Thomas Aquinas Commentary Philippians 2:1-4

"If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, make full my joy, that ye be of the same mind, having the same love, being of one accord, of one mind; [doing] nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself; not looking each of you to his own things, but each of you also to the things of others." — Philippians 2:1-4 (ASV)

Previously, the Apostle offered himself as an example of patience and holiness; here he presents others as examples of the same. First, he gives the example of Christ. Second, he gives the examples of his disciples, whom he promises to send to strengthen them (Philippians 2:19). Regarding Christ's example, he does three things: first, he prefaces his exhortation; second, he gives the example (Philippians 2:5); and third, he concludes with it (Philippians 2:12). In the preface, we must consider two points: first, the means by which he persuades them, and second, the goal to which he leads them (Philippians 2:2). For the first point, he uses four means: their devotion to Christ, their love of neighbor, their fellowship, and their mercy.

He says, So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy. These four means all relate to his request: complete my joy. The meaning is as if he were saying, "I want to be comforted by you." If there is any encouragement in Christ—that is, if you wish to give me comfort in Christ—then complete my joy. As Isaiah says, To grant to those who mourn in Zion—to give to them a garland instead of ashes, the oil of gladness instead of mourning (Isaiah 61:3). And Paul writes, Who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God (2 Corinthians 1:4). Regarding brotherly love, he says, if any incentive of love... complete my joy. For the fruit of the Spirit is love, joy, peace (Galatians 5:22), and Behold, how good and pleasant it is when brothers dwell in unity! (Psalms 133:1).

Regarding that special fellowship that exists among people who share things in common, as soldiers share the weapons of warfare, he says, if any participation in the Spirit between you and me, complete my joy. It is as if to say, "I have given you much comfort; therefore, if you are my companions, give the same to me." As Paul urges, be eager to maintain the unity of the Spirit in the bond of peace (Ephesians 4:3), for there is a friend who sticks closer than a brother (Proverbs 18:24). As for their mercy, he says, if any affection and sympathy, for we are to put on then, as God’s chosen ones, holy and beloved, compassion, kindness (Colossians 3:12).

Next, the Apostle indicates what he is urging them to do. First, he speaks generally when he says, complete my joy. It is as if to say, "I always rejoice in you because of the good things I have seen and heard about you; but as these things multiply, my joy will grow and finally become perfect. Therefore, complete it by making progress in what is good."

Second, he speaks particularly, urging them to mutual love. The unity of this love consists in two things. The first is in the affections, which relates to the object of that love: Let us not love in word or speech but in deed and in truth (1 John 3:18). This is why he says to be of the same mind. For wisdom in the mind is knowledge of the highest causes, because it pertains to wisdom to judge, and no one can do this without knowing the highest cause. Consequently, wisdom is concerned with divine things. Therefore, "being of the same mind" means having the same mind regarding the things of faith. As Paul prays, May the God of steadfastness and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ (Romans 15:5). But this unity depends on having the same love, which is why he adds, having the same love. For we are told, And above all these put on love, which binds everything together in perfect harmony (Colossians 3:14).

Regarding the effect of this love, which consists in two people consenting to the same thing, two things are required. For the first, he says they should be in full accord, namely, in their actions: God makes men of one way to dwell in one house (Psalms 67:7); That together you may with one voice glorify God (Romans 15:6). For the second, he says they should be of one mind. This final point, "of one mind," differs from the earlier "being of the same mind" in the same way that "being in full accord" differs from "having the same love."

Then he exhorts them to humility. First, he excludes whatever is contrary to humility, and second, he exhorts them to practice it. The things contrary to humility spring from pride. One is outward contention, for the humble yield to one another: By insolence the heedless make strife (Proverbs 13:10); For where jealousy and selfish ambition exist, there will be disorder and every vile practice (James 3:16). Therefore, he says, do nothing from selfishness. The other is vainglory, for a proud person desires his own excellence, even in the opinion of others: Let us have no self-conceit, no provoking of one another, no envy of one another (Galatians 5:26); I do not seek my own glory; there is One who seeks it and he will be the judge (John 8:50). Thus, he says here, or conceit. This is followed by the admonition, but in humility count others better than yourselves. For just as it pertains to pride for a person to exalt himself above his actual station, it pertains to humility for him to restrain himself within his proper limits.

But how can a superior person do this? If he does not know that he is superior and virtuous, then he is not truly virtuous, because he is not prudent. But if he does know, how can he consider someone inferior to be superior to himself?

I answer that no one is so good that he has no defect, nor so evil that he has no good. Therefore, a person should not consider another absolutely superior to himself, but he can think, "Perhaps there is some hidden defect in me that is not in this other person." Augustine illustrates this in his work On Holy Virginity, where he recommends that a virgin could consider a married woman superior to herself on the grounds that the married woman might be more fervent. Furthermore, even if one person is good in every respect and another is evil, you and he both have a dual identity: your own and the one you have in Christ. Therefore, if you cannot consider him superior based on his own character, you can do so by reason of the divine image he bears: Outdo one another in showing honor (Romans 12:10).

Third, he urges them to mutual care, saying, let each of you look not only to his own interests, but also to the interests of others. For the Scripture says, That the members may have the same care for one another (1 Corinthians 12:25), and Love does not insist on its own way (1 Corinthians 13:5).