49
He knew, and he shared. It was `the same', and the `conflict' was the gladiatorial agona; a crown was in view.
To this particular exhibition of the truth the apostle returned in chapter 4, when he said `those things which ye
have both learned, and received, and heard, and seen in me, do; and the God of peace shall be with you' (Phil. 4:9).
In the chapter which now follows, a greater and more wonderful example awaits us, an example so great that
worship must ever be mingled with investigation, where grammar and grace walk together and prayer and praise
must often interrupt examination.
CHAPTER 5
The Mind which was in Christ Jesus
Philippians 2:1-11
The next great subdivision of this epistle commences at verse five of chapter 2 with the words `let this mind be
in you, which was also in Christ Jesus', but before this exhortation is uttered the apostle prepares the way in the four
opening verses of the chapter which we have already found brings the structure of the passage to a close.
Commenting on Philippians 2:1-4, Lightfoot says :
`The apostle here appeals to the Philippians, by all their deepest experience as Christians and all their noblest
impulses as men, to preserve peace and concord. Of the four grounds of appeal, the first and third ("consolation
in Christ" and "fellowship of the spirit") are objective, the external principles of love and harmony; while the
second and fourth ("comfort of love" and "bowels of mercies") are subjective, the inward feelings inspired
thereby'.
Humility and unity appear to be of such importance here, that the apostle not only uses this fourfold argument in
repeating its need from chapter 1:27, but follows it with the amazing example of Christ Himself (Phil. 2:6-11).
With such introduction and confirmation no reader who is a believer can treat such subjects as humility and unity
but with the greatest reverence and concern. Perhaps it is not too much to say that more Christian service has been
spoiled by the absence of these two graces, than by all else put together.
`If there be any consolation'. The word here translated `consolation' is paraklesis, which the reader will
recognize in the word Paraklete `Comforter'. There is however good ground to believe that the modern idea of the
word `comfort' is absent both from paraklesis and from the English of the Authorized Version. The primary
meaning of the English word `comfort' is `to make strong'.
`And the child waxed and was comforted' (Luke 1:80, Wycliffe).
This meaning is evident in the etymology of the word com `with' fortis `strong'. Paraklesis is composed neither
of `with' nor `strong,' but of para `beside' and kaleo `to call'.
Paraklesis is translated `exhortation' in Acts 13:15; Romans 12:8; 1 Corinthians 14:3; 2 Corinthians 8:17;
1 Thessalonians 2:3; 1 Timothy 4:13; and Hebrews 12:5 and 13:22. `Comfort' in the sense of consolation is the
rendering of paramutheomai (John 11:19,31; 1 Thess. 2:11; 5:14), and is used in Philippians 2:1 `comfort of love'.
The Greek word used by Paul therefore seems to occupy a place midway between `to enstrengthen' and the old
English word `comfort' from the Latin, and `to console'. It literally means `to call to one's side' whether to aid, to
console, or to beseech, as the case may be.
Moffatt's translation is suggestive in the light of what we have just seen. `So by all the stimulus of Christ', and
Rotherham also catches the spirit of the apostle when he renders the passage `if there be therefore any
encouragement in Christ'.