Fulfill ye my joy, that you may be of one mind, having the same charity, being of one accord, agreeing in sentiment.

“Being mindful of your love and of your zeal in Christ, which ye have manifested towards us, we thought it fitting to write to you, who display such a godly and spiritual love to the brethren, to put you in remembrance of your Christian course, "that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith," [Philippians 2:2] as Paul admonished you. For if there is one God of the universe, the Father of Christ, "of whom are all things; " and one Lord Jesus Christ, our [Lord], "by whom are all things; " and also one Holy Spirit, who wrought in Moses, and in the prophets and apostles; and also one baptism, which is administered that we should have fellowship with the death of the Lord; and also one elect Church; there ought likewise to be but one faith in respect to Christ. For "there is one Lord, one faith, one baptism; one God and Father of all, who is through all, and in all."”

“But the apostle, writing to us with reference to the endurance of afflictions, says, "And this is of God, that it is given to you on behalf of Christ, not only to believe on Him, but also to suffer for His sake; having the same conflict which ye saw in me, and now hear to be in me. If there is therefore any consolation in Christ, if any comfort of love, if any communion of spirit, if any bowels and mercies, fulfil ye my joy, that ye may be of the same mind, having the same love, unanimous, thinking one thing. And if he is offered on the sacrifice and service of faith, joying and rejoicing" with the Philippians, to whom the apostle speaks, calling them "fellow-partakers of joy," how does he say that they are of one soul, and having a soul?”

“"Fulfil ye my joy." That the exhortation might not seem to be made to people who were still deficient, see how he says not, "do me joy," but "fulfil my joy"; that is, Ye have begun to plant it in me, ye have already given me some portion of peacefulness, but I desire to arrive at its fulness. Say, what wouldest thou? that we deliver thee from dangers? that we supply somewhat to thy need? Not so, but "that ye be of the same mind, having the same love," in which ye have begun, "being of one accord, of one mind." Just see, how often he repeats the same thing by reason of his great affection! "That ye be of the same mind," or rather, "that ye be of one mind." For this is more than "the same." "Having the same love." That is, let it not be simply about faith alone, but also in all other things; for there is such a thing as to be of the same mind, and yet not to have love. "Having the same love," that is, love and be loved alike; do not thou enjoy much love, and show less love, so as to be covetous even in this matter; but do not suffer it in thyself. "Of one accord," he adds, that is, appropriating with one soul, the bodies of all, not in substance, for that is impossible, but in purpose and intention. Let all things proceed as from one soul. What means "of one accord"? He shows when he says "of one mind." Let your mind be one, as if from one soul.”

“Above he presented himself as an example of patience and holiness; here, for the same purpose, he brings forward the examples of others. And first he sets down the example of Christ; second, the examples of his own disciples, whom he promises to send for their confirmation, at the place, "But I hope in the Lord," etc. Concerning the first he does three things: first he sets forth the exhortation; second he introduces the example, at the place, "For feel this," etc.; third he draws the conclusion he intends from the example of Christ, at the place, "Therefore, my dearest," etc. Concerning the first, first is to be considered the means by which he leads them on; second, that to which he leads them, at the place, "fulfill my joy," etc. Now concerning the first he uses a fourfold means. First, from devotion to Christ himself; second, from love of neighbor; third, from a special fellowship; fourth, from compassion. He says therefore, "If there is therefore any consolation," etc. These four means, which are here set down in order, are all referred to what he adds below, "fulfill," etc. And the sense is as if he were saying: I wish to be consoled in you. "If there is therefore any consolation," that is, if you wish to bring me any consolation in Christ, "fulfill my joy." Isaiah 61:3: "that I might appoint strength for those who mourn in Sion," etc. 2 Corinthians 1:4: "he consoles us in every tribulation, that we too may be able to console," etc. But on the part of fraternal charity, he says, "if there is any solace of charity," namely there is, "fulfill my joy." Galatians 3: "but the fruit of the spirit is charity, joy, peace," etc. Psalm 132:1: "Behold how good," etc. Likewise from special fellowship, and this exists among men who share in common in things. Just as comrades are united in the arms of war, so are good men spiritually, who share among themselves in spiritual goods. And therefore he says, "if there is any fellowship of the spirit," namely there is between me and you, "fulfill my joy." As if he were saying: I have shown you great consolation of yours; if therefore you are my comrades, show the same also to me. Ephesians 4:3: "careful to keep the unity of the spirit in the bond of peace." Proverbs 18:24: "A man friendly to fellowship will be more a friend than a brother." Likewise from compassion, when he says, "if there are any bowels of compassion." Colossians 3:12: "Put on, as the elect of God, holy and beloved, the bowels of mercy," etc. Then he sets forth those things to which he leads them. And first in general, saying "fulfill," etc., as if he were saying: I rejoice in you on account of the good things which I have seen and heard about you; but when these are perfected, then my joy will grow and at last be perfected. Hence that "fulfill," namely, by advancing in good. Second, in particular he admonishes to mutual charity, whose unity consists in two things, namely, interiorly in affection and exteriorly in effect. 1 John 3:18: "Let us not love in word, nor in tongue, but in deed and truth." The first is designated in the object of charity, when he says, "think the same." For wisdom is the knowledge of the highest causes, because it belongs to it to judge, which no one can do without the highest cause. And therefore wisdom is knowledge concerning divine things. "Think the same," therefore, etc., as if he were saying: you should think the same concerning those things which belong to the faith. Romans 15:5f.: "But may the God of patience and comfort grant you to think this very thing toward one another according to Jesus Christ, that with one mouth you may glorify God." But this comes about through the same charity; therefore there follows, "having the same charity." Colossians 3:14: "Above all things having charity, which is the bond of perfection." Likewise, as regards effect, two things are necessary: namely, the agreement of the two into the same on the part of affection, and a concordant judgment of reason on the same. As to the first he says, "of one mind," namely, in matters to be done. Psalm 67:7: "who makes those of one manner to dwell in a house." Romans 15:6: "that with one mouth you may honor God." As to the second he says, "feeling the very same thing." And this differs from what he says, "think the same," just as what he says, "of one mind," differs from what he says, "having the same charity." Second, he admonishes to humility; concerning which he first excludes the things contrary to humility, second he admonishes to it. Now the things contrary to humility are those which arise from pride. And these are properly exterior contention, because the humble yield to one another. Proverbs 13:10: "Among the proud there are always quarrels," etc. James 3:16: "Where there is envy and contention, there is instability and every depraved work." Therefore he says, "nothing through contention." Another is vain glory. For the proud man inordinately desires his own excellence, even in the opinion of others. Galatians 5:26: "Let us not become desirous of vain glory, provoking one another, envying one another," etc. John 8:50: "But I do not seek my own glory," etc. Therefore here he says, "nor through vain glory." And there follows the admonition, "but in humility esteeming one another superior." For just as it pertains to pride that a man should extol himself above himself, so it pertains to humility that a man should subject himself according to his own measure. But how will the superior be able to fulfill this? For either he does not know himself to be superior, and his own virtue, and thus he is not virtuous, because he is not prudent; or he knows it, and thus he cannot esteem another superior to himself. I respond. It must be said that no one is so good that there is not in him some defect, and no one is so bad that he does not have something good. Hence it is not necessary that he prefer the other to himself absolutely, but as to this he should say in his own mind thus: perhaps in me there is some defect which is not in him. And Augustine shows this in the book On Virginity, how a virgin might prefer to herself a married woman, because she is perhaps more fervent. But granted that as to all things this one is good and that one bad, nevertheless you and he each bear a twofold person, namely your own, and Christ's. If therefore you do not prefer him by reason of his own person, prefer him by reason of the divine image. Romans 12:10: "In honor preceding one another." Third, he admonishes to mutual solicitude, saying, "not the things which are his own," etc. 1 Corinthians 12:25: "the members are solicitous for one another," etc. 1 Corinthians 13:5: "Charity seeks not the things that are its own."”

“Fulfil ye my joy,.... The Arabic version adds, "by these things"; meaning not his joy in the Lord Jesus Christ, which arose from views of interest his person, blood, and righteousness; which was had by believing in him, by enjoying communion with him, and living in hope of the glory of God; this in a fruit of the Spirit, Gal 5:22, and is called joy in the Holy Ghost; who, as he was the author, must be the finisher of it, and not the Philippians; much less does he mean that fulness of joy in the presence, and at the right hand of God in heaven, which he expected to have; but that which arose from the state, conduct, and mutual respect of the saints to each other; he had much joy in them, on account of the good work being begun, and carrying on in their souls; and because of their steadfastness in the faith, notwithstanding the persecutions they met with; and on account of their continued love to him, and the late fresh instance of it they had given, in sending their minister with a present to him, and who had given him a particular account of their affairs; but his joy was not yet full, there were some things which damped it; as the unbecoming walk and conversation of some, of whom he spoke with grief of heart, and tears in his eyes; and the inclination of others to listen to the false teachers, those of the concision, or circumcision; and the murmurings, disputings, and divisions of others among them, that were contentious and quarrelsome; wherefore to crown his joy, and fill it brimful, he signifies that their unity in affection, judgment, and practice, would do it, for so he explains it as follows: that ye be likeminded, or "equally affected to one another"; that since they were but as one man, were one body, and had but one head, and one Spirit, that quickened and comforted them, and had but one faith and one baptism, they ought to be one in affection, practice, and judgment; this is the general, of which the following are the particulars: having the same love; both for quality, being hearty, sincere, and unfeigned; and for quantity, returning the same that is measured to them; and with respect to objects, loving the same Christ, the same doctrines of Christ, the same ministers of the Gospel, and all the saints, rich and poor, high and low, weak or strong believers, without making any difference, by which means unity is preserved: for if one loves Christ, and another antichrist; one loves one doctrine, and another the opposite to it; one loves a teacher of the law, and another a preacher of the Gospel, one loves one Gospel minister, and one loves another, in distinction from, and opposition to the other; one loves the rich and not the poor, men of great gifts and grace, and neglects the meaner saints; when this is the case, they cannot be said to have the same love, nor can there be harmony, concord, and agreement: being of one accord, or "being alike in soul"; having the same soul, not in substance and number, as some philosophers have asserted, but having the same affection, judgment, and will, as the first Christians are said to be of one heart and of one soul; or "unanimous" in their sentiments about doctrines and ordinances, being all of a piece in their practices; and agreeing in all their counsels, debates, acts, and votes, in their church meetings: of one mind; in the doctrines of grace, in the ordinances of the Gospel; and in the discipline of the church: the means of preserving and increasing such affection, unity, and agreement, are next directed to.”

“Fulfil ye my joy - Ye ought to complete my joy, who have suffered so much to bring you into the possession of these blessings, by being like-minded with myself, having the same love to God, his cause, and me, as I have to him, his cause, and you. Being of one accord - Being perfectly agreed in labouring to promote the honor of your Master; and of one mind, being constantly intent upon this great subject; keeping your eye fixed upon it in all you say, do, or intend.”

“Fulfil--that is, Make full. I have joy in you, complete it by that which is still wanting, namely, unity (Phi 1:9). likeminded--literally, "that ye be of the same mind"; more general than the following "of one mind." having the same love--equally disposed to love and be loved. being of one accord--literally, "with united souls." This pairs with the following clause, thus, "With united souls, being of one mind"; as the former two also pair together, "That ye be likeminded, having the same love."”