ฟีลิปปี 1:11 วิจารณ์

He begins with the inscription and benediction (Phi 1:1, Phi 1:2). He gives thanks for the saints at Philippi (Phi 1:3-6). He speaks of his great affection and concern for their spiritual welfare (Phi 1:7, Phi 1:8), his prayers for them (Phi 1:9-11), his care to prevent their offence at his sufferings (Phi 1:12-20), his readiness to glorify Christ by life or death (Phi 1:21-26), and then concludes with a double exhortation to strictness and constancy (Phi 1:27-30).

This chapter contains the inscription of the epistle; the apostle's salutation of the Philippians; an account of his thanksgivings, prayers, and affection for them, and confidence of them; a narrative of his sufferings, and the use of them; and an exhortation to a conversation becoming the Gospel, to abide by it, and suffer cheerfully for it. The inscription is in Phi 1:1, in which are mentioned by name the persons that subscribed the epistle, Paul and Timothy; and who are described by their character, servants of Jesus Christ; and also the persons to whom the epistle was sent, by the place of their abode, Philippi; the members of the church by their general character, saints in Christ Jesus; and the officers of it, by those that are peculiar to them as such, bishops and deacons: the salutation is in Phi 1:2, and then follows a thanksgiving for them to God, which was made in prayer, and upon every remembrance of them at the throne of grace, and that for their constant fellowship in the Gospel, Phi 1:3, and the apostle expresses his strong confidence of the good work of grace being begun in them, and of the performance of it, until the day of Christ; grounded upon a judgment of charity, and a belief of their being partakers of the same grace with himself, Phi 1:6, and declares the most tender and affectionate love to them, for the truth of which he calls God to witness, Phi 1:8, and as a proof of it, puts up several petitions for them; that they might have an increase of love, and spiritual knowledge, judgment, and sense, that so they might be capable of trying and approving things that differ, and which are the most excellent of them; that they might be sincere and harmless in their lives, and always doing good works in the strength of Christ, and to the glory of God, Phi 1:9, next follows an account of his bonds and imprisonment, and the usefulness of them, as that they were for the further spread of the Gospel in many places, and even in Caesar's palace, Phi 1:12, yea, by means of them several of the ministering brethren were the more emboldened to preach the Gospel without fear of men; though there was a difference among them, some preached Christ of envy, strife, and contention, thinking to add to the apostle's troubles, and others, of good will, and of love to the apostle, who they knew was set for the defence of the Gospel, Phi 1:14, upon all which the apostle gives his sentiments, and makes his reflections, that whatever were the views of some men in preaching, it was, and ever would be, constant matter of joy to him that Christ was preached, Phi 1:18, yea, he was satisfied, that the ill designed by some to him would be overruled for his good, by means of the prayers of the saints, and the supply of the Spirit; for he had a pure and well grounded hope and expectation, that he should never be brought to shame and confusion, but that Christ would be magnified in him living and dying; for he knew that both his life, and his death, would be gain to Christ, or that it would be for the glory of Christ for him to live, and his own gain should he die, Phi 1:19, which put him in a strait what was most eligible in this case, whether, to live in the flesh, or depart out of the world; seeing to live in the flesh, and labour in the ministry, were fruitful and profitable, and more necessary and useful for the churches of Christ, and to die, and be with Christ, were better for himself, Phi 1:22, but upon maturely weighing things on both sides, like one of a truly noble public spirit, he inclines to the former; nay, is persuaded, that he should continue longer to be an instrument of increasing the faith and joy of the Lord's people, which he knew would abound in Christ on his account, should he be restored again, Phi 1:25, and then he concludes the chapter with an exhortation to the Philippians, to order their conversation agreeably to the Gospel of Christ, and to continue firm and unanimous in it, and use their utmost endeavours to keep it themselves, and spread it among others, Phi 1:27, being not daunted and intimidated by the persecutions of men, which to the persecutors was a sign of perdition, looked darkly, and with an ill aspect upon them, but to the persecuted was a token that they had an interest in that salvation which is of God, Phi 1:28, for as it is a gift of grace to believe in Christ, so likewise to suffer for him, Phi 1:29, to which the apostle animates them by his own example, that which they were called unto being no other than what they had seen endured by him, and had heard concerning high, Phi 1:30.

Being filled with the fruits of righteousness,.... Good works. Some think alms deeds, or acts of liberality and bounty, are here particularly intended; and that respect is had to the generosity of these Philippians to the apostle, and others: and true it is, that these are sometimes so called, as in Co2 9:10, but rather good works in general are meant, which are called "fruits", because, like fruits, they spring from a seed, even from the incorruptible seed of grace in the heart, implanted there in regeneration; and because they are owing, as the fruits of the earth are, to divine bounty and goodness, to the dews of grace, the rising and bright shining of the sun of righteousness, and to the south gale of the blessed Spirit, when brought forth aright; and also because they are pleasant and delightful, they are well pleasing to Christ, and are acceptable to God through Christ; and likewise, because they are profitable, not to God, but to men: and they are styled fruits of "righteousness", either of imputed righteousness, the righteousness of Christ imputed without works, the effects of which are good works; for nothing more strongly influences and engages men to the performance of good works, than a view of their free justification by the righteousness of Christ; hence there can be no justification by works, since these are the fruits and effects of justification, and not the cause: or of righteousness and holiness implanted in the soul by the Spirit of God, the new man, which is created unto good works, and in or unto righteousness and true holiness; and which naturally tends thereunto, and which stimulates and qualifies men for the performance of the same: or good works are so called, because they are performed by a righteous man; for as none but a good tree can bring forth good fruit, so none but a tree of righteousness can bear fruits of righteousness; or none but a righteous man do works of righteousness, which are truly such: or because they are such as are done according to the righteous law of God; for this is a necessary requisite of a good work, that it be according to the command and will of God; for otherwise, let it have never such a show of religion and goodness, it is no good work. The Alexandrian copy, the Vulgate Latin, and Ethiopic versions, read, "fruit", in the singular number, but other copies and versions, read, "fruits"; and the apostle wishes, that these saints might be "filled" with them; that is, that they might be like trees laden with fruit, which have fruit on every branch, bough, and twig; that they might abound in the performance of them, be ready to, and fruitful in every good work; not doing a few of one sort only, but performing continually all manner of good works; and so be like fruitful trees that yield their fruit in their season, and do not cease from so doing, but still bring forth fruit, and that in large quantities: which are by Jesus Christ; who is the green fir tree, from whom all fruit, as of grace, so of good works, is found; for all good works, which are truly and properly so, spring from union to Christ, and are owing to his grace: souls are married to Christ, that they may bring forth fruit unto God; they are created in him unto good works, and are ingrafted in him the true vine; and through abiding in him, and deriving life, grace, and strength from him, bear fruit, which otherwise they could not do: without Christ no good work can be performed; it is through him, strengthening his people, they do all they do; for they are insufficient to do anything of themselves, but his grace is sufficient for them, and his strength is made perfect in their weakness. He is the exemplar and pattern, according to which they do their good works; and they are motives drawn and taken from him, from his love, from the doctrines of grace relating to him, which are the most powerful, and do most strongly work upon the saints to perform these things; and which, under his grace, and the influence of it, are directed unto the glory and praise of God: they are done by believers in Christ, not in order to obtain eternal life and happiness for themselves, which they know is the gift of God, and entirely owing to his free grace and abundant mercy; nor to gain honour and applause from men, but to glorify God; who is glorified when his people bring forth much fruit, and which also is the occasion of others glorifying him likewise: and this end is necessary to a good work, that it be done to the glory of God; for if anything else is in view and not that, let it have ever such an appearance of a good work, it is none at all: and indeed, here we have all the requisites of a good work; as that it should be done according to the righteous law and will of God; that it springs from a principle of grace and holiness; that it be performed in the name, grace, and strength of Christ, and with a view to the honour and glory of God. The Ethiopic version reads, "in" or "to his Christ's glory, and the praise of God"; and the Arabic version thus, "to the glory of God and his praise"; and so the design of the clause is to show, either that both the glory of Christ and the praise of God are concerned in every truly good work; or that the glory of God secretly, and his praise openly, are to be sought therein; even all honour and glory, an abundance of it, and that continually; ascribing nothing to ourselves, but attributing all to him, acknowledging, when we have done all we can, we are but unprofitable servants.

"Being filled with the fruits of righteousness which are through Jesus Christ unto the glory and praise of God;" i.e. holding, together with true doctrine, an upright life. And not merely upright, but "filled with the fruits of righteousness." For there is indeed a righteousness not according to Christ, as, for example, a moral life. "Which are through Jesus Christ to the glory and praise of God." Seest thou that I speak not of mine own glory, but the righteousness of God; and oftentimes he calls mercy itself too righteousness; let not your love, he says, indirectly injure you, by hindering your perception of things profitable, and take heed lest you fall through your love to any one. For I would indeed that your love should be increased, but not so that ye should be injured by it. And I would not that it should be simply of prejudice, but upon proof whether I speak well or no. He says not, that ye may take up my opinion, but that ye may "prove" it. He does not say outright, join not yourself to this or that man, but, I would that your love should have respect to what is profitable, not that ye should be void of understanding. For it is a foolish thing if ye work not righteousness for Christ's sake and through Him. Mark the words, "through Him." Does he then use God as a mere assistant? Away with the thought. Not that I may receive praise, says he, but that God may be glorified.

Enjoy these gifts! Keep your faith uncontaminated! Present the fruit of righteousness to God, so that God will be celebrated by all.

That is, so that in accordance with the correctness of teaching you would also lead a blameless life. By righteousness the apostle means every virtue, or specifically mercy. I do not say that you should practice virtue or mercy imperfectly, but that you should be filled with them. And since the Greeks also thought to attribute virtue and mercy to themselves, he added "by Jesus Christ," since their deeds are not according to Christ, but for the sake of vainglory and people-pleasing. "To the glory of God," that is, and not to the glory of me, who teaches this; you must not hinder the glory of God. At the same time he also encourages them, as if saying that God will assist them in the work which they will perform to His glory.

As to the effects of grace he says, filled with the fruits of righteousness. Good works are the fruit: "The return (fruit) you get is sanctification and its end, eternal life" (Rom. 6:22). Or, the fruits of righteousness, i.e., the reward of justice, namely, the crown: "Henceforth there is laid up for me the crown of righteousness" (2 Tim. 4:8); "For the fruit of good labors is renowned" (Wis. 3:15). This is obtained through Jesus Christ, because all that we do is good through Him. "Apart from me you can do nothing" (Jn. 15:5). Furthermore, these things must be done for this end, to the glory and praise of God, because God is glorified by the works of the saints, since they cause other people to break out in praise of God: "Praise God in his sanctuary (saints)" (Ps. 150:1); "And it shall be to me a name of joy, a praise and a glory before all the nations of the earth who shall hear of all the good that I do for them" (Jer. 33:9).

Paul, in conjunction with Timothy, addresses himself to the saints at Philippi, and gives them his apostolical benediction, Phi 1:1, Phi 1:2. Thanks God for their conversion and union, and expresses his persuasion that God will continue his work among them, Phi 1:3-6. Tells them of his strong affection for them, and prays that they may be filed with the salvation of God, Phi 1:7-11. Shows them how much his persecution had contributed to the success of the Gospel, Phi 1:12-14. Informs that there were some at Rome who preached the Gospel from unworthy motives; yet he was convinced that this, which was designed to injure him, should turn to his advantage, Phi 1:15-19. Mentions his uncertainty whether he should be liberated or martyred, and his perfect readiness to meet either; yet, on the whole, expresses a hope that he should again visit them, Phi 1:20-26. Exhorts them to a holy life, and comforts them under their tribulations, Phi 1:27-30.

Being filled with the fruits of righteousness - By righteousness we may understand, here, the whole work of the Spirit of God, in the soul of a believer; and by the fruits of righteousness, all holy tempers, holy words, and right actions. And with these they are to be filled, πεπληρωμενοι, filled up, filled full; the whole soul and life occupied with them, ever doing something by which glory is brought to God, or good done to man. By Jesus Christ - That is, according to his doctrine, through the power of his grace, and by the agency of his Spirit. Unto the glory and praise of God - God being honored when the work of his grace thus appears to men in the fruits of righteousness; and God is praised by all the faithful when his work thus appears. Every genuine follower of God has his glory in view by all that he does, says, or intends. He loves to glorify God, and he glorifies him by showing forth in his conversion the glorious working of the glorious power of the Lord.

INSCRIPTION. THANKSGIVING AND PRAYERS FOR THE FLOURISHING SPIRITUAL STATE OF THE PHILIPPIANS. HIS OWN STATE AT ROME, AND THE RESULT OF HIS IMPRISONMENT IN SPREADING THE GOSPEL. EXHORTATION TO CHRISTIAN CONSISTENCY. (Phi. 1:1-30) Timotheus--mentioned as being well known to the Philippians (Act 16:3, Act 16:10-12), and now present with Paul. Not that Timothy had any share in writing the Epistle; for Paul presently uses the first person singular, "I," not "we" (Phi 1:3). The mention of his name implies merely that Timothy joined in affectionate remembrances to them. servants of Jesus Christ--The oldest manuscripts read the order, "Christ Jesus." Paul does not call himself "an apostle," as in the inscriptions of other Epistles; for the Philippians needed not to be reminded of his apostolic authority. He writes rather in a tone of affectionate familiarity. all--so Phi 1:4, Phi 1:7-8, Phi 1:25; Phi 2:17, Phi 2:26. It implies comprehensive affection which desired not to forget any one among them "all." bishops--synonymous with "presbyters" in the apostolical churches; as appears from the same persons being called "elders of the Church" at Ephesus (Act 20:17), and "overseers" (Act 20:28), Greek, "bishops." And Tit 1:5, compare with Phi 1:7. This is the earliest letter of Paul where bishops and deacons are mentioned, and the only one where they are separately addressed in the salutation. This accords with the probable course of events, deduced alike from the letters and history. While the apostles were constantly visiting the churches in person or by messengers, regular pastors would be less needed; but when some were removed by various causes, provision for the permanent order of the churches would be needed. Hence the three pastoral letters, subsequent to this Epistle, give instruction as to the due appointment of bishops and deacons. It agrees with this new want of the Church, when other apostles were dead or far away, and Paul long in prison, that bishops and deacons should be prominent for the first time in the opening salutation. The Spirit thus intimated that the churches were to look up to their own pastors, now that the miraculous gifts were passing into God's ordinary providence, and the presence of the inspired apostles, the dispensers of those gifts, was to be withdrawn [PALEY, "HorÃ&brvbr PaulinÃ&brvbr]. "Presbyter," implied the rank; "bishop," the duties of the office [NEANDER]. Naturally, when the apostles who had the chief supervision were no more, one among the presbyters presided and received the name "bishop," in the more restricted and modern sense; just as in the Jewish synagogue one of the elders presided as "ruler of the synagogue." Observe, the apostle addresses the Church (that is, the congregation) more directly than its presiding ministers (Col 4:17; Th1 5:12; Heb 13:24; Rev 1:4, Rev 1:11). The bishops managed more the internal, the deacons the external, affairs of the Church. The plural number shows there was more than one bishop or presbyter, and more than one deacon in the Church at Philippi.

The oldest manuscripts read the singular, "fruit." So Gal 5:22 (see on Gal 5:22); regarding the works of righteousness, however manifold, as one harmonious whole, "the fruit of the Spirit" (Eph 5:9) Jam 3:18, "the fruit of righteousness" (Heb 12:11); Rom 6:22, "fruit unto holiness." which are--"which is by (Greek, 'through') Jesus Christ." Through His sending to us the Spirit from the Father. "We are wild and useless olive trees till we are grafted into Christ, who, by His living root, makes us fruit-bearing branches" [CALVIN].