“For God is my record, how greatly I long after you all in the bowels of Jesus Christ. And this I pray, That your love may abound yet more and more in knowledge and in all judgment; That ye may approve things that are excellent,. That ye may be sincere and without offense till the day of Christ; Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.”
“For God (is) my witness how I-passionately long-after you all in (the) heart of Christ Jesus. And this I-pray, That your love yet more and more may-overflow in intimate-knowledge and in-all perception, To-the-end ye may-test-and-approve the-(things) more-excellent, That ye-may-be sincere and without-stumbling for Christ’s day, Having-been-filled-with (the) fruit of-righteousness, by-means-of Jesus Christ, to God’s glory and praise.”
In our last chapter we saw that Paul had the Philippian saints in his heart, and they had Paul in their hearts. Now he speaks again of this longing for these saints. The ordinary Greek word for longing is never used in the New Testament, but a preposition is added to it, that gives the idea of “straining after” the object longed for. One writer translates it “yearning,” another speaks of it as “homesick longing.” In the New Testament, I think the word is always used in a good sense. Paul passionately longed to see the Roman saints (Rom. 1:1111For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; (Romans 1:11) & 15:23); we passionately long (ardently desire, J.N.D.) to be clothed with our house which is from heaven (2 Cor. 5:22For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: (2 Corinthians 5:2)); the poor saints passionately longed for those who had shown them loving care (2 Cor. 9:1414And by their prayer for you, which long after you for the exceeding grace of God in you. (2 Corinthians 9:14)); Epaphroditus passionately longed for his Philippian brethren, because they had heard that he was sick, and were troubled (Phil. 2:2626For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. (Philippians 2:26)). In chapter 4:1 Paul speaks of the Philippian saints as, “My brethren, beloved and passionately longed for, my joy, and crown.” The Thessalonian saints passionately longed to see Paul (1 Thess. 3:66But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you: (1 Thessalonians 3:6));
Christians are sometimes accused of being enthusiasts; but when we remember the New Testament never uses the moderate word for longing, and so often uses the more intense one, we may see that it is right for us to be enthusiasts in right ways.
Now notice, “In Whose heart is this passionate longing for the saints?” “I passionately long after you in the heart of Christ Jesus.” In verse 7, Paul had the Philippian saints in his heart. Now it is as though he said: “Nay, rather, in the heart of Christ Jesus I passionately long for you.” (The word for heart is different, but almost interchangeable). An old writer has said, “In Paul, Paul did not live, but Jesus Christ.” Gal. 2:2020I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Galatians 2:20) tells us the same thing. But does not this verse give us a glimpse into the heart of Christ Himself, as He passionately longs over us, those He purchased with His own blood?
Beloved, is there no lesson for us in this little verse? Would that our longing for one another were more passionate. Then we would be found (as the Apostle is found in the next verse) much more in earnest prayer for each other. It was Paul’s passionate longing for the Philippians that drew forth that fervent prayer. May we each one be more enthusiasts in our longing for one another. Nor let us forget that we are exhorted to be passionately longing for the sincere milk of the Word that we may grow thereby: and this, I think, we will see is suggested in the next verse in our chapter.
A passionate longing for anyone, soon causes us to pray for that one, and so immediately the Apostle adds, “And this I pray, (or, I am praying), in order that your love may yet more and more overflow in intimate knowledge and in all perception, to the end ye may approve the things that are excellent, (or, discriminate the things that differ), that ye may be clear and without stumbling for Christ’s day, being filled with the fruit of righteousness, which is through Jesus Christ, to God’s glory and praise” (Phil. 1:9-119And this I pray, that your love may abound yet more and more in knowledge and in all judgment; 10That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; 11Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. (Philippians 1:9‑11)). In the 4th verse the Apostle had already said he was “always in every supplication of mine on behalf of you all, making the supplication with joy.” Now, in the verses before us, he tells the saints what the objects of those supplications were. We will see there were four chief requests: That their love might abound yet more and more. That they may have the grace of discernment, able to test things which differ.
That they might be sincere and without offense. That they might be filled with the fruits of righteousness.
We will now, with the Lord’s help, seek to ponder these requests. Notice well that love is the foundation of all. Without love we are but sounding brass and a tinkling cymbal. When the church at Ephesus had left her first love, she was a fallen church. Discernment, the ability to test things which differ, would be worthless without love. And the Apostle prays that their love might abound yet more and more. Living love must grow; and a love that does not grow and increase is probably a dead and worthless love: or, at least, a diseased and unhealthy love. And notice it is not spoken of as a certain definite love: as love to God, or love to Christ, or to the Apostle himself, or to other saints, or even love of the Word and prayer. It is love in general, and doubtless takes in all these. You may have noticed that the true reading of 1 John 4:1919We love him, because he first loved us. (1 John 4:19), is, “We love, because He first loved us.” You may feel, as I did, disappointed at the old familiar words being changed: and these old, well-loved words are certainly true: we do love Him, because He first loved us: but the true reading includes the old words we all love so much, but it takes in much more. It is a general, absolute love: love to “Him” and love to one another: love of the Word, and love of prayer, are all included. So it is here in our verse in Philippians, I believe. And the only way for that love to increase yet more and more, is to know more and more of His love to us: it is to keep ourselves in the sunshine of His love: it is not by examining our love to see how much we have: it is not by trying to love more: but it is just to take Him at His word when He tells us how much He loves us, and to bask in the sunshine of His love:
“He loved the ones for whom He died.
Not ours to question why!
But ours to know the love of Him
Who came to die.”
But it is not to be a blind love: rather it is to be a love in intimate knowledge and in all perception. The Spirit of God does not use the ordinary word for “knowledge,” but adds a preposition to it, which gives the meaning of a deep, true, spiritual knowledge, as distinguished from superficial, or merely intellectual knowledge. We get the two words beautifully distinguished in 1 Cor. 13:1212For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. (1 Corinthians 13:12): “Now I know in part, but then I-shall-intimately-know just as also I-am-intimately-known.” (The words with hyphens are only one word in Greek: “I-shall-intimately-know,” is in the middle voice, so has the thought, “I shall know for myself.”) The contrast of the two words is that of Job 42:55I have heard of thee by the hearing of the ear: but now mine eye seeth thee. (Job 42:5): “I have heard of Thee by the hearing of the ear, but now mine eye seeth Thee.” Let us notice that this prayer in Philippians tells us that the Spirit of God would have us even now, down here, to have something of that “intimate knowledge” that we will have in its fullness up there, when we see Him as He is, and know Him as we are known. We find a very similar prayer, using this same word, in Eph. 1:1717That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: (Ephesians 1:17).
Linked with this intimate knowledge, that only love can give, is another rare and beautiful grace ... “all perception.” The word for “perception” is only used here in the Greek New Testament: though words from the same root are found in Luke 9:4545But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying. (Luke 9:45) and Heb. 5:1414But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. (Hebrews 5:14). The idea of the word is an apprehension by the senses. Christians receive, as it were, a new sense, as of touch or taste, by which they discriminate the properties of things proposed to them for thought or action. It is this sense of perception that makes even a lamb of the flock “know My voice,” as the Good Shepherd says, “and a stranger will they not follow, for they know not the voice of strangers” (John 10:55And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. (John 10:5)). But it is as we keep close to the Shepherd, and listen to His voice, that we unconsciously cultivate this sense of perception; and the reason the lamb or the sheep keeps close to the Shepherd is because it loves Him. I have known a mother and child who were devoted to each other, with whom this sense of perception had truly become another “sense,” as touch or taste, so that it was unnecessary for either to speak: a look, a smile, a touch of the hand, and the one would know the inmost heart of the other: it was love taught them. It was not by trying, but it was love that made them so near to each other, that the perception came naturally, if we may so speak.
So may it be with divine love that abounds yet more and more. It is this rare grace of perception that gives us to be filled with the knowledge of His will in all wisdom and spiritual understanding. One good translator puts it this way: “in clear knowledge and keen perception.” And love is the foundation of all. It is no true proof of love, either to God, or to the children of God, when we are content to go on with what is displeasing to God, out of “love to His children,” as we are apt to say. Ponder well 1 John 5:1-51Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. 2By this we know that we love the children of God, when we love God, and keep his commandments. 3For this is the love of God, that we keep his commandments: and his commandments are not grievous. 4For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 5Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? (1 John 5:1‑5). This is not love in intimate knowledge and perception.
As we have said, the word for “perception” is a very rare word; and perhaps this suggests that the grace described by it is also very rare. The men of Issachar, who had understanding of the times to know what Israel ought to do, (1 Chron. 12:3232And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment. (1 Chronicles 12:32)), seem to have had this grace. “All the proud men” (Jer. 43:22Then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely: the Lord our God hath not sent thee to say, Go not into Egypt to sojourn there: (Jeremiah 43:2)) of Jer. 43:22Then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely: the Lord our God hath not sent thee to say, Go not into Egypt to sojourn there: (Jeremiah 43:2) are examples of those who were utterly devoid of it: for pride and perception cannot exist together. “The meek will He guide in judgment: the meek will He teach His way” (Psa. 25:99The meek will he guide in judgment: and the meek will he teach his way. (Psalm 25:9)).
“That ye may approve things that are excellent,” (vs. 10) may equally well be translated, “That ye may discriminate things that differ.” In other Scriptures, the words used here are translated in both ways. The meaning is really the same. They have learned to “take forth the precious from the vile” (Jer. 15:1919Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. (Jeremiah 15:19)). With a Christian, to discriminate things that differ, is to approve things that are excellent. Strange and sad it is that this grace should be so rare. How few there are to whom one may go in perplexity, and know one will be welcomed with understanding love, and will receive true and sound counsel. I fear it is that we do not keep close enough to the Good Shepherd to have cultivated this grace. The Apostle could cry, “That I may know Him!” (ch. 3:10). How well he knew Him, but the better we know, the more earnestly we long to know more intimately. The more true intelligence there is, the greater the desire to grow in it: but it is for daily use in the things we meet moment by moment. And this Epistle shows us spiritual progress more fully than any other, while it is this Epistle that shows us the strongest desire to press on. We know from experience whenever we begin to be satisfied with what we have got, there is an end of progress: but when we make a little advance, then we long to make more.
The third request is: “That ye may be sincere and without offense till the day of Christ.” Let us notice those first words: “that ye may be.” Remember this follows the prayer for discernment, to test things which differ: to approve things that are excellent. There must be a practical result follow from this occupation with the excellent things: they should produce character and conduct. It has been said that to be a Christian is “to be, to do, to suffer.” But first is the necessity, “that ye may be.” And what are we to be? We are to be, first of all, sincere. There is no word in the English language that can fully bring out the meaning of the Greek word that “sincere” seeks to translate. Probably “sincere” is the best to be found. The Greek word signifies properly what is “distinct,” “unmixed.” It is only found in the New Testament in this Scripture and in 2 Peter 3:11This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: (2 Peter 3:1). A word formed from it is found in 1 Cor. 5:8; 28Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. (1 Corinthians 5:8)
8Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. (1 Corinthians 2:8) Cor. 1:12; 2:17. Its derivation is uncertain. Some think it is from a word meaning “that which is cleansed by much rolling and shaking to and fro, in the sieve.” Another more beautiful derivation (if only we could be sure it is right) is “that which is held up to the sunlight and in that proved, and approved.” But the meaning is probably “not so much the clear, the transparent, as the purged, the winnowed, the unmingled.” This grace will exclude all double-mindedness, the divided heart, the eye not single, all hypocrisies. (Trench: Synonyms).
If you can, read Mr. Bellett’s little book, “Woolen and Linen.” It is based on Lev. 19:1919Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee. (Leviticus 19:19) and Deut. 22:1111Thou shalt not wear a garment of divers sorts, as of woollen and linen together. (Deuteronomy 22:11): “Thou shalt not wear a garment of divers sorts, as woolen and linen together.” You will find it a word in season for today: searching and helpful. Later in this Epistle Paul could say, “One thing I do.” There was no mixture in his life or motives: neither should there be in ours. He who walks thus “will desire to hide nothing from the light that searches him. For his sun is his shield also” (Pridham).
But not only are we to be sincere, we are also to be “without offense.” The Greek word has the original meaning: “to strike against.” The thought is, that as we walk our foot might strike against a stone, or other obstacle, and we stumble. The exhortation here may mean either that we do not stumble ourselves, or that we do not cause others to stumble— I like to think it has both meanings: and if we walk without stumbling ourselves, then surely we will not cause others to stumble. The word is used also in two other places in the New Testament: Acts 24:1616And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men. (Acts 24:16), translated a conscience “void of offense”: a conscience that looks back on the pathway and sees no stumbles that should be our object. It is also used in 1 Cor. 10:3232Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: (1 Corinthians 10:32): “Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God.” Here we are to avoid putting a stumbling block in the way of any of these persons: and they comprise the whole world. In Jude 2424Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, (Jude 24), it is a different word; yet I think we may connect the meaning with this Scripture: “Unto Him that is able to keep you without stumbling....”
(New Translation). So we have no excuse for a stumble: if we will but let Him keep us.
Another has said of this passage (The Bible Treasury, Feb. 1st, 1865): “‘That ye may be sincere and without offense till the day of Christ.’ Wonderful thought! The Apostle actually prays for these believers as if he conceived it possible that, growing in love and intelligence, they might walk the path of faith till the day of Christ without a single false step: Paul’s marvel, perhaps, would have been that we should count it wonderful. Alas! we know we fail day by day because we are unspiritual. Why do we let out a vain word, or show a wrong feeling? Because we are not realizing the presence and the grace of God. No progress in the things of God will ever keep a person ... nothing but actual nearness to Him, and dependence on Him. What is a Christian, and what the condition and experience which Scripture recognizes for him here below? He is by grace brought, in virtue of Christ’s blood, into the presence of God; he has a power within him, the Holy Ghost, and power without him to lean upon, even the Lord Jesus Christ, and this uninterruptedly and always. Such is the theory: but what is the practice? As far as it is realized, the path is without a single stumble. And let us remember that such is the only sanctioned path for all saints. It belongs not of right to some advanced souls. It is what every Christian has to desire. We can therefore readily understand how some souls, hearing such thoughts as these, should embrace the idea of a state of perfection. But though the scheme is erroneous, and utterly short of our true standard in the Second Man, the last Adam, a Christian ought never to contentedly settle down in the thought that he must fail and sin day by day. What is this but calm acquiescence with dishonoring Christ? If we do fail, let us, at least, always say that it is our own fault, our own unwatchfulness, through not making use of the grace and strength we have in Christ. The treasure is there open for us, and we have only to draw upon it, and the effect is staid, calm, spiritual progress, the flesh judged, the heart overflowing with happiness in Christ ... the path without a single stumble till the day of Christ.”
“More than this, let it be remarked, he prays that they might be filled with the fruit of righteousness by Jesus Christ unto the glory and praise of God. There is no thought of, nor room for, imposing the law here, which is rather shut out from being the proper standard for the Christian. There is Another, who is both our new Object and our Rule, even Christ Himself, the image of God, the life and power of fruit-bearing for the believer. What a rule for our practical everyday walk!”
The last paragraph quoted introduces us to the fourth request in the Apostle’s prayer. Actually it is very closely linked with the third request: “In order that ye may be sincere and without stumbling for Christ’s day, having been filled with the fruit of righteousness by means of Jesus Christ, unto God’s glory and praise.” It is not “until Christ’s day,” but, “for Christ’s day,” (vs. 10) as in the New Translation, or, “unto,” or, “against Christ’s day.” We find the expression “until Christ’s day” in verse 6 of our chapter, and “for,” or, “unto Christ’s day” (vs. 6) again used in chapter 2:16. I think it looks forward to that day when Christ shall be supreme: all subject to His will: and when every man’s work will be manifested. You will remember that the present time is called “man’s day” (1 Cor. 4:33But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. (1 Corinthians 4:3), Margin, & New Translation). What a contrast will “Christ’s day” be!
“Being filled with the fruit of righteousness” (vs. 11) is literally, “having been filled” (2 Cor. 10:66And having in a readiness to revenge all disobedience, when your obedience is fulfilled. (2 Corinthians 10:6)) (the perfect participle), which seems to look forward to Christ’s day, when the Apostle will rejoice to see these beloved saints like a tree having been well filled with fruit, and not an empty branch among them. And notice it is fruit: not, fruits. This fruit is like a bunch of grapes: “the results of grace are manifold, yet as to their material they are one, and each is necessary to the fullness of the rest.” You will recall the Spirit speaks of “the fruit of the Spirit,” (Eph. 5:99(For the fruit of the Spirit is in all goodness and righteousness and truth;) (Ephesians 5:9)) in Gal. 5:2222But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, (Galatians 5:22), and then enumerates nine different aspects of that fruit. In Eph. 5:99(For the fruit of the Spirit is in all goodness and righteousness and truth;) (Ephesians 5:9), we read of “the fruit of the light,” (Eph. 5:99(For the fruit of the Spirit is in all goodness and righteousness and truth;) (Ephesians 5:9)) (not of the Spirit). In James 3:1818And the fruit of righteousness is sown in peace of them that make peace. (James 3:18), we read again of “the fruit of righteousness” (vs. 11). In 2 Cor. 9:1010Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;) (2 Corinthians 9:10), it is “products of your righteousness.”
And what is “the fruit of righteousness” (vs. 11)? We must remember that a man is not only reckoned righteous by faith, as we get so clearly in Romans and Galatians, but also by works, as we get in James. Does not “the fruit of righteousness” (vs. 11) tell us of these “works,” as intimated in the verse just quoted above “products of your righteousness”? Perhaps an illustration might help. In a certain Sunday School there was an exceedingly naughty boy named Leslie, about ten years of age. He could do more to upset the Sunday School than any child there, and he was a terror at home and at school. One day he was converted, and there was a great change. Some six or eight weeks later, after Sunday School had been dismissed and the children scattered, an older boy came to the teacher, and said: “My name is Tom. I live across the street from Leslie. A few weeks ago he said he’d become a Christian. I’ve been watching him since then; and if being a Christian has changed him to what he is now, I want to be a Christian too.” This “change” was “the fruit of righteousness,” (vs. 11) and also “the fruit of the righteous,” (Eph. 5:99(For the fruit of the Spirit is in all goodness and righteousness and truth;) (Ephesians 5:9)) as we get in Prov. 11:3030The fruit of the righteous is a tree of life; and he that winneth souls is wise. (Proverbs 11:30): “The fruit of the righteous is a tree of life; and he that winneth souls is wise.” To Tom it was indeed “a tree of life,” for without speaking a word, Leslie had won a soul to the Lord. I think that is why the words, “He that winneth souls is wise,” (Prov. 11:3030The fruit of the righteous is a tree of life; and he that winneth souls is wise. (Proverbs 11:30)) are included in that verse.
But let us never forget that “the fruit of righteousness” (vs. 11) is only by “means of Jesus Christ.” He is the “Tree of Life,” the “True Vine,” and fruit is only borne on those branches that abide in Him (John 15). “And every branch that beareth fruit, He purgeth it, that it may bring forth more fruit” (verse 2). And so we find in Heb. 12:1111Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. (Hebrews 12:11), that chastening, though not joyous but grievous, yields “the peaceable fruit of righteousness unto them that are exercised thereby.”
So, those who are justified by faith, who have Christ for their righteousness, when they walk in the light, keep the flesh judged, and are exercised unto godliness: such manifest in their walk “the fruit of righteousness” (vs. 11). And do not forget that there is not only to be “the fruit of righteousness,” (vs. 11) but the tree is to be filled with the fruit of righteousness. It is as we find in John 15: “fruit,” “more fruit,” and “much fruit.” And so the end and object of all, when “filled with the fruit of righteousness” (vs. 11) is to the glory of God. The true fruit of righteousness will not bring glory to us, but to God.
“Lord, answer this prayer of the Apostle in each one of us, for His Son’s sake. Amen.”
Lord, carry me up to Thy home in the glory, Where Thou hast purchased a mansion for me, Where, free from distractions and trials and sorrow, I’ll rest in the joy of Thy presence with Thee.
Long has Thy Bride for Thy coming been waiting, To take her, as promised, to rest in Thy home; Come then, Lord Jesus, we long for Thy presence, Fully to know Thy deep love for thine own.
Here nations are striving, false teachers deceiving, Thy saints are divided and scattered from Thee. Come, gather us, Lord, to Thyself in the glory, And then come and reign o’er creation set free.
O Lord, we grow sleepy, and worldly, and lukewarm; Speak to our hearts of Thy coming again; Touch these cold hearts, with Thy love, as our Bridegroom, And hasten Thy coming to take us all home.
(J. B. Dunlop)