Exegetical and Hermeneutical Commentary of Philippians 1:11
Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
11. Being filled ] Lit. and better, having been filled. He anticipates the great Day, and sees the Philippians as then, completed and developed as to the results of grace. His prayer for them is that they may be then found “filled” with such results; bearers of no scanty or partial “fruit”; trees whose every branch has put forth the produce described Gal 5:22-23.
fruits ] Rather, on documentary evidence, fruit; as in Gal 5:22. The results of grace are manifold, and yet a total, a unity; effects and manifestations of one secret, ingredients in one character, which, if it lacks one of them, is not fully “itself.”
of righteousness ] The phrase “ fruit of righteousness” occurs in the LXX., Pro 11:30; Pro 13:2; Amo 6:12; and in St James, Jas 3:18. By analogy with such phrases as e.g. “fruit of the Spirit,” it means not “fruit which is righteousness,” but “fruit which springs from righteousness.” “Righteousness” is properly a condition satisfactory to Divine law. Thus it often means the practical rectitude of the regenerate will; and so probably here. But often in St Paul we can trace an underlying reference to that great truth which he was specially commissioned to explain, the Divine way of Justification; the acceptance of the guilty, for Christ’s sake, as in Him satisfactory to the Law, broken by them, but kept and vindicated by Him. See further below, on Php 3:9. Such an inner reference may be present here; the “fruit” may be the fruit not merely of a rectified will, but of a person accepted in Christ.
which are ] Read, which is.
by Jesus Christ ] Through Him, as both the procuring cause, by His merits, of the new life of the saints, and the true basis and secret of it, in their union with His life. Cp. Rom 5:17.
unto the glory and praise of God ] The true goal and issue of the whole work of grace, which never terminates in the individual, or in the Church, but in the manifestation of Divine power, love, and holiness in the saving process and its result. “To Him are all things; to whom be glory for ever. Amen” (Rom 11:36). “ God ” here is distinctively the Eternal Father, glorified in the members of His Son.
Fuente: The Cambridge Bible for Schools and Colleges
Being filled with the fruits of righteousness – That which righteousness in the heart produces. The fruits, or results, will be seen in the life; and those fruits are – honesty, truth, charity, kindness, meekness, goodness. The wish of the apostle is, that they might show abundantly by their lives that they were truly righteous. He does not refer to liberality merely, but to everything which true piety in the heart is fitted to produce in the life.
Which are by Jesus Christ –
(1) Which his religion is fitted to produce.
(2) Which result from endeavoring to follow his example.
(3) Which are produced by his agency on the heart.
Unto the glory and praise of God – His honor is never more promoted than by the eminent holiness of his friends; see the notes at Joh 15:8. If we wish, therefore, to honor God, it should not be merely with the lips, or by acts of prayer and praise; it should be by a life devoted to him. It is easy to render the service of the lips; it is far more difficult to render that service which consists in a life of patient and consistent piety; and in proportion to the difficulty of it, is its value in his sight.
Fuente: Albert Barnes’ Notes on the Bible
Php 1:11
Being titled with the fruits of righteousness–
Divine culture:
I.
The field–The loving heart.
II. The seed–Righteousness.
III. The fruit–Abundant.
IV. The husbandman–Jesus Christ.
V. The end–The glory and praise of God. (G. G. Ballard.)
Righteousness
I. Its nature.
II. Its fruits.
III. Its source.
IV. Its end. (J. Lyth, D. D.)
I. The fruit.
II. The power by which it is produced.
III. The motive.
IV. The measure of righteousness. (J. Lyth, D. D.)
The fruits of righteousness
I. What they are: good works, so called because they spring from righteousness as fruit from a tree. We must first be righteous, by the righteousness of God in us before we can do the works that are good. What this righteousness is Paul explains in Rom 3:9.
1. Learn to beware of them who tell you that our good works are that righteousness whereby we are justified before God. As well say that the fruit is the tree.
2. Beware of them that tell you that men not begotten in the faith of Christ are able to do the things that are good and pleasing to God.
3. Let this teach us how to examine our works whether they be good or no. Do they proceed from a lively faith in Christ Jesus?
II. Their author. Christ who is the author of every good thing in us by the grace of His Holy Spirit (2Co 3:5; Php 2:13).
1. Let this warn us against them who would persuade us that we are able of ourselves to do that which is good.
2. Let this teach us to give all the praise to Him to whom it is due (Rev 5:13).
III. Their end (1Co 10:31; Mat 5:16; 1Pe 2:12). Let this try our motives. Do we do good that we may gain heaven or that we may glorify God? (H. Airay, D. D.)
Gospel holiness
I. The experience–Fruits of righteousness. Righteousness is right-mindedness.
1. Integrity is the fruit toward God and man.
2. Tenderness of conscience.
3. With these and other virtues we are to be filled.
4. Although the world may reproach us.
II. The means–Union with Christ. Granted this, good works are inevitable, as a good tree must produce good fruits.
III. The end. God can take delight in nothing but holiness. It is His own nature. (J. Summerfield, A. M.)
Spiritual attainment
I. Righteousness of heart precedes righteousness of life.
II. Righteousness of heart is self-disseminating. Its fruit is–
1. Living.
2. Of harmonious unity.
3. Luxuriant.
III. Righteousness of heart, the only thing that can fill the capacities of man.
IV. Fulness of righteousness–fruit, is all Divine. It is Divine–
1. In its source–God giveth the increase.
2. In its medium of communication–which is by Jesus Christ.
3. In its end–unto the glory and praise of God.
(1) To His glory before men.
(2) To His praise among men. (G. G. Ballard.)
Fruits of righteousness
Just as the fruits which men, with grateful and rejoicing hearts, gather in at harvest home are not only much in quantity, but also many in variety, so in the Church, the garden of the Lord, His planting that He may be glorified, there are manifold good thoughts and deeds and impulses, all springing up from the one seed of love, and maturing to life eternal to be garnered in when the harvest of the earth is ripe. (J. Hutchison, D. D.)
Abounding fruitfulness
It is not enough to give no offence, you must edify; to abstain from evil, you must do good. As the perfection of a tree is to bring forth good fruits, and not simply that it should not bear bad. For according to that, those which bear no fruit at all might pass for good trees. Thus the praise of a Christian is to lead a life which is not only exempt from the corruption of sin, but which abounds in all kinds of virtues, which is covered and enriched by holy acts worthy of the name by which we are called. For He has snatched us from the soil of the world, or more properly of hell, where, like the plants of Sodom, we bore but empty and useless fruits, and those which were poisonous and deadly. He has transplanted us into the paradise of God, His Church; where, by the efficacy of His blood, His Word, and His Spirit, He hath shed in us thoughts, hopes, and affections totally different from those we had formerly, namely, hatred and contempt for the world and sin, admiration and love for heaven and holiness. (J. Daille.)
Advantages of advanced piety
Fighting faults is the most discouraging thing in the world. When corn reaches a certain height, no more weeds can grow among it. The corn overshadows and grows them down. Let men fill themselves full of good things. Let them make their love, and purity, and kindness to grow up like corn that every evil and noxious thing within them may be overshadowed and die. (H. W. Beecher.)
The trees of righteousness blossoming, and bringing forth fruit
I. How a Christian brings forth fruit. I answer: he brings forth fruit in the vine; by nature we are barren; there is not one good blossom growing on us; but when by faith we are engrafted into Christ, then we grow and fructify; as the branch cannot bear fruit of itself, except it abide in the vine, no more can ye except ye abide in Me. Jesus Christ is that blessed root which shoots up that sap of grace into His branches.
II. What that fruit is which a good Christian brings forth.
1. A Christian brings forth inward fruit: love, joy, peace, long suffering, gentleness, goodness, faith.
2. A Christian brings forth outward fruit.
(1) The fruit of good discourse; a wholesome tongue is a tree of life. Gracious speeches fall from the lips of a godly man, as fruit from a tree.
(2) The fruit of good works. God will say at the last day, Show Me thy faith by thy works.
3. A Christian brings forth kindly fruit. The godly man bringeth forth his fruit; that is, he brings forth that fruit which is proper for him to bear. But what is this kindly and proper fruit? I answer, when we are good in our callings and relations; in a magistrate, justice is kindly fruit; in a minister, zeal; in a parent, instruction; in a child, reverence; in a master, good example; in a servant, obedience; in the husband, love; in the wife, submission; in a tradesman, diligence; in a soldier, innocence. A tree of Gods planting brings forth His fruit, that which is suitable and proper. I shall never believe him to be good, that doth not bear kindly fruit; a good Christian, but a bad master; a good Christian, but a bad parent, doth not sound well. The excellency of a Christian is to bring forth proper fruit; wherein lies the good ness of a member in the body, but to discharge its proper office? the eye is to see, the ear to hear, etc. So the excellency of a Christian is to bring forth that fruit which God hath assigned to him: what is a thing good for which doth not do its proper work? what is a clock good for that will not strike? what is a ship good for that will not sail? what is a rose good for that doth not smell? what is that professor good for that doth not send forth a sweet perfume in his relation? the commendation of a thing is when it puts forth its proper virtue. Not to bring forth suitable fruit, spoils all the other fruit which we bring forth. If a man were to make a medicine, and should leave out the chief ingredient, the medicine would lose its virtue. Relative graces do much beautify and set off a Christian; it is the beauty of a star to shine in its proper orb; relative grace doth bespangle a Christian.
4. A good Christian brings forth seasonable fruit, he that bringeth forth fruit in his season; everything is beautiful in his time. That may be good at one time, which at another may be out of season. There is a great deal of skill in the right timing of a thing; duties of religion must be performed in the fit juncture of time.
(1) Christian duties that relate to our neighbour must be observed in their season. Our reproving others must be seasonable. Affliction opens the ear to discipline. Our comforting others must be seasonable; a word spoken in due season, how good is it?
(2) Duties of religion that relate to God must be performed in their season. To read at home, when the word is a preaching, or the sacrament celebrating, is unseasonable, nay, sinful; as Hushai said, the counsel is not good at this time: one duty is to prepare for another, but not to jostle out another; fruit must put forth seasonably. Let all the trees of righteousness bring forth season able fruit; in prosperity be thankful, in adversity patient.
I. It shows us who is a Christian in Gods calendar, namely, the fruit-bearing Christian. As soon as the sap of grace is infused, it puts forth itself in evangelical fruit.
II. Here is an indictment against three sorts.
1. Such as bring forth no fruit; Israel is an empty vine. O how many unfruitful hearers are there, who evaporate into nothing but froth and fume, being like those ears which run out all into straw I they give God neither the early fruit nor the latter. To the unfruitful Christian let me say four things.
(1) Unfruitfulness is a shame: barrenness of old was counted a great shame.
(2) What account can the unfruitful Christian give to God?
(3) They that do not bring forth good fruit, shall never taste of the fruits that grow in heaven.
2. It reproves such as bring forth evil fruit.
3. It reproves such as bring forth good fruit, but to a bad end; Israel is an empty vine, he bringeth forth fruit unto himself: a man had as good bring forth no fruit, as bring forth fruit unto himself. What is it for one to bring forth fruit unto himself? Prayer is good; but when a man prays only to showy his parts, this is to bring forth fruit unto himself. Works of mercy are good, but when a man gives alms, not so much to feed the poor, as to feed his pride, now he brings forth fruit to himself, and this fruit is worm eaten.
III. 1. Let this exhort all to fruitfulness.
(1) Fruit is that which God expects from us, we are His plantations; and, who planteth a vineyard, and eateth not of the fruit thereof?
(2) Fruitfulness is one of the most distinctive characters of a Christian; the root of the righteous yieldeth fruit. But may not hypocrites bring forth fruit?
(a) They do not bring forth fruit in the Vine they bring forth in the strength of parts, not in the strength of Christ.
(b) Hypocrites bring forth something like fruit, but it is not the right fruit. The fruit they bear is not sweet.
(3) Fruitfulness adorns a Christian; the fruit adorns the tree; a fruit-bearing Christian is an ornament to religion; the more fruitful the branch is, the more fair to look on. A dead tree, as it is unserviceable, so it is uncomely. A Christian, decked with the fruits of righteousness, is beautiful and glorious.
(4) Fruitfulness is a good evidence to show for heaven; the fruits of love, humility, good works, are, as St. Bernard saith, seeds of hope, signs of predestination, the happy presages of future glory. The righteousness of faith is always accompanied with the fruits of righteousness. He that can show good fruit, goes full sail to heaven.
2. It exhorts them that do bear fruit, that they would bring forth more fruit; do not think you have fruit enough, but bring forth further degrees of sanctity; every branch that beareth fruit, he pruneth it, that it may bring forth more fruit.
(1) This is the end why we have new cost laid out upon us, that we should bring forth more fruit.
(2) The fuller we are of fruit, the more we are like Christ, who was full of grace and truth. He received the Spirit without measure.
(3) Bearing much fruit will usher in abundance of comfort into the soul in these two exigencies. Store of fruit will give comfort in the hour of death: a little trace will make us above the fear of death. O what joy will it be on the deathbed, when a Christian can bring his sheaves full of corn! when he can show his five talents that he hath gained by trading! when there is not only a drop or two of oil, but his lamp full of oil! what though the devil show God our debts, if we can show Him our fruit?
(4) The more your fruit is increased, the more your glory is increased; he whose pound gained ten, was made ruler over ten cities.
IV. The last use is of direction. I shall lay down some means to fruitfulness.
1. Be sensible of unfruitfulness.
2. If you would be fruitful, remove those things which will hinder fruitfulness. Cherishing any secret lust in the heart; sin lived in, is like vermin to the tree, which destroys the fruit; grace cannot thrive in a sinful heart.
3. The third means to fruitfulness is weeping for sin. Moisture helps germination in trees; holy tears do water the trees of God, and make them more fruitful.
4. If you would be fruitful often apply the blood of Christ, and the promises.
(1) Apply the blood of Christ. Naturalists say, that blood applied to the root of some trees makes them bear better. Sure I am, the blood of Christ applied to the heart, makes it flourish more in holiness.
(2) Apply the promises.
5. Another means to fruitfulness is humility. The low grounds are most fruitful: the valleys are covered with corn; the humble heart is the fruitful heart.
6. If you would be fruitful in grace, be much in good conference; then they that feared the Lord spake often one to another.
7. If you would be fruit-bearing trees, be near the water of the sanctuary; he shall be like a tree planted by the waters, and that spreadeth out the roots by the river; her leaf shall be green, nor shall it cease from yielding fruit.
8. And lastly, if you would fructify apace, go, to God and desire Him to make you fruitful; God is called the Husbandman, and He hath an art above all other husbandmen; they can plant and prune trees, but if they be dead they cannot make them bear. (T. Watson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Being filled with the fruits of righteousness] By righteousness we may understand, here, the whole work of the Spirit of God, in the soul of a believer; and by the fruits of righteousness, all holy tempers, holy words, and right actions. And with these they are to be filled, , filled up, filled full; the whole soul and life occupied with them, ever doing something by which glory is brought to God, or good done to man.
By Jesus Christ] That is, according to his doctrine, through the power of his grace, and by the agency of his Spirit.
Unto the glory and praise of God.] God being honoured when the work of his grace thus appears to men in the fruits of righteousness; and God is praised by all the faithful when his work thus appears. Every genuine follower of God has his glory in view by all that he does, says, or intends. He loves to glorify God, and he glorifies him by showing forth in his conversion the glorious working of the glorious power of the Lord.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Being filled with the fruits of righteousness; i.e. not only bringing forth some single, yea, or singular fruit, but replenished, plurally, with the fruits of righteousness, Act 9:36; Col 1:10; elsewhere called the fruits of the Spirit, Gal 5:22; Eph 5:9; in all goodness and truth, as well as righteousness. These are such good works as are not (whatever the papists conceive) causal of righteousness, but are, through the Spirit, (who regenerates the persons, and directs the internal and external actions of those who walk in the steps of the faith of their father Abraham, Rom 4:12), wrought by supernatural grace in the heart joined unto the Lord, with whom they are one spirit, 1Co 6:17.
Which are by Jesus Christ; and without whom, from their own stock and strength, till they be ingrafted into him, Joh 15:1,5, trees of righteousness, of the Lords planting, Isa 61:3, and his workmanship, created unto good works, Eph 2:10, they cannot bring forth fruits, and do such good works as are acceptable unto God, 2Co 13:5; but Christ living and dwelling in them by faith, Gal 2:20; Eph 3:17, and God working in them both to will and to do, Phi 2:13, they can do all through Christ, Phi 4:13, so that they shall be accepted in him.
Unto the glory and praise of God; not being empty vines, bringing forth fruit to themselves, Hos 10:1, but to the eternal honour of him who hath called them, Mat 5:16; 1Co 10:31; Eph 1:6,12,14; 1Pe 2:12; 1Pe 4:11; Rev 5:13.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. The oldest manuscripts readthe singular, “fruit.” So Ga5:22 (see on Ga 5:22);regarding the works of righteousness, however manifold, as oneharmonious whole, “the fruit of the Spirit” (Eph5:9) Jas 3:18, “thefruit of righteousness” (Heb12:11); Ro 6:22, “fruitunto holiness.”
which are“whichis by (Greek, ‘through‘) Jesus Christ.”Through His sending to us the Spirit from the Father. “We arewild and useless olive trees till we are grafted into Christ, who, byHis living root, makes us fruit-bearing branches” [CALVIN].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Being filled with the fruits of righteousness,…. Good works. Some think alms deeds, or acts of liberality and bounty, are here particularly intended; and that respect is had to the generosity of these Philippians to the apostle, and others: and true it is, that these are sometimes so called, as in 2Co 9:10, but rather good works in general are meant, which are called “fruits”, because, like fruits, they spring from a seed, even from the incorruptible seed of grace in the heart, implanted there in regeneration; and because they are owing, as the fruits of the earth are, to divine bounty and goodness, to the dews of grace, the rising and bright shining of the sun of righteousness, and to the south gale of the blessed Spirit, when brought forth aright; and also because they are pleasant and delightful, they are well pleasing to Christ, and are acceptable to God through Christ; and likewise, because they are profitable, not to God, but to men: and they are styled fruits of “righteousness”, either of imputed righteousness, the righteousness of Christ imputed without works, the effects of which are good works; for nothing more strongly influences and engages men to the performance of good works, than a view of their free justification by the righteousness of Christ; hence there can be no justification by works, since these are the fruits and effects of justification, and not the cause: or of righteousness and holiness implanted in the soul by the Spirit of God, the new man, which is created unto good works, and in or unto righteousness and true holiness; and which naturally tends thereunto, and which stimulates and qualifies men for the performance of the same: or good works are so called, because they are performed by a righteous man; for as none but a good tree can bring forth good fruit, so none but a tree of righteousness can bear fruits of righteousness; or none but a righteous man do works of righteousness, which are truly such: or because they are such as are done according to the righteous law of God; for this is a necessary requisite of a good work, that it be according to the command and will of God; for otherwise, let it have never such a show of religion and goodness, it is no good work. The Alexandrian copy, the Vulgate Latin, and Ethiopic versions, read, “fruit”, in the singular number, but other copies and versions, read, “fruits”; and the apostle wishes, that these saints might be “filled” with them; that is, that they might be like trees laden with fruit, which have fruit on every branch, bough, and twig; that they might abound in the performance of them, be ready to, and fruitful in every good work; not doing a few of one sort only, but performing continually all manner of good works; and so be like fruitful trees that yield their fruit in their season, and do not cease from so doing, but still bring forth fruit, and that in large quantities:
which are by Jesus Christ; who is the green fir tree, from whom all fruit, as of grace, so of good works, is found; for all good works, which are truly and properly so, spring from union to Christ, and are owing to his grace: souls are married to Christ, that they may bring forth fruit unto God; they are created in him unto good works, and are ingrafted in him the true vine; and through abiding in him, and deriving life, grace, and strength from him, bear fruit, which otherwise they could not do: without Christ no good work can be performed; it is through him, strengthening his people, they do all they do; for they are insufficient to do anything of themselves, but his grace is sufficient for them, and his strength is made perfect in their weakness. He is the exemplar and pattern, according to which they do their good works; and they are motives drawn and taken from him, from his love, from the doctrines of grace relating to him, which are the most powerful, and do most strongly work upon the saints to perform these things; and which, under his grace, and the influence of it, are directed
unto the glory and praise of God: they are done by believers in Christ, not in order to obtain eternal life and happiness for themselves, which they know is the gift of God, and entirely owing to his free grace and abundant mercy; nor to gain honour and applause from men, but to glorify God; who is glorified when his people bring forth much fruit, and which also is the occasion of others glorifying him likewise: and this end is necessary to a good work, that it be done to the glory of God; for if anything else is in view and not that, let it have ever such an appearance of a good work, it is none at all: and indeed, here we have all the requisites of a good work; as that it should be done according to the righteous law and will of God; that it springs from a principle of grace and holiness; that it be performed in the name, grace, and strength of Christ, and with a view to the honour and glory of God. The Ethiopic version reads, “in” or “to his [Christ’s] glory, and the praise of God”; and the Arabic version thus, “to the glory of God and his praise”; and so the design of the clause is to show, either that both the glory of Christ and the praise of God are concerned in every truly good work; or that the glory of God secretly, and his praise openly, are to be sought therein; even all honour and glory, an abundance of it, and that continually; ascribing nothing to ourselves, but attributing all to him, acknowledging, when we have done all we can, we are but unprofitable servants.
Fuente: John Gill’s Exposition of the Entire Bible
Fruits of righteousness ( ). Singular, collective idea, fruit of righteousness. Accusative case retained with perfect passive participle.
Fuente: Robertson’s Word Pictures in the New Testament
Fruit of righteousness [ ] . The phrase occurs Jas 3:18. Compare Pro 11:30.
Glory and praise of God. For glory of God, see on Rom 3:23. That God ‘s glory may be both manifested and recognized. Compare Eph 1:6.
Fuente: Vincent’s Word Studies in the New Testament
1) “Being filled with the fruits of righteousness” (peperomenoi karpon dikaiosunes) “Having been filled with fruit of righteousness.” Righteous conduct, made possible by a right spiritual relationship with Jesus Christ, produces good fruit, a useful influence and testimony. These things Paul yearned to see in believers, Gal 5:22-23.
2) “Which are by Jesus Christ” (ton dia iesou christou) “Which is through Jesus Christ” without whom one can bear no good fruit, but through whom all should bear and must bear good fruit to please the Master, Joh 15:5; Eph 2:10.
3) “Unto the glory and praise of God” (eis doksan kai epainon theou) “Unto glory and praise of God;” the end objective of all holy, divine, sanctified service, Joh 15:8; Mat 5:16; Eph 3:21.
SINCERITY
In the palmy days of Roman prosperity, when her merchants lived in their marble palaces on the banks of the Tiber, there was a sort of emulation in the grandeur and artistic adornment of their dwellings. Good sculptors were eagerly sought after and employed. But tricks were sometimes practiced, then as now; thus, if the sculptor came upon a flaw in the marble, or chipped a piece out by accident, he had a carefully prepared wax, with which he filled in the chink, and so carefully fixed it as to be imperceptible. In process of time, however, heat or damp would effect the wax, and reveal its presence. The consequence was, that when new contracts were made for commissioned works of art, a clause was added to the effect that they were to be sine cera, or without cement Hence we have our word sincere, a word picture of great significance.
–Tesseyman
Fuente: Garner-Howes Baptist Commentary
11 Filled with the fruits of righteousness. This now belongs to the outward life, for a good conscience produces its fruits by means of works. Hence he desires that they may be fruitful in good works for the glory of God. Such fruits, he says, are by Christ, because they flow from the grace of Christ. For the beginning of our well-doing is, when we are sanctified by his Spirit, for he rested upon him, that we might all receive of his fullness. (Joh 1:16.) And as Paul here derives a similitude from trees, we are wild olive-trees, (Rom 11:24,) and unproductive, until we are ingrafted into Christ, who by his living root makes us fruitbearing trees, in accordance with that saying, (Joh 15:1,) I am the vine, ye are the branches. He at the same time shews the end — that we may promote the glory of God. For no life is so excellent in appearance as not to be corrupted and become offensive in the view of God, if it is not directed towards this object.
Paul’s speaking here of works under the term righteousness, is not at all inconsistent with the gratuitous righteousness of faith. For it does not immediately follow that there is righteousness wherever there are the fruits of righteousness, inasmuch as there is no righteousness in the sight of God, unless there be a full and complete obedience to the law, which is not found in any one of the saints, though, nevertheless, they bring forth, according to the measure, the good and pleasant (50) fruits of righteousness, and for this reason, that, as God begins righteousness in us, through the regeneration of the Spirit, so what is wanting is amply supplied through the remission of sins, in such a way that all righteousness, nevertheless, depends upon faith.
(50) “ Bons et aimables;” — “Good and amiable.”
Fuente: Calvin’s Complete Commentary
(11) The fruits of righteousness is an Old Testament phrase (see Pro. 11:30; Amo. 6:12), used also in Jas. 3:18; Heb. 12:11. It may mean (as in these last two passages) righteousness as a result, or (in the common sense of fruit) the result of righteousness. As the participle is properly having been filled, thus referring, not to the future day of Christ, but to the whole time which that day shall complete, the former sense seems preferable. The righteousness which is through Jesus Christ, not (as St. Paul says below, Php. 3:9) our own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God, is clearly the likeness of Christ, and therefore in itself an all-sufficient fruit. Filled with it, we are (see Eph. 3:19) filled with all the fulness of God.
Unto the glory and praise of God.(Comp Eph. 1:6; Eph. 1:12; Eph. 1:14.) In accordance with our Lords own teaching: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. (See also 1Co. 10:31.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Filled with fruits of righteousness Here is the moral state into which God brings the justified soul, the fruits of which is found in the graces, tempers, activities, and godly life that are indispensable to the fullest Christian development. This fruit is the proper product of the new nature, and is possible only through Christ. Men in whom it appears always bring glory to the God whose grace works such great results. This is the positive side of Christian growth, and implies the employment of the whole nature in active obedience to the will of Christ.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God.’
For the purpose of the good work of Christ within them was to fill them with the fruits of righteousness which resulted from their knowing Christ, so that their lives might be to the praise and glory of God. By their fruits they were to be known (Mat 7:16; Mat 7:20). In Jesus’ own words in Mat 5:16, they were to ‘let their lights shine before men that they might see their good works and glorify their Father Who is in Heaven’ (comparePhp 2:15).
These fruits of righteousness are ‘through Jesus Christ’. It is because He has wrought atonement and reconciliation for us, and is at work within us, that these fruits of righteousness will result. It is as we ‘abide in Him’ in a continual response of faith that we will produce permanent fruit (Joh 15:4-5). The result will be that we will be ‘trees of righteousness, the planting of the Lord, that He might be glorified’ (Isa 61:3), and will thus be producing ‘fruits of righteousness’.
Fuente: Commentary Series on the Bible by Peter Pett
Php 1:11. Being filled, &c. “Being filled with all the genuine fruits and effects of righteousness, which are produced by virtue of a living faith in Jesus Christ.”
Fuente: Commentary on the Holy Bible by Thomas Coke
11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
Ver. 11. Being filled with the fruits ] The excellency of a Christian is to follow God fully, as Caleb, Num 14:24 ; to have a heart full of goodness, as those, Rom 15:14 ; a life full of good works, as Tabitha, Act 9:33 . See Trapp on “ Gal 5:22 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 . . ] filled with (the accusative of reference or secondary government, reff.) the fruit of righteousness (that result of work for God’s glory which is the product of a holy life: . being here, the whole purified moral habit of the regenerate and justified man. Cf. . , Gal 5:22 , . , Eph 5:9 , , Jam 3:18 ) which is (specifies the that it is not of nor by man, but) through Jesus Christ (by the working of the Spirit which He sends from the Father: “Silvestres sumus oleastri et inutiles, donee in Christum sumus insiti, qui viva sua radice frugiferas arbores nos reddit.” Calvin) unto the glory and praise of God (belongs to ).
Fuente: Henry Alford’s Greek Testament
Phi 1:11 . Critical evidence (see above) fixes as the correct reading. We should, of course, expect the gen. (see the v.1. ), but one of the most marked features in later Greek is the enlarging of the sphere of the accus. It is quite common to find it with verbs like and . . . Cf. in modern Greek , “I am full of possessions” (see See Hatz., Einl (Hatzidakis, Einleitung in die Neugriech. Grammatik ), pp. 220 223; F. Krebs, Rection d. Casus in d. spteren histor. Grcitt , Heft i., pp. 3 4, ii., p. 3 ff.). . . A frequent phrase in Prov. (LXX). A showing forth of the results of righteousness. There is nothing here about justification, as Moule supposes. It is right conduct the Apostle has in view. But it is hardly needful to note that with Paul there can be no dissociation of the two ideas. is always with him the right relation between God and man, made possible through Christ, which asserts itself, under the Holy Spirit’s influence, in righteous conduct. . . The as well as the . is due to Christ ( cf. chap. Phi 4:13 ). . . . . Cf. the refrain in Eph 1:6 ; Eph 1:12 ; Eph 1:14 , and Christ’s words in Joh 17:4 , . The disciple must be as the Master.
Fuente: The Expositors Greek Testament by Robertson
Being filled = Having been filled. App-125.7.
righteousness. App-191.3.
by. App-104. Php 1:1
unto. App-104,
glory. See p. 1511.
Fuente: Companion Bible Notes, Appendices and Graphics
11. .] filled with (the accusative of reference or secondary government, reff.) the fruit of righteousness (that result of work for Gods glory which is the product of a holy life: . being here, the whole purified moral habit of the regenerate and justified man. Cf. . , Gal 5:22,-. , Eph 5:9,-, Jam 3:18) which is (specifies the -that it is not of nor by man, but) through Jesus Christ (by the working of the Spirit which He sends from the Father: Silvestres sumus oleastri et inutiles, donee in Christum sumus insiti, qui viva sua radice frugiferas arbores nos reddit. Calvin) unto the glory and praise of God (belongs to ).
Fuente: The Greek Testament
Php 1:11. , …, filled with the fruits of righteousness) The same construction is found at Col 1:9, ; and the fruit of righteousness is generally used in the singular number, Heb 12:11; Jam 3:18; also Rom 6:22, precisely as Paul elsewhere speaks of the fruit of the Spirit, of light, of the lips. The more common reading is , …[6]
[6] ABD()Gfg Vulg. (except Fuld. MS. corrected by Victor of Capua), read . No old authority except Syr. supports the of the Rec. Text.-ED.
Fuente: Gnomon of the New Testament
Php 1:11
Php 1:11
being filled with the fruits of righteousness,-Righteousness comes through the plan God has ordained to make men righteous. When a man does this God makes him righteous, clothes him with his own righteousness and the blessings that come to a man as a result of being clothed with the righteousness of God. He becomes a partaker of the divine nature, conforms his character to the character of God, and God bestows on him the privileges and blessings of a child.
which are through Jesus Christ,-These fruits are the same as the fruits of the Spirit. (Gal 5:22). They all come through Jesus Christ. Without him, without the help he bestows, and out of him, these fruits could never be borne in the life of a Christian. [This conformity to what is right however is defined as that which is by Jesus Christ, and thus is that which begins in the soul at its entrance into the new life through faith. Faith works by love, and the result is right living. The fruits of righteousness grow more abundantly as the love abounds more and more in knowledge and all perception, until the Christian appears at the tribunal full of its fruits.]
unto the glory and praise of God.-That they are borne in the life of the child of God is to the glory and praise of God who provided to redeem and rescue man.
Fuente: Old and New Testaments Restoration Commentary
righteousness
(See Scofield “1Jn 3:7”).
Fuente: Scofield Reference Bible Notes
filled: Phi 4:17, Psa 1:3, Psa 92:12-14, Isa 5:2, Luk 13:6-9, Joh 15:2, Joh 15:8, Joh 15:16, Rom 6:22, Rom 15:28, 2Co 9:10, Gal 5:22, Gal 5:23, Eph 5:9, Col 1:6, Col 1:10, Heb 12:11, Jam 3:17, Jam 3:18
are: Psa 92:14, Psa 92:15, Isa 60:21, Isa 61:3, Isa 61:11, Mat 5:16, Joh 15:4, Joh 15:5, 1Co 10:31, Eph 2:10, Col 1:6, 2Th 1:12, Heb 13:15, Heb 13:16, 1Pe 2:5, 1Pe 2:9, 1Pe 2:12, 1Pe 4:10, 1Pe 4:11, 1Pe 4:14
unto: Joh 15:8, Eph 1:12, Eph 1:14
Reciprocal: Son 4:13 – are Son 7:13 – at our Hos 14:8 – From me Mat 3:8 – fruits Mat 7:17 – every Mat 13:8 – some an Mat 13:23 – beareth Mar 4:8 – an hundred Mar 4:20 – which Luk 3:8 – fruits Luk 8:15 – bring Joh 3:21 – that his Joh 11:4 – for Act 9:36 – full Rom 1:8 – through Rom 6:11 – through Rom 7:4 – that we Rom 15:14 – full 1Co 15:58 – in the 2Co 8:7 – see Eph 1:6 – praise Eph 3:21 – by Phi 4:20 – unto Col 3:17 – in the 1Ti 2:3 – this 1Ti 5:25 – the good Tit 3:1 – to be ready Tit 3:14 – that Heb 13:21 – every 1Pe 2:24 – live 1Jo 3:7 – he that
Fuente: The Treasury of Scripture Knowledge
(Php 1:11.) , . The singular form , is preferred to the plural of the Received Text on preponderant authority. Being filled with the fruit of righteousness, which is by Jesus Christ to the glory and praise of God. The passive participle has in the accusative, Winer, 32, 5, though the genitive is also found, as in Rom 15:14. The difference of aspect seems to be that the genitive marks that out of which the fulness is made up, while the accusative points out that on which the action of the verb takes effect in making up the fulness, and not simply that, as Ellicott says, toward which the action tends. On , see Eph 5:9; Col 1:9. The meaning of is not so clear. Some, like Rilliet and Bisping, refer it to justification. That idea is involved in it; but the term, without any adjunct, and as applied to character, seems to signify moral rectitude, and is noted by its obedience to the divine law. Rom 5:7; Rom 6:13. See under Eph 5:9. The fruit which springs from this righteousness is to be possessed not sparingly, but richly; and for such fulness does the apostle present his prayer. His pleading for them is, that their life might not be marked merely by the absence of insincerity and offence, but that they might be adorned with all such Christian graces as result from the new nature-the deeds which characterize the new man created in righteousness. And this was the last subject or purpose of the petition; for love increasing in knowledge and spiritual discernment, knowing what genuine obedience is, and what is but the semblance of it, appreciating the gospel and cherishing communion with those who oftentimes in suffering extend and uphold it, keeping the day of Christ in view and preparing for it- moves and enables the whole nature to bring forth fruit unto holiness.
And such fruit is not self-produced, but is-
-by Jesus Christ, in and through His gracious operations upon the heart by His Spirit. Right-eousness is of His creation, and all the fruits of it are through Him, not by His doctrine or by faith in Him, but through Himself. The apostle emphasizes this element – . .
The phrase -to the glory and praise of God, does not seem to belong to the previous words merely, but to the entire clause. The being filled with such fruits of righteousness-fruits grown only through Christ, redounds to the glory and praise of God-the ultimate end of all His works. Glory is the manifestation of His nature and character, and praise is that grateful homage which salutes it on the part of His people. Eph 1:6; Php 2:11. We can scarcely suppose with the Greek fathers, that the apostle, with such thoughts and emotions in his soul, tacitly forms in this clause a contrast between any merit that might be imagined to belong to him as founder and teacher of the Philippian church, and the glory which is due to God alone.
After this affectionate greeting, commendation, and prayer, the apostle turns to his present condition. As the Philippians were aware of his imprisonment, he strives at once to console them by the assurance that his bonds had rather favoured than retarded the progress of the gospel-for the cause and nature of his incarceration had not only become widely known, but the greater part of the brethren had derived fresh courage from his captivity for the more abundant proclamation of the word. There was, indeed, a party hostile to him, who preached Christ to give him new annoyance; but these others did it from affection to him, and in co-operation with his great work. So far, however, from being chafed or grieved that his antagonists preached from so bad a motive, he rejoiced that Christ was preached in any way; and he would still continue to rejoice, since it would contribute to his salvation through their prayers, and the supply of the Divine Spirit. For he had the expectation and hope, that he would have no reason to take shame to himself; but that, on the other hand, Christ should be magnified in his body, whether he should survive or die-magnified, in the one case, because for him to live was Christ; and magnified, in the other case, for death was gain: his life, if prolonged, being service for Christ, and his death the enjoyment of Christ’s presence and reward. So that he did not know which to choose-death on the one hand being in itself preferable, for it is being with Christ; but life on the other hand being needful for the spiritual benefit of the Philippian church. Finally, the apostle intimates his persuasion that he shall remain, in order to aid their Christian graces, so that they might have ground of spiritual exultation by his return to them.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 1:11. The same thought as the preceding verse is expressed in this, but in different words. Being filled means the brethren were working in the Master’s vineyard faithfully, and the result was a full crop of righteousness. Which are by Christ Jesus denotes that no good works can be done except as are authorized by Him. Such works will always reflect glory and praise to God, for he has willed that all service must be done through the Son.
Fuente: Combined Bible Commentary
Php 1:11. being filled with the fruits of righteousness. This will be a result of the state mentioned in the previous verse. Men cannot be sincere and void of offence without making their character known by their works. And the apostle prays for his congregation at Philippi that they may be like the good ground which brought forth fruit a hundred-fold. There is much to be said for the singular number fruit. It gives the idea, which is the true one, that the fruit of righteousness is uniform,
which is through Jesus Christ. Thus St. Paul prevents any thought that this fulness of good fruit will be their own work.
unto the glory and praise of God. That God thereby may be praised and glorified, first by those who through Christ have been aided to bring forth fruit to abundance, and then by those who see their good works, and are led also to glorify the Father in heaven.
Fuente: A Popular Commentary on the New Testament
1:11 Being filled with the {g} fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
(g) If righteousness is the tree, and good works the fruits, then the papists are truly deceived indeed, when they say that works are the cause of righteousness.
Fuente: Geneva Bible Notes
This verse modifies the last half of Php 1:10. The only way we will be able to stand before God sincere and blameless is if we allow the Holy Spirit to control us. If we do, He will fill our lives with the fruit that is the product of His righteousness (Gal 5:22-23). This righteousness and its fruit come to us through Jesus Christ, not as a result of our own good deeds. Therefore all the glory and praise for our righteousness, our fruit, and hopefully our flawless and blameless condition at the judgment seat of Christ, goes to God. He is the ultimate source of it all (cf. Eph 1:6; Eph 1:12; Eph 1:14).
"The growing-point for the Christian, as Paul discerns it, is love, a seed from which he anticipates vigorous growth as it abounds more and more. Its upthrusting shoots are received and held by two stakes, knowledge and all discernment, and under their control begin to put forth leaves and blossoms: first the distinctive life-style of the Christian as we approve what is excellent and then, at the very heart of this life-style, the fair blossom of holiness in both the inner person (pure) and the outer behaviour (blameless). Finally there is the perfected fruit, a righteousness adequate even for the great Day itself." [Note: Motyer, p. 53.]
What an excellent prayer this is! In our day, when we tend to voice prayer requests for physical needs primarily, we need to follow Paul’s example of putting the spiritual needs of others high on our prayer lists. Christians still need God’s supernatural enablement to value highly the things of greatest importance as revealed in Scripture. Only then will we make choices that will prepare us to give a good account of ourselves at the judgment seat of Christ.
"Paul uses three thoughts in Php 1:1-11 that describe true Christian fellowship: I have you in my mind (Php 1:3-6), I have you in my heart (Php 1:7-8), I have you in my prayers (Php 1:9-11)." [Note: Warren W. Wiersbe, The Bible Exposition Commentary, 2:64.]