April 1, 2020,
We switch back to Philippians 1 today to look at verses 7-11, which discusses the care and community of the Philippian believers.
7 For 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. 9 And this I pray, that your love may abound still more and more in real knowledge and all discernment, 10 so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ; 11 having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God. (NASB)
KEY TAKEAWAYS:
- Affection
- Let Christ’s affection overwhelm you and show Jesus to others
- Discernment
- The purpose of increasing in love, controlled by knowledge, is to be able to evaluate people and situations correctly
- Glory and praise of God
- The final result of growing in love and of living a wise and pure life that overflows with righteousness is that God will be honored, glorified, praised, and pleased
Deeper Exposition:
Verse 7: the word “right” conveys a sense of moral uprightness (in keeping with God’s law) and is often translated throughout the NT as “righteous.”[1] In this context, the word indicates that Paul’s thoughts regarding the community were in perfect accord with God’s will. The “heart” refers to the innermost part of the person, the place where one thinks and reflects.[2]
Since “defense” implies speech, we can be certain that Paul was not silent while in prison, but boldly spoke about Jesus Christ. Paul may have also been indicating that he would testify about Christ at his judicial proceeding. “Confirmation” is used only here and in Hebrews 6:16 in the NT. This word is a legal and commercial term meaning “a validating guarantee.”[3] Combined in this phrase, these two words provide a negative and positive aspect of Paul’s ministry. He defended the gospel against its opponents’ attacks, and he confirmed the gospel through powerful signs. Since these are both legal terms, Paul’s usage may indicate that he was looking ahead to his forthcoming trial.
Regardless of whether Paul was in chains or free, the Philippians shared with him in what God was doing through him. That work was primarily concerned with spreading the gospel. It was because of the Philippians partnership with him that he could propagate God’s grace. Paul praised them for their concern that the gospel could be spread.
Verse 8: In saying “God is my witness,” Paul conveys the seriousness and truth of what he was about to say. Paul was aware—as were his readers—that they could not know his heart. But God knew it perfectly. “I long for you” describes Paul’s strong desire directed toward the Philippians; he is anxious for their spiritual well-being. By using the word “all,” he shows his affection is not just for the leaders or a few people, but his attention is on the whole community.
“Affection” literally means the internal organs, regarded by the first-century reader as the center of the deepest feelings.[4] Whereas the heart is the seat of reflection, Paul now speaks of his affection and deep feelings for the believers.[5] This affection was no mere human interest or attraction. It originated with Jesus Himself. Christ’s love had so overwhelmed Paul that His affection was Paul’s very own. The fact that Paul told this to the Philippians demonstrates the reality and intensity of his praise for them.
In verse 3, Paul shared with the Philippians that he prayed for them regularly. Here, in verses 9-11, he reported what it was he prayed for. Verses 9-11 describe Paul’s prayer for the Philippians that included a prayer for love and for the fruit of righteousness. Paul’s prayer was that the Philippians’ love for other believers would abound, i.e. running over as a cup or river overflows. But that love should be more than sentimental; it should be knowledgeable and discerning. Paul is desirous that this fervent love will continue to burn deeply but within the splendor of full knowledge and spiritual discernment Think of it this way. Love without knowledge is like water without a channel. When water is uncontrolled, it can be disastrous, but when it is controlled, it can be productive. The love[6] that Paul sought for the believers is the highest form of Christian love, based on a lasting, unconditional commitment, not on an unstable emotion.
The term “knowledge” suggests an intimate understanding based on a relationship with the person. In this case, the focus of this knowledge is God. “Discernment,” found only here in the NT (can also be translated as “insight”), means moral and ethical understanding based on both the intellect and the senses.[7] The word implies perception or insight into social situations. Having genuine spiritual knowledge (epignosis) of God and depth of insight into His ways enables Christians to love God and others more.
Verse 10: Paul stated two purposes for his prayer. The first is a near purpose: “approve the things that are excellent;”[8] and the second is a remote one: “to be sincere and blameless until the day of Christ.”[9] The idea of testing is clearly in view in the Greek word dokimazō, translated “approve.” The testing is with a view to approving. The word was used in testing metals and coins, to determine whether they met the specified standards.[10] It was used in ancient literature for the testing of gold to determine its purity, and for trying oxen to assess their usefulness for the task at hand.[11] This verse gives the purpose: the purpose of increasing in love, controlled by knowledge, is to be able to evaluate people and situations correctly.
“Sincere” (NIV translates as “pure”) literally meaning “judged by sunlight,” does not mean how we tend to use it today of, “honestly trying hard.” Rather, it means pure, unmixed, and free from falsehood. The word is eilikrineis, which comes from the words for “sun” and “to judge,” thus indicating purity that is tested by the light of the sun. Paul wanted his readers to be rightly related to God and in fellowship with Him. Think of the times where you are at a store and looking at a shirt, you may hold it up to the sunlight or store lights to see if there is a spot on it. Or when you look at a piece of merchandise on a shelf, you will look at it to make sure there are no spots or imperfections. Pushing this forward, Christ died to free Christians from every blemish and spot of imperfection as a result of sin and our sin nature (Eph 5:27).
Paul also was concerned that their relationships with others be what God would have them to be. The phrase “blameless” is a vivid term used by Paul to describe the Christian not striking out at someone. It means that believers should not lead others into sin by their own behavior.[12] This word also appears in 1 Corinthians 10:32 where Paul urged, “Do not cause anyone to stumble.” Paul’s desire for the Philippians ought to be the concern of all believers—to be morally pure, not causing others to stumble.
The “day of Christ” is the goal ahead for the believer in which they will stand for evaluation before the Savior, who is the faithful and true witness (v. 6; 1 Cor 1:8; 5:5).[13] This joyous yet sobering prospect should motivate us to purify our own lives (1 Jn 2:28; 3:2-3).
Verse 11: The phrase “fruit of righteousness” (cf. Jas 3:18) can be understood either as “fruit that results from being justified” or “fruit characterized by morally correct conduct.”[14] Righteousness describes the source or nature of the fruit, the behavior. We are righteous because we are clothed in Christ’s righteousness, which ought to produce fruit for God. Such inner qualities (fruit), partially described in Galatians 5:22-23, will be evident to others. The fruit of the Spirit comes through Jesus, for it is really His life lived out through believers. Such fruit magnifies God, not self.
The final result of growing in love and of living a wise and pure life that overflows with righteousness is that God will be honored, glorified, praised, and pleased. So, a life that exhibits such traits is to the glory and praise of God.
FOOTNOTES:
[1] δίκαιος (dikaios), αία (aia), ον (on). Pertaining to being in accordance with high standards of rectitude, upright, just, fair. DBL 1465; BDAG.
[2] DBL 2840 – “inner self, never the literal body part called the “heart,” this is a reference to the areas of the inner self, including: the volition, the mind, the desires, etc., though the facility of the intellect may be slightly more emphasized.”
[3] BDAG – βεβαίωσις, “process of establishing or confirming something, confirmation, validation. τοῦ εὐαγγελίου confirmation, establishment of the gospel.”
[4] σπλάγχνον (splagchnon); “compassion, tender mercies. affection.” BDAG
[5] σπλάγχνον (splagchnon) can also be translated as heart but refers more to the psychological aspects; the seat of the emotions. BDAG.
[6] agapē – the quality of warm regard for and interest in another, esteem, affection, regard, love (without limitation to very intimate relationships, and very seldom in general Greek of sexual attraction). BDAG.
[7] Aisthēsis. capacity to understand, discernment; denoting moral understanding. Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1546.
[8] Also translated, “to discern what is best”
[9] Also translated, “to be pure and blameless until the day of Christ”
[10] Robert P. Lightener, “Philippians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 650.
[11] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1546.
[12] Aproskopos – being without fault because of not giving offense, undamaged, blameless. Without offense or not giving offense. BDAG; DBL Greek.
[13] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1546.
[14] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1546. Also see BDAG: dikaiosynē: “the quality, state, or practice of judicial responsibility w. focus on fairness, justice, equitableness, fairness.” be put right with, be in a right relationship with.