REJOICING IN PRAYER--1:1-11

I. THE GREETING--vv. I, 2
     A. The Writers--v. la
          1. Who they are
               a. Paul
                    (I) First appears in Acts 7:58
                    (II) His conversion--Acts 9:1-9
                    (III).His baptism--Acts 9:10
                    (IV) His service
                         (A) Acts 9:20-30
                         (B) Acts 11:19-30
                         (C) Acts 12:25-28:31
                    (V) Wrote 13 books of  the New Testament (14, if  you count Hebrews)
               b. Timothy
                    (I) First appears in Acts 16:1
                    (II) Was probably led to the Lord by Paul.
                         (A) Philippians 2:22
                         (B) 1 Timothy 1:2
                         (C) 2 Timothy 1:2
                    (III) Certainly a faithful companion of  Paul
                         (A) Seen in Acts 16:3, 4
                         (B) Stated in Acts. 17:14, 15
                         (C) Said in Acts 18:5
                         (D) Suggested in Acts 20
                         (E) Cf. Romans 16:21
                         (F) See Philippians 2:19
          2. What they are
               a. Servants
                    (I) Literally, bondslaves
                    (II) "Not only in the common relation of  his disciples, but in the peculiar work of  the ministry, the high office
                         of  an apostle and an evangelist." (Henry, Matthew, Commentary on the Whole Bible. Mc Lean, VA:
                         Mac Donald Publishing Company, n. d.; vol. VI, page 723)
               b. Servants of  Jesus Christ--"The highest honour of  the greatest apostle, and most eminent ministers, is to be the
                    servants of  Jesus Christ; not the masters of  the churches, but the servants of  Christ." (Ibid.)
     B. The Recipients--v. 1b
          1. The saints
               a. All of  them
                    (I) "In Paul's personal addresses in this epistle the word all occurs nine times." (Vincent, Marvin R., Word
                         Studies in the New Testament.  Grand Rapids, MI:  Wm. B. Eerdmans Publishing Co., 1976; vol. III,
                         page 413; italics are his.)
                    (II) "It is directed to all the saints, one as well as another, even the meanest, the poorest, and those of  the
                         least gifts.  Christ makes no difference; the rich and the poor meet together in him: and the ministers must
                         not make a difference in their care and tenderness upon these accounts.  We must not have the faith of
                         our Lord Jesus Christ with respect of  persons, James ii.l." (Henry, VI:723; italics are his.)
               b. Saints
                    (I) "The Christians here are called saints; set apart for God, or sanctified by his Spirit, either by visible
                         profession or real holiness.  And those who are not really saints on earth will never be saints."(Ibid.)
                    (II) "The word is transferred from the Old Testament.  The Israelites were called . . . holy, separated and
                         consecrated, Exod. xix. 6; Deut. vii. 6; xiv. 2, 21; Dan. vii. 18, 22, etc. The christian [sic] Church has
                         inherited the title and the privileges of  the Jewish nation.  Hence it is . . . a holy nation, 1 Pet. ii.9.  The
                         term implies, but does not assert, actual, personal sanctity." (Vincent, III:414; italics are his.)
                    (III) Vincent seems to imply that the church takes the place of  Israel; there are too many passages that show
                         the contrary, 1 Peter 2:9 notwithstanding.  Whatever Peter was refering to in that passage in no way
                         means that the church has taken the place of  Israel.
               c. In Christ Jesus
                    (I) "The centre for all Christian relations and activities for Paul and for us." (Robertson, Archibald Thomas,
                         Word Pictures in the New Testament.  New York:  Harper & Brothers Publishers, 1931; vol. IV, page
                         435)
                    (II) "Saints are accepted only by virtue of  their being in Christ Jesus, or as they are Christians.  Out of  Christ
                         the best saints will appear sinners, and unable to stand before God. " (Henry, VI:723)
          2. The place
               a. The city of  Philippi
                    (I) The result of  the Macedonian call--Acts. 16:9-12
                    (II) "Travellers by sea landed at Neapolis, and then travelled ten miles to Philippi along the Via Egnatia, which
                         traversed Macedonia from east to west.  The site was originally occupied by a town called Datus or
                         Datum, and was known as Krendus from its numerous springs.  It was called Philippi in honor of  Philip
                         of  Macedon, who enlarged and fortified it." (Vincent, III:414; italics are his.)
               b. The location--"Its situation was important, commanding the great high road between Europe and Asia.  This
                    fact led to its fortification by Philip, and made it, later, the scene of  the decisive battle which resulted in the
                    defeat of  Brutus and Cassius." (Ibid.)
               c. The people--"A variety of  national types assembled there--Greek, Roman. and Asiatic--representing different
                    phases of  philosophy, religion, and superstition.  It was therefore an appropriate starting point for the Gospel
                    in Europe, a field in which it could demonstrate its power to deal with all differences of  nation, faith, sex, and
                    social standing." (Ibid.)
          3. The officers
               a. Bishops
                    (I) Literally, overseers
                    (II) "The word was originally a secular title, designating commissioners appointed to regulate a newly-
                         acquired territory or a colony.  It was also applied to magistrates who regulated the sale of  provisions
                         under the Romans." (op. cit., III:414-5)
                    (III) The same as elders used elsewhere
                         (A) Compare Acts 20, verse 17 with verse 28--elders are overseers (bishops).
                         (B) 1 Thessalonians 5:12 speaks of  "them which labour among you" as overseers, but are not called
                              elders as such.
                         (C) Hebrews 13:7 speaks of  "them which have the rule over you," but again as such not called elders.
                         (D) Titus 1:5-7 identifies bishops with elders.
                    (IV) Commonly identified as the pastors
                    (V) The identification of  elders with pastors is not entirely clear from the New Testament.
                         (A) Ephesians 4:11 speaks of  pastors, but in that verse are not identified as elders.
                         (B) 1 Timothy 5:17 tells of  "them which have the rule over you" and then states about "they who labour in
                              the word and doctrine."  This verse shows that there are ruling elders apart from those laboring in the
                              word and doctrine; since this is the work of  a pastor, one would need to conclude that there are elders
                              who are not pastors.
                         (C) It could be said that these elders are assistant pastors or associate pastors; nevertheless, there is NO
                              direct connection between elders and pastors.
                         (D) The position of  this writer (who is baptistic) is that the pastor is an elder there are elders who are
                              not necessarily pastors in any official capacity. (See Church web page, "Organized Church.")
               b. Deacons
                    (I) Literally servant
                    (II) "The deacons, or overseers of  the poor, who took care of  the outward business of  the house of  God:
                         the place, the furniture, the maintenance of  the ministers, and provision for the poor." (Henry, VI:723)
                    (III) "The origin of  this office is recorded in Acts vi. 1-6.  It grew out of  a complaint of  the Hellenistic or
                         Graeco-Jewish members of  the Church, that their widows were neglected in the daily distribution of
                         food and alms.  The Palestinian Jews prided themselves on their pure nationality and looked upon the
                         Greek Jews as their inferiors.  Seven men were chosen to superintend this matter, and generally care for
                         the bodily wants of  the poor.  Their function was described by the phrase to serve tables, Acts vi. 21
                         and their appointment left the apostles free to devote themselves to prayer and. the ministry of  the word."
                         (Vincent, III:415; italics are his.)
                    (IV) NOTE:  "These were all the offices which were then known in the church, and which were of  divine
                         appointment.  The apostle, in the direction of  his epistle to a Christian church, acknowledges but two
                         orders, which he calls bishops and deacons. And whosoever shall consider that the same characters and
                         titles, the. same qualifications, the same acts of  office, and the same honour and respect, are everywhere
                         ascribed throughout the New Testament to those who are called bishops and presbyters (. . .), will find it
                         difficult to make them a different office or distinct order of  ministry in the scripture times." (Henry, VI:723)
                         (Henry, VI:723)
     C. The Salutation--v. 2
          1. The common statement
               a. "This is the same, almost word for word, in all the epistles, to teach us that we must not shy of  forms, though
                    we are not to be tied down to them, especially such as are not scriptural." (Ibid.)
               b. Grace
                    (I) God's unmerited favor.
                    (II) Expresses God's love
               c. Peace
                    (I) Springs from grace
                    (II) "No peace with grace.  Inward peace springs from a sense of  divine favour." (Ibid.)
          2. The important source
               a. God our Father
                    (I) The foundation and origin of  all blessings
                    (II) James 1:17
               b. The Lord Jesus Christ
                    (I) This is our Lord's full title.
                    (II) "No grace and peace from God our Father, but in and through our Lord Jesus Christ.  Christ, as
                         Mediator, is the channel of  conveyance of  all spiritual blessings to the church, and directs the disposal of
                         them to all his members." (op. cit., VI:723-4)

II. THE PRAYER--v. 3-11
     A. The Thanksgiving--vv .3-8
          1. The thankfulness--v. 3
               a. To whom
                    (I) All true thanks is to God Almighty.
                    (II) "Thanksgiving must have a part in every prayer; and whatsoever is the matter of  our rejoicing ought to be
                         the matter of  our thanksgiving.  What we have the comfort of, God must have the glory of.  He thanked
                         God, as well as made requests with joy.  As holy joy is the heart and soul of  thankful praise, so thankful
                         praise is the lip and language of  holy joy. " (op. cit., VI:724)
                    (III) "With Paul, it wasn't just a matter of  occasionally thanking God as he remembered the Philippians.  The
                         word translated 'I thank' is "one in which "the tense here emphasizes continual action, or practice.  The
                         word itself is related to the Greek words for grace (. . .) and joy (. . .) ." (Berry, Harold J., "Good News
                         Broadcaster," 3/75, 31; Used by permission of the author.  Further references will be designated as
                         "Good News" followed by m/y, page no.)
               b. For whom
                    (I) The Philippians
                    (II) Every time he thought of  them--"In this verse we see how grateful Paul was for the believers in Philippi.
                         It had been about 10 years since he had first visited them, and yet every memory of  them brough a sense
                         of  gratitude to him." (Ibid.)
                    (III) "He remembered them with joy.  At Philippi he was maltreated; there he was scourged and put into the
                         stocks, and for the present saw little of  the fruit of  his labour; and yet he remembers Philippi with joy."
                         (Henry, VI:724)
          2. The prayerfulness--vv. 4, 5
               a. The request--v. 4
                    (I) "Connect the words in this manner:  'Always presenting prayer for you all in every prayer of  mine.'
                         For as he had said before, that the remembrance of  them was an occasion of  joy to him, so he now
                         subjoins, that they come into his mind as often as he prays.  He afterwards adds, that it is with joy that he
                         presents prayer in their behalf.  Joy refers to the past; prayer to the future.  For he rejoiced in their
                         auspicious beginnings, and was desirous of  their perfection." (Calvin, John, Commentaries on The
                         Epistles of  Paul the Apostle to the Philippians, Colossians, and Thessalonians.  Translated and
                         edited by the Rev. John Pringle.  Grand Rapids, MI:  Wm. B. Eerdmans Publishing Company, 1948, 24;
                         italics are his.)
                    (II) "The best remembrance of  our friends is to remember them at the throne of  grace.  Paul was much in
                         prayer for his friends, for all his friends, for these particularly.  It should seem, by this manner of
                         expression, that he mentioned at the throne of  grace the several churches he was interested in and
                         concerned for particularly and by name.” (Henry, VI:724)
                    (III) "Observe Paul's use of  inclusive terms in this verse--always, every, all.  Each is related to the same
                         Greek word, translated 'every' in verse 3.  By these inclusive terms in verse 4, Paul stressed that with
                         every memory of  the Philippian believers he 'always' made request with joy.  Nor did he exclude any of
                         them in his prayers--emphasized by the words 'you all.'" (Good News, 3/75, 31)
                    (IV) You is plural and, therefore, the word all adds emphasis.
                    (V) His prayer was not just that God would bless them--"Even the word translated 'prayer' emphasizes a
                         particular petition for some gift.  Paul was aware of  individual needs, and he prayed in a personal way for
                         every Philippian believer." (Ibid.)
               b. The fellowship--v. 5
                    (I) Its nature
                         (A) Could refer to contributions--cf. 4:10ff.
                         (B) "Though here it is used in the larger sense of  sympathetic cooperation, yet it is no doubt colored by
                              the other idea, in view of  the Philippians' pecuniary contributions to Paul." (Vincent, III:416-7; italics
                              are his.)
                         (C) "The fellowship involved seems to have been more than just believers coming together to share from
                              their lives with one another.  Although this would be included, the word 'in' indicates more.  It is a
                              translation of " a word, "which is commonly translated 'unto.'  It has the sense of  'with a view to' or in
                              this case, 'with the gospel in view.'" (Good News, 3/75, 32)
                    (II) Its purpose
                         (A) The basis of  Paul's thanksgiving and request on their behalf
                         (B) "'The first day' refers to that time when Paul first came to Philippi to present the gospel.  From that
                              time when the recipients of  his letter responded to Jesus Christ, there had been fellowship with each
                              other and fellowship in laboring together to take the gospel to others." (Ibid.)
          3. The confidentialness--v. 6
               a. It meaning
                    (I) To be persuaded to the extent that one can rest upon it
                    (II) "The confidence of  Christians is the great comfort of  Christians, and we may fetch matter of  praise from
                         our hopes as well as from our joys; we must give thanks not only for what we have the present possession
                         and evidence of, but for what we have the future prospect of." (Henry, VI:724)
               b. Its basis
                    (I) God is both beginner and finisher--Hebrews 12:2.
                    (II) "God began and God will consummate it (see ii Cor. 8:6; Gal. 3:3 where both words occur together as
                         here), but not without their cooperation and partnership." (Robertson, IV:436)
               c. Its purpose
                    (I) To give us assurance--"Let, therefore, believers exercise themselves in constant meditation upon the
                         favours which God confers, that they may encourage and confirm hope as to the time to come, and always
                         ponder in their mind this syllogism:  God does not forsake the work which his own hands have begun, as
                         the Prophet bears witness, (. . .) we are the work of  his hands; therefore he will complete what he
                         has begun in us." (Calvin, 26)
                    (II) To show us that it is God who saves and keeps
                         (A) We did not begin being saved--"Wherever this good work is begun it is of  God's beginning:  He has
                              begun a good work in you.  We could not begin it ourselves, for we are by nature dead in
                              trespasses and sins:  and what can dead men do towards raising themselves to life; or how can they
                              begin to act till are enlivened in the same respect in,which they are said to be dead?  It is God who
                              quickens those who are thus dead." (Henry, VI:725; italics are his.)
                         (B) We do not keep the work going--" If  the same God who begins the good work did not undertake the
                              carrying on and finishing of  it, it would lie for ever unfinished.  He must perform it who began it."
                              (Ibid.)
               d. Its completion
                    (I) Not in this life--"The work of   grace is but begun in this life; it is not finished here; as long as we are in this
                         imperfect state there is something more to be done. (Ibid.)
                    (II) In the day of  Jesus Christ
                         (A) Not death, but His coming--"The chief  thing, indeed, to be understood here is--until the termination of
                              the conflict.  Now the conflict is terminated by death.  As, however, the Spirit is accustomed to speak
                              in this manner in reference to the last coming of  Christ, it were better to extend the advancement of
                              the grace of  Christ to the resurrection of  the flesh." (Calvin, 27)
                         (B) Thus the rapture--cf. v. 10
          4. The heartfeltness--vv. 7, 8
               a. A heart of  love--v. 7
                    (I) "He loved them as his own soul, and they lay near his heart.  He thought much about them, and was in care
                         about them." (Henry, VI:725)
                    (II) "To have them in his heart is to reckon them as such in the inmost affection of  his heart.  For the
                         Philippians had always assisted Paul according to their ability, so as to connect themselves with him a
                         associates for maintaining the cause of  the gospel, so far as was in their power.  Thus, although they were
                         absent in body, yet, on account of  the pious disposition which they shewed by every service in their
                         power, he recognises them as in bonds along with him." (Calvin, 28; italics are his.)
                    (III) In bonds--Paul was in prison for the gospel.
                    (IV) In defense and confirmation of  the gospel
                         (A) Defense is old word from which we get apology.
                         (B) Confirmation means to make stable.
                    (V) They were partakers with him--"They were as ready to appear in their places, and according to their
                         capacity, for the defence of  the gospel, as the apostle was in his heart.  Fellow sufferers should be dear
                         one to another; those who have ventured and suffered in the same good cause of  God and religion should
                         for that reason love one another dearly; or, because you have me at heart-- . . . .  They manifested their
                         respect for him by adhering firmly to the doctrine he preached, and readily suffering for it along with him.
                         The truest mark of  respect towards our ministers is receiving and abiding by the doctrine they preach."
                         (Henry, VI:725; italics are his.)
               b. A witness from God--v. 8
                    (I) God witnesses to our hearts--"He calls God as a witness to truth, inasmuch as he alone is the Truth, and as
                         a witness of  his affection, inasmuch as he alone is the searcher of  hearts." (Calvin, 30)
                    (II) Paul yearns for them
                         (A) "Having them in his heart, he longed after them; either he longed to see them, longed to hear from
                              them, or he longed for their spiritual welfare and their increase and improvement in knowledge and
                              grace." (Henry, VI:725)
                         (B) The word bowels
                              (1) Refers to the inner deepest affections not our modern meaning.
                              (2) "Describing his longing, not as his individual emotion, but as Christ's longing, as if  the very heart of
                                   Christ dwelt in him." (Vincent, III:417)
     B. The Supplication--vv. 9-11
          1.The growth in love--v. 9
               a. Prayer is continuous.
                    (I) "The frequency of  Paul's praying is indicated in the word translated 'pray,' for it is in the present tense.
                         The Greek present tense emphasizes continuous action.  Paul's reference to prayer could thus be
                         translated:  'This I keep on praying.'  He didn't just pray a few times for the Philippians and then forget
                         about them; he made it a habit to pray for them." (Good News, 5/75, 16)
                    (II) "Paul often let his friends know what it was he begged of  God for them, that they might know what to
                         beg for themselves and be directed in their own prayers and that they might be encouraged to hope they
                         should receive from God the quickening, strengthening, everlasting, comforting grace, which so powerful
                         an intercessor as Paul asked of  God for them.  It is an encouragement to us to know that we are prayed
                         for by our friends, who, we have reason to think, have an interest at the throne of  grace." (Henry, VI:726)
               b. Prayer is about abounding love.
                    (I) "The word translated 'love' is the Greek word" which "refers to the highest kind of  love--the kind that
                         loves even when there is no response.  It is the kind of  love that seeks the highest good of  the other
                         person." (Good News, 5/75, 16)
                    (II) "He means it of  their love to God, and one another, and all men.  Love is the fulfilling both of  the law and
                         of  the gospel.  Observe, Those who abound much in any grace have still need to abound more and more,
                         because there is still something wanting in it and we are imperfect in our best attainments." (Henry, VI:726)
               c. Prayer is their love in knowledge and judgment.
                    (I) Knowledge
                         (A) This has to do with doctrine.
                         (B) "These words are tremendously significant in light of  the contemporary emphasis on love.  In some
                              theological circles today love is emphasized to the extent that one draws the inference that it does not
                              matter what you believe as long as you love others.  A verse frequently cited in John 13:35. which
                              records Christ's words to His disciples:  'By this shall all men know that ye are my disciples, if  ye have
                              love one to another.'  What is usually forgotten, however, is that Christ presupposed that the disciples
                              believed the right things about Him.  It is tremendously important for the one who believes right
                              doctrine to express love toward others.  But love should never be a substitute for right doctrine."
                              (Good News, 5/75, 16)
                         (C) We love each of  you but not to the exclusion of  truth and rightness.
                    (II) All judgment
                         (A) Best understood as discernment or "sensitive moral perception."
                         (B) The is the application of  knowledge.
                              (1) Hebrews 5:12-14
                              (2) "So we see from Philippians 1:9 that it is not enough to know factual information from the Bible;
                                   one must apply this information to himself and to the situations in which he finds himself." (Good
                                   News, 5/75, 17)
          2. The approval of  good--v. 10
               a. The meaning
                    (I) "Originally, 'test the things that differ.' . . .  The verb was used for assaying metals.  Either sense suits the
                         context, but the first step is to distinguish between good and evil and that is not always easy in our complex
                         civilization." (Robertson, IV:437)
                    (II) "That you may approve the things which are excellent (v. 10); or, as it is in the margin, try the things
                         which differ; . . . . that we may approve the things which are excellent upon the trial of  them, and discern
                         their difference from other things.  Observe, The truths and laws of  Christ are excellent things; and it is
                         necessary that we everyone approve them, and esteem them such.  We only need to try them, to approve
                         of  them; and they will easily recommend themselves to any searching and discerning mind." (Henry,
                         VI:726; italics are his.)
                    (III) "Love displays itself in knowledge and discernment.  In proportion as it abounds it sharpens the moral
                         perceptions for the discernment of  what is best." (Vincent, III:418)
                    (IV) "Paul seemed to have more in mind than distinguishing good and evil; most likely he was concerned that
                         the Philippians be able to distinguish between what was good and what was best." (Good News, 5/75,
                         17)
               b. The result
                    (I) Sincerity
                         (A) Means
                              (1) "Old word of  uncertain origin from" a Greek word, "to judge, by . . . (sunlight) or to sift by rapid
                                   rolling (. . .)  At any rate it means pure, unsullied," (Robertson, IV:437)
                              (2) "The word refers to something found to be of  unmixed substance when put under test.  In
                                   Philippians 1:10 this word emphasizes the believer's vertical relationship with God." (Good News,
                                   5/75, 17)
                         (B) "Sincerity is our gospel perfection, that in which we should have our conversation in the world, and
                              which is the glory of  all our graces.  When the eye is single, when we are inward with God in what we
                              do, are really what we appear to be, and mean honestly, then we are sincere." (Henry, VI:726)
                    (II) Without offense
                         (A) It may be explained, not stumbling, or not causing others to stumble as 1 Cor. x. 32. Both senses
                              may be included." (Vincent, III:418; italics are his.)
                         (B) "The believer is to live in such a way that his life will glorify the Lord and that he will be blameless
                              before others." (Good News, 5/75, 17)
                         (C) Until Jesus comes--"We must continue to the end blameless, that we may be presented so at the day
                              of  Christ.  He will present the church without spot or wrinkle (Eph. v. 27 ), and present believers
                              faultless before the presence of  his glory with exceeding joy, Jude 24." (Henry, VI:726; italics are
                              his.)
          3. The fruit of  righteousness--v. 11
               a. The action
                    (I) Filled
                         (A) God does the filling--"From God is our fruit found, and therefore from him it must be asked." (Ibid.)
                         (B) Illus:  filling a glass; the glass does not fill itself; it is filled by a person.
                    (II) Fruits of  righteousness
                         (A) "The 'fruits' of  righteousness are those characteristics produced by righteousness.  It is apparent to
                              others when a believer is living in fellowship with Jesus Christ.  Such a person evidences the fruit of  the
                              Spirit--love, joy peace, long suffering, gentleness, goodness, faith, meekness, temperance." (Good
                              News, 5/75, 17)
                         (B) Cf. James 3:18
               b. The source
                    (I) Jesus Christ--"Paul emphasized to the Philippians that this fruit did not originate by one's self-efforts, for he
                         said, 'Which are by Jesus Christ.'  The fruits of  righteousness are the characteristics of  Christ's life seen
                         through the believer when he is in fellowship with Christ.  They originate with Christ, not in the believer's
                         self-efforts." (Ibid.)
                    (II) By Jesus Christ
                         (A) By His strength and grace
                         (B) Cf. John 15:5
               c. The purpose
                    (I) To magnify God--"The believer who evidences the fruits of  righteousness magnifies God by the way he
                         lives.  When one is in fellowship with Christ, the characteristics of  Christ's life will be evidenced through
                         his life." (Ibid.)
                    (II) Cf. Matthew 5:16
                    (III) Cf. 1 Corinthians 10:31

     On this web page, this writer began a study the book of  Philippians.  Here was considered REJOICING IN PRAYER, Philippians 1:1-11--The greeting in verses 1, 2; and The prayer in verses 3-11.  This portion ends with a statement about our lives.  
     Is your love increasing in knowledge and judgment?  Are you being filled with the fruits of  righteousness?  You can be if  you have trusted Jesus Christ as Savior.  If  have done so, show it by your life.
     If  you have not received Christ as Savior, then God has not yet begun the good work in you (v. 6).  Trust Him now at the beginning of  this study.  (See How to be Saved.)  Then the fruit of  righteousness will begin to show itself  in your life.