"If any society of the spirit." In Greek, any comimunion of spirit, "any bowels of commiseration." i.e., any tender feelings of interior and heartfelt compassion. " Any bowels of commiseration." In Greek, any bowels and commiseration.

Verse 2. "Fulfill ye my joy," &c. In the name of all the foregoing duties which you owe me, I entreat of you to complete my joy, by being " of one mind," i.e, by holding the same faith, and entertaining the same feelings and wishes. This is more clearly expressed in the following—"agreeing in sentiment." This member of the sentence differs from the first, " be of one mind," in this respect only, that it is a stronger expression of concord and harmony, as appears from the Greek, το εν φρονουντες.

Verse 3. "Let each esteem others better than themselves." How can men do this, in all cases, consistently with truth? According to some, in this way; because no matter how grievous the crime of our neighbor, although you may be conscious to yourself of nothing, there may be still some unknown spiritual sin, which may render you more disagreeable in God's sight than he is, and may be the source of your damnation. Again, we may say with truth, that if our neighbor, no matter how great a sinner, received the graces conferred on us, he might be better than we ; and if we were in his circumstances, with only the same graces he had, we might have done worse. Again, St. Thomas and others say, we can regard our neighbor as better than ourselves, by looking to ourselves, without regarding the graces and gifts we have from God, and looking only to the gifts of others, in which sense, he explains the following verse. At all events, what is here inculcated is a practical exhibition of humility, by honoring all our betters, which may be done in the exercise of true humility, although, in point of fact, we might chance to be better than they.

Verse 4. According to the exposition in the Paraphrase, the Apostle censures that spirit of selfishness, which is the greatest obstacle to fraternal charity, and the source of dissensions. Others interpret the verse, thus—not looking to the gifts we have, but to those which others have, which is a great means of exercising true humility. Commentators here remark that St. Paul prescribes its proper remedy for each of the four causes of dissension. To an excessive desire of maintaining our own opinion, he opposes, submission of our own judgment, "agreeing in sentiment;" secondly, to vain glory—contempt for glory; to the third cause—a desire of domineering—humility of heart, " but in humility," etc.; to the fourth source of discord, undue selfishness—a disregard for self interests, " but those that are of other men."

Verse 5. In order to excite them to the exercise of the last-mentioned dispositions of humility and disinterestedness, he adduces the example of Christ. Pride being the greatest obstacle to fraternal charity; he,' therefore, inculcates humility, as the most efficacious means of promoting and preserving it.

Verse 6. "Who being in form of God, i.e., having the real essence and nature of God. The Greek word for "form," μορφη, has been interpreted by the Holy Fathers to denote, the Divine Nature, the perfect equality of the Son with the Father, the Divine Majesty, the image of God the Father. " Thought is not robbery to be equal to God." The interpretation of these words, found in the commentary of Theodore Beelen, seems the most probable, the only one which accords best with the context. According to him, the words convey a proverbial meaning, and have reference to those who tenaciously keep and grasp whatever emolument or prize they may unexpectedly fall in with. So, the words here mean, in regard to Christ, that he did not with eager tenacity retain the external form and equality with God the Father, which he possessed; but, by taking on himself human nature and the appearance of man, veiled his Divine glory and Majesty ; thus humbling himself, which is a powerful motive for humiliation on our part. The Greek word " for robbery," αρπαγμον, favors this interpretation. It means, not the act of rapine, but the thing itself eagerly seized on, and tenaciously retained. Nouns ending in, μος, sometimes bear this meaning. Independently of the context, inculcating humility, the antithesis " but debased himself," shows this to be the true interpretation.

Verse 7. Christ debased himself, because, without undergoing any change whatever in his nature or attributes, which are immutable and essential, he put on externally human nature, which was to the eyes of men an annihilation of himself. The phrase, " and in habit found as a man," by no means implies that he was not really a man; because, "as," as it were, and other adverbs of similitude, are found to express reality, "as it were, of the only begotten of the Father."—Gospel St. John, i. 14). Christ was like a man. Who can be so like a man, as another man ? " In habit," in his external actions and manner of life he "was found" to act and live like other-men. The example of Christ not greedily grasping and retaining his equality with God, which he had before the world began, but rather externally divesting himself of it, is a powerful motive for us to exercise humility. Hence, this interpretation accords best with the context.

Verse 8. What a prodigy of humility! A God, eternal and omnipotent, expiring on an ignominious gibbet! What intense charity, prodigious disinterestedness—the Creator submitting to death for the sake of the creature ! From this example of Christ, concealing his divinity, a lesson of humility is inculcated not to glory in the gifts of nature, grace or fortune, the ordinary incentives to pride.

Verse 9. "Exalted." In Greek, superexalted. The Apostle refers to this as an incentive to stimulate the Philippians to acts of humiliation in hopes of like exaltation with Christ. "And gave him a name." By "name," is understood the name of "God," or "Son of God," as made known after his Resurrection and Ascension, under which name and character God made his Son to be adored and acknowledged by all nations. This name is said to be given him after his death and humiliation; because, then it was that it was publicly made known regarding him. Others understood it of the fame of his Divinity, which comes to the same with the former interpretation. Others, again, understood it of the Adorable Name of Jesus, which although given from his conception, was still given in consideration of the future redemption effected by his passion and death.

Verse 10. "In the name of Jesus." "Name," is used for the person expressed by it. The words, " every knee would bend," express adoration of the divine Person of Jesus. " And under the earth," whether in purgatory or hell; the damned adoring him from co-action, and the others, voluntarily. The word "Jesus" is taken not for the sound expressed, but for the person whom it designates. The usage of the Church, as appears from the words of Gregory the Great, has sanctioned a relative worship to be paid to the very name of Jesus, ad tiomen Jesu omnes flectent genua cordis sui, quod vel capitis inclinatione testentur. The Council of Lyons, as Navarre relates, commanded all to bow the head at the name of Jesus, and Catharinus cites a decree of a Roman Pontiff to the same effect. As to the etymology of the word "Jesus;" it is derived from the Hebrew root, Jascha, i.e., he has saved. Hence the word Jeschua, Latin, "Jesus," i.e., Savior. It is the proper name of the Word Incarnate, and is said by many to be superior to the name of God, as superadding the idea of ransom and redemption, in which that of Creator is implied; whereas, the name of God conveys the idea of Creator alone, without that of Savior.

Verse 11. "And every tongue should confess that the Lord Jesus," &c., which some interpret thus, and every tongue should confess that our Lord Jesus Christ is unto the glory, &c., i.e., that Jesus Christ is supreme Lord unto the glory of God the Father; because, the exaltation of the Son confers glory on the Father. This interpretation is conformable to the Greek. St. Bernard found no pleasure in any writings that were not seasoned with this sweet name of Jesus. How often do we not hear this sacred name blasphemously invoked in the most shocking imprecations, without feeling the slightest emotion!

Verse 13. In this verse is assigned a reason why they should tremble, &c. Because, as their salvation does not depend on themselves, but principally on God's grace, they should tremble, lest God, in punishment of their sins, would withhold his grace, and leave them to their ruin. In this verse is contained a proof of the amissibility of grace. He says, "that it is God that worketh," because the grace of God is the principal cause in the production of good works, although human liberty also has its share, and it is usual in Scriptures to ascribe an effect to the principal cause, although subordinate causes also may concur in its production. That human liberty is not here denied is clear from the exhortation of the Apostle in the preceding verse ; for, why work out their salvation with fear and trembling, if in the work they had no free agency?

Verse 15. From the Greek it is quite clear that the words, "sincere" and " blameless," are not to be joined to "children of God," but the words, " without reproof," should be joined thus: "children of God without reproof," τεκνα θεου αμωμητα, i.e., irreprehensible and immaculate sons of God.

Verse 16. "Holding forth," &:c., as men hold forth a lantern, or as the heavenly bodies display their light. The meaning in the Paraphrase is preferable.

Verse 17. The words may also mean: if I were to pour out my blood by martyrdom, to present your faith as an agreeable sacrifice, I rejoice, &c. The words, "made a victim," mean " made a libation," referring to the libation, which in the sacrificial act was poured on the victim. Their faith was the sacrifice, and his blood the libation used in perfecting the sacrifice. "And service" means the legitimate sacerdotal act of offering up sacrifice. In Greek, liturgy.

Verse 18. He assuages their sorrow in case he should be put to death by Nero, and says, that instead of mourning, both they and he ought to rejoice, should such an event take place.

Verse 19. The Philippians had sent Epaphroditus to relieve St. Paul; hence, he promises to send them in turn, for their consolation, Timothy, who was greatly beloved by them. Nothing should be omitted by a superior that can be legitimately employed to conciliate the good will and affection of those under him.

Verse 21. "For all seek their own," &c. He speaks of those about him, whom he could think of sending to them. It means: almost all seek their own, &c. It is, however, true of all men, and at all times. Timothy, then, was the only person disinterested enough to undertake so perilous and laborious a journey, without any regard to his own private interests.

Verse 24. From this verse it appears St. Paul expected to be liberated from his present imprisonment. He was liberated from his first, but not from his second. The words " to you " are not in the Greek. They are, however, in the Alexandrian and Vatican manuscripts.

Verse 25. "Your Apostle." Some say Epaphroditus was Bishop of Philippi.

Verse 29. "Receive him in the Lord," i.e., with sincere Christian affection, "with all joy." "In the Lord" is to be joined with the words, "receive him." "And treat with honor." "Honor" means support, sustenance, as in the passage, "Honor widows who are really widows" (i Tim. verse 3); and also, "worthy of double honor" (i Tim. verse 17); in both places, it means sustenance or support.

Verse 30. "Delivering his life." Probably, he was attacked on the way with some malady, which he disregarded from anxiety to fill his commission; and this, it might be, that had nearly proved fatal to him at Rome.