With brotherly love, etc. By no words could he satisfy himself in setting forth the ardor of that love, with which we ought to embrace one another: for he calls it brotherly, and its emotion storgen, affection, which, among the Latins, is the mutual affection which exists between relatives; and truly such ought to be that which we should have towards the children of God. [1] That this may be the case, he subjoins a precept very necessary for the preservation of benevolence, -- that every one is to give honor to his brethren and not to himself; for there is no poison more effectual in alienating the minds of men than the thought, that one is despised. But if by honor you are disposed to understand every act of friendly kindness, I do not much object: I however approve more of the former interpretation. For as there is nothing more opposed to brotherly concord than contempt, arising from haughtiness, when each one, neglecting others, advances himself; so the best fomenter of love is humility, when every one honors others.

Footnotes

1 - It is difficult to render this clause: Calvin's words are, "Fraterna charitate ad vos mutuo amandos propensi;" so Beza. The Apostle joins two things -- mutual love of brethren, with the natural love of parents and children, as though he said, "Let your brotherly love have in it the affectionate feelings which exists between parents and children." "In brotherly love, be mutually full of tender affection," Doddridge. "In brotherly love, be kindly disposed toward each other," Macknight. It may be thus rendered, "In brotherly love, be tenderly affectionate to one another." Calvin's version of the next clause is, "Alii alios honore praevenientes;" so Erasmus; tho timho allelous proegoumenoi; "honore alii aliis praeuntes -- in honor (that is, in conceding honor) going before one another," Beza, Piscator, Macknight. It is thus explained by Mede, "Wait not for honor from others, but be the first to concede it." The participle means to take the lead of, or outrunning, one another." See Philippians 2:3 -- Ed.

Be kindly affectioned - The word used here occurs no where else in the New Testament. It properly denotes tender affection, such as what subsists between parents and children; and it means that Christians should have similar feelings toward each other, as belonging to the same family, and as united in the same principles and interests. The Syriac renders this, "Love your brethren, and love one another;" compare 1-Peter 2:17.
With brotherly love - Or in love to the brethren. The word denotes the affection which subsists between brethren. The duty is one which is often presented in the New Testament, and which our Saviour intended should be regarded as a badge of discipleship; see the note at John 13:34-35, "By this shall all people know that ye are my disciples, if ye have love one to another;" John 15:12, John 15:17; Ephesians 5:2; 1-Thessalonians 4:9; 1-Peter 1:22; 1-John 2:7-8; 1-John 3:11, 1-John 3:23; 1-John 4:20-21. The apostle Paul in this place manifests his unique manner of writing. He does not simply enjoin brotherly love, but he adds that it should be kindly affectioned. It should be with the tenderness which characterizes the most endearing natural relationship. This he expresses by a word which is made for the occasion (φιλοστοργοὶ philostorgoi), blending love with natural affection, and suffering it to be manifest in your contact with one another.
In honour - In showing or manifesting respect or honor. Not in seeking honor, or striving after respect, but in showing it to one another.
Preferring one another - The word "preferring" means going before, leading, setting an example. Thus, in showing mutual respect and honor, they were to strive to excel; not to see which could obtain most honor, but which could confer most, or manifest most respect; compare 1-Peter 1:5; Ephesians 5:21. Thus, they were to be studious to show to each other all the respect which was due in the various relations of life; children to show proper respect to parents, parents to children, servants to their masters, etc.; and all to strive by mutual kindness to promote the happiness of the Christian community. How different this from the spirit of the world; the spirit which seeks, not to confer honor, but to obtain it; which aims, not to diffuse respect, but to attract all others to give honor to us. If this single direction were to be obeyed in society, it would put an end at once to no small part of the envy, and ambition, and heartburning, and dissatisfaction of the world. It would produce contentment, harmony, love, and order in the community; and stay the progress of crime, and annihilate the evils of strife, and discord, and malice. And especially, it would give order and beauty to the church. It would humble the ambition of those who, like Diotrephes, love to have the pre-eminence 3-John 1:9, and make every man willing to occupy the place for which God has designed him, and rejoice that his brethren may be exalted to higher posts of responsibility and honor.

Be kindly affectioned one to another with brotherly love - It is difficult to give a simple translation of the original: τῃ φιλαδελφιᾳ εις αλληλους φιλοστοργοι. The word φιλαδελφια signifies that affectionate regard which every Christian should feel for another, as being members of the same mystical body: hence it is emphatically termed the love of the brethren. When William Penn, of deservedly famous memory, made a treaty with the Indians in North America, and purchased from them a large woody tract, which, after its own nature and his name, he called Pennsylvania, he built a city on it, and peopled it with Christians of his own denomination, and called the city from the word in the text, φιλαδελφια, Philadelphia; an appellation which it then bore with strict propriety: and still it bears the name.
The word φιλοστοργος, which we translate kindly affectioned, from φιλος and στοργη, signifies that tender and indescribable affection which a mother bears to her child, and which almost all creatures manifest towards their young; and the word φιλος, or φιλεω, joined to it, signifies a delight in it. Feel the tenderest affection towards each other, and delight to feel it. "Love a brother Christian with the affection of a natural brother."
In honor preferring one another - The meaning appears to be this: Consider all your brethren as more worthy than yourself; and let neither grief nor envy affect your mind at seeing another honored and yourself neglected. This is a hard lesson, and very few persons learn it thoroughly. If we wish to see our brethren honored, still it is with the secret condition in our own minds that we be honored more than they. We have no objection to the elevation of others, providing we may be at the head. But who can bear even to be what he calls neglected? I once heard the following conversation between two persons, which the reader will pardon my relating in this place, as it appears to be rather in point, and is worthy of regard. "I know not," said one, "that I neglect to do any thing in my power to promote the interest of true religion in this place, and yet I seem to be held in very little repute, scarcely any person even noticing me." To which the other replied: "My good friend, set yourself down for nothing, and if any person takes you for something it will be all clear gain." I thought this a queer saying: but how full of meaning and common sense! Whether the object of this good counsel was profited by it I cannot tell; but I looked on it and received instruction.

Be kindly affectioned one to another with brotherly love,.... This is one branch of that love, before advised to, which should be unfeigned, and without guile and deceit. The objects of this grace are "brethren", not in such sense as all the descendants of Adam are, or men of the same country be, or as such who are born of the same parents in a natural sense are; to each of whom love is due under their respective characters and relations: but such who are so in a spiritual sense, who are born of God, are of his household, belong to his family, are the brethren of Christ, and one another; and are either members of the same church, incorporated together in the same church state, or at least members of Christ, and of the church universal. Now love to these should be kind, tender, and affectionate, reciprocal and mutual; such should love one another; there should be no love wanting on either side; and it ought to be universal, and reach to all the saints, though of different gifts, light, knowledge and experience, or whether high or low, rich or poor; and should show itself by bearing one another's burdens, bearing with, and forbearing each other, forgiving one another, and by edifying one another in their most holy faith, and praying with, and for one another.
In honour preferring one another; saints should think honourably of one another, and entertain an honourable esteem of each other; yea, should esteem each other better thou themselves; and not indulge evil surmises, and groundless jealousies of one another, which is contrary to that love that thinks no evil. They should speak honourably of each other in Christian company, and discourage that evil practice of whisperings, backbitings, and innuendos; they should treat each other with honour and respect in their common conversation, and especially when met together as a church of Christ. They should go before each other in giving honour, and showing respect, as the word signifies: they should set each other an example; and which also may be taken into the sense of the word, should prevent one another, not waiting until respect is shown on one side to return it again. Nor does this rule at all break in upon that order that should subsist, and be maintained in bodies civil and ecclesiastical, which requires superior honour to be given to persons according to their character, office, and station in which they are.

Be, &c.--better, "In brotherly love be affectionate one to another; in [giving, or showing] honor, outdoing each other." The word rendered "prefer" means rather "to go before," "take the lead," that is, "show an example." How opposite is this to the reigning morality of the heathen world! and though Christianity has so changed the spirit of society, that a certain beautiful disinterestedness and self-sacrifice shines in the character of not a few who are but partially, if at all under the transforming power of the Gospel, it is only those whom "the love of Christ constrains to live not unto themselves," who are capable of thoroughly acting in the spirit of this precept.

In honour preferring one another - Which you will do, if you habitually consider what is good in others, and what is evil in yourselves.