Philippians 2:1

εἴ τις σπλάγχνα. So אABCD2G2 and all extant uncials. “Of the cursives nearly the same must be said” (Scrivener, Introd. to Crit. of N. T., ii. 386). Three important copies of vulg read si quid viscera instead of si qua viscera. Basil Chrys (in MS.) τις. A few cursives read εἴ τι. Most copies of vulg favour τινα, and so Clem Alex and other fathers, “as edited” (Tisch). “It may be stated that no MS. whatever has been cited for τινα” (Scrivener, l.c.). LTTr Alf Ltft WH εἴ τις, Ell Wordsw τινα. Tisch thinks that the evidence proves τις to have been “tolerable even to Greek ears.” Scriv, on the other hand, after a strong statement of the evidence, says (p. 387) “yet we may believe the evidence to be as false as it is intolerable, and to afford us another proof of the early and … well nigh universal corruption of our copies in some minute particulars.… Probably St Paul wrote τι, … which would readily be corrupted into τις, by reason of the σ following (ΤΙΣΠΛΑΓΧΝΑ) and the τις which had just preceded.”

1. οὖν. The connexion of thought with the preceding sentences is close. He has pressed on them the duty and blessing of concord and co-operation, and now enforces this with a special appeal to them to minister happiness to himself, in Christ, by obedience.

παράκλησις. Vulg. consolatio; Wyclif, “counforte”; other Eng. versions before R.V., “consolation”; R.V. “comfort.” This latter is best. Παράκλησις (with its cognate verb) habitually (not quite invariably; see perhaps Acts 20:12, παρεκλήθησαν οὐ μετρίως) denotes rather encouragement than the tenderer “consolation,” and so “comfort” (confortatio) may fairly represent it. Mutual love at Philippi would strengthen St Paul at Rome.

ἐν Χριστῷ. The παράκλησις would get its power from the union with Christ of the Philippians and the Apostle.

παραμύθιον. Vulg. solatium. The word occurs here only in N. T., and once only in O.T. Greek (Wisd. of Sol. 3:18); παραμυθία occurs 1 Corinthians 14:3. Παραμύθιον (as also παραμυθία) is classical; e.g. Soph. El. 130 (Electra to the Chorus): ἥκετʼ ἐμῶν καμάτων παραμύθιον. It means the converse which draws the mind aside (παρα-) from care; the ægrimoniæ alloquium of Horace (Epod. xiii. 18). Our “solace” fairly represents it.

κοινωνία πνεύματος. Cp. 2 Corinthians 13:14, ἡ κοινωνία τοῦ ἁγίου πνεύματος. That parallel fairly fixes the reference of πνεῦμα here to “the one and the self-same Spirit” (1 Corinthians 12:11), the promised Paraclete, whom all the saints “share” as their common Life-Giver, Strengthener, and Sanctifier, the One Spirit of the One Body. The article is indeed absent here, and some say that in such cases not the Spirit as Person but His gifts or influences are meant. But such presence or absence of the article is a precarious index of reference when the substantive is a great and familiar word; context or parallels must be brought in.

κοινωνία cum gen. habitually means “participation in.” So he appeals here to their and his part together in the Life-Giver as a motive to holy sympathy.

εἴ τις. On the reading see critical note.

σπλάγχνα καὶ οἰκτιρμοί. Vulg. viscera miserationis; Wyclif, happily, “inwardnesse of merci doynge”; A.V. “bowels and mercies”; R.V., better, “tender mercies and compassions.” On the word σπλάγχνα see above on Philippians 1:8. Οἰκτιρμός appears always, with very few exceptions, in the plural in Biblical Greek.—He appeals with pathetic simplicity and directness, last of all, to their human kindness as such.