It’s not too difficult to see the effect of strife. Internationally, we see conflict and hostage taking. In North America, we just came out of a hockey lockout after many months of people not working. In Canada, native blockages have meant disrupted travel, and shipping. In Ontario, many teachers have eliminated extracurricular activities for Children. The more and more we personalize the situation, when we see strife in our communities and families, we must all point the fingers on ourselves. Human nature as it is, is selfish and ultimately destructive. Even when we can somehow maintain outward order, inward strife, begins to rot from the inside.
To be sure, the church of Philippi was characterized by many excellent qualities. By all appearances they were doctrinally and morally sound. Paul calls its members, “my brothers, beloved and longed for, my joy and crown” (Phil. 4:1). Warmly he praises them for their fellowship in the gospel and for their generosity (Phil. 1:5; 4:10, 14–18). But there was some trouble on the Home front. Did some of the members see too much of each other? Were they getting on each other’s nerves? Were some beginning to exaggerate the weaknesses and to minimize the virtues of other church-members? Brothers attacking or even just belittling each other make a sorry spectacle before the world. Their inner spiritual growth is hindered and their witness to the world is weakened. (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 5: Exposition of Philippians. New Testament Commentary (98–99). Grand Rapids: Baker Book House.)
In Philippians 2:1–2 Paul gives what is perhaps the most concise and practical teaching about unity in the New Testament. In these powerful verses, he outlines a formula for purposeful spiritual unity that includes the necessary elements on which a unity of purpose must be built. We see: 1)The Elements of Purposeful Unity (Philippians 2:1) 2) The Essence of Purposeful Unity (Philippians 2:2a), 3)The Expression of Purposeful Unity (Philippians 2:2b) Through them, he clarifies why believers should be of one mind and spirit, what is meant by one mind and spirit.
1) The Elements of Purposeful Unity (Philippians 2:1)
Philippians 2:1 [2:1]So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, (ESV)
The “So/therefore” connects what Paul has just said at the end of chapter 1. The point is that, “Because we have the divine injunction to be of one mind and spirit (1:27), So/therefore, something must occur.
The Greek particle ei (if) here introduces a first-class conditional clause, which is the translation of a conditional particle referring to a fulfilled condition. One could translate “since,” or “in view of the fact.” The four things mentioned in this verse are not hypothetical in their nature. They are facts (Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament: For the English reader (Php 2:1). Grand Rapids: Eerdmans.).
So/therefore looks back to the principle that, because they have the divine injunction to be of one mind and spirit (1:27), believers must … If looks forward to the divinely bestowed realities of encouragement in Christ, … comfort/consolation from love, … participation/fellowship in the Spirit, … [and] affection and sympathy/compassion. This should motivate believers to desire and actively seek the unity of mind, love, spirit, and purpose mentioned in the following verse (2:2). Paul is not speaking of theological abstractions but of personal relationships between Christians.
The first reality that motivates purposeful unity is encouragement in Christ. Paraklçsis (encouragement) has the root meaning of coming alongside someone to give assistance by offering comfort, counsel, or exhortation. It is precisely the kind of assistance exemplified by the Good Samaritan, who, after doing everything he could for the robbed and beaten stranger, “took out two denarii and gave them to the innkeeper and said, ‘Take care of him; and whatever more you spend, when I return I will repay you’ ” (Luke 10:35; vv. 30–34).
Using a closely related word, Jesus referred to the Holy Spirit as “another Helper [paraklçton],” whom He would ask the Father to send to all who would believe in Him, so “that He may be with [them] forever” (John 14:16). The most important and powerful encouragement in Christ comes directly from the indwelling Spirit. Paul’s admonition here is that, in light of that encouragement, the Philippians should “conduct [themselves] in a manner worthy of the gospel of Christ” (1:27) by endeavoring to be of one mind and spirit with each other. This profound spiritual principle demands pursuing unity as a grateful response to the believer’s union with Christ. Paul asks, in effect, “Shouldn’t the divine influence of Christ in your life compel you to preserve the unity that is so precious to Him?”
The second reality that motivates purposeful unity is the comfort/consolation from love. Paramuthion (comfort/consolation) has the literal meaning of speaking closely with someone, and with the added idea of giving comfort and solace. Its basic meaning is close to that of paraklçsis (encouragement); both words involve a close relationship marked by genuine concern, helpfulness, and love. The comforting and consoling love is that which the Lord grants to unworthy sinners in the grace of salvation. He continuously bestows that love on believers (Rom. 5:5), who in turn show love for fellow believers. That demonstrates gratitude for God’s love for them (Hawthorne, G. F. (2004). Vol. 43: Philippians. Word Biblical Commentary (84). Dallas: Word, Incorporated.).
The third reality that motivates purposeful unity is the participation/fellowship in the Spirit. koinônia (participation/fellowship) speaks of a common interest and a mutual and active participation in the things of God in which the believer and the Holy Spirit are joint-participants. This is the result of the Spirit’s work of regeneration and His control over the saint who is definitely subjected to Him (Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament: For the English reader (Php 2:1). Grand Rapids: Eerdmans.).
Paul used the same word to suggest what happens in Holy Communion. “The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ?” (1 Cor. 10:16, RSV) (Dunnam, M. D., & Ogilvie, L. J. (1982). Vol. 31: Galatians / Ephesians / Philippians / Colossians / Philemon. The Preacher’s Commentary Series (273). Nashville, TN: Thomas Nelson Inc.).
Please turn to Ephesians 4 (p.977)
This fellowship is intimate because every believer is a temple of the Holy Spirit (1 Cor. 6:19). He is the seal and guarantor of believers’ eternal inheritance (Eph. 1:13–14; 4:30; 2 Cor. 1:22), the source of spiritual power (Acts 1:8; Rom. 15:19), spiritual gifts (1 Cor. 12:4–11; Rom. 12:6–8), and spiritual fruit (Gal. 5:22–23). The Spirit “helps [us in] our weakness,” and because “we do not know how to pray as we should, … the Spirit Himself intercedes for us with groanings too deep for words” (Rom. 8:26). Believers are to be continually filled with the Spirit (Eph. 5:18). To inhibit or be indifferent to spiritual unity is to both grieve the Spirit (Eph. 4:30) and quench His work (1 Thess. 5:19). ‘Participation in the Spirit’ should sound the death knell to all factiousness and party spirit, for it is by this ‘one Spirit’ that they were all baptized into one body (1 Cor. 12:13) (O’Brien, P. T. (1991). The Epistle to the Philippians: A commentary on the Greek text. New International Greek Testament Commentary (174). Grand Rapids, MI: Eerdmans.).
Ephesians 4:1-16 [4:1]I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, [2]with all humility and gentleness, with patience, bearing with one another in love, [3]eager to maintain the unity of the Spirit in the bond of peace. [4]There is one body and one Spirit--just as you were called to the one hope that belongs to your call-- [5]one Lord, one faith, one baptism, [6]one God and Father of all, who is over all and through all and in all. [7]But grace was given to each one of us according to the measure of Christ's gift. [8]Therefore it says, "When he ascended on high he led a host of captives, and he gave gifts to men."[9](In saying, "He ascended," what does it mean but that he had also descended into the lower regions, the earth? [10]He who descended is the one who also ascended far above all the heavens, that he might fill all things.) [11]And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, [12]to equip the saints for the work of ministry, for building up the body of Christ, [13]until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, [14]so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. [15]Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, [16]from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love. (ESV)
Quote SLIDE: RICHARD BAXTER said it like this: “I would recommend to all my brethren, as the most necessary thing to the Church’s peace, that you unite in necessary truths, and tolerate tolerable failings; and bear with one another in things that may be borne with; and do not make a larger creed and more necessaries than God has done (Richard Baxter Baxter and Orme, Practical Works: Vol. XIV, 235.).
The fourth reality that motivates purposeful unity is that of affection and sympathy/compassion. Those qualities characterize Christ, who tenderly comforts and encourages the weak and oppressed ( Isa. 42:3; Matt. 12:18–20). Such graces are also blessings of the Spirit of Christ. Affection is from splanchna, which refers literally to the bowels, or viscera, but was commonly used metaphorically of the emotions. Paul commended the church in Corinth for their gracious treatment of Titus and assured them that “his affection abounds all the more toward you, as he remembers the obedience of you all, how you received him with fear and trembling” (2 Cor. 7:13, 15). The word sometimes was used in connection with deep, personal longing, especially for those who are dearly loved. Near the beginning of the present letter, the apostle specifically used the word in that way, assuring the Philippians: “I long for you all with the affection of Christ Jesus” (1:8).
Quote: St. Augustine, said in his work: “The City of God”: “ Two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self”.
Sympathy/compassion is from oiktirmos, which Paul uses twice of the compassion (“mercies”) of God. He pleads with believers, “by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom. 12:1), and he speaks of God as “the Father of mercies” (2 Cor. 1:3). “As those who have been chosen of God, holy and beloved,” believers should reflect His own compassion by putting “on a heart of compassion, kindness, humility, gentleness and patience” (Col. 3:12).
There is an implied negative side to all four of these positive admonitions, namely, that failing to seek and preserve purposeful spiritual unity weakens Christ’s church. Even more significantly, such failure to purposeful pursue unity is a sin. It is the ultimate act of ingratitude to God. It is to be willing and eager to receive every blessing that the Lord offers, but unwilling to offer Him anything in return. Like every other sin, that indifference is a violation of God’s revealed Word. It also despises the glorious truth that the “Lord Jesus Christ Himself and God our Father … has loved us and given us eternal comfort and good hope by grace” (2 Thess. 2:16).
Illustration: At one time, a new road was being constructed in Washington, D.C., to carry cars from the Virginia side of the District of Columbia under the busiest part of the city to northeast Washington. When the engineers first began the project they observed that it would be difficult because the ground level lies within a few feet of the water level in the tidal basin. “If you dig down here to construct a road,” they said, “the water will enter and flood the site of the construction, and the result will be a lake midway between the Capitol and the Washington monument.” The actual construction proved them right. Consequently, it was necessary to install extra thick walls in the tunnels and to place pumps in operation that run constantly to offset the pressure of the water.
In the same way, there are constant pressures from sin within Christians. These will eventually destroy Christian unity and render our witness useless unless they are offset by the supernatural realities of Christian comfort, fellowship, love, mercy, and compassion. Have you found these things real in your relationship to God? Of course, you have, if you are a believer in the Lord Jesus Christ. In that case you are also to allow them to become realities in your relationships with other Christians (Boice, J. M. (2000). Philippians: An expositional commentary (98–99). Grand Rapids, MI: Baker Books.).
2) The Essence of Purposeful Unity (Philippians 2:2a),
Philippians 2:2a [2]complete my joy by being of the same mind, (having the same love, being in full accord and of one mind). (ESV)
Paul wrote to produce like-mindedness. His approach shifted from the blessings they shared in Christ to the Philippians’ responsibility to Paul, their spiritual father. Paul’s joy would be complete when they stood together in unity. His references to joy here suggested the anticipation of presenting a mature group of Christians to the Lord. His joy was that his life work would amount to something in God’s economy and in the lives of other people (1 Thess 2:19–20). This personal appeal, therefore, was a way of encouraging them onward for the glory of God (Melick, R. R. (1991). Vol. 32: Philippians, Colossians, Philemon. The New American Commentary (93). Nashville: Broadman & Holman Publishers.).
The apostle bases his plea primarily on the grace and goodness of the Lord, as evidenced in the four realities just mentioned. But at the beginning of verse 2 he adds a personal desire for them to :complete my joy. Here it signifies ‘to bring something to completion, finish’ something already begun (O’Brien, P. T. (1991). The Epistle to the Philippians: A commentary on the Greek text. New International Greek Testament Commentary (177). Grand Rapids, MI: Eerdmans.)
The spiritual blessings Paul has enumerated demand a proper response. In this single verse Paul gives four essential marks of purposeful spiritual unity. The first is being of the same mind. That phrase translates to auto phronçte, which literally means “to think the same thing,” or “to be like-minded.” Thinking right is essential to the spiritual unity that is a major theme of Philippians—of the twenty-six occurrences of the verb phroneô in the New Testament, ten are found in this letter. This is unity. It is not found in an identical life-style or personality. It occurs when Christian people have the same values and loves (Melick, R. R. (1991). Vol. 32: Philippians, Colossians, Philemon. The New American Commentary (94). Nashville: Broadman & Holman Publishers.).
Please turn to Romans 8 (p.944)
Paul is not directly talking here about doctrine or moral standards. In this context, being of the same mind means to actively strive to achieve common understanding and genuine agreement. A few verses later, the apostle declares that the only way to have such harmony is to “have this attitude in yourselves which was also in Christ Jesus” (2:5). Through God’s Word and the indwelling Holy Spirit, believers can know the very “mind of Christ” (1 Cor. 2:16). Paul later gives practical advice for being of the same mind: “Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, think on these things” (4:8). Those who have a contrary attitude prove that they have “set their minds on earthly things” (3:19).
In Romans Paul gives added insights regarding being of the same mind.
Romans 8:4-7 [4]in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. [5]For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. [6]For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. [7]For the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot. (ESV)
Obeying the commands to have a mind set on the things of the Spirit and to think with sound judgment results in “the God who gives perseverance and encouragement” granting believers the ability “to be of the same mind with one another according to Christ Jesus” (Romans 15:5). Paul could therefore confidently admonish even the immature, divided church at Corinth to “rejoice, be made complete, be comforted, be like-minded, live in peace; and the God of love and peace will be with you” (2 Cor. 13:11). As Paul reminded the Colossian believers, conflict in the church always comes from believers’ setting their minds “on the things that are on earth” rather than “on the things above” (Col. 3:2).
Illustration: Christians could spend a lifetime trying to unify themselves, and it would all be futile if they didn’t look to a common standard. As pastor and Christian writer A. W. Tozer used to illustrate, if a person had 4,000 pianos and tried to tune them to each other, he or she would fail. But if the same individual used a tuning fork, he could successfully tune all the pianos to it. And the one tuning fork all believers are tuned to is faith, the truth of the Gospel. When we’re all tuned to that, we’re all tuned to each other. Apart from a Spirit–informed understanding of the truth, accompanied by a pursuit of godliness that regularly and continually deals with sin, we will not realize the Christian character–pillar of unity in our fellowship. But if we do unite in the pursuit of truth and holiness (Rom. 15:6; 1 Cor. 1:10; Phil. 1:27), we will minister to one another in harmony, glorify the Lord with one voice, and send a uniform and consistent witness to those who don’t know Him. (MacArthur, J. (1998). The pillars of Christian character: The basic essentials of a living faith (66). Wheaton, IL: Crossway Books.)
3)The Expression of Purposeful Unity (Philippians 2:2b)
Philippians 2:2b [2](complete my joy by being of the same mind), having the same love, being in full accord and of one mind. (ESV)
Having/maintaining the same love, which flows out of and augments “being of the same mind.” To have the same love is to love others equally. On a purely emotional level, having equal love for others is impossible, because people are not equally attractive. Agapç (love), however, is the love of will, not of preference or attraction. It is based on an intentional, conscious choice to seek the welfare of its object. It is because agapç (love) is based on the will that it can be commanded.
To have the same love is to “be devoted to one another in brotherly love; [giving] preference to one another in honor,” and includes the desire to serve others by such things as “contributing to the needs of the saints, [and] practicing hospitality” (Rom. 12:10, 13). As Paul goes on to say in that passage, agapç love embraces unbelievers—even those who persecute are to be blessed rather than cursed (v. 14). But in the present text, Paul is focusing on the same special and mutual love that believers are to have for each other, the love he speaks of in another letter as “the love of each one of you toward one another [that] grows ever greater” (2 Thess. 1:3).
In his first letter, John makes it unequivocally clear that love for other believers characterizes a genuine Christian: “We know that we have passed out of death into life,” he says, “because we love the brethren. He who does not love abides in death” (1 John 3:14). In other words, a lack of at least some measure of genuine agapç (love) for other Christians exposes a lack of salvation. Genuine love is not merely sentimental affection but sacrificial services. “Whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him?” John asks rhetorically (v. 17). Believers are not to love merely “with word or with tongue, but in deed and truth” (v. 18), which may even require “lay[ing] down our lives for the brethren,” just as Christ “laid down His life for us” (v. 16). Love creates oneness of soul ( 1:27) and also oneness of outlook and purpose. It does this because it is the effect of the love of God in Christ (1 John 3:16) which consists not merely in giving and not getting, but in self-giving even to death in order to benefit others (Jones, H. R. (1993). Philippians. Focus on the Bible Commentary (61). Ross-shire, Scotland: Christian Focus Publications.).
Minds governed by selfless humility (Phil. 2:3) produce lives that overflow with genuine, practical love for fellow believers. On the other hand, sinful, self-centered thinking inhibits love and unity. Dissension and lack of unity in the church inevitably stem from lack of love.
A third mark of spiritual unity is being in full accord/united in spirit, which is directly related to having the same mind and maintaining the same love. Sumpsuchos (united) literally means “one-souled” and is used only here in the New Testament. It has the same emphasis as the “one spirit” spoken of in 1:27. To be in full accord/united in spirit is to live in selfless harmony with fellow believers. By definition, it excludes personal ambition, selfishness, hatred, envy, jealously, and the countless other evils that are the fruit of self-love.
Quote SLIDE: JOHN FLAVEL said it like this: “Be deeply affected with the mischievous effects and consequences of schisms and divisions in the societies of the saints, and let nothing beneath a plain necessity divide you from communion one with another; hold it fast till you can hold it no longer without sin. At the fire of your contentions your enemies warm their hands, and say, “Aha, so would we have it.” (John Flavel Adapted from Flavel, The Whole Works, 607.)
Like every other Christian virtue, being in full accord/united in spirit must be grounded in the objective truth of God’s Word. Such unity involves a deep and passionate concern for God, His Word, His work, His gospel, and His people. No two Christians—no matter what their level of spiritual maturity and knowledge of Scripture—will understand everything exactly alike. But if they are controlled by humility and love, they will be genuinely be in full accord/united in spirit. They will not allow inconsequential differences to divide them or to hinder their service for the Lord.
Being of one mind/intent on one purpose, which is the natural companion of the preceding three. One Mind/Intent on one purpose translates a participial form of phroneô, which Paul used earlier in this verse (“being of the … mind”) and uses again in verse 5 (“have … attitude”). The phrase to en phronountes (one mind/intent on one purpose) literally means “thinking one thing” and is therefore virtually synonymous with having “the same mind.” Note that the thought begins with the words “the same mind” and ends with the words “of one mind,” both of which speak of a life intent on a unified purpose—a single goal. And what is the unified goal? The gospel! So the call here in 2:2 to be “of the same mind, having the same love, being in full accord and of one mind” is a plea that the Philippians be “gospel oriented as they relate to and care for one another.” (Hughes, R. K. (2007). Philippians: The fellowship of the gospel. Preaching the Word (76). Wheaton, IL: Crossway Books.)
Please turn to Colossians 3 (p.984)
In this one verse the apostle presents a full circle of purposeful unity—from one mind, to one love, to one spirit, to one purpose, which, as just noted, basically refers again to the mind. These four principles are complementary, overlapping, and inseparable. The same basic idea is expressed in four ways, each with a somewhat different but important emphasis.
In Colossians, Paul beautifully summarizes these marks of spiritual unity:
Colossians 3:12-16 [12]Put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, [13]bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. [14]And above all these put on love, which binds everything together in perfect harmony. [15]And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. [16]Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. (ESV)
The foundation for believers’ oneness is the unity God granted in answer to Jesus’ prayer that His people “may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me” (John 17:21). That prayer was answered when the Holy Spirit came at Pentecost and afterward to indwell all believers, bringing to them the eternal life in which all believers are partakers (1 Cor. 6:17, 19; 12:12–14).
(Format Note: Some base commentary from MacArthur, J. F., Jr. (2001). Philippians. MacArthur New Testament Commentary (99–109). Chicago: Moody Press.)
