Praying for Your Partners in the Gospel

Let’s walk through this prayer line by line and pause to pray these petitions. Paul first expresses the basic request in verse 9, and then, in verses 10-11a, he mentions the results he hopes God will produce in them as an answer to his prayer (Thielman, Philippians, 40). Finally, he mentions his ultimate goal: the glory and praise of God (v. 11b). Let’s take a look at the prayer in these three parts: (1) the petition, (2) the purposes, and (3) the praise.

The Petition (1:9)

Paul’s basic petition is for growth in love—a love that’s informed by knowledge and discernment. Paul’s prayer for their love to “keep on growing” or “abound” helps us to see that our love shouldn’t be static. While Paul recognizes that love is present in their lives (he’s already thanked them for their partnership, and later thanks them for their gift), he prays for their love to increase. In 1 Thessalonians Paul is speaking about sanctification, and after discussing the need for purity, he exhorts the believers to grow in love. He writes,

About brotherly love: You don’t need me to write you because you yourselves are taught by God to love one another. In fact, you are doing this toward all the brothers in the entire region of Macedonia. But we encourage you, brothers, to do so even more. (1 Thess 4:9-10)

Paul loved the Philippians like he loved the Thessalonians, and he recognized the presence of genuine love, but he wasn’t content with the status quo. Even though they were models in many ways to other churches, he still believed that their love could abound more and more.

Biblical love is not mushy gushy. The Bible is not a hippie manual (“All you need is love!”). Biblical love is sacrificial (agape¯) love. It involves action (1 John 3:11-18). For the Thessalonians’ love to have this type of reputation has to mean that their love was visible. Do you want your love to be known throughout the entire region? Their love was known by others, and Paul says, “Come on, let’s love even more.” You have to admire his zeal for more impact!

Consider four particular characteristics related to this love. The object of their love. Paul doesn’t specify who is to receive their love. He just prays “that your love will keep on growing,” but love for whom? Some think this neglected object is intentional. It’s true that if Paul specified an object of this love, as in the parable of the Good Samaritan, we might try to justify ourselves. We might say, “Who’s my neighbor? Oh, I have that covered.” But if the command is to love everyone, including your enemies, then that’s quite another task.

Paul probably has love for “one another” in view, though we shouldn’t press this hard because our love for one another should also extend to everyone (see Gal 6:10). Hanson points us to three clues for this possible “one another” intent (Letter, 57). We should bear in mind the immediate context, which is occupied with the koinonia (1:5,7). It makes sense that Paul wants the fellowship to grow in love. Next, Paul just mentioned his comprehensive affection for the Philippians, saying “all of you” three times (vv. 4,7,8). He’s concerned about the unity of all the saints. The fact that this prayer begins with the conjunction “and” is another big clue that his focus is on their love for one another. Paul’s love for them (vv. 6-8) is a model of their love for one another, and Paul later tells them to imitate him in all these things (4:9). A final clue is that the rest of the letter deals with issues such as unity, rivalry, selfish ambition, and other internal struggles of the congregation. Again, it seems that Paul is praying about that for which he will later provide instruction.

As believers we’re called to love our neighbor, the least of these, our enemies, and one another. The one-another love is very important for the watching world to see. Jesus said that they will know we are His disciples by how we love one another (John 13:34-35). John writes that this is one of the ways we know we have “passed from death to life,” that we “love our brothers” (1 John 3:14). Do you love your brothers and sisters? It’s a mark of a Christian. It’s essential for unity. It’s a powerful witness to the watching world.

The source of their love. From where do we get the power and strength to love people, especially those at odds with us? All the fruits in this prayer have the same root: Christ. It is “through Jesus Christ” that we love (Phil 1:11). Paul already touched on how his affection was related to “the affection of Christ Jesus” (1:8; emphasis added). Christ provides the example for love, as powerfully illustrated by the Christ hymn in 2:5-11, and Christ provides the power for love (3:10-11). The more you dwell on Christ’s love for you, the more loving you become (see 2 Cor 5:14-15); ask God for power to love.

The foundation of their love. Not only do we need power to love, but we also need knowledge and wisdom to know how to love. Paul prays that their love would abound in the sphere of knowledge. Love is not blind. Love is biblically informed. Paul uses this particular word for knowledge (epignosis) 15 times in his letters. It has to do with spiritual knowledge, a knowledge of the things of God—as in knowing God and His will, or knowing His truth (e.g., Eph 1:17; 4:13; Col 1:9-10; 3:10; 1 Tim 2:4; Titus 1:1). Later in Philippians, he expresses his greatest desire, namely, knowing Christ (3:10). As we know Christ more and more through His Word—He who humbled Himself and went to the cross for us (2:5-11)—we will be transformed into compassionate people. We can conclude with Hanson, “Knowledge of Christ multiplies love” (Letter, 59).

It’s true that Paul puts knowledge and love at odds in 1 Corinthians 8:1 (“Knowledge inflates with pride, but love builds up”) and speaks of the futility of knowledge when it doesn’t have love in 1 Corinthians 13:2, but here he puts knowledge and love together. It reminds us of Hosea:

Hear the word of the Lord, people of Israel, for the Lord has a case against the inhabitants of the land: There is no truth, no faithful love, and no knowledge of God in the land! . . . My people are destroyed for lack of knowledge. (Hos 4:1,6)

Apart from knowledge of God and His Word, we will not love in a way that glorifies God and blesses others. We must see the need for knowledge in all of our relationships. Put all of your relationships under the authority of God’s Word and ask God these questions:

Then submit to the instruction of the Word of God, not to cultural opinion or your own feelings.

Love is rooted in the knowledge of God. Otherwise, we can’t know how to love appropriately. We learn from Christ what it means to serve, forgive our enemies, and lay down our lives for others. Paul tells the Ephesians, “Walk in love, as the Messiah also loved us and gave Himself for us” (Eph 5:2). Knowledge of how He loved us is necessary if we want to walk in love.

In our day people want to separate knowledge of God’s Word from love. Love today is more associated with tolerance and feelings than with truth and righteousness. Many operate by “If it feels right, then it’s acceptable.” If you try to correct someone, then you are labeled as intolerant and therefore unloving. But love must be tied to truth for it to be truly, distinctly Christian love. When the Bible rubs against your preferences, who wins? Be encouraged that this is a prayer! Pray for help in loving in a way that honors an accurate view of Christ and His Word. Know Jesus deeply and allow Him to soften your heart toward others.

The application of love. In addition to knowledge, Paul says that love should abound in the sphere of “every kind of discernment” (v. 9). Knowledge asks the question, “What is right?” Discernment asks the question, “What is best?” Once you get the foundational question answered, you move to the application question. But don’t pass up the foundational question! This term for “discernment” only appears here in the New Testament, but it is used 22 times in the Greek translation of the Old Testament (the Septuagint, aka LXX) in the book of Proverbs, where it refers to practical insights that inform choices and conduct (O’Brien, Epistle, 76–77). So it’s closely related to knowledge but is even more practical.

It seems what Paul has in mind is praying for God to help you answer the question, What is the best way for me to love this person based on what Your Word says? In light of your knowledge of Christ and His Word, there may be several acceptable expressions of love for a person or a people, but you need discernment and wisdom to know the best way to love them. This idea is conveyed in verse 10: “to discern what is best” (NIV). For example, my knowledge of Scripture teaches me that I am to lay down my life for my bride. I’m to love in a way that’s sacrificial. I’m also to remain with her in the covenant of marriage. I’m to avoid all forms of lust because of my devotion to her. That’s clear. You need to know these foundational things in marriage. But there may be several other ways for me to carefully and appropriately love her, and I need discernment for that.

Relationships are complex. God didn’t just upload a program into our brains for us to love people perfectly. We need to pray for wisdom, and God generously provides it (Jas 1:5). When it comes to choosing a spouse, the first question you ask has to do with spiritual condition. Is this person a Christian? That’s the foundational question. Then you need discernment for determining compatability.

The Philippians needed to know of Christ’s love for the church and how they were to unite together. They needed to know that they should love by putting the needs of others ahead of their own. Every church needs to know these foundational theological truths. But how can love be expressed in a way that puts the needs of others ahead of one’s own needs? There could be many ways to express this. And we need discernment to choose the best way forward. As you follow Jesus, you should be praying for discernment. Should you plant a church in Buffalo or Birmingham? Planting a church is a wonderful thing, and neither would necessarily be wrong. But what’s best?

Put the two together. You need a knowledge of Christ and His Word, and you need a discerning heart and mind in life and in your relationships. In this we see the great commandments of loving God and people. The two are tied together. Know God, know people; love God, love people. Let’s stop and pray for these things:

Father, please increase our love for one another. Help us to love one another based on our knowledge of Christ and His Word. Grant us discernment to know how best to express Christ-centered love to one another, as well as how to express love to the outside world. Fill our hearts with the love of Christ. May our love for Him, who took hold of us, cause us to love others more sacrificially and genuinely. Through Christ we pray. Amen.

The Purposes (1:10-11a)

Let’s consider the two results or purposes now. These two petitions involve a Christian’s growth in Christ-like character. Paul longs for these character qualities to grow in his friends as they live in view of Christ’s coming.

Approving things that are superior (v. 10a). This idea is also very practical. The word for “approve” (dokimazo) means “put to the test, examine.” O’Brien notes that it was employed of testing metals and money (Epistle, 77). It’s used in Luke 14:19 for trying out oxen for their usefulness. It’s also used in references to self-examination and testing leaders, doctrine, and one’s works (1 Cor 11:28; 2 Cor 13:5; Gal 6:4; Eph 5:10; 1 Thess 2:4; 5:21; 1 Tim 3:10). Translators use words like “superior” (HCSB), “excellent,” (ESV), and “best” (NIV) to convey the idea of things that “differ” (cf. Gal 4:1). In this context it refers to what differs because it’s best or superior (Hanson, Letter, 60).

A few images come to mind, such as baseball tryouts, food/drink tastings, and auditions. In each of these, things or people are evaluated. The judges are examining all to determine which is best. Based on a growing, knowledgeable, and discerning love, Paul prays for the Philippians to choose the things that are best in this life and in their relationships. He prays for them to have discernment in order to properly distinguish between right and wrong, between the better and the best, between things that matter and things that don’t matter. Later in the letter, he tells them to think on the things that are excellent and praiseworthy (Phil 4:8). He also urges them to distinguish between true and false teaching (cf. 3:1–4:1, Thielman, Philippians, 41).

In chapter 3 Paul speaks about his own ability to test things, as he speaks of “the surpassing value of knowing Christ Jesus my Lord” (3:8). He classifies his former religious life of works righteousness as garbage compared to knowing Christ. In knowing Christ—who is excellent, best, and superior—one finds a life that matters as well as the knowledge to inform and empower excellent love for one another. This petition should cause us to ask questions like these:

By knowing Christ and pursuing a life that matters, you are living in view of “the day of Christ.” That’s a wise life. That’s a life like Jesus, who always did what pleased the Father.

Being pure and blameless (v. 10b). Paul desires to see his people fit and prepared for the coming day of Christ, and so he prays for them to be “pure and blameless.” Paul often prayed for other churches to be prepared for the judgment day of Christ (1 Cor 1:7-8; Col 1:12; 1 Thess 3:13; 2 Thess 1:11-12). Jesus is coming, and we must be ready! Does this exhortation to live righteously contradict verse 6, that salvation is by grace? No. For God saves us unto good works, not by works (Eph 2:8-10). And God energizes us for obedience.

The fact that He’s coming should change the way we think and live. We will see Him! It should cause us to be “pure” and “blameless.” The former has more to do with inner character, while the latter has more to do with outer character. Pure means “sincere, without hidden motives or pretense” (Hanson, Letter, 61). The word may be derived from the word for “sunlight,” which continues the idea of testing (Martin, Philippians, 68). “What you see is what you get” is a popular way to say this. This fits perfectly with the letter, as Paul later talks about those who have the wrong motives in ministry (1:15-17) and those who are filled with selfish ambition (2:2-3). True Christian discipleship is about being authentic and real.

The aspect of moral purity in view seems tied to the sphere of relationships. Grow in purity in your relationships, particularly in regard to killing the inner sins of envy, pride, jealousy, selfish ambition, complaining, and arguing. The word blameless means “without offense” or “not causing offense” (Martin, Philippians, 68). The only other occurrences of this word are Acts 24:16, where Paul tries to keep a “clear” conscience that doesn’t offend anyone, and 1 Corinthians 10:32, “Give no offense.” Paul doesn’t want the Philippian believers to cause others to stumble by creating division. You can cause the church to stumble in unity when you commit outward sins like gossiping, complaining, and arguing (2:14). Don’t minimize these supposedly “respectable sins”; they can be devastating! Also, realize that this prayer for purity and blamelessness is not a prayer for you to go clean yourself up to meet Jesus. It’s a prayer for you who already trust in Jesus to grow in Christ-likeness, which flows from your union with Christ. The Philippians were already accepted by God in Christ. Paul is praying that they would become what they are. Are you growing in purity? Paul encourages growth in purity in two ways.

The day of Christ (v. 10c). The reference to the “day of Christ” should call us to self-examination. Live in view of that day. Are you trusting in Jesus as your righteousness? Are you pursuing what is pure and right? Don’t go through your days trying to satisfy your sinful desires; live for the day of Christ (2 Pet 3:11-13). For some people, this is terrifying; it fills the hearts of others with motivation, hope, and joyful anticipation.

When I (Tony) was in high school, I got in a fight with a big football player. It was a dumb thing to do on many levels. We were to meet at a field at 4:30 or so. I got there first and had to wait on him to show up. It was terrifying. That’s one analogy I have of the coming of Jesus. Those who are not in Christ Jesus need to realize that judgment is coming. And a skinny kid facing a big kid is nothing compared to a rebellious sinner facing the holy Lord of Hosts. But I have another analogy—my wedding day. At 27 years old, I couldn’t wait to be married. Just before the ceremony, I remember being backstage with my best friends from college and seminary. We were laughing, telling stories, and talking about the upcoming honeymoon. Then while we were backstage, the band played three songs, and we all sang. Then my friend David preached for about 15 minutes. When he finished, we huddled up and prayed and then went to the stage. Then it happened. The doors opened, and my father-in-law brought out my bride. Tears of joy poured down my face. I had waited, hoped, and lived my previous days in light of that day. It reordered all my priorities. It affected all my decisions.

In Matthew 25 the parable is similar but different. It’s still a marriage scene, but the groom is coming for the bride. The point of the parable is that we must be ready! And while the day is drawing near, we should encourage one another just as my friends were doing for me backstage. We should reorder our priorities in light of that day.

Being filled with fruit of righteousness (v. 11a). Paul expresses another way to talk about a life of purity with the phrase “filled with the fruit of righteousness that comes through Jesus Christ.” This prayer for godly character seems to parallel “pure and blameless.” The righteousness of God is given to the believer by faith alone (3:9). That is a “forensic righteousness.” We are declared righteous and made acceptable to God through Christ. It’s an “alien righteousness” in that it comes from outside ourselves. God reaches down and puts us in a position of righteousness. But I think Paul has practical righteousness, not positional righteousness, in view here. Out of our position of righteousness, through Jesus, the believer is called to live righteously. Paul is emphasizing the righteous fruit that should grow out of the relationship a believer has with Jesus (cf. Gal 5:22). When we plant our roots in the streams of Christ, fruit emerges.

In light of the whole prayer, the righteous fruit Paul has in mind is probably right relationships with one another (Hanson, Letter, 64). Are you doing what’s right in your relationships? Paul provides an amazing word of hope with this wonderful phrase: “that comes through Jesus Christ” (11b). We aren’t left to our own power for purity and righteousness. That comes through Jesus! As we abide in Him (John 15), we bear fruit. The most important part of your Christian life is the part no one can see, namely, your communion with Jesus. Let’s pray this petition:

Father, grant us wisdom that we may pursue what matters most in life—knowing Christ, loving others, and making Christ known. Grant us purity of motives. Keep us from envying other Christians, complaining about people, gossiping, competing for praise and recognition, pursuing our own ambitions. Help us to love and serve in a way that’s pure. In all our relationships, help us to do what is right and what is best. Through Christ we pray. Amen.

The Praise (1:11b)

Why does Paul pray for all of these things? It is for the fame and renown of God. He ends with his ultimate goal: the glory and praise of God. This doxology concludes not just this prayer but also the entire opening section, including the thanksgiving. Paul opened by thanking God and expressing his deep affection for the Philippians, and he closes with the reason for it all—that God may be glorified. This grand reason for all things appears in two other places in Philippians: at the conclusion of the Christ hymn in 2:11 and at the conclusion of the letter in 4:20. Regarding the former, Paul says that all of history is moving to this climactic conclusion.

There is no higher purpose in life than to glorify God. You don’t glorify God in order to do something else; the end of it all is the glory of God. This goal is consistent with Paul’s prayers elsewhere for God to be glorified (e.g., Eph 3:20-21; 2 Thess 1:11-12). It’s also consistent with the Lord’s Prayer, which begins “Our Father in heaven, Your name be honored as holy” (Matt 6:9). Jesus taught us to pray with this God-centered vision. This longing to see God’s name made great is present throughout the Old Testament as well. For example, when threatened by King Sennacherib of Assyria, Hezekiah prays, “Now, Lord our God, please save us from his hand so that all the kingdoms of the earth may know that You are the Lord God—You alone” (2 Kgs 19:19). Pray for God to be glorified in you and in His people, and for God to make His glory known through us to the nations.

In John 15 fruitfulness and the glory of God are tied together. Jesus said, “My Father is glorified by this: that you produce much fruit and prove to be My disciples” (John 15:8). Paul prays for essentially the same thing here in Philippians. He desires for them to grow in love, knowledge, and discernment—for them to be pure and blameless that they may bear fruit for the glory of God. And just like John 15, Paul says this happens “through Jesus Christ,” or as we “remain” in Him (John 15:4).

We are dependent on Christ to glorify God and bear fruit. Apart from Him we can do nothing (John 15:5). That reminds me of a story I read somewhere. Lawrence of Arabia once brought a group of poor Bedouins to London and housed them in a beautiful hotel. The only kind of dwelling they had ever lived in was a tent in the desert. They quickly became fascinated with the faucets in the hotel. In the desert, water was hard to come by, but in the hotel, they merely had to turn a knob to get all the water they needed. When Lawrence helped them pack up to leave, he discovered they’d taken the faucets off all the sinks and put them in their bags! They believed that if they possessed the faucets they would also possess the water. We are like faucets. Unless we are connected to the pipeline of spiritual water, we are as useless as the faucets the Bedouins had in their bags.

Father, our greatest purpose in life is to glorify Your holy name. Fill our affections with a passion for Your glory. Through Jesus, give us power to glorify You in our lives, in our homes, in our church, in our city, and in our world. Grant us power to glorify You by the way we love, by the way we think, and by the way we live. Help us to live in view of the coming of Jesus, our righteousness, our Lord and King. In His name we pray. Amen

Reflect and Discuss