Grateful Prayer of Joy
Philippians 1:3-11
Giving joyful encouragement in Christ to the all the Philippian saints by affectionate information a...
Published June 1st, 2012
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notes 1452680586545 Disclaimer This page was automatically converted from a module that was shared prior to the release of Published Pages. Additionally, the arc below was auto-converted from the arc created by the author (which used the old module), and so it is possible there are misplaced logical relationships.
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2009-05-19 15:30:34
2013-05-28 18:15:50
Giving joyful encouragement in Christ to the all the Philippian saints by affectionate information and sincere gratitude because of their partnership in the Gospel of grace. Paul thanks God for them and prays for them with joy (vv. 3-4) BECAUSE of 1) their remembering him with their gifts (v. 3b), (Notes on v. 5b for more); 2) their "partnership in the Gospel from the first day until now" (v. 5); and 3) his confidence that God will complete what He started in them (v.6). V. 3a -- Εὐχαριστῶ τῷ θεῷ μου/ "eucharisto to theo mou" = I give thanks to my God -- "eucharisto" is a customary (habitual) present tense, simple active voice, declarative indicative mood verb. It is the main verb of vv. 3-6 and the only verb of 3-5. V. 3b -- "epi pase te mneia humon" is a instrumental dative of cause prep. phrase. (epi = for, because of, OR on the basis of). = for all of your remembrance (of me) -- "mneia" as a remembering that moves one to service. (See Gal. 2:20; Col. 4:18; Luke 1:54, 72; 23:42) -- For a good defense of this translation, see Peter T. O'Brien's NIGTC on Philippians (pgs. 58-61). Paul habitually thanks his God for how the Philippian saints remembered him by praying for him (1:19), serving him, and sending him gifts of money (4:10-20, esp. v. 16). (See notes under v. 5b). V. 4a -- "pantote en pase deesei mou" is a locative dative of time prep. phrase. (en = in, within, at, OR during). = always in every prayer of mine V. 4b -- "huper panton humon" is a genitive of reference prep. phrase. (huper = for, concerning, OR with reference to). = for all of you -- This "huper panton humon" is repeated in v. 7 when he talks about his proper feeling/thoughts for them all. Paul gives thanks to God for all of them, every time he prays for them. V. 4c -- "meta charas ten deesin poioumenos" is a temporal participial construction and a genitive of manner prep. phrase. (meta = with OR in a _____ manner) = making the (my) prayer with joy (or "joyfully") -- "poioumenos" is dependent upon the main verb, "eucharisto" of v. 3a. Thus, he gives thanks when he is making his prayers. Everytime Paul prays for them, in which he thanks God for them all, he does so with joy. -- Vv. 9-11 give the content of the prayers that Paul speaks of in v. 4. V. 5a -- "epi te koinonia" is an instrumental dative of cause prep. phrase. (epi = for, because of OR on the basis of). = because of the (your) partnership -- "koinonia" here is in the active sense of their participation/contribution towards the promotion of the Gospel proclamation, not in the passive sense of their participation/reception of the benefits of the Gospel. (See II Cor. 9:13 & Rom. 15:26) V. 5b -- "eis to euangelion" is an accusative of advantage prep. phrase. (eis = in, for, OR towards) = in the Gospel -- "koinonia" with "eis" + an accusative makes "koinonia" a noun of progressive, active agency. -- The partnering activity for the advantage of the Gospel is in two things (1:7): 1) In their "remembering" Paul (1:3), esp. in his imprisonment (1:7), by a. sympathzing with him (4:10, 14); b. praying for him (1:19); c. sending him money (4:15, 16, and 18); d. sending him help and good news of encouragement by way of Epaphroditus (2:19, 25, and 30) AND 2) In their own defense and confirmation of the Gospel (1:7), by a. proclaiming the Gospel (1:28a; 4:3); b. living a life of obedience for the Gospel (1:27, 2:12a); c. suffering for the sake of the Gospel (1:28a, 29b-30). V. 5c -- "apo protes hemeras axri tou nun" is a genitive of source of time within limits prep. phrase. (apo = from, beginning at, starting on, OR since) = from the first day until now Paul gives thanks to God for their active partnership in the promotion of the Gospel which began as soon as they heard it (cf. Acts 16:15, 33; Phil. 4:15-16) and even to the very day of Paul's penning this letter (4:10). Does v. 5 have a parallel in v. 7? Esp. in light of the "epi te koinonia eis to euangelion" of v. 5 cf. to the "dia to echein me en the kardia humas, en te tois desmois mou kai en te aplogia kai bebaiosei tou euangeliou sunkoinonous mou ths charitos pantas humas ontas"? -- I think so. Whereas in v. 5 Paul is thankful for they partnering with him in the Gospel, in v. 7 Paul holds them in his heart because they partake with him of the grace of God for the partnering in the Gospel. V. 6a -- "pepoithos auto touto" is a causal participial construction = being sure of this very thing -- "pepoithos" is a perfect tense adverbial participle, which is almost always causal, see also the causal "pepoithos" of 1:25. "being sure/certain/convinced" means "because I am sure/certain/convinced". -- "auto touto" is an intensive form of "this", so "this very thing" or literally "this (thing) itself" Paul's certainty lies in the following phrase, not the preceding verse, and thus it is not the Philippian saints who give Paul confidence in their steadfast growing, but in God's steadfast faithfulness to grow them and cause them to persevere. V. 6b -- "hoti ho enarxamenos" is a declarative ( or perhaps a recitative)/causal clause and an adjectival - substantival participial construction = that He who began -- This participial construction is a way of talking about God more specifically, not more vaguely, because it is defining Him as the One who initiates His "good work" in people. We know who God is by His works and Word, esp. as His Word interprets His works for us. V. 6c -- "en humin ergon agathon" is a locative dative of sphere prep. phrase. (en = in OR within) = a good work in you -- The "ergon agathon" ("good work") is not instrumental or associational, but sherical . This speaks of the work that God does in them. This work is good: 1) Because of the Source of the work. It is God, who does the work in them. God alone is Good (Mt. 19:17) and He only does good (Deut. 32:4; Gen. 1:31; Ps. 119:68a). 2) Because of the Substance of the work . It is God's saving work. It begins with regeneration creating faith unto justification and moves into sanctifcaiton and perseverance and ends in the glorification of those in whom He works (Phil. 2:12-13). This is a very good work! 3) Because of what Springs from the work. God's saving work in someone always leads to Him doing more and more good works through them (Eph. 2:8-10), hence, the remembering of v. 3 and the Gospel-partnering of v. 5. 4) Because of the Subjects of the work. Those in whom God works are weak, helpless, sinful, and all-around unworthy and unable to receive this work of God in them. Thus, it is a saving (including pardoning, sanctifying, and empowering) work of God's great grace in messy and messed up sinners like you and like me. V. 6d -- "epitelesei achri hemeras Christou Iesou" is a progressive future verb that begins at the beginning and continues until ("achri") the end/completion/final finish, which as Calvin and the rest of the phrase (hermeras Christou Iesou) says is not merely at death, but in the final glorification upon the resurrection of the dead (3:20-21) when Jesus returns. = will complete (it) until the Day of Christ Jesus -- Thus, "will complete (it)" could be "will be completing it". -- The "hermeras Christou Iesou" is clearly a Pauline reference to Jesus' parousia when He will resurrect and glorify all of His saints, including the Philippian saints and TCSC saints. My Translation of Philippians 1:3-6 I give thanks to my God for all of your remembrance (of me) always in every prayer of mine for all of you making (my) prayer with joy (or "joyfully") because of (your) partnership in the Gospel from the first day until now, being sure of this, that He who began a good work in you will complete (it) until the Day of Christ Jesus My Paraphrase of Philippians 1:3-6: I, Paul, have made it a habit to thank my God for all of you, every time I pray for you, which I do joyfully. I am thankful because of all your remembrance of me, because you have been partnering with me in the Gospel from the moment you first heard it until now, and because I am sure that God, who began His Gospel work of grace in you, will be faithful to continue completing what He started in you until Jesus comes back to resurrect and glorify you forever! V. 7a -- "kathos estin dikaion emoi touto phronein" = Because it is right for me to think this way Paul here is giving the moral cause for his actions of thanking God (remember that the benefical causes for Paul's thankfulness are a) their remembering, b) their partnering, and c) his certainty; he is thankful FOR these things.), praying joyfully, and being certain of what God will do in them. He says that it is right for him to think so positively about them. The idea of "dikaion" is more than merely, "proper" or "natural", but more like a legal term "justice", as if to think contrary would be unjust and sinful. V. 7b -- "huper panton humon" = about you all Again, Paul is pointing to the unity and equality they all have. This phrase harkens back to his praying for them in v. 4. V. 7c -- "dia to echein me en te kardia humas" = because I hold you in my heart Here Paul is giving the personal cause for why it is right for him to think so positively about them all. His "phronein" is positive thinking (setting his mind on), not in the psycho-babel way of trying to create an alternative reality or keep things going smoothely, but rather it is his thankfulness, prayerfulness, and his certainty for them. So, it is right for him to think this way about them all because he holds them in his heart. That is, he cherishes them and loves them and values them and desires great things for them and cares what becomes of them. V. 7d -- "en te tois desmois mou" = both in my chains This is where things get tricky in translation. In English, it should read 7g, 7f, 7d, and then 7e. I think the reason why Paul places his "desmois" up front in the word order is that it is this that has had the most emotional effect and benefit to him. He is sincerely thankful that they have remembered him (v. 3) in his chains (v. 7d). This was a big deal to him. This is the biggest and most profound and clearest evidence of their sharing in God's great grace. It takes the grace of God to cause people to overcome fear of embarassment and persecution in order to actively remember the prisoner Paul. We can hardly relate to this. We can't imagine what it would be like to have one of our pastors in prison for proclaiming the Gospel, and to be in danger of it too for the same thing and/or for even ministering to him in prison. (II Timothy 1:8, 15-18; Hebrews 13:3). In their "remembering" Paul ( 1:3 ), esp. in his imprisonment ( 1:7 ), by a. sympathizing with him ( 4:10, 14 ); b. praying for him ( 1:19 ); c. sending him money ( 4:15, 16, and 18); And d. sending him both help and good news of encouragement by way of Epaphroditus ( 2:19, 25, and 30 ). V. 7e -- "kai en te apologia kai bebaiosei tou euangeliou" = and in the defense and confirmation of the Gospel This is where the "te... kai" ("both... and") construction picks back up. Not only does the grace of God cause them to remember Paul while he is in prison, but it also causes them to defend and confirm the Gospel. The empowering grace that follows and flows from the pardoning grace of God in Jesus Christ is both the content and the enablement of the Gospel proclamation; that is, we proclaim the Grace of God (our message), by the Grace of God (our motivation and means)! "apologia" = defending the Gospel against prejudices, false accusations, and contrary teachings. "bebaiosei" = confirming, establishing the truthfulness and trustworthiness and relevancy of the Gospel. V. 7f -- "sunkoinonous mou tes charitos" = partakers with me of the grace (of God) This is the center of it all! Whereas in v. 5 Paul is thankful for their partnering with him in the Gospel, in v. 7 Paul holds them in his heart because they partake with him of the grace of God for the partnering in the Gospel. They are Grace Partakers in order to be Gospel Partners. We can only proclaim the message of the grace of God by the empowering means of the grace of God! Why do we need to partake of grace in order to partner in the gospel? V. 7g -- "pantas humas ontas" = (for) you are all Yet again, Paul is pointing to the unity and equality they all have, and that none of the saints are left out of the grace they need in order to partner in the Gospel. This phrase connects us to Paul's yearning in verse 8. V. 8a -- "martus gar mou ho Theos" = for God is my witness "gar" = "for" is the connecting word for the idea of v. 7 to this verse. This phrase is just a way of confirming the truthfulness of his longing for them in the next phrase. Since God cannot lie (Num. 23:19; Heb. 6:13-19), He is the greatest witness there is. V. 8b -- "hos epipotho pantas humas" = how I earnestly yearn for you all Here Paul is further explaining and expounding upon the idea of how he sets his mind on them and holds them in his heart. V. 8c -- "en splanchnois Christou Iesou" = with the affection of Christ Jesus This is the manner with which he yearns for them. V. 9a -- "kai touto proseuchomai" = and this I pray Paul is now returning to what he first mentioned in v. 4 (praying for them with joy). This is where Paul tells them the content of his prayers. He is known for doing this in his other letters as well. The encouragement that comes from knowing not only that someone is praying, but also what someone is praying is immeasurable. V. 9b -- "hina he agape humon eti mallon kai mallon perisseue en epignosei kai pase aisthesei" is a substantival dependent clause of direct object/content = that your love may ever abound (OR may abound still) more and more in knowledge and all discernment Cf. I Thess. 3:12 Paul here gives the intention and aim of his prayers. He prays for certain things for the Philippian saints. He prays that their love will overflow more and more in the areas of knowledge of God and practical wisdom. -- "en epignosei kai pase aisthesei" is a dative of sphere prep. phrase. The point seems to be here that their love will overflow in/ into/ within/ on their knowledge of God and their every day practical situations. So that their knowing God and their pursuit of knowing God in His Son and through His Word might be infiltrated by and consumed with love for Him/knowing Him. So that their wise decisions for the everyday practical situations will be driven by and goverend by love. It is not as though Paul here prays for their love to be governed by knowledge and all discernment, but on the contrary that their knowing God and their discerning in all kinds of practical situations will be motivated by and consumed by their love. It is true that our knowledge of truth must govern our love, but it is also true that our love must motivate our knowing and use of truth. I Corinthians 8:1b -- "Knowledge puffs up, but love builds up." I Corinthians 13:1-3 Love is kind of action-producing valuing of, commitment to, and Godly affection for another person, all for their highest good. (By, “Godly affection”, we mean a settled good will toward another, which involves desiring the best for them and hoping for and rejoicing in their being blessed). V. 10a -- "eis to dokimadzein humas ta diapheronta" is an adverbial dependent infintival clause of purpose = in order that you (may) examine (OR test OR approve) that (OR those things) which is (are) excellent This is the first purpose. It answers the why of v. 9b. V. 10b -- "hina ete eilikrineis kai aproskotpoi eis hemeran Christou" is a dependent conjunctive clause of purpose = in order that you may be pure and blameless for the day of Christ These purposes are progressive. This purpose is deeper than the first one. It specifically answers the why of v. 10a. This verse should be compared to v. 6 where Paul is confident in their completion (purity and blamelessness) at the Day of Christ. Here Paul prays for the very thing he is confident about in v. 6. This is a Theological understanding of God's sovereignty and man's responsibility. God plans the ends and the means! V. 11a -- "pepleromenoi kapron dikaiosunes ton" is a predicate adjective participial phrase = (and) be filled fruit of righteousness The participle "pepleromenoi" is the predicate adjective of the present active subjunctive verb "ete" of v. 10b. Thus, it acts as sort of a compound predicate adjective: In order that you may be pure, blameless, and filled with the fruit of righteousness. "pure and blameless at the day of Christ" AND "filled with the fruit of righteousness through Jesus Christ" This seems to be the end goal in them of his prayer for them, whereas the last phrase is his ultimate end goal. This "filling" is the culmination of love overflowing into every relationship (including with God) and every situation in life so that they choose what is excellent and are prepared for the day of Christ with purity and blamelessness AND that they live a life being filled with the fruit of righteousness. The fruit of rightesousness is the external displaying and acting out of the Fruit of the Spirit (Gal. 5:22-23). Being filled is positive, not negative (blamelessness) or neutral (purity). V. 11b -- "dia Iesou Christou" is a genitive of agency prep. phrase = through Jesus Christ Christians are only filled with the fruit of righteousness (the fruit which righteousness produces) through the agency of Jesus Christ. It is Jesus-Produced righteousness, and thus it is Jesus-produced fruit of that righteousness. Justifying faith in Jesus' Righteousness FOR me, leads to sanctifying faith in Jesus to produce righteousness IN/THROUGH me. Positional righteousness produces practical righteousness. OR more accurately here, Jesus' righteousness FOR me (positional righteousness) produces it's own fruit in my daily life. On the Cross and in His Resurrection, Jesus purchased my regeneration, my justification, my definitive sanctification, my progressive sanctification, and my eventual glorification. V. 11c -- "eis doxan kai epainon Theou" is an accusative of purpose prep. phrase = to the glory and praise of God This is the climax of the progression of purpose and supreme end for why Paul prays for what he prays for. And this is the end for which Paul prayed and wrote and preached and pastored and lived!
10000000008059 8059 Notes 2009-05-19 15:30:34 2013-05-28 18:15:50 Giving joyful encouragement in Christ to the all the Philippian saints by affectionate information and sincere gratitude because of their partnership in the Gospel of grace. Paul thanks God for them and prays for them with joy (vv. 3-4) BECAUSE of 1) their remembering him with their gifts (v. 3b), (Notes on v. 5b for more); 2) their "partnership in the Gospel from the first day until now" (v. 5); and 3) his confidence that God will complete what He started in them (v.6). V. 3a -- Εὐχαριστῶ τῷ θεῷ μου/ "eucharisto to theo mou" = I give thanks to my God -- "eucharisto" is a customary (habitual) present tense, simple active voice, declarative indicative mood verb. It is the main verb of vv. 3-6 and the only verb of 3-5. V. 3b -- "epi pase te mneia humon" is a instrumental dative of cause prep. phrase. (epi = for, because of, OR on the basis of). = for all of your remembrance (of me) -- "mneia" as a remembering that moves one to service. (See Gal. 2:20; Col. 4:18; Luke 1:54, 72; 23:42) -- For a good defense of this translation, see Peter T. O'Brien's NIGTC on Philippians (pgs. 58-61). Paul habitually thanks his God for how the Philippian saints remembered him by praying for him (1:19), serving him, and sending him gifts of money (4:10-20, esp. v. 16). (See notes under v. 5b). V. 4a -- "pantote en pase deesei mou" is a locative dative of time prep. phrase. (en = in, within, at, OR during). = always in every prayer of mine V. 4b -- "huper panton humon" is a genitive of reference prep. phrase. (huper = for, concerning, OR with reference to). = for all of you -- This "huper panton humon" is repeated in v. 7 when he talks about his proper feeling/thoughts for them all. Paul gives thanks to God for all of them, every time he prays for them. V. 4c -- "meta charas ten deesin poioumenos" is a temporal participial construction and a genitive of manner prep. phrase. (meta = with OR in a _____ manner) = making the (my) prayer with joy (or "joyfully") -- "poioumenos" is dependent upon the main verb, "eucharisto" of v. 3a. Thus, he gives thanks when he is making his prayers. Everytime Paul prays for them, in which he thanks God for them all, he does so with joy. -- Vv. 9-11 give the content of the prayers that Paul speaks of in v. 4. V. 5a -- "epi te koinonia" is an instrumental dative of cause prep. phrase. (epi = for, because of OR on the basis of). = because of the (your) partnership -- "koinonia" here is in the active sense of their participation/contribution towards the promotion of the Gospel proclamation, not in the passive sense of their participation/reception of the benefits of the Gospel. (See II Cor. 9:13 & Rom. 15:26) V. 5b -- "eis to euangelion" is an accusative of advantage prep. phrase. (eis = in, for, OR towards) = in the Gospel -- "koinonia" with "eis" + an accusative makes "koinonia" a noun of progressive, active agency. -- The partnering activity for the advantage of the Gospel is in two things (1:7): 1) In their "remembering" Paul (1:3), esp. in his imprisonment (1:7), by a. sympathzing with him (4:10, 14); b. praying for him (1:19); c. sending him money (4:15, 16, and 18); d. sending him help and good news of encouragement by way of Epaphroditus (2:19, 25, and 30) AND 2) In their own defense and confirmation of the Gospel (1:7), by a. proclaiming the Gospel (1:28a; 4:3); b. living a life of obedience for the Gospel (1:27, 2:12a); c. suffering for the sake of the Gospel (1:28a, 29b-30). V. 5c -- "apo protes hemeras axri tou nun" is a genitive of source of time within limits prep. phrase. (apo = from, beginning at, starting on, OR since) = from the first day until now Paul gives thanks to God for their active partnership in the promotion of the Gospel which began as soon as they heard it (cf. Acts 16:15, 33; Phil. 4:15-16) and even to the very day of Paul's penning this letter (4:10). Does v. 5 have a parallel in v. 7? Esp. in light of the "epi te koinonia eis to euangelion" of v. 5 cf. to the "dia to echein me en the kardia humas, en te tois desmois mou kai en te aplogia kai bebaiosei tou euangeliou sunkoinonous mou ths charitos pantas humas ontas"? -- I think so. Whereas in v. 5 Paul is thankful for they partnering with him in the Gospel, in v. 7 Paul holds them in his heart because they partake with him of the grace of God for the partnering in the Gospel. V. 6a -- "pepoithos auto touto" is a causal participial construction = being sure of this very thing -- "pepoithos" is a perfect tense adverbial participle, which is almost always causal, see also the causal "pepoithos" of 1:25. "being sure/certain/convinced" means "because I am sure/certain/convinced". -- "auto touto" is an intensive form of "this", so "this very thing" or literally "this (thing) itself" Paul's certainty lies in the following phrase, not the preceding verse, and thus it is not the Philippian saints who give Paul confidence in their steadfast growing, but in God's steadfast faithfulness to grow them and cause them to persevere. V. 6b -- "hoti ho enarxamenos" is a declarative ( or perhaps a recitative)/causal clause and an adjectival - substantival participial construction = that He who began -- This participial construction is a way of talking about God more specifically, not more vaguely, because it is defining Him as the One who initiates His "good work" in people. We know who God is by His works and Word, esp. as His Word interprets His works for us. V. 6c -- "en humin ergon agathon" is a locative dative of sphere prep. phrase. (en = in OR within) = a good work in you -- The "ergon agathon" ("good work") is not instrumental or associational, but sherical . This speaks of the work that God does in them. This work is good: 1) Because of the Source of the work. It is God, who does the work in them. God alone is Good (Mt. 19:17) and He only does good (Deut. 32:4; Gen. 1:31; Ps. 119:68a). 2) Because of the Substance of the work . It is God's saving work. It begins with regeneration creating faith unto justification and moves into sanctifcaiton and perseverance and ends in the glorification of those in whom He works (Phil. 2:12-13). This is a very good work! 3) Because of what Springs from the work. God's saving work in someone always leads to Him doing more and more good works through them (Eph. 2:8-10), hence, the remembering of v. 3 and the Gospel-partnering of v. 5. 4) Because of the Subjects of the work. Those in whom God works are weak, helpless, sinful, and all-around unworthy and unable to receive this work of God in them. Thus, it is a saving (including pardoning, sanctifying, and empowering) work of God's great grace in messy and messed up sinners like you and like me. V. 6d -- "epitelesei achri hemeras Christou Iesou" is a progressive future verb that begins at the beginning and continues until ("achri") the end/completion/final finish, which as Calvin and the rest of the phrase (hermeras Christou Iesou) says is not merely at death, but in the final glorification upon the resurrection of the dead (3:20-21) when Jesus returns. = will complete (it) until the Day of Christ Jesus -- Thus, "will complete (it)" could be "will be completing it". -- The "hermeras Christou Iesou" is clearly a Pauline reference to Jesus' parousia when He will resurrect and glorify all of His saints, including the Philippian saints and TCSC saints. My Translation of Philippians 1:3-6 I give thanks to my God for all of your remembrance (of me) always in every prayer of mine for all of you making (my) prayer with joy (or "joyfully") because of (your) partnership in the Gospel from the first day until now, being sure of this, that He who began a good work in you will complete (it) until the Day of Christ Jesus My Paraphrase of Philippians 1:3-6: I, Paul, have made it a habit to thank my God for all of you, every time I pray for you, which I do joyfully. I am thankful because of all your remembrance of me, because you have been partnering with me in the Gospel from the moment you first heard it until now, and because I am sure that God, who began His Gospel work of grace in you, will be faithful to continue completing what He started in you until Jesus comes back to resurrect and glorify you forever! V. 7a -- "kathos estin dikaion emoi touto phronein" = Because it is right for me to think this way Paul here is giving the moral cause for his actions of thanking God (remember that the benefical causes for Paul's thankfulness are a) their remembering, b) their partnering, and c) his certainty; he is thankful FOR these things.), praying joyfully, and being certain of what God will do in them. He says that it is right for him to think so positively about them. The idea of "dikaion" is more than merely, "proper" or "natural", but more like a legal term "justice", as if to think contrary would be unjust and sinful. V. 7b -- "huper panton humon" = about you all Again, Paul is pointing to the unity and equality they all have. This phrase harkens back to his praying for them in v. 4. V. 7c -- "dia to echein me en te kardia humas" = because I hold you in my heart Here Paul is giving the personal cause for why it is right for him to think so positively about them all. His "phronein" is positive thinking (setting his mind on), not in the psycho-babel way of trying to create an alternative reality or keep things going smoothely, but rather it is his thankfulness, prayerfulness, and his certainty for them. So, it is right for him to think this way about them all because he holds them in his heart. That is, he cherishes them and loves them and values them and desires great things for them and cares what becomes of them. V. 7d -- "en te tois desmois mou" = both in my chains This is where things get tricky in translation. In English, it should read 7g, 7f, 7d, and then 7e. I think the reason why Paul places his "desmois" up front in the word order is that it is this that has had the most emotional effect and benefit to him. He is sincerely thankful that they have remembered him (v. 3) in his chains (v. 7d). This was a big deal to him. This is the biggest and most profound and clearest evidence of their sharing in God's great grace. It takes the grace of God to cause people to overcome fear of embarassment and persecution in order to actively remember the prisoner Paul. We can hardly relate to this. We can't imagine what it would be like to have one of our pastors in prison for proclaiming the Gospel, and to be in danger of it too for the same thing and/or for even ministering to him in prison. (II Timothy 1:8, 15-18; Hebrews 13:3). In their "remembering" Paul ( 1:3 ), esp. in his imprisonment ( 1:7 ), by a. sympathizing with him ( 4:10, 14 ); b. praying for him ( 1:19 ); c. sending him money ( 4:15, 16, and 18); And d. sending him both help and good news of encouragement by way of Epaphroditus ( 2:19, 25, and 30 ). V. 7e -- "kai en te apologia kai bebaiosei tou euangeliou" = and in the defense and confirmation of the Gospel This is where the "te... kai" ("both... and") construction picks back up. Not only does the grace of God cause them to remember Paul while he is in prison, but it also causes them to defend and confirm the Gospel. The empowering grace that follows and flows from the pardoning grace of God in Jesus Christ is both the content and the enablement of the Gospel proclamation; that is, we proclaim the Grace of God (our message), by the Grace of God (our motivation and means)! "apologia" = defending the Gospel against prejudices, false accusations, and contrary teachings. "bebaiosei" = confirming, establishing the truthfulness and trustworthiness and relevancy of the Gospel. V. 7f -- "sunkoinonous mou tes charitos" = partakers with me of the grace (of God) This is the center of it all! Whereas in v. 5 Paul is thankful for their partnering with him in the Gospel, in v. 7 Paul holds them in his heart because they partake with him of the grace of God for the partnering in the Gospel. They are Grace Partakers in order to be Gospel Partners. We can only proclaim the message of the grace of God by the empowering means of the grace of God! Why do we need to partake of grace in order to partner in the gospel? V. 7g -- "pantas humas ontas" = (for) you are all Yet again, Paul is pointing to the unity and equality they all have, and that none of the saints are left out of the grace they need in order to partner in the Gospel. This phrase connects us to Paul's yearning in verse 8. V. 8a -- "martus gar mou ho Theos" = for God is my witness "gar" = "for" is the connecting word for the idea of v. 7 to this verse. This phrase is just a way of confirming the truthfulness of his longing for them in the next phrase. Since God cannot lie (Num. 23:19; Heb. 6:13-19), He is the greatest witness there is. V. 8b -- "hos epipotho pantas humas" = how I earnestly yearn for you all Here Paul is further explaining and expounding upon the idea of how he sets his mind on them and holds them in his heart. V. 8c -- "en splanchnois Christou Iesou" = with the affection of Christ Jesus This is the manner with which he yearns for them. V. 9a -- "kai touto proseuchomai" = and this I pray Paul is now returning to what he first mentioned in v. 4 (praying for them with joy). This is where Paul tells them the content of his prayers. He is known for doing this in his other letters as well. The encouragement that comes from knowing not only that someone is praying, but also what someone is praying is immeasurable. V. 9b -- "hina he agape humon eti mallon kai mallon perisseue en epignosei kai pase aisthesei" is a substantival dependent clause of direct object/content = that your love may ever abound (OR may abound still) more and more in knowledge and all discernment Cf. I Thess. 3:12 Paul here gives the intention and aim of his prayers. He prays for certain things for the Philippian saints. He prays that their love will overflow more and more in the areas of knowledge of God and practical wisdom. -- "en epignosei kai pase aisthesei" is a dative of sphere prep. phrase. The point seems to be here that their love will overflow in/ into/ within/ on their knowledge of God and their every day practical situations. So that their knowing God and their pursuit of knowing God in His Son and through His Word might be infiltrated by and consumed with love for Him/knowing Him. So that their wise decisions for the everyday practical situations will be driven by and goverend by love. It is not as though Paul here prays for their love to be governed by knowledge and all discernment, but on the contrary that their knowing God and their discerning in all kinds of practical situations will be motivated by and consumed by their love. It is true that our knowledge of truth must govern our love, but it is also true that our love must motivate our knowing and use of truth. I Corinthians 8:1b -- "Knowledge puffs up, but love builds up." I Corinthians 13:1-3 Love is kind of action-producing valuing of, commitment to, and Godly affection for another person, all for their highest good. (By, “Godly affection”, we mean a settled good will toward another, which involves desiring the best for them and hoping for and rejoicing in their being blessed). V. 10a -- "eis to dokimadzein humas ta diapheronta" is an adverbial dependent infintival clause of purpose = in order that you (may) examine (OR test OR approve) that (OR those things) which is (are) excellent This is the first purpose. It answers the why of v. 9b. V. 10b -- "hina ete eilikrineis kai aproskotpoi eis hemeran Christou" is a dependent conjunctive clause of purpose = in order that you may be pure and blameless for the day of Christ These purposes are progressive. This purpose is deeper than the first one. It specifically answers the why of v. 10a. This verse should be compared to v. 6 where Paul is confident in their completion (purity and blamelessness) at the Day of Christ. Here Paul prays for the very thing he is confident about in v. 6. This is a Theological understanding of God's sovereignty and man's responsibility. God plans the ends and the means! V. 11a -- "pepleromenoi kapron dikaiosunes ton" is a predicate adjective participial phrase = (and) be filled fruit of righteousness The participle "pepleromenoi" is the predicate adjective of the present active subjunctive verb "ete" of v. 10b. Thus, it acts as sort of a compound predicate adjective: In order that you may be pure, blameless, and filled with the fruit of righteousness. "pure and blameless at the day of Christ" AND "filled with the fruit of righteousness through Jesus Christ" This seems to be the end goal in them of his prayer for them, whereas the last phrase is his ultimate end goal. This "filling" is the culmination of love overflowing into every relationship (including with God) and every situation in life so that they choose what is excellent and are prepared for the day of Christ with purity and blamelessness AND that they live a life being filled with the fruit of righteousness. The fruit of rightesousness is the external displaying and acting out of the Fruit of the Spirit (Gal. 5:22-23). Being filled is positive, not negative (blamelessness) or neutral (purity). V. 11b -- "dia Iesou Christou" is a genitive of agency prep. phrase = through Jesus Christ Christians are only filled with the fruit of righteousness (the fruit which righteousness produces) through the agency of Jesus Christ. It is Jesus-Produced righteousness, and thus it is Jesus-produced fruit of that righteousness. Justifying faith in Jesus' Righteousness FOR me, leads to sanctifying faith in Jesus to produce righteousness IN/THROUGH me. Positional righteousness produces practical righteousness. OR more accurately here, Jesus' righteousness FOR me (positional righteousness) produces it's own fruit in my daily life. On the Cross and in His Resurrection, Jesus purchased my regeneration, my justification, my definitive sanctification, my progressive sanctification, and my eventual glorification. V. 11c -- "eis doxan kai epainon Theou" is an accusative of purpose prep. phrase = to the glory and praise of God This is the climax of the progression of purpose and supreme end for why Paul prays for what he prays for. And this is the end for which Paul prayed and wrote and preached and pastored and lived! notes
Arc
2009-05-19 15:30:34
2013-05-16 15:59:55
editing
Philippians
Philippians 1:3-11
NT
tisch
esv
Εὐχαριστῶ τῷ θεῷ μου
I give thanks to my God
ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν,
for (or "because of") all your remembrance (of me),
ground
πάντοτε ἐν πάσῃ δεήσει μου ὑπὲρ πάντων ὑμῶν
always in every prayer of mine for you all
μετὰ χαρᾶς τὴν δέησιν ποιούμενος,
making my prayer with joy,
actionmanner
temporal
ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον
because of your partnership in the gospel
ἀπὸ πρώτης ἡμέρας ἄχρι τοῦ νῦν,
from the first day until now,
πεποιθὼς αὐτὸ τοῦτο,
being (or "because I am") sure of this very thing (or "this thing itself"),
ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν ἐπιτελέσει
that he who began a good work in you will bring it to completion
ideaexplanation
ἄχρι ἡμέρας Χριστοῦ Ἰησοῦ·
at the day of Jesus Christ.
καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν,
(Just as) or (even as) or (since) or (in so far as) or (because) It is right for me to feel this way about you all,
διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς,
because I hold you in my heart,
ἔν τε τοῖς δεσμοῖς μου καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ εὐαγγελίου συνκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας.
for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel.
μάρτυς γάρ μου ὁ θεός, ὡς ἐπιποθῶ πάντας ὑμᾶς
For God is my witness, how I yearn for you all
ἐν σπλάγχνοις Χριστοῦ Ἰησοῦ.
with the affection of Christ Jesus.
καὶ τοῦτο προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει,
And it is my prayer that your love may abound more and more, with knowledge and all discernment,
εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα,
so that you may approve what is excellent,
ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ, πεπληρωμένοι καρπὸν δικαιοσύνης τὸν διὰ Ἰησοῦ Χριστοῦ
and so be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ,
εἰς δόξαν καὶ ἔπαινον θεοῦ.
to the glory and praise of God.
progression
actionpurpose
discourse
10000000008059 8059 Arc 2009-05-19 15:30:34 2013-05-16 15:59:55 editing Philippians 1 3 1 11 Philippians 1:3-11 50 NT tisch esv i247518 i247519 i247520 i247521 i247522 i247523 i247500 Εὐχαριστῶ τῷ θεῷ μου I give thanks to my God i247501 ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν, for (or "because of") all your remembrance (of me), ground 1 i247524 i247502 πάντοτε ἐν πάσῃ δεήσει μου ὑπὲρ πάντων ὑμῶν always in every prayer of mine for you all i247503 μετὰ χαρᾶς τὴν δέησιν ποιούμενος, making my prayer with joy, actionmanner 1 temporal 1 i247525 i247504 ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον because of your partnership in the gospel i247505 ἀπὸ πρώτης ἡμέρας ἄχρι τοῦ νῦν, from the first day until now, temporal 1 ground 1 i247526 i247527 i247506 πεποιθὼς αὐτὸ τοῦτο, being (or "because I am") sure of this very thing (or "this thing itself"), i247507 ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν ἐπιτελέσει that he who began a good work in you will bring it to completion ideaexplanation 1 i247508 ἄχρι ἡμέρας Χριστοῦ Ἰησοῦ· at the day of Jesus Christ. temporal 1 ground 1 i247528 i247529 i247530 i247509 καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν, (Just as) or (even as) or (since) or (in so far as) or (because) It is right for me to feel this way about you all, i247510 διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, because I hold you in my heart, ground 1 i247511 ἔν τε τοῖς δεσμοῖς μου καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ εὐαγγελίου συνκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας. for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel. ground 1 i247531 i247512 μάρτυς γάρ μου ὁ θεός, ὡς ἐπιποθῶ πάντας ὑμᾶς For God is my witness, how I yearn for you all i247513 ἐν σπλάγχνοις Χριστοῦ Ἰησοῦ. with the affection of Christ Jesus. actionmanner 1 ideaexplanation 1 ground 1 i247532 i247514 καὶ τοῦτο προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, And it is my prayer that your love may abound more and more, with knowledge and all discernment, i247515 εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, so that you may approve what is excellent, i247516 ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ, πεπληρωμένοι καρπὸν δικαιοσύνης τὸν διὰ Ἰησοῦ Χριστοῦ and so be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ, i247517 εἰς δόξαν καὶ ἔπαινον θεοῦ. to the glory and praise of God. progression actionpurpose 2 1 1 1 tisch 25 esv 25 a 50 discourse
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