THEREFORE IF: Ei tis oun: The “therefore” (oun) is probably connected with the exhortations to unity in Php 1:27. Paul now proceeds to enumerate the resources they can tap into to maintain and maximize unity in their local body at Philippi and which can fulfill his command in Phil 2:2 to "make my joy complete". Edwards sums up this section writing that... Paul begins by appealing to they relationship in Christ. All these four terms for affection appear to be fairly similar and all four (really five) are distinctly peculiar to believers. Based on the encouragement which is in Christ, the comfort which comes from divine love, the oneness (fellowship) of an those drinking from the same Spirit, and the tender mercies of these believers, they are to live a certain way. They are to live in love and harmony, not because of their natural fondness for one another (though that may be there), but because of they divine responsibilities as members of the household of God. This unity is not the result of natural oneness but supernatural bonding. This is why Paul's appeal for unity begins by focusing upon their relationship in Christ, not their relationship towards one another. (Philippians) Guzik adds that the "Therefore draws back to what Paul has built on in Php 1:27, 29, 30, telling the Philippians how to stand strong for the Lord against external conflicts. Now he tells them how to act against internal conflicts in the body of Christ." Vincent says that the "therefore" is there for it is both the saint's "duty and privilege (to) fulfill my joy, and show yourselves to be true citizens of God's kingdom by your humility and unity of spirit." "If” in each of the 4 uses in this verse is the same Greek word "ei" which is what is referred to as a first class conditional particle which means that what follows equates with a fulfilled condition. It follows that the first class conditional particle can usually be accurately translated with “since”, "so then", “in view of the fact” or “If such-and-such is trueâۥand I know that it is …” All four characteristics in this verse are indisputable facts - certainties not "maybes" and are reminders of the resources God has provided for us. There was not a hint of doubt in Paul's mind as he penned these thoughts. In these four succinct clauses Paul sets forth a powerful motive for harmony in the Christian community. Because the saints at Philippi are each recipients of these 4 benefits (foundation stones), they have the resources as well as the responsibility to carry out what Paul is about to command in the next verse, the end result being unity which makes Paul's joy full. Parenthetically this order (provision provided before practice commanded) illustrates how God never asks us to do what He does not also enable us to do. God is good and wise. In sum, because these four things are true the Philippian believers, they can be "of the same mind". Why is Christian unity so important? In John 17, Jesus prayed for unity four times for His disciples clearly emphasizing the importance our Lord Jesus placed on unity. Jesus asked His Father to "keep them in Thy name, the name which Thou hast given Me, that they may be one, even as We are" (Jn 17:11) and that His disciples "may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us; that the world may believe that Thou didst send Me. And the glory which Thou hast given Me I have given to them; that they may be one, just as We are one, I in them, and Thou in Me, that they may be perfected in unity, that the world may know that Thou didst send Me, and didst love them, even as Thou didst love Me." (Jn 17:21, 22, 23) Why did Jesus hold Christian unity in such high esteem? Read the verses again. Matthew Henry sums up this section stating that Paul "presses them largely to like-mindedness and lowly-mindedness, in conformity to the example of the Lord Jesus, the great pattern of humility and love." IF THERE IS ANY ENCOURAGEMENT IN CHRIST: paraklesis en Christo: (Php 3:3; Lk 2:10,11,25; Jn 14:18,27; 15:11; 16:22, 23, 24; 17:13; Ro 5:1,2; Ro 15:12,13; 2Co 1:5,6; 2:14; 2Th 2:16,17; Heb 6:18; 1Pe 1:6, 7, 8) The first foundation stone for unity ENCOURAGEMENT IN CHRIST So if in Christ there is anything that will move you, (NJB) Is there any encouragement from belonging to Christ? (NLT), Now if your experience of Christ's encouragement and love means anything to you (Phillips), In view of the fact that there is a certain ground of appeal in Christ which exhorts (Wuest), SO BY whatever [appeal to you there is in our mutual dwelling in Christ (Amp), If the fact that you are in Christ has any power to influence you (Barclay) Spurgeon introduces this section writing that... the Holy Spirit, during the present dispensation, is revealed to us as the Comforter. It is the Spirit's business to console and cheer the hearts of God's people. He does convince of sin; he does illuminate and instruct; but still the main part of his business lies in making glad the hearts of the renewed, in confirming the weak, and lifting up all those that be bowed down. Whatever the Holy Ghost may not be, he is evermore the Comforter to the Church; and this age is peculiarly the dispensation of the Holy Spirit, in which Christ cheers us not by his personal presence, as he shall do by-and-bye, but by te indwelling and constant abiding of the Holy Ghost the Comforter. Now, mark you, as the Holy Spirit is the Comforter, Christ is the comfort. The Holy Spirit consoles, but Christ is the consolation. If I may use the figure, the Holy Spirit is the Physician, but Christ is the medicine. He heals the wound, but it is by applying the holy ointment of Christ's name and grace. He takes not of his own things, but of the things of Christ. We are not consoled to-day by new revelations, but by the old revelation explained, enforced, and lit up with new splendour by the presence and power of the Holy Ghost the Comforter. If we give to the Holy Spirit the Greek name of Paraclete, as we sometimes do, then our heart confers on our blessed Lord Jesus the title of the Paraklesis. If the one be the Comforter, the other is the comfort. (Spurgeon's Sermon on "Consolation in Christ") Lord, Thy death and passion give Strength and comfort in my need, Every hour while here I live, On Thy love my soul shall feed. Encouragement (3874) (paraklesis from parakaléo = beseech <> pará = side of + kaléo = call) refers to calling to one's side or one's aid which can be for the purpose of providing solace, comfort, consolation, exhortation, encouragement. Encouragement is from en = in + corage from Latin cor = heart. It describes the act of inspiring one with confidence and/or hope, filling with strength, and suggests that the raising of one’s confidence is accomplished especially through an external agency. Comfort is from Latin com = with + fortis = strong, and means to invigorate, to enliven, to cheer, to strengthen one's mind when depressed, to give new vigor to one's spirits, to give strength or hope to another, to ease their grief or trouble. Exhortation is from ex = out + hortari = to urge or incite and means incitement by argument or advice, a strong urging, an urgent appeal, an earnest persuasion, giving strong advisement, animation by arguments to a good deed or laudable conduct or course of action. MacArthur writes that... ParaklÄ"sis (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; cf. Lk 10:30, 31, 32, 33, 34). (MacArthur, J. Philippians. Chicago: Moody Press or Logos) Wuest on paraklesis... The word has various meanings; “a calling near, a summons, imploration, supplication, entreaty, exhortation, admonition, encouragement, consolation, solace.” The well-rounded all-inclusive idea is that of encouragement, of aid given the needy person, whether it be consolation, exhortation, or supplication. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos) Paraklesis - 29x in 28v - Luke 2:25; 6:24; Acts 4:36; Acts 9:31 (Note Who gives comfort?); Acts 13:15; 15:31; Ro 12:8-note; 15:4-note, Ro 15:5-note (Who gives encouragement in this verse?); 1 Cor 14:3; 2 Cor 1:3, 4, 5; 7:4, 7, 13; 8:4, 17; Phil 2:1; 1Th 2:3-note; 2Th 2:16 (Note the Source of the saint's comfort and its longevity. How does it come to us? [by what?]); 1Tim 4:13; Philemon 1:7; Heb 6:18-note; Heb 12:5-note; Heb 13:22-note. NAS = appeal(1), comfort(13), consolation(1), encouragement(6), exhortation(7), urging(1). Below are a few of the NT uses of paraklesis... Luke 2:25 And there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking (prosdechomai in the present tense = looking expectantly which motivated living righteously and devoutly, cp the charge in Titus 2:12 with the motivating Blessed Hope in Titus 2:13-note) for the consolation (Paraklesis in this context is not a concept but a living Person, the Messiah, the One Who is the ultimate Source of encouragement, comfort and consolation. Why do so often when in distress, run everywhere but to Him? Let us run quickly and often to the Consolation of Israel, Yeshua, the one Who saves us the first time [justification] and then Who is able to save us daily [sanctification], e.g. When in distress, when afflicted, when downcast, etc, let us take a moment and meditate on Him as our Refuge in Ps 2:12-note, Ps 5:11-note, Ps 11:1-note, Ps 14:6-note, Ps 16:1-note, Ps 17:7-note; Ps 18:2-note, Ps 18:30-note; Ps 25:20-note; Ps 31:1-note, Ps 31:19-note; Ps 34:8-note, Ps 34:22-note; Ps 36:7-note; Ps 37:40-note; Ps 46:1-note; Ps 52:7-note; Ps 55:8-note; Ps 57:1-note; Ps 59:16-note; Ps 61:3, 4-note, Ps 62:7,8-note, Ps 64:10-note; Ps 71:1-note, Ps 71:7-note; Ps 73:28-note; Ps 91:2-note, Ps 91:4-note, Ps 91:9-note; Ps 94:22-note; Ps 104:18-note; Ps 118:8, 9-note, Ps 141:8-note; Ps 142:5-note; Ps 143:9-note; Ps 144:2-note. (Note: All notes are C H Spurgeon's excellent commentary) Hide yourself in Him beloved!) of Israel; and the Holy Spirit was upon him. Comment: Note that the context of this passage is the "hope" of the Jews (who were true believers) to realize the final and ultimate fulfillment of the Abrahamic covenant promises, which Messiah will in fact bring to pass in the Millennium. In this way, Jesus to the Jews who were looking for Him was envisioned as their Consolation. Acts 4:36 Now Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means Son of Encouragement), (Clearly as in here in Philippians, God uses godly men and women as His arms and feet, to go to those in need of encouragement, comfort and uplifting. Are you known as a "Barnabas" in your sphere of influence, or as a "son of discouragement"?!) Romans 12:8-note or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness. (Paul's point is to "stay" within the sphere of your gift.) Ro 15:4-note For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope. Comment: In one sense the entire Bible is a paraklesis, exhorting, admonishing and encouraging us to be strong in our faith. 2Cor 1:3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort (How much? cp Isa 40:1, 51:3; 52:9; 66:13); 4 Who comforts (parakaleo in the present tense = continually!) us in all our affliction (thlipsis - word study) (Note if we don't "feel" comforted, what might be the source of the feeling? Cp 2Co 5:7) so that (What is one purpose of any affliction God allows into our life beloved?) we may be able (dunamai [think "dynamic", "dynamo"!] the present tense = continually ready to come alongside our brethren!) to comfort (parakaleo) those who are in any affliction with the comfort with which we ourselves are comforted by God. 5 For just as the sufferings of Christ are ours in abundance, so also our comfort is abundant through Christ. 1Th 2:3-note For our exhortation does not come from error or impurity or by way of deceit. Comment: John MacArthur writes that here "The word exhortation (paraklesis) means an urgent cry, appeal, or call, with an emphasis on judgment. Such usage stressed for Paul’s readers the urgency and directness of his preaching. He did not stray from the truth or operate apart from the standard of divine revelation. Paul assured them there was no false teaching or living—in other words, error—in his ministry. 1 & 2 Thessalonians. Moody Press or Logos) 1Ti 4:13 Until I come, give attention to the public reading of Scripture, to exhortation and teaching. Comment: Clearly paraklesis as manifest by encouragement was to be a major focus of Timothy's ministry in Ephesus. It follows that Biblical exhortation. As the Pastor MacArthur observes "Exhortation challenges people to apply the truths they have been taught. It warns people to obey, in light of the blessing to come on them if they do, and the judgment if they do not. Exhortation may take the form of rebuke, warning, counsel, or comfort, but always involves a binding of the conscience." (1Timothy Moody Press or Logos) Heb 12:5-note and you have forgotten the exhortation which is addressed to you as sons, “My son, do not regard lightly the discipline of the Lord, Nor faint when you are reproved by Him Comment: "Turning to Scripture is listening to God, for Scripture is His Word. For believers, it is the Word of their Father. This forgotten exhortation tells us of two perils of discipline—regarding it lightly, and fainting because of it." (MacArthur, John: Hebrews. Moody Press or Logos) Heb 13:22-note But I urge you, brethren, bear with this word of exhortation, (referring to the epistle to the Hebrews - see Acts 13:15 where this same phrase is used as the designation for a sermon) for I have written to you briefly. Comment: MacArthur "The book of Hebrews is a great treatise preached with a pen. It is an urgent call to the readers to come to single-minded devotion to the Lord Jesus Christ and to complete satisfaction with the New Covenant. The high and lofty doctrinal themes are the foundation for this primary exhortation." (Ibid) Marvin Vincent has a detailed note on this word group writing that parakaleo literally means... a calling to one’s side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant—consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb , to exhort or console...In some instances, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun (paraklesis) may be found in Acts13:15; Ro 12:8; Heb 13:22. The verb, in Acts 2:40; 11:23; 14:22; Ro 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word the Paraclete, Comforter, or Advocate, is peculiar to him. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin , to make strong. Thus Wycliffe renders Lk 1:80, “the child waxed, and was comforted in spirit” and Tyndale, Lk 22:43, “there appeared an angel from heaven comforting him” (AV., strengthening). The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and of judgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. (Word Studies in the NT - Notes on Luke 6:24) Robertson writes that "If one's own life in Christ does not stimulate the soul to the noblest effort, it is useless to go on with the appeal." Two of the paraphrases pick up this same thought -- "If the fact that you are in Christ has any power to influence you" (Barclay) "If then your experiences in Christ appeal to you with any force.." (Lightfoot) Is there encouragement in Christ? Of course there is. Godly Simeon called Jesus the "the Consolation (paraklesis) of Israel" (Lk 2:25) Paul taught that "just as the sufferings of Christ are ours in abundance, so also our COMFORT (paraklesis) is abundant through Christ." (2Co 1:5) If there be any encouragement in Christ - Not "if" but "since", for this is comfort in Christ! (cp 2Co 1:3, 4, 5) Every believer has received encouragement, exhortation, and comfort from and through Christ Who is like an artesian well (see Artesian Well diagram) that effortlessly, endlessly flows through us as we surrender our will to His sweet will and in the context as the saints at Philippi enter into the reality of Christ Who is now their life, and the result of this common experience will serve to draw them together and unite them. F B Meyer writes regarding the bonds of unity in a local body that... The first bond is the consolation which is in Christ. For consolation let us substitute exhortation, or, better still, persuasiveness, so that we might put it that the first bond of Christian fellowship is Christ's persuasiveness. That Jesus Christ is interested in every Church fellowship is obvious, but we do not always realise how much He is always doing to persuade us to main-rain it. Have there not been times in your life when you have been greatly incensed, but have realised that there was a voice speaking within your heart, and a gentle influence stealing over you, a yearning towards the brother about whom you had cherished hard and unkind feelings? That has been the persuasiveness of Christ. It is He who has besought you to check that word, to refrain from writing that letter, to abandon that bitter and offensive way which had seemed so befitting a method of repaying your enemy to his face. It was Christ who was persuading you to drop the weapon from your hand, and to reach it out in brotherhood, and this because He was so eager to keep the unity of the Spirit unbroken in the bond of peace. (The Epistle to the Philippians ) IF THERE IS ANY CONSOLATION OF LOVE: ei ti paramuthion agapes: (Ps 133:1; Jn 15:10, 11, 12; Acts 2:46; 4:32; Gal 5:22; Eph 4:30, 31, 32; Col 2:2; 1Jn 4:7,8,4:12, 4:16) The second foundation stone for unity CONSOLATION OF LOVE Love is agape which ultimately is God's love (cf the quality & quantity of that love in Jn 3:16 Torrey's Topic "Love of God") since there is a certain tender persuasion that comes from divine love (Wuest) by whatever persuasive incentive there is in love (Amp), if there is any persuasive power in love (Weymouth), If love has any power by its tenderness to stir your hearts, then listen to me. (Robertson) Pentecost phrases it this way... The fact that Christ loved me ought to move me to love the brethren. We could paraphrase the phrase, “if any comfort of love,” with these words, “if the love of Christ exerts any persuasive power, if love supplies an incentive or gives encouragement,” then fulfill my joy by loving one another. The fact that God loved me, as unlovely as I was, ought to move me to love the brethren. (Pentecost, J. D. The Joy of Living: A study of Philippians. Kregel Publications) Consolation (3890) (paramuthion from para = towards + muthéomai = to speak, which is from múthos = a tale, myth, speech) literally describes speaking closely to someone. The idea is to speak to someone coming close to their side. The basic sense speaking to someone in a friendly way. It refers to that which causes or constitutes the basis for consolation and encouragement. Paramuthion "indicates a greater degree of tenderness than" the preceding word "encouragement" (paraklesis). One Greek lexicon defines paramuthion as an assuagement ( = lessening the intensity of something that pains or distresses). Friberg defines paramuthion... as persuasive power that points to a basis for hope and provides incentive. (Analytical Lexicon of the Greek New Testament) Consolation is the attribute of agape love of God that alleviates grief, the sense of loss, trouble, etc. Vine says that "consolation" is "that tender cheer, imparted as the effect of “love” (agape practical love)." (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson ) Rienecker adds intriguing note that the preposition (para = beside) may have the force of aside and pictures consolation that draws one's mind "aside" from their cares and concerns. MacArthur adds that paramuthion "portrays the Lord coming close and whispering words of gentle cheer or tender counsel in a believer’s ear." Wuest has an excellent note "We have here the subjective genitive construction, in which the noun in the genitive case, “love,” produces the action in the noun of action, “consolation.” That is, the tender persuasion and encouragement which exhorts to unity among the Philippians, comes from God’s love for them. Their realization of divine love which reached down and saved them, should urge them to live in a spirit of unity with one another. In addition to that, this divine love produced in the hearts of the Philippian saints by the Holy Spirit (cf Ro 5:5, Gal 5:16), should cause them to so love each other with a love that impels one to sacrifice one’s self for the one loved, that their little differences will be ironed out, and they will live in unity with one another.” (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans) F B Meyer writes regarding the bonds of unity in a local body that... The second bond is the comfort of love. The Greek word will bear this rendering--if you know the tender cheer that love gives; that is, see to it that you maintain the bond of Christian fellowship by meeting your fellow Christians with the tender cheer of love. We all know what tender cheer is, when men have been out all day and tried, almost beyond endurance. As they come out of the storm, the depression of their spirit and their health may have conspired to reduce them to the lowest depth of darkness--then as the door opens, and they see the ruddy glow of the fire, and the wife comes to meet them, and the child is there with its prattle, for a moment it seems almost worth while having known the weariness and depression because of the contrasted cheer that greets them. All around us in the world are Christian hearts which are losing faith; many hands hang down, and knees shake together. Let us see to it that by the kindly cheer of a smile, the grasp of a hand, the welcome of a word, we do something to draw those people into the inner circle of Christian love. (The Epistle to the Philippians ) IF THERE IS ANY FELLOWSHIP OF THE SPIRIT: ei tis koinonia pneumatos: (Ro 5:5; 8:9, 10, 11, 12, 13, 14, 15, 16; 8:26; 1Co 3:16; 6:19,20; 12:13; 2Co 13:14; Gal 4:6; Eph 1:13,14; 2:18, 19, 20, 21, 22; 4:4; 1Pet 1:2;1Pet 1:22,23; 1Jn 3:24) The third foundation stone for unity FELLOWSHIP OF THE SPIRIT in view of the fact that there is a certain joint-participation with the Spirit in a common interest and activity (Wuest), if your fellowship in the Spirit is a living reality. (Lightfoot) if you really are sharing in the Holy Spirit (Barclay) Paul says, in effect, “If there is any such thing as communion with the indwelling Spirit, or if your consciousness of fellowship with the Holy Spirit who dwells within is a reality in your life, and it most certainly is, then fulfill my joy by your love for one another.” Fellowship of the Spirit - The NET Bible has this technical note... Or "spiritual fellowship" if pneumatos is an attributive genitive; or "fellowship brought about by the Spirit" if pneumatos is a genitive of source or production. Fellowship (2842) (koinonia from koinos = common, shared by all) (Click for an in depth word study of koinonia) means a close association involving mutual interests and sharing (communion, fellowship, partnership). Koinonia is an intimate partnership, a common eternal life or joint participation with common interests and mutual, active participation. This dynamic is effected by Holy Spirit’s working in and through individual saints in the body to produce unity (1Co 3:16, 12:13, 2Co 13:14,cf 1Jn 1:4-6) Koinonia - 19x in 17v - Acts 2:42; Rom 15:26; 1 Cor 1:9; 10:16; 2 Cor 6:14; 8:4; 9:13; 13:13; Gal 2:9; Phil 1:5; 2:1; 3:10; Phlm 1:6; Heb 13:16; 1 John 1:3, 6, 7. NAS = contribution(2), fellowship(12), participation(2), sharing(3). One translation has If communion with the Spirit of love is not a mere idle name, but a real thing Robertson says that If we have any partnership in the life and blessings of the Holy Spirit, then we are ready to listen to Paul's plea for unity. Paul is reminding them that the fellowship of the Holy Spirit is a blessed reality, not merely a beautiful idea. Remember every genuine believer at Philippi (and in the body of Christ today) has received the Holy Spirit for as Paul writes in his epistle to the saints at Rome... the love of God has been poured out within our hearts through the Holy Spirit Who was given to us. (Ro 5:5-note) However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him. And if Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness. 11 But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who indwells you. 12 So then, brethren, we are under obligation, not to the flesh, to live according to the flesh-- 13 for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live. 14 For all who are being led by the Spirit of God, these are sons of God. 15 For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, "Abba! Father!" 16 The Spirit Himself bears witness with our spirit that we are children of God, 17 and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him in order that we may also be glorified with Him. (see notes Ro 8:9, 8:10-11; 8:12-13; 8:14-15; 8:16-17) Thus each and every believer has personal fellowship with the Holy Spirit in his or her private life and in turn all believers are united by the same Spirit in fellowship. The practical application of this truth is that factions or divisiveness should have no place in the body of Christ. F B Meyer writes regarding the bonds of unity in a local body that... The third bond is the fellowship of the Spirit. The word means to share the Spirit, the going in common with the Spirit. They who live near God know what that fellowship is; they know that they are always accompanied; that they are never for one moment by themselves; can never enter a room with the consciousness of vacancy; can never travel in an empty car with a sense of isolation and solitude: there is always the fellowship of the Spirit. Whatever any one man knows of this fellowship every other knows. Each Christian person is conscious of the same Presence, making evident and obvious to us the same Jesus Christ. The same atmosphere is lighted by the same sun; and in proportion as we have fellowship with the same Spirit we cannot lose our temper with each other, or be hard, cross, and unkind. (The Epistle to the Philippians) IF ANY AFFECTION AND COMPASSION: ei tis splagchna kai oiktirmoi: (Php 1:8; Col 3:12) The fourth foundation stone for unity AFFECTION AND COMPASSION The KJV reads "if any bowels and mercies". God has extended His deep affection (Php 1:8-note) and compassion to every believer and that reality should stimulate and empower saints toward unity. if any bowels and mercies, (Young's Literal), any warmth or sympathy -- I appeal to you, (NJB), Are your hearts tender and sympathetic? (NLT), all that it means in kindness and deep sympathy (Phillips), since there are certain tenderheartednesses and compassionate yearnings and actions. (Wuest), by whatever depth of affection and compassionate sympathy (Amp), if you have any affectionate yearnings of heart. (Lightfoot) Matthew Henry adds How cogent are these arguments! One would think them enough to tame the most fierce, and mollify the hardest, heart. Affection (4698) (splagchnon or splanchna) originally referred to the upper abdominal viscera especially the intestines, which the ancients regarded as the seat of affections and emotions, such as anger and love. This word is always in the plural in the NT. The phrase "I feel it in the pit of my stomach" is a modern parallel. And we all know how that feels! So splagchnon refers to that deep, internal caring comparable to the modern expressions of deep feeling such as “broken-hearted” or “gut-wrenching”. Zodhiates says that... In Class. Gr. writers, it is chiefly spoken of the upper viscera of animals, as the heart, lungs, and liver which were eaten during or after the sacrifice...Figuratively, the inward parts indicating the breast or heart as the seat of emotions and passions. In the NT, of the gentler emotions as compassion, tender affection indicating the mind, soul, the inner man (2Co 6:12, Philemon 1:7, 20; 1Jn 3:17; Sept.: Pr 12:10 (cf. Ge 43:30; 1Kgs. 3:26) (Zodhiates, S. The Complete Word Study Dictionary: New Testament. AMG or Logos) Earlier Paul speaking from his heart had said... Philippians 1:8-note For God is my witness, how I long for you all with the affection of Christ Jesus. Splagchnon in classical Greek referred to the inward parts and somewhat ironically is used of the literal bowels of Judas Iscariot who betrayed our Lord (he lacked figurative "splagchnon"!) (Acts 1:18) Splagchnon - 14x in 14v - Luke 1:78; Acts 1:18; 2Cor 6:12; 7:15; Phil 1:8; 2:1; Col 3:12; Philemon 1:7, 12, 20; 1John 3:17. NAS = affection, 3; affections, 1; heart, 4; hearts, 1; intestines, 1; tender, 1. One of the most precious uses of splagchnon is found in the Gospel of Luke where he quotes Zacharias' beautiful description of Jesus, prophesying that the Child Jesus will "give to His people (Jews) the knowledge of salvation by the forgiveness of their sins, because of the tender mercy (splagchnon) of our God, with which the Sunrise (speaking of the Son Who rose!) from on high shall visit (episkeptomai) us, to shine upon those who sit in darkness and the shadow of death (Gentiles), to guide our feet into the way of peace." (Lk 1:77, 78, 79) Here are some other representative uses... Philemon 1:7 For I have come to have much joy and comfort (paraklesis) in your love, because the hearts (splagchnon) of the saints have been refreshed (anapauo, a military term that speaks of an army resting from a march - to cause one to cease from any movement or labor in order to recover and collect his strength) through you, brother....12 And I have sent him back to you in person, that is, sending my very heart...20 Yes, brother, let me benefit from you in the Lord; refresh my heart in Christ. Comment: MacArthur "Hearts translates splanchna, which literally means “bowels.” It refers to the seat of the feelings. People struggling, suffering, and hurting emotionally, had been refreshed by Philemon. 1John 3:17 But whoever has the world's goods, and beholds his brother in need and closes (kleio = shut) his heart (splagchnon - In other words he clearly sees a need in a believer and shuts that need out of his heart! Woe!) against him, how does the love of God abide in him? Comment: NET Bible note: "Note the vivid contrast with Jesus' example in the preceding verse 1Jn 3:16: He was willing to lay down His very life, but the person in view in 1Jn 3:17 is not even willing to lay down part of his material possessions for the sake of his brother." Splagchnon - 3x in the Septuagint - Pr 12:10; 26:22; Jer 51:13; The derivative verb splagchnÃzomai (found only in the Gospels most often descriptive of Jesus) means to feel deeply or viscerally, to yearn, have compassion or to show pity (Study the following 12 uses of splagchnÃzomai gleaning for precious insights into the heart of our Lord -- Mat 9:36; Mat 14:14; Mat 15:32; Mat 18:27; Mat 20:34; Mark 1:41; Mark 6:34; Mark 8:2; Mark 9:22; Luke 7:13; Luke 10:33; Luke 15:20) If our bodies literally ache in pain and nausea when we experience great agony, remorse, or sympathy, we can be sure that the Son of Man felt them even more. Matthew tells us that, in order to fulfill the prophecies of Isaiah, Jesus Himself took our infirmities, and carried away our diseases (Mt 8:17). It was not, of course, that Jesus Himself contracted the diseases or infirmities, but that in sympathy and compassion He physically as well as emotionally suffered with those who came to Him for healing-just as a parent can become physically ill from worry and concern over a child who is desperately sick or in trouble or danger. The Son of God was not remote or coldly calculating and analytical concerning men’s needs but was deeply moved by the suffering, confusion, despair, and spiritual lostness of those around Him. Jesus felt pain, experiencing genuine anguish for the suffering of others, whether they were believer or unbeliever, Jew or Gentile, man or woman, young or old, wealthy or poor. As John MacArthur astutely comments Jesus also felt compassion because of His perfect perception of hell and the torment those would face who did not receive Him. Even as He lovingly healed their bodies, He had infinitely greater concern to heal their souls. Even after Jesus healed a body, it could become sick or crippled again. But when He heals a sin-diseased soul, it is forever freed from sin’s dominion and penalty." (MacArthur, J: Romans 1-8. Chicago: Moody Press or Logos) KJV translates splagchnon 9 times as "bowels" as a reference to the emotions because of the way our emotions can affect how our intestinal organs feel. This translation may sound strange to modern ears but in fact even we use words that would sound strange to the ancients. For example we have the word "melancholy" which is literally "black bile"! In a manuscript from 5BC splagchnon was used figuratively in the phrase “for pity’s sake.” The Hebrews regarded the splagchnon as the seat of the most tender affections, especially kindness, benevolence, compassion. In the NT splagchnon is only found in the plural (tá splágchna = the viscera), and with the exception noted above, is always used figuratively, referring to what we in the West commonly refer to as "the heart", the seat of the tender affections and of deepest human emotions. The Hebrews expressed their feelings in terms of what they felt in their stomach. When they really had some emotion, it turned their stomach, so to speak. John MacArthur has an interesting notation on splagchnon writing that... The Hebrews, like many other ancient peoples, expressed attitudes and emotions in terms of physiological symptoms, not in abstractions. As most of us know from personal experience, many intense emotions-anxiety, fear, pity, remorse, and so on-can directly, and often immediately, affect the stomach and the digestive tract. Upset stomach, colitis, and ulcers are a few of the common ailments frequently related to emotional trauma. It is not strange, then, that ancient people associated strong emotions with that region of the body. The heart, on the other hand, was associated more with the mind and thinking (see Pr 16:23; Mt 15:19; Ro 10:10; Heb 4:12). The heart was the source of thought and action, whereas the bowels were the responder, the reactor." (MacArthur, J. Matthew. Chicago: Moody Press) Paul longed after the Philippians with the tender-heartednesses of Jesus Christ, a tenderness that was produced by the Holy Spirit in the heart of this bondservant who was fully yielded to His Lord. The Spirit filled believer's pulse beats with the pulse of Christ. His heart throbs with the heart of Christ. When we are walking in the Spirit, really one with Jesus, His compassion and affection (splagchnon) flows through us to our fellow men whom Jesus loves and for whom He died. Paul is saying in this verse that the believer has the privilege of being a "partner" in exhibiting the compassion of Christ! Do we really understand this profound truth? Splagchnon is the strongest Greek word for expressing compassionate love or tender mercy and involves one’s entire being. It describes the compassion which moves a man to the deepest depths of his being. In the gospels, apart from its use in some of the parables, it is used only of Jesus If there was one thing the ancient world needed it was more splagchnon or tender mercy. The sufferings of animals were nothing to it. The maimed and the sickly went to the wall. There was no provision for the aged and they were left to die. The treatment of the idiot and the simple-minded was unfeeling. Christianity brought splagchnon into this world. The English word compassion (see the next section) is taken from the Latin, which means to "bear with" or to "suffer with", but it has come to mean much more than that. According to one definition, compassion is “a feeling of deep sympathy and sorrow, accompanied by a strong desire to alleviate the pain and remove its cause.” "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/philippians_21-4.htm#Affection%20%20(4698)%20splagchnon