<!--<span class="stiki"></span>-->Philippians 1:8-11
“For God is my witness, how I long after you all in the tender mercies of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and all discernment; that you may approve the things that are excellent; that you may be sincere and void of offense unto the day of Christ; being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God.”
He calls not God to witness as though he should be doubted, but does this from his great affection, and his exceeding persuasion and confidence; for after saying that they had fellowship with him, he adds this also, “in the tender mercies of Christ,” lest they should think that his longing for them was for this cause, and not simply for their own sake. And what mean these words, “in the tender mercies of Christ”? They stand for “according to Christ.” Because you are believers, because ye love Christ, because of the love that is according to Christ. He does not say “love,” but uses a still warmer expression, “the tender mercies of Christ,” as though he had said, “having become as a father to you through the relationship which is in Christ.” For this imparts to us bowels warm and glowing. For He gives such bowels to His true servants. “In these bowels,” says He, as though one should say, “I love you with no natural bowels, but with warmer ones, namely, those of Christ.” “How I long after you all.” I long after all, since you are all of this nature; I am unable in words to represent to you my longing; it is therefore impossible to tell. For this cause I leave it to God, whose range is in the heart, to know this. Now had he been flattering them, he would not have called God to witness, for this cannot be done without peril.
Ver. 9. “And this,” says he, “I pray, that your love may abound yet more and more.” For this is a good of which there is no satiety; for see, being so loved he wished to be loved still more, for he who loves the object of his love, is willing to stay at no point of love, for it is impossible there should be a measure of so noble a thing. Paul desires that the debt of love should always be owing; “Owe no man any thing, save to love one another.” The measure of love is, to stop nowhere; “that your love,” says he, “may abound yet more and more.” Consider the character of the expression, “that it may abound yet more and more,” he says, “in knowledge and all discernment.” He does not extol friendship merely, nor love merely, but such as comes of knowledge; that is, You should not apply the same love to all: for this comes not of love, but from want of feeling. What means he by “in knowledge”? He means, with judgment, with reason, with discrimination. There are who love without reason, simply and any how, whence it comes that such friendships are weak. He says, “in knowledge and all discernment, that you may approve the things that are excellent,” that is, the things that are profitable. This I say not for my own sake, says he, but for yours, for there is danger lest any one be spoiled by the love of the heretics; for all this he hints at, and see how he brings it in. Not for my own sake, says he, do I say this, but that you may be sincere, that is, that you receive no spurious doctrine under the pretence of love. How then, says he, “If it be possible, live peaceably with all men”? “Live peaceably”, he says, not, Love so as to be harmed by that friendship; for he says, “if your right eye causes you to stumble, pluck it out, and cast it from you; that you may be sincere”, that is, before God, “and without offense,” that is, before men, for many men's friendships are often a hurt to them. Even though it hurts you not, says he, still another may stumble thereat. “Unto the day of Christ”; i.e. that you may then be found pure, having caused no one to stumble.
Ver. 11. “Being filled with the fruits of righteousness which are through Jesus Christ unto the glory and praise of God;” i.e. holding, together with true doctrine, an upright life.
And not merely upright, but “filled with the fruits of righteousness.” For there is indeed a righteousness not according to Christ, as, for example, a moral life. “Which are through Jesus Christ to the glory and praise of God.” Do you see that I speak not of my own glory, but the righteousness of God; and oftentimes he calls mercy itself too righteousness; let not your love, he says, indirectly injure you, by hindering your perception of things profitable, and take heed lest you fall through your love to any one. For I would indeed that your love should be increased, but not so that you should be injured by it. And I would not that it should be simply of prejudice, but upon proof whether I speak well or no. He says not, that you may take up my opinion, but that you may “prove” it. He does not say outright, join not yourself to this or that man, but, I would that your love should have respect to what is profitable, not that you should be void of understanding. For it is a foolish thing if you work not righteousness for Christ's sake and through Him. Mark the words, “through Him.” Does he then use God as a mere assistant? Away with the thought. Not that I may receive praise, says he, but that God may be glorified.
<!--<span class="stiki"></span>-->Ver. 12, 13. “Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the Gospel, so that my bonds became manifest in Christ throughout the whole prætorian guard, and to all the rest.”
It was likely they would grieve when they heard he was in bonds, and imagine that the preaching was at a stand. What then? He straightway destroys this suspicion. And this also shows his affection, that he declares the things which had happened to him, because they were anxious. What say you? You are in bonds! You are hindered! How then does the Gospel advance? He answers, “so that my bonds in Christ became manifest in all the prætorium.” This thing not only did not silence the rest, nor affright them, but contrariwise rather encouraged them. If then they who were near the dangers were not only nothing hurt, but even received greater confidence, much more should you. Had he when in bonds taken it hardly, and held his peace, it were probable that they would be affected in like sort. But as he spoke more boldly when in bonds, he gave them more confidence than if he had not been bound. And how have his bonds “turned to the progress of the Gospel”? So God in His dispensation ordered, he means, that my bonds were not hid, my bonds which were “in” Christ, which were “for” Christ.
“In the whole prætorium.” For up to that time they so called the palace. And in the whole city, says he.
Ver. 14. “And that most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word without fear.”
This shows that they were of good courage even before, and spoke with boldness, but much more now. If others then, says he, are of good courage through my bonds, much more am I; if I am the cause of confidence to others, much more to myself. “And most of the brethren in the Lord.” As it was a great thing to say, My bonds gave confidence to them, he therefore adds beforehand, “in the Lord.” Do you see how, even when he sees himself constrained to speak great things, he departs not from moderation? “Are more abundantly bold,” he says, “to speak the word without fear”; the words “more abundantly” show that they had already begun.
Ver. 15. “Some indeed preach Christ even of envy and strife, and some also of good will.”
Source: Homilies on Philippians (New Advent)