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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: Php_1:3-11
3I thank my God in all my remembrance of you, 4always offering prayer with joy in my every prayer for you all, 5in view of your participation in the gospel from the first day until now. 6For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus. 7For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me. 8 For God is my witness, how I long for you all with the affection of Christ Jesus. 9And this I pray, that your love may abound still more and more in real knowledge and all discernment, 10so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ; 11having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God.
Php_1:3 "I thank my God in all my remembrance of you," This "remembrance"can refer to (1) their monetary gifts to Paul; the Greek preposition "epi" can express cause or thanks (cf. James Moffatt's translation and Php_1:5; Php_1:7) or (2) Paul's normal opening emphasis on "remember," as in Rom_1:8-9; Eph_1:16; 1Th_3:6; Phm_1:4.
Php_1:4 "always offering prayer with joy" Joy is a recurrent emphasis in the book (chara, cf. Php_1:4; Php_1:25; Php_2:2; Php_2:29; Php_4:1); "rejoice" (chairô, cf. Php_1:18; Php_2:17-18; Php_2:28; Php_3:1; Php_4:4 [twice],10); "rejoice with" (sunchairô, cf. Php_2:17-18). This is even more significant in light of Paul's being imprisoned and facing the prospect of death.
▣ "for you all" The terms "all," "always," and "every" are characteristic of Philippians (cf. Php_1:3-4; Php_1:7-8; Php_1:25; Php_2:17; Php_4:4-6; Php_4:8; Php_4:13; Php_4:21). They may relate historically and theologically to the divisions caused by Greek false teachers or Jewish exclusivism.
Php_1:5
NASB "your participation in the gospel"
NKJV "your fellowship in the gospel"
NRSV "your sharing in the gospel"
TEV "the way in which you have helped me in the work of the gospel"
NJB "your partnership in the gospel"
This key term (koinônia) means
1. "joint participation in"
2. "fellowship in" (cf. Php_4:15)
3. an idiom for giving money (cf. Php_4:15; Rom_12:13; Rom_15:26; 2Co_9:13; Gal_6:6; 1Ti_6:18), therefore, it may refer to this church's monetary gift to Paul (cf. Php_1:7; Php_4:10; Php_4:14-18)
See Special Topic at Php_2:1.
▣ "from the first day until now" This relates to Act_16:12-40. This phrase tends to define the previous phrase as referring to their participation in the gospel ministry rather than to a financial gift.
Php_1:6 "I am confident" This is a perfect active participle from the root "to persuade," meaning "I have been and continue to be certain."
▣ "He who began a good work in you" This is an aorist middle (deponent) participle. God (Theos) is not in the text but He is assumed (cf. Rom_8:11; Gal_1:6; Gal_1:15 and 1Th_5:24). The middle voice emphasizes the subject's participation in the action of the verb. However, the form is deponent, which means that this term did not have an active form in Paul's day, therefore, the middle may function as an active voice. There must be a theological balance between God's initiating love and mankind's initial and continuing faith response. It could refer to
1. the beginning of the church
2. the beginning of their participation in the gospel
3. the beginning of their personal salvation
NASB "will perfect it"
NKJV "will complete it"
NRSV "will bring it to completion"
TEV "will carry it on until it is finished"
NJB "will go on completing it"
This is a Future active indicative, which can refer to the certainty of the event. Believers live in the tension between the "already" and "the not yet" of the Kingdom of God. Full and complete kingdom benefits are future, while citizenship and status are present. Believers live in the overlapping of the two Jewish ages. The new age has arrived (Bethlehem-Pentecost) but the old age remains (fallen nature both in the physical creation and in fallen mankind).
▣ "the day of Jesus Christ" The reference to the Second Coming is a common element of Paul's opening words in his letters (cf. 1Co_1:7-8; 2Co_1:10; Col_1:5; 1Th_1:10 and 2Th_1:4 ff). This eschatological event appears in Php_1:6; Php_1:10; Php_2:16 also.
The eschatological emphasis of a special coming day when humans will meet Jesus (as Savior or Judge) goes by several designations in Paul's writings:
1. "the day of our Lord Jesus Christ" (cf. 1Co_1:8)
2. "the day of the Lord" (cf. 1Co_5:5; 1Th_5:2; 2Th_2:2)
3. "the day of the Lord Jesus" (cf. 1Co_5:5; 2Co_1:14)
4. "the day of Jesus Christ" (cf. Php_1:6)
5. "the day of Christ" (cf. Php_1:10; Php_2:16)
6. "His day (Son of Man)" (cf. Luk_17:24)
7. "the day that the Son of Man is revealed" (cf. Luk_17:30)
8. "the revelation of our Lord Jesus Christ" (cf. 1Co_1:7)
9. "when the Lord Jesus shall be revealed from heaven" (cf. 2Th_1:7)
10. "in the presence of the Lord Jesus at His coming" (cf. 1Th_2:19)
In the OT the writers saw two ages, an evil age and a coming age of righteousness, the age of the Spirit (see Special Topic at Eph_1:21). God would intervene in history through His Messiah to set up this new age. This event was known as the day of the Lord. Notice that NT writers attribute this to Christ. His first coming, the Incarnation, was foretold in many OT texts. The Jews did not expect a divine person, just a divine intervention. The two comings of the Messiah, one as Suffering Servant and Savior, one as Judge and Lord, were not obvious to OT people.
▣ "He who began. . .will perfect it" Both the terms "began" and "perfect" were technical terms for the beginning and ending of a sacrifice (cf. Rom_12:1-2).
Php_1:7
NASB, NKJV "I have you in my heart"
NRSV "You hold me in your heart"
TEV "you are always in my heart"
NJB "you have a place in my heart"
The Greek phrase is ambiguous. It can refer to Paul's love for them (NASB, NKJV, TEV, NKJV) or their love for Paul (NRSV). See Special Topic: Heart at Col_2:2.
NASB, NKJV,
NRSV "the defense and confirmation of the gospel"
TEV "defend the gospel and establish it firmly"
NJB "defending and establishing the gospel"
These were technical terms for a "legal defense." The first term is apologia (cf. Act_22:1; Act_25:16; 2Ti_4:16), the second term is bebaiôsis, (cf. Heb_6:16 and James Moulton and George Milligan, The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-literary Sources, p. 108, which says it was used "to guarantee legally"). This could have referred to Paul's appearance before (1) Nero or other governmental leaders or (2) his preaching of the gospel.
▣ "you all are partakers of grace with me" This is a compound term with "syn" and "koinonia." It showed Paul's feelings of unity with these believers. This book has an unusual number of compounds with "syn," which meant "joint participation with":
1. Php_1:7; Php_4:14 syn + fellowship (koinonia)
2. Php_1:27 syn + cooperation
3. Php_2:2 syn + soul or mind
4. Php_2:17-18 syn + rejoice
5. Php_2:25; Php_4:3 syn + worker
6. Php_2:25 syn + soldier
7. Php_3:10 syn + form
8. Php_3:17 syn + initiator
9. Php_4:3 syn + laborer (or proper name)
The different forms of the word for "fellowship with" (koinônia) appear often also (cf. Php_1:5; Php_1:7; Php_2:1; Php_3:10; Php_4:14; Php_4:16). Paul felt one with the church in soul and ministry.
Php_1:8 "For God is my witness" Paul is making an oath. This was a common technique of asserting his veracity (cf. Rom_1:9; 2Co_1:23; 1Th_2:5; 1Th_2:10).
▣ "how I long for you all" Paul uses this term to describe his strong desire to be with these friends (cf. Php_4:1; Rom_1:11; 1Th_3:6; 2Ti_1:4).
▣ "with the affection of Christ" The KJV translates this phrase as "the bowels of Christ." This is possibly related to the OT sacrifice of the lower internal organs (which the Canaanites ate) on the altar of sacrifice at the Tabernacle (cf. Exo_29:13; Lev_3:3-4; Lev_3:10; Lev_3:15; Lev_4:8-9; Lev_7:3-4; Lev_8:16; Lev_8:25; Lev_9:10; Lev_9:16). The ancients located the emotions in the lower viscera or abdomen (cf. Isa_63:15; Jer_4:19). For Paul it is related to love (cf. Php_2:1; 2Co_6:12; 2Co_7:15; Php_1:8; Php_1:21; Col_3:12; Phm_1:7; Phm_1:12; Phm_1:20).
Php_1:9-11 This is Paul's prayer on behalf of the church. These verses focus on the believers' Christlike lifestyle, while Php_1:3-8 focuses on their position in Christ. This combines the two aspects of salvation: our position in Christ (forensic justification and positional sanctification) and our possessing of that position in Christlikeness (progressive sanctification). Php_1:9-11 is one sentence in Greek.
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Php_1:9 "your love may abound still more and more" This is present active subjunctive which emphasized his prayer that their love would keep growing (cf. 1Th_3:12). Love is the evidence and sign of a true believer (cf. 1 Corinthians 13; 1Jn_4:7-20). See Special Topic: Abound (Perisseuô) at Eph_1:8.
NASB "real knowledge and all discernment"
NKJV "knowledge and all discernment"
NRSV "knowledge and full insight"
TEV "true knowledge and perfect judgment"
NJB "the knowledge and complete understanding"
Both of these requests involve full spiritual insight which leads to Christlikeness (cf. Col_1:9). The first, epignôksô, is usually used in the NT for the knowledge needed for salvation (both a true message to be believed and a person to be welcomed). The second (aisthçsis) was more practically oriented and emphasized lifestyle choices (cf. Php_2:15). Christian maturity involves all three elements:
1. correct doctrine (cf. 1Jn_4:1-6)
2. personal relationship (cf. Joh_1:12; Joh_3:16)
3. godly lifestyle (cf. 1Jn_1:7; 1Jn_2:6)
It also requires perseverance (cf. Mat_10:22; Mat_24:11-13; Gal_6:9; Rev_2:7; Rev_2:11; Rev_2:17; Rev_2:26; Rev_3:5; Rev_3:12; Rev_3:21; Rev_21:7).
Php_1:10 "so that you may approve" This was a metallurgical term (dokimazaô). It was used for testing the genuineness of coins or precious metals. It came to have the connotation of "test with a view toward approval" (cf. Rom_2:18; 1Co_16:3; 1Th_2:4). See Special Topic: Greek Terms for Testing and Their Connotations at Php_2:22.
NASB, NKJV "the things that are excellent"
NRSV, TEV "what is best"
NJB "true discernment"
Literally this is "things that really count." This same phrase is in Rom_2:18.
NASB, NKJV "sincere"
NRSV "pure"
TEV "free from impurity"
NJB "innocent"
This is a compound term from "sunshine" (eilç) and "judge" (krinô). It literally meant "tested in the light." It came to have the metaphorical extension of unmixed and, therefore, (1) sincere (cf. 1Co_5:8; 2Co_2:17; 2Pe_3:1) or (2) "morally pure" (cf. 2Co_1:12).
NASB, NRSV "blameless"
NKJV "without offense"
TEV "free from. . .blame"
NJB "free of any trace of guilt"
This is literally, "without offense" or "not causing another to stumble" (similar to 2Co_8:16). The term means a life without blame (cf. Act_24:16; 1Co_10:32).
This concept of blame refers to OT guilt (cf. Gen_44:10; Jos_2:17; Jdg_15:3). This guiltlessness is referred to several times in Philippians (cf. Php_2:15; Php_3:6). Believers are responsible for their brothers in Christ as well as being a positive witness (lifestyle and verbal) to unbelievers (cf. 1Ti_3:2; 1Ti_3:7).
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▣ "until the day of Christ" See Special Topic: NT Terms for Christ's Return at Col_3:4.
Php_1:11 "having been filled" This is a Perfect passive participle. The concept of "filling" is connected to the power of God, the Spirit (cf. Eph_5:18). He produces Christlikeness in those who believe and cooperate with Him, which is the goal of salvation (cf. Rom_8:28-29; 2Co_3:18; Gal_4:19).
NASB "the fruit of righteousness"
NKJV "the fruits of righteousness"
NRSV "the harvest of righteousness"
TEV "the truly good qualities"
NJB "the fruits of uprightness"
Notice the term "fruit" is singular, as it is in Gal_5:22, where the fruit of the Spirit is love. Here the fruit is righteousness. The term "righteousness" in Paul's writing usually refers to a believer's legal standing (positional justification and sanctification, see Special Topic: Sanctification at Eph_1:1) before God (cf. Romans 4-8). Here, however, it implies the practical outworking of inner salvation (progressive sanctification, cf. Php_1:10; Jas_3:18). See Special Topic: Righteousness at Eph_4:24.
▣ "to the glory and praise of God" (cf. Mat_5:16; Eph_1:6; Eph_1:12; Eph_1:14). Believers' lives need to bring honor to God! Justification must produce sanctification. No fruit, no root! Christ is both saving us and restoring the image of God in fallen mankind. Believers must exhibit the family characteristics of God! See note on "glory" at Eph_1:6.