Verse by Verse

4 Though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so:

5 circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee;

6 concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless.

Paul demonstrates that, according to the law, he has more to boast about than even the Judaizers.

stock of Israel (v.5) — descended from Jacob (Israel) — of original stock, not proselytes

tribe of Benjamin (v.5) — not one of the 10 tribes which had fallen away

Hebrew of the Hebrews (v.5) — no Gentile blood — possessing  superior language and manners — not a Hellenistic Jew

touching the law, a Pharisee (v.5) — devoted, separated to the Law of Moses — one of the conservative leaders, practicing extreme nationalism and exclusivism — taught by Gamaliel (Acts 22:3)

zeal (v.6) = ardor

persecuting the church (v.6) — Paul uses irony to condemn himself

church (v.6) — the local Jerusalem kingdom church — always a local term, distinct from the Body of Christ

righteousness which is in the law (v.6) — obedience to the requirements of the law, including the sacrifices which atoned for his sins

blameless (v.6) — should be “becoming blameless”

The Judaizers had confidence in the flesh. That is, they trusted in human attainments, in the works of man. Theirs was not a supernatural system in which salvation was a work of God for man, but a natural system in which salvation was a work of man for God. They did not believe in a supernatural Judaism in which God had given salvation to the offerer of the symbolic sacrifice by virtue of the merits of the coming true sacrifice for sin, the Lord Jesus. Over against this dependence of the Judaizers upon human attainment and merit, Paul sets his own human attainments and merits, saying that he had more to boast of then they, and yet he had discarded all these and any dependence upon them in order that he might appropriate the salvation which is in Christ Jesus. Thus Paul uses himself as an example to warn the Philippians against the seductive snares of the Judaizers. — Wuest, pages 88-89.

1 Finally, my brethren, rejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe.

2 Beware of dogs, beware of evil workers, beware of the mutilation!

3 For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh.

finally (v.1) = lit. “for the rest” — what remains to be said, furthermore

same things (v.1) — probably referring to topics he’d already covered and was about to return to — teaching by repetition

safe (v.1) — to safeguard them

dogs (v.2) — prowling false teachers — wild dogs without an owner

evil workers (v.2) — perhaps “workers” refers to those who preached works necessary for salvation

mutilation (v.2) — the concision = cutting off — the sign without the substance, the law with no heart for God

we are the circumcision (v.3) — emphasis on “we” — spiritual circumcision (Colossians 2:11)

worship (v.3) = render service

God in the Spirit (v.3) — should be “by the Spirit of God” — true worship is by the Holy Spirit and not outward ritual

rejoice in Christ Jesus (v.3) — again, not an outward ritual (1 Corinthians 1:31)

flesh (v.3) = man in his natural state

25 Yet I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and fellow soldier, but your messenger and the one who ministered to my need;

26 since he was longing for you all, and was distressed because you had heard that he was sick.

27 For indeed he was sick almost unto death; but God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow.

28 Therefore I sent him the more eagerly, that when you see him again you may rejoice, and I may be less sorrowful.

29 Receive him therefore in the Lord with all gladness, and hold such men in esteem;

30 because for the work of Christ he came close to death, not regarding his life, to supply what was lacking in your service toward me.

I considered (v.25) — present tense — I think. I am sending — after weighing the facts

Epaphroditus (v.25) — lit. “charming” — named (by pagan parents) after the goddess Aphrodite

brother (v.25) — in the Lord

fellow worker (v.25) = “a worker with”

fellow soldier (v.25) — shared with Paul in spiritual warfare

your messenger (v.25) — lit. “apostle” — one who is sent on a special service

ministered (v.25) — representative service

longing (v.26) — tense indicates “has been and is longing”

distressed (v.26) — not knowing what to do for relief

sick (v.26) — Paul, evidently no longer exercised the gift of healing. In this case, Paul gives all the credit to God.

almost unto (v.27) = alongside of a neighbor. Ephaphroditus and death were next-door neighbors.

sorrow upon sorrow (v.27) — sorrow in addition to his imprisonment and his own thorn in the flesh. Sorrow = distress, afflictions. “Upon sorrow” — heaping up on one another.

I sent him (v.28) — I am sending him with this letter

eagerly (v.28) — hastily, diligently, sooner than would otherwise be expected

less sorrowful (v.28) — Paul’s sorrow continues, but this would lessen it.

esteem (v.29) — honor, high value

not regarding his life (v.30) — lit. “to throw aside” — expose to danger — a gambling term

lacking in  your service (v.30) — not a reproach.

Epaphroditus did what the Philippians would have done if they had been there.

17 Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all.

18 For the same reason you also be glad and rejoice with me.

19 But I trust in the Lord Jesus to send Timothy to you shortly, that I also may be encouraged when I know your state.

20 For I have no one like-minded, who will sincerely care for your state.

21 For all seek their own, not the things which are of Christ Jesus.

22 But you know his proven character, that as a son with his father he served with me in the gospel.

23 Therefore I hope to send him at once, as soon as I see how it goes with me.

24 But I trust in the Lord that I myself shall also come shortly.

poured out (v.17) — killed — poured out as a libation, sacrificed.

I am offered — The verb spendo means to pour out as a drink offering, make a libation (not to offer by way of a presentation). The word is used elsewhere in 2 Timothy 4:6 and again there in the passive voice, and the thought is taken from the pouring out of drink offerings in connection with sacrifices, whether Israelite (Numbers 15:1-11; 28:7-9) or heathen (Psalm 16:4). Paul presents himself as a sacrificial drink offering, whether as a result of his labors or by execution.

upon the sacrifice and service of your faith — Although the drink offerings were poured around the alter and not on it or on the sacrifice, yet the Septuagint of Numbers 15:5 and 28:24 uses the preposition epi, “upon.” as here, and heathen drink offerings were poured on the sacrifice.

The sacrifice, thusia, here stands for the victim, and not for the act of sacrificing. While in one aspect the believers were the sacrifice, as being consecrated to God, each being “a living sacrifice,” and that by reason of their faith, yet in Paul’s view here they were the offerers, their faith was the sacrifice, and Paul was the libation. — Vine, page 306

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The two terms Paul uses here, offered and sacrifice, are closely identified with the Jewish sacrificial system. The word “offered” has the idea to be poured out as a sacrifice in the sense of a libation, while the term “sacrifice” speaks of the act of the victim.

Essentially Paul is likening the sacrifice and service of the Philippians to the burnt offering in time past, which was a sweet savor offering that was well pleasing to God. Interestingly, it was a voluntary sacrifice that was done in the Lord’s service (Leviticus 1:3). When the Philippians pondered what the grace of God had done for them in bringing them salvation, they willingly devoted the remainder of their lives to the things of the Lord. No sacrifice was too great in their desire to glorify God.

In the Old Testament the libation or drink offering was also a sacrifice that was normally poured over the burnt offering, the two being closely related (Numbers 15:1-5). Since Paul was confident he would soon be released we do not believe that the apostle was necessarily speaking about being poured out in death at the hands of Nero. It has been correctly observed that Paul’s use of the present tense and passive voice implies that his life is still being poured out in his sacrificial ministry for them. — Sadler, pages 131-132.

rejoice (v.17) — with the idea of congratulations

for the same reason (v.18) = should be “in the same manner”

be glad and rejoice (v.18) — an exhortation to do so — to rejoice themselves and to congratulate him

But I hope in the Lord Jesus (v.19) — The phrases “in the Lord” and “in the Lord Jesus” are to be distinguished from “in Christ.” The latter is especially connected with the heavenly position and relationship of believers, the intimacy of the mystical union between Christ and them. The former phrases are used of their earthly relationships and circumstances, experiences and conduct, as being under His authority and control. — Vine, page 307

I also (v.19) — The Philippians will be comforted by Timothy’s presence and Paul will be comforted by Timothy’s report on them.

encouraged/good comfort (v.19) = well-souled — take courage and be of good cheer.

state (v. 19 and 20) — circumstances

like-minded (v.20) = of equal soul. There was no one else fit to go who would genuinely care for the Philippians spiritually.

care for (v.20) = anxious, concerned with

all (v.21) — of those with Paul, only Timothy served unselfishly

seek their own (v.21) — selfish

know (v.22) = recognize —  knowledge gained by experience

proven character (v.22) — proven fitness, met the test

in the gospel (v.22) — in furthering the gospel

I hope to send him (v.23) — emphasis on “him”

trust (v.24) = settled persuasion

Epaphroditus left immediately with Paul’s letter. Timothy would follow shortly in an official capacity as soon as Paul’s fate was known. Paul hoped that he, himself would follow shortly after Timothy.

14 Do all things without complaining and disputing,

15 that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world,

16 holding fast the word of life, so that I may rejoice in the day of Christ that I have not run in vain or labored in vain.

complaining (v.14) — secret debate (of a moral character) — secret discontent

disputing (v.14) — can be inward questioning (of an intellectual character) against another person or against God — rationalizing and calculating

blameless (v.15) — without fault, without grounds for a charge — outward expression of moral integrity

harmless (v.15) = should be “unmixed, pure” — discerning evil and choosing only good

children of God (v.15) — the Greek stresses “birth which manifests the likeness of the begetter” — resembling the father

without fault (v.15) = some texts have “without blemish” — inward condition

crooked (v. 15) = perverse, having departed from the truth

perverse (v.15) = having been turned out of the way, warp, pervert, twist

shine (v.15) — should be “appear,” be recognized — a statement, not a command.

lights (v.15) = light-bearers — We aren’t light, but we reflect Christ, who is

world (v.15) — present order of human affairs in opposition to God

holding fast (v.16) = holding out so as to offer

word of life (v.16) — the gospel

rejoice (v.16) — have a glorying, boast

day of Christ (v. 16) — beginning with the Rapture and continuing (see Philippians 1:6)

labored (v.16) — to exhaustion

Paul did not want his exhortation to the Philippians believers, that they reflect Christ in the world, to be without effect. He wanted them to settle their differences so he could look back on his ministry with them as something to glory in.

12 Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling;

13 for it is God who works in you both to will and to do for His good pleasure.

therefore (v.12) — looking back on the example of Christ in verses five through eleven

always obeyed (v.12) — beginning with the obedience of faith (Romans 1:5)

in my presence (v.12) — when Paul was in Philippi

much more in my absence (v.12) — when Paul wasn’t there to lead them and they had to depend on Christ

work out (v.12) — bring about a result by diligent effort. It says “work out,” not “work for” your salvation.

salvation (v.12) — the present experience of deliverance from evil — the realization of the power of God to do His will, commune with Him and be victorious over sin (as Paul did in 2 Timothy 4:7).

There are three aspects of salvation: past (justification); present (sanctification); and future (glorification). Sanctification is “worked out” in us by God with our free will. God works in us to want to, but wanting to doesn’t accomplish the desired objective. We have to actually do what God worked in us to want to do or we will never reach the goal of letting “this mind be in  you … “

Even in sanctification, our standing before God is perfect in Christ. But our state is the practical outworking of our standing. This is what Paul has in view here. They were to carry their salvation to its ultimate conclusion — Christlikeness

fear and trembling (v.12) not dread but watchfulness to avoid displeasing God — a reverent and constant consciousness — a fear of spiritual failure. These two words are always (in Scripture) used together to in relation to obedience. The fear here is self-distrust, taking heed lest we fall.

God who works in you (v.13) — emphasis is on “God” — the working isn’t ours but is God’s in-working

to will (v.13) = to desire. God gives us the desire and the power to do His will.

good pleasure (v.13) — with a good object in view. God acts in us to bring about good for us.

These verses highlight the believer’s responsibility and free will.

Paul was encouraging the Philippians not to miss an opportunity to give God their very best.

In verse 12, we have human responsibility, in verse thirteen, divine enablement, a perfect balance which must be kept if the Christian life is to be lived at its best. It is not a “let go and let God” affair. It is a “take hold with God” business. It is a mutual co-operation with the Holy Spirit in an interest and an activity in the things of God. The saint must not merely rest in the Holy Spirit for victory over sin and the production of a holy life. He must in addition to this dependence upon the Spirit, say a positive NO to sin and exert himself to the doing of the right. Here we have that incomprehensible and mysterious interaction between the free will of man and the sovereign grace of God. — Wuest, pages 74-75.

9 Therefore God also has highly exalted Him and given Him the name which is above every name,

10 that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth,

11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Therefore (v.9) — because of everything in verses four through eight

exalted (v.9) = raise to supreme majesty, to the highest rank of power

given (v.9) = given freely —  as a gift of love and approval

the name (v.9) — some commentaries say this is Jesus (Jehovah Is Salvation), some say it is “THE NAME,” some “King of Kings and Lord of Lords”

at the name (v.10) = should be “in the name” — in acknowledgment of all the Name stands for — authority, power, character

Jesus (v.10) — And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins” (Matthew 1:21).

every knee should bow (v. 10) — quote from Isaiah 45:23

• Oh come, let us worship and bow down; let us kneel before the Lord our Maker (Psalm 95:6).

• And it shall come to pass in that day that the Lord will thresh, from the channel of the River to the Brook of Egypt; and you will be gathered one by one, O you children of Israel.  So it shall be in that day: the great trumpet will be blown; they will come, who are about to perish in the land of Assyria, and they who are outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem (Isaiah 27:12-13).

• “And it shall come to pass that from one New Moon to another, and from one Sabbath to another, all flesh shall come to worship before Me,” says the Lord (Isaiah 66:23).

• And it shall come to pass that everyone who is left of all the nations which came against Jerusalem shall go up from year to year to worship the King, the Lord of hosts, and to keep the Feast of Tabernacles (Zechariah 14:16).

• But when He again brings the firstborn into the world, He says: “Let all the angels of God worship Him” (Hebrews 1:6).

those (v.10) — all animate creation (some commentaries include inanimate creation) — beings

those in heaven (v.10) — The Judgment Seat of Christ and the angels

those in earth (v.10) — the judgment of Israel and the nations at the end of the Tribulation

those under the earth (v.10) — the Great White Throne

The third event will transpire at the Great White Throne Judgment at the close of the millennium. In that day, all the unsaved of all ages, who are confined to the infernal regions under the earth will be raised from the dead. This is the second resurrection. The infernal regions made reference to here are located in hades, which is divided into three sections. The torment compartment where the unsaved presently reside, tartarus where the angels that sinned in the day of Noah are chained, and the abussos (bottomless pit) where Satan will be incarcerated during the millennial reign of Christ (Isaiah 14:9-11; Luke 16:19-31; 2 Peter 2:4; Revelation 20:1-3). All three of these realms are located in the center of the earth. — Sadler, page 116.

confess (v.11) = speak the same things — agree with, assent, admit — in Greek exomologeo — the “ex” means “out”, meaning publicly or openly.

Jesus Christ is Lord (v.11) — emphasis on “Lord” — in contrast with His servanthood in verse seven

glory of God the Father (v.11) — the ultimate object of the Son (John 17:4)

The Son humbled Himself, the Father exalted Him.

5 Let this mind be in you which was also in Christ Jesus,

6 who, being in the form of God, did not consider it robbery to be equal with God,

7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.

8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.

After telling us, in verses three and four, to put the concerns of others before our own, Paul gives us, in verses five through eight, the ultimate example of this — Christ Jesus. (Note the order of the name — see 1:1.)

let this mind (v.5) = have understanding, be wise, strive for — emulate in your own life the virtues of Christ.

being (v.6) = existing prior to what is here stated (present participle — another example of this usage can be found in Galatians 2:14) and a continued existence in regard to what is stated.

form of God (v.6) = characteristic form, nature, essence (not shape) — establishes Christ’s deity, preexistence and continuity.

Our Lord was in the form of God. The word “God” is without the definite article in the Greek text, and therefore refers to the divine essence. Thus, our Lord’s outward expression of His inmost being was as to its nature the expression of the divine essence of Deity. Since that outward expression which this word “form” speaks of, comes from and is truly representative of the inward being, it follows that our Lord as to His nature is the possessor of the divine essence of Deity, and being that, it also necessarily follows that He is absolute Deity Himself, a co-participant with God the Father and God the Holy Spirit in that divine essence which constitutes God, God. — Wuest, page 63.

consider (v.6) = judgment based on facts

robbery (v.6) — can mean “seizing” as in a robbery, but here it means “a thing held as a treasure.”

Harpagmos may have two meanings, (1) the act of seizing (robbery), (2) a thing grasped or held as a treasure. As to (1) the meaning would be “Who, because He was subsisting in the essential form of God, did not regard it as any usurpation that He was on an equality of glory and majesty with God, yet emptied Himself of that coequal glory.” As to (2) the meaning is, “Who though He was subsisting in the essential form of God, yet did not regard His being on an equality of glory and majesty with God as a prize and a treasure to be held fast, but emptied Himself thereof.” After thus clearly presenting the two interpretations, Gifford rightly decides on the latter. It is in agreement with the object of the passage in presenting Christ “as the supreme example of humility and Self-renunciation.” — Vine, page 300.

equal (v.6) = on an equality — with a plural sense indicating all the ways Christ has the same nature and attributes of God.

Verse 6 — Who has always been and at present continues to subsist in that mode of being in which He gives outward expression of His essential nature, that of Deity, and who did not after weighing the facts, consider it a treasure to be clutched and retained at all hazards, to be equal with Deity (in the expression of the divine essence) — Wuest, page 65.

but (v.7) — in contrast with what Christ would have done if He thought equality something to be grasped

made Himself of no reputation (v.7) = emptied Himself — emphasis on “Himself” — it was His own voluntary act. He did not empty something from Himself — He emptied Himself from something. He emptied Himself from the expression, but not the possession, of deity.

form of a servant (v.7) — “form” is the same word as in verse 6

servant (v.7) — not a slave (here) but in total submission to God. He took the form of a servant by being made in the likeness of men

coming (v.7) = entrance into a new state, become

likeness of men (v.7) — He became perfect man, possessed of complete manhood (Romans 5:15; 1 Corinthians 15:21; 1 Timothy 2:5), but He was not merely man. He was also God, possessing, at the same time, the nature and attributes of God. That’s what “likeness” means, not that He just looked like a man.

found (v.8) = showing Himself, being seen

fashion (v.8) = what is visible — His life as perceived by men

humbled (v.8) = made low

humbled Himself (v.8) — again, the emphasis is on “Himself,” showing that He emptied Himself of glory and majesty voluntarily while remaining aware of His deity and in possession of the attributes of deity.

became obedient (v.8) — to the Father (John 6:38; 14:31). For Him, it wasn’t a learning process. He never wasn’t obedient to the Father’s will.

even (v.8) = as far as, to the length of (He wasn’t obedient to death itself.)

the cross (v.8) — capital punishment reserved for slaves and the lowest criminals — a curse under the law (Deuteronomy 21:23; Galatians 3:13).

Crucifixion was one of the most cruel, inhumane forms of death ever devised by mankind. It is believed to have originated with the Persians, but the Romans perfected it to inflict as much pain as possible. Crucifixion was reserved for the vilest of criminals. “For it is written, Cursed is every one that hangeth on a tree.” Doctor C. Truman Davis provides the following physical description of death by crucifixion:

“The Cross is placed on the ground and the exhausted man is quickly thrown backwards with his shoulders against the wood. The legionnaire feels for the depression at the front of the wrist. He drives a heavy, square wrought-iron nail through the wrist and deep into the wood. Quickly he moves to the other side and repeats the action, being careful not to pull the arms too tightly, but to allow some flex and movement. The cross is then lifted into place.

“The left foot is pressed backward against the right foot, and with both feet extended, toes down, a nail is driven through the arch of each, leaving the knees flexed. The victim is now crucified. As he slowly sags down with more weight on the nails in the wrists, excruciating, fiery pain shoots along the fingers and up the arms to explode in the brain — the nails in the wrists are putting pressure on the median nerves. As he pushes himself upward to avoid this stretching torment, he places the full weight on the nail through his feet. Again he feels the searing agony of the nail tearing through the nerves between the bones of his feet.

“As the arms fatigue, cramps sweep through the muscles, knotting them in deep, relentless, throbbing pain. With these cramps comes the inability to push himself upward to breathe. Air can be drawn into the lungs but not exhaled. He fights to raise himself in order to get even one small breath. Finally carbon dioxide builds up in the lungs and in the blood stream, and the cramps partially subside. Spasmodically, he is able to push himself upward to exhale and bring in life-giving oxygen.

“Hours of this limitless pain, cycles of twisting, joint-rending cramps, intermittent partial asphyxiation, searing pain as tissue is torn from his lacerated back as he moves up and down against the rough timber. Then another agony begins: a deep, crushing pain deep in the chest as the pericardium slowly fills with serum and begins to compress the heart.

“It is now almost over — the loss of tissue fluids has reached a critical level — the compressed heart is struggling to pump heavy, thick, sluggish blood into the tissues — the tortured lungs are making a frantic effort to gasp in small gulps of air. He can feel the chill of death creeping through his tissues. Finally he can allow his body to die.”

Normally death by crucifixion took a number of days, but the Scriptures reveal the Savior died in a matter of hours due to the awful weight of the sins on the world that He bore. As horrific as the physical sufferings of Christ were, the anguish of His soul was even more intense as He hung there that day reflecting on why He had been forsaken of the Father. One of the seven last sayings of Christ on the cross was: “My God, my God, why hast thou forsaken me?” The answer to the question is found in the Book of Psalms, where the innermost thoughts of Christ that day are recorded for us: “But Thou art holy, O Thou that inhabitest the praises of Israel” (Psalm 22:1-3).

Sin is, without exception, a violation of God’s holiness. The Father is holy, which theologically speaks of His moral excellence. Our finite minds cannot begin to take in the majesty and holiness of God. He is infinitely pure. This is graphically illustrated by the veil in the tabernacle that separated a Holy God from His unholy people. When the prophet Isaiah, a righteous man, saw the holiness of God, he said: “Woe is me! I an undone; because I am a man of unclean lips” (Isaiah 6:5). As the blackness of darkness eerily fell over Jerusalem the day Christ died, the Father turned aside when His dear Son was made sin for us; consequently, He died alone for  you and me! — Sadler, pages 108-110.

3 Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself.

4 Let each of you look out not only for his own interests, but also for the interests of others.

The Law instructed men to love others as themselves. Now we are to consider others as betters.

selfish ambition (v.3) = faction, ambition, self-seeking — anything involving self-will — probably a reference to the troubles in the Philippian church

conceit (v.3) = empty glory, empty opinion, empty pride — any glory centered on ourselves. Our glory is to be in Christ (3:3)

lowliness of mind (v.3) — humility

esteem (v.3) — consider — not based on feelings but on external facts

better (v.3) — to excel or surpass

look (v.4) = regard as a goal — have a desire for, take an interest in

We are to act for the welfare of others always — not with no consideration of our own welfare (it says “also”), but never for our own welfare selfishly.

1 Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy,

2 Fulfill my joy by being like-minded, having the same love, being of one accord, of one mind.

therefore (v.1) — looks back to 1:27-28

if (v.1) = since, in view of the fact, what follows is fact. In Greek, “if” assumes that what is referred to is true.

consolation (v.1) = encouragement — toward spiritual activity

in Christ (v.1) — available because of our union with Him

comfort of love (v.1) — the tender, joyful effect of love — love as an incentive to action

fellowship of the Spirit (v.1) — because believers share the Spirit and His ministry, they have a motive for unity, sympathy and love

In view of the fact that there is a certain ground of appeal in Christ which exhorts, since there is a certain tender persuasion that comes from divine love, in view of the fact that there is a certain joint-participation with the Spirit in a common interest and activity, since there are certain tenderheartednesses and compassionate yearnings and actions … — Wuest, pages 58-59

affection (v.1) — inward feelings, compassions — the outward expression of those feelings

fulfill my joy (v.2) — Paul already (1:4) expressed his joy at their faith, but he wants them to complete it decisively and wholeheartedly. He then goes on, through verse 5, to explain how they can do this.

being like-minded (v.2) — think the same thing, be of the same mind

one accord (v.2) = fellow-souled — unity in thought, purpose, heart and mind

one mind (v.2) — an intensification of “be like-minded” — minding the one thing — not opinion but moral refection

Paul had nothing corrective to say about the Philippians’ doctrine, but he had heard that they had squabblings and disunity and was addressing that issue by exhorting them to have common interests — the same love, the same sentiment, the same mind