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Situation and Labors of the Apostle at Rome
Php_1:3-26
(1) The Apostle’s gratitude and joy before God on account of the church (Php_1:3-11)
After joyful thanksgiving for the fellowship of the church in the gospel (Php_1:3-5), and the expression of his confident hope that God will make it perfect (Php_1:6-8), he offers a fervent prayer for them (Php_1:9-11)
Php_1:4. Always in every prayer of mine for you all ( ðÜíôïôå ἐí ðáóῃ äåÞóåé ìïõ ὑðὲñ ðÜíôùí ὑìῶí ). In Rom_1:8 we have ðÜíôùí ὑìῶí ; in 1Co_1:4, ðÜíôïôå ðåñὶ ὑìῶí ; and in Eph_1:16, only ἐðὶ ôῶí ðñïóåõ÷ῶí ìïõ after ïὐ ðáýïìáé . Here, after ðÜóῃ ôῇ ìíåßᾳ (Php_1:3) we have the idea of totality repeated three times: ðÜíôïôå , ðÜóῃ , ðÜíôùí . 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 ( ìåôὰ ÷áñᾶò ôὴí äÝçóéí ðïéïýìåíïò ). [The article before äÝçóéí recalls äåÞóåé as the prayer in each instance which he offers in their behalf.—H.] ÐÜíôïôå in the preceding clause shows that his thankfulness goes hand in hand with his constant, prayer, and ἐí ðÜóç äåÞóåé that his prayer for the church, and indeed for all its members, never ceases; while here in ìåôὰ ÷áñᾶò we have his frame of mind disclosed to us, and the prayer noted as a fact. It is peculiar to this place. Theophylact: ôὸ ìåôὰ ÷áñᾶò ìåìíῆóèáé óçìåῖïí ôῆò ἐêåßíùí ἀñåôῆò . Bengel: summa epistolæ: gaudeo, gaudete! Nam perpetua gaudii mentio (Php_1:18 ff; Php_2:2; Php_2:19; Php_2:28; Php_3:1; Php_4:1; Php_4:4). Preces imprimis gaudium animat. For äÝçóéò and ðñïóåõ÷Þ see on Eph_6:18. It is incorrect to join ðÜíôïôå (Wiesinger), or ὑðὲñ ðÜíôùí ὑìῶí (Hölemann), with åὐ÷áñéóôῶ (Php_1:3). It is wrong also to make the participial clause parenthetical (Heinrichs). [Taking this verse and the preceding one together, we have then three steps in the development of the thought: First, the apostle never remembers the Philippians but with thanks giving; secondly, he remembers them in fact as often as he prays; and, thirdly, this remembrance of them was always a source of joy to himself, as well as a cause of thanks giving to God.—H.]
Php_1:5 brings forward the cause of his thanks.—For your fellowship unto the gospel.— Ἐðß with the dative (preceded by åὐ ÷áñéóôåῖí ) quite often indicates the object of the thanks giving (1Co_1:4). See Winer’s Gram. p. 393.— Ôῇ êïéíùíßᾳ ὑìῶí 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 ( åἰò ôὸ åὐáããÝëéïí ). Êïéíùíßá is found without the gen. obj. in Gal_2:9 and in 2Co_9:13, where we have also åἰò áὐôïýò , analogous to êïéíùíåῖò åἰò ëüãïí (Php_4:15). The article is not repeated before åἰò åὐáããÝëéïí , 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 ôὴí äÝçóéí has already been defined as ὑðὲñ ὑìῶí . It is wrong also to take êïéíùíßá actively, as support, contribution (Estius, et al.), as in Num_15:26 ( êïéíùíßáí ôéíὰ ðïéåῖóèáé ), Heb_13:16 ( åὐðïéß ̈ áò êáὶ êïéíùíßáò ), where the context demands that meaning; to refer it to their fellowship with Paul (Chrysostom, Van Hengel), for ìåô ’ ἐìïῦ (1Jn_1:3) is wanting; to regard it as= ἡ ἀãÜðç ὑìῶí in Php_1:9 (Meyer); to refer it to the fellowship of the Philippians with other Christians (Wiesinger); or to render it: quod evangelii participes facti estis (Grotius, et al.).—From the first day until now, ἀðὸ ðñþôçò ἡìÝñáò ἄ÷ñé ôïῦ íῦí , marks with emphasis this well-tried fellowship of faith and love as existing from the first preaching of the gospel among them (Act_16:13) until the moment of 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 (Php_4:16), and still more recently at Rome, by the hand of Epaphroditus (Php_4:18). Nothing but the want of an opportunity on the part of the Philippians to transmit their gifts, had prevented his receiving still others during the intermediate period (Php_4:10). The recorded instances of their liberality, therefore, might well be mentioned as characteristic of their later history as a church. The article before ðñþôçò 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 åὐ÷áñéóôῶ (Bengel), or with ðåðïéèþò (Meyer). The aim is to characterize the fellowship, but not the thanksgiving or confidence of the apostle.
Php_1:6. The apostle is confident ( ðåðïéèþò ) that God will still work for them and in them. This participle marks his confidence as antecedent to the åὐ÷áñéóôῶ . Hæc fiducia nervus est gratiarum actionis (Bengel). Áὐôὸ ôïῦôï shows that his confidence rests upon God and nothing else (Eph_6:18; Eph_6:22; Col_4:8).—That he who began a good work in you will complete [or finish] it, ὅôé ὁ ἐíáñîÜìåíïò ἐí ὑìῖí ἔñãïí ἀãáèὸí ἐðéôåëÝóåé . Without doubt God is meant (Php_2:13), and ἐí ὑìῖí is in animis vestris (Php_2:13), while the context requires us to think of all the members of the church as addressed (Php_1:4; Php_1:7). Comp. Gal_3:3 : 2Co_8:6 (var. ðñïåíÞñîáôï . 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 ἐíáñîÜìåíïò (Wakefield). By ἔñãïí ἀãáèüí is meant not “the good work” (Luther), but the êïéíùíßá ὑìῶí åἰòåὐáããÝëéïí (Php_1:5), a work which is not finished at a single blow, but is carried forward through a gradual development from step to step, through many a fluctuation and danger from within and without, to be made complete in eternity. Bengel: Initium est pignus consummationis. Ne homo quidem temere aliquid incipit.—Up to the flay of Jesus Christ, ἄ÷ñéò ἡìÝñáò Ἰçóïῦ ×ñéóôïῦ . The day of the Lord’s coming for judgment is meant (Php_1:10; Php_2:16; 2Co_1:14). The nearness of the day is not indicated (Meyer), or the day of each one’s death intended (Estius, et al.).—Even as it is just for me to think this of you all.— Êáèþò gives the reason for the subjective confidence in the objective fact (Eph_1:4). Ἐóôὶí äßêáéïí ἐìïὶ ôïῦôï öñïíåῖí describes this confidence, which extends to each individual ( ὑðὲñ ðáíôῶí ὑìῶí ), as a duty and obligation which he owes to his readers (Php_1:4; Php_1:8; Eph_6:1; Col_4:1). To withhold it seems to him a wrong against them (Bengel: justas invenio causas).—Because I have you in my heart— äéὰ ôὸ ἕ÷åéí ìå ἐí ôῇ êáñäßá ̣ ὑìᾶò . The context demands ìå as the subject; with this agrees the sing. êáñäßá ̣. See Winer’s Gram., p. 329. It is contrary to the order of the words, as well as to the context, to take ὑìᾶò 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; ἔí ôå ôïῖò äåóìïῖò ìïõ êáὶ ἐí ôῇ ἀðïëïãßá ̣ êáὶ âåâáéþóåé ôïῦ åὐáããåëßïõ óõãêïéíùíïýò ìïõ ôῆò ÷Üñéôïò ðÜíôáò ὑìᾶò ὄíôáò . The nerve of the argument lies in óõãêïéíùíïýò ìïõ ôῆò ÷Üñéôïò ðÜíôáò ὑìᾶò ὄíôáò ; ðÜíôáò ὑìᾶò corresponds to ὑðὲñ ðÜíôùí ὑìῶí , and they are all characterized as fellow-partakers ( óõãêïéíùíïß ) with the Apostle in the grace of God. The pronoun ìïõ depends in sense upon óýí , ôῆò ÷Üñéôïò upon êïéíùíïýò : they share with Paul in the same grace, which he has received. [For the dependence of the two genitives on óõãêïéíùíïýò (comp. also Php_2:25; Php_2:30), see Winer’s Gram., p. 191—H.] The context (Php_1:6-7), defines it as the grace of God mediated through, the gospel, i.e., salvation and blessedness in eternity. It is thus not suffering for the gospel (5:29, 30), as Meyer thinks, or merely gratiosa evangelii donatio, (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, ÷áñᾶò .—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: ἒíôåôïῖò äåóìïῖò ìïõ and ἐí ôῇ ἀðïëïãßᾳ êáὶ âåâáéþóåé ôïῦ åὐáããåëßïõ . The first expression refers to his imprisonment, and the second to his work as a prisoner, embracing his labors both in opposition to adversaries, and for the confirmation of Christians (Act_28:23). It is not therefore merely his judicial defence that is meant (Van Hengel), or his general Christian activity alone (Wiesinger), but both together. It is incorrect also to regard the last two substantives as ἕí äéὰ äõïῖí (Heinrichs), or to separate to ôïῦ åὐáããåëßïõ from ἀðïëïãßá ̣, and to refer this last only to his person (Estius), since neither ἐí , nor the article before âåâáéþóåé , 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 ὑìᾶò óõãêïéíùíïὺò — ὄíôáò and not with ἔ÷åéí ἐí ôῇ êáñäßá ̣ (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 ( ἔ÷åéí — ἡìᾶò ), 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 ìÜñôõò — ὁ èåüò , which (note the ãÜñ , Php_1:8) seems too impressive to be referred merely to äéÜ ôὸ ἔ÷åéí — ἡìᾶò .—H.] To infer from Php_1:29-30, that the bonds and the defence and confirmation of the gospel were common to Paul and the Philippians, (Schenkel) is not permitted either by äåóìïῖò ìïõ , or by ðÜíôåò .
Php_1:8. For God is my witness, ìÜñôõò ãÜñ ìïõ ὁ èåüò . Comp. Rom_1:9. He would confirm here his declaration that he has them in his heart. [His earnest desire to see the Philippians was both a proof and a consequence of his earnest affection for them.—H.]—How I long after you all.— Ὡò shows the degree, the prep, in ἐðéðïèῶ , the direction of the ðïèåῖí , Php_2:26; 1Th_3:6; 2Ti_1:4. The object of ἐðéðïèῶ is ðÜíôáò ὑìᾶò , none being excepted. Observe the energetic repetition of the ðÜíôáò .—In the heart of Jesus Christ, ἐí óðëÜã÷íïéò ×ñéóôïῦ Ἰçóïῦ , characterizes the ἐðéðïèåῖí of Paul. ÅðëÜã÷òá , øַçֲîִéí , viscera, is the physical designation of the inmost seat of the affections, of the emotional life in the soul (Col_3:12 : ïἰêôéñìῶí ; Luk_1:78 : ἐëßïõò ); hence ἐí 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 (2Co_7:3) atque desidero, neque id affectu naturali, sed pietate Jesu Christi, inde persentisco eodem erga vos affectu esse ipsum potius dominum, qui rem a principiis ad suos exitus est deducturus. See ἐìïὶ ãὰñ ôὸ æῆí ×ñéóôüò , in Php_1:21, and comp. æῇ ἐí ἐìïὶ ×ñéóôüò (Gal_2:20). Winer’s Gram. p. 189. It is incorrect to regard ἐí as the rule or norm, (Rilliet), for it is not= êáôÜ ; or to explain the genitive as, in animo penitus affecto, ut animus fuit Christi. (Van Hengel). It is incorrect to join the word with ὑìᾶò , and to supply ὄíôáò (Storr). We are to reject every such weakened explanation as amore vere Christiano (Grotius), or digna Jesu Christi affectione (Castalio).
Php_1:9. And this I pray.—To the prayer of thanksgiving in Php_1:3; Php_1:8, êáß adds further, the fact that he prays, and what he prays for, in behalf of the church ( ôïῦôï ðñïóåý÷ïìáé ). 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 ðñïóåý÷ïìáé ôïῦôï . It is not true that êáß connects what follows with Php_1:8, and joins still another act, i.e., ðñïóåý÷ïìáé , with ìÜñôõòìïõ ὁ èåüò , ὡò ἐðéðïèῶ . (Rilliet).—That your love may abound yet more and more.— Ἵíá points out the direction, purpose, of the prayer, and so the contents, purport of it. Comp. Eph_1:17; Col_1:9. Ἡ ἀãÜðç ὑìῶí ἕôé ìᾶëëïí êáὶìᾶëëïí ðåñéóóåýῃ , pre-supposes this love to be already existing, and that in no small degree, like ἵíá ðëçñùèῆôå . Col_1:9. Bengel: Ignis in apostolo nunquam dicit, sufficit. Love of the church is meant, which, as shown by the cause of his joyful thanksgiving ( ἐðὶ ôῇ êïéíùíßᾳ ὑìῶíåἰò ôὸ åὐáããÝëéïí , Php_1:5), and by the ground of his confidence and longing ( óõãêïéíùíïýò ìïõ ôῆò ÷Üñéôïò , Php_1:7), is more exactly defined to be Christian love. It is therefore neither merely love towards one another (Meyer), nor works of love for the cause of the gospel (Schenkel), nor love to the Apostle (Chrysostom, et al.),nor to God and Christ (Calov), although all these are involved. The accumulative, ἔôé ìᾶëëïí êáὶ ìᾶëëïí , marks the earnestness of the supplication. Comp. ðïëëῷ ìᾶëëïí êñåῖóóïí , Php_1:23. Ðåñéóóåýç indicates an increase of this love of the church above the ordinary measure of its possession. (Comp. 1Th_4:1; 1Th_4:10, ðåñéóóåíåéí ìᾶëëïí ).—How that shall take place is shown by what follows: In knowledge and in every perception, or discernment, ἐí ἐðéãíþóåé êáὶ ðÜóῃ áἰóèÞóåé . The first (see Eph_1:17) is a more perfect knowledge of the truth in contrast with a knowledge which is defective, uncertain, confused; and therefore an intellectual act and intensive. The other ( áἴóèçóéò , 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 ðÜóῃ (=every form of) is added. [This faculty ( áἵóèçóéò ), 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. åí marks each as the sphere, or element, in which the increase of love is to take place. The progress is also a natural one, from knowledge to knowledge, from experience to experience, each promoting the other. Comp. Col_2:7. It is incorrect to deny here an increase of love, as if that were already complete (Meyer), or to find that the Philippians were not wanting in love, but in knowledge, their zeal being still ïὐ êáô ’ ἐðßãíὠóéí (Rom_10:2), i.e., blind, undiscriminating, liable to error (Schenkel).
Php_1:10. That ye may prove things that differ.— Åἰò ôὸ äïêéìÜæåéí denotes the immediate end of the ðåñéóóåýῃ . It is in practice, the conduct of life that we are to prove ôὰ äéáöÝñïíôá . As the senses are to be exercised, ðñïò äéÜêñéóéí (Heb_5:14), so here love should increase in knowledge and experience, that we may prove the things in regard to which we are to decide or act. ÄïêéìÜæåéí means to test, distinguish the genuine from the spurious ( ÷ñõóßïí , 1Pe_1:7), to distinguish between things which are different ( ôὰò êáñäßáò ἡìῶí , 1Th_2:4; ðÜíôá äὲ äïêéìÜæåôå , ôὸ êáëὸí êáôÝ÷åôå , 1Th_5:21), or between men who differ (1Ti_3:10). The things which experience presents to us are different in degree as well as kind. Non modo 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. Ἵíá 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 ( ç ̇͂ ôå ): ( åἰëéêñéíåῖò êáὶ ἀðüóêïðïé ). The first (Grimm, Clavis s. v: ab. åἵ÷ç s. ἕëç , splendor solis, el êñéíù , qui ad solis lucem explicatus et examinatus purus deprehenditur, ex aliorum conjectura ab åἶëïò , åἱ ̓ ëåéí , volubile agitatione secretus et purgatus) elsewhere only in 2Pe_3:1, is positive, internal; the second, negative, outward, as referring to persons and relations; hence active, as in 1Co_10:32, while in Act_24:16, it is passive. We are to look here not to the church or the world, not to the present or the past, but to God who ἐðéôåëÝóåé ἀ÷ñéò ἡìÝñáò ×ñéóôïῦ Ἰçóïῦ ́ (1Th_5:6); hence åἰò ἡìÝñáí ×ñéóôïῦ , against, for the day of Christ [not until, A. V.] in which this, character will be made manifest. They should prepare for this as their great aim (see Php_2:16 : Eph_4:30).—Being filled, ðåðëçñùìÝíïé . 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 ἦôå åἰëéêñéíåῖò êáὶ ἀðñüóêïðïé .—The fruit of righteousness which is by or through Jesus Christ ( êáñïðïí äéêáéïóõíçò ôὸí äéὰ Ἰçóïῦ ×ñéóôïῦ ). The acc., as in Col_1:9, points out that with which they are filled. The sing. êáñðüí marks the harmonious unity, as Gal_5:22. Comp. 1Th_5:19; Rom_6:22; Jam_3:18. The gen. äéêáéïóýíçò 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 Eph_4:7-8; Gal_2:20; Gal_3:22. This truth humbles us because it rebukes self-exaltation, but makes us rejoice also because it shows how glorious this fruit is.—Unto the glory and praise of God ( åἵò äüîáí êáὶ ἔðáéíïí èåïí ͂) is an addition to ðåðëçñùìÝíïé . Comp. Eph_1:6; Eph_1:12; Eph_1:14. Such fulness is of itself the glory of God, because it shows His excellence, and leads to His praise, because men declare it in every way. [“Herein is my Father glorified,” says Christ, “that ye bear much fruit; so shall ye be my disciples” (John 15.).—H.]
2. In its nature salvation is righteousness, the fruit of which appears in the life (Php_1:11 : êáñðὸí äéêáéïóýíçò ), and love (Php_1:9 : ἡ ἀãÜðç ὑìῶí ), which is self-sacrificing. Hence it is opposed to self seeking and self-will, and is fellowship with God, Christ, and the brethren. It is, then, in its next effect, a social work.
3.The source of salvation is to be sought in God alone (Php_1:6 : ὁ ἐíáñîÜìåíéò ) 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 ( óõãêïéùíïὺò ôῆò ÷Üñéôïò , Php_1:7). Hence in its beginning it is a divine work, which excludes as well the áὐôåîïýóéïí 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 ( ìÜñôõò ìïõ ὁ èåüò , Php_1:8) but to complete also ( ἐðéôåëÝóåé , Php_1:6), what He has begun.
5. The work of salvation is mediated, objectively, through the person of Jesus Christ (Php_1:11), the preaching of the gospel (Php_1:5), and supplication, With regard to the how nothing more definite is here said, because it does not come into question.
6. The subjective mediation is indicated under different aspects, (a) Christ, He who is preached coming near to us in the preaching, and received in us by His word, becomes our life, His heart our heart, His pity our pity, so that we love with Him, with His heart, with His love (Php_1:8 : ἐí óðëÜã÷íïéò ×ñéóôïῦ Ἰçóïῦ ); (b) He who does not resist Him, receives His strength and gifts, so that by means of these he works in turn; won for Him, drawn to Him, united with those who are like-minded, he lives, and acts, and walks in love (Php_1:9 : ἡ ἀãÜðç ὑìῶí Php_1:5 : ἐðὶ ôῇ êïéíùíòßá ̣ ὑìῶí åἰò ôὸ åὐáããÝëéïí ); (c) Personal activity is not excluded, but called forth (Php_1:9-11), self-exaltation is destroyed, and Synergism has no place here.
7. Love, combined with an active faith, is the central force which penetrates the inmost personality, directs the life, and goes forward step by step towards its perfection. This progress shows itself in a two-fold way: a) Internally, the Christian becomes intellectually more intimate with God and with His thoughts ( ἐðßãíùóéò ). 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 ( ðᾶóá áἵóèçóéò ), 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 ( åἰò ôὸ äïêéìÜæåéí ôὰ äéáöÝñïíôá ) within and without, good and bad. The result is purity ( åἰëéêñéíåῖò ). b) Externally, love acts spontaneously, without calculation, with nice moral tact, with tender conscientiousness, giving no offence, ( ἀðñüóêïðïé ). The eye ever directed to the end ( åἰò ἡìÝñáí ×ñéóôïῦ ) animates this love thus progressive to the final day ( ἅ ÷ñéò ἡìÝñáò ×ñéóôïῦ ). 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 (Php_1:7 a, and 7 b, 8), and redounds to the honor of God (Php_1:11). First, though there is a difference in the strength, purity, breadth, and capacity of this love, from Lydia (Act_16:14-15) and the jailer (ib. 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. 1Jn_3:20; 1Jn_4:4). He prays for them heartily, as well as confidently. Without pride of office, without selfishness, without carnal calculation, without meagre consolation, or satisfaction in comparing them with other churches, as in Galatia and Corinth, he looks with grand humility, with noble joy, with childlike confidence, and paternal care, upon the condition of this particular church.
10. [Neander:—Paul here (Php_1:9-11) gives to love the first place, and ascribes to its quickening presence the knowledge and capacity required for distinguishing the good and the bad, the true and the false; as he himself expresses it, “that your love may more and more abound in all knowledge;” meaning, that therein its effect is 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.]
Starke:—God has indeed deserved our thanks. He never ceases to do us good. So also our thanks should have no end. Psa_100:5.—He will be able to pray to God with joy who regards his prayer not merely as a duty, but also as a gospel right, in virtue of which he may come to the throne of grace, and be looked upon graciously.—To begin is well and necessary, but to complete still, better, and more necessary.—The more thou art pressed the more cry out. Remain firm, and be not deterred. Through scorn we come to the crown.—The longer in the Christian life the happier, the better, is the true testimony. He who does not increase, decreases; at least, standing still is not the right way.—Since the chief powers of the soul are understanding and will, the growth must show itself in them both: the one can no more be separated from the other than understanding from the will.
Heubner:—If men do not recognise God as their God, they have no religion at all. It is not a living piety unless they have found God in their inner and outer life.—True love and friendship is ever a religious, mutual remembrance. Remembrance of God is a holy admonition that we live for, with, and in one another. Thus we see how Christianity enlarges the heart. Christian love embraces many; yea, all. (Php_1:4-7.)—Every shepherd must pray daily for his church. Paul had much to do, but he always had time for prayer.—True, inward fellowship of hearts, is a cause for thanksgiving. It is a source of true happiness which nothing can surpass. In our days a repugnance to the closer religious associations often shows itself; for in them religion comes nearer to men, and touches the heart. In like manner too great an equality of many with each other is offensive to some. Among ministers a dread of work is often the cause of this aversion.—There are special days of salvation and grace in our life. These memorable days are not merely birth-days, but rather those in which we have been awakened to a spiritual life.—we have still churchly assemblies, but those really Christian are rare.—For progress in what is good one needs grace as much as at the beginning: it is this which accomplishes all. 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, (Php_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, (Php_1:10.)—Paul gives here a definition of good works: they correspond to the law, spring from the Spirit of Christ, and redound to the honor of God: this last is their highest object, (Php_1:11.) But measured by this rule, many good works so-called lose their value. The Christian should have also not merely single, isolated, good works, but a fullness of them (Php_1:12.)—As the Epistle for the 22d Sunday after Trinity: The intimate connection of the Apostle with his church.
1) Ground: faith and love. 2) Effects: growth, new zeal.—Christian friendship: 1) Its nature; 3) Blessing; 3) Conditions.
Passavant:—Without His grace over us, and His Spirit within us, all in us is vain and impure.
Schleiermacher:—The beginning, though very often the most difficult, is also in many cases the easiest, and not until afterwards do the difficulties which must be overcome, appear. The former exertions then seem, as it were, mere play in comparison with the persistent zeal, which must be shown, if the work is to be brought to an end.—If a man is impelled by the power of genuine love, he is not content with mere experience of life, or with a knowledge of the divine word, by itself, but he seeks to bind both together, so that the one shall ever accompany, support, and promote the other.
Krummacher:—Love for all the saints urges, 1) to thorough self-examination; 2) to joyful emulation; 3) to hearty and humble praise of the free grace of God.—The fellowship of the saints: 1) The duty of thankfulness towards God; 2) Communications from the history of His kingdom; 3) Well-meant counsel: pray and watch.
Ashfeld:—At the end of the church year we observe a thanksgiving festival for the spiritual blessings of the year. 1) We give thanks for the gifts bestowed; 2) We trust God, that He will continue them to us; 3) We pray that we may constantly adorn our faith with richer fruits of righteousness.
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 Php_1:5-7).—H.]
Footnotes:
Php_1:6. [A few of the oldest MSS. insert ôῆò before ðñþôçò . Some copyist may have thought it necessary, but the grammar does not require it. See the Exegetical Remarks.—H.]
Ibid. [Instead of Ἰçóïῦ ×ñéóôïῦ (T. R.) some copies invert the order as in Php_1:1 (Lachmann, Ellicott, Tischendorf, Alford). The evidence seems not to be conclusive.—H.]
Php_1:8. [Meyer, Tischendorf and others, reject ἐóôßí in ìïõ ἐóôßí of the T. R. The omission, on the whole, is very doubtful