Exegetical and Hermeneutical Commentary of Philippians 1:3
I thank my God upon every remembrance of you,
3 11. Thanksgiving and Prayer for the Philippian Saints
3. I thank ] So Rom 1:8; 1Co 1:4; Eph 1:16; Col 1:3 ; 1Th 1:2; 1Th 2:13 ; 2Th 1:3; 2Th 2:13; Phm 1:4. St Paul’s thanksgivings for the two Macedonian Churches, Philippi and Thessalonica, are peculiarly warm and full. See Bp Lightfoot here. Observe the recognition in all these thanksgivings of God as the whole cause of all goodness in the saints.
my God ] So Rom 1:8; 1Co 1:4; 2Co 12:21; below, Php 4:19; Phm 1:4. Cp. also Act 27:23; Gal 2:20; and below, Php 3:8. See too Psa 63:1, and many other O. T. passages. Profound personal appropriation and realization speaks in the phrase. And we are reminded that the salvation of the Church takes place through the salvation of individuals, and their personal coming to (Joh 6:37) and incorporation into Christ.
upon every remembrance ] Lit. and better, in my whole remembrance; as in a habit rather than as in single acts. For such remembrance, and its expressions, cp. Rom 1:9; Eph 1:16; 1Th 1:2; 2Ti 1:3; Phm 1:4.
Fuente: The Cambridge Bible for Schools and Colleges
I thank my God upon every remembrance of you – Margin, mention. The Greek word means, recollection, remembrance. But this recollection may have been suggested either by his own reflections on what he had seen, or by what he had heard of them by others, or by the favors which they conferred on him reminding him of them. The meaning is, that as often as he thought on them, from whatever cause, he had occasion of thankfulness. He says that he thanked his God, intimating that the conduct of the Philippians was a proof of the favor of God to him; that is, he regarded their piety as one of the tokens of the favor of God to his own soul – for in producing that piety he had been mainly instrumental.
Fuente: Albert Barnes’ Notes on the Bible
Php 1:3-11
I thank my God upon every remembrance of you
Retrospect and forecast
I.
The retrospect.
1. Its subject–fellowship of the gospel.
(1) Their mutual delight in all that the gospel brings. The grace that saved the apostle was that which saved his converts. Having a common faith they had a bond of union.
(2) Their cooperation in all attempts for the furtherance of the gospel.
2. The emotions it awakened.
(1) A grateful recognition of its unbroken character. Never had a single jar arisen between them. This experience was exceptional with Paul as it is with ourselves. In looking over ten years of work we can see more than enough to prevent our review from being one of unmixed pleasure. This is essential to check pride.
(2) Thankfulness to God, the source and sustainer of it. This also is exceptional. We thank God for good and earnest men, but can they thank God for our cooperation?
II. The forecast. It is founded on the same cooperation.
1. The apostles confident hope in regard to their future. Confidence in character is of tardy growth, and is often disappointed. Pauls was based on two grounds.
(1) Their character had not failed when it was severely tested. They had braved the ridicule and persecution of their heathen neighbours for ten years.
(2) God, being who and what He is, would not fail. He would bring the work He had begun to completion; not, however, that men are passive instruments in His hands.
2. The staple of His prayer. It is a prayer for the growth of that which already exists in them; and one which implies their active cooperation in fulfilling the subject of His petitions; that their love may grow in knowledge and perception.
3. The remaining portion of the forecast refers to the fruits of which love, knowledge, and a powerful moral sense are the roots.
(1) There is a quick choice of the best among good things (Php 1:10). Not mental and spiritual epicurianism.
(2) Frankness and transparency, and therefore purity.
(3) Blamelessness, not causing offence to men; so living as to be acceptable to God.
(4) Abundant and uninterrupted fruitfulness. (J. J. Goadby.)
Pleasant memories and bright hopes
The apostles usual practice was to begin with thanksgiving. He delights to recognize good in those to whom he writes, even where there is much to reprove. In melancholy contrast stands the Epistle to the Galatians. In a Christian the natural outflow of gladness is in thanks to our Father in heaven. More distinctively Christian is it when the heart gives thanks for the good of others; but most of all when, as here, for the spiritual good of others.
I. An expression of gratitude for the past history of the Philippian Church (verses 3-5).
1. Its object–My God. The my well illustrates the broadening influence of Christianity; its tendency to slay the selfishness of the human heart. The wise believer knows that the widening of the range of blessing brings no diminution of individual blessing.
2. Its occasion. He had vividly before him the kindness of their youth, the love of their espousals to the Saviour. With this good beginning he knew that their history since had on the whole accorded. How rare in any age such a Church! How sweet to a pastor such a memory.
3. Its form.
(1) When a minister sees Gods blessing plainly resting on his work, his sense of gratitude impels him with peculiar power to prayer. This is the proper and healthful influence of gratitude to God for any gift.
(2) Prayer offered with thankfulness will be distinguished by gladness.
4. Its ground. Every true Church is an association for advancing the gospel.
(1) This fellowship was first and fundamentally with Christ.
(2) In Him they had fellowship in relation to the gospel with each other. The advancement of each others piety and peace and the extension of the gospel was an object of definite pursuit.
(3) This fellowship was with all Christians–with their friend Paul for example.
II. The expression of gratitude for an assured hope in regard to the future.
1. Every work of God is good, particularly His work of saving grace, which makes sinful men good. Paul believed that the same grace would bring the good work to completeness. God does not do things by halves.
2. Having this happy conviction Paul is confident that the good would be carried on until the day of Jesus Christ–the day of the resurrection when body as well as soul will be glorified.
3. But diligence, watchfulness, and prayer, is necessary to make our calling and election sure. The perseverance of the saints is a perseverance in faith and holiness. (R. Johnstone, LL. B.)
The true spirit of prayer
I. Thanksgiving (verse 3).
II. Petition (verse 4).
III. Confident faith (verse 6).
IV. Christian charity (verses 7-8).
V. Intercession (verses 9-10).
VI. Holy purpose.
VII. Praise. (J. Lyth, D. D.)
Here are–
I. Pleasant memories. Inspiring gratitude, joy, prayer.
II. Confident hopes. The work is begun; must be continued; completed.
III. Loving fellowship. In bonds; in the defence of the gospel; in the enjoyment of special grace. (J. Lyth, D. D.)
Blessed remembrance and joyful prayers
I. The remembrance. No one looked back with deeper solicitude on past labours than Paul. Memory plays an important part in secular, religious, and national life. It influences the present and casts its shadow on the future.
1. Look at the general religious aspect of the subject. The history of the Church is full of imperishable monuments of life and character. This history has created an enthusiasm which has resulted in acts of the highest importance and use. Same histories debase, this elevates; some depress, this strengthens.
2. Look at the particular religious history of this subject. The history of this Church was interwoven with the apostles liveliest interest. He was the founder of it, and it developed virtues which excited his warmest admiration. So there are tender recollections of the work of grace clustering around every particular Church. If we, at any time, are cold or despondent, let us open the chronicles of the Churches of our early days, gather around us the warm hearts which cheered us then, and though dead they will speak to us words of life and encouragement.
II. The prayers. We call prayer the burden of a sigh, the falling of a tear. There is that in our life which lends sorrow to prayer. Much of this, however, is wrong–lamentation over pardoned sins, etc. We are under an obligation to approach the throne of grace with joy.
1. We may look at this in its general aspect. It arose from an absence of selfish desires, and absorption in the condition and want of others. Pauls heart was bound up with the interests of the Church. At Philippi there was everything to evoke spiritual joy. Paul, therefore, joyfully prayed for a larger blessing. Let us approach God with praise for the prosperity of the Church, and with prayer for its increase.
2. If we narrow our field of observation every Christian must feel thankful for his new heart. If the glory of creation, the goodness of providence, excites gratitude, much more this the chiefest of Gods works. Let us supplicate its further perfection. (Weekly Pulpit.)
Christian remembrances
I. Inspire gratitude.
II. Provoke prayer.
III. Awaken joy.
IV. Cement fellowship, (J. Lyth, D. D.)
Happy memories
those–
1. That are prompted by the Spirit of God.
2. That recall the past joy of harvest.
3. That cause to abide With us, fruit long since reaped.
4. That link us still in association with distant but kindred spirits.
5. That evoke perennial gratitude to God.
6. That enrich our own moral worth.
They shall be had in everlasting remembrance, whose life on earth gives birth to memories such as these. (G. G. Ballard.)
A cheerful prisoner
At midnight in the Philippian prison Paul and Silas sang praises to God. The same joyous spirit breathes through this Epistle. And yet now he was a prisoner at Rome.
I. The sorrow of his imprisonment is tempered by his thought of God.
1. He recognizes God as his God. He knows that God has led him and redeemed him, and that nothing can separate him from His love (Psa 63:2). As it was with Paul and David, so it may be with us. Whom have I in heaven but Thee.
II. The sorrow of his separation from the Philippians is lightened by thought of their welfare.
1. He remembered them in his thanksgivings.
(1) For their fellowship with each other in the gospel.
(2) He had confidence in its continuance.
2. He remembered them in his supplications.
(1) That their mutual affection, knowledge of truth, and spiritual perceptions might increase.
(2) That they might be preserved pure and without offence to the day of Christ.
(3) That they might be filled with the fruits of righteousness. Conclusion: Looking to God he felt thankful; thinking on what God had wrought by him, and praying for its perfection, he was happy. Here is the secret of ministerial joy. (Family Churchman.)
My God
I. Between God and him there was a reciprocal community of–
1. Being.
2. Love.
3. Sympathy.
4. Effort.
Blessed consummation of life when myself, as the court of final appeal, gives place to my God. Then He calls a worm His friend, He calls Himself my God.
II. The ground of this relationship.
1. He is my Master, my Provider, my Redeemer, my Father, my Friend. Whose I am and whom I serve.
2. Faith gathers up these long-forgotten links, and welds them into a golden chain, whereby the heart is consciously rebound to God. Appropriating faith commands the fulness of Gods heart and the omnipotence of His hand.
III. Its effect. Deeper than any mere channel of its communication, true gratitude has its spring in the immediate and responsive fellowship existing between the soul and God. (G. G. Ballard.)
The introduction to the Epistle
Masters of the art of elocution teach us that the business of the exordium is to gain the goodwill of those to whom we speak. In fact, as hatred, dislike, and indifference close the entrance to mens hearts, it is necessary when we desire to persuade them that first of all we should prepare their minds, and fill them with a prepossession in our favour, so that our arguments may be received into their understandings. To this end the apostle labours in verses 1-12. (J. Daille.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. Upon every remembrance] As often as you recur to my mind, so often do I thank God for the great work wrought among you. Some think that the words should be translated, for all your kind remembrance; referring to their kind attention to the apostle, in supplying his wants, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As in most of his Epistles, {viz. Rom 1:8; 1Co 1:4; 2Co 1:3; Eph 1:3; Col 1:3; 1Th 1:2; 2Th 1:3; 2Ti 1:3} he begins with thanks to God; and here,
my God, i.e. whose I am, and whom I serve in the gospel of his Son, Act 27:23, with Rom 1:9, whom the Jews and Gentiles do not so acknowledge.
Upon every remembrance of you; intimating that he ever bore them upon his heart to God with delight.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Translate, “In all myremembrance of you.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I thank my God,…. After the inscription and salutation follows a thanksgiving, the object of which is God; to whom thanks is to be given at the remembrance of his name, and the perfections of his nature, and for all his mercies, temporal and spiritual. The apostle expresses his propriety and interest in him, calling him “my God”; thereby distinguishing him from all others, the nominal and fictitious gods of the Gentiles, and the idols and lusts of men’s hearts; he was the God whom he served in the Gospel, by whom he was sent, and from whom he received all his possessions, and to whom he was accountable. He had a special, particular, covenant interest in him, had knowledge of it, and faith in it; and therefore could draw nigh to God with freedom, use confidence, plead promises, expect favours, and do all he did, whether in a way of prayer, or praise in faith, and therefore was acceptable unto God. This work of thanksgiving he was often employed in on account of these Philippians, even, says he,
upon every remembrance of you; that is, as often as I remember you, or make mention of you to God at the throne of grace, it being a customary thing with the apostle to mention by name the several churches, the care of which was upon him, in his prayers to God; see Ro 1:9; and so he used to mention this church; and whenever he did, it was with thankfulness. The Arabic version reads it, “for”, or “concerning all your remembrance”; meaning of himself, and as if the sense was, that he gave thanks to God for their remembrance of him at all times, and particularly at that time, by sending him relief in his present circumstances. But the former sense is preferable.
Fuente: John Gill’s Exposition of the Entire Bible
| The Apostle’s Thankfulness and Joy. | A. D. 62. |
3 I thank my God upon every remembrance of you, 4 Always in every prayer of mine for you all making request with joy, 5 For your fellowship in the gospel from the first day until now; 6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:
The apostle proceeds after the inscription and benediction to thanksgiving for the saints at Philippi. He tells them what it was he thanked God for, upon their account. Observe here,
I. Paul remembered them: he bore them much in his thoughts; and though they were out of sight, and he was at a distance from them, yet they were not out of his mind: or, Upon every mention of you—epi pase te mneia. As he often thought of them, so he often spoke of them, and delighted to hear them spoken of. The very mention of them was grateful to him: it is a pleasure to hear of the welfare of an absent friend.
II. He remembered them with joy. At Philippi he was maltreated; there he was scourged and put into the stocks, and for the present saw little of the fruit of his labour; and yet he remembers Philippi with joy. He looked upon his sufferings for Christ as his credit, his comfort, his crown, and was pleased at every mention of the place where he suffered. So far was he from being ashamed of them, or loth to hear of the scene of his sufferings, that he remembered it with joy.
III. He remembered them in prayer: Always in every prayer of mine for you all, v. 4. The best remembrance of our friends is to remember them at the throne of grace. Paul was much in prayer for his friends, for all his friends, for these particularly. It should seem, by this manner of expression, that he mentioned at the throne of grace the several churches he was interested in and concerned for particularly and by name. He had seasons of prayer for the church at Philippi. God gives us leave to be thus free with him, though, for our comfort, he knows whom we mean when we do not name them.
IV. He thanked God upon every joyful remembrance of them. Observe, Thanksgiving must have a part in every prayer; and whatsoever is the matter of our rejoicing ought to be the matter of our thanksgiving. What we have the comfort of, God must have the glory of. He thanked God, as well as made requests with joy. As holy joy is the heart and soul of thankful praise, so thankful praise is the lip and language of holy joy.
V. As in our prayers, so in our thanksgiving, we must eye God as our God: I thank my God. It encourages us in prayer, and enlarges the heart in praise, to see every mercy coming from the hand of God as our God.–I thank my God upon every remembrance of you. We must thank our God for others’ graces and comforts, and gifts and usefulness, as we receive the benefit of them, and God receives glory by them. But what is the matter of this thanksgiving? 1. He gives thanks to God for the comfort he had in them: for your fellowship in the gospel, from the first day until now, v. 5. Observe, Gospel fellowship is a good fellowship; and the meanest Christians have fellowship in the gospel with the greatest apostles, for the gospel salvation is a common salvation ( Jude 3), and they obtain like precious faith with them, 2 Pet. i. 1. Those who sincerely receive and embrace the gospel have fellowship in it from the very first day: a new-born Christian, if he is true-born, is interested in all the promises and privileges of the gospel from the first day of his becoming such.–Until now. Observe, It is a great comfort to ministers when those who begin well hold on and persevere. Some, by their fellowship in the gospel, understand their liberality towards propagating the gospel, and translate koinonia, not communion, but communication. But, comparing it with Paul’s thanksgiving on the account of other churches, it rather seems to be taken more generally for the fellowship which they had, in faith, and hope, and holy love, with all good Christians–a fellowship in gospel promises, ordinances, privileges, and hopes; and this from the first day until now. 2. For the confidence he had concerning them (v. 6): Being confident of this very thing, c. Observe, The confidence of Christians is the great comfort of Christians, and we may fetch matter of praise from our hopes as well as from our joys we must give thanks not only for what we have the present possession and evidence of, but for what we have the future prospect of. Paul speaks with much confidence concerning the good estate of others, hoping well concerning them in the judgment of charity, and being confident in the judgment of faith that if they were sincere they would be happy: That he who has begun a good work in you will perform it unto the day of Jesus Christ. A good work among you—en hymin, so it may be read: understand it, in the general, of the planting of the church among them. He who hath planted Christianity in the world will preserve it as long as the world stands. Christ will have a church till the mystery of God shall be finished and the mystical body completed. The church is built upon a rock, and the gates of hell shall not prevail against it. But it is rather to be applied to particular persons, and then it speaks of the certain accomplishment of the work of grace wherever it is begun. Observe here, (1.) The work of grace is a good work, a blessed work; for it makes us good, and is an earnest of good to us. It makes us like God, and fits us for the enjoyment of God. That may well be called a good work which does us the greatest good. (2.) Wherever this good work is begun it is of God’s beginning: He has begun a good work in you. We could not begin it ourselves, for we are by nature dead in trespasses and sins: and what can dead men do towards raising themselves to life; or how can they begin to act till they are enlivened in the same respect in which they are said to be dead? It is God who quickens those who are thus dead, Eph 2:1; Col 2:13. (3.) The work of grace is but begun in this life; it is not finished here; as long as we are in this imperfect state there is something more to be done. (4.) If the same God who begins the good work did not undertake the carrying on and finishing of it, it would lie for ever unfinished. He must perform it who began it. (5.) We may be confident, or well persuaded, that God not only will not forsake, but that he will finish and crown the work of his own hands. For, as for God, his work is perfect. (6.) The work of grace will never be perfected till the day of Jesus Christ, the day of his appearance. When he shall come to judge the world, and finish his mediation, then this work will be complete, and the top-stone will be brought forth with shouting. We have the same expression, v. 10.
Fuente: Matthew Henry’s Whole Bible Commentary
Upon (). Basis of the thanksgiving.
All (). Note frequent use of “all” here (, , always, , again, , you all). The use of “you all” recurs several times (Phil 1:4; Phil 1:7 bis, 8).
Fuente: Robertson’s Word Pictures in the New Testament
Every remembrance [ ] Better, as Rev, all my remembrance.
Prayer [] . Rev., better, supplication. See on Luk 5:33.
For you all. Connect with every prayer of mine.
Request [ ] . Rev., better, my supplication. The article refers to every supplication.
With joy. Joy is the keynote of this epistle. Bengel says : “The sum of the epistle is, ‘I rejoice, rejoice ye.” ‘ See vers. 18, 25; ch. Phi 2:2, 17, 18, 28, 29; Phi 3:l; Phi 4:1, 4, 10.
Fuente: Vincent’s Word Studies in the New Testament
1) “I thank my God” (eucharisto to theo mou) I thank the God (trinitarian Deity) of me.” Paul was a person with gratitude toward God for his salvation and call to service, and to individuals and churches which shared with him in the gospel ministry, Rom 1:8-9; 1Co 1:4; Eph 1:16. Every child of God is grateful or grouchy — Which am I?
2) “Upon every remembrance of you” (epi pase te mneia humon) “At or upon every memory or remembrance of you.” The surrendered lives and devotions to Christ which Paul in prison recalled, of the Philippian brethren, caused or was an occasion for his thanksgiving to God for them. See also Col 1:3; 1Th 1:2.
Fuente: Garner-Howes Baptist Commentary
3 I give thanks. He begins with thanksgiving (31) on two accounts — first, that he may by this token shew his love to the Philippians; and secondly, that, by commending them as to the past, he may exhort them, also, to perseverance in time to come. He adduces, also, another evidence of his love — the anxiety which he exercised in supplications. It is to be observed, however, that, whenever he makes mention of things that are joyful, he immediately breaks forth into thanksgiving — a practice with which we ought also to be familiar. We must, also, take notice, what things they are for which he gives thanks to God, — the fellowship of the Philippians in the gospel of Christ; for it follows from this, that it ought to be ascribed to the grace of God. When he says, upon every remembrance of you, he means, “As often as I remember you.”
(31) “ Vne protestation, qu’il est ioyeux de leur bien;” — “A protestation, that he is delighted on account of their welfare.”
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
Php. 1:3. I thank my God.The keynote of the whole epistle. As the apostles strains of praise had been heard by the prisoners in the Philippian gaol, so now from another captivity the Church hears a song of sweet contentment. My God. The personal appropriation and the quiet contentment of the apostle both speak in this emphatic phrase.
Php. 1:4. Always in every prayer of mine for you all.Notice the comprehensive always, every, all, indicating special attachment to the Philippians. With joy.The sum of the epistle is, I rejoice. Rejoice ye. He recalls to our minds the runner who at the supreme moment of Grecian history brought to Athens the news of Marathon. Worn, panting, exhausted with the effort to be the herald of deliverance, he sank in death on the threshold of the first house which he reached with the tidings of victory, and sighed forth his gallant soul in one great sob, almost in the very same words as those used by the apostle, Rejoice ye; we rejoice (Farrar, after Lightfoot).
Php. 1:5. Fellowship here denotes co-operation in the widest sense, their participation with the apostle, whether in sympathy or in suffering, or in active labour, or in any other way. At the same time, their almsgiving was a signal instance of this co-operation, and seems to have been foremost in the apostles mind (Lightfoot). He which hath begun a good work in you will perform it.The observation of the ebb and flow of the tide for so many days and months and ages together, as it has been observed by mankind, gives us a full assurance that it will ebb and flow again to-morrow (Bishop Butler). Another sort of assurance comes in here. It is an offence to every worthy thought of God that He should begin and not be able to finish (Isa. 26:12).
Php. 1:7. Meet for me to think this.To form this opinion. That the apostle cherished a warm affection for these Philippians would have been, if alone, a very flimsy foundation for hopes so substantial. Was not Judas cherished in a warmer heart than Pauls? But their sympathy and active co-operation made such an opinion not a pious hope, but a reasonable likelihood. Defence and confirmation.The defence () is the clearing away of objectionsthe preparation of the ground; the confirmation is the positive settlement on the ground so prepared. The two together will thus comprise all modes of preaching and extending the truth (Lightfoot). Partaken of my grace.The grace whether of preaching or of suffering for the gospel. See Php. 1:29, where given requires the addition as a favour. You are privileged to suffer.
Php. 1:8. God is my record.As in Rom. 1:9. When we feel language too weak to bear our impassioned feeling, it may be well to remember the Yea, yea of the Master rather than copy this oath. In the bowels of Jesus Christ.R.V. in the tender mercies. This is quite an Eastern form of expression. Among the Malays a term of endearment is my liver; we choose the heart as the seat of the affections. For the figure, cf. Gal. 2:20.
MAIN HOMILETICS OF THE PARAGRAPH.Php. 1:3-8
Eulogy of Christian Excellence
I. Prompted by pleasant memories of faithful co-operation in Christian work.I thank my God upon every remembrance of you, for your fellowship in the gospel from the first day until now, inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace (Php. 1:3; Php. 1:5; Php. 1:7). The apostle remembers with joy the way in which the Philippians first received the gospel, the effect it produced upon their lives, the eagerness with which they entered into his plans for its wider propagation, the liberality, though not themselves a rich people, they showed to their needy brethren in other Churches, the affectionate attachment they displayed towards himself, the help they afforded him when in imprisonment, and the many ways in which they cheerfully co-operated with him in the defence and establishment of the truth. They had laboured, suffered, triumphed, and rejoiced together. The apostles eulogy of their character was not flattery, but sober and just commendation of tried and sterling excellencies. Our happiest memoriesmemories that become more vivid as life advancesare of those days in which we laboured most earnestly in the service of God.
II. Springs from a loving appreciation and tender Christian solicitude.Even as it is meet for me to think thus of you all, because I have you in my heart. For God is my record, how greatly I long after you all in the bowels of Jesus Christ (Php. 1:7-8). There was something about the Philippians that captivated the heart of the apostle. He loved them because they loved his Master, and because they sought to spread the gospel he preached. Love begets love, and there is no power in uniting hearts like the love of Christ. The love of the apostle was manifested in a yearning desire for their advancement in personal godliness. All real spiritual love, says Alford, is but a portion of Christs love which yearns in all who are united to Him. Christian love is not mere self-indulgence of a pleasant feeling; its unselfishness is evident in seeking to advance the highest spiritual interests of the person loved. It is something more than a refined and noble sentiment. The finest feeling may be very superficial. Some friends were drinking tea one evening at the house of Mr. Mackenzie, the author of The Man of Feeling, and waited for some time for his arrival. At length he came in heated and excited, and exclaimed, What a glorious evening I have had! They thought he spoke of the weather, which was singularly beautiful; but he went on to detail the intense enjoyment he had had in witnessing a cock-fight. Mrs. Mackenzie listened some time in silence; then, looking up in his face, she remarked in her gentle voice, Oh, Harry, Harry, your feeling is all on paper!
III. Strengthened by the assurance of increasing Christian devotion.Being confident of this very thing, that He which hath begun a good work in you will perform it until the day of Jesus Christ (Php. 1:6). Even man, fickle as he is, does not begin work at random and without purpose; some time or other he hopes to finish it. But God, who begins the work of the new spiritual creation in the soul, is constantly striving to finish it, until it shall be presented perfect at the day of Christ. The apostle had no doubt about the divine working, and he rejoiced in the evidence he had that his converts were increasing in spiritual fervour and devotion. Faithfulness to God strengthens fidelity in every duty of life. On board the flag-ship of a celebrated commander a complaint was made by the captain against a number of the crew for disturbing the ships company by frequent noises. The admiral ordered an inquiry to be made. The accusation was that these men were Methodists, and that when their watch was below they were in the constant habit of reading the Bible to each other aloud, of frequently joining in social prayer and singing of psalms and hymns. After the statement had been proved, the admiral asked, What is the general conduct of these men on deckorderly or disobedient, cleanly or the contrary? Always orderly, obedient, and cleanly, was the reply When the watch is called, do they linger, or are they ready? Always ready at the first call. You have seen these men in battle, sir; do they stand to their guns or shrink? They are the most intrepid men in the ship, my lord, and will die at their post. Let them alone, then, was the decisive answer of this magnanimous commander; if Methodists are such men, I wish that all my crew were Methodists.
IV. Expressed in thanksgiving and joyous prayer.I thank my God always in every prayer of mine for you all, making request with joy (Php. 1:3-4). Joy is the characteristic feature in this epistle, as love is in that to the Ephesians. Love and joy are the two firstfruits of the Spirit. Joy gives especial animation to prayers. It marked the apostles high opinion of them, that there was almost everything in them to give him joy, and almost nothing to give him pain (Fausset). The labour of prayer is sure, if persisted in, to merge into the joy of prayer. Prayer is a blessing to others as well as to ourselves. The father of Sir Philip Sydney enjoined upon his son, when he went to school, never to neglect thoughtful prayer. It was golden advice, and doubtless his faithful obedience to the precept helped to make Philip Sydney the peerless flower of knighthood, and the stainless man that he wasa man for whom, months after his death, every gentleman in England wore mourning.
Lessons.
1. Christian excellence is a reflection of the character of Christ.
2. Christian excellence is acquired by praying and working.
3. Genuine Christianity is its own best eulogy.
GERM NOTES ON THE VERSES
Php. 1:3. Happy Memories.
I. Those that are prompted by the Spirit of God.
II. Those that recall the past joy of harvest.
III. Those that still link us in association with distant but kindred spirits.
IV. Those that evoke perennial gratitude to God.
V. Those that enrich our own moral worth.Lay Preacher.
Php. 1:4-5. Fellowship in the Gospel.
I. Christian ministers have a claim to maintenance from the people.
II. Fellowship is making another a fellow-partaker of what belongs to us.
III. The apostle Paul while claiming his privilege was cautious in using it.
IV. The voluntary system has advantages, but greater disadvantages.Archbishop Whately.
Php. 1:4. Making request with joy. Pure Joy
I. Springs from divine communications.
II. Succeeds a previous sorrow.
III. Is superior to human surroundings.
IV. Is sustained by answered prayer.Lay Preacher.
Php. 1:5. True Gospel Fellowship.
I.
Lives which adorn it.
II.
Hearts which beat for it.
III.
Lips which testify for it.
IV.
Hands which work for it.
V.
Gifts which extend it.Ibid.
Php. 1:6. Grounds of Confidence in the Believers Salvation.
I. That the Philippians persevered in the midst of great difficulties, opposition, and persecution.
II. That their persevering fellowship in the gospel had been characterised by great purity and consistency of Christian life.
III. That they gave evidences of zeal for the propagation of religion and of liberality in contributing of their worldly substance to this end.
Lessons.
1. This doctrine affords comfort and hope to struggling Christians.
2. The grounds of assurance forbid presumptuous confidence and stimulate to watchfulness and effort.Homiletic Monthly.
The Perseverance of the Saints.
I. I shall adduce some of the principal arguments in support of the doctrine of the perseverance of the saints.
1. The decree of election.
2. The merit of Christs sufferings and death.
3. The intercession of Christ.
4. The promises of God.
5. The constitution of the covenant of grace.
6. The statements of Scripture in regard to the constant indwelling of the Holy Spirit in all believers.
II. I shall consider some of the most plausible objections which have been urged against this doctrine.
1. That some of the most eminent saints have fallen into very grievous sins. They did not fall totally and finally.
2. That many who were long regarded as true Christians do in point of fact finally apostatise. They never were true Christians.
3. That there are in Scripture many earnest exhortations to watchfulness, and many awful warnings against apostasy. God works by means and motives.
4. That believers being assured of their ultimate recovery will be encouraged to sin. The perseverance of the saints is perseverance in holiness.
(1) Has a good work begun in you?
(2) If so, remember that while the perseverance of the saints is promised as a privilege, it is also enjoined as a duty.G. Brooks.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Outline of 1:311
A.
Thanks and prayer for the Php. 1:3-11
1.
Thanks: Php. 1:3-8
a.
Thanks given always; Php. 1:3
b.
Thanks given with joy; Php. 1:4-5
c.
Thanks given with confidence; Php. 1:6-8
(1)
Confidence that the Lord will perfect them; Php. 1:6
(2)
Confidence is the correct attitude for Paul; Php. 1:7-8
2.
Prayer; Php. 1:9-11
a.
Requests; Php. 1:9-10 a
(1)
That their love may about in knowledge; Php. 1:9-10 a
The result of knowledgeable love is that they will approve excellent things.
(2)
That they may be sincere and void of offence; Php. 1:10 b11a
Unto the day of Christ.
Being filled with the fruit of righteousness.
b.
Purpose of the prayerthe praise and glory of God; Php. 1:11 b
3. I thank my God upon all my remembrance of you, 4. always in every supplication of mine on behalf of you all making my supplication with joy,
Translation and Paraphrase
3. I give thanks to my God in all (my) remembrance of you, 4. always in every supplication of mine in behalf of all of you making my supplication with joy,
Notes
1.
These verses are easy to understand. They need more to be imitated than to be interpreted. Paul gave thanks for his brethren. Do we give thanks for our brethren?
2.
The word supplication used here means a prayer emphasizing the aspect of need. Even in such prayers as supplications the Philippians were mentioned with thankfulness. Pauls prayers in behalf of his needs were not selfish nor self-centered. They were joyful prayers involving others.
5. for your fellowship in furtherance of the gospel from the first day until now;
Translation and Paraphrase
5. (I give thanks for you) because of your fellowship (your share in, and your participation) in (and for) the (work of) gospel, from the first day (when you received Christ until (right) now.
Notes
1.
The word fellowship is from the Greek koinonia, which refers to the share one has in anything, participation, association, or communion. It may refer to the act of sharing a thing in common, or to the thing shared. The word is variously translated as communication (Phm. 1:6), communion (1Co. 10:16), contribution (Rom. 15:26), distribution (2Co. 9:13), and fellowship.
The cognate verb (koinoneo) is variously rendered be made partakers of, be partakers of, communicate, distribute.
2.
In Christ we have fellowship in ministering to peoples needs (2Co. 8:4), fellowship of the mystery of the gospel (Eph. 3:9), fellowship of the Spirit (Php. 2:1), fellowship of Christs sufferings (Php. 3:10), fellowship with God and one another (1Jn. 1:3).
3.
The Philippians had a fellowship in the furtherance of the gospel with Paul. The preposition in in Php. 1:5 is the Greek eis, which suggests that their fellowship was not just in the gospel, but was directed toward the goal of the gospel. The Philippians part in the gospel had been continual from the first day they received the Christ until the time Paul wrote this letter to them.
6. being confident of this very thing, that he who began a good work in you will perfect it until the day of Jesus Christ:
Translation and Paraphrase
6. (I am thankful for you because I am) persuaded (and convinced)that he who (God) began in you (plural) a good work (the work of transforming and using you) will carry it out to completion, (even) until the day of Christ Jesus (when he comes again).
Notes
1.
God is at work in the Christian. See Php. 2:12-13. God will continue his work within the Christian until the end of his life. God prunes us like a vinedresser prunes grape vines, that we may bear more fruit. Joh. 15:2. We are transformed to become like Christ. (2Co. 3:18).
2.
A day is coming called the day of Jesus Christ. It will be HIS day. Every eye shall see him. (Rev. 1:7). Every knee will bow, and every tongue confess. Php. 2:10. Saints will marvel and glorify Him. 2Th. 1:10. Sinners will wail because of him. Rev. 1:7. Satan and the enemies of Jesus had their day long ago on Golgotha. But we may say of the day of Christ that His day is marching on!
7. even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds and in the defence and confirmation of the gospel, ye all are partakers with me of grace. 8. For God is my witness, how I long after you all in the tender mercies of Christ Jesus.
Translation and Paraphrase
7. (I have this confidence concerning you), just as it is befitting for me to think (in) this (way) about you all. (And why is it befitting that I have this confidence about you?) Because I have you in my heart (and isnt it natural for us to have confidence in those we love?), since you are all partakers with me in the grace (of God); (you have been partakers) both in my bonds (imprisonment), and in the verbal defence, and (in the work of) making firm the gospel.
8. For (as surely as) God is my witness, I long for you all with the (very) heart (lit. bowels) of Christ Jesus.
Notes
1.
Pauls reasoning in Php. 1:7 is a little hard to follow. Php. 1:7 is an explanation as to why he felt confident that God would continue to work within them (stated in Php. 1:6). The explanation is that it was right, or just, for Paul to feel this way. And why was it right? The implied answer seems to be that anyone should have confidence in those who are as dear to him as the Philippians were dear to Paul.
2.
Paul and the Philippians had been joint-partakers of Gods grace. Though 700 miles separated them, Gods power was as close to the Philippians as it was to Paul.
3.
The word partakers (Gr. sugkoinos) comes from the same root as the word fellowship, It means a joint sharer, or one who partakes with another. In three respects the Philippians had been partakers with Paul:
a.
Partakers in bonds. Their contribution to Paul while he was in bonds identified them with Paul. Compare Heb. 10:32-33! Furthermore some of them may actually have been placed in bonds after Pauls departure. Php. 1:29-30.
b.
Partakers in the defense of the gospel. This refers to the verbal defense, or speech, as that given at a trial. Paul often defended the gospel by giving answers to those who spoke falsely about the gospel. Php. 1:16; Act. 24:10; Act. 26:1.
Sometimes people say, The gospel does not need defending; it only needs preaching. This is not completely true. Paul defended the gospel. Often it is true, however, that the clear presentation of the gospel is its best defense.
c.
Partakers in the confirmation of the gospel. Confirmation is the act of making firm. This is done by teaching and by exhorting. The Philippians shared with Paul in doing this.
4.
In Php. 1:8 Paul seems to assert that his love for the Philippians is so great that it can hardly be believed. Therefore he calls upon God to witness to the truth of what he said.
Paul longed for them with the very same kind of longing that is in the heart of Christ himself. Do you have any Christian brethren that you can truthfully say you love like that?
The words tender mercies in Php. 1:8 (KJV bowels) is, literally bowels. Ancient people spoke of the bowels (the nobler bowels, stomach, liver, lungs, etc., rather than entrails) as being the seat of the affections. Actually this makes just as much (or more) sense as it does for us to speak of the heart as the center of the emotions and affections.
9. And this I pray, that your love may abound yet more and more in knowledge and all discernment; 10. so that ye may approve the things that are excellent; that ye may be sincere and void of offence unto the day of Christ; 11. being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God.
Translation and Paraphrase
9. And I pray this: (first) that your love may abound (overflow) yet more and more, in (ways directed by) precise knowledge and all discernment;
10. (And may this knowledgeable love bring you to the point) that you may test the things that differ (in this world with its conflicting values, and approve the things that are excellent); (then, secondly, I pray) that you (all) may be (as) sincere (as sunshine) and without offense unto the day of Christ,
11. being filled (not merely with inward sincerity but) with (the outward) fruit of righteousness (which comes) through Jesus Christ; (and all of these things will work out) unto (the) glory and praise of God.
Notes
1.
Php. 1:9-11 contain Pauls prayer for the Philippians. Basically this is a prayer that they may have an educated love and that they be sincere. Note that their educated love was to lead them to approve the things that are excellent, not the trashy things in this world. Note that the things that Paul prayed for were all to result in glory and praise to God.
2.
If there was any one problem that especially beset the Philippian church, it seems to have been the problem of dissension and lack of love between some of the members. This seems to be suggested by Php. 2:3-4; Php. 4:2. Therefore Paul prayed that their love might abound (that is, not be merely adequate, but enough to overflow).
3.
This love was not only to be abundant, but it was to be a knowledgeable love. It was to abound in knowledge (epignosis, precise love) and all discernment. Love without knowledge is useless sentimentality and self-defeating. We must discern what is truly good for those we love, as well as have a loving feeling toward them.
4.
The first part of Php. 1:10 may be translated in two ways, both of which, however, come out with about the same idea:
(1)
that you may approve the things that are excellent (Gr. diaphero).
(2)
that you may distinguish (or test) the things that differ (A.S.V. margin).
The verb diaphero in both classical and New Testament Greek meant (a) to excell (Mat. 6:26; Mat. 10:31; Mat. 12:12; Luk. 12:7), and (b) to differ (1Co. 15:41; Gal. 4:1; Gal. 2:6. Thus either of the above translations is suitable.
5.
In our lives we find ourselves confronted with MANY differing things, and we must choose what we shall accept. As Christians we ought to choose the things that are excellent and not those that are trashy. This applies not only to food, but to everythingto reading, to entertainment, to music, to clothing, to art, to friends, etc., etc.
6.
Paul prayed that we might be sincere. The etymology of this word (heilikrines) is uncertain. Some think that it comes from heile (meaning sun), and thus we are to be as sincere as sunshine! Others say it comes from the verb eilo meaning to turn. According to this meaning we are to be sincere enough to stand being rotated about and inspected in every part.
7.
Void of offence means Not causing others to stumble.
8.
The word fruit in Php. 1:11 is singular, like fruit in Gal. 5:22. The fruit of righteousness may be single, when thought of as a whole, but it does come in many forms and flavors.
9.
If the fruit of righteousness comes through Jesus Christ, it is easy to see why the world is such an unrighteous place. The people of the world either dont know of Christ or have rejected Him. Either way the world is deprived of the fruit of righteousness.
Fuente: College Press Bible Study Textbook Series
(3, 4) I thank my God . . .These verses more accurately rendered will run thus: I thank my God upon all my remembrance of you at all times, in every prayer of mine for you all, uttering that prayer with joyi.e., with joyful confidence. The sense, however, is not materially altered. The emphatic earnestness of thanksgiving is seen in the reiteration which runs through the passage, and its absolute universality of scope is no less clearly marked. The closest parallel is again in the Epistles to the Thessalonians (see 1Th. 1:2; 2Th. 2:3), although in every Epistle, except the Epistle to the Galatians, there is an opening of thanksgiving.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(3-8) In these verses St. Paul strikes that keynote of joy and confidence, which is dominant throughout the whole Epistle, and which is singularly remarkable when we remember that it was written in captivity, in enforced absence from the familiar and well-loved scenes of his apostolic labour, and with the knowledge of faction and jealousy, taking advantage of that absence. The words joy and rejoice occur no less than thirteen times in this short Epistle; they express what his own feeling is, and what he desires that theirs should be.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Thanksgiving and prayer in their behalf, Php 1:3-11.
3. Remembrance The apostle’s remembrances of them, taken separately and as an entirety, led him on every occasion of them to devout thanksgiving to God. The ten years of their acquaintance and intercourse had left no disturbing thought or feeling in his soul.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘I thank my God on all my remembrance of you, always in every supplication of mine on behalf of you all making my supplication with joy, for your fellowship in furtherance of the gospel from the first day until now,’
Right from the very first day when he had found Lydia by the riverside with the small group of Jewish believers, and had been invited into her palatial home where the needs of he and his companions had been supplied, and a small church had had its beginnings (Act 16:15), until this time when they had provided for his need in a Roman prison situation, the Philippians had been open-hearted towards him in every way. But to suggest that all that Paul had in mind was their monetary gifts would be to debase Paul. Rather he rejoiced in their gifts because they demonstrated their overall desire to partake in the spread of the Gospel and the extension of the Kingly Rule of God. That was why he thanked God for ‘every’ remembrance of them. And that was why he was able to pray for them with such joy. In their spiritual advancement they were one of ‘his’ major successes. And they were always a joy to him as they looked to Christ.
The word ‘fellowship’ signifies ‘participation in common’. They shared with him in their prayers (Php 1:19), in their monetary support (Php 4:10), in their witness (Php 1:27; Php 2:15), in their suffering for Christ (Php 1:29-30), in their maintenance of each other’s faith (Php 2:3-4), and in their worship together with him (Php 2:17-18). And it was all as co-partners in furtherance of the Gospel.
Note how Paul continually and abundantly prayed for their spiritual well-being. In the busyness of his daily life (for he had many letters to write, and had on him the care of all the churches (2Co 11:28), and experienced many regular visitors, at least until near the end – 2Ti 4:10-11), he did not forget the Philippians. Furthermore he prayed for them with ‘joy’. This joy of Paul’s as he considered the Philippian Christians comes out constantly throughout the letter as we saw in the introduction, and it was a joy in which he expected them to share. It no doubt partly arose because of his consideration of his own circumstances as the servant of Jesus Christ who was suffering, and even facing death, for His sake, and out of his recognition of the willingness of the Philippians to do the same. For he saw it as a joy to suffer for Christ’s sake (compare Jas 1:2). But it was more than that for it was also a joy at their whole advancement in Christ.
Fuente: Commentary Series on the Bible by Peter Pett
Paul Expresses His Continual Concern For Them In The Light Of His Certainty That God Will Preserve his True People To The End ( Php 1:3-9 ).
Paul now proceeded to thank God for every remembrance of them. He had a physical cause for gratitude in that they had sent him a monetary gift (Php 4:10), but far more important to him was their ‘sharing in common’ (fellowship – koinonia) with him in their spiritual lives, of which that gift was a token. What mattered most to him was that they were fellow-labourers in the service of Christ. And what was equally important to him was his recognition that that they were not dependent solely on their own efforts for their salvation. It was God Who had begun a good work in them, and he was confident that it was He would see it through so that in the Day of Jesus Christ they would be presented perfect before Him.
In these introductory words we have a foretaste of what is to come. Paul remembers them prayerfully (he ‘has them in mind’) because they share in common with him a desire for the furtherance of the Gospel. He has them in his heart because he knows that they partake along with him of the grace of God, experiencing the tender mercies of Jesus Christ. And he has them in his prayers as he longs that their love for each other may abound yet more and more, not in a sentimental way but in a caring way, as they seek to spur each other on to fruitfulness in readiness for the Day of Christ.
Analysis.
a
b Being confident of this very thing, that he who began a good work in you will perfect it until the day of Jesus Christ (Php 1:6).
c Even as it is right for me to be minded in this way on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds and in the defence and confirmation of the gospel, you all are partakers with me of grace, for God is my witness, how I long after you all in the tender mercies of Christ Jesus (Php 1:7-8).
b And this I pray, that your love may abound yet more and more in knowledge and all discernment, so that you may approve the things that are excellent; that you may be sincere and void of offence unto the day of Christ (Php 1:9-10).
a Being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God (Php 1:11).
Note that in ‘a’ he is filled with thanksgiving and prayer at the way in which they have abounded towards him and towards God, and in the parallel prays that through Jesus Christ they will accordingly be filled with the fruits of righteousness to the praise and glory of God. In ‘b’ he is confident that having begun a good work in them God will bring it to completion until the Day of Jesus Christ, and in the parallel prays that this will be manifested by the fruitfulness and purity of their lives, unto that Day of Christ. Centrally in ‘c’ he expresses the depths of his love and concern for them.
Fuente: Commentary Series on the Bible by Peter Pett
Paul’s Thanksgiving for Their Partnership The epistle of Philippian can be viewed as a thanksgiving epistle in response to their partnership with Paul in the Gospel from the first day he met them until now (Php 1:5). He will explain that their financial offerings are the way they communicated with, or partook of, his ministry (Php 4:15). In this partnership they were able to partake of the same divine blessings from God that he was partaking of, for Paul says, “ye all are partakers of my grace” (Php 1:7). Thus, this epistle will teach the Philippians how their participation in fulfilling Paul’s work will result in God fulfilling His divine plan of redemption in each if their personal lives.
Php 1:5, “For your fellowship in the gospel from the first day until now;”
Php 4:15, “Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.”
Php 1:7, “Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace .”
These blessings that they partake of with Paul mean that God will supply their needs because they have supplied God’s needs first by giving to Paul’s ministry. One Old Testament illustration of how partners partake of the grace of others, as Paul says in Php 1:7, is in David and his six hundred men. These men shared in the anointing that David received as they fought his enemy. In fact, thirty of these men walked in a mighty anointing (see 2Sa 23:8-39).
In Php 1:3-8 Paul thanks the church at Philippi for their partnership with him in the Gospel of Jesus Christ. It could be paraphrased, “When I am reminded to pray for you, I am filled with joy as I mention you before the Lord. (Php 1:3-4). I rejoice for your fellowship with me in the Gospel. I remember the many times you have given to me and supported this ministry from the first time I met you until now (Php 1:5). I am certain that because you have stood with me until now, God is going to stand with you until the end (Php 1:6). This is the proper way to think since your labours to give financial gifts into this ministry translates into fellow-labours with me as I am imprisoned and endeavour to defend and even establish the Gospel of Jesus Christ upon the earth (Php 1:7). God knows my heart, that I have a genuine love for you (Php 1:8).”
Php 1:3 I thank my God upon every remembrance of you,
Php 1:4 Php 1:3-4
It is interesting to note that when Paul remembered the believers at Philippi, his heart was lifted with joy. These two verses could be paraphrased, “When I am reminded to pray for you, I am filled with joy as I mention you before the Lord.”
In contrast, there were times when Paul had to administer discipline to certain churches and it brought him heaviness and grief, such as the church at Corinth.
2Co 2:1-5, “But I determined this with myself, that I would not come again to you in heaviness. For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me? And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all. For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you. But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all.”
Also, Paul felt a continual heaviness at the thought of his own countrymen who rejected the message of the Gospel.
Rom 9:1-3, “I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:”
We are to live our lives so as to be a source of encouragement to our pastors and spiritual fathers rather than a grief to them.
Php 1:5 For your fellowship in the gospel from the first day until now;
Php 1:5
Paul is saying that the Philippian church had become a partner, an associate, a comrade, a companion, a partner, a sharer, in his work and also in his rewards. He will use this same Greek word again in Php 2:1 and Php 3:10 in reference to fellowship with the Holy Spirit and of partakers of Christ’s sufferings. However, in Php 4:15, Paul will use this word in its verb form to acknowledge their financial offerings to him ( ) (G2841).
Php 4:15, “Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.”
Php 1:5 Comments – Paul rejoices in their fellowship as he remembers how they have supported him in this ministry since the first day they met. The church at Philippi began to support Paul’s ministry immediately after he left their presence. We have a record of four occasions when they gave financial contributions to Paul. When Paul departed from the city of Philippi during his second missionary journey, his next stop was Thessalonica. We have a record that the Philippians sent a number of financial gifts to Paul while he was still in Thessalonica (Php 4:15-16) on his first missionary journey. During Paul’s second journey, while he worked for eighteen months in Corinth (A.D. 50 51), the Philippians send him an additional offering (2Co 11:7-9). We also have evidence of a third occasion when the Philippian church contributed greatly to Paul’s collection for the poor saints at Jerusalem at the end of Paul’s third missionary journey, for Paul referred to the sacrificial offering of the churches in Macedonia when exhorting the Corinthian church to give (2Co 8:1-5). We know that the Philippians would have helped him during this two-year imprisonment at Caesarea, but they lacked the opportunity (Php 4:10). About ten years after Paul established the Philippian church, they send him our fourth recorded evidence of an offering by the hands of Epaphroditus, having learned of his Roman imprisonment (Php 4:18).
Php 1:6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:
Php 1:6
Comments (2) – In Php 1:6 Paul is saying that because they have stood with him until now, he is certain the Lord will stand with them until their end. This statement reveals the secondary theme of Philippians, which teaches us how God the Father is at work in each of us to fulfill His purpose and plan in our lives. However, unlike the epistle of Ephesians, which emphasizes the role of the Father, Philippians places emphasis upon the role of the Church. Philippians explains that the secret to God supplying all of our needs (Php 4:19) is when we take care of God’s servants first (Php 2:20). This is God’s way of bringing each of us into the fulfillment of our destiny.
The statement of “He which hath begun a good work in you” refers to the foreknowledge of God the Father who called us and to the justification found in our salvation through Jesus Christ. The phrase “will perform it” is fulfilled in our sanctification by the work of the Holy Spirit. The phrase “until the day of Jesus Christ” is a reference to our future glorification.
Comments (3) – How was God going to perform a work in the lives of the believers at Philippi? We see in Php 2:12-13 that God would work in their lives (by the power of the Holy Spirit) as they served Him in the fear of the Lord.
Php 2:12-13, “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.”
Comments (4) – This promise in verse 6 that God will complete the good work in them is made to those who had partnered with Paul in the ministry in order to help him complete his good work (note verses 5, 7). Therefore, this promise is only for those believers who qualify just as those in the church of Philippi qualified by supporting Paul’s ministry. He had received the hospitality of Lydia (Act 16:15) and the jailer and his family (Act 16:33-34) on his first visit to Philippi. He later received financial support from them while at Thessalonica (Php 4:16) and at Corinth (2Co 11:9), as well as the more recent one brought by Epaphroditus (Php 4:18).
Php 4:16, “For even in Thessalonica ye sent once and again unto my necessity.”
2Co 11:9, “And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself.”
Php 4:18, “But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.”
Therefore, the church at Philippi had given support to Paul on numerous occasions. As a result, the next verse goes on to explain this special blessing for these partners, because they now are partaking of the same grace that God is giving to Paul.
Just because someone becomes a Christian does not mean that God will be able to complete a particular work in his life. Nor is this verse intended for Christians who read this verse and claim it for themselves without under girding their pastor. This verse is a promise for those who partner and support God’s servants. When we become partners with an anointed ministry, we then come under the same grace and blessings that the minister walks in.
The believers were helping Paul complete his good work, and thus, God would now help these believers to complete a good work in their lives. This was all because of partnership. Note:
Luk 16:12, “And if ye have not been faithful in that which is another man’s, who shall give you that which is your own?”
Illustration (1) – Years ago, the Lord spoke to me and said, “You take care of My needs first.” I knew that the Lord was telling me that if I would take care of His needs, that is, the ministries that He was raising up across this world, then He would take care of my needs. For example, Isaiah 58 tells us that when we begin to care for the needs of those who are around us, then God will bless us in every area of our lives.
Isa 58:8, “Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward.”
Illustration (2) – In his two-volume book God’s Armorbearer, Terry Nance says, “In 1982, we started a mission school to reach around the world. My call was to direct that school and place missionaries wherever the Lord led. One night in 1983, the Lord quickened my heart to read the story of David and Saul. I turned to 1Sa 16:21 and read, ‘And David came to Saul, and stood before him: and he loved him greatly; and he became his armourbearer.’ At that time, the Lord said to me, ‘Son, I have called you to be Pastor Caldwell’s armorbearer.’.The Lord said, “Run with the vision I have given him, and I will see to it that yours will be fulfilled.” [58]
[58] Terry Nance, God’s Armor Bearer: Book II (Tulsa, OK: Harrison House, Inc., c1994), 14.
Terry Nance goes on to write, “One day I asked God, ‘What about my dreams and desires?’ He told me to give them to Him and to work at fulfilling the desires and visions of my pastor, assuring me that if I would do so, He would see to it that my dreams and desires would be fulfilled. He reminded me that that is exactly what Jesus did. He gave up His own will and desire in order to do the Father’s will for His life. In turn, the Father made sure that Jesus’ dreams and visions were all fulfilled.”
Thus, we see in the epistle of Philippians where Paul refers to four men, Paul, Jesus Christ, Timothy and Epaphroditus as examples of those who have laid down their will and chosen to do the will of their Heavenly Father.
Php 1:6 Scripture Reference – Note a similar verse:
Psa 138:8, “ The LORD will perfect that which concerneth me : thy mercy, O LORD, endureth for ever: forsake not the works of thine own hands.”
Php 1:7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.
Php 1:7
Comments – Paul was building a foundation, establishing a beachhead in the kingdom of God so that it could be freely preached in the Roman Empire.
Comments – The confirmation of the Gospel comes with signs, wonders and miracles (Mar 16:20, Heb 2:3-4).
Mar 16:20, “And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.”
Heb 2:3-4, “How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?”
Comments – Goodspeed translates this phrase as “when I am defending and vindicating our right to preach the good news.” In the time of Paul, Rome saw the Christian religion as a sect of Judaism. Although Judaism was legalized, the Christian religion was considered illegal. Thus, Paul is making reference here to his reason for appealing to Caesar. If God allowed his defense to win in the highest court of the Empire, this would allow all Christians the freedom to live and preach the Gospel unhindered. Paul well knew the importance of following the legal system in an effort to accomplish a task. Remember how he followed such protocol as a persecutor of the Church before his conversion.
Act 9:1-2, “And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, And desired of him letters to Damascus to the synagogues , that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.”
Act 22:5, “As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren , and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.”
Act 26:10-11, “Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests ; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.”
Paul learned then how to work within the religious framework of the Jews and the legal framework of the Romans. Paul again makes a reference to his defense of his right to preach the Gospel in verse 17.
Php 1:17, “But the other of love, knowing that I am set for the defence of the gospel.”
Php 1:7 “ye all are partakers of my grace” Comments (1) – How were the Philippians partakers of Paul’s grace: because they gave into his ministry? Note other references in this epistle of how this church gave to Paul for the work of the ministry:
Php 4:10, “But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again ; wherein ye were also careful, but ye lacked opportunity.”
Php 4:14-18, “Notwithstanding ye have well done, that ye did communicate with my affliction. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity . Not because I desire a gift: but I desire fruit that may abound to your account. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you , an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.”
One way that the Philippians were sharing in Paul’s grace is found in Php 4:15, where Paul acknowledges that they gave him financial support. In Php 1:5, Paul says, “for your partnership in the Gospel.” In Php 1:19, the Philippians also shared in Paul’s grace by praying for him.
1. Partners thru giving finances – Php 4:15
2. Partners thru prayers – Php 1:19
3. Partners thru suffering – Php 1:29-30. Also, in Php 3:10, Paul says, “partnership, or fellowship of His sufferings.”
4. Partners in his joy – Php 2:17-18
As partners in this grace, the Philippians will share in receiving Paul’s eternal rewards (Mat 10:41).
Mat 10:41, “He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward ; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward .”
One way in which we, as believers, partake of God’s grace is by joining a church and becoming an active member. Just as those early believers were able to partake of Paul’s grace, so do believers today partake of the grace that God bestows on His congregations. This means that one’s presence and unity to a local church congregation will bring him under a covering of grace and blessings that we cannot receive in any other way.
Comments (2) – In Php 1:29-30, Paul will tell the Philippians that they also are to be partakers of Christ’s sufferings, “to suffer for His sake, having the same conflict which ye saw in me, and now hear to be in me.”
Php 1:7 Comments – Paul wants the Philippians to think and reason as he does, which is to see that their labours to give financially into his ministry mean that they are fellow-labourers with him in his bonds and in his efforts to defend and establish the Gospel of Jesus Christ upon the earth; for they will receive that same reward with him because they have join him in this work.
Illustration – As a matter of illustrating Php 1:7, I attended a thanksgiving service in Uganda on 7 September 2006. This event was called by the President of the Nation to thank God for the discovery of oil in this African nation. Much hard work had been put into this effort to keep Uganda in control of its oil reserves. One part of this service involved handing out a certificate of appreciation to the entire team of Ugandan men and woman who worked hard on this project to discover the oil, identify the quality of this oil, plot sections for future drilling, and to prepare to build the nations own refinery. In other words, all of these people shared in this reward and recognition from the President.
Php 1:8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ.
Php 1:8
Anyone who goes on into Christian maturity the Lord and begins to make a sacrifice in his or her lives will come to a place where God transforms their heart to become a broken heart. Their heart will become broken for a lost and dying world. They will not be like other Christians, looking out for the good things in life, but they will not hesitate to suffer for His name’s sake.
Illustration – In the mid-eighties, I woke up one morning and began to weep for a lost and dying world. It was an emotion that I knew was not my own, but was an emotion from the heart of God. It felt supernatural. This experience has never left me.
Illustration – In a documentary about Arthur Blessitt, he recounts his twenty years of carrying a wooden cross around the world. During this testimony, he broke down and began to weep, full of sorrow for a lost and dying world. [59] This is an emotion that God gives to those who will allow God to transform their heart. This passage of Scripture reveals how much God had transformed his heart to become like God’s heart, to feel as God feels and to experience the very divine emotions that God feels for His people.
[59] Arthur Blessitt, Arthur A Pilgrim, on Trinity Broadcasting Network (Santa Ana, California, 27 October 1999).
Rom 9:1-3, “I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart . For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:”
Fuente: Everett’s Study Notes on the Holy Scriptures
Predestination and Calling – After greeting the church (Php 1:1-2), Paul opens this epistle thanking them for their fellowship, or partnership, in the ministry (Php 1:3-11). This passage reveals that God has predestined and called the believers at Philippi to abound with love, being sincere and without blame, filled with the fruits of righteousness until Jesus comes back. The foundational theme of the epistle of Philippians is God the Father’s office and ministry in His plan of redemption. However, it places emphasis upon the church’s role and participation in this plan. Therefore, Php 1:3-11 describes His plan by describing how the believer participates, or partners with God, in fulfilling this plan of redemption.
Outline Here is a proposed outline:
1. Paul’s Thanksgiving for Their Partnership Php 1:3-8
2. Paul’s Prayer for the Philippians Php 1:9-11
Fuente: Everett’s Study Notes on the Holy Scriptures
The Apostle’s Personal Feeling toward the Philippian Christians.
His grateful and confident prayer:
v. 3. I thank my God upon every remembrance of you,
v. 4. always in every prayer of mine for you all making request with joy,
v. 5. for your fellowship in the Gospel from the first day until now;
v. 6. being confident of this very thing, that He which hath begun a good work in you will perform it until the day of Jesus Christ;
v. 7. even as it is meet for me to think this of you all, because I have you in my heart, inasmuch as both in my bonds and in the defense and confirmation of the Gospel ye all are partakers of my grace. The first thought which Paul voices is one of gratitude and thanksgiving toward God as the sole and whole cause of all goodness in all saints: I thank my God at every remembrance of you, always in every prayer of mine for you all with joy making request, on account of your communion toward the Gospel from the first day till now. We here receive an insight into Paul’s spiritual life, into his relation to every congregation and every single Christian. Whenever he thinks of the congregation at Philippi, whenever he remembers them, as he does continually, he finds cause for grateful prayer to God. This remembering is a habit with him rather than a single act. He is constrained to voice his gratitude in prayer to God. The situation at Philippi filled his heart with joy, which must needs break forth in prayer. He heartily commended the Christians of Philippi to the great Lord of the Church. Such thanksgiving for rich spiritual blessings ought to be far more prevalent in the various congregations than it is today; the individual Christians should be engaged far oftener in this blessed occupation.
As the specific reason for the joy which he feels the apostle names the communion of the Philippian Christians toward, that is, in, the Gospel from the first day till now. From the first day that Paul had proclaimed to them the message of salvation which had been entrusted to him until the very day when he wrote this letter, the Philippian Christians had been true to the Gospel. By the preaching of Paul the Philippians had entered into communion with the Gospel, their hearts and minds being filled with its blessings; they were firm believers in Jesus Christ, their Savior, and they were actively engaged in spreading the glorious news of the salvation of all men. Many congregations become weary, grow tired, lose the first love. But not so with the Christians at Philippi; they had continued with unabated energy and love for the Gospel, and had not given up any of the benefits which had accrued to them through the Gospel.
For this reason Paul was confident also for the future: Being persuaded of this: That He who began from the start in you a good work will carry it out to the end until the day of Christ Jesus. The apostle has a definite trust, a firm persuasion, based upon faith in the mighty power of God. In his mind there is a combination of thanksgiving, joyful anticipation, and definite trust: That One that began the one good work, the work of regeneration. This is a good work because God has wrought it, not because of any cooperation in man; it is God’s work all alone. This good work, the Philippians’ communion in the Gospel, as established through the work of regeneration, God will complete, carry out to a successful end, until the day of Jesus Christ, until the great revelation of His glory on the last day. Not the believers in their own strength and power are able to be and remain faithful to the end, but it is God who will perform this, since He does not work in vain. As faith is the beginning, middle, and end of conversion, God will keep them in the faith. On the last day this faith, which has been preserved by the gracious power of God, will be rewarded with the free gift of salvation. Note: This statement is full of comforting strength to the Christians, since it shows them that every Christian can and shall be certain of his salvation. This certainty is an essential characteristic of faith. To a Christian it is a monstrous thought that his faith should ever cease, for faith is trust in the Lord’s salvation as applied to the individual.
To suppose that this trust is in the heart of the Christians of Philippi, Paul considers a duty and obligation which he owes to his readers: As it is right for me to think this of you all, on account of my having you in the heart, because as well in my bonds as in the defense and confirmation of the Gospel you all are partakers of my grace. Paul here mentions the sentiment, or feeling, the definite opinion, or conviction, which he holds. He believes and holds with regard to all these his fellow-Christians that God will perform the good work in them to the end. No mere man is able to pick out individual cases of such as profess Christianity and affirm the fact of saving faith, for the condition of the heart is a matter known only to God. But one thing is sure, namely, that all Christians that really are Christians will be kept in the faith by the power of God At the same time it is right and just that we have this feeling with regard to all our fellow-Christians, that they are Christians and will continue Christians, remain faithful until the end. The reason why the apostle has this confident feeling he states when he asserts his love for them, love having this characteristic, that it always thinks well of its neighbor. Furthermore, they are partakers of the same grace as he. They all have received the same blessings of the mercy of God through the vicarious work of Christ. This love is not affected by Paul’s captivity. His defense, his apology and confirmation of the Gospel does not stop because of his bonds; it is rather that his defense before the emperor is a guarantee of the Gospel, a warrant of its value and claims. And it is a matter of satisfaction and comfort to the apostle that even in the darkest moments of his career their love and kindness toward him, the fact that they have remained true to the Gospel as preached by him, are proof enough that they share with him in the grace of God, and that they, with him, will obtain the end of faith, the salvation of their souls.
Fuente: The Popular Commentary on the Bible by Kretzmann
Php 1:3. I thank my God From this verse to the 11th the Apostle acquaints the Philippians with the satisfaction that he had in them, and how much he thanked God upon their account, and what was the matter of his prayers to God for them. Instead of, upon every remembrance of you, Dr. Heylin reads, as often as I make mention of you: and he observes, that it was the custom, as well of the Jews as of the Christians, to name in their prayers those for whom they had a great regard. Others, however, understand the passage as referring to the kind remembrance which the Philippians had of St. Paul.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 1:3 f. Comp. Rom 1:9 ; 1Co 1:4 ; Eph 1:16 ; 1Th 1:2 ; Phm 1:4 ; Col 1:3 .
.] not: in every recollection, but, as the article requires: in my whole recollection of you, so that the sense is not: as often as I remember you (so usually, following Chrysostom and Luther), but: my remembrance of you in its entire tenor and compass is mingled with thankfulness towards God. On with the dative , comp. Phi 2:17 . Maldonatus, Homberg, Peirce, Michaelis, Bretschneider, Hofmann, are mistaken in making genitive of the subject (and as stating the ground, 1Co 1:4 ): “ that ye are constantly mindful of me, ” or “ on account of your collective remembrance ” (Hofmann), which is supposed to imply and include the aid transmitted to him as a single . That for which Paul thanks God and it is here, as in the openings of the other epistles, something of a far higher and more general nature does not follow until Phi 1:5 .
] is to be rendered in the usual sense of remembrance (comp. 1Th 3:6 ; 2Ti 1:3 ), and not, as by van Hengel, in that of mention , which it only obtains in the passages certainly otherwise corresponding
Rom 1:9 , Eph 1:16 , 1Th 1:2 , Phm 1:4 , by the addition of . In this case it is the (1Th 3:6 ; 2Ti 1:3 ; Plat. Legg . vii. p. 798 A), and not the . , that is thought of.
] cannot belong to in such a way that the following . . . should be separated from it and joined to the participial clause, as Hofmann [49] desires. It is true that down to is closely linked with what precedes; but the connection is of such a character that already finds the befitting limitation through . , and now by . . . can be announced, when the . . . . . . . takes place, namely, “ at all times, in every request which I make for you all , thanksgiving towards my God is joined with my entire remembrance of you.” Negatively expressed, the sense up to this point therefore is: “ I never ( ) make my intercessory prayer for you all, without always ( , as in Rom 1:10 , Col 1:4 ) in it associating thanks towards my God with my entire remembrance of you. ” This does not render the inappropriate, as Hofmann objects, the fact being that the apostle constantly bears all his Philippians upon his heart, and cannot help praying for them all; he feels this, and expresses it. If we should, with Castalio, Beza, and many others, including Weiss, connect as follows: “ whilst I at all times in all my praying for you all make the prayer with joy, ” the expression , as thus linked together, would be only a burdensome tautology. Instead of . . . ., Paul would have simply and naturally written the mere . This applies also to the view of Huther, who (in the Mecklenb. Zeitschr . 1863, p. 400) substantially agrees with Weiss. Hoelemann incorrectly connects . . with (Rom 1:8 ; Eph 1:16 ; 1Th 1:2 ; 2Th 1:3 ). Against this it may be urged, that the otherwise too general needs [50] an addition more precisely defining it; and the words . . . which follow, show that the thought is still occupied with the prayer , and has it as yet in prospect to express the object of the thanks . Lastly, the article in points back to a more precisely defined , the specification of which is contained in this very . . . Comp. Col 1:3 .
As to the distinction between and (Phi 1:9 ; Phi 4:6 ), see on Eph 6:18 .
On the emphatic sequence of , , , , comp. Lobeck, Paral . p. 56. Paul does not aim at such accumulations, but the fulness of his heart suggests them to him; comp. 2Co 9:8 .
. . .] His heart urges him, while mentioning his prayer for them all, to add: “when I make with joy the (mentioned) prayer ( .),” a feature which is met with in the opening of this epistle only . Phi 1:4 is not to be placed in a parenthesis (as by Luther), nor yet from . onwards, for . is connected with (in opposition to Heinrichs), as containing the characteristic definition of mode for . . .
[49] According to whom Paul is supposed to say that “he thanks his God for their collective remembrance at all times, in each of his intercessory prayers making the request for them all with joy. ” Thus, however, the apostle would in fact have expressed himself in a manner extravagant even to falsehood, because implying an impossibility.
[50] This applies also in opposition to Ewald, who attaches , and to Hofmann, who at the same time joins , to the participial clause . The participial clause only begins with the emphatically prefixed .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
SECTION II
Situation and Labors of the Apostle at Rome
Php 1:3-26
(1) The Apostles gratitude and joy before God on account of the church (Php 1:3-11)
After joyful thanksgiving for the fellowship of the church in the gospel (Php 1:3-5), and the expression of his confident hope that God will make it perfect (Php 1:6-8), he offers a fervent prayer for them (Php 1:9-11)
3I thank my God upon every [all] remembrance of you, 4Always in every prayer of mine for you all making [the] request [prayer] with joy, 5For your fellowship in 6[unto] the gospel from the first7 day until now; Being confident of this very thing that he which [who] hath begun [began] a good work in you will perform [complete] it until 7[up to] the day of Jesus Christ;8 Even as it is meet [just] for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds and in the defence and confirmation of the gospel ye all are partakers of my grace [of the grace with me]. 8For God is my record [witness]9 how greatly I long after you all in the bowels 9[heart] of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and in [ omit] all judgment [discernment or experience]; 10That ye may approve things that are excellent [ or, prove things that differ]; that ye maybe sincere [pure] and without offence till [unto] the day of Christ; 11Being filled with the fruits [fruit] of righteousness which are [is]10 by [through] Jesus Christ,11 unto the glory and praise of God.
EXEGETICAL AND CRITICAL
Php 1:3. I thank my God ( ). Exactly like Rom 1:8; 1Co 1:4; Philippians 4. Comp. Col 1:3.Upon all [or the whole] remembrance of you. states the ground or basis ( ) on which the thanksgiving rests. This remembrance of Paul extends through his life; he contemplates it as one, as a whole. Luther well says: As often as I think of you. See Winers Gram. pp. 110, 392.12 Meyer, urging the force of with the article, explains: My remembrance of you is entirely and throughout connected with thanksgiving to God; and Schenkel: So far as he remembers them. These explanations are wrong; for the thanksgiving and the supplication go together. Still less can be gen. subj., as if Paul were giving thanks for their remembrance of him (Bretschneider). Further, is not=mention (Winer, Van Hengel), as in (Rom 1:9; Eph 1:16; 1Th 1:2; Philippians 4). Comp. (1Th 3:6; 2Ti 1:3).
Php 1:4. Always in every prayer of mine for you all ( ). In Rom 1:8 we have ; in 1Co 1:4, ; and in Eph 1:16, only after . Here, after (Php 1:3) we have the idea of totality repeated three times: , , . Latum erat cor Pauli (Bengel), by his joy in the church.This clause is to be joined with the following: Making the prayer with joy ( ). [The article before recalls as the prayer in each instance which he offers in their behalf.H.] in the preceding clause shows that his thankfulness goes hand in hand with his constant, prayer, and that his prayer for the church, and indeed for all its members, never ceases; while here in we have his frame of mind disclosed to us, and the prayer noted as a fact. It is peculiar to this place. Theophylact: . Bengel: summa epistol: gaudeo, gaudete! Nam perpetua gaudii mentio (Php 1:18 ff; Php 2:2; Php 2:19; Php 2:28; Php 3:1; Php 4:1; Php 4:4). Preces imprimis gaudium animat. For and see on Eph 6:18. It is incorrect to join (Wiesinger), or (Hlemann), with (Php 1:3). It is wrong also to make the participial clause parenthetical (Heinrichs). [Taking this verse and the preceding one together, we have then three steps in the development of the thought: First, the apostle never remembers the Philippians but with thanks giving; secondly, he remembers them in fact as often as he prays; and, thirdly, this remembrance of them was always a source of joy to himself, as well as a cause of thanks giving to God.H.]
Php 1:5 brings forward the cause of his thanks.For your fellowship unto the gospel. with the dative (preceded by ) quite often indicates the object of the thanks giving (1Co 1:4). See Winers Gram. p. 393. represents the fellowship of the Philippians as already existing, and not now as first to be prayed for, and the object of this fellowship is the gospel ( ). is found without the gen. obj. in Gal 2:9 and in 2Co 9:13, where we have also , analogous to (Php 4:15). The article is not repeated before , because it appears as one conception, gospel fellowship. The connection of this clause with the participle is incorrect (Calvin, et al.), for we expect here a statement of the ground of his thanksgiving, and has already been defined as . It is wrong also to take actively, as support, contribution (Estius, et al.), as in Num 15:26 ( ), Heb 13:16 ( ), where the context demands that meaning; to refer it to their fellowship with Paul (Chrysostom, Van Hengel), for (1Jn 1:3) is wanting; to regard it as= in Php 1:9 (Meyer); to refer it to the fellowship of the Philippians with other Christians (Wiesinger); or to render it: quod evangelii participes facti estis (Grotius, et al.).From the first day until now, , marks with emphasis this well-tried fellowship of faith and love as existing from the first preaching of the gospel among them (Act 16:13) until the moment of Pauls writing the letter. [The church at Philippi had existed now about ten years. Among the proofs of this spirit of fellowship and zeal for the gospel (though not limiting himself to them) Paul no doubt had more or less distinctly in view the supplies which the Philippians had sent to him; first, once and again at Thessalonica, soon after his first departure from them (Php 4:16), and still more recently at Rome, by the hand of Epaphroditus (Php 4:18). Nothing but the want of an opportunity on the part of the Philippians to transmit their gifts, had prevented his receiving still others during the intermediate period (Php 4:10). The recorded instances of their liberality, therefore, might well be mentioned as characteristic of their later history as a church. The article before is unnecessary, the ordinal being sufficiently definite by itself. See Winers Gram. p. 124.H.]. It is incorrect to connect from the first day, etc., with (Bengel), or with (Meyer). The aim is to characterize the fellowship, but not the thanksgiving or confidence of the apostle.
Php 1:6. The apostle is confident () that God will still work for them and in them. This participle marks his confidence as antecedent to the . Hc fiducia nervus est gratiarum actionis (Bengel). shows that his confidence rests upon God and nothing else (Eph 6:18; Eph 6:22; Col 4:8).That he who began a good work in you will complete [or finish] it, . Without doubt God is meant (Php 2:13), and is in animis vestris (Php 2:13), while the context requires us to think of all the members of the church as addressed (Php 1:4; Php 1:7). Comp. Gal 3:3 : 2Co 8:6 (var. . To explain it as meaning among the Philippians (Hlemann) is against the context. Not only the context, but Pauls doctrine forbids us to understand every good one with (Wakefield). By is meant not the good work (Luther), but the (Php 1:5), a work which is not finished at a single blow, but is carried forward through a gradual development from step to step, through many a fluctuation and danger from within and without, to be made complete in eternity. Bengel: Initium est pignus consummationis. Ne homo quidem temere aliquid incipit.Up to the flay of Jesus Christ, . The day of the Lords coming for judgment is meant (Php 1:10; Php 2:16; 2Co 1:14). The nearness of the day is not indicated (Meyer), or the day of each ones death intended 13 (Estius, et al.).Even as it is just for me to think this of you all. gives the reason for the subjective confidence in the objective fact (Eph 1:4). describes this confidence, which extends to each individual ( ), as a duty and obligation which he owes to his readers (Php 1:4; Php 1:8; Eph 6:1; Col 4:1). To withhold it seems to him a wrong against them (Bengel: justas invenio causas).Because I have you in my heart . The context demands as the subject; with this agrees the sing. . See Winers Gram., p. 329. It is contrary to the order of the words, as well as to the context, to take as subject (Am Ende, Flatt, et al.). He has them in his heart, because he is separated from them. This certainly shows his deep, abiding affection for them. But this again would be only a subjective matter, like his confidence. Hence what follows is to be closely joined with it: He has them in his heart, and loves them as sharers of the grace of God.Inasmuch as both in my bonds and in the defence and confirmation of the gospel, ye all are partakers of my gracelit., grace with me; . The nerve of the argument lies in ; corresponds to , and they are all characterized as fellow-partakers () with the Apostle in the grace of God. The pronoun depends in sense upon , upon : they share with Paul in the same grace, which he has received. [For the dependence of the two genitives on (comp. also Php 2:25; Php 2:30), see Winers Gram., p. 191H.] The context (Php 1:6-7), defines it as the grace of God mediated through, the gospel, i.e., salvation and blessedness in eternity. It is thus not suffering for the gospel (5:29, 30), as Meyer thinks, or merely gratiosa evangelii donatio, (Hlemann), or the apostolic office upheld and made more efficient by the liberality of the Philippians (Storr, Am Ende), gratitudei.e., to them (Rilliet), or gaudii (Vulg.), [which seems to rest on the assumed reading, .H.]. The importance of this co-partnership is the greater on account of Pauls situation at the time. Hence he characterizes the situation under two aspects before he speaks of their personal relation to each other: and . The first expression refers to his imprisonment, and the second to his work as a prisoner, embracing his labors both in opposition to adversaries, and for the confirmation of Christians (Act 28:23). It is not therefore merely his judicial defence that is meant (Van Hengel), or his general Christian activity alone (Wiesinger), but both together. It is incorrect also to regard the last two substantives as (Heinrichs), or to separate to from , and to refer this last only to his person (Estius), since neither , nor the article before , is repeated. The explanation which makes the two entirely synonymous (Rheinwald) has as little in its favor as that which makes the one a defence by word, the other a confirmation by act (Erasmus). The most natural connection is with and not with (Chrysostom, also Meyer). [We prefer with Chrysostom, Neander, De Wette, Meyer, Alford, and others, to connect the words in question with what precedes, and not so closely with what follows. Nothing surely could be more pertinent here as a proof of Pauls affection for the Philippians (), than to say, that not all his trials and anxieties as a prisoner at Rome, and not all his arduous labors in the church and for the conversion of sinners, could divert his thoughts from them or interrupt or weaken at all his attachment to them. This view of the connection, too, better explains the solemn appeal in , which (note the , Php 1:8) seems too impressive to be referred merely to .H.] To infer from Php 1:29-30, that the bonds and the defence and confirmation of the gospel were common to Paul and the Philippians, (Schenkel) is not permitted either by , or by .
Php 1:8. For God is my witness, . Comp. Rom 1:9. He would confirm here his declaration that he has them in his heart. [His earnest desire to see the Philippians was both a proof and a consequence of his earnest affection for them.H.]How I long after you all. shows the degree, the prep, in , the direction of the , Php 2:26; 1Th 3:6; 2Ti 1:4. The object of is , none being excepted. Observe the energetic repetition of the .In the heart of Jesus Christ, , characterizes the of Paul. , , viscera, is the physical designation of the inmost seat of the affections, of the emotional life in the soul (Col 3:12 : ; Luk 1:78 : ); hence local. Bengel explains it well: In Paulo non Paulus vivit, sed Jesus Christus; quare Paulus non in Pauli, sed Jesu Christi movetur visceribus. Nexus hic est: ego vos tamquam consortes grati in corde meo habeo (2Co 7:3) atque desidero, neque id affectu naturali, sed pietate Jesu Christi, inde persentisco eodem erga vos affectu esse ipsum potius dominum, qui rem a principiis ad suos exitus est deducturus.14 See , in Php 1:21, and comp. (Gal 2:20). Winers Gram. p. 189. It is incorrect to regard as the rule or norm, (Rilliet), for it is not=; or to explain the genitive as, in animo penitus affecto, ut animus fuit Christi. (Van Hengel). It is incorrect to join the word with , and to supply (Storr). We are to reject every such weakened explanation as amore vere Christiano (Grotius), or digna Jesu Christi affectione (Castalio).
Php 1:9. And this I pray.To the prayer of thanksgiving in Php 1:3; Php 1:8, adds further, the fact that he prays, and what he prays for, in behalf of the church ( ). The subject or contents of this prayer are first stated with emphasis, and therefore placed in connection with the subject and ground of his thanks; hence not . It is not true that connects what follows with Php 1:8, and joins still another act, i.e., , with , . (Rilliet).That your love may abound yet more and more. points out the direction, purpose, of the prayer, and so the contents, purport of it. Comp. Eph 1:17; Col 1:9. , pre-supposes this love to be already existing, and that in no small degree, like . Col 1:9. Bengel: Ignis in apostolo nunquam dicit, sufficit. Love of the church is meant, which, as shown by the cause of his joyful thanksgiving ( , Php 1:5), and by the ground of his confidence and longing ( , Php 1:7), is more exactly defined to be Christian love. It is therefore neither merely love towards one another (Meyer), nor works of love for the cause of the gospel (Schenkel), nor love to the Apostle (Chrysostom, et al.),nor to God and Christ (Calov), although all these are involved. The accumulative, , marks the earnestness of the supplication. Comp. , Php 1:23. indicates an increase of this love of the church above the ordinary measure of its possession. (Comp. 1Th 4:1; 1Th 4:10, ).How that shall take place is shown by what follows: In knowledge and in every perception, or discernment, . The first (see Eph 1:17) is a more perfect knowledge of the truth in contrast with a knowledge which is defective, uncertain, confused; and therefore an intellectual act and intensive. The other (, here only in the N. T.) is the perception by the mind or senses of what takes place or exists around us; here in its ethical sense as opposed to a weak judgment, to inexperience, inconsiderate conduct, and, having to do with the entire range of mans acts and relations, is therefore extensive, on which account also (=every form of) is added. [This faculty (), as Wordsworth remarks, is that delicate tact and instinct which almost intuitively perceives what is right, and almost unconsciously shrinks from what is wrong.H.] Both of these, the theoretical knowledge and the ethical tact, belong and go together. The prep. marks each as the sphere, or element, in which the increase of love is to take place. The progress is also a natural one, from knowledge to knowledge, from experience to experience, each promoting the other. Comp. Col 2:7. It is incorrect to deny here an increase of love, as if that were already complete (Meyer), or to find that the Philippians were not wanting in love, but in knowledge, their zeal being still (Rom 10:2), i.e., blind, undiscriminating, liable to error (Schenkel).
Php 1:10. That ye may prove things that differ. denotes the immediate end of the . It is in practice, the conduct of life that we are to prove . As the senses are to be exercised, (Heb 5:14), so here love should increase in knowledge and experience, that we may prove the things in regard to which we are to decide or act. means to test, distinguish the genuine from the spurious (, 1Pe 1:7), to distinguish between things which are different ( , 1Th 2:4; , , 1Th 5:21), or between men who differ (1Ti 3:10). The things which experience presents to us are different in degree as well as kind. Non modo pr multis bona, sed in bonis optima. (Bengel). The rendering ut probetis potiora (Vulg., et al.) is incorrect.The purpose of this increase of love is: That ye may be pure and without offence unto, or against the day of Christ. points out the direction of the prayer for the increase of their love. A firm decision for the good follows a correct judgment respecting what is good and evil. The knowledge and experience brought into activity lead to a certain condition and conduct (): ( ). The first (Grimm, Clavis s. v: ab. s. , splendor solis, el , qui ad solis lucem explicatus et examinatus purus deprehenditur,15 ex aliorum conjectura ab , , volubile agitatione secretus et purgatus) elsewhere only in 2Pe 3:1, is positive, internal; the second, negative, outward, as referring to persons and relations; hence active, as in 1Co 10:32, while in Act 24:16, it is passive. We are to look here not to the church or the world, not to the present or the past, but to God who (1Th 5:6); hence , against, for the day of Christ [not until, A. V.] in which this, character will be made manifest. They should prepare for this as their great aim (see Php 2:16 : Eph 4:30).Being filled, . The passive refers to what has been experienced or attained, and the perfect to the continued effects of this experience, and thus the participle characterizes the .The fruit of righteousness which is by or through Jesus Christ ( ). The acc., as in Col 1:9, points out that with which they are filled. The sing. marks the harmonious unity, as Gal 5:22. Comp. 1Th 5:19; Rom 6:22; Jam 3:18. The gen. indicates the cause, source. The omission of the article makes it a single conception: righteousness-fruit, more strongly descriptive of the character of the fruit: this fruit is itself righteousness in its very nature. Hence we must not think here of justification (Hlemann). But this fruit of righteousness is not produced by the unaided strength of the Christian without the mediation of Jesus. See Eph 4:7-8; Gal 2:20; Gal 3:22. This truth humbles us because it rebukes self-exaltation, but makes us rejoice also because it shows how glorious this fruit is.Unto the glory and praise of God ( ) is an addition to . Comp. Eph 1:6; Eph 1:12; Eph 1:14. Such fulness is of itself the glory of God, because it shows His excellence, and leads to His praise, because men declare it in every way. [Herein is my Father glorified, says Christ, that ye bear much fruit; so shall ye be my disciples (John 15.).H.]
DOCTRINAL AND ETHICAL
1.The salvation of individuals is the chief topic of this section, viewed however not theoretically, but practically, in its relation to a living body of Christians. It is a work, a good work, (), wrought in the individual (Php 1:6 : ), in whose inmost personality it is accomplished. Hence in its first province it is a human work.
2. In its nature salvation is righteousness, the fruit of which appears in the life (Php 1:11 : ), and love (Php 1:9 : ), which is self-sacrificing. Hence it is opposed to self seeking and self-will, and is fellowship with God, Christ, and the brethren. It is, then, in its next effect, a social work.
3.The source of salvation is to be sought in God alone (Php 1:6 : ) without any merit or worthiness on the part of the subject who needs salvation, and is capable of receiving it, so that he is only the object, the recipient, of the blessing ( , Php 1:7). Hence in its beginning it is a divine work, which excludes as well the of the Greek Fathers, especially Clemens and Origen, as it does Pelagianism, denying the transmission of sin (which Socinianism warmed again into life), and Semi-pelagianism (which Arminianism revived), weakening the conviction of this sinfulness in conformity with its idea of universal grace.
4. Nor in its entire progress is this less a work of God who does not draw back where He has put His hand, who, in the realm of creation and of redemption, in all His works in nature, and in the lives and hearts of men, is ever present, not only as a witness ( , Php 1:8) but to complete also (, Php 1:6), what He has begun.
5. The work of salvation is mediated, objectively, through the person of Jesus Christ (Php 1:11), the preaching of the gospel (Php 1:5), and supplication, With regard to the how nothing more definite is here said, because it does not come into question.
6. The subjective mediation is indicated under different aspects, (a) Christ, He who is preached coming near to us in the preaching, and received in us by His word, becomes our life, His heart our heart, His pity our pity, so that we love with Him, with His heart, with His love (Php 1:8 : ); (b) He who does not resist Him, receives His strength and gifts, so that by means of these he works in turn; won for Him, drawn to Him, united with those who are like-minded, he lives, and acts, and walks in love (Php 1:9 : Php 1:5 : ); (c) Personal activity is not excluded, but called forth (Php 1:9-11), self-exaltation is destroyed, and Synergism has no place here.
7. Love, combined with an active faith, is the central force which penetrates the inmost personality, directs the life, and goes forward step by step towards its perfection. This progress shows itself in a two-fold way: a) Internally, the Christian becomes intellectually more intimate with God and with His thoughts (). Love thus becomes clearer, deeper, stronger. It increases in knowledge, grows in that and with that. As an ethical effect, also, the love perceives, experiences, feels ( ), the power of the kingdom of God with its manifold ordinances, and richly endowed membership. It thus becomes stronger, fuller, riper. It increases in experience, grows in that and with that. Thus Christians come to a surer judgment respecting the things which are about them, and concern them ( ) within and without, good and bad. The result is purity (). b) Externally, love acts spontaneously, without calculation, with nice moral tact, with tender conscientiousness, giving no offence, (). The eye ever directed to the end ( ) animates this love thus progressive to the final day ( ). Pantheistic necessity, all physical compulsion in the Christians progress, are excluded. Our moral responsibility remains entire.
8. Love in two respects is an object of the Apostles joy. It actuates all, one as well as another (Php 1:7 a, and 7 b, 8), and redounds to the honor of God (Php 1:11). First, though there is a difference in the strength, purity, breadth, and capacity of this love, from Lydia (Act 16:14-15) and the jailer (ib. 3034) down to the weakest member, the fellowship between them is not disturbed. Every one looks upon the other with humility, and without envy, and cleaves to him. Secondly, the majesty of love becomes manifest, while gratitude for Gods gifts is shown in word and work.
9. It is instructive to observe how the Apostle demeans himself here. He is thankful for what is given or done to him; Gods act is final; his own doing is as nothing. He rejoices in spite of his imprisonment, since the internal welfare and the salvation of the church are of more importance to him than his own outward suffering. He is full of confidence, for, amid all the dangers to which the members of the church are exposed, from flesh and blood, as well as from the world about them, he has cast his cares upon Him who is greater than he that is in the world, and greater than his own heart. (Comp. 1Jn 3:20; 1Jn 4:4). He prays for them heartily, as well as confidently. Without pride of office, without selfishness, without carnal calculation, without meagre consolation, or satisfaction in comparing them with other churches, as in Galatia and Corinth, he looks with grand humility, with noble joy, with childlike confidence, and paternal care, upon the condition of this particular church.
10. [Neander:Paul here (Php 1:9-11) gives to love the first place, and ascribes to its quickening presence the knowledge and capacity required for distinguishing the good and the bad, the true and the false; as he himself expresses it, that your love may more and more abound in all knowledge; meaning, that therein its effect is seenthat increase of knowledge is the fruit of more abundant love. But as here the theoretical proceeds from the practical, the new direction of the judgment from the new direction of the will, of the moral disposition; so is the theoretical in like manner to react upon the practical, the enlightened judgment upon the conduct. Hence Paul adds, as the object to be thus attained, that they should continue pure and irreproachable in their Christian walk, until all shall appear before the Lord; being filled with the fruit of righteousness, which is by Jesus. Christ, to the glory and praise of God.H.]
HOMILETICAL AND PRACTICAL
The minister, in view of the past, should have reason to give thanks for the success of the divine word, and in view of the present should rejoice in the growth of love, and in view of the future be consoled as to more immediate danger, and hope for a glorious end. The church should find in him a helper of their joy; ever active, yet without official conceit, a friend, full of sympathy, without selfishness, a hero who lifts praying hands over them, a father who cares earnestly for their future inheritance, Php 1:3-11.
Starke:God has indeed deserved our thanks. He never ceases to do us good. So also our thanks should have no end. Psa 100:5.He will be able to pray to God with joy who regards his prayer not merely as a duty, but also as a gospel right, in virtue of which he may come to the throne of grace, and be looked upon graciously.To begin is well and necessary, but to complete still, better, and more necessary.The more thou art pressed the more cry out. Remain firm, and be not deterred. Through scorn we come to the crown.The longer in the Christian life the happier, the better, is the true testimony. He who does not increase, decreases; at least, standing still is not the right way.Since the chief powers of the soul are understanding and will, the growth must show itself in them both: the one can no more be separated from the other than understanding from the will.
Heubner:If men do not recognise God as their God, they have no religion at all. It is not a living piety unless they have found God in their inner and outer life.True love and friendship is ever a religious, mutual remembrance. Remembrance of God is a holy admonition that we live for, with, and in one another. Thus we see how Christianity enlarges the heart. Christian love embraces many; yea, all. (Php 1:4-7.)Every shepherd must pray daily for his church. Paul had much to do, but he always had time for prayer.True, inward fellowship of hearts, is a cause for thanksgiving. It is a source of true happiness which nothing can surpass. In our days a repugnance to the closer religious associations often shows itself; for in them religion comes nearer to men, and touches the heart. In like manner too great an equality of many with each other is offensive to some. Among ministers a dread of work is often the cause of this aversion.There are special days of salvation and grace in our life. These memorable days are not merely birth-days, but rather those in which we have been awakened to a spiritual life.we have still churchly assemblies, but those really Christian are rare.For progress in what is good one needs grace as much as at the beginning: it is this which accomplishes all. Gods Spirit leaves nothing half done. He completes His work if man only lets Him rule. It is disgraceful to us, after God has begun the building, to allow it to stop, or to tear it down. God does not destroy His work, we destroy it.If thou art anxious about thy progress, cling only to God.Christian love should not make blind, but clear-sighted. Love lifts up the spirit. The truth is always better discerned through love, and the medium of a practical Christianity. When borne up by others, one sees further, more clearly, (Php 1:9.)Love has a keen, critical character. The Christian has a delicate sensibility, by means of which he finds the right. A Christians growth is growth in the spirit of examination, and the more the Christian discriminates, the freer does he become from all blemishes. It is only the pure, clean heart, which makes us blameless before Christ, (Php 1:10.)Paul gives here a definition of good works: they correspond to the law, spring from the Spirit of Christ, and redound to the honor of God: this last is their highest object, (Php 1:11.) But measured by this rule, many good works so-called lose their value. The Christian should have also not merely single, isolated, good works, but a fullness of them (Php 1:12.)As the Epistle for the 22d Sunday after Trinity: The intimate connection of the Apostle with his church.
1) Ground: faith and love. 2) Effects: growth, new zeal.Christian friendship: 1) Its nature; 3) Blessing; 3) Conditions.
Passavant:Without His grace over us, and His Spirit within us, all in us is vain and impure.
Schleiermacher:The beginning, though very often the most difficult, is also in many cases the easiest, and not until afterwards do the difficulties which must be overcome, appear. The former exertions then seem, as it were, mere play in comparison with the persistent zeal, which must be shown, if the work is to be brought to an end.If a man is impelled by the power of genuine love, he is not content with mere experience of life, or with a knowledge of the divine word, by itself, but he seeks to bind both together, so that the one shall ever accompany, support, and promote the other.
Krummacher:Love for all the saints urges, 1) to thorough self-examination; 2) to joyful emulation; 3) to hearty and humble praise of the free grace of God.The fellowship of the saints: 1) The duty of thankfulness towards God; 2) Communications from the history of His kingdom; 3) Well-meant counsel: pray and watch.
Ashfeld:At the end of the church year we observe a thanksgiving festival for the spiritual blessings of the year. 1) We give thanks for the gifts bestowed; 2) We trust God, that He will continue them to us; 3) We pray that we may constantly adorn our faith with richer fruits of righteousness.
Lhe:1) The Apostles joyful thanksgiving for the fellowship of the Philippians in the Gospel; 2) His joyful confidence that the good work which has been begun, will be completed until the day of Christ; 3) His great longing for the Philippians, and for their perfection.
Rautenberg:The signs of genuine thankfulness for the precious gift of the gospel: 1) Hearts which beat for it; 2) Lips which testify for it; 3) Hands which work for it.
Oettinger:The greatest joy of the faithful is fellowship in the gospel: 1) Of the perfect joy in pure fellowship; 2) of the incomplete joy in mixed fellowship.
Muenkel:The good work: 1) Begun through the gospel; 2) Proved in sorrow; 3) Completed in the love that gives no offence.
The priestly heart of the Apostle Paul: 1) A mirror for repentance; 2) A copy for faith; 3) A pattern for sanctification.
Prhle:True Christian friendship: 1) The source whence it flows; 2) The signs by which it verifies itself; 3) The blessing which rests upon it.Most holy thought: God is my witness! 1) A thought of delight; 2) or of fear.The way to a right understanding of Christian truth is through the heart: 1) It inclines the understanding aright; 2) takes away the bandage which keeps it from discerning divine things in their true form; 3) adds an inward experience to the testimony of the convictions of the understanding.
[Neander:It is customary with Paul to commence his letters with a recognition of whatever is praiseworthy in the church to which he is writing. In this appears his wisdom as a spiritual guide. The confidence of men is far more easily won, and a hearing secured for whatever one has to say in the way of admonition and rebuke, if it appears that he nowise overlooks or undervalues what is good in them, that he does not willingly find fault, but is ready to acknowledge every real excellence with cordial approbation. Good and bad, moreover, stand frequently in close connection with each other. The good lies at the foundation; but the evil mingles its disturbing influence with the good, and hence it is through the latter that we can best reach and remedy the former. It is in the clear perception of this relation, and in the skilful use of it for the correction of error, that Paul manifests his wisdom (see Php 1:5-7).H.]
Footnotes:
[7]Php 1:6. [A few of the oldest MSS. insert before . Some copyist may have thought it necessary, but the grammar does not require it. See the Exegetical Remarks.H.]
[8]Ibid. [Instead of (T. R.) some copies invert the order as in Php 1:1 (Lachmann, Ellicott, Tischendorf, Alford). The evidence seems not to be conclusive.H.]
[9]Php 1:8. [Meyer, Tischendorf and others, reject in of the T. R. The omission, on the whole, is very doubtful. See Ellicotts statement of the testimony.H.]
[10]Php 1:11. in A B (which last, however, omits the article ) and many others. The plural is not duly attested. [The A. V. therefore requires correction here.H.]
[11]Ibid. [Whether the order here is Jesus Christ or Christ Jesus, with the present evidence, is uncertain.H.]
[12][The reference here and elsewhere is to the translation of the seventh edition of Winers Grammar of the Idiom of the New Testament, revised and edited by Prof. J. Henry Thayer (Andover, 1869).H.]
[13][ Alford (in loc.) supposes Paul to assume here the nearness of the coming of the Lord. But that view is apparently inconsistent with 2Th 2:2; for the Apostle there declares this opinion (which some had falsely imputed to him) to be unfounded and without sanction in any thing that he had said or written. If at that early period (2 Thess. being the second of all his extant Epistles) Paul did not entertain that definite expectation, much less should we ascribe it to him after the lapse of so many years, during which this visible coming of Christ had been delayed. The reason why Paul refers here to a more distant event, instead of saying that God would strengthen the Philippians and enable them to persevere to lifes end, may be that the day of ones death coincides so essentially in its moral consequences with the Lords final advent, and hence was habitually near (as it should be to us all) to the feelings and consciousness of the first Christians. On this topic see remarks of the writer in his Commentary on the Acts, pp. 8082 (revised ed.). See also Ellicotts notes on Php 1:6, in opposition to Alfoers view.H.
[14][Did I speak of having yon in my heart? I should rather have said that in the heart of Christ Jesus I long for you. A powerful metaphor describing perfect union. The believer has no yearnings apart from his Lord; his pulse beats with the pulse of Christ; his heart throbs with the heart of Christ (Lightfoot).H.]
[15][The above is the generally received etymology. But Borne derive from =, band troop and , to separate, and hence gregatim, distinct, unmixed. Hesychius defines: . Lightfoot adopts this derivation. Ellicott prefers the second of the views mentioned in the text (see in loc.).H.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
(3) I thank my God upon every remembrance of you, (4) Always in every prayer of mine for you all making request with joy, (5) For your fellowship in the gospel from the first day until now; (6) Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: (7) Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. (8) For God is my record, how greatly I long after you all in the bowels of Jesus Christ. (9) And this I pray, that your love may abound yet more and more in knowledge and in all judgment; (10) That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; (11) Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
I admire the Apostle’s entrance into the subject of his Epistle. He first blesseth God, and then blesseth the Church in the Lord’s name. And he blessed God as his God in Christ. I thank my God, he saith. Right and property in God, as a Covenant God in Christ, is the only solid foundation for the assurance of faith. And the cause for which Paul found his heart led out into prayer to God, in the consciousness that the Church at Philippi was established in grace, would have had no such effect upon the Apostle’s mind, had not Paul himself felt and enjoyed his own establishment in the faith. The Reader will readily enter into an apprehension of these things. He, and he only, that knows the blessedness of the fellowship of the Gospel himself, can describe what joy of the heart that is, which takes part in the felicity of others on the same account.
I beg the Reader not to overlook the confidence with which the Apostle tells the Church of their safety in grace. He that began the good work is a wise Master-builder, who never entered upon so grand a concern, as the salvation of the soul, to leave it unfinished. And the reason is evident. Because the beginning of the good work in regeneration, is, in fact, but the finishing the first and original purposes of God in election, the confirming it in redemption, and now by quickening the soul, which was before dead in trespasses and sins, to the knowledge and enjoyment of it in regeneration, becomes an earnest and pledge of an interest in it to all eternity. This work of regeneration by the Holy Ghost, though, in fact, the last in point of order among the Persons of the Godhead, is the first in point of our apprehension to the knowledge of the love of God. By this gracious act, God’s children are brought into spiritual life, to discover their having been chosen of God the Father before the world, and redeemed by God the Son in the time-state of the Church, and now, by regeneration, made partakers of an inheritance with the saints in light. Hence, this good work, as Paul calls (and beyond all conception both of goodness and of greatness it is,) comes the earnest of our adoption-character, and our union with Christ Jesus. It is impossible, therefore, but that it must be completed, being secured by such principles, and not founded in human worth, but divine grace. Because I live, (saith Jesus,) ye shall live also. Joh 14:19 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
3 I thank my God upon every remembrance of you,
Ver. 3. Upon every remembrance ] And no wonder; for these were those famous Macedonians, that first gave themselves to the Lord, and then to their faithful ministers by the will of God, 2Co 8:5 . See Trapp on “ 2Co 8:5 “ and compare with Isa 50:10 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3 11 .] THANKSGIVING FOR THEIR FELLOWSHIP REGARDING THE GOSPEL (3 5), CONFIDENCE THAT GOD WILL CONTINUE AND PERFECT THE SAME (6 8), AND PRAYER FOR THEIR INCREASE IN HOLINESS UNTO THE DAY OF CHRIST (9 11).
Fuente: Henry Alford’s Greek Testament
3 .] See the similar expressions, Rom 1:9 ; 1Co 1:4 ; Eph 1:16 ; Col 1:3 ; 1Th 1:2 ; Phm 1:4 .
here with a dative is hardly distinguishable in English from the same preposition with a genitive in Rom 1:9 ; Eph 1:16 ; at , or in : the primitive idea of such construction being addition by close adherence: ‘my whole remembrance of you is accompanied with thanks to God.’ must not be rendered as in E. V. (so even Conyb.) ‘ every remembrance ,’ but my whole remembrance . The expression comprehends in one all such remembrances: but the article forbids the above rendering: cf. , Mat 21:10 ; also ib. Mat 6:29 ; Mar 4:1 ; Luk 3:3 ; Winer, 18. 4. Some (Maldon., Bretschn., al.) take as assigning the reason for (as 1Co 1:4 ), and as meaning, ‘ your remembrance of me ,’ viz. in sending me sustenance. But this is evidently wrong: for the ground of follows, Phi 1:5 . here, remembrance , not ‘ mention ,’ which meaning it only gets by being joined to it, ‘to make an act of remembrance,’ i.e. to mention , Rom 1:9 ; Eph 1:16 ; 1Th 1:2 ; Phm 1:4 .
Fuente: Henry Alford’s Greek Testament
Phi 1:3-8 . HIS THANKFULNESS, LOVE AND CONFIDENCE FOR THE PHILIPPIANS.
Fuente: The Expositors Greek Testament by Robertson
Phi 1:3 . Much may be said in favour of the reading (see crit. note) from the point of view of sense. The antithesis would then show that the letter is a direct reply to one received from Philippi, and the emphasis on Paul’s own thanksgiving would be accounted for (with Zahn) by the supposition that the Philippians imagined a slight lack of cordiality on his part. This supposition is favoured by the prominence given in the Epistle to Paul’s delight in them. . . . . Cf. 1Co 1:4 , ; Papyr. Lond. , xiii., [ ] (quoted by Dsm [27] , BS [28] , p. 210). A word condemned by the grammarians, but in common use from the time of Polyb., and found in modern Greek as (Hatz., Einleit. , p. 285). . These words have been the subject of much discussion. No doubt could be used here in what Ell [29] calls its “ethicolocal” sense of a circumstance or experience regarded as the basis of an action, and thus the meaning would be: “I give thanks to my God at my whole remembrance of you” (“every remembrance” is, it seems to us, in spite of Kl [30] , Lips [31] and Weizs., linguistically impossible). Or, what is more natural after (see exx. supr. ), may be “on account of”. This would make good sense. The total impression left upon him by his intercourse with them is one which calls forth thankfulness. There is another possible meaning supported by Hfm [32] , Zahn, Wohl [33] , Harnack ( Th. LZ [34] , 1889, col. 419) and Sohm ( Kirchenrecht , p. 81). may be gen. of subject, and so we should translate: “on account of your whole remembrance of me”. This would accord admirably with the context, preparing the way for (Phi 1:5 ), and pointing delicately to the practical expression of their thoughtfulness. The only serious objection to it is that the other interpretation fits in more suitably with the parallels Rom 1:8-9 , 1Co 1:4 , Eph 1:16 , Col 1:3 , 1Th 1:2 and those in LXX.
[27] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).
[28] Bibelstudien
[29] Ellicott.
[30] Klpper.
[31]ips. Lipsius.
[32] Hofmann.
[33]ohl. Wohlenberg.
[34] Theologische Literaturzeitung .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Php 1:3-11
3I thank my God in all my remembrance of you, 4always offering prayer with joy in my every prayer for you all, 5in view of your participation in the gospel from the first day until now. 6For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus. 7For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me. 8 For God is my witness, how I long for you all with the affection of Christ Jesus. 9And this I pray, that your love may abound still more and more in real knowledge and all discernment, 10so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ; 11having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God.
Php 1:3 “I thank my God in all my remembrance of you,” This “remembrance”can refer to (1) their monetary gifts to Paul; the Greek preposition “epi” can express cause or thanks (cf. James Moffatt’s translation and Php 1:5; Php 1:7) or (2) Paul’s normal opening emphasis on “remember,” as in Rom 1:8-9; Eph 1:16; 1Th 3:6; Phm 1:4.
Php 1:4 “always offering prayer with joy” Joy is a recurrent emphasis in the book (chara, cf. Php 1:4; Php 1:25; Php 2:2; Php 2:29; Php 4:1); “rejoice” (chair, cf. Php 1:18; Php 2:17-18; Php 2:28; Php 3:1; Php 4:4 [twice],10); “rejoice with” (sunchair, cf. Php 2:17-18). This is even more significant in light of Paul’s being imprisoned and facing the prospect of death.
“for you all” The terms “all,” “always,” and “every” are characteristic of Philippians (cf. Php 1:3-4; Php 1:7-8; Php 1:25; Php 2:17; Php 4:4-6; Php 4:8; Php 4:13; Php 4:21). They may relate historically and theologically to the divisions caused by Greek false teachers or Jewish exclusivism.
Php 1:5
NASB”your participation in the gospel”
NKJV”your fellowship in the gospel”
NRSV”your sharing in the gospel”
TEV”the way in which you have helped me in the work of the gospel”
NJB”your partnership in the gospel”
This key term (koinnia) means
1. “joint participation in”
2. “fellowship in” (cf. Php 4:15)
3. an idiom for giving money (cf. Php 4:15; Rom 12:13; Rom 15:26; 2Co 9:13; Gal 6:6; 1Ti 6:18), therefore, it may refer to this church’s monetary gift to Paul (cf. Php 1:7; Php 4:10; Php 4:14-18)
See Special Topic at Php 2:1.
“from the first day until now” This relates to Act 16:12-40. This phrase tends to define the previous phrase as referring to their participation in the gospel ministry rather than to a financial gift.
Php 1:6 “I am confident” This is a perfect active participle from the root “to persuade,” meaning “I have been and continue to be certain.”
“He who began a good work in you” This is an aorist middle (deponent) participle. God (Theos) is not in the text but He is assumed (cf. Rom 8:11; Gal 1:6; Gal 1:15 and 1Th 5:24). The middle voice emphasizes the subject’s participation in the action of the verb. However, the form is deponent, which means that this term did not have an active form in Paul’s day, therefore, the middle may function as an active voice. There must be a theological balance between God’s initiating love and mankind’s initial and continuing faith response. It could refer to
1. the beginning of the church
2. the beginning of their participation in the gospel
3. the beginning of their personal salvation
NASB”will perfect it”
NKJV”will complete it”
NRSV”will bring it to completion”
TEV”will carry it on until it is finished”
NJB”will go on completing it”
This is a Future active indicative, which can refer to the certainty of the event. Believers live in the tension between the “already” and “the not yet” of the Kingdom of God. Full and complete kingdom benefits are future, while citizenship and status are present. Believers live in the overlapping of the two Jewish ages. The new age has arrived (Bethlehem-Pentecost) but the old age remains (fallen nature both in the physical creation and in fallen mankind).
“the day of Jesus Christ” The reference to the Second Coming is a common element of Paul’s opening words in his letters (cf. 1Co 1:7-8; 2Co 1:10; Col 1:5; 1Th 1:10 and 2Th 1:4 ff). This eschatological event appears in Php 1:6; Php 1:10; Php 2:16 also.
The eschatological emphasis of a special coming day when humans will meet Jesus (as Savior or Judge) goes by several designations in Paul’s writings:
1. “the day of our Lord Jesus Christ” (cf. 1Co 1:8)
2. “the day of the Lord” (cf. 1Co 5:5; 1Th 5:2; 2Th 2:2)
3. “the day of the Lord Jesus” (cf. 1Co 5:5; 2Co 1:14)
4. “the day of Jesus Christ” (cf. Php 1:6)
5. “the day of Christ” (cf. Php 1:10; Php 2:16)
6. “His day (Son of Man)” (cf. Luk 17:24)
7. “the day that the Son of Man is revealed” (cf. Luk 17:30)
8. “the revelation of our Lord Jesus Christ” (cf. 1Co 1:7)
9. “when the Lord Jesus shall be revealed from heaven” (cf. 2Th 1:7)
10. “in the presence of the Lord Jesus at His coming” (cf. 1Th 2:19)
In the OT the writers saw two ages, an evil age and a coming age of righteousness, the age of the Spirit (see Special Topic at Eph 1:21). God would intervene in history through His Messiah to set up this new age. This event was known as the day of the Lord. Notice that NT writers attribute this to Christ. His first coming, the Incarnation, was foretold in many OT texts. The Jews did not expect a divine person, just a divine intervention. The two comings of the Messiah, one as Suffering Servant and Savior, one as Judge and Lord, were not obvious to OT people.
“He who began. . .will perfect it” Both the terms “began” and “perfect” were technical terms for the beginning and ending of a sacrifice (cf. Rom 12:1-2).
Php 1:7
NASB, NKJV”I have you in my heart”
NRSV”You hold me in your heart”
TEV”you are always in my heart”
NJB”you have a place in my heart”
The Greek phrase is ambiguous. It can refer to Paul’s love for them (NASB, NKJV, TEV, NKJV) or their love for Paul (NRSV). See Special Topic: Heart at Col 2:2.
NASB, NKJV,
NRSV”the defense and confirmation of the gospel”
TEV”defend the gospel and establish it firmly”
NJB”defending and establishing the gospel”
These were technical terms for a “legal defense.” The first term is apologia (cf. Act 22:1; Act 25:16; 2Ti 4:16), the second term is bebaisis, (cf. Heb 6:16 and James Moulton and George Milligan, The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-literary Sources, p. 108, which says it was used “to guarantee legally”). This could have referred to Paul’s appearance before (1) Nero or other governmental leaders or (2) his preaching of the gospel.
“you all are partakers of grace with me” This is a compound term with “syn” and “koinonia.” It showed Paul’s feelings of unity with these believers. This book has an unusual number of compounds with “syn,” which meant “joint participation with”:
1. Php 1:7; Php 4:14 syn + fellowship (koinonia)
2. Php 1:27 syn + cooperation
3. Php 2:2 syn + soul or mind
4. Php 2:17-18 syn + rejoice
5. Php 2:25; Php 4:3 syn + worker
6. Php 2:25 syn + soldier
7. Php 3:10 syn + form
8. Php 3:17 syn + initiator
9. Php 4:3 syn + laborer (or proper name)
The different forms of the word for “fellowship with” (koinnia) appear often also (cf. Php 1:5; Php 1:7; Php 2:1; Php 3:10; Php 4:14; Php 4:16). Paul felt one with the church in soul and ministry.
Php 1:8 “For God is my witness” Paul is making an oath. This was a common technique of asserting his veracity (cf. Rom 1:9; 2Co 1:23; 1Th 2:5; 1Th 2:10).
“how I long for you all” Paul uses this term to describe his strong desire to be with these friends (cf. Php 4:1; Rom 1:11; 1Th 3:6; 2Ti 1:4).
“with the affection of Christ” The KJV translates this phrase as “the bowels of Christ.” This is possibly related to the OT sacrifice of the lower internal organs (which the Canaanites ate) on the altar of sacrifice at the Tabernacle (cf. Exo 29:13; Lev 3:3-4; Lev 3:10; Lev 3:15; Lev 4:8-9; Lev 7:3-4; Lev 8:16; Lev 8:25; Lev 9:10; Lev 9:16). The ancients located the emotions in the lower viscera or abdomen (cf. Isa 63:15; Jer 4:19). For Paul it is related to love (cf. Php 2:1; 2Co 6:12; 2Co 7:15; Php 1:8; Php 1:21; Col 3:12; Phm 1:7; Phm 1:12; Phm 1:20).
Php 1:9-11 This is Paul’s prayer on behalf of the church. These verses focus on the believers’ Christlike lifestyle, while Php 1:3-8 focuses on their position in Christ. This combines the two aspects of salvation: our position in Christ (forensic justification and positional sanctification) and our possessing of that position in Christlikeness (progressive sanctification). Php 1:9-11 is one sentence in Greek.
SPECIAL TOPIC: PERSEVERANCE
Php 1:9 “your love may abound still more and more” This is present active subjunctive which emphasized his prayer that their love would keep growing (cf. 1Th 3:12). Love is the evidence and sign of a true believer (cf. 1 Corinthians 13; 1Jn 4:7-20). See Special Topic: Abound (Perisseu) at Eph 1:8.
NASB”real knowledge and all discernment”
NKJV”knowledge and all discernment”
NRSV”knowledge and full insight”
TEV”true knowledge and perfect judgment”
NJB”the knowledge and complete understanding”
Both of these requests involve full spiritual insight which leads to Christlikeness (cf. Col 1:9). The first, epignks, is usually used in the NT for the knowledge needed for salvation (both a true message to be believed and a person to be welcomed). The second (aisthsis) was more practically oriented and emphasized lifestyle choices (cf. Php 2:15). Christian maturity involves all three elements:
1. correct doctrine (cf. 1Jn 4:1-6)
2. personal relationship (cf. Joh 1:12; Joh 3:16)
3. godly lifestyle (cf. 1Jn 1:7; 1Jn 2:6)
It also requires perseverance (cf. Mat 10:22; Mat 24:11-13; Gal 6:9; Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:26; Rev 3:5; Rev 3:12; Rev 3:21; Rev 21:7).
Php 1:10 “so that you may approve” This was a metallurgical term (dokimaza). It was used for testing the genuineness of coins or precious metals. It came to have the connotation of “test with a view toward approval” (cf. Rom 2:18; 1Co 16:3; 1Th 2:4). See Special Topic: Greek Terms for Testing and Their Connotations at Php 2:22.
NASB, NKJV”the things that are excellent”
NRSV, TEV”what is best”
NJB”true discernment”
Literally this is “things that really count.” This same phrase is in Rom 2:18.
NASB, NKJV”sincere”
NRSV”pure”
TEV”free from impurity”
NJB”innocent”
This is a compound term from “sunshine” (eil) and “judge” (krin). It literally meant “tested in the light.” It came to have the metaphorical extension of unmixed and, therefore, (1) sincere (cf. 1Co 5:8; 2Co 2:17; 2Pe 3:1) or (2) “morally pure” (cf. 2Co 1:12).
NASB, NRSV”blameless”
NKJV”without offense”
TEV”free from. . .blame”
NJB”free of any trace of guilt”
This is literally, “without offense” or “not causing another to stumble” (similar to 2Co 8:16). The term means a life without blame (cf. Act 24:16; 1Co 10:32).
This concept of blame refers to OT guilt (cf. Gen 44:10; Jos 2:17; Jdg 15:3). This guiltlessness is referred to several times in Philippians (cf. Php 2:15; Php 3:6). Believers are responsible for their brothers in Christ as well as being a positive witness (lifestyle and verbal) to unbelievers (cf. 1Ti 3:2; 1Ti 3:7).
SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH
“until the day of Christ” See Special Topic: NT Terms for Christ’s Return at Col 3:4.
Php 1:11 “having been filled” This is a Perfect passive participle. The concept of “filling” is connected to the power of God, the Spirit (cf. Eph 5:18). He produces Christlikeness in those who believe and cooperate with Him, which is the goal of salvation (cf. Rom 8:28-29; 2Co 3:18; Gal 4:19).
NASB”the fruit of righteousness”
NKJV”the fruits of righteousness”
NRSV”the harvest of righteousness”
TEV”the truly good qualities”
NJB”the fruits of uprightness”
Notice the term “fruit” is singular, as it is in Gal 5:22, where the fruit of the Spirit is love. Here the fruit is righteousness. The term “righteousness” in Paul’s writing usually refers to a believer’s legal standing (positional justification and sanctification, see Special Topic: Sanctification at Eph 1:1) before God (cf. Romans 4-8). Here, however, it implies the practical outworking of inner salvation (progressive sanctification, cf. Php 1:10; Jas 3:18). See Special Topic: Righteousness at Eph 4:24.
“to the glory and praise of God” (cf. Mat 5:16; Eph 1:6; Eph 1:12; Eph 1:14). Believers’ lives need to bring honor to God! Justification must produce sanctification. No fruit, no root! Christ is both saving us and restoring the image of God in fallen mankind. Believers must exhibit the family characteristics of God! See note on “glory” at Eph 1:6.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
thank. See Act 27:35.
upon. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
3-11.] THANKSGIVING FOR THEIR FELLOWSHIP REGARDING THE GOSPEL (3-5), CONFIDENCE THAT GOD WILL CONTINUE AND PERFECT THE SAME (6-8), AND PRAYER FOR THEIR INCREASE IN HOLINESS UNTO THE DAY OF CHRIST (9-11).
Fuente: The Greek Testament
Php 1:3
Php 1:3
I thank my God upon all my remembrance of you,-Pauls treatment by the unbelievers in the city of Philippi was very bitter. He and Silas had been beaten with many stripes, their backs had been lacerated and made bloody by the stripes laid upon them, they had been harshly cast into the inner prison and their feet made fast in stocks; but out of it all a most faithful church had grown that has shown an earnest love for Paul, that followed him in his labors and sufferings with their prayers and their contributions for his help, so that every time he called them to remembrance his heart overflowed with thanksgiving to God for them. He always cultivated a cheerful and thankful heart. [As he reviews his whole relation to them from the very beginning of his work there, the total impression left upon his mind to the very time he was writing was nothing but the most hearty thanksgiving.]
Fuente: Old and New Testaments Restoration Commentary
I thank: Rom 1:8, Rom 1:9, Rom 6:17, 1Co 1:4
upon: Eph 1:15, Eph 1:16, Col 1:3, Col 1:4, 1Th 1:2, 1Th 1:3, 1Th 3:9, 2Th 1:3, 2Ti 1:3, Phm 1:4, Phm 1:5
remembrance: or, mention
Reciprocal: Eph 5:20 – thanks Phi 2:26 – he longed Phi 4:10 – I 1Ti 2:1 – and
Fuente: The Treasury of Scripture Knowledge
A PLEASANT REMEMBRANCE
I thank my God upon every remembrance of you.
Php 1:3
A cheerpul and even joyous spirit breathes through this Epistle. Yet the Apostle was a prisoner in Rome. He is happy in the midst of the most sorrowful circumstances.
I. The sorrow of his imprisonment is tempered by his thought of God.I thank my God. He recognises God as his God. He knows in the clearest manner that God has led him by this path. He knows that the Lord has redeemed him, and that nothing can separate him from the love of God in Christ. The Lord is my God, and what need I more? It was when David was a fugitive king, in a dry and weary land without water, that he made the claim, O God, thou art my God (Psalms 63.). As it was with St. Paul and the kingly David, so may it be with us. Whom have I in heaven but Thee!
II. The sorrow of his separation from the Philippians is lightened by thought of their welfare.
(a) He remembered them in his thanksgivings. For their fellowship with each other in the Gospel. There had been, and there was (unlike the Corinthian Church) entire accord and harmony amongst them. How desirable in a Church! He had confidence in its continuance. The good work of harmonious fellowship is wrought to completion by Christ. And this confidence rested upon the fact that they were partakers of the like grace with himself.
(b) He remembered them in his supplications. That their mutual affection might increase. That their knowledge of truth might increase. That their spiritual perceptions might increase. That they might be preserved pure and without offence to the day of Christ. That they might be filled with the fruits of righteousness. Looking to God he felt thankful; thinking on what God had wrought by him, and praying for its perfection, he was happy. A minister of God is joyful in his work if such are his thoughts, thanksgivings, and prayers.
Fuente: Church Pulpit Commentary
(Php 1:3.) -I thank my God on the whole remembrance of you. How different this from the abrupt of Gal 1:6 !-satisfaction expressed in the one, and surprise and sorrow in the other. The noun is rendered mention in the margin of the English Bible, and the rendering is adopted by van Hengel. The idea of mention is indeed based on that of remembrance; for it is that kind of mention which memory so naturally prompts and fashions, and may therefore be expressed by , as in Rom 1:9; Eph 1:16. But such a verb is not employed here, and remembrance is the better rendering. The preposition marks the ground, or occasion, of the apostle’s gratitude. Winer, however, gives it a temporal signification, 48. The phrase, , is not to be translated on every remembrance, though such an interpretation be as old as Chrysostom- . Beelen and Conybeare follow this rendering of the Authorized Version; but the article forbids it. Winer, 18, 4. The meaning is not, as often as I remember you, I thank my God, but on my whole remembrance of you, I thank my God. There was no disturbing element, no sharp or sudden recollection, which suggested any other exercise than thanksgiving. His entrance to the city, the oratory by the river-side, Lydia’s baptism, and the jailor’s conversion – his entire connection with them filled his memory with delight. The incidents of his second visit are not recorded; but his whole association with the Philippian church prompted him to devout acknowledgment. He has changed at once in this verse to the first person, for, though Timothy’s name occurs in the salutation, the epistle is in no sense a joint production. Few will agree with Pierce, Homberg, and others, that is subjective, and that the meaning is, I thank my God for your whole remembrance of me. For the grounds of his thanksgiving, as subsequently stated, determine the reference.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 1:3. The original Greek word for remembrance is so rendered 3 times in the King James Version, and by “mention” 4 times. The various translations and commentaries differ as to their preferred rendering. The truth is that the difference between them is slight. However, I believe the connection favors the marginal rendering, namely, the word “mention.” In Rom 1:9 and Eph 1:16 this Greek word is used in virtually the same kind of connection, and in each of those places it is rendered “mention.” The verse could well be understood as if it said: “Every time I have occasion to mention you in my prayer, it is with thanksgiving Tor what you have meant to me in my service to Christ.” Several verses following bears out this thought.
Fuente: Combined Bible Commentary
Php 1:3. I thank my God. This expression is very frequent with St. Paul, and indicates the light in which he looked on Gods dealing with him. He could see that all was of Gods grace, and so his life was a constant eucharist
upon all my remembrance of you. It was not that on every occasion on which the apostles thoughts went back to the Philippians he felt thankful, but the whole course of the remembrance, as their Christian progress was reviewed by him since his earliest preaching among them, gives him reason for thankfulness. It is this which makes the tone of the Epistle so jubilant. The apostles heart is overflowing with thankfulness to God, and happiness in the manifestation of their love to himself.
Fuente: A Popular Commentary on the New Testament
Observe, 1. The proper character of a gospel minister: he is his people’s constant remembrancer, and the rememberer of his people: I remember you all, says the apostle, I remember you always, and in every prayer. This is a very great part of our ministerial duty, to pray for the people; and not in our public offices only, but in our private addresses also, and this continually, without ceasing; we should never rise off our knees, without bearing our people upon our hearts before the Lord. Did minister and people strive more together in their prayers one for another, there would be less strife and contention between them one with another. Ministers must be their people’s remembrancers; St. Paul here remembered the Philippians, all the Philippians always, and in every prayer.
Observe, 2. St. Paul could and did remember the Philippians with joy: though he was in sadness himself in a prison, yet he could think of them, as a people converted by his ministry, with joy; making request with joy. When the ministers of Christ see any success of their labours in the lives of their people, it is a matter of inexpressible joy to them, how sad soever the case is with them as to their outward circumstances; when they sigh in a prison with respect to their personal sufferings, they can sing and rejoice, if they find their people’s proficiency in knowledge and growth in grace: I thank my God for you, making request with joy.
Observe, 3. The ground and occasion of this his joy, For your fellowship in the gospel; Php 1:5 that is, for your ready embracing of the gospel at my first preaching of it to you, for the real subjection of some, and the professed subjection of all, to the faith of Christ, whereby you were brought into fellowship with Christ and his church; and also for the continuance of you, in the faith and profession of the gospel, from the first day until now.
Learn hence, That when a people, upon the plain and persuasive preaching of the gospel, do readily receive and obey it, and remain constant in their profession of it, and obedience to it, it is matter of unspeakable thanksgiving and praise to the faithful ministers of Jesus Christ. I thank God for your fellowship in the gospel, from the first day until now, that is, for continuing in the faith, and persevering in your professed subjection to the gospel of Christ, I bless God for this.
Fuente: Expository Notes with Practical Observations on the New Testament
Thankful Joy for Philippi
Paul’s prayers in behalf of the Philippian brethren were expressed with joy because of their “fellowship” with him in the gospel ( Php 1:4-5 ). The word fellowship carries with it the idea of a partnership or joint participation. All Christians have an obligation to preach the gospel ( Mat 28:18-20 ; Mar 16:15-16 ). Those at Philippi partook in Paul’s proclamation by praying for him and sending financial support ( Php 4:16 ). Such support for preaching and preachers actually began with Lydia, the first convert in the city ( Act 16:14-15 ). She compelled Paul’s company to come into her house.
Fuente: Gary Hampton Commentary on Selected Books
Php 1:3-8. I thank my God upon every remembrance Or mention, as equally signifies; of you Whether before the throne of grace, or when conversing with my fellow-Christians. The clause may also be rendered, I thank my God for all your kind remembrance of me, namely, (as he partly at least means,) with respect to the supplies they had sent him. Always in every prayer of mine He never failed, it seems, to pray for the churches when he prayed for himself; making request That God would bestow on you an increase of every spiritual blessing; with joy Joy peculiarly enlivens prayer. As love reigns in the epistle to the Ephesians, so does joy reign in this; the sum of the whole epistle being, I rejoice; rejoice ye. For your fellowship in the gospel That you have united with us in embracing the gospel, and are joint partakers with us of its blessings; and so have fellowship also with all true Christians; from the first day Of my preaching it among you; though soon attended with violent persecution, even with the scourging and imprisonment of myself and my fellow- labourer; and that you have persevered in the profession thereof from the time that you first embraced it. Or, the meaning may be, I thank God for your having received the gospel, from the first day of your receiving it until now. Being confident (and the grounds of his confidence are mentioned in the following verse) that he who hath begun a good work in you Who hath not only done a good work for you, in justifying you, and giving you peace with himself through our Lord Jesus Christ, (Rom 5:1,) but has wrought a good work in you; in your minds and hearts, by enlightening and quickening, regenerating and renewing you after his image, Tit 3:5 : or, in beginning to sanctify you; will perform it until the day of Jesus Christ Will carry it on till it come to perfection, and, at the second coming of Christ, issue in glory. Even as it is meet , just, reasonable; for me to think this of you all To have this good opinion and confidence. Why? He does not say, because of an eternal decree, or because the saints must of necessity persevere; but, because I have you in my heart I affectionately remember you; inasmuch as both in my bonds In this my imprisonment; and in the defence and confirmation of the gospel In what I do and suffer for its defence and confirmation; ye all are partakers of my grace That is, you have manifested that you possess the same grace that I myself have, in that you have done and suffered the same things which I have done and suffered. Or, as the clause may mean, because you are sharers in the afflictions which God hath vouch-safed me as a grace or favour. In other words, It is just or reasonable for me to think this concerning you all, (namely, that you will continue in the grace of God,) because you have been and are joint partakers with me, both of grace and of the sufferings by which grace is tried and manifested: or, The sufferings you have endured, and the things you have done, have manifested both the reality and the greatness of your grace; and therefore I cannot doubt of your perseverance. For God To whom I appeal for the truth of what I say; is my record Bears me witness; how greatly I long after you all How vehemently I love you, or long after your prosperity, in spiritual things; in the bowels of Jesus Christ With such a sincere, fervent, and spiritual love as has been wrought in me by Christ, and resembles that love which he bears to his members. In Paul, not Paul lives, but Jesus Christ; therefore he longs for them with the bowels, the tenderness, not of Paul, but of Jesus Christ.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Php 1:3-11. Thanksgiving and Intercession.Paul usually begins his letters with congratulations and thanksgivings, even when he has to follow with complaints and rebukes. In writing to Philippi he has no fault to find with the church, so that his opening sentences are especially glad. At once he sounds a dominant note, the note of joy, which recurs again and again throughout the epistle. He is especially thankful for the fellowship of his readers, their affectionate association for the spread of the gospel; and he is always praying that this may continue, as it has been from the firsta period of ten years. This is a matter of confident prayer because he is sure that He who began the good work in them, that is, God, will go on perfecting it until the day of Jesus Christthe day of the return or manifestation of Christ, the Parousia. This was eagerly expected by the early Christians. The expectation is most keen in the first written of Pauls epistles. As it was not quickly realised it passed more into the background in course of time. But it was never abandoned. We meet with it five times in this last letter written to one of the apostles churches. It is to be observed that he no longer expects to be alive at the time, as was the case when he wrote 1Th 1:5 and perhaps 1Co 15:51 (cf. p. 847). He proceeds to justify his confident prayer on the ground of his affectionate connexion with the Philippians. Referring to his bonds as a prisoner, he thinks of their sympathy with him both in his defence of the gospel before his accusers and in his confirmation of it in the persons of the Roman converts, all due on both sides to the merciful helpfulness of God. He prays, too, that the love which the Philippians show so warmly may be combined with knowledge, and especially that they may have a gift of discernment so that they may approve the things that are excellent, or rather, prove the things that differ (mg.). This seems preferable, because knowledge and a faculty of discernment are sought. It should be taken with regard to conduct, the higher Christian casuistry, ethical discrimination, not doctrinal, because it is to lead to sincerity and freedom from offence in the day of Christhere mentioned a second time.
Fuente: Peake’s Commentary on the Bible
SECTION 2. PRAISE AND PRAYER FOR THE CHRISTIANS AT PHILIPPI.
CH. 1:3-11.
I thank my God for all my remembrance of you, always in every petition of mine on behalf of you all making the petition with joy, for your fellowship in furtherance of the Gospel from the first day until now; being confident of this very thing, that He who has begun in you a good work will complete it until the Day of Jesus Christ; according as it is right for me to be of this mind on behalf of you all, because I have you in my heart, both in my bonds and in the defence and confirmation of the Gospel, all of you being partakers with me of grace. For God is my witness, how I long for you all in the tender mercies of Christ Jesus.
And this I pray, that your love yet more and more may abound in knowledge and all discernment, so that ye may approve the excellent things, that ye may be sincere and without stumbling to the Day of Christ, being made full of the fruit of righteousness, that which is through Jesus Christ, for glory and praise of God.
Php 1:3. The first person singular shows us that Paul thinks of himself alone as writer of this letter. Accordingly, in Php 2:19, Timothy is spoken of merely in the third person. He is associated with Paul only in the superscription. Contrast 1 and 2 Thess., where by the first person plural maintained throughout Paul joins with himself Silvanus and Timothy as sharing his sentiments, thus reminding us that they had recently shared his labours and perils at Thessalonica. On the other hand, this Epistle was evoked by special liberality towards Paul alone.
Pauls entire remembrance of the Philippian Christians, i.e. all that he remembers about them, this looked upon as one pleasant memory, is a ground of thanks to God.
My God: as in Rom 1:8. The good work wrought in his readers, Paul feels to be a personal gift to himself from God, before whom in the solitude of his own spirit he stands: for this work was an answer to his prayers and in part a result of his own labours.
Php 1:4. A collateral statement showing with what good reason Paul thanks God for his entire remembrance of his readers. So good was this remembrance that every prayer for every one of them was to him always a matter of joy. This joy explains his thanks. And it becomes, even in his prison at Rome, the key-note of the Epistle. So Php 1:18; Php 1:25; Php 2:2; Php 2:17-18; Php 2:28-29; Php 3:1; Php 4:1; Php 4:4; Php 4:10.
Always . . every all justify and expound all my remembrance of you. With this acknowledgment of universal excellence compare the more guarded, yet strong, language of 1Co 1:4-8.
Petition, or supplication: a definite prayer prompted by felt need: so Php 1:19; Php 4:6; Rom 10:1; Luk 1:13. It suggests urgency.
This unmixed delight aroused in the breast of Paul by his every thought about the Christians at Philippi gives to them a unique place of honour among the Churches of the New Testament. We shall, therefore, eagerly gather together as we pass along all indications of their character and conduct, and shall regret that these are so scanty.
Php 1:5. This verse is parallel with, and expounds, for all my remembrance of you, stating the special feature in the Philippian Christians which evoked Pauls joy and gratitude.
Fellowship: a disposition to share with others effort, toil, peril, enjoyment, or material good, either by receiving from them a share of their good or ill, or by giving to them a share of ours. It is a word very common and important with Paul: e.g. Rom 12:13; Rom 15:26-27; 1Co 1:9; 1Co 10:16; 1Co 10:18; 1Co 10:20; 2Co 1:7; 2Co 6:14; 2Co 8:4; 2Co 8:23; 2Co 9:13; 2Co 13:13.
In furtherance of (or for) the Gospel: aim of this co-operation, viz. to spread the good news of salvation. For this end the Philippian Christians worked together, either one with another, or the whole body with Paul and others. For an example of such co-operation, see Php 4:3. And their brotherhood was not only universal but had been constant throughout their entire Christian course: from the first day until now. Constancy is the great test of personal worth. A fellow-worker always ready to co-operate is beyond price.
That this one excellence is here given as itself a sufficient reason for Pauls unmixed joy and gratitude, reveals its unique importance. And this we can understand. For, that God has committed the spread of the Gospel to the voluntary co-operation of a multitude of workers, gives special value to a virtue which leads a man to work easily with others. And, since all sin and selfishness tend to set man against man, the spirit of brotherhood implies all Christian excellence. It is therefore a sure test of character. For its only source is that love (see Php 1:9) which is a fulfilment of the Law. This spirit of brotherhood prompted the contribution of which this letter is an acknowledgment: cp. Php 4:14. And in this matter also the Philippian Christians showed equal constancy: Php 4:15. But whether Paul refers here to this special form of brotherhood, we do not know. Certainly it was not his sole reference.
Php 1:6. A firm persuasion underlying Pauls gratitude for his readers co-operation for the spread of the Gospel.
Complete: bring to perfection, to the goal towards which it tends: Rom 15:28; 2Co 7:1.
Begun, complete: same contrast in 2Co 8:6; Gal 3:3. The co-operation was a good work, but so manifestly incomplete that Paul can speak of it only as a good work begun. He traces it, however, to a personal Worker, Whose Name he need not mention. And he is sure that what He has begun He will complete. Thus the work already done assures Paul that greater things will follow. And the prospect of these greater blessings makes his remembrance of the Philippian Christians so pleasant. This is the real significance of all present spiritual good in ourselves or others. Its incompleteness proclaims that from the same personal Source greater things will come.
The Day of Jesus Christ: as in Php 1:10; Php 2:16; 1Co 1:8; 1Co 5:5; 2Co 1:14. The frequent use of these simple words in this definite sense shows how definite and important in the minds of the early Christians was the Second Coming of Christ. Until the Day of Christ; suggests a further spiritual work during life, like that already begun, to be consummated in the Great Day. This phraseology suggests that Paul did not know certainly that the Return of Christ would be delayed for centuries after the last of his readers had been laid in the grave. But the Day of Christ not the day of death, must ever be the aim of His servants forward look. For in that Day, and not till then, will the good work which God is now doing in His peoples hearts be completed and manifested. Not for the day of death, which will rend asunder what God has joined, but for the Day of their Lords return, His servants wait. In that Day He will present to Himself the spotless Church. And towards that consummation tends our present growth in spiritual life.
Php 1:7. A statement in harmony with, and thus supporting, the confident hope just expressed.
To be of this mind: to cherish this hope. [The word rendered mind is a link connecting this Epistle with that to the Romans, and suggests a common author: cp. Rom 8:5; Rom 11:20; Rom 12:3; Rom 12:16; Rom 14:6; Rom 15:5; Php 2:2; Php 2:5; Php 3:15; Php 3:19; Php 4:2; Php 4:10.]
On behalf of you all; recalls the universal terms in Php 1:3-4.
Right: same word as righteous and just. That simple justice demands this firm expectation of the final consummation of every one of his readers, implies strong proof of their sincerity and excellence. Similar thought in 2Th 1:3; 2Th 2:13 : cp. Php 1:6.
Because etc: ground of the right just mentioned. Its ultimate ground is uncovered in the last words of the verse, for which the preceding words prepare the way. It was not Pauls love for his readers that made it right to expect that the work begun in them would be completed, but his loving remembrance that the smile of God which shines on him shines also on them. The Philippian Christians have an abiding and large place in Pauls heart: and this moulds all his thought about them.
My bonds; implies that Paul was in prison while writing this letter: so Php 1:13-14. This clause is to be joined probably to the foregoing. Within the narrow limits of Pauls prison walls, his readers are ever with him. And whenever, either to visitors in his prison or before heathen judges or elsewhere, he defends against attack the truth of the Gospel, or when he endeavours to impart to believers a firmer and fuller knowledge of it, he thinks ever of his beloved converts at Philippi. Thoughts of them dispel in part the gloom of his dungeon, and strengthen his defence of the Gospel. Thus the changing circumstances and occupation of the Apostle throw into relief his constant thought of them.
All of you being etc.: the aspect in which they are present to him.
Partakers: cognate to fellowship in Php 1:5 : they were joint-sharers with him.
Grace: the undeserved favour of God, to which Paul owes whatever he has or is: so 1Co 15:10. Gods smile rests, as he remembers, on every one of his readers. Therefore, while looking forward to the completion in himself of that which the grace of God has begun, Paul feels himself bound by his sense of right to expect a like completion of the work begun in them. Thus his hopes for them are traced to the only sure ground of hope, the undeserved favour of God.
Php 1:8. This verse supports the new thought introduced in Php 1:7, viz. that Paul has his readers in his heart.
God, my witness: a genuine trait of Paul, Rom 1:9; 1Th 2:5.
Long-for: same word in Php 2:26; Rom 1:11; 1Th 3:6; 2Ti 1:4.
You all; maintains the universality which is so marked a feature of this section.
Tender-mercies: same word in 2Co 6:12; see note. While Paul fears his readers in his heart, he feels that his love for them is an outflow of the tender mercies of Christ. That divine tenderness is the element in which Pauls love breathes and lives. Thus, to Php 1:7; Php 1:8 is a climax.
Such are Pauls first thoughts about his readers. As he turns in thought to them, one feature of their character absorbs his attention viz. their harmonious co-operation for the spread of the Gospel. This co-operation is universal, and has been constant throughout their course. So sure a mark is it of Christian excellence that it makes every prayer for them a delight, and every remembrance of them thanks to God. The secret of this joy is Pauls firm confidence that what he sees in his readers is but the beginning of a development which will not cease till consummated in the Day of Christs Return. And this confidence is made obligatory to him by his loving recognition, amid his various hardships and labours, of the evident grace of God shining upon them as well as upon himself. And, while protesting his yearning for them, he remembers that its source and the element in which it moves are not human but divine, that his love is but an outflow of the tender love which fills the breast of Christ.
Php 1:9. After mentioning for a moment in Php 1:4 his petitions to God for his readers, Paul now adds to his thanks for the good work already begun in them and his hopes for its completion a definite prayer for its progress: and this I pray. The matter of this prayer, he describes as its purpose: he prays in order that their love etc.
Love: the principle which prompts us to do good to our fellows; as always when not further defined. So Rom 12:9; Rom 13:10; 1Co 13:1 ff. It is the distinctive feature of the Christian character. By asking for its increase, Paul assumes its existence. And rightly so. For it is implied (Php 1:5) in fellowship, of which mutual love is always the animating principle.
Knowledge: more fully scientific knowledge, an orderly and comprehensive acquaintance with something; as in Rom 1:28; Rom 3:20; Rom 10:2 : a favourite word of Paul, especially in his later Epistles. Its frequency there is a mark of his mature thought, and perhaps of his deepening conviction of the need, in order to escape prevalent dangers, of a fuller knowledge of the Gospel.
Discernment: perception of qualities. Frequent in classical Greek for perception by the bodily senses. Paul desires for his readers a comprehensive acquaintance with things divine and a faculty of distinguishing right from wrong in the various details of life. The word all recalls the number and variety of these details.
Abound: either itself abundant in quantity or results, as in 2Co 1:5; Rom 3:7 or possessing abundance of knowledge and discernment, as in 1Co 8:8; 2Co 8:7. According to the one interpretation, Paul prays that his readers love may increase and their increasing love be associated with knowledge: or, that the knowledge which already enriches their love may increase, and thus enrich it still more. The difference here is slight. Perhaps the latter sense is nearer to Pauls thought. For he passes at once in Php 1:10 to the desired result of knowledge and discernment, showing that of them he thinks chiefly.
Yet more and more: further and further in the same direction. This is a courteous acknowledgment that his readers love is already rich in, and enriched by, knowledge.
Php 1:10. Further purpose, and then a final purpose, of the enrichment in knowledge.
Approve, or prove: put to the test with good purpose, i.e. to detect the good.
The excellent things: literally, the things that differ. But the good aim already implied in the word rendered approve, and the result which Paul expects (in Php 1:10 b) to follow this proving, imply that the difference referred to is that of superiority. Same words in same sense in Rom 2:18. Same purpose in Rom 12:2. Only a divinely given comprehension of the great realities and discernment of moral details will enable us to distinguish the comparative excellence of various modes of action. And no gift is of greater practical worth.
That ye may be etc.: i.e. seek Christian intelligence in order that it may mould your character.
Sincere: unmixed with any foreign matter. So 1Co 5:8; 2Co 1:12; 2Co 2:17; 2Pe 3:1; Wis 7:25. [The meaning is well illustrated in Platos Phdo pp. 66a, 67a.]
Without-cause-of-stumbling: having nothing against which either themselves or others may strike their foot and fall. Same word in the latter sense in 1Co 10:32; in the former sense in Act 24:16. Here perhaps in the former sense, causing themselves to stumble. For Paul is referring to the development of his readers own spiritual life. Everything foreign to the Christian life tends to trip up in the Christian course him who tolerates it. Paul desires for his readers spiritual intelligence in order that they may accurately distinguish moral qualities, in order that thus there may be in them no mixture of impure elements and that they may escape the peril of falling which such foreign elements involve.
The Day of Christ: as in Php 1:6. The recurrence of this thought reveals its firm hold of the mind of Paul.
To the Day etc.: ultimate goal of Pauls thoughts about his readers. He desires them to be pure and to be preserved from falling in order that they may be so found in that day. Same words and thought in Php 2:16; Eph 4:30; 2Ti 1:12. The slightly different words in Php 1:6 note a slightly different thought, viz. the time to which he desires his readers spiritual development to continue.
Php 1:11. A collateral element in Pauls prayer, placing beside the foregoing negatives, without mixture and without stumbling, a positive blessing. He desires them not only to stand erect in the Day of Christ but to be then full of fruit.
Righteousness: right doing, conformity with the moral standard, as in Rom 6:13; Rom 6:18; Rom 6:20.
Fruit of righteousness: the good results growing naturally, in the moral order of the universe, out of right doing. Same words and similar thoughts in Jas 3:18, Pro 11:30. This harvest of blessing, only to be had by right doing, Paul desires his readers to have to the full. [The difficult accusative specifies the remoter object of the desired filling. The Philippian Christians are its immediate object. The fruit of righteousness is, as matter of fact, that with which they are to be made full. But perhaps the accusative case represents the fruit rather as the extent of the fulness, or as the aim of Pauls prayer. He desires his readers to be made full in the sense, and to the extent, of obtaining the fruit of righteousness. Same construction in Col 1:9.] The fruit is through Jesus Christ. For only through His agency come good works and their good results. They thus show forth the glory and praise of God, i.e.
His splendour evoking admiration (see under Rom 1:21) and verbal acknowledgment. And this ultimate result of the blessings which Paul asks for his readers is also the final aim of his prayer for them. He prays for them the more earnestly and confidently because he knows that the answer to his prayer will reveal the greatness of God and evoke in earth and heaven a louder note of praise to Him. Cp. Rom 15:7.
As usual, Pauls first thought about his readers is praise to God for them. But the incompleteness of the good work for which he gives thanks moves him at once to pray that the work begun in them may make progress. So good is the work that Paul needs only to pray that it may advance in the same direction. For in their spirit of brotherhood he recognises that love which is the essence of the Christian character. Especially he prays that, as hitherto so in greater measure, their love may be rich in general Christian intelligence and in the faculty of discerning moral excellence, such excellence being a condition of spiritual purity and safety and of that right doing which will produce a harvest of blessing and thus make the Philippian Christians rich indeed. This harvest of blessing can come only through Christ, and will reveal the splendour of God and thus redound to His praise.
Fuente: Beet’s Commentary on Selected Books of the New Testament
II. PROLOGUE 1:3-26
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
A. Thanksgiving 1:3-8
The apostle proceeded to express his sincere gratitude to God for his friends in Philippi. He did this to assure them of God’s continuing working for them and his satisfaction with their partnership in the work of the gospel. In this section Paul introduced and summarized the main theme of Philippians, namely, partnership in the gospel. He stated it explicitly in Php 1:5 and developed it later in the body of the epistle (Php 1:27 to Php 4:9).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The Christians in Philippi always caused Paul to give thanks to God when he prayed for them at his set times of prayer. [Note: Ibid., pp. 16-17.] All of Paul’s epistles begin with a similar commendation except Galatians. This thanksgiving is particularly warm.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 2
THE APOSTLES MIND ABOUT THE PHILIPPIANS.
Php 1:3-11 (R.V.)
AFTER the salutation, the first thing in the Epistle is a warm utterance of the feelings and the desires which Paul habitually cherishes in relation to his converts at Philippi. This is expressed in Php 1:3-11.
Note the course of thought, in Php 1:3 he declares his thankfulness and in ver. 4 (Php 1:4) his prayerfulness on their behalf; and he puts these two together, without as yet saying why he thanks and what he prays for. He puts them together, because he would mark that with him these are not two separate things; but his prayer is thankful, and his thankfulness is prayerful; and then, having so much to be thankful for, his prayers became, also, joyful. The reason why, he presently explains more particularly. For, Php 1:5, he had to thank God, joyfully, for their fellowship in the gospel in the past; and then, Php 1:6, knowing to what this pointed forward, he could pray joyfully
– that is, with joyful expectation for the future. And thus he prepares the way for telling what special things he was led to pray for; but first he interposes Php 1:7-8, to vindicate, as it were, the right he had to feel so warm and deep an interest in his Philippian friends. The matter of his prayer follows in Php 1:9-11.
First he thanks God for grace bestowed upon the Philippians. As often as he remembered them, as often as he lifted up his heart in prayer to make request for them, he was cheered with the feeling that he could make request joyfully-i.e., he could rejoice over mercies already given. We know that the Apostle, in his letters to the Churches, is found always ready to evince the same spirit; he is prompt to pour out his thanks for anything attained by those Churches, either in gifts or grace. We find it so in his letters to the Churches of Corinth and Ephesus and Colossus and Thessalonica. He does this, always, in a full and hearty way. He evidently counted it both duty and privilege to take note of what God had wrought, and to show that he prized it. Like John, he had no greater joy than to hear that his children walked in the truth; and he gave the glory of it to God in thanksgiving. In the case of this Church, however, the ground of thanksgiving was something that bound them to Paul in a peculiar manner, and touched his heart with a glow of tenderer love and gladness. It was, Php 1:5, “their fellowship in the gospel (or rather, unto the gospel) from the first day until now.” He means, that from their first acquaintance with the gospel, the Philippian Christians had, with unusual heartiness and sincerity, committed themselves to the cause of the gospel. They had made it their own cause. They had embarked in it as a fellowship to which they gave themselves heart and soul. There might be Churches, more distinguished for gifts than that of Philippi was, where less of this magnanimous spirit appeared. There might be Churches, where men seemed to be occupied with their own advantage by the gospel, their individual and separate advantage, but withheld themselves from the fellowship unto it, – did not readily commit themselves to it and to each other, as embarking wholly and for ever in the common cause. This misconception, this servility of spirit, is but too easy. You may have whole Churches, in which men are full of self-congratulation about attainments they make in the gospel, and gifts they receive by the gospel, and doctrines they buildup about it – but the loving “fellowship unto it” fails. A large measure of a better spirit had been given to the Philippians from the first. They were a part of those Macedonian Churches, who “first gave their own selves” to the Lord and His Apostles, and then also their help and service. It was an inward fellowship before it was an outward one. They first gave their own selves, so that their hearts were mastered by the desire to see the ends of the gospel achieved, and then came service and sacrifice. Trials and losses had befallen them in this course of service; but still they are found caring for the gospel, for their brethren in the gospel, for their father in the gospel, for the cause of the gospel. This fellowship-this readiness to make common cause with the gospel, out and out, had begun at the first day; and after trouble and trial it continued even until now.
The disposition here commended has its importance, very much because it implies so just a conception of the genius of the gospel, and so hearty a consent to it. He whose Christianity leads him to band himself with his fellow-Christians, to get good by their help, and to help them to get good, and along with them to do good as opportunity arises, is a man who believes in the work of the gospel as a vital social force; he believes that Christ is in his members; he believes that there are attainments to be made, victories won, benefits laid hold of and appropriated. He is in sympathy with Christ, for he is attracted by the expectation of great results coming in the line of the gospel; and he is one who looks not merely on his own things, but rejoices to feel that his own hope is bound up with a great hope for many and for the world. Such a man is near the heart of things. He has, in important respects, got the right notion of Christianity, and Christianity has got the right hold of him.
Now if we consider that the Apostle Paul, “the slave of Jesus Christ,” was himself a marvellous embodiment of the spirit he is here commending to the Philippians, we shall easily understand with what satisfaction he thought upon this Church, and rejoiced over them, and gave thanks. Was there ever a man who, more than Paul, evinced “the fellowship of the gospel” from the first hour to the last? Was there ever one whose personal self was more swallowed up and lost, in his zeal to be spent for the cause, – doing all things, for the gospels sake that he might have part therein? Did ever man, more than he, welcome sufferings, sacrifices, toils, if they were for Christ, for the gospel? Was man ever possessed more absolutely than he with a sense of the worthiness of the gospel to be proclaimed everywhere, to every man-and with a sense of the right the gospel had to himself, as Jesus Christs man, the man that should be used and expended on nothing else but upholding this cause, and proclaiming this message to all kinds of sinners? The one great object with him was that Christ should be magnified in him, whether by life or by death (Php 1:20). His heart, therefore, grew glad and thankful over a Church that had so much of this same spirit, and, for one thing, showed this by cleaving to him in their hearts through all the vicissitudes of his work, and following him everywhere with their sympathy and their prayers. Some Churches were so much occupied with themselves, and had so little understanding of him, that he was obliged to write to them at large, setting forth the true spirit and manner of his own life and service; he had, as it were, to open their eyes by force to see him as he was. This was not needed here: the Philippians understood him already: they did so, because, in a degree, they had caught the contagion, of his own spirit. They had given themselves, in their measure, in a fellowship unto the gospel, from the first day until now. They had claimed, and they still claimed, to have a share in all that befell the gospel, and in all that befell the Apostle.
Paul ascribed all this to Gods grace in them, and thanked God for it. True, indeed, much activity about the gospel, and much that looks like interest in its progress, may proceed from other causes besides a living fellowship with Jesus, and a true disposition to forsake all for Him. The outward activity may be resorted to as a substitute for the inward life; or it may express the spirit of sectarian selfishness. But when it appears as a consistent interest in the gospel, when it is accompanied by the tokens of frank good will and free self-surrender to the Churchs evangelical life, when it endures through vicissitudes of time, under trial, persecution, and reproach, it must arise, in the main, from a real persuasion of the Divine excellence and power of the gospel and the Saviour. Not without the grace of God does any Church manifest this spirit.
Now to the Apostle who had this cause of gladness in the past, there opened (Php 1:6) a gladdening prospect for the future, which at once deepened his thankfulness and gave expectancy to his prayers. “Being confident of this very thing, that He that hath begun a good work in you will perform it unto the day of Jesus Christ.” “Being confident of this very thing” is equivalent to “Having no less confidence than this”; for he desires to express that his confidence is emphatic and great.
The confidence so expressed assumes a principle, and makes application of that principle to the Philippian saints.
The principle is that the work of saving grace clearly begun by the Spirit of God shall not be destroyed and come to nothing, but shall be carried on to complete salvation. This principle is not received by all Christians as part of the teaching of Scripture; but without entering now into any large discussion, it may be pointed out that it seems to be recognised, not merely in a few, but in many passages of Holy Writ. Not to recite Old Testament indications, we have our Lords word: {Joh 10:28} “I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of My hand.” And there is hardly an Epistle of our Apostle in which the same principle is not presented to us, stated in express terms, or assumed in stating other doctrines, and applied to the comfort of believers. {1Th 5:23-24; 1Co 1:8; Rom 8:30} The ultimate salvation of those in whom a good work is begun, is, in this view, conceived to be connected with the stability of Gods purposes, the efficacy of the Sons mediation, the permanence and power of the Holy Spirits influence, and the nature of the covenant under which believers are placed. And the perseverance thus provided for is supposed to be made good through the faith, patience, fear, and diligence of those who persevere, and by no means without these. As to the place before us, whatever exceptions and whatever distinctions may be taken on the subject, it must be owned that, gladly recognising Christian character and attainment as a fact, he finds therein a warrant for emphatic confidence about the future, even to the day of Christ.
As to the application of this principle to the Philippians, the method in which the Apostle proceeds is plain. He certainly does not speak as by immediate insight into Divine counsels about the Philippians. He is directed to utter a conclusion at which he had arrived by a process which he explains. From the evidence of the reality of their Christian calling, he drew the conclusion that Christ was at work in them, and the further conclusion that his work would be completed. It may be asked how so confident an application of the principle now in view could be reached on these terms? How could the Apostle be sure enough of the inward state of his Philippian friends, to enable him to reason on it, as here he seems to do? In answer, we grant it to be impossible for any one, without immediate revelation on the point, to reach absolute assurance about the spiritual state of other people. And therefore we are to keep in view, what has already been suggested, that the Apostle, speaking to “saints,” really remits to themselves and to their Lord the final question as to the reality of that apparent saintship. But then, we are taught by the Apostles example that where ordinary tokens, and especially where more than ordinary tokens of Christian character appear, we are frankly and gladly to give effect to those signs in our practical judgments. There may be an error no doubt there is, in unbounded charity; but there is error also when we make a grudging estimate of Christian brethren; when, on the ground of some failing, we allow suspicion to obliterate the impressions which their Christian faith and service might fairly have made upon us. We are to cherish the thought that a wonderful future is before those in whom Christ is carrying on His work of grace; and we are to make a loving application of that hope in the case of those whose Christian dispositions have become specially manifest to us in the intercourse of Christian friendship.
However, the Apostle felt that he had a special right to feel thus in reference to the Philippians-more, perhaps, than in regard to others; and instead of going on at once to specify the objects of his prayers for them, he interposes a vindication, as it were, of the right he claimed (Php 1:7): “Even as it is meet for me to be thus minded with respect to all of you, because I have you in my heart, you who are all partakers of my grace, not only in the defence and confirmation of the gospel, but also in my bonds.” As if he would say, -There are special ties between us, which justify on my part special tenderness and vigilance of appreciation and approbation, when I think of you. A father has a special right to take note of what is hopeful in his son, and to dwell with satisfaction on his virtues and his promise; and friends who have toiled and suffered together have a special right to cherish, a deep trust in one anothers well-tried fidelity and nobleness. Let strangers, in such cases, set, if they will, a slight value on characters which they hardly know; but let them not dispute the right which love has to scrutinise with delight the nobler qualities of those who are beloved.
The Philippians were sharers of Pauls grace, as sharing his enthusiasm for the successful advocacy and confirmation of the gospel. So they had their share in the grace that was so mighty in him. But besides that, the Apostles heart had been cheered and warmed by the manifestation of their sympathy, their loving thoughtfulness in reference to his bonds. So he joyfully owned them as partakers in spirit in those bonds, and in the grace by which he endured them. They remembered him in his bonds, “as bound with him.” Every way their fellowship with him expressed itself as full and true. No jarring element broke in to mar the happy sense of this. He could feel that though far away their hearts beat pulse for pulse with his, partakers not only of his toil but of his bonds. So he “had them in his heart”: his heart embraced them with no common warmth and yielded to them no common friendship. And what then? Why, then, “it is meet that I should be thus minded,” “should use loves happy right to think very well of you, and should let the evidence of your Christian feeling come home to my heart, warm and glowing.” It was meet that Paul should joyfully repute them to be sincere – to be men cleaving to the gospel in a genuine love of it. It was meet that he should thank God in their behalf, seeing these happy attainments of theirs were so truly a concern of his. It was meet he should pray for them with joyful importunity, counting their growth in grace to be a benefit also to himself.
It would be a helpful thing if Christian friends cherished, and if they sometimes expressed, warm hopes and expectations in behalf of one another. Only, let this be the outcome of truly spiritual affection. Paul was persuaded that his feelings arose from no mere human impulse. The grace of God it was which had given the Philippians this place in his heart. God was his record that his longing after them was great, and also that it was in the mercies of Christ. He loved them as a man in Christ, and with Christlike affections. Otherwise, words like these assume a canting character and are undefying. Now at last comes the tenor of his prayer (Php 1:9): “That your love may abound yet more and more in knowledge and all discernment; so that ye may approve the things that are excellent,” and so on.
Let this first be noted, that it is a prayer for growth. All that grace has wrought in the Philippian believers, everything in their state that filled his heart with thankfulness, he regards as the beginning of something better still. For this he longs; and therefore his heart is set on progress. So we find it in all his Epistles. “As ye have received how ye ought to walk and to please God-so abound more.” {1Th 4:1} This is a very familiar thought, yet let us spend a sentence or two upon it. The spiritual prosperity of believers should be measured not so much by the point they have reached, but by the fact and measure of the progress they are making. Progress in likeness to Christ, progress in following Him; progress in understanding His mind and learning His lessons; progress ever from the performance and the failures of yesterday to the new discipline of to-day, – this is Pauls Christianity. In this world our condition is such that the business of every believer is to go forward. There is room for it, need of it, call to it, blessedness in it. For any Christian, at any stage of attainment, to presume to stand still is perilous and sinful. A beginner that is pressing forward is a happier and a more helpful Christian than he is who has come to a stand, though the latter may seem to be on the borders of the land of Beulah. The first may have his life marred by much darkness and many mistakes; but the second is for the present practically denying the Christian truth and the Christian call, as these bear on himself. Therefore the Apostle is bent upon progress. And here we have his account of that which suggested itself to him as the best kind of progress for these converts of his.
The life of their souls, as he conceived it, depended on the operation of one great principle, and he prays for the increase of that in strength and efficacy. He desires that their love may abound more and more. He was glad to think they had shown, all along, a loving Christian spirit. He wished it to grow to its proper strength and nobleness.
No one doubts that, according to the Scriptures, love is the practical principle by which the fruits of faith are brought forth. The Christian character peculiarly consists in a Christlike love. The sum of the law from which we fell is, Thou shalt love; and, being redeemed in Christ, we find the end of the commandment to be love, out of a pure heart, and a good conscience, and faith unfeigned. Redemption itself is a process of love, setting forth from heaven to earth to create and kindle love, and make it triumph in human hearts and lives. Every one that loveth is born of God and knoweth God. No point is so well settled. Nobody doubts it.
Yet, alas! how many of us are truly aware of the great meaning which apostolic words, which Christs words, carry, when this is spoken of? or how shall it be made inwardly and vividly present to us? In the heart of Christ, who loved us and gave Himself for us, was a great purpose to awaken in human hearts a deep and strong affection, kindred to His own – true, tender, steadfast, all-prevailing, all-transforming. Apostles, catching the fire in their degree, were full of the wonder of it, of the glad surprise and yet the sober reality of it; and they carried about the gospel everywhere, looking to see men thrill into this new life, and become instances of its strength and gladness. And we? Let each man answer for himself. He is a happy man who can answer clearly. What is it to have love for the inspiration of the heart and the life: love submerging the lower cravings, love ennobling and expanding all that is best and highest, love consecrating life into a glad and endless offering? Which of us has that within him which could break into a song, like the thirteenth chapter of Corinthians, rejoicing in the goodness and nobleness of love? “That your love may abound.” In our tongue it is but one syllable. So much the easier for our perversity to slide over the meaning as we read. But all our earthly life is too short a space for learning how deep and how pertinent to ourselves this business of love is.
No doubt, the kindness the Philippians had shown to the Apostle, of which he had been speaking, naturally prepares the way for speaking of their love, as the verse before us does. But we are not to take the word as referring only to the love they might bear to other believers, or, in particular, to the Apostle. That is in the Apostles mind; but his reference is wider, namely, to love as a principle which operates universally-which first holds lowly fellowship with the love of God, and then also flows out in Christian affection towards men. The Apostle does not distinguish these, because he will not have us to separate them. The believer has been brought back in love to God, and having his life quickened from that source he loves men. The manward aspect of it is made prominent in the Bible for this reason, that in love towards men the exercise of this affection finds the most various scope, and in this way also it is most practically tested. The Apostle would not grant to any of us that our profession of love to God could be genuine, if love did not exert itself towards men. But neither would he suffer it to be restricted in any other direction. In the present case he gladly owned the love which his Philippian friends bore to himself. But he sees in this the existence of a principle which may signalise its energy in all directions, and is able to bear all kinds of good fruit. Therefore his prayer fixes on this, “that your love may abound.”
Now here we must look narrowly into the drift of the prayer. For the Apostle desires that love may abound and work in a certain manner, and if it shall, he assures himself of excellent effects to follow. Perhaps we may best see the reason which guided his prayer, if we begin with the result or achievement he aimed at for his Philippian friends. If we can understand that, we may the better understand the road by which he hoped they might be carried forward to it.
The result aimed at is this (Php 1:10-11): “that ye may be sincere and without offence until the day of Christ; being filled with the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God.” The last end is the glory and praise of God. This, let us be assured, is no mere phrase with the Apostle. All these things are real and vivid to him. If he were to come among us, knowing us to he professed believers, then, strange as some of us may think it, he would actually expect that a great degree of praise and glory to God should accrue out of our lives. The time he fixes on for the manifestation of this, the time when it should be seen how this has come to pass, is the day of Christ. The great day of revealing shall witness, in particular, the consummate glory of Christs salvation in His redeemed. And he prays that unto that day and at that day they may be sincere, without offence, filled with fruits of righteousness.
First, sincere: that signifies simplicity of purpose, and singleness of heart in following out that purpose. Sincere Christians cherish in their hearts no views, no principles, adverse to the Christian calling. The test of this sincerity is that a man shall be honestly willing to let light shine through him, to evince the true character of his principles and motives. Such a man is on the road to the final, victorious, and eternal sincerity. For the present there may be within him too much of that which hinders him, and mars his life. But if he is set on expelling this and welcomes the light which exposes it, in order that he may expel it, then he has a real, present sincerity, and his course is brightening towards the perfect day.
Second, without offence. This is the character of the man who walks without stumbling. For there are obstacles in the way, and they are often unexpected. Grant a man to be in a measure sincere-the call of the gospel has really won his heart. Yet as he goes, there fall in trials, temptations, difficulties, that seem to come upon him from without, as it were, and he stumbles; he fails to preserve the uprightness of his life, and to keep his eye fixed with due steadiness on the end of his faith. Suddenly, before he is well aware, he is almost down. So he brings confusion into his mind, and guilt upon his conscience; and in his bewilderment he is too likely to make worse stumbles ere long. He who would be a prosperous Christian has not only to watch against duplicity in the heart: he must give diligence also to deal wisely with the various outward influences which strike into our lives, which seem often to do so cruelly and unreasonably, and which wear some false guise that we had not. foreseen. Paul knew this in his own case; and therefore he “studied to keep a conscience void of offence.” We may have wisdom enough for our own practice as to this, if we know where to. go for it.
Third, filled with fruits of righteousness-which is the positive result, associated with the absence of guile and the freedom from stumbling. A tree that bears any fruit is alive. But one that is filled with fruit glorifies the gardeners care. “Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples.” Distinct and manifold acts of faith and patience are the proper testimonies of the soul that is sincere and without offence,
This is the line of things which the Apostle desires to see running its course towards the day of Christ. Now let us ask, In what circumstances is the believer placed for whom Paul desires it?
He is placed in a world that is full of adverse influences, and is apt to stir adverse forces in his own heart. If he allows these influences to have their way-if he yields to the tendencies that operate around him, he will be carried off in a direction quite different from that which Paul contemplates. Instead of sincerity, there will be the tainted, corrupt, divided heart; instead of freedom from offence, there will be many a fall, or even a complete forsaking of the way; instead of fruits of righteousness filling the life, there will be “wild grapes.” On the other hand, if, in spite of these influences, the Christian is enabled to hold his course, then the discipline of conflict and trial will prove full of blessing. Here also shall the promise be fulfilled that all things work together for good to them that love God. Strong temptations are not overcome without sorrow and pain; but being overcome, they turn out ministers of good. In this experience sincerity clears and deepens; and the bearing of the Christian acquires a firmness and directness not otherwise attainable; and the fruits of righteousness acquire a flavour which no other climate could have developed so well. This hard road turns out to be the best road towards the day of Christ.
The effect, then, of the circumstances in which the believer is thus placed will be according to the way in which he deals with them. But plainly, to deal rightly with them, implies a constant effort of judging the things within him and without him, the world within and the world without, that he may “approve what is more excellent”-that he may choose the good and refuse the evil. Discerning, distinguishing, as to opinions, influences, feelings, habits, courses of conduct, and so forth, so as to separate right and wrong, spiritual and carnal, true and false, must be the work in hand. There must be the prevailing practical mind to elect and to abide by the proper objects of choice, to cleave to the one and to put away the other.
So we can understand very well, if the Philippians were to be sincere, without offence, filled with fruits of righteousness, that they must, and ever more and more searchingly and successfully, “approve the things that are more excellent.” The phrase is also rendered “try the things which differ”; for the expression implies both. It implies such a putting to proof of that which is presented to us, as to make just distinctions and give to each its proper place-silver on the one side, dross on the other. What is the whole life and business of the Philippians, of any Christians, as Christians, but that of following out perpetually a choice, on given principles, among the multitude of objects that claim their regard? The fundamental choice, arrived at in believing, has to be reiterated continually, in a just application of it to a world of varying and sometimes perplexing cases.
When we have all this in view it is easy to understand the scope of the Apostles prayer about the growth and education of their love. Out of love this needed discrimination must come. For
1. No practical discriminations or determinations are of any worth in Gods sight except as they are animated by love, and, indeed, determined by it. If a Christian should choose anything, or reject anything, yet not in love, his choice as to the matter of fact may be right, but for all that the man himself is wrong.
2. Love alone will practically carry through such habitual discrimination, such faithful and patient choice. Love becomes the new instinct which gives life, spring, and promptitude to the process. When this fails, the life of approving the things that are more excellent will fail: the task will be repudiated as a burden that cannot be endured. It may still be professed, but it must inwardly die.
3. Nothing but love can enable us to see and to affirm the true distinctions. Under the influence of that pure love (that arises in the heart which Gods love has won and quickened) the things which differ are truly seen. So, and only so, we shall make distinctions according to the real differences as these appear in Gods sight. Let us consider this a little.
Evidently among the things that differ there are some whose characteristics are so plainly written in conscience or in Scripture, that to determine what should be said of them is matter of no difficulty at all. It is no matter of difficulty to decide that murder and theft are wrong, or that meekness, benevolence, justice are right. A man who has never been awakened to spiritual life, or a Christian whose love has decayed, can make determinations about such things, and can be sure, as he does so, that as to the thing itself he is judging right. Yet in this case there is no just apprehension of the real difference in Gods sight of the things that differ, nor a right mind and heart to choose or to reject so as to be in harmony with Gods judgment.
And if so, then in that large class of cases where there is room for some degree of doubt or diversity, where some mist obscures the view, so that it is not plain at once into what class things should be reckoned-in cases where we are not driven to a decision by a blaze of light from Scripture or conscience-in such cases we need the impulse of the love which cleaves to God, which delights in righteousness, which gives to others, even to the undeserving, the brothers place in the heart. Without this there can be no detection of the real difference, and no assurance of the rectitude of the discrimination we make.
Now it is in such matters that the especial proof and exercise of religious life goes on. Here, for example, Lot failed. The beauty of the fair and prosperous valley so filled his soul with admiration and desire that it chilled and all but killed the affections that should have steadied and raised his mind. Had the love of the eternal and supreme maintained its power, then in that day when God on the one hand and Lot on the other looked down on the plain; they would have seen the same sight and judged it with the same mind. But it was otherwise. So the Lord lifted up His eyes and saw that the men of Sodom were wicked and sinners before the Lord exceedingly; and Lot lifted up his eyes and saw only that the plain was well watered everywhere, as the garden of the Lord, as the land of Egypt.
But the love of which the Apostle speaks is the breath of the upper world and of the new life. It cleaves to God, it embraces the things which God loves, it enters into the views which God reveals, -and it takes the right view of men, and of mens interest and welfare. The man that has it, or has known it, is therein aware of what is most material. He has a notion of the conduct that is congruous to loves nature. What love knows, it is the nature of love to practise, for it knows lovingly; and at every step the practice confirms, establishes, and enlarges the knowledge. So the genuine growth of love is a growth in knowledge (Php 1:9)-the word implies the kind of knowledge that goes with intently looking into things: love, as it grows, becomes more quick to see and mark how things really are-when tried by the true standard. Conversing practically with the mind of God in the practice of life, love incorporates that mind and judges in the light of it. This prepares a man to detect the false and counterfeit, and to try the things that differ.
Not only in knowledge shall love grow, but “in all discernment,” or perception, as it might be rendered. There may be instances in which with our best wisdom, we find it hard to disentangle clear principles, or state plain grounds which rule the case; yet love, growing and exercised, has its percipiency: it has that accomplished tact, that quick experienced taste, that fine sensibility to what befriends and what opposes truth and right, which will lead to, right distinctions in practice. So you discriminate by the sense of taste things that differ, though you can give no reason to another, but can say only, “I perceive it.” In this sense “he that is spiritual judgeth all things.”
For all this the aid of the Holy Spirit is held out to us, as we may see in 1Jn 2:1-29. He makes love to grow, and under that master influence unfolds the needed wisdom also. So comes the wisdom “from above, which is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and of good fruits, without partiality and without hypocrisy.” {Jam 3:17} It is hidden from many wise and prudent, but God has often revealed it unto babes.