Pre-Condition: Comfort of Love

3. The Third Pre-Condition: Fellowship of the Spirit

4. The Fourth Pre-Condition: Bowels and Mercies

1. The First Pre-Condition: Consolation in Christ

If there be therefore any consolation in Christ

2. The Second Pre-Condition: Comfort of Love

if any comfort of love

3. The Third Pre-Condition: Fellowship of the Spirit

if any fellowship of the Spirit[3]

4. The Fourth Pre-Condition: Bowels and Mercies

if any bowels and mercies,

This has been referred to as a figure of speech known as a “hendiadys.”[4] As such it may be translated as an adjective modifying a noun.

“Mercies” here translates a Greek word that is also used in the Septuagint (LXX) Greek translation of the Old Testament to render the Hebrew word racham. On this word see Robert Baker Girdlestone, Synonyms of the Old Testament: Their Bearing on Christian Doctrine, 2nd ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d., 1976 reprint of 1897 ed.), pp. 108-109, s.v. “§ 2. Pity.”

“Racham expresses a deep and tender feeling of compassion, such as is aroused by the sight of weakness or suffering in those that are dear to us or need our help. It is rendered pity or pitiful in a few passages. Thus Ps. 103:13, ‘Like as a father pitieth his children, so the Lord pitieth them that fear him;’ Ps. 106:46, ‘He made them also to be pitied of all those that carried them captives;’ Lam. 4:10, ‘The hands of the pitiful women have sodden their own children.’ It is curious that the word ‘pitiful’ should have had its meaning so altered in modern times as to be hardly understood in the passage last cited.

Racham is rendered ‘mercy’ several times, and is the origin of the word Ruhamah, which occurs in Hos. 2:1. Jacob used it to express his strong feeling on sending Benjamin with his brothers into Egypt, ‘God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin’ (Gen. 43:14). It is an element in the character of God, who shows mercy on whom He will show mercy (Exod. 33:19), and is merciful as well as gracious (Exod. 34:6, Deut. 4:31). Accordingly David says, ‘Let us fall now into the hands of God, for his mercies are abounding’ (2 Sam. 24:14). Mercy (misericordia) is really the same thing as pity, though the words have gradually assumed rather different senses.

Racham also represents the beautiful expression ‘tender mercy’ wherever it occurs; thus the Psalmist prays, ‘According to the multitude of thy tender mercies blot out my transgressions’ (Ps. 51:1). It is the only word rendered ‘mercy,’ with two exceptions (Jer. 3:12, and Dan. 4:27), in the prophetical books of the O.T., being specially used in them to mark the tenderness with which God regards His people in their downcast condition. It is rendered ‘compassion’ and ‘bowels of compassion’ in all passages where these expressions are found in the A. V., with the exception of Exod. 2:6, 1 Sam. 23:21, 2 Chron. 36:15, 17, and Ezek. 16:5, where a less forcible word (חטל) is used. Racham has twice been rendered ‘love,’ viz. in Ps. 18:1 and Dan. 1:9. With regard to the first of these passages, ‘I will love thee, O Lord, my strength,’ the word seems at first sight out of place, because there can be no element of pity in man’s love to God; but it expresses here the depth and tenderness of the Psalmist’s feeling; and it may be observed that in this passage the word is used not in the Piel or intensive voice (as in all other passages), but in the Kal, or simple active voice.

The most prominent rendering for racham in the LXX is οἰκτιρμός. This word occurs five times in the N.T., twice as the attribute of God (Rom. 12:1, and 2 Cor. 1:3), and three times as a quality to be manifested in our dealings with one another (Phil. 2:1; Col. 3:12; see also Heb. 10:28).” [5]

II. The Centrality of the Single Command (2:2a)

Fulfil ye my joy

Paul began by responding to the Philippian Christians’ concern for him. This was noted in the previous sermon in this series:

“We have already moved in this first chapter of Paul’s Epistle to the believers in the Church at Philippi from:

1) Paul — Paul addressing their concerns for him given his present incarceration, and impending imperial trial (1:12-13), to

2) Other Preachers — their concerns about the impact of his incarceration on others (1:14-20), and then to

3) The Philippian Christians — Paul’s concerns for them affecting his personal desires (1:21-26).”

In 1:27-30 “…Paul’s concerns for them are made specific, and pointed at them rather than at him, or at others. In other words, if they were to ask Paul not what he really wanted for himself, but what he really wanted and needed from them verses 27 to 30 would be the answer. Paul wants most of all to hear good news from them, and he is very explicit about what such good news would look like. Before he is done doing so he will close the circle by making a direction connection between what he sees them experiencing at Philippi with his own at Rome.”

— Sermon Series: Philippians, Part 5: The Shared Strife of Sanctifying Faith, on Philippians 1:27-30, preached 18 DEC 2016 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA; on Wayside Gospel Chapel at http://waysidegospelchapel.blogspot.com/2017/02/pastors-sermon-notes-philippians-series_69.html [accessed 13 FEB 2017].

III. The Focus of the Unified Culture (2:2b-4)

…that[6] ye be likeminded, having the same love, being of one accord, of one mind. ³ Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. ⁴ Look not every man on his own things, but every man also on the things of others.[7]

1. The Mentality of a Unified Culture (2:2b-e)

2. The Estimation of a Unified Culture (2:3)

3. The Concern of a Unified Culture (2:4)

1. The Mentality of a Unified Culture (2:2b-e)

that ye be likeminded,

having the same love,

being of one accord,

of one mind.

From the expressed desire in the verb “be likeminded” until the end of verse 3 everything else is expressed in participles (verbal adjectives) or adjectives that explicate what this “likemindedness” looks like, and what it does. All of this moves us closer to the key transitional verse (2:5) which opens the door to the Carmen Christi, the “Christ Hymn” in 2:6-11.

Rom. 15:5 — Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:

Phil. 2:20 — For I have no man likeminded, who will naturally care for your state.

See especially Robert L. Reymond, A New Systematic Theology of the Christian Faith (Nashville: Thomas Nelson Publishers, 1998), pp. 839-842, s.v. “The Church’s Oneness.”

His opening sentence in this section may find its entire basis in Philippians 2:1-11, “The church is one by virtue of its union with Christ.” Op. cit., pg. 839.

Reymond lists the following passages[8] as examples of where both Christ and Paul taught concerning the “…church’s “oneness,” as both fact and ideal to be achieved…” Op. cit., pp. 839-841.

Jn. 10:14-16 — ¹⁴ I am the good shepherd, and know my sheep, and am known of mine. ¹⁵ As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. ¹⁶ And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

Jn. 17:20-23 — ²⁰ Neither pray I for these alone, but for them also which shall believe on me through their word; ²¹ That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. ²² And the glory which thou gavest me I have given them; that they may be one, even as we are one: ²³ I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

Rom. 15:5-6 — ⁵ Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: ⁶ That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

Gal. 3:28 — There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

1 Cor. 1:10-13 — ¹⁰ Now I beseech you, brethren, by 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 perfectly joined together in the same mind and in the same judgment. ¹¹ For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. ¹² Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. ¹³ Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

1 Cor. 12:12-13 — ¹² For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. ¹³ For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

Eph. 2:14-16 — ¹⁴ For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; ¹⁵ Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; ¹⁶ And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:

Eph. 4:1-6 — ¹ I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, ² With all lowliness and meekness, with longsuffering, forbearing one another in love; ³ Endeavouring to keep the unity of the Spirit in the bond of peace. ⁴ There is one body, and one Spirit, even as ye are called in one hope of your calling;

⁵ One Lord, one faith, one baptism, ⁶ One God and Father of all, who is above all, and through all, and in you all.

Col. 3:12-15 — ¹² Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; ¹³ Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. ¹⁴ And above all these things put on charity, which is the bond of perfectness. ¹⁵ And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.

He concludes with the Westminster Confession of Faith XXVI:ii. Op. cit., pg. 842.

Reymond commends as an “insightful discussion” James Oliver Buswell’s treatment of the issue of dissensions in the Church in A Systematic Theology of the Christian Religion, 2 vols. (Grand Rapids: Zondervan Publishing House, 1963), I:426-428. Op. cit., pg. 841, note 7.

2. The Estimation of a Unified Culture (2:3)

Let nothing be done through strife or vainglory;

but in lowliness of mind let each esteem other better than themselves.[9]

Here is a negative followed by an adversative. In other words, we are first instructed what not to do, and then this is contrasted with what we are to do positively. There are two facets to the negative portion, and two to its positive opposite.

1) The Negative Command

Let nothing be done through strife or vainglory

The two facets have to do with interpersonal conflict — strife — and intrapersonal motivation — vainglory.

Cp. 1:16 where the same word for strife is used, there translated “contention.”

Phil. 1:15-16 — ¹⁵ Some indeed preach Christ even of envy and strife; and some also of good will: ¹⁶ The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:

It may be that Paul is addressing the issues raised by those who do this by directing the Philippian Christians to see the contrast with Christ.

2) The Positive Alternative

in lowliness of mind let each esteem other better than themselves

The two aspects to the desired alternative expressed here involve the approach as the basis or source, and the effect as an end result. This ensures that the prohibition in the previous clause is not on the table (or in the picture).

Rom. 12:10 — Be kindly affectioned one to another with brotherly love; in honour preferring one another;

1 Cor. 4:7 — For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?

3. The Concern of a Unified Culture (2:4)

Look[10] not every man on his own things,

but every man also on the things of others. [11]

Is it possible that the four “pre-conditions” in verse 1 (under point #1 above) parallel the elements of the “focus of a unified culture” in verses 2b-4? In other words, can they be connected in some direct relation so that the fulfillment of the condition fulfills Paul’s joy in the way commanded in the words of these verses?

Pre-Condition (2:1)	Fulfillment (2:2b-4)
If any consolation in Christ	that ye be likeminded
if any comfort of love	having the same love
if any fellowship of the Spirit	of one accord, of one mind
if any bowels and mercies	3 nothing through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. 4 Look not every man on his own things, but every man also on the things of others.

Note: The coordinating inferential conjunction, and the italicized (supplied) words in the translation have been deleted for the purpose of maintaining the focus of this table.

Conclusion:

Charles Simeon, Evangelical Preaching: An Anthology of Sermons by Charles Simeon, Classics of Faith and Devotion (Portland, OR: Multnomah Press, 1986), pp. 267-272, s.v. “Sermon 1714: The Importance of Unity Among Christians” (John 17:20, 21).

[Sermon preached 8 JAN 2017 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Complete Outline:

I. The Necessity of the Four Pre-Conditions (2:1)

1. The First Pre-Condition: Consolation in Christ

2. The Second Pre-Condition: Comfort of Love

3. The Third Pre-Condition: Fellowship of the Spirit

4. The Fourth Pre-Condition: Bowels and Mercies

II. The Centrality of the Single Command (2:2a)

III. The Focus of the Unified Culture (2:2b-4)

1. The Mentality of a Unified Culture (2:2b-e)

2. The Estimation of a Unified Culture (2:3)

3. The Concern of a Unified Culture (2:4)

Appendix I: John Calvin on Phil. 2:1 and 2:3 in the Institutes of the Christian Religion

John Calvin, Institutes of the Christian Religion, ed. John T. McNeill, trans. Ford Lewis Battles, in The Library of Christian Classics, gen. eds. John Baillie, John T. McNeill, and Henry P. Van Dusen (Philadelphia: The Westminster Press, 1960); also trans. Henry Beveridge, on Christian Classics Ethereal Library (CCEL) at http://www.ccel.org/ccel/calvin/institutes [accessed 22 JUL 2013], I:693-694, s.v. 3:7:4.

“4. Self-denial gives us the right attitude toward our fellow men

Now in these words we perceive that denial of self has regard partly to men, partly, and chiefly, to God.

For when Scripture bids us act toward men so as to esteem them above ourselves [Phil. 2:3], and in good faith to apply ourselves wholly to doing them good [cf. Rom. 12:10], it gives us commandments of which our mind is quite incapable unless our mind be previously emptied of its natural feeling. For, such is the blindness with which we all rush into self-love that each one of us seems to himself to have just cause to be proud of himself and to despise all others in comparison. If God has conferred upon us anything of which we need not repent, relying upon it we immediately lift up our minds, and are not only puffed up but almost burst with pride. The very vices that infest us we take pains to hide from others, while we flatter ourselves with the pretense that they are slight and insignificant, and even sometimes embrace them as virtues. If others manifest the same endowments we admire in ourselves, or even superior ones, we spitefully belittle and revile these gifts in order to avoid yielding place to such persons. If there are any faults in others, not content with noting them with severe and sharp reproach, we hatefully exaggerate them. Hence arises such insolence that each one of us, as if exempt from the common lot, wishes to tower above the rest, and loftily and savagely abuses every mortal man, or at least looks down upon him as an inferior. The poor yield to the rich; the common folk, to the nobles; the servants, to their masters; the unlearned, to the educated. But there is no one who does not cherish within himself some opinion of his own pre-eminence.

Thus, each individual, by flattering himself, bears a kind of kingdom in his breast. For claiming as his own what pleases him, he censures the character and morals of others. But if this comes to the point of conflict, his venom bursts forth. For many obviously display some gentleness so long as they find everything sweet and pleasant. But just how many are there who will preserve this even tenor of modesty when they are pricked and irritated? There is no other remedy than to tear out from our inward parts this most deadly pestilence of love of strife and love of self,⁹ even as it is plucked out by Scriptural teaching. For thus we are instructed to remember that those talents which God has bestowed upon us are not our own goods but the free gifts of God; and any persons who become proud of them show their ungratefulness. “Who causes you to excel?” Paul asks. “If you have received all things, why do you boast as if they were not given to you?” [1 Cor. 4:7].

Let us, then, unremittingly examining our faults, call ourselves back to humility. Thus nothing will remain in us to puff us up; but there will be much occasion to be cast down. On the other hand, we are bidden so to esteem and regard whatever gifts of God we see in other men that we may honor those men in whom they reside. For it would be great depravity on our part to deprive them of that honor which the Lord has bestowed upon them. But we are taught to overlook their faults, certainly not flatteringly to cherish them; but not on account of such faults to revile men whom we ought to cherish with good will and honor. Thus it will come about that, whatever man we deal with, we shall treat him not only moderately and modestly but also cordially and as a friend. You will never attain true gentleness except by one path: a heart imbued with lowliness and with reverence for others.” [12]

John Calvin, Institutes of the Christian Religion, 2 vols., ed. John T. McNeill, trans. Ford Lewis Battles, in The Library of Christian Classics, gen. eds. John Baillie, John T. McNeill, and Henry P. Van Dusen (Philadelphia: The Westminster Press, 1960); also trans. Henry Beveridge, on Christian Classics Ethereal Library (CCEL) at http://www.ccel.org/ccel/calvin/institutes [accessed 22 JUL 2013], II:1046-1047, s.v. 4:2:5.

“5. Defense against the charge of schism and heresy

Now they treat us as persons guilty of schism and heresy because we preach a doctrine unlike theirs, do not obey their laws, and hold our separate assemblies for prayers, baptism and the celebration of the Supper, and other holy activities.

This is indeed a very grave accusation but one that needs no long and labored defense. Those who, by making dissension, break the communion of the church are called heretics and schismatics. Now this communion is held together by two bonds, agreement in sound doctrine and brotherly love. Hence, between heretics and schismatics Augustine makes this sort of distinction: heretics corrupt the sincerity of the faith with false dogmas; but schismatics, while sometimes even of the same faith, break the bond of fellowship.

But it must also be noted that this conjunction of love so depends upon unity of faith that it ought to be its beginning, end, and, in fine, its sole rule. Let us therefore remember that whenever church unity is commended to us, this is required: that while our minds agree in Christ, our wills should also be joined with mutual benevolence in Christ. Paul, therefore, while urging us to it, takes it as his foundation that “there is … one God, one faith, and one baptism” [Eph. 4:5]. Indeed, wherever Paul teaches us to feel the same and will the same, he immediately adds, “in Christ” [Phil. 2:1, 5] or “according to Christ” [Rom. 15:5]. He means that apart from the Lord’s Word there is not an agreement of believers but a faction of wicked men.” [13]

Appendix II: Resources for the Greek text of the New Testament and Textual Criticism

P. W. Comfort, New Testament Text and Translation Commentary: Commentary on the Variant Readings of the Ancient New Testament Manuscripts and How They Relate to the Major English Translations (Carol Stream, IL: Tyndale House, 2008).

The Greek New Testament According to the Majority Text, 2nd ed., eds. Zane C. Hodges, Arthur L. Farstad, et al. (Nashville: Thomas Nelson Publishers, 1985).

Bruce M. Metzger, A Textual Commentary on the Greek New Testament: A Companion Volume to the United Bible Societies' Greek New Testament (third edition) (Stuttgart, Germany: United Bible Societies, 1971).

Bruce M. Metzger, and United Bible Societies, A Textual Commentary on the Greek New Testament, Second Edition a Companion Volume to the United Bible Societies' Greek New Testament (4th rev. ed.) (London; New York: United Bible Societies, 1994).

Novum Testamentum Graece, eds. Eberhard and Erwin Nestle, 27^th ed., eds. Barbara and Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger (Stuttgart: Deutsche Bibelgesellschaft, 1898, 1993).

Maurice A. Robinson and William G. Pierpont, The New Testament in the Original Greek: Byzantine Textform 2005 (Southborough, MA: Chilton Book Publishing, 2006).

Appendix III: Greek Grammar and Vocabulary Resources

F. Blass, and A. Debrunner, trans. and rev. Robert W. Funk, A Greek Grammar of the New Testament and Other Early Christian Literature, 9th ed. (Chicago: The University of Chicago Press, 1961).

Ernest De Witt Burton, Syntax of the Moods and Tenses in New Testament Greek, 3rd ed. (Grand Rapids: Kregel Publications, 1978 reprint of 1900 edition, University of Chicago Press, Chicago).

H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (Toronto: The Macmillan Co., 1927, 1955).

G. Adolf Deissmann, Bible Studies: Contributions Chiefly from Papyri and Inscriptions to the History of the Language, the Literature, and the Religion of Hellenistic Judaism and Primitive Christianity, trans. Alexander Grieve (Winona Lake, IN: Alpha Publications, n.d.; 1979 ed., reprint of Edinburgh: T. & T. Clark, 1923, combining both Bibelstudien and Neue Bibelstudien).

Adolf Deissmann, Light from the Ancient East: The New Testament Illustrated by Recently Discovered Texts of the Graeco-Roman World, 4th rev. ed. of Licht vom Osten (Tübingen, 1909, 1923), trans. Lionel R. M. Strachan (Grand Rapids: Baker Book House, n.d.; 1978 ed.).

Murray J. Harris, Prepositions and Theology in the Greek New Testament (Grand Rapids: Zondervan, 2012).

C. F. D. Moule, An Idiom-Book of New Testament Greek, 2nd ed. (Cambridge: Cambridge University Press, 1953, 1959).

James Hope Moulton, A Grammar of New Testament Greek, 4 vols. (Edinburgh: T. & T. Clark, 1978).

James Hope Moulton, Prolegomena, 3rd ed., Vol. I in James Hope Moulton, A Grammar of New Testament Greek (Edinburgh: T. & T. Clark).

James Hope Moulton and George Milligan, The Vocabulary of the Greek Testament Illustrated from the Papyrii and other Non-Literary Sources (Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.; 1930 ed.).

The New International Dictionary of New Testament Theology, 3 vols., gen. ed. Colin Brown, English ed. (Grand Rapids: Zondervan Publishing House, 1978; trans. from Germ. original, Theologisches Begriffslexikon Zum Neuen Testament, 1971 by Theologischer Verlag Rolf Brockhaus, Wuppertal).

A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed. (Nashville: Broadman Press, 1934).

Theological Dictionary of the New Testament, electronic ed., eds. G. Kittel, G. W. Bromiley, and G. Friedrich; trans. G. W. Bromiley (Grand Rapids: Eerdmans, 1964-1976).

Nigel Turner, Style, Vol. IV in James Hope Moulton, A Grammar of New Testament Greek (Edinburgh: T. & T. Clark, 1976).

           

Nigel Turner, Syntax, Vol. III in James Hope Moulton, A Grammar of New Testament Greek (Edinburgh: T. & T. Clark, 1963).

G. B. Winer A Treatise on the Grammar of New Testament Greek: Regarded as a Sure Basis for New Testament Exegesis, 3rd ed., trans. W. F. Moulton, 9th ed. (Edinburgh: T&T Clark, 1882).

Appendix IV: Select Commentaries

Alfred Barry, “The Epistles to the Ephesians, Philippians, and Colossians,” in Ellicott’s Commentary on the Whole Bible: A Verse by Verse Explanation, ed. Charles John Ellicott, 8 vols. in 4 ed. (Grand Rapids: Zondervan, n.d.; 1981 reprint of 1959 Zondervan ed.), VIII:61-90.

D. A. Carson, Basics For Believers: An Exposition of Philippians (Grand Rapids: Baker Books, 1996).

Fred B. Craddock, Philippians, in Interpretation: A Bible Commentary for Teaching and Preaching, eds. James Luther Mays, and Paul J. Achtemeier (Louisville: John Knox, 1985).

J. Eadie, A Commentary on the Greek Text of the Epistle of Paul to the Philippians, 2nd ed., ed. W. Young (Edinburgh: T&T Clark, 1884).

Robert Gromacki, Stand United in Joy: An Exposition of Philippians, The Gromacki Expository Series (The Woodlands, TX: Kress Christian, 2002).

William Hendriksen, “Exposition of Philippians,” in Philippians, Colossians and Philemon, New Testament Commentary (Grand Rapids: Baker Book House, 1962), pp. i-vi, and 1-218.

Matthew Henry, Matthew Henry’s Commentary on the Whole Bible (Iowa Falls, IA: World Bible Publishers, n.d.), VI:722-747

Robert Johnstone, Lectures Exegetical and Practical on the Epistle of Paul to the Philippians with a Revised Translation of the Epistle, and Notes on the Greek Text (Grand Rapids: Baker Book House, n.d.; 1955 reprint ed. from 1875 printing by William Oliphant and Co., Edinburgh).

Clarence M. Keen, Christian Joy, or Outlines and an Exposition of Paul’s Letter to the Philippians (n.p.; n.d.).

R. P. Lightner, “Philippians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, 2 vols., eds. J. F. Walvoord and R. B. Zuck (Wheaton: Victor Books, 1985).

Ralph P. Martin, The Epistle of Paul to the Philippians: An Introduction and Commentary, Vol. 11 in The Tyndale New Testament Commentaries, gen. ed. R. V. G. Tasker (Grand Rapids:  Wm. B. Eerdmans, 1959).

J. Vernon McGee, Probing Through Philippians (Pasadena, CA: Thru the Bible Books, n.d.).

Matthew Poole, A Commentary on the Holy Bible, 3 vols. (Carlisle, PA: The Banner of Truth Trust, n.d.; 1975 reprint of 1963 ed. from 1685 1st ed.), III:680-704.

A. T. Robertson, Paul’s Joy in Christ: Studies in Philippians, A. T. Robertson Library (Grand Rapids: Baker Book House, 1917; 1979 reprint).

Archibald Thomas Robertson, Word Pictures in the New Testament (Nashville: Broadman, 1932).

John Trapp, A Commentary Upon All the Books of the New Testament, 2nd ed., ed. W. Webster (Grand Rapids: Baker Book House, n.d.; 1981 reprint from 1865 ed. by Richard D. Dickinson), pp. 602-613.

M. R. Vincent, Word Studies in the New Testament (New York: Charles Scribner’s Sons, 1887).

A. Blake White, Joyful Unity in the Gospel: The Call of Philippians (Colorado Springs, CO: Cross to Crown Ministries, 2015).

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End Notes:

[1] On this 3rd of the four classes of conditions, “Undetermined, but with Prospect of Determination,” see A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed. (Nashville: Broadman Press, 1934), pp. 1016-1020. “This class uses in the condition clause the mode of expectation (Erwartung), the subj. It is not determined as is true of the first and second class conditions. But the subj. mode brings the expectation within the horizon of a lively hope in spite of the cloud of hovering doubt.”

Robertson, A. T. (2006). A Grammar of the Greek New Testament in the Light of Historical Research (p. 1016). Logos Bible Software.

[2] James Hope Moulton, Prolegomena, 3rd ed., Vol. I in James Hope Moulton, A Grammar of New Testament Greek (Edinburgh: T. & T. Clark), pg. 59, s.v. “Breach of Concord”:

“The very difficult εἴ τις σπλάγχνα καὶ οἰκτιρμοί of Phil 2¹ comes in here, involving as it does both number and gender.”

Nigel Turner, Syntax, Vol. III in James Hope Moulton, A Grammar of New Testament Greek (Edinburgh: T. & T. Clark, 1963), pg. 316. Turner notes an example of a New Testament solecism in this verse:

“No doubt εἴ τι might have been written throughout in Ph 2¹, instead of εἴ τις σπλάγχνα καὶ οἰκτιρμοί…”

On this solecism see also F. Blass, and A. Debrunner, trans. and rev. Robert W. Funk, A Greek Grammar of the New Testament and Other Early Christian Literature, 9th ed. (Chicago: The University of Chicago Press, 1961), §137.(2), pg. 76:

“Ph 2:1 εἴ τις οὖν παράκλησις … εἴ τι παραμύθιον … εἴ τις κοινωνία … εἴ τις σπλάγχνακαὶ οἰκτιρμοί probably ought to be written εἴ τι throughout (‘if … amounts to anything’, cf. §131, or with stereotyped adverbial τι; Dibelius, Hdb. ad loc.: the solecism was not so offensive, and it remains only to accept a stereotyped τις like stereotyped τι; τινα is avoided for rhythmical considerations).”^[2]

This was also noted in A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed. (Nashville: Broadman Press, 1934), pg. 130, and addressed by him on pg. 410.

[3] “…which in all probability means “if any participation in the Spirit.” Murray J. Harris, Prepositions and Theology in the Greek New Testament (Grand Rapids: Zondervan, 2012), pg. 167.

[4] “In the introduction to Paul’s admonition Phil. 2:1: … εἴ τις σπλάγχνα καὶ οἰκτιρμοί, σπλάγχνα and οἰκτιρμοί are obviously a hendiadys: “heartfelt sympathy.”” Rudolf Bultmann, “οἰκτίρω, οἰκτιρμος, οἰκτίρμων,” in Theological Dictionary of the New Testament, 10 vols., electronic ed., eds. G. Kittel, G. W. Bromiley, and G. Friedrich; trans. G. W. Bromiley (Grand Rapids: Eerdmans, 1964-1976), 5:161. See also Ralph P. Martin, The Epistle of Paul to the Philippians: An Introduction and Commentary, Vol. 11 in The Tyndale New Testament Commentaries, gen. ed. R. V. G. Tasker (Grand Rapids:  Wm. B. Eerdmans, 1959), pp. 91-92.

[5] Girdlestone, R. B. (1998). Synonyms of the Old Testament: their bearing on Christian doctrine. (pp. 108–109). Oak Harbor, WA: Logos Research Systems, Inc. Highlighting mine.

[6] Ernest De Witt Burton, Syntax of the Moods and Tenses in New Testament Greek, 3rd ed. (Grand Rapids: Kregel Publications, 1978 reprint of 1900 edition, University of Chicago Press, Chicago), pp. 91-92, s.v. “Complementary of epexegetic limitation of verbs of various significance; the clause defines the content, ground, or method of the action denoted by the verb, or constitutes an indirect object of the verb.” In this case the clause that ye be likeminded “defines the content, ground, or method of the action denoted by” Fulfil ye my joy. See also C. F. D. Moule, An Idiom-Book of New Testament Greek, 2nd ed. (Cambridge: Cambridge University Press, 1953, 1959), pg. 145. Moule sees the usage in Phil. 2:2 as a “possible instance in the Pauline writings” of the “ἵνα denoting content” idiom: “…perhaps complete my joy by having the same outlook (the ἵνα-clause being perhaps descriptive of what the writer means by completing his joy).” Op. cit., note 3.

[7] Grammatically what we have in these verses following the aorist active imperative at the beginning of verse 2 is: 1) a present active subjunctive, 2) developed by four present participles and an adjective, and 3) finally either a present active imperative or participle in verse 4 (depending on which text critical conclusion is followed).

[8] I have added a few verses to some of these to bring in more of the context.

[9] On the “Reflexive in the Reciprocal Sense” see A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed. (Nashville: Broadman Press, 1934), pg. 130.

“This use of ἑαυτῶν does not really differ in idea from ἀλλήλων. This is in harmony with the ancient Greek idiom. The papyri show this same blending of ἑαυτῶν with ἀλλήλων. Cf. P.P. 8 (ii/b.c.) three times, O.P. 260(i/a.d.), C.P.R. 11 (ii/a.d.) twice. Thus we may note ὅτι κρίματα ἔχετε μεθʼ ἑαυτῶν (1 Cor. 6:7), λαλοῦντες ἑαυτοῖς (Eph. 5:19), νουθετοῦντες ἑαυτούς (Col. 3:16), etc. Sometimes it occurs side by side with ἀλλήλων as if by way of variety, as in ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς (Col. 3:13). Cf. also ἀλλήλων and αὑτούς in Lu. 23:12. In Ph. 2:3 ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν each word retains its own idea.”

On this see also Nigel Turner, Syntax, Vol. III in James Hope Moulton, A Grammar of New Testament Greek (Edinburgh: T. & T. Clark, 1963), pg. 44. Turner notes the precision in the reciprocal pronouns in the expression ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν in light of the fact that “in the papyrii and to some extent in earlier Greek, ἑαυτῶν serves for ἀλλήλων in NT.” Op. cit., pg. 43. On the reciprocal pronoun ἀλλήλων see Robertson, op. cit., pg. 692, “This pronoun brings out the mutual relations involved.”

[10] There is a textual issue here between the present active imperative, σκοπεῖτε, in the Byzantine textform and Majority Text, and the present active participle, σκοποῦντες, in the Nestle-Aland and United Bible Society texts. This appears to affect at least one translation (e.g., NIV: “looking,” as opposed to “look” elsewhere). The textual support for the participle includes P⁴⁶, א, A, B, C, D, F, G, P, 075, 0278, 33, 81, 104, 365, 1175, 1241^s (supplementum; a reading derived from a later addition to a manuscript, usually replacing a lost folio or section…” NA²⁷, pg. 55*), 1739, 1881, 2464, pauci, latt (“the entire Latin tradition”); WH, Treg, and NA28. The imperative form is found in Ψ, M, and RP. Another reading found in some manuscripts that should be given more serious consideration in making this textual decision is σκοπεῖτω. The significance of this variant is that it only differs in the final letter of the word from the Majority Text/Byzantine reading; from the 2^nd person plural to the 3^rd person singular. This variant is found in K, 945, 1505, pauci, sy^h (c. 616); and Marius Victorinus (after 363).

[11] Ἕκαστος on the other hand appears only in the singular except in Ph. 2:4 (probably twice there). It too has disappeared in the modern Greek.” Robertson, A. T. (2006). A Grammar of the Greek New Testament in the Light of Historical Research (p. 292). Logos Bible Software.

[12] Calvin, J. (2011). Institutes of the Christian Religion & 2. (J. T. McNeill, Ed., F. L. Battles, Trans.) (Vol. 1, pp. 693–694). Louisville, KY: Westminster John Knox Press. Highlighting mine.

[13] Calvin, J. (2011). Institutes of the Christian Religion & 2. (J. T. McNeill, Ed., F. L. Battles, Trans.) (Vol. 1, pp. 1046–1047). Louisville, KY: Westminster John Knox Press. Highlighting mine.