1:3-5
This part of the letter where Paul exhort the Philippian brethren. Paul reveals his heart for these brethren that every time he remembered them he is very thankful to God. The very reason why he give thanks the Lord every time he remembered them is because of their service to God. Paul rejoices and offer a prayer with joy because of their participation in the gospel from the very start of their faith even in the time of Paul's imprisonment. There are two ways how they participate in the gospel in this letter. First, they preach the gospel (1:14). Second, they support the Paul (4:15).
1:6
The challenge for interpreting this verse is the meaning of good work. What is that good work which Paul is referring to that God started and will finish at the coming of the Lord Jesus Christ? More likely it refers to the ongoing effect of gospel, which is salvation. This verse includes the past, present, and future aspect of salvation namely, justification, sanctification, and glorification respectively. This interpretation can be proved by the idea of being partaker of grace with Paul in the following verse. Although some scholars have different interpretations of "good work" (i.e. sanctification, ministry of partnership with the gospel, sacrifice), still it is related to salvation on its entirety based on the understanding of "partaker of grace". Another proof is the confidence of Paul that these brethren have salvation. The fruit of righteousness (1:11), the granting of faith and suffering (1:29), and citizenship in heaven (3:20), and the names written in the book of life (4:3) are proofs of salvation in which Paul is confident with.
The second thing to be interpreted is the confidence of Paul. While most of the scholars interprets Paul's confidence is on God in this verse, the structure and grammar of this verse does not fit this interpretation although it is undeniable that Paul's confidence is on God alone. However, this passage must be interpreted grammatically to determine the confidence of Paul. His confidence is the very fact, "He who began a good work in you will perfect it until the day of Jesus Christ." First, the demonstrative pronoun "touto" is neuter in gender. If this pronoun modifies the participle "enarksamenos," it does not agree with the word "touto" in gender. Therefore, it is more likely that Paul's confidence is on the idea that the clause expresses. Second, the "oti" clause functions as a direct object in the sentence (Paul is sure of what?). The demonstrative pronoun modifies the entire "oti"clause and they are both functioning as direct object in the sentence. Therefore, Paul is confident to the fact stated in the "oti" clause.
1:7
In this verse Paul is referring back to his confidence that he feels for all of the Philippian brethren. The reason of Paul why he feels that way for them is because they are in Paul's heart. It means that Paul loves them for the reason that they are partakers of grace with him. How do they become partakers of grace with Paul. First, they are partakers of grace in terms of imprisonment. This refers to suffering. The idea sharing in Paul's suffering echoes in 1:29. Suffering is the thing that every servant of Christ should anticipate. Jesus told his disciples that they will suffer in association with him (Matt 5:10-12; 10:22; John 15:18-20). Second, in the defense and confirmation of the gospel. This refers to the ministry of the gospel. In the same way, this idea echoes in 4:3. Paul loves those who are in partnership in the for the cause of the gospel.
1:8
Paul's witness of his love for them is God. Mentioning God as his witness of his love for the Philippian brethren shows his sincerity of his affection toward them. He longs for them with the same affection of Christ. In John 17:24 Christ expresses His affection to all whom the Father has given to Him. This affection must be present to all pastors and leaders of the church
1:9-11
This passages is all about the prayer of Paul for the Philippian brethren. This prayer has five elements (content, manner, purpose, result, and end goal). The content of prayer is that their love may abound all the more. Apparently, there is love in their hearts and he wants this love to abound. The word "abound" is in present tense expressing the idea of continuous progression of love. It must continue to abound. What kind of love should abound? The word love here is "agape" instead of "philos." While philos is for mutual love, Paul uses "agape" which is unconditional/sacrificial love. This is the value that Paul wants the Philippian brother to progress wherein they must sacrifice for others, which Paul encourages them to do in chapter 2 of this epistle.
Further, Paul advises them the manner in which love must abound. Love must be in the sphere of real knowledge and all discernment. This addresses the issue that despite of their love for the ministry and Paul, there is wrong motive that leads to quarrel (1:15; 2:3-4; 4:3). But what is the real knowledge and discernment? Real knowledge (epignosis), anchors from the idea sacrificial love, refers to a kind of knowledge whose object is Christ alone. In 3:8, Paul considered his confidence in flesh as rubbish (technically dung) in order to know Christ. To be more specific, Paul wants to know Christ in the area of being obedient slave who loves sacrificially (2:5-10). In addition, the word discernment (aisthesis) is to determine what is right and good. The idea of discernment is accentuated in 4:8.
Why love should abound in the sphere of true knowledge and discernment? Paul gives his purpose in verse 10 that is to prove or to be sure of something that is excellent. Paul wants them to be cautious in doing something or else they might get into trouble, or they might hurt others. The preaching of the gospel out of envy and strife (1:15), divided mind, hearts, spirit and intent (2:2), and the tension between two women (4:3) are the effects of not being cautious in terms of decision/actions because there is no sacrificial love in the true knowledge and discernment.
To continue, proving something as excellent may result to sanctification (pure and blameless). Paul is concerned with the preservation of their lives in purity until the coming of the Lord Jesus Christ. Sanctification is the aspect of salvation wherein human responsibility is present. This is also the ongoing process that will end at the coming of the Lord Jesus Christ, and by this a person is preserved as pure and blameless until the Second Coming.
After knowing the result, the basis of Paul's prayer that they may abound in love, is that they are filled with the fruit of righteousness. The challenge here is the interpretation of word fruit. To understand the interpretation of the word fruit, the meaning of righteousness must be determined first. It is undeniable that the righteousness which comes from Christ is the imputed righteousness once a person believed Him. This righteousness that comes from Christ will definitely produce fruit, which is considered as practical righteousness (sanctification). In this verse, both the legal aspect of (justification) and the practical aspect of salvation (sanctification) are presented. One thing that should not be overlooked is that sanctification does not begin with human responsibility but with the righteousness that comes from Christ. There is already the fruit by which every believer should walk through. This is the same idea in Ephesians 2:10, the good works prepared in advance by which every Christian should walk. Christian walk, therefore, is the projection of fruit of righteousness that comes from Jesus Christ.
Finally, the last element is the end goal. The end goal of Paul's prayers is to the glory and praise of God. This is the ultimate goal. Any actions that do not aim for the glory and praise of God is nothing but a sin. Paul is directing their service in the right trajectory, which is the path that will give glory and praise to God. This is the motivation by which Paul pray that their love may abound more and more. He wants God to be glorified and praised through their service of God.
To sum up 1:3-11, what makes Paul to bow down to God in prayer with joy is their participation with the gospel, confidence that God will complete the good work He started in their lives, and the hope that their love will abound all the more for the glory and praise of God. This exhortation of Paul conditions the mind and heart of the Philippian brethren to listen and to obey the things that God wants them to do and to live out through this epistle.
This part of the letter where Paul exhort the Philippian brethren. Paul reveals his heart for these brethren that every time he remembered them he is very thankful to God. The very reason why he give thanks the Lord every time he remembered them is because of their service to God. Paul rejoices and offer a prayer with joy because of their participation in the gospel from the very start of their faith even in the time of Paul's imprisonment. There are two ways how they participate in the gospel in this letter. First, they preach the gospel (1:14). Second, they support the Paul (4:15).
1:6
The challenge for interpreting this verse is the meaning of good work. What is that good work which Paul is referring to that God started and will finish at the coming of the Lord Jesus Christ? More likely it refers to the ongoing effect of gospel, which is salvation. This verse includes the past, present, and future aspect of salvation namely, justification, sanctification, and glorification respectively. This interpretation can be proved by the idea of being partaker of grace with Paul in the following verse. Although some scholars have different interpretations of "good work" (i.e. sanctification, ministry of partnership with the gospel, sacrifice), still it is related to salvation on its entirety based on the understanding of "partaker of grace". Another proof is the confidence of Paul that these brethren have salvation. The fruit of righteousness (1:11), the granting of faith and suffering (1:29), and citizenship in heaven (3:20), and the names written in the book of life (4:3) are proofs of salvation in which Paul is confident with.
The second thing to be interpreted is the confidence of Paul. While most of the scholars interprets Paul's confidence is on God in this verse, the structure and grammar of this verse does not fit this interpretation although it is undeniable that Paul's confidence is on God alone. However, this passage must be interpreted grammatically to determine the confidence of Paul. His confidence is the very fact, "He who began a good work in you will perfect it until the day of Jesus Christ." First, the demonstrative pronoun "touto" is neuter in gender. If this pronoun modifies the participle "enarksamenos," it does not agree with the word "touto" in gender. Therefore, it is more likely that Paul's confidence is on the idea that the clause expresses. Second, the "oti" clause functions as a direct object in the sentence (Paul is sure of what?). The demonstrative pronoun modifies the entire "oti"clause and they are both functioning as direct object in the sentence. Therefore, Paul is confident to the fact stated in the "oti" clause.
1:7
In this verse Paul is referring back to his confidence that he feels for all of the Philippian brethren. The reason of Paul why he feels that way for them is because they are in Paul's heart. It means that Paul loves them for the reason that they are partakers of grace with him. How do they become partakers of grace with Paul. First, they are partakers of grace in terms of imprisonment. This refers to suffering. The idea sharing in Paul's suffering echoes in 1:29. Suffering is the thing that every servant of Christ should anticipate. Jesus told his disciples that they will suffer in association with him (Matt 5:10-12; 10:22; John 15:18-20). Second, in the defense and confirmation of the gospel. This refers to the ministry of the gospel. In the same way, this idea echoes in 4:3. Paul loves those who are in partnership in the for the cause of the gospel.
1:8
Paul's witness of his love for them is God. Mentioning God as his witness of his love for the Philippian brethren shows his sincerity of his affection toward them. He longs for them with the same affection of Christ. In John 17:24 Christ expresses His affection to all whom the Father has given to Him. This affection must be present to all pastors and leaders of the church
1:9-11
This passages is all about the prayer of Paul for the Philippian brethren. This prayer has five elements (content, manner, purpose, result, and end goal). The content of prayer is that their love may abound all the more. Apparently, there is love in their hearts and he wants this love to abound. The word "abound" is in present tense expressing the idea of continuous progression of love. It must continue to abound. What kind of love should abound? The word love here is "agape" instead of "philos." While philos is for mutual love, Paul uses "agape" which is unconditional/sacrificial love. This is the value that Paul wants the Philippian brother to progress wherein they must sacrifice for others, which Paul encourages them to do in chapter 2 of this epistle.
Further, Paul advises them the manner in which love must abound. Love must be in the sphere of real knowledge and all discernment. This addresses the issue that despite of their love for the ministry and Paul, there is wrong motive that leads to quarrel (1:15; 2:3-4; 4:3). But what is the real knowledge and discernment? Real knowledge (epignosis), anchors from the idea sacrificial love, refers to a kind of knowledge whose object is Christ alone. In 3:8, Paul considered his confidence in flesh as rubbish (technically dung) in order to know Christ. To be more specific, Paul wants to know Christ in the area of being obedient slave who loves sacrificially (2:5-10). In addition, the word discernment (aisthesis) is to determine what is right and good. The idea of discernment is accentuated in 4:8.
Why love should abound in the sphere of true knowledge and discernment? Paul gives his purpose in verse 10 that is to prove or to be sure of something that is excellent. Paul wants them to be cautious in doing something or else they might get into trouble, or they might hurt others. The preaching of the gospel out of envy and strife (1:15), divided mind, hearts, spirit and intent (2:2), and the tension between two women (4:3) are the effects of not being cautious in terms of decision/actions because there is no sacrificial love in the true knowledge and discernment.
To continue, proving something as excellent may result to sanctification (pure and blameless). Paul is concerned with the preservation of their lives in purity until the coming of the Lord Jesus Christ. Sanctification is the aspect of salvation wherein human responsibility is present. This is also the ongoing process that will end at the coming of the Lord Jesus Christ, and by this a person is preserved as pure and blameless until the Second Coming.
After knowing the result, the basis of Paul's prayer that they may abound in love, is that they are filled with the fruit of righteousness. The challenge here is the interpretation of word fruit. To understand the interpretation of the word fruit, the meaning of righteousness must be determined first. It is undeniable that the righteousness which comes from Christ is the imputed righteousness once a person believed Him. This righteousness that comes from Christ will definitely produce fruit, which is considered as practical righteousness (sanctification). In this verse, both the legal aspect of (justification) and the practical aspect of salvation (sanctification) are presented. One thing that should not be overlooked is that sanctification does not begin with human responsibility but with the righteousness that comes from Christ. There is already the fruit by which every believer should walk through. This is the same idea in Ephesians 2:10, the good works prepared in advance by which every Christian should walk. Christian walk, therefore, is the projection of fruit of righteousness that comes from Jesus Christ.
Finally, the last element is the end goal. The end goal of Paul's prayers is to the glory and praise of God. This is the ultimate goal. Any actions that do not aim for the glory and praise of God is nothing but a sin. Paul is directing their service in the right trajectory, which is the path that will give glory and praise to God. This is the motivation by which Paul pray that their love may abound more and more. He wants God to be glorified and praised through their service of God.
To sum up 1:3-11, what makes Paul to bow down to God in prayer with joy is their participation with the gospel, confidence that God will complete the good work He started in their lives, and the hope that their love will abound all the more for the glory and praise of God. This exhortation of Paul conditions the mind and heart of the Philippian brethren to listen and to obey the things that God wants them to do and to live out through this epistle.
