‘For God is my witness, how I long after you all in the tender mercies of Christ Jesus.’

Paul then stresses in the sight of God how much he ‘longed after’ the Philippians Christians, and this was because they along with him were recipients of the tender mercies of Christ Jesus, both of His saving power and of His inward working. He loved them because they were the chosen of Jesus Christ and he yearned for their spiritual advancement, and their spiritual growth. Happy the Christian whose deep concern is for the true spiritual welfare of all his brethren. He has learned something of the tender mercies of Jesus Christ.

Fuente: Commentary Series on the Bible by Peter Pett

Paul’s eager longing for the Philippian Christians:

v. 8. For God is my record how greatly I long after you all in the bowels of Jesus Christ.

v. 9. And this I pray, that your love may abound yet more and more in knowledge and in all judgment,

v. 10. that ye may approve things that are excellent, that ye may be sincere and without offense till the day of Christ,

v. 11. being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

For a parallel passage see Rom 1:9-11. The apostle here confirms his declaration that he has the Philippian Christians in his heart, that he is united with them by the bonds of the strongest affection: My witness, indeed, is God, how I fervently desire you all in the mercies of Christ Jesus. He speaks with great solemnity and emphasis, asking God Himself to be the witness of the truth of his statement. His object is to have his readers gain a full and unwavering confidence in him. He has an urgent, an earnest, desire and longing for them; he fervently wishes to be with them once more. This is not merely an expression of deep attachment, of a homesick tenderness, of a natural affection which moved his entire being, but it is a feeling which flows from the mercies, the heart, of Christ Jesus. The word which Paul uses was the term for the supposed seat of mercy and loving sympathy. The love of Christ had been poured out into his heart, lived in him, actuated him. Just as fervently and truly as Christ loves those that are His own, so the apostle tried to love all Christians and especially those at Philippi.

His gratitude and loving sympathy now urges the apostle to express the feeling of his heart in a fervent prayer for the Philippians: And this I pray, that your love abound yet more and more in understanding and all intelligence. They were believers, they had given ample proof of the sound condition of their faith in good works, yet the perfection had not yet been gained that is the hope of all Christians. Therefore Paul adds intercession to prayer, pleading that through God’s gracious power their love toward Christ and the brethren should grow, be enlarged, be added to. As the beloved of the Lord they should show the growth which alone is consistent with their Christian profession; for love is the first, immediate fruit of faith. The believers should persist in love; as their, faith grows, so their love should grow. Standing still in faith and love is an impossibility to a Christian. The chief consideration that controls this growth is understanding, for love grows with the understanding of the saving truth, of the Word of our redemption. As the understanding and knowledge of God and His gracious counsel of love toward salvation grows, love must keep pace with this growth, in fact, it must be the corollary of this understanding. At the same time, this is no mere understanding of the reason and mind, but of the entire and full intelligence, of the developed discernment which is shown in sound common sense and correct judgment in spiritual matters. It is a spiritual ability to discern the good and true, that which will stand before the criterion and standard of God’s Word. It is the moral sensibility which enables the Christians to apply the proper tact to all situations and relations in the world.

The result of such understanding and sense is shown at all times: That you may test things that differ, that you may be pure and unblamable for the day of Christ, filled with the fruit of righteousness which is through Jesus Christ, to the glory and praise of God. The Christians must gain practice more and more in distinguishing that which must be judged or discriminated, that they may learn to choose, almost instinctively, between good and bad, between true and false, between what pleases and what displeases God, between what is to be recommended to Christians and what is to be shunned, between that which serves the kingdom of God and that which is inimical to its interests. This judgment of Christians should be grounded and should grow: that is the prayer of the apostle, in which all Christians will join him. The gift of trying the spirits, of distinguishing between true and false, is a very important blessing; to know in each individual instance what is right and wrong, and to fulfill the will of God in this knowledge, that is a wonderful gift of God’s grace. Only in this manner will the purpose of God be realized, namely, that the Christians will be found pure and without offense for the day of Jesus Christ. The Christian’s life should be so thoroughly above reproach and suspicion that he can let the light of full publicity fall upon him, as one that is tested by a sunbeam, and not be afraid to face his critics. The things of darkness cannot stand in the sight of the Word, which reveals all. Only the pure will stand in God’s sight. And without offense, blameless, the Christians should be; they should not stumble and fall, and they should not cause others to stumble and fall. They are always aware of the coming of the day of Jesus Christ, when everything will be revealed before the eye of the all-seeing Judge. The apostle has no reference to every-day weaknesses and foibles, but he insists that Christians should shun all the open mortal sins of the flesh. Especially such crimes as will make a Christian infamous also in the eyes of the world should not be found in a Christian community. The Christian will therefore prayerfully watch his every move and carefully weigh everything that is brought to his attention, to find which is the right course to pursue in each individual case.

It follows then, also, that Christians will always be filled with the fruit of righteousness. Love, growing in the manner indicated by the apostle, will know in every case what to do and what to leave undone, and this knowledge results in the fruit of good works. Faith and love are manifested in good works. The whole life of the believers should be filled up with good works. And yet, all the works may be entered under one single heading: fruit of faith. It is fruit of righteousness, fruit which consists in righteousness, righteousness of life, for a Christian to act and live justly toward God and his neighbor. Such fruit will result only in and through Jesus Christ. In reality, it is the power, the strength, of Jesus in the believers that works and brings forth the good deeds. And chiefly for this reason such bringing forth results to the honor and praise of God. Even in this life the Christians increase the glory and the praise of God by their life in accordance with His will.

Fuente: The Popular Commentary on the Bible by Kretzmann

Php 1:8. God is my record, &c. “God is my witness, that I long to see you with that peculiar tenderness of affection, which nothing but these bonds of mutual faith and love centering in him can be capable of producing; and which greatly resemble the compassion which Christ himself feels for those whom his grace hath made the members of his body.” Bowels is a term which denotes the most intense, ardent, and sincere affection. Dr. Heylin renders the verse, For God is my witness, that I love you all with a truly Christian affection.

Fuente: Commentary on the Holy Bible by Thomas Coke

Phi 1:8 . A solemn confirmation of the preceding assurance, that he had his readers in his heart, etc. Comp., on the connection, Rom 1:9 . Theophylact, moreover, strikingly observes: , .

. . .] how much I long after you all , etc., which would not be the case if I did not bear you in my heart ( ), as announced more precisely in Phi 1:7 . On , comp. Rom 1:11 ; Phi 2:26 ; 1Th 3:6 ; 2Ti 1:4 . The compound denotes the direction (Plat. Legg . ix. p. 855 F; Herod. v. 93; Diod. Sic. xvii. 101; Sir 25:20 ), not the strength of the (comp. on 2Co 5:2 ), which is conveyed by ; comp. Rom 1:9 ; 1Th 2:10 .

] is not, with Hofmann, [53] to be connected with what follows (see on Phi 1:9 ); it is an expression of the heartiness and truth of his longing, uttered in the strongest possible terms. , on account of the sensuous expression which follows ( , like , as seat of the affections, especially of heartfelt love, Phi 2:1 ; Col 3:12 ; Phm 1:7 ; Phm 1:12 ; Phm 1:20 ; also in classical authors), is to be taken locally: in the heart of Jesus Christ; that is, so that this longing of mine is not my own individual emotion, but a longing which I feel in virtue of the dwelling and working of Christ in me . Paul speaks thus from the consciousness that his inmost life is not that of his human personality, of himself, but that Christ , through the medium of the Holy Spirit, is the personal principle and agent of his thoughts, desires, and feelings. Comp. on Gal 2:20 . Filled with the feeling of this holy fellowship of life, which threw his own individuality into the background, he could, seeing that his whole spiritual was thus the life of Christ in him, represent the circumstances of his , as if the viscera Christi were moved in him, as if Christ’s heart throbbed in him for his Philippians. Bengel aptly says: “In Paulo non Paulus vivit sed Jesus Christus; quare Paulus non in Pauli, sed Jesu Christi movetur visceribus.” Comp. Theodoret: , . Not doing justice to the Pauline consciousness of the unio mystica which gives rise to this expression, some have rendered in an instrumental sense, as in Luk 1:78 (Hofmann); others have taken it of the norma: “according to the pattern of Christ’s love to His people” (Rosenmller, Rilliet); and some have found the sense of the norma in the genitival relation : “in animo penitus affecto ut animus fuit Christi” (van Hengel). So also Wetstein, Heinrichs, and earlier expositors; whilst Storr refers . . . even to the readers ( sc. ). For many other interpretations, see Hoelemann and Weiss. The merely approximate statement of the sense, given by Grotius and others: “amore non illo communi, sed vere Christiano, ” is in substance correct, but fails to give its full development to the consciousness of the (Gal 2:20 ; Gal 4:19 ; Rom 8:10 ; 2Co 13:5 ; Eph 3:17 ); notwithstanding which Hofmann regards the identification of Paul’s own heart with the heart of Christ as simply impossible; thus, however, applying to the mysticism of deep pious feeling, and the living immediate plastic form in which it finds expression, a criterion alien to its character, and drawing around it a literal boundary which it cannot bear.

[53] According to Hofmann, namely, . . . asserts with reference to the following . that Christ’s heart towards those who are His produces such prayer in the apostle, and manifests itself therein.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2136
GROWTH IN GRACE

Php 1:8-11. God is my record, how greatly I long after you all in the bowels of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent; that ye may he sincere and without offence till the day of Christ; being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

THE connexion subsisting between a pastor and his flock is set forth in the Scriptures under the most endearing images. While they are spoken of as his beloved children, he is represented as the father that begat them, and as the nursing mother who cherishes them in her bosom. Even these images seem to have been too faint to depict the tender regard which St. Paul bore towards those who had been converted by his ministry. He longed for their welfare with more than human affection. He could compare his feelings with nothing so justly as with the yearning of the Saviours bowels over a ruined world. Nor was he actuated by partial and personal attachments: his regards were universal: they extended to every member of Christs mystical body: yea, he could appeal to God himself, that he felt the deepest interest in the prosperity of all, whether more or less distinguished by worldly rank or spiritual attainments. Among the various ways in which he manifests his concern for them, he was especially mindful of prayer and intercession; and though in these benevolent exercises he was solicitous only to approve himself to God, yet he thought it proper on many accounts to inform them of the means he used for their benefit; and to declare to them the particular things which he sought for in their behalf.

From the prayer before us, we see that he desired,

I.

Their intellectual improvement

Love is absolutely essential to a Christian: without that, whatever else we may possess, we are only as sounding brass or tinkling cymbals. Love is the characteristic feature of the Deity: and in this all his children resemble him. By this mark we are made known to others as the disciples of Christ: by this we ourselves also are assured, that we have passed from death unto life. In this amiable quality the Philippians abounded. But the Apostle wished them to abound in it yet more and more. He was solicitous that it should display itself in a becoming manner. He prayed therefore that their love might yet more and more abound,

1.

In knowledge

[Knowledge is properly the foundation of love. Whatever we fix our affections upon, we love it for some real or supposed excellence that is in it. If we are unacquainted with the qualities of any person or thing, it is not possible that we should feel any real attachment to him or it. Our love to God therefore, and to his people, should be daily nurtured and strengthened by an increasing acquaintance with them. Our views of the Divine perfections are, at best, but very narrow and contracted. So little are we acqainted with his providence, that we can only faintly guess at either the reasons or issue of his dispensations. The mysteries of redemption are very superficially discovered by us. What we know of Christ, is extremely partial and defective. The nature, extent, and beauties of holiness are very dimly seen. The privileges and blessedness of the Lords people are but little understood. Wherever we turn our eyes, we are circumscribed by very narrow limits. On every side there are heights and depths, and length and breadth, that cannot be explored. To be searching into these things is our imperative duty, our exalted privilege. If the angels desire to look into them, much more should we. It is by more enlarged views of them, that our love to them must be confirmed and advanced. We should therefore labour incessantly to form a just estimate of heavenly things, and to have our affections regulated by an enlightened understanding.]

2.

In a spiritual perception of the things known

[Merely speculative knowledge is of little avail: it is only like the light of the moon, which dissipates obscurity indeed, but communicates neither heat nor strength. The knowledge which alone will augment our love, is that which produces suitable impressions on the mind; it is that which, like the sun-beam, enlivens and invigorates our whole frame. Now there is a great difference, even amongst good men, with respect to their perception of divine truths. There is, if we may use the expression, a spiritual taste, which is acquired and heightened by exercise. As, in reference to the objects of sense, there is an exquisite judgment attained by some, so that their eye, their ear, and their palate can discern excellencies or defects, where others, with less discriminating organs, perceive nothing particular; so is there, in reference to spiritual things, an exquisite sensibility in some persons, whereby their enjoyment of divine truth is wonderfully enhanced [Note: Heb 5:14.]. Now this is the knowledge which we should aspire after, and in which our love should progressively abound. We should not be satisfied with that speculative knowledge which may be gained from men and books; but should seek that spiritual discernment, which nothing but the operation of the Spirit of God upon the soul can produce [Note: 1Co 2:9-10; 1Co 2:12; 1Co 2:14.]. Whatever be the particular objects of our regard, we should get a realizing sense of their excellency, and be duly impressed with their importance.]

These views and impressions the Apostle desired for them, in order to a further end [Note: .]:

II.

Their moral improvement

Love, when duly exercised, is the main-spring of all acceptable obedience. When abounding in knowledge and in all judgment, so as to be suitably affected with every thing, it will improve the whole of our conduct and conversation. It will make us,

1.

More judicious

[We are very apt to be misled by what is specious. Hence many embrace erroneous principles, or rest in delusive experiences, or justify an unbecoming conduct. Even in the apostolic age, many were turned from the faith by the sophistry of false teachers: and every day presents some to our view, who are ready to admire and applaud themselves for those very things which more disinterested persons see to be their characteristic failings: yea, plain and palpable faults are not unfrequently committed by persons unconscious of acting wrong, in whose eyes the very faults they commit appear not only innocent, but praiseworthy. It is not the world only that put darkness for light; even the godly themselves are apt to confound good and evil; and it is no inconsiderable part of Christian wisdom to distinguish them from each other. The Apostle was anxious that his Philippian converts should form a correct judgment, and so try the things that differed from each other, as to be able to discern the more excellent; just as a refiner proves his metal in the furnace, and thus ascertains its real worth [Note: See note e This seems to be the precise idea contained in the Apostles words.].

But how shall this be done? We answer, By having our love to divine things more under the influence of an enlightened and spiritual mind. We shall then have within ourselves a faculty, as it were, whereby we may discern the things submitted to it. Our views being more comprehensive, and our judgment more spiritual, we shall be able to weigh every thing in a juster balance, and to discriminate with far greater exactness. As the different senses are fitted to give us a right estimate of the things on which they are exercised, so the mind, imbued with ardent love, extensive knowledge, and spiritual discernment, will rightly appreciate whatever presents itself to its notice, and calls for its decision.]

2.

More steadfast

[Though sincerity is ever an attendant on true religion, yet is there much hypocrisy still remaining in the renewed heart. We do not mean that there is any allowed guile; for that would at once determine a man to be no true Israelite: but every grace in mans heart is imperfect, and admits of growth; and, consequently, sincerity amongst the rest. Moreover, as long as we continue in the body, we are liable to err; and not only to stumble ourselves, but even to become stumbling-blocks to others. Not the attainments of St. Peter himself could place him beyond the reach of sin. We may appeal to all who know the plague of their own hearts, whether they do not still feel within themselves a proneness to act with an undue reference to the good opinion of their fellow-creatures; and whether they have not still reason to lament the existence of manifold defects in their deportment towards God and man! Now it is of infinite importance, to the honour of religion and the comfort of our own souls, that these defects be remedied as much as possible; that we be more and more delivered from the influence of corrupt passions; and that we be kept sincere and upright until the day of Christ.

But how shall this steadfastness be attained? We can prescribe no better means than those referred to in the text. A loving spirit, abounding in clear, spiritual, and impressive views of divine truth, will assist us greatly in the whole of our conduct. A feeling sense of the love of Christ upon our hearts will fortify us against every temptation; it will make our walk circumspect, our conscience tender, our zeal ardent, our obedience uniform.]

3.

More diligent

[In estimating a fruit-tree, our principle inquiry respects its fruit: its foliage and blossoms are objects comparatively unimportant. Thus the principles and professions, the experiences and habits of a Christian, are no further valuable, than as they are connected with the substantial fruits of righteousness. His love, whether to God or man, must lead to active exertions, and must shew itself in the practice of universal holiness. He should be like a tree whose boughs are laden with fruit. Such a Christian adorns his profession, and recommends religion to all who behold him: and the fruit which he bears, by virtue derived from Christ, does, through the merits of Christ, ascend up with acceptance before God; and tends exceedingly to exalt the honour of God in the world. Such fruitfulness, I say, is the great end of all the mercies vouchsafed unto him, and of all the love which he professes to feel towards Christ and his people.
But how shall this be secured? We can recur to nothing more effectual than that already mentioned. If we increase in a spiritual perception of the excellency and importance of the Gospel, we cannot fail of being stirred up to activity and diligence in the ways of God: we shall not be satisfied with bringing forth thirty or sixty-fold, but shall labour to bring forth fruit an hundred-fold, and to be filled with it in all seasons, and under all circumstances. Give me understanding, says David, and I shall keep thy law, yea, I shall observe it with my whole heart.]

Application

[While we admire the Apostles tender solicitude for the souls of men, let us cherish a just regard for our own souls; and, by mutual exhortations and fervent intercessions, endeavour to the utmost to advance the interests of religion, in each other, and in the world at large.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

Ver. 8. I long after you all ] Here the apostle practised his own precept of fatherly affection, , Rom 12:10 . Pray for me, mine own heart root in the Lord, quem in intimis visceribus habeo ad convivendum et commoriendum saith Bradford in a letter to his fellow martyr, Laurence Saunders.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

8 .] Confirmation of Phi 1:7 . , , Thl. after Chrys. On , see reff. The preposition indicates the direction of the desire, not its intensification. On , Bengel remarks, “in Paulo non Paulus vivit, sed Jesus Christus: quare Paulus non in Pauli sed in Jesu Christi movetur visceribus.” All real spiritual love is but a portion of the great love wherewith He hath loved us, which lives and yearns in all who are vitally united to Him.

Fuente: Henry Alford’s Greek Testament

Phi 1:8 . An exact parallel is Rom 1:9-11 , . Such adjuration of God he uses only in solemn personal appeals; cf. Gal 1:20 . Perhaps this goes to justify Zahn in supposing that the Philippians had imagined some lack of cordiality in Paul’s reception of their gift. Comm [59] have noted the intensity of language manifested in the compound . But it is needful to remember the fondness of later Greek for compounds which had lost their strong sense. Calvin, with practical insight: neque enim parum hoc valet ad fidem doctrin, faciendam cum persuasus est populus a doctore se amari . . “With the heart of Jesus Christ” (with which his own has become identified). This amounts to the same thing as love. Cf. Gal 2:20 , which is the best comment. Possibly Paret ( Jahrb. f. deutsche Theol. , iii., 1, p. 25) is not too fanciful in finding here a definite recollection of Jesus’ nature, of which (in the Gospels) is a common expression. Every genuine pastor has some experience of this feeling.

[59]omm. Commentators.

Fuente: The Expositors Greek Testament by Robertson

record = witness. Compare Rom 1:9.

greatly . . . long. Greek. epipotheo. Seo Rom 1:11.

bowels. Greek. epianchna. See 2Co 6:12.

Jesus Christ. The texts read Christ Jesus.

Fuente: Companion Bible Notes, Appendices and Graphics

8.] Confirmation of Php 1:7. , , Thl. after Chrys. On , see reff. The preposition indicates the direction of the desire, not its intensification. On , Bengel remarks, in Paulo non Paulus vivit, sed Jesus Christus: quare Paulus non in Pauli sed in Jesu Christi movetur visceribus. All real spiritual love is but a portion of the great love wherewith He hath loved us, which lives and yearns in all who are vitally united to Him.

Fuente: The Greek Testament

Php 1:8. , in the bowels of Jesus Christ) Not Paul, but Jesus Christ lives in Paul; wherefore Paul is not moved in the bowels of Paul, but of Jesus Christ.

Fuente: Gnomon of the New Testament

Php 1:8

Php 1:8

For God is my witness, how I long after you all-God knew how he yearned for them and their good.

in the tender mercies of Christ Jesus.-Paul was willing to suffer for them as Jesus had suffered for them. [That divine tenderness is the element in which Pauls love lives and breathes.]

Fuente: Old and New Testaments Restoration Commentary

God: Rom 1:9, Rom 9:1, Gal 1:20, 1Th 2:5

how: Phi 2:26, Phi 4:1, 2Co 13:9, Gal 4:19, Col 2:1, 1Th 2:8, 2Ti 1:4

in: Phi 2:1, Isa 16:11, Isa 63:15, Jer 31:20, Luk 1:78,*marg. 2Co 6:12, 2Co 7:15, *marg. Col 3:12, Phm 1:12, Phm 1:20, 1Jo 3:17

Reciprocal: Gen 43:30 – his bowels Exo 28:30 – upon his heart Deu 12:20 – I will 1Ki 3:26 – her bowels Psa 25:6 – thy tender mercies Rom 1:11 – I long 1Co 16:24 – love 2Co 1:23 – I call 2Co 6:11 – our heart 2Co 7:3 – ye 2Co 9:14 – long 2Co 11:2 – jealous 1Th 3:6 – desiring

Fuente: The Treasury of Scripture Knowledge

(Php 1:8.) -For God is my witness. The Stephanic text adds , on the authority of A, D, E, J, K, and many mss. and versions, and we are inclined to receive it, though it be wanting in B, F, G. True, its insertion by a transcriber appears like a natural completion of the common formula, but the balance of evidence is in its favour. The apostle appeals to the Searcher of hearts for the truth of his statements. It was not the language of courteous exaggeration, nor that intensity of phrase in which common friendship so often clothes itself, never dreaming that its words are to be literally interpreted. But the apostle wrote only the truth-his words were the coinage of his heart. Rom 1:9; 1Th 2:5. God is my witness-

– how I long for you all in the bowels of Christ Jesus. The order of the proper names is inverted in the received text. The particle may either introduce the fact of the apostle’s longing, or may indicate its intensity. It may be either that, or how much. The strong language of the verse may decide for the latter, against Rilliet and Mller. The apostle wishes them to know not so much the fact as the earnestness of his longings. Chrysostom says beautifully- . The verb is sometimes followed by an infinitive, as in Rom 1:11, 2Co 5:2; occasionally by ; but here by the accusative of person, as in 2Co 9:14, Php 2:26. He does not indicate any special blessing he craved for them; he longed after themselves. They were the objects of his warmest affection, and though he was absent from them, he yearned toward them-a proof surely that he had them in his heart. The simple form of the verb is not found in the New Testament, and this compound form represents more than one Hebrew word in the Septuagint. , as in some other compound verbs, does not intensify the meaning, but rather indicates direction- . Fritzsche, ad Rom. vol. i. p. 30, 31; Winer, 30, 10, (b). The verb is diluted in meaning, if it be regarded as signifying only to love; though in Psa 119:131 it represents the Hebrew , H3277.

And the mode is described by the following clause:-

. ., in the bowels of Christ Jesus. For the usage of , see under Col 3:12. The strange peculiarity of this phrase has led not a few to weaken its force. We wonder that Storr should have taken up the opinion that may mean objects of love, and be equivalent to tanquam-I love you as being the objects of the love of Christ Jesus. Such a rendering has not a shadow of support. At the other extreme is the view of Hoelemann, that the words mean, as the Lord loves His own. Nor is . . the genitive of object-I love you with a heart glowing with love to Christ; nor yet that of origin-I love you with an affection originated by Christ. Nor can we assent to Rilliet, who gives the sense of after the manner of,- I love you after the model of Christ-tel tant; or, as van Hengel paraphrases, in animo penitus affecto, ut animus fuit Christi Jesu; or, as Beza has it, teneri et materni affects. We agree with Meyer, that retains its local sense, and that the apostle identifies himself with Christ, as in Gal 2:20, Christ liveth in me. The Christian nature of that longing he felt for them is expressed by this striking clause; for he had the heart of Christ within him, and under its impulses he fondly yearned over his Philippian converts. As Beelen, abridging Bengel, says, in pectore Pauli non tam ipsius quam Christi cor palpitabat. Krause, Grotius, Hoog, and Heinrichs approach this sense, but lose its point when they give as the general meaning, amorem vere Christianum.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Php 1:8. Record means a witness; the apostle means that God knows all about what is in his heart with reference to the brethren at Philippi. Bowels is from SPLAGCHNON, which Thayer defines, “bowels, intestines.” But it is used figuratively in the New Testament, which Thayer explains as follows: “In the Greek poets the bowels were regarded as the seat of the more violent passions, such as anger and love; but by the Hebrews as the seat of the tender affections, especially kindness, benevolence, com-passions; hence is equivalent to our heart, tender mercies, affections, etc.” As the apostle uses the term, it means that he longs after the brethren with a tender affection like that of Christ.

Fuente: Combined Bible Commentary

Php 1:8. For God is my witness. He knows my heart, which you cannot know, and that I appeal unto Him is the greatest pledge of the truth of what I say.

how greatly I long after you all. The warmth of the apostles affection is very marked in this Epistle (cf. Php 4:1), where, as here, the feeling is called forth because they are his joy and crown in the Lord.

in the tender mercies of Jesus Christ. The Authorised Version gives the literal rendering of the word, but to an English reader it is seldom understood. The word translated bowels was in Greek applied to the nobler portions of the interior organs, the heart, liver, etc., as opposed to the entrails, and in them was supposed to be the seat of the affections, especially those of love and pity. There was something of the same idea, though not so strictly defined, among the Hebrews, as may be seen from the language of many passages in the Old Testament (Gen 43:30; 1Ki 3:26, etc.), so that the rendering given above conveys the sense of the apostle. But there was also no doubt combined with this the notion of tender intimate union, and it should not be allowed by any translation to slip away. The apostle spake of Christ living in him (Gal 2:20) in the same kind of language as Christ Himself had used (Joh 17:21), and the thought that the whole Christian brotherhood was one body in Christ influenced the choice of such words as this to express the intimate union and communion of those who by one Spirit were all baptized into one body.

Fuente: A Popular Commentary on the New Testament

These words are expressive of that passionate degree of Christian love which St. Paul bore to the Philippians; he durst appeal to God, as to the sincerity and fervency of it: God is my record, I call him to witness, and can appeal to him as the searcher of hearts, how greatly I long after you; that is, how passionately and sincerely I love you, with the most intense and hearty affection, in the bowels of Jesus Christ.

The expression may denote the efficient cause, and the exemplary cause, of his love.

1. That the author of this his love unto them was Christ, he was the spring and procurer of it; and consequently it was no carnal or selfish love, to serve his own ends and designs upon them, but truly spiritual.

2. That Christ’s love to him was the pattern and example, according to which he loved them, with no common love, but with an entire and intense affection, from the ground of the heart and the most intimate bowels: no words can be more expressive of that fervent love and earnest longing which St. Paul had for the welfare of the Philippians; a love which very far exceeds the love of all relations. He doth not say I long after you in the bowels of a father, or in the bowels of an husband, but in the bowels of Jesus Christ; humbly comparing his love towards them to the love of Jesus Christ; not for the degrees of it, not for the fruits and advantages of it, but for the truth and sincerity of it: I greatly long after you all in the bowels of Jesus Christ.

Learn hence, That there is no stronger love, no more endeared affection, between such ministers of Christ and their beloved people, as they have been happily instrumental to convert to God when present with them, they passionately love them; when absent from them they affectionately long after them; imitating, as much as they can, their Lord Jesus Christ, both in reality and sincerity, and also in the measure and degree, of endearing affection: God is my record, how greatly I long after you all, in the bowels of Jesus Christ.

Fuente: Expository Notes with Practical Observations on the New Testament

Verse 8

In the bowels of Jesus Christ; in Christian affection.

Fuente: Abbott’s Illustrated New Testament

1:8 {2} For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

(2) He declares his good will towards them, in addition showing by what means they may chiefly be strengthened and encouraged, that is, by continual prayer.

Fuente: Geneva Bible Notes

Only God really knew how strongly Paul longed for his brothers and sisters back in Philippi. Consequently the apostle called on Him as his witness to his professions of affection. Paul’s feelings were similar to those of his Lord Jesus Christ, who generated them in the apostle.

". . . Paul took this solemn oath because he was aware that within the church that he founded and for which he cared so deeply there were those who were not at all convinced of his right to lead them nor certain of the reality of his love for them. What more could he do to convince them than swear before God that they all (pantas hymas) had the same great place in his affections? Nothing. In his day and in his culture a solemn oath was the end of every dispute (cf. Heb 6:16)." [Note: Hawthorne, p. 24.]

These expressions of thanksgiving provide insight into the unity that exists among believers and between believers and our Lord. The gospel and salvation are the great unifying elements.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)