Philippians 1:3-11 - Arthur Peake's Commentary on the Bible

Php_1:3-11. Thanksgiving and Intercession. Paul usually begins his letters with congratulations and thanksgivings, even when he has to follow with complaints and rebukes. In writing to Philippi he has no fault to find with the church, so that his opening sentences are especially glad. At once he sounds a dominant note, the note of joy, which recurs again and again throughout the epistle. He is especially thankful for the fellowship of his readers, their affectionate association for the spread of the gospel; and he is always praying that this may continue, as it has been from the first a period of ten years. This is a matter of confident prayer because he is sure that He who began the good work in them, that is, God, will go on perfecting it until the day of Jesus Christ the day of the return or manifestation of Christ, the Parousia. This was eagerly expected by the early Christians. The expectation is most keen in the first written of Paul's epistles. As it was not quickly realised it passed more into the background in course of time. But it was never abandoned. We meet with it five times in this last letter written to one of the apostle's churches. It is to be observed that he no longer expects to be alive at the time, as was the case when he wrote 1 Thessalonians 1:5 and perhaps 1 Corinthians 15:51 (cf. p. 847). He proceeds to justify his confident prayer on the ground of his affectionate connexion with the Philippians. Referring to his bonds as a prisoner, he thinks of their sympathy with him both in his defence of the gospel before his accusers and in his confirmation of it in the persons of the Roman converts, all due on both sides to the merciful helpfulness of God. He prays, too, that the love which the Philippians show so warmly may be combined with knowledge, and especially that they may have a gift of discernment so that they may approve the things that are excellent, or rather, prove the things that differ (mg.). This seems preferable, because knowledge and a faculty of discernment are sought. It should be taken with regard to conduct, the higher Christian casuistry, ethical discrimination, not doctrinal, because it is to lead to sincerity and freedom from offence in the day of Christ here mentioned a second time.