Philippians 1:3-11

SECTION II

Situation and Labors of the Apostle at Rome

Philippians 1:3-26

(1) The Apostle’s gratitude and joy before God on account of the church (Philippians 1:3-11)

After joyful thanksgiving for the fellowship of the church in the gospel (Philippians 1:3-5), and the expression of his confident hope that God will make it perfect (Philippians 1:6-8), he offers a fervent prayer for them (Philippians 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

Philippians 1:3. I thank my God (εὐχαριστῶ τῷ θεῷ μου). Exactly like Romans 1:8; 1 Corinthians 1:4; Philippians 4:0. Comp. Colossians 1:3.—Upon all [or the whole] remembrance of you.—Ἐπί states the ground or basis (πάσῃ τῇ μνείᾳ) 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 Winer’s Gram. pp. 110, 392.12 Meyer, urging the force of πᾶς 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 ὑμῶν be gen. subj., as if Paul were giving thanks for their remembrance of him (Bretschneider). Further, μνεία is not=mention (Winer, Van Hengel), as in μνείαν ποιεῖσθαι (Romans 1:9; Ephesians 1:16; 1 Thessalonians 1:2; Philippians 4:0). Comp. μνείαν ἔχειν (1 Thessalonians 3:6; 2 Timothy 1:3).

Philippians 1:4. Always in every prayer of mine for you all (πάντοτε ἐν πασῃ δεήσει μου ὑπὲρ πάντων ὑμῶν). In Romans 1:8 we have πάντων ὑμῶν; in 1 Corinthians 1:4, πάντοτε περὶ ὑμῶν; and in Ephesians 1:16, only ἐπὶ τῶν προσευχῶν μου after οὐ παύομαι. Here, after πάσῃ τῇ μνείᾳ (Philippians 1:3) we have the idea of totality repeated three times: πάντοτε, πάσῃ, πάντων. 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 (μετὰ χαρᾶς τὴν δέησιν ποιούμενος). [The article before δέησιν recalls δεήσει as the prayer in each instance which he offers in their behalf.—H.] Πάντοτε in the preceding clause shows that his thankfulness goes hand in hand with his constant, prayer, and ἐν πάση δεήσει that his prayer for the church, and indeed for all its members, never ceases; while here in μετὰ χαρᾶς we have his frame of mind disclosed to us, and the prayer noted as a fact. It is peculiar to this place. Theophylact: τὸ μετὰ χαρᾶς μεμνῆσθαι σημεῖον τῆς ἐκείνων . Bengel: summa epistolæ: gaudeo, gaudete! Nam perpetua gaudii mentio (Philippians 1:18 ff; Philippians 2:2; Philippians 2:19; Philippians 2:28; Philippians 3:1; Philippians 4:1; Philippians 4:4). Preces imprimis gaudium animat. For δέησις and προσευχή see on Ephesians 6:18. It is incorrect to join πάντοτε (Wiesinger), or ὑπὲρ πάντων ὑμῶν (Hölemann), with εὐχαριστῶ (Philippians 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.]

Philippians 1:5 brings forward the cause of his thanks.—For your fellowship unto the gospel.—Ἐπί with the dative (preceded by εὐ χαριστεῖν) quite often indicates the object of the thanks giving (1 Corinthians 1:4). See Winer’s Gram. p. 393.—Τῇ κοινωνίᾳ ὑμῶν 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 (εἰς τὸ εὐαγγέλιον). Κοινωνία is found without the gen. obj. in Galatians 2:9 and in 2 Corinthians 9:13, where we have also εἰς αὐτούς, analogous to κοινωνεῖς εἰς λόγον (Philippians 4:15). The article is not repeated before εἰς εὐαγγέλιον, 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 τὴν δέησιν has already been defined as ὑπὲρ ὑμῶν. It is wrong also to take κοινωνία actively, as support, contribution (Estius, et al.), as in Numbers 15:26 (κοινωνίαν τινὰ ποιεῖσθαι), Hebrews 13:16 (εὐποιί̈ας καὶ κοινωνίας), where the context demands that meaning; to refer it to their fellowship with Paul (Chrysostom, Van Hengel), for μετ’ ἐμοῦ (1 John 1:3) is wanting; to regard it as=ἡ in Philippians 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, ἀπὸ πρώτης ἡμέρας ἄχρι τοῦ νῦν, marks with emphasis this well-tried fellowship of faith and love as existing from the first preaching of the gospel among them (Acts 16:13) until the moment of Paul’s 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 (Philippians 4:16), and still more recently at Rome, by the hand of Epaphroditus (Philippians 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 (Philippians 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 πρώτης is unnecessary, the ordinal being sufficiently definite by itself. See Winer’s Gram. p. 124.—H.]. It is incorrect to connect from the first day, etc., with εὐχαριστῶ (Bengel), or with πεποιθώς (Meyer). The aim is to characterize the fellowship, but not the thanksgiving or confidence of the apostle.

Philippians 1:6. The apostle is confident (πεποιθώς) that God will still work for them and in them. This participle marks his confidence as antecedent to the εὐχαριστῶ. Hæc fiducia nervus est gratiarum actionis (Bengel). Αὐτὸ τοῦτο shows that his confidence rests upon God and nothing else (Ephesians 6:18; Ephesians 6:22; Colossians 4:8).—That he who began a good work in you will complete [or finish] it, ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον . Without doubt God is meant (Philippians 2:13), and ἐν ὑμῖν is in animis vestris (Philippians 2:13), while the context requires us to think of all the members of the church as addressed (Philippians 1:4; Philippians 1:7). Comp. Gal 3:3 : 2 Corinthians 8:6 (var. προενήρξατο. To explain it as meaning “among the Philippians” (Hölemann) is against the context. Not only the context, but Paul’s doctrine forbids us to understand “every good one” with ὁ ἐναρξάμενος (Wakefield). By ἔργον is meant not “the good work” (Luther), but the κοινωνία ὑμῶν εἰςεὐαγγέλιον (Philippians 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, ἄχρις ἡμέρας Ἰησοῦ Χριστοῦ. The day of the Lord’s coming for judgment is meant (Philippians 1:10; Philippians 2:16; 2 Corinthians 1:14). The nearness of the day is not indicated (Meyer), or the day of each one’s death intended 13 (Estius, et al.).—Even as it is just for me to think this of you all.—Καθώς gives the reason for the subjective confidence in the objective fact (Ephesians 1:4). Ἐστὶν δίκαιον ἐμοὶ τοῦτο φρονεῖν describes this confidence, which extends to each individual (ὑπὲρ παντῶν ὑμῶν), as a duty and obligation which he owes to his readers (Philippians 1:4; Philippians 1:8; Ephesians 6:1; Colossians 4:1). To withhold it seems to him a wrong against them (Bengel: justas invenio causas).—Because I have you in my heart—διὰ τὸ ἕχειν με ἐν τῇ καρδία̣ ὑμᾶς. The context demands με as the subject; with this agrees the sing. καρδία̣. See Winer’s Gram., p. 329. It is contrary to the order of the words, as well as to the context, to take ὑμᾶς 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 grace—lit., grace with me; ἔν τε τοῖς δεσμοῖς μου καὶ ἐν τῇ ̣ καὶ βεβαιώσει τοῦ εὐαγγελίου συγκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας. The nerve of the argument lies in συγκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας; πάντας ὑμᾶς corresponds to ὑπὲρ πάντων ὑμῶν, and they are all characterized as fellow-partakers (συγκοινωνοί) with the Apostle in the grace of God. The pronoun μου depends in sense upon σύν, τῆς χάριτος upon κοινωνούς: they share with Paul in the same grace, which he has received. [For the dependence of the two genitives on συγκοινωνούς (comp. also Philippians 2:25; Philippians 2:30), see Winer’s Gram., p. 191—H.] The context (Philippians 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, (Hölemann), or the apostolic office upheld and made more efficient by the liberality of the Philippians (Storr, Am Ende), gratitude—i.e., to them (Rilliet), or gaudii (Vulg.), [which seems to rest on the assumed reading, χαρᾶς.—H.]. The importance of this co-partnership is the greater on account of Paul’s situation at the time. Hence he characterizes the situation under two aspects before he speaks of their personal relation to each other: ἒντετοῖς δεσμοῖς μου and ἐν τῇ . 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 (Acts 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 ἕν διὰ δυοῖν (Heinrichs), or to separate to τοῦ εὐαγγελίου from ἀπολογία̣, and to refer this last only to his person (Estius), since neither ἐν, nor the article before βεβαιώσει, 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 ὑμᾶς συγκοινωνοὺς—ὄντας and not with ἔχειν ἐν τῇ καρδία̣ (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 Paul’s affection for the Philippians (ἔχειν—ἡμᾶς), 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 μάρτυς—ὁ θεός, which (note the γάρ, Philippians 1:8) seems too impressive to be referred merely to διά τὸ ἔχειν—ἡμᾶς.—H.] To infer from Philippians 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 δεσμοῖς μου, or by πάντες.

Philippians 1:8. For God is my witness, μάρτυς γάρ μου ὁ θεός. Comp. Romans 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.—Ὡς shows the degree, the prep, in ἐπιποθῶ, the direction of the ποθεῖν, Php 2:26; 1 Thessalonians 3:6; 2 Timothy 1:4. The object of ἐπιποθῶ is πάντας ὑμᾶς, none being excepted. Observe the energetic repetition of the πάντας.—In the heart of Jesus Christ, ἐν σπλάγχνοις Χριστοῦ Ἰησοῦ, characterizes the ἐπιποθεῖν of Paul. Επλάγχςα, רַחֲמִים, viscera, is the physical designation of the inmost seat of the affections, of the emotional life in the soul (Colossians 3:12 : οἰκτιρμῶν; Luke 1:78 : ἐλίους); hence ἐν 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 gratiæ in corde meo habeo (2 Corinthians 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 ἐμοὶ γὰρ τὸ ζῆν Χριστός, in Philippians 1:21, and comp. ζῇ ἐν ἐμοὶ Χριστός (Galatians 2:20). Winer’s Gram. p. 189. It is incorrect to regard ἐν as the rule or norm, (Rilliet), for it is not=κατά; or to explain the genitive as, in animo penitus affecto, ut animus fuit Christi. (Van Hengel). It is incorrect to join the word with ὑμᾶς, and to supply ὄντας (Storr). We are to reject every such weakened explanation as amore vere Christiano (Grotius), or digna Jesu Christi affectione (Castalio).

Philippians 1:9. And this I pray.—To the prayer of thanksgiving in Philippians 1:3; Philippians 1:8, καί adds further, the fact that he prays, and what he prays for, in behalf of the church (τοῦτο προσεύχομαι). 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 προσεύχομαι τοῦτο. It is not true that καί connects what follows with Philippians 1:8, and joins still another act, i.e., προσεύχομαι, with μάρτυςμου ὁ θεός, ὡς ἐπιποθῶ. (Rilliet).—That your love may abound yet more and more.—Ἵνα points out the direction, purpose, of the prayer, and so the contents, purport of it. Comp. Ephesians 1:17; Colossians 1:9. Ἡ , pre-supposes this love to be already existing, and that in no small degree, like ἵνα πληρωθῆτε. Colossians 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 (ἐπὶ τῇ κοινωνίᾳ ὑμῶνεἰς τὸ εὐαγγέλιον, Philippians 1:5), and by the ground of his confidence and longing (συγκοινωνούς μου τῆς χάριτος, Philippians 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, ἔτι μᾶλλον καὶ μᾶλλον, marks the earnestness of the supplication. Comp. πολλῷ μᾶλλον κρεῖσσον, Philippians 1:23. Περισσεύη indicates an increase of this love of the church above the ordinary measure of its possession. (Comp. 1Th 4:1; 1 Thessalonians 4:10, περισσενειν μᾶλλον).—How that shall take place is shown by what follows: In knowledge and in every perception, or discernment, ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει. The first (see Ephesians 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 (αἴσθησις, 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 man’s acts and relations, is therefore extensive, on which account also πάσῃ (=every form of) is added. [This faculty (αἵσθησις), 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. εν 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. Colossians 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 οὐ κατ’ ἐπίγνὠσιν (Romans 10:2), i.e., blind, undiscriminating, liable to error (Schenkel).

Philippians 1:10. That ye may prove things that differ.—Εἰς τὸ δοκιμάζειν denotes the immediate end of the περισσεύῃ. It is in practice, the conduct of life that we are to prove τὰ διαφέροντα. As the senses are to be exercised, προς διάκρισιν (Hebrews 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. Δοκιμάζειν means to test, distinguish the genuine from the spurious (χρυσίον, 1 Peter 1:7), to distinguish between things which are different (τὰς καρδίας ἡμῶν, 1 Thessalonians 2:4; πάντα δὲ δοκιμάζετε, τὸ καλὸν κατέχετε, 1 Thessalonians 5:21), or between men who differ (1 Timothy 3:10). The things which experience presents to us are different in degree as well as kind. Non modo præ 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. Ἵνα 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 (η̇͂τε): (εἰλικρινεῖς καὶ ). The first (Grimm, Clavis s. v: ab. εἵχη s. ἕλη, splendor solis, el κρινω, qui ad solis lucem explicatus et examinatus purus deprehenditur,15 ex aliorum conjectura ab εἶλος, εἱ̓λειν, volubile agitatione secretus et purgatus) elsewhere only in 2 Peter 3:1, is positive, internal; the second, negative, outward, as referring to persons and relations; hence active, as in 1 Corinthians 10:32, while in Acts 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 ἐπιτελέσει ́ (1 Thessalonians 5:6); hence εἰς ἡμέραν Χριστοῦ, 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 Philippians 2:16 : Ephesians 4:30).—Being filled, πεπληρωμένοι. 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 ἦτε εἰλικρινεῖς καὶ .—The fruit of righteousness which is by or through Jesus Christ (καροπον δικαιοσυνης τὸν διὰ Ἰησοῦ Χριστοῦ). The acc., as in Colossians 1:9, points out that with which they are filled. The sing. καρπόν marks the harmonious unity, as Galatians 5:22. Comp. 1 Thessalonians 5:19; Romans 6:22; James 3:18. The gen. δικαιοσύνης 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 (Hölemann). But this fruit of righteousness is not produced by the unaided strength of the Christian without the mediation of Jesus. See Ephesians 4:7-8; Galatians 2:20; Galatians 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 (εἵς δόξαν καὶ ἔπαινον θεον͂) is an addition to πεπληρωμένοι. Comp. Ephesians 1:6; Ephesians 1:12; Ephesians 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 15:0.).—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, (ἕργον ), wrought in the individual (Philippians 1:6 : εν ὑμῖν), 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 (Philippians 1:11 : καρπὸν δικαιοσύνης), and love (Philippians 1:9 : ἡ ), 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 (Philippians 1:6 : ὁ ἐναρξάμενις) 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 (συγκοιωνοὺς τῆς χάριτος, Philippians 1:7). Hence in its beginning it is a divine work, which excludes as well the αὐτεξούσιον 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 (μάρτυς μου ὁ θεός, Philippians 1:8) but to complete also (ἐπιτελέσει, Philippians 1:6), what He has begun.

5. The work of salvation is mediated, objectively, through the person of Jesus Christ (Philippians 1:11), the preaching of the gospel (Philippians 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 (Philippians 1:8 : ἐν σπλάγχνοις Χριστοῦ Ἰησοῦ); (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 (Philippians 1:9 : ἡ Philippians 1:5 : ἐπὶ τῇ κοινωνςία̣ ὑμῶν εἰς τὸ εὐαγγέλιον); (c) Personal activity is not excluded, but called forth (Philippians 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 (ἐπίγνωσις). 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 (πᾶσα αἵσθησις), 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 (εἰς τὸ δοκιμάζειν τὰ διαφέροντα) within and without, good and bad. The result is purity (εἰλικρινεῖς). b) Externally, love acts spontaneously, without calculation, with nice moral tact, with tender conscientiousness, giving no offence, (ἀπρόσκοποι). The eye ever directed to the end (εἰς ἡμέραν Χριστοῦ) animates this love thus progressive to the final day (ἅ χρις ἡμέρας Χριστοῦ). Pantheistic necessity, all physical compulsion in the Christian’s progress, are excluded. Our moral responsibility remains entire.

8. Love in two respects is an object of the Apostle’s joy. It actuates all, one as well as another (Philippians 1:7 a, and 7 b, 8), and redounds to the honor of God (Philippians 1:11). First, though there is a difference in the strength, purity, breadth, and capacity of this love, from Lydia (Acts 16:14-15) and the jailer (ib. 30–34) 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 God’s 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; God’s 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. 1 John 3:20; 1 John 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 (Philippians 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 seen—that 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, Philippians 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. Psalms 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. (Philippians 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. God’s 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, (Philippians 1:9.)—Love has a keen, critical character. The Christian has a delicate sensibility, by means of which he finds the right. A Christian’s 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, (Philippians 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, (Philippians 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 (Philippians 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.

Löhe:—1) The Apostle’s 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.

Pröhle:—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 Philippians 1:5-7).—H.]

Footnotes:

Philippians 1:6; Philippians 1:6. [A few of the oldest MSS. insert τῆς before πρώτης. Some copyist may have thought it necessary, but the grammar does not require it. See the Exegetical Remarks.—H.]

[8]Ibid. [Instead of Ἰησοῦ Χριστοῦ (T. R.) some copies invert the order as in Philippians 1:1 (Lachmann, Ellicott, Tischendorf, Alford). The evidence seems not to be conclusive.—H.]

Philippians 1:8; Philippians 1:8. [Meyer, Tischendorf and others, reject ἐστίν in μου ἐστίν of the T. R. The omission, on the whole, is very doubtful. See Ellicott’s statement of the testimony.—H.]

Philippians 1:11; Philippians 1:11. Καρπὸν δικαιοσύνης τόν in א A B (which last, however, omits the article τόν) and many others. The plural καρπῶν—τῶν 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 Winer’s 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 2 Thessalonians 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 life’s end, may be that the day of one’s death coincides so essentially in its moral consequences with the Lord’s 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. 80–82 (revised ed.). See also Ellicott’s notes on Philippians 1:6, in opposition to Alfoer’s 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 εὶλικρινεῖς from εἴλη ἴλη, ‘band‚’ ‘troop‚’ and κρίνω, ‘to separate,’ and hence gregatim, ‘distinct,’ ‘unmixed.’ Hesychius defines: εἰλικρινές τὸ καθαρὸν καὶ . Lightfoot adopts this derivation. Ellicott prefers the second of the views mentioned in the text (see in loc.).—H.]