Jesus was the fruit of righteousness

JESUS WAS THE FRUIT OF RIGHTEOUSNESS
EDITED BY GLENN PEASE
Philippians1:11 11
filledwith the fruit of righteousness
that comes through Jesus Christ-to the glory and
praiseof God.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Apostle's Prayer
Philippians 1:9-11
T. Croskery He had spoken of praying for them. This was the purport of his prayers: "And this I
pray, that your love may abound more and more in knowledge and in all discernment."
I. THE INCREASE OF LOVE THE MAIN THING IN RELIGION.
1. The language implies the existence of this love as well as its imperfection. It had been
manifest in many ways; but there were social rivalries and jealousies and disputes at Philippi.
Therefore the apostle prays that their love may abound more and more.
2. absolutely that he speaks of, the grand principle, the motive power of Christian life. Matthew
Henry says it is the law of Christ's kingdom, the lesson of his school, the livery of his family.
(1) It is Divine in its origin, for "love is of God;"
(2) it is the principle of the Divine indwelling, for "he that dwelleth in love dwelleth in God, and
God in him;"
(3) it is the spring of all holy obedience, for it is "the fulfilling of the Law;"
(4) it is "the bond of perfectness;
(5) it has no metes or bounds like law, for we are to love with all our powers. The gospel lays the
believer under a weightier line of obligation than the Law; for we are not to do this or that
particular duty prescribed by the Law, but to do all that we can do through the constraining force
of the love of God.

3. It is love fed by knowledge and guided by judgment; for it is to abound "in perfect knowledge
and universal discernment."
(1) Knowledge here is the thorough grasp of theoretical and practical truth.
(a) This is needed to feed love. We cannot love an unknown person; we cannot love an unknown
gospel; we cannot love one another except so far as we know one another. The more we know of
our blessed Redeemer the more shall we love him. Love is not a blind attachment.
(b) It is needed to regulate love. Love without knowledge may lead a Christian into mistakes,
irregularities, improprieties, like a foolishly fond father who spoils his child. Love may waste
itself on worthless or frivolous objects, or it may attempt impracticable projects by
unwarrantable means; but if knowledge be the guide, these mistakes will be prevented.
(2) The love is in "all discernment." This is more than knowledge. It is more even than the
application of knowledge. It is that discriminating power, which enables a man to appreciate the
true nature of things presented to him in the sphere of religious realities.
II. THE ENDS ACCOMPLISHED BY A LOVE THUS REGULATED.
1. Christian capacity to discern excellent things. "That you may be able to prove things that are
excellent." Love, rightly guided, penetrates through all disguises of error. It is, in fact, a mighty
preservative against error. The Christian is able "to prove all things, and hold fast that which is
good." He does not lose sight of the true proportions and relations of truth. But the spiritual
capacity of believers is found to differ like the natural capacities of men. Some are very deficient
in the power of spiritual discernment, yet this may be mainly due to the weakness of love. Those
who are strong maintain the tranquillity of their own mind, and will be a stay to the timid and the
weak. Cecil says, "A sound heart is the best casuist."
2. Sincerity. "That ye may be sincere." Love, rightly guided, brings out the deep reality of
Christian character, and presents it in a holy simplicity without stratagem, diplomacy, or
manoeuvre. A sincere man has all the strength that springs from an undivided heart: his love is
without dissimulation; his sincerity is a godly sincerity, which realizes the impossibility of
uniting the interests and pleasures and pursuits of the present world with those of true religion.
3. The absence of offense. "And void of offense." It seems hard to be so in a world to which the
gospel itself is an offense. Yet, though we are not to compromise the principles of the gospel, we
are to live peaceably with all men, to take wrong rather than give offense, to have a good report
from them that are without, to be "blameless and harmless as the sons of God." The duration of
this temper of sincerity and inoffensiveness is "against the day of Christ " - the day of final
account before the Judge, as if to imply the undeviating consistency of a life thus divinely
ordered.
4. Positive fruitfulness in Christian life. "Being filled with the fruit of righteousness, which is by
Jesus Christ, unto the glory and praise of God." There is more needed than mere harmlessness:
there must be a positive development of Christian life.
(1) The fruit of righteousness. The righteousness is not of nature, but of grace; it is not of the
Law, but of faith; and is essentially fruitful. Therefore those who possess it are "trees of
righteousness," and the quality of the tree is known by its fruit. The whole system of redemption
has for its end to make men "fruitful of good works."

(2) This fruit is by Jesus Christ, because it is bound up with the life of Christ. "As the branch
cannot bear fruit of itself except it abide in the vine, no more can ye except ye abide in me" (John
15:4).
(3) The end to which all is directed - "to the glory and praise of God." The glory is the
manifestation of God's grace, the praise is the recognition by men of God's attributes.
(4) It is implied that believers are to be "filled" with the fruit of righteousness. Not a branch here
and there, but all our branches are to be loaded with fruit. Thus there will be the more glory and
praise to God. - T.C.
Biblical Illustrator
Being titled with the fruits of righteousness
Philippians 1:11
Righteousness
J. Lyth, D. D., J. Lyth, D. D.I.ITS NATURE.
II.ITS FRUITS.
III.ITS SOURCE.
IV.ITS END.
(J. Lyth, D. D.)
I.THE FRUIT.
II.THE POWER by which it is produced.
III.THE MOTIVE.
IV.THE MEASURE of righteousness.
(J. Lyth, D. D.)
The fruits of righteousness
H. Airay, D. D.I. WHAT THEY ARE: good works, so called because they spring from
righteousness as fruit from a tree. We must first be righteous, by the righteousness of God in us
before we can do the works that are good. What this righteousness is Paul explains in Romans
3:9.
1. Learn to beware of them who tell you that our good works are that righteousness whereby we
are justified before God. As well say that the fruit is the tree.

2. Beware of them that tell you that men not begotten in the faith of Christ are able to do the
things that are good and pleasing to God.
3. Let this teach us how to examine our works whether they be good or no. Do they proceed from
a lively faith in Christ Jesus?
II. THEIR AUTHOR. Christ who is the author of every good thing in us by the grace of His
Holy Spirit (2 Corinthians 3:5; Philippians 2:13).
1. Let this warn us against them who would persuade us that we are able of ourselves to do that
which is good.
2. Let this teach us to give all the praise to Him to whom it is due (Revelation 5:13).
III. THEIR END (1 Corinthians 10:31; Matthew 5:16; 1 Peter 2:12). Let this try our motives. Do
we do good that we may gain heaven or that we may glorify God?
(H. Airay, D. D.)
Gospel holiness
J. Summerfield, A. M.I. THE EXPERIENCE — "Fruits of righteousness." Righteousness is
right-mindedness.
1. Integrity is the fruit toward God and man.
2. Tenderness of conscience.
3. With these and other virtues we are to be filled.
4. Although the world may reproach us.
II. THE MEANS — Union with Christ. Granted this, good works are inevitable, as a good tree
must produce good fruits.
III. THE END. God can take delight in nothing but holiness. It is His own nature.
(J. Summerfield, A. M.)
Spiritual attainment
G. G. Ballard.I. RIGHTEOUSNESS OF HEART PRECEDES RIGHTEOUSNESS OF LIFE.
II. RIGHTEOUSNESS OF HEART IS SELF-DISSEMINATING. Its fruit is —
1. Living.
2. Of harmonious unity.
3. Luxuriant.
III. RIGHTEOUSNESS OF HEART, THE ONLY THING THAT CAN FILL THE
CAPACITIES OF MAN.
IV. FULNESS OF RIGHTEOUSNESS — fruit, is all Divine. It is Divine —
1. In its source — "God giveth the increase."
2. In its medium of communication — "which is by Jesus Christ."
3. In its end — "unto the glory and praise of God."
(1)To His "glory" before men.

(2)To His "praise" among men.
(G. G. Ballard.)
Fruits of righteousness
J. Hutchison, D. D.Just as the fruits which men, with grateful and rejoicing hearts, gather in at
harvest home are not only much in quantity, but also many in variety, so in the Church, the
garden of the Lord, His planting that He may be glorified, there are manifold good thoughts and
deeds and impulses, all springing up from the one seed of love, and maturing to life eternal to be
garnered in when "the harvest of the earth is ripe."
(J. Hutchison, D. D.)
Abounding fruitfulness
J. Daille.It is not enough to give no offence, you must edify; to abstain from evil, you must do
good. As the perfection of a tree is to bring forth good fruits, and not simply that it should not
bear bad. For according to that, those which bear no fruit at all might pass for good trees. Thus
the praise of a Christian is to lead a life which is not only exempt from the corruption of sin, but
which abounds in all kinds of virtues, which is covered and enriched by holy acts worthy of the
name by which we are called. For He has snatched us from the soil of the world, or more
properly of hell, where, like the plants of Sodom, we bore but empty and useless fruits, and those
which were poisonous and deadly. He has transplanted us into the paradise of God, His Church;
where, by the efficacy of His blood, His Word, and His Spirit, He hath shed in us thoughts,
hopes, and affections totally different from those we had formerly, namely, hatred and contempt
for the world and sin, admiration and love for heaven and holiness.
(J. Daille.)
Advantages of advanced piety
H. W. Beecher.Fighting faults is the most discouraging thing in the world. When corn reaches a
certain height, no more weeds can grow among it. The corn overshadows and grows them down.
Let men fill themselves full of good things. Let them make their love, and purity, and kindness to
grow up like corn. that every evil and noxious thing within them may be overshadowed and die.
(H. W. Beecher.)
The trees of righteousness blossoming, and bringing forth fruit
T. Watson.I. HOW A CHRISTIAN BRINGS FORTH FRUIT. I answer: he brings forth fruit "in
the vine"; by nature we are barren; there is not one good blossom growing on us; but when by
faith we are engrafted into Christ, then we grow and fructify; "as the branch cannot bear fruit of
itself, except it abide in the vine, no more can ye except ye abide in Me." Jesus Christ is that
blessed root which shoots up that sap of grace into His branches.
II. WHAT THAT FRUIT IS WHICH A GOOD CHRISTIAN BRINGS FORTH.
1. A Christian brings forth inward fruit: "love, joy, peace, long suffering, gentleness, goodness,
faith."
2. A Christian brings forth outward fruit.(1) The fruit of good discourse; "a wholesome tongue is
a tree of life." Gracious speeches fall from the lips of a godly man, as fruit from a tree.(2) The
fruit of good works. God will say at the last day, Show Me thy faith by thy works.

3. A Christian brings forth kindly fruit. The godly man bringeth forth his fruit; that is, he brings
forth that fruit which is proper for him to bear. But what is this kindly and proper fruit? I answer,
when we are good in our callings and relations; in a magistrate, justice is kindly fruit; in a
minister, zeal; in a parent, instruction; in a child, reverence; in a master, good example; in a
servant, obedience; in the husband, love; in the wife, submission; in a tradesman, diligence; in a
soldier, innocence. A tree of God's planting brings forth His fruit, that which is suitable and
proper. I shall never believe him to be good, that doth not bear kindly fruit; a good Christian, but
a bad master; a good Christian, but a bad parent, doth not sound well. The excellency of a
Christian is to bring forth proper fruit; wherein lies the good ness of a member in the body, but to
discharge its proper office? the eye is to see, the ear to hear, etc. So the excellency of a Christian
is to bring forth that fruit which God hath assigned to him: what is a thing good for which doth
not do its proper work? what is a clock good for that will not strike? what is a ship good for that
will not sail? what is a rose good for that doth not smell? what is that professor good for that doth
not send forth a sweet perfume in his relation? the commendation of a thing is when it puts forth
its proper virtue. Not to bring forth suitable fruit, spoils all the other fruit which we bring forth. If
a man were to make a medicine, and should leave out the chief ingredient, the medicine would
lose its virtue. Relative graces do much beautify and set off a Christian; it is the beauty of a star
to shine in its proper orb; relative grace doth bespangle a Christian.
4. A good Christian brings forth seasonable fruit, he that bringeth forth fruit in his season;
everything is beautiful in his time. That may be good at one time, which at another may be out of
season. There is a great deal of skill in the right timing of a thing; duties of religion must be
performed in the fit juncture of time.(1) Christian duties that relate to our neighbour must be
observed in their season. Our reproving others must be seasonable. Affliction opens the ear to
discipline. Our comforting others must be seasonable; "a word spoken in due season, how good
is it?"(2) Duties of religion that relate to God must be performed in their season. To read at
home, when the word is a preaching, or the sacrament celebrating, is unseasonable, nay, sinful;
as Hushai said, "the counsel is not good at this time": one duty is to prepare for another, but not
to jostle out another; fruit must put forth seasonably. Let all the trees of righteousness bring forth
season able fruit; in prosperity be thankful, in adversity patient.
I. It shows us who is a Christian in God's calendar, namely, the fruit-bearing Christian. As soon
as the sap of grace is infused, it puts forth itself in evangelical fruit.
II. Here is an indictment against three sorts.
1. Such as bring forth no fruit; "Israel is an empty vine." O how many unfruitful hearers are
there, who evaporate into nothing but froth and fume, being like those ears which run out all into
straw I they give God neither the early fruit nor the latter. To the unfruitful Christian let me say
four things.(1) Unfruitfulness is a shame: barrenness of old was counted a great shame.(2) What
account can the unfruitful Christian give to God?(3) They that do not bring forth good fruit, shall
never taste of the fruits that grow in heaven.
2. It reproves such as bring forth evil fruit.
3. It reproves such as bring forth good fruit, but to a bad end; "Israel is an empty vine, he
bringeth forth fruit unto himself": a man had as good bring forth no fruit, as bring forth fruit unto
himself. What is it for one to bring forth fruit unto himself? Prayer is good; but when a man
prays only to showy his parts, this is to bring forth fruit unto himself. Works of mercy are good,

but when a man gives alms, not so much to feed the poor, as to feed his pride, now he brings
forth fruit to himself, and this fruit is worm eaten.
III.
1. Let this exhort all to fruitfulness.(1) Fruit is that which God expects from us, we are His
plantations; and, "who planteth a vineyard, and eateth not of the fruit thereof?"(2) Fruitfulness is
one of the most distinctive characters of a Christian; "the root of the righteous yieldeth fruit." But
may not hypocrites bring forth fruit?(a) They do not bring forth fruit in the Vine they bring forth
in the strength of parts, not in the strength of Christ.(b) Hypocrites bring forth something like
fruit, but it is not the right fruit. The fruit they bear is not sweet.(3) Fruitfulness adorns a
Christian; the fruit adorns the tree; a fruit-bearing Christian is an ornament to religion; the more
fruitful the branch is, the more fair to look on. A dead tree, as it is unserviceable, so it is
uncomely. A Christian, decked with the fruits of righteousness, is beautiful and glorious.(4)
Fruitfulness is a good evidence to show for heaven; the fruits of love, humility, good works, are,
as St. Bernard saith, seeds of hope, signs of predestination, the. happy presages of future glory.
The righteousness of faith is always accompanied with the fruits of righteousness. He that can
show good fruit, goes full sail to heaven.
2. It exhorts them that do bear fruit, that they would bring forth more fruit; do not think you have
fruit enough, but bring forth further degrees of sanctity; "every branch that beareth fruit, he
pruneth it, that it may bring forth more fruit."(1) This is the end why we have new cost laid out
upon us, that we should bring forth more fruit.(2) The fuller we are of fruit, the more we are like
Christ, who was "full of grace and truth." He received the Spirit without measure.(3) Bearing
much fruit will usher in abundance of comfort into the soul in these two exigencies. Store of fruit
will give comfort in the hour of death: a little trace will make us above the fear of death. O what
joy will it be on the deathbed, when a Christian can bring his sheaves full of corn! when he can
show his five talents that he hath gained by trading! when there is not only a drop or two of oil,
but his lamp full of oil! what though the devil show God our debts, if we can show Him our
fruit?(4) The more your fruit is increased, the more your glory is increased; he whose pound
gained ten, was made ruler over ten cities.
IV. The last use is of direction. I shall lay down some means to fruitfulness.
1. Be sensible of unfruitfulness.
2. If you would be fruitful, remove those things which will hinder fruitfulness. Cherishing any
secret lust in the heart; sin lived in, is like vermin to the tree, which destroys the fruit; grace
cannot thrive in a sinful heart.
3. The third means to fruitfulness is weeping for sin. Moisture helps germination in trees; holy
tears do water the trees of God, and make them more fruitful.
4. If you would be fruitful often apply the blood of Christ, and the promises.(1) Apply the blood
of Christ. Naturalists say, that blood applied to the root of some trees makes them bear better.
Sure I am, the blood of Christ applied to the heart, makes it flourish more in holiness.(2) Apply
the promises.
5. Another means to fruitfulness is humility. The low grounds are most fruitful: "the valleys are
covered with corn"; the humble heart is the fruitful heart.
6. If you would be fruitful in grace, be much in good conference; "then they that. feared the Lord
spake often one to another."

7. If you would be fruit-bearing trees, be near the water of the sanctuary; "he shall be like a tree
planted by the waters, and that spreadeth out the roots by the river; her leaf shall be green, nor
shall it cease from yielding fruit."
8. And lastly, if you would fructify apace, go, to God and desire Him to make you fruitful; God
is called the Husbandman, and He hath an art above all other husbandmen; they can plant and
prune trees, but if they be dead they cannot make them bear.
(T. Watson.)
COMMENTARIES
Ellicott's Commentary for English Readers(11) The fruits of righteousness is an Old Testament
phrase (see Proverbs 11:30; Amos 6:12), used also in James 3:18; Hebrews 12:11. It may mean
(as in these last two passages) “righteousness as a result,” or (in the common sense of “fruit”) the
“result of righteousness.” As the participle is properly “having been filled,” thus referring, not to
the future day of Christ, but to the whole time which that day shall complete, the former sense
seems preferable. The righteousness which is “through Jesus Christ,” “not” (as St. Paul says
below, Philippians 3:9) “our own righteousness, which is of the Law, but that which is through
the faith of Christ, the righteousness which is of God,” is clearly the likeness of Christ, and
therefore in itself an all-sufficient fruit. Filled with it, we are (see Ephesians 3:19) “filled with all
the fulness of God.”
Unto the glory and praise of God.—(Comp Ephesians 1:6; Ephesians 1:12; Ephesians 1:14.) In
accordance with our Lord’s own teaching: “Let your light so shine before men, that they may see
your good works, and glorify your Father which is in heaven.” (See also 1Corinthians 10:31.)
Matthew Henry's Concise Commentary1:8-11 Shall not we pity and love those souls whom
Christ loves and pities? Those who abound in any grace, need to abound more. Try things which
differ; that we may approve the things which are excellent. The truths and laws of Christ are
excellent; and they recommend themselves as such to any attentive mind. Sincerity is that in
which we should have our conversation in the world, and it is the glory of all our graces.
Christians should not be apt to take offence, and should be very careful not to offend God or the
brethren. The things which most honour God will most benefit us. Let us not leave it doubtful
whether any good fruit is found in us or not. A small measure of Christian love, knowledge, and
fruitfulness should not satisfy any.
Barnes' Notes on the BibleBeing filled with the fruits of righteousness - That which
righteousness in the heart produces. The fruits, or results, will be seen in the life; and those fruits
are - honesty, truth, charity, kindness, meekness, goodness. The wish of the apostle is, that they
might show abundantly by their lives that they were truly righteous. He does not refer to
liberality merely, but to everything which true piety in the heart is fitted to produce in the life.
Which are by Jesus Christ -

(1) Which his religion is fitted to produce.
(2) which result from endeavoring to follow his example.
(3) which are produced by his agency on the heart.
Unto the glory and praise of God - His honor is never more promoted than by the eminent
holiness of his friends; see the notes at John 15:8. If we wish, therefore, to honor God, it should
not be merely with the lips, or by acts of prayer and praise; it should be by a life devoted to him.
It is easy to render the service of the lips; it is far more difficult to render that service which
consists in a life of patient and consistent piety; and in proportion to the difficulty of it, is its
value in his sight.
Jamieson-Fausset-Brown Bible Commentary11. The oldest manuscripts read the singular, "fruit."
So Ga 5:22 (see on [2378]Ga 5:22); regarding the works of righteousness, however manifold, as
one harmonious whole, "the fruit of the Spirit" (Eph 5:9) Jas 3:18, "the fruit of righteousness"
(Heb 12:11); Ro 6:22, "fruit unto holiness."
which are—"which is by (Greek, 'through') Jesus Christ." Through His sending to us the Spirit
from the Father. "We are wild and useless olive trees till we are grafted into Christ, who, by His
living root, makes us fruit-bearing branches" [Calvin].
Matthew Poole's CommentaryBeing filled with the fruits of righteousness; i.e. not only bringing
forth some single, yea, or singular fruit, but replenished, plurally, with the fruits of righteousness,
Acts 9:36 Colossians 1:10; elsewhere called the fruits of the Spirit, Galatians 5:22 Ephesians 5:9;
in all goodness and truth, as well as righteousness. These are such good works as are not
(whatever the papists conceive) causal of righteousness, but are, through the Spirit, (who
regenerates the persons, and directs the internal and external actions of those who walk in the
steps of the faith of their father Abraham, Romans 4:12), wrought by supernatural grace in the
heart joined unto the Lord, with whom they are one spirit, 1 Corinthians 6:17.
Which are by Jesus Christ; and without whom, from their own stock and strength, till they be
ingrafted into him, John 15:1,5, trees of righteousness, of the Lord’s planting, Isaiah 61:3, and
his workmanship, created unto good works, Ephesians 2:10, they cannot bring forth fruits, and
do such good works as are acceptable unto God, 2 Corinthians 13:5; but Christ living and
dwelling in them by faith, Galatians 2:20 Ephesians 3:17, and God working in them both to will
and to do, Philippians 2:13, they can do all through Christ, Philippians 4:13, so that they shall be
accepted in him.
Unto the glory and praise of God; not being empty vines, bringing forth fruit to themselves,
Hosea 10:1, but to the eternal honour of him who hath called them, Matthew 5:16 1 Corinthians
10:31 Ephesians 1:6,12,14 1 Peter 2:12 1 Peter 4:11 Revelation 5:13.
Gill's Exposition of the Entire BibleBeing filled with the fruits of righteousness,.... Good works.
Some think alms deeds, or acts of liberality and bounty, are here particularly intended; and that
respect is had to the generosity of these Philippians to the apostle, and others: and true it is, that
these are sometimes so called, as in 2 Corinthians 9:10, but rather good works in general are
meant, which are called "fruits", because, like fruits, they spring from a seed, even from the
incorruptible seed of grace in the heart, implanted there in regeneration; and because they are
owing, as the fruits of the earth are, to divine bounty and goodness, to the dews of grace, the
rising and bright shining of the sun of righteousness, and to the south gale of the blessed Spirit,

when brought forth aright; and also because they are pleasant and delightful, they are well
pleasing to Christ, and are acceptable to God through Christ; and likewise, because they are
profitable, not to God, but to men: and they are styled fruits of "righteousness", either of imputed
righteousness, the righteousness of Christ imputed without works, the effects of which are good
works; for nothing more strongly influences and engages men to the performance of good works,
than a view of their free justification by the righteousness of Christ; hence there can be no
justification by works, since these are the fruits and effects of justification, and not the cause: or
of righteousness and holiness implanted in the soul by the Spirit of God, the new man, which is
created unto good works, and in or unto righteousness and true holiness; and which naturally
tends thereunto, and which stimulates and qualifies men for the performance of the same: or
good works are so called, because they are performed by a righteous man; for as none but a good
tree can bring forth good fruit, so none but a tree of righteousness can bear fruits of
righteousness; or none but a righteous man do works of righteousness, which are truly such: or
because they are such as are done according to the righteous law of God; for this is a necessary
requisite of a good work, that it be according to the command and will of God; for otherwise, let
it have never such a show of religion and goodness, it is no good work. The Alexandrian copy,
the Vulgate Latin, and Ethiopic versions, read, "fruit", in the singular number, but other copies
and versions, read, "fruits"; and the apostle wishes, that these saints might be "filled" with them;
that is, that they might be like trees laden with fruit, which have fruit on every branch, bough,
and twig; that they might abound in the performance of them, be ready to, and fruitful in every
good work; not doing a few of one sort only, but performing continually all manner of good
works; and so be like fruitful trees that yield their fruit in their season, and do not cease from so
doing, but still bring forth fruit, and that in large quantities:
which are by Jesus Christ; who is the green fir tree, from whom all fruit, as of grace, so of good
works, is found; for all good works, which are truly and properly so, spring from union to Christ,
and are owing to his grace: souls are married to Christ, that they may bring forth fruit unto God;
they are created in him unto good works, and are ingrafted in him the true vine; and through
abiding in him, and deriving life, grace, and strength from him, bear fruit, which otherwise they
could not do: without Christ no good work can be performed; it is through him, strengthening his
people, they do all they do; for they are insufficient to do anything of themselves, but his grace is
sufficient for them, and his strength is made perfect in their weakness. He is the exemplar and
pattern, according to which they do their good works; and they are motives drawn and taken
from him, from his love, from the doctrines of grace relating to him, which are the most
powerful, and do most strongly work upon the saints to perform these things; and which, under
his grace, and the influence of it, are directed
unto the glory and praise of God: they are done by believers in Christ, not in order to obtain
eternal life and happiness for themselves, which they know is the gift of God, and entirely owing
to his free grace and abundant mercy; nor to gain honour and applause from men, but to glorify
God; who is glorified when his people bring forth much fruit, and which also is the occasion of
others glorifying him likewise: and this end is necessary to a good work, that it be done to the
glory of God; for if anything else is in view and not that, let it have ever such an appearance of a
good work, it is none at all: and indeed, here we have all the requisites of a good work; as that it
should be done according to the righteous law and will of God; that it springs from a principle of
grace and holiness; that it be performed in the name, grace, and strength of Christ, and with a
view to the honour and glory of God. The Ethiopic version reads, "in" or "to his Christ's glory,
and the praise of God"; and the Arabic version thus, "to the glory of God and his praise"; and so

the design of the clause is to show, either that both the glory of Christ and the praise of God are
concerned in every truly good work; or that the glory of God secretly, and his praise openly, are
to be sought therein; even all honour and glory, an abundance of it, and that continually;
ascribing nothing to ourselves, but attributing all to him, acknowledging, when we have done all
we can, we are but unprofitable servants.
Geneva Study BibleBeing filled with the {g} fruits of righteousness, which are by Jesus Christ,
unto the glory and praise of God.
(g) If righteousness is the tree, and good works the fruits, then the papists are truly deceived
indeed, when they say that works are the cause of righteousness.
EXEGETICAL (ORIGINAL LANGUAGES)
Expositor's Greek TestamentHYPERLINK "/philippians/1-11.htm"Php 1:11. Critical evidence
(see above) fixes καρπὸν … τόν as the correct reading. We should, of course, expect the gen.
(see the v.1.), but one of the most marked features in later Greek is the enlarging of the sphere of
the accus. It is quite common to find it with verbs like κληρονομεῖν and κρατεῖν κ.τ.λ. Cf. in
modern Greek γέμω χρήματα, “I am full of possessions” (see See Hatz., Einl (Hatzidakis,
Einleitung in die Neugriech. Grammatik), pp. 220–223; F. Krebs, Rection d. Casus in d. späteren
histor. Gräcität, Heft i., pp. 3–4, ii., p. 3 ff.).—καρπ. δικ. A frequent phrase in Prov. (LXX). A
showing forth of the results of righteousness. There is nothing here about justification, as Moule
supposes. It is right conduct the Apostle has in view. But it is hardly needful to note that with
Paul there can be no dissociation of the two ideas. δικαιοσύνη is always with him the right
relation between God and man, made possible through Christ, which asserts itself, under the
Holy Spirit’s influence, in righteous conduct.—διὰ Ἰ. Χ. The καρπός as well as the δικ. is due to
Christ (cf. chap. Php 4:13).—εἰς δ. κ. ἔπ. Θ. Cf. the refrain in Ephesians 1:6; Ephesians 1:12;
Ephesians 1:14, and Christ’s words in John 17:4, ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς. The disciple must
be as the Master.
Cambridge Bible for Schools and Colleges11. Being filled] Lit. and better, having been filled. He
anticipates the great Day, and sees the Philippians as then, completed and developed as to the
results of grace. His prayer for them is that they may be then found “filled” with such results;
bearers of no scanty or partial “fruit”; trees whose every branch has put forth the produce
described Galatians 5:22-23.
fruits] Rather, on documentary evidence, fruit; as in Galatians 5:22. The results of grace are
manifold, and yet a total, a unity; effects and manifestations of one secret, ingredients in one
character, which, if it lacks one of them, is not fully “itself.”
of righteousness] The phrase “fruit of righteousness” occurs in the LXX., Proverbs 11:30;
Proverbs 13:2; Amos 6:12; and in St James, James 3:18. By analogy with such phrases as e.g.
“fruit of the Spirit,” it means not “fruit which is righteousness,” but “fruit which springs from
righteousness.”—“Righteousness” is properly a condition satisfactory to Divine law. Thus it
often means the practical rectitude of the regenerate will; and so probably here. But often in St
Paul we can trace an underlying reference to that great truth which he was specially
commissioned to explain, the Divine way of Justification; the acceptance of the guilty, for
Christ’s sake, as in Him satisfactory to the Law, broken by them, but kept and vindicated by
Him. See further below, on Php 3:9. Such an inner reference may be present here; the “fruit”
may be the fruit not merely of a rectified will, but of a person accepted in Christ.

which are] Read, which is.
by Jesus Christ] Through Him, as both the procuring cause, by His merits, of the new life of the
saints, and the true basis and secret of it, in their union with His life. Cp. Romans 5:17.
unto the glory and praise of God] The true goal and issue of the whole work of grace, which
never terminates in the individual, or in the Church, but in the manifestation of Divine power,
love, and holiness in the saving process and its result. “To Him are all things; to whom be glory
for ever. Amen” (Romans 11:36).—“God” here is distinctively the Eternal Father, glorified in
the members of His Son.
Bengel's GnomenHYPERLINK "/philippians/1-11.htm"Php 1:11. Πεπληρωμένοι καρπὸν
δικαιοσύνης, κ.τ.λ., filled with the fruits of righteousness) The same construction is found at
Colossians 1:9, ἵνα πληρωθῆτε τὴν ἐπίγνωσιν; and the fruit of righteousness is generally used in
the singular number, Hebrews 12:11; Jam 3:18; also Romans 6:22, precisely as Paul elsewhere
speaks of the fruit of the Spirit, of light, of the lips. The more common reading is πεπληρωμένοι
καρπῶν, κ.τ.λ.[6]
[6] ABD(Δ)Gfg Vulg. (except Fuld. MS. corrected by Victor of Capua), read καρπόν. No old
authority except Syr. supports the καοπῶν of the Rec. Text.—ED.
The phrase occurs James 3:18. Compare Proverbs 11:30.
Glory and praise of God
For glory of God, see on Romans 3:23. That God's glory may be both manifested and
recognized. Compare Ephesians 1:6.
PRECEPT AUSTIN RESOURCES
BRUCE HURT
Philippians 1:11 having been filled (RPPMPN) with the fruit of righteousness which comes
through Jesus Christ, to the glory and praise of God. (NASB: Lockman)
Greek: pepleromenoi (RPPMPN) karpon dikaiosunes ton dia Iesou ChHYPERLINK
"http://studylight.org/lex/grk/view.cgi?number=5547"ristou eiHYPERLINK
"http://studylight.org/lex/grk/view.cgi?number=1519"s doxan kai epainon theou
Amplified: May you abound in and be filled with the fruits of righteousness (of right
standing with God and right doing) which come through Jesus Christ (the Anointed One),
to the honor and praise of God [that His glory may be both manifested and recognized].

KJV: Being filled with the fruits of righteousness, which are by Jesus Christ, unto the
glory and praise of God.
NLT: May you always be filled with the fruit of your salvation—those good things that
are produced in your life by Jesus Christ—for this will bring much glory and praise to
God. (NLT - Tyndale House)
Phillips: I want to see your lives full of true goodness, produced by the power that Jesus
Christ gives you to the praise and glory of God. (Phillips: Touchstone)
Wuest: being filled full with the fruit of righteousness, which fruit is through Jesus
Christ, resulting in glory and praise to God
Young's Literal: being filled with the fruit of righteousness, that is through Jesus Christ,
to the glory and praise of God.
HAVING BEEN FILLED WITH THE FRUIT OF RIGHTEOUSNESS : pepleromenoi
(RPPMPN) karpon dikaiosunes:
• Phil 4:17; Ps 1:3; 92:12, 13, 14; Isa 5:2; Lk 13:6, 7, 8, 9; Jn 15:2, 8, 16; Ro 6:22KJV;
15:28; 2Co 9:10; Gal 5:22, 23; Eph 5:9; Col 1:6, 10; Heb 12:11; Jas 3:17 Jas 3:18
• Philippians 1 Resources - Multiple Sermons and Commentaries
RIGHTEOUSNESS
OUR POSITION & PRACTICE
Having been filled - Paul has just described the coming Day of Christ when all saints will see
and stand before their Lord blameless. Fruit of righteousness probably describes our position
(blameless) and/or our practice (fruit that brings glory to God).
Constable acknowledges the value of Paul's prayer as a model for the prayers of all saints "What
an excellent prayer this is! In our day when we tend to voice prayer requests for physical needs
primarily we need to follow Paul’s example of putting the spiritual needs of others high on our
prayer lists. Christians still need God’s supernatural enablement to value highly the things of
greatest importance as revealed in Scripture. Only then will we make choices that will prepare us
to give a good account of ourselves at the judgment seat of Christ."
William MacDonald - filled with the fruit of righteousness, that is, with the fruits which
righteousness produces, or with all the Christian virtues that make up a righteous life. The source
of these virtues is Jesus Christ (Believer’s Bible Commentary)
KJV Bible Commentary comments on being filled - The word (Greek-pleroo) means to make
full, cause to abound, filled to the full. This Greek perfect participle expresses the present results
of a past action. They have been filled and are still filled. There is no room for anything else;
there is no room for any other fruit. With the fruits of righteousness. Righteousness fruit. Which
are by Jesus Christ. This fruit cannot be produced by human power but only by the Holy Spirit as
the believer is in vital union with Christ (Jn 15:4–5). Unto the glory and praise of God. This is
the spiritual purpose of all Christian endeavor.
Robert Lightner comment on being filled with the fruit of righteousness - A righteous stand
before God, resulting from being clothed in Christ’s righteousness, ought to produce fruit for
God. Such inner qualities, partially described in Galatians 5:22–23, will be evident to others. The
fruit of the Spirit comes through Jesus Christ, for it is really His life lived out through believers.

Such fruit magnifies God, not self. So a life that exhibits such traits is to the glory and praise of
God. (Bible Knowledge Commentary)
Constable comments on being filled - This verse modifies the last half of Php 1:10. The only
way we will be able to stand (Ed: "Blameless" cf Jude 1:24-note) before God sincere and
blameless is if we allow the Holy Spirit to control us. If we do, He will fill our lives with the fruit
that is the product of His righteousness (Gal. 5:22-note, Gal 5:23-note). This righteousness and
its fruit come to us through Jesus Christ, not as a result of our own good deeds (Ed: And I would
add our so-called "good deeds," deeds done in our strength are wood, hay and stumble at the
Bema Seat!). Therefore all the glory and praise for our righteousness, our fruit, and hopefully our
flawless and blameless condition at the judgment seat of Christ, goes to God. He is the ultimate
source of it all (cf. Eph. 1:6-note, Eph 1:12-note, Eph 1:14-note).
David Garland on the the fruit of righteousness - The unstated agent in this case is God, who
fills Christians with this fruit. The genitive “righteousness” may be rendered “fruit that is
righteousness” (genitive of apposition), “righteous fruit” (attributive genitive), or “fruit that
comes from or is produced by righteousness” (subjective genitive). “Fruit” is related to
ethical behavior, and Silva, translates it “the fruit of right conduct.” Caird, asserts that the state of
being declared right is a seed that produces a Christian harvest: “It is God’s free unearned gift
through Jesus Christ, but it enables man to bear the harvest he ought and so to give God the glory
and praise that are his due.” This theme reverberates throughout the letter, as Paul urges the
Philippians to obey, to work out their salvation in fear and trembling, and to beware of the
libertine lifestyle of the enemies of the cross. It always appears with the corollary that it is God
who is working in them (Php 1:6, 2:13) and that the fruit of righteousness comes through Christ.
Paul picks up this theme again in Php 3:9. (The Expositor's Bible Commentary)
J Vernon McGee - The “fruits of righteousness” are the fruits of the Holy Spirit.
Muller - The church, however, can only be pure and irreproachable, if it is filled, like a tree
heavily laden, with the fruits of righteousness, if a holy life is revealed, a life that is right before
God and adapted to His will, a life abounding in virtues and devoted to God. This subjective
righteousness of life is, however, not the result of any human effort, but is only “through Jesus
Christ,” who enables the believers to attain it as He works it in them. They who abide in Him
(and He in them) bear much fruit (John 15:4, 5). (NICNT).
Gordon Fee explains that the perfect passive participle modifies “that you might be.” (Ed: In
Php 1:10 = that you might be sincere and blameless...having been filled...) This is an excellent
example of the nuance of the Greek perfect, which is not easily carried over into English. It
reflects the present state of something that happened in the past; in this clause, which is from the
perspective of the future day of Christ, the “past” is the present. (Paul's Letter to the Philippians)
Some like John MacArthur interpret Paul's the perfect tense in this context to picture the
saint's standing at the Judgment Seat of Christ (2Co 5:10-note) and looking back over their life
so to speak. Others disagree, for example Ralph Martin who writes "It is clear that this is part of
his prayer for their present experience and influence, rather than a looking forward to their future
state at the day of Christ, as Moule takes it."
At the Judgment Seat they are filled with spiritual fruit that has come through Jesus Christ.
MacArthur says that "when believers stand before the Lord at the Judgment Seat, they already
will have been filled with the fruit of righteousness. That refers to a divinely completed state,
or condition, of righteousness that is based on the love, excellence, and integrity Paul has just

explained." MacArthur does not limit the significance of our being filled with fruit of
righteousness to the future, but applies it practically to the present, writing "It is God’s purpose
to produce such good works in all believers because “we are His workmanship, created in Christ
Jesus for good works, which God prepared beforehand so that we would walk in them” (Eph.
2:10)."
How do we walk in and practice the "good works" that are in us, prepared even before we were
saved (Eph 2:10)? We can do so only as we jettison "self-reliance" and learn to daily surrender to
(and be filled with) the Spirit, abiding in the Vine (Jn 15:5), trusting the Spirit to produce
supernatural fruit in our lives which will one day be assessed for authenticity ("our" fruit or
"His" fruit?) at the Judgment Seat of Christ (1Co 3:12-15). The perfect tense also speaks of
permanence, which would suggest that the fruit that endures the Refiner's testing gaze (Rev 1:14-
note), will endure throughout eternity. If that is indeed the case, it begs the question - What will
your (my) "harvest" be beloved? Will we have a "bumper crop" (cp Lk 12:42-44, Lk 19:17-19,
Da 12:3, Mt 24:45-47) or will we pass into eternity with relatively "empty fruit baskets" so to
speak because the majority of our righteous deeds even after our new birth have been "our"
deeds, not His deeds through us! May it be the ambition of our life to continually strive and fight
and seek to be pleasing to Him (2Co 5:9-note)! Let us not miss this "once in a lifetime
opportunity" to bear fruit that endures for eternity (Jn 15:16)!
The passive voice (subject receives the action - in this context the "divine passive") points out
that believers do not fill themselves but are filled by an outside Source, in this case obviously
God Himself.
Filled (4137) (pleroo from pleres = full) means to be be completely filled like a net filled with a
catch of fish or cup filled to the brim.
Fruit of righteousness - The question arises as what Paul means by the phrase “the fruit of
righteousness”. Melick notes - The construction (of fruit of righteousness) is actually capable
of three possible translations of the genitive “righteousness”: fruit which is righteousness
(appositional genitive); the fruit which righteousness produces (subjective genitive); the fruit
which is righteous fruit (descriptive genitive). Regarding the definition of righteousness, there
are two options: forensic (imputed righteousness) or ethical (moral conduct). Some interpret it to
mean the fruit produced by their imputed righteousness. Most, however, understand the phrase to
mean the result of righteous activity as Christians. It refers to an ethical righteousness. The Old
Testament supports this conclusion (Hos 10:12), and it fits Paul’s attitude expressed in
Philippians. (New American Commentary)
The writer to Hebrews teaches that God uses the rod of discipline to train us and to bring forth
"the peaceful fruit of righteousness. (Heb 12:11-note)
Solomon teaches that "The fruit of the righteous is a tree of life and he who is wise wins souls.
(Pr 11:30)
Alexander Maclaren explains that "The life which discerns keenly will bring forth the fruit
which consists of righteousness, and that fruit is to fill the whole nature so that no part shall be
without it."
Paul is not interested in ''churchianity'' but spiritual fruit produced by abiding in Christ (Jn 15:5).
Apart from receiving the desire and the power from Jesus our Vine "we can do nothing". Paul
reiterates this same idea with the following clause which says that fruit comes "through Jesus
Christ." Too many Christians try to ''produce'' fruit in or through their own efforts and then ask

God to bless those efforts instead of abiding in Him and allowing His life to bear fruit as we
"grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory,
both now and to the day of eternity." Amen. (2Pe 3:18-note)
GOD DESIRES A "BUMPER CROP"
OF RIGHTEOUSNESSIN OUR LIVES
Eadie sees the fruit as that "which springs from this righteousness (and) is to be possessed not
sparingly, but richly ("filled"); and for such fulness does the apostle present his prayer. His
pleading for them is, that their life might not be marked merely by the absence of insincerity and
offence (Php 1:10), but that they might be adorned with all such Christian graces as result from
the new nature—the deeds which characterize the “new man created in righteousness.” (Eph
4:24-note) And this was the last subject or purpose of the petition; for love increasing in
knowledge and spiritual discernment, knowing what genuine obedience is, and what is but the
semblance of it, appreciating the gospel and cherishing communion with those who oftentimes in
suffering extend and uphold it, keeping the day of Christ in view and preparing for it— moves
and enables the whole nature to “bring forth fruit unto holiness.” (Ro 6:22KJV-note)
(Philippians 1:9-11 Commentary)
Warren Wiersbe explains it this way - Paul also prays that they might have mature Christian
service. He wants them filled and fruitful (Phil. 1:11). He is not interested simply in “church
activities,” but in the kind of spiritual fruit that is produced when we are in fellowship with
Christ. “Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the
vine; no more can ye, except ye abide in Me” (John 15:4, cp Jn 15:5). Too many Christians try to
“produce results” in their own efforts instead of abiding in Christ and allowing His life to
produce the fruit.
H C G Moule - The phrase “fruit of righteousness” occurs in the LXX., Pr 11:30, 13:2; Amos
6:12; and in St James, 3:18. By analogy with such phrases as e.g. “fruit of the Spirit,” it means
not “fruit which is righteousness,” but “fruit which springs from righteousness.”—
“Righteousness” is properly a condition satisfactory to Divine law. Thus it often means the
practical rectitude of the regenerate will; and so probably here. But often in St Paul we can trace
an underlying reference to that great truth which he was specially commissioned to explain, the
Divine way of Justification; the acceptance of the guilty, for Christ’s sake, as in Him satisfactory
to the Law, broken by them, but kept and vindicated by Him. See further below, on 3:9. Such an
inner reference may be present here; the “fruit” may be the fruit not merely of a rectified will,
but of a person accepted in Christ. (Philippians 1 Commentary)
Fruit (2590) (karpos) is literally the fruit (as of trees, vines, etc) and then the "fruit" of ones
loins, specifically his or her offspring. Most of the NT uses are figuratively describing an effect
or a result = that which originates or comes from something. The context determines the exact
nuance as can be discerned from noting the numerous ways karpos is translated in the NAS.
Karpos - 67x in 57v - NAS translates karpos = benefit, 2; crop, 5; crops, 2; descendants, 1;
fruit, 43; fruitful, 1; fruits, 4; grain, 1; harvest, 1; proceeds, 1; produce, 4; profit, 1,
Matt 3:8, 10; 7:16ff; 12:33; 13:8, 26; 21:19, 34, 41, 43; Mark 4:7f, 29; 11:14; 12:2; Luke
1:42; 3:8f; 6:43f; 8:8; 12:17; 13:6f, 9; 20:10; John 4:36; 12:24; 15:2, 4f, 8, 16; Acts 2:30;
Rom 1:13; 6:21f; 15:28; 1 Cor 9:7; Gal 5:22; Eph 5:9; Phil 1:11, 22; 4:17; 2 Tim 2:6;
4:13; Heb 12:11; 13:15; Jas 3:17f; 5:7, 18; Rev 22:2.

What fruit? See the Scripture references above for all the NT uses of karpos (fruit, benefit, crop,
produce) to obtain a better understanding of the incredible privilege believers have to bear fruit
that endures throughout eternity! Spiritual fruit in contrast to (self righteous) religious activity
(cp Isa 64:6) result in the glory and praise of God. If we produce the fruit in our strength, our
natural (fleshly) tendency is to boast. When the Spirit of Christ produces fruit in a surrendered
saint, the saint can only bow down in awe, adoration and thankfulness that he or she was allowed
to witness such a miracle and to experience God!
Remember, beloved that a fruit tree does not make a great deal of noise when it produces its
crop. It merely allows the life within to work its way out in a natural way, and fruit is the natural
result. Jesus gave us His "formula for fruitfulness" in John 15 declaring...
I am the vine, you are the branches; he who abides (present tense) in Me, and I in him, he
bears (present tense) much fruit; for apart from Me you can do (absolutely) nothing. (Jn
15:5).
Comment: There can be absolutely no fruit of righteousness in anyone’s life apart from a
continual dependence on the sufficiency of the indwelling Spirit of Christ.
Lehman Strauss - The Christian is appointed to bear the fruit of righteousness. Jesus said: "Ye
have not chosen Me, but I have chosen you, and ordained you, that ye should go and bring forth
fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in My Name,
He may give it you" (John 15:16). The word "fruit" occurs eight times in this chapter, and it is
associated closely with our relation to Christ and His expectation of us. The branches on a vine
are intended to bear fruit....The glory of a vine is its fruit. How solemn a thought that the Lord is
depending on us for a display of His glory! The fruit of righteousness is a godly life as seen in
that ninefold cluster of the fruit of the Holy Spirit: "Love, joy, peace, longsuffering, gentleness,
goodness, faith, meekness, temperance" [or self-control] (Galatians 5:22-23). (Philippians
Commentary)
For a natural fruit tree to produce fruit, it needs (among other things) light. By analogy we who
are called to be "fruit bearers", are charged by Paul to walk in the light so that we might bring
forth the fruit of light which is righteousness...
for you were formerly darkness (Note: Not just "in" darkness, but the very essence of
darkness! Wow!), but now you are light in the Lord; walk (present imperative =
command to make this your general direction) as children of light (God is light and in
Him there is absolutely no darkness and those who call themselves His children,
demonstrate their family ties by walking as He would walk - not speaking of perfection
but of the general direction of our life) for the fruit of the light consists in all goodness
and righteousness and truth (Eph 5:8-note, Eph 5:9-note)
Thomas Watson...
DOCTRINE: Christians should above all things, endeavor after fruitfulness. The saints
are called "trees of righteousness" in Isaiah 61:3. These rational trees must not only
bring forth leaves—but fruit, "being filled with the fruits of righteousness." To further
amplify this, there are two things to be inquired into:
QUESTION. How does a Christian bring forth fruit?
ANSWER. He brings forth fruit in the vine. By nature we are barren, and there is not one
good blossom growing on us; but when by faith we are engrafted into Christ, then we

grow and bear fruit. John 15:4: "Just as a branch is unable to produce fruit by itself unless
it remains on the vine, so neither can you unless you remain in Me." Jesus Christ is that
blessed Root which shoots up that sap of grace into His branches. The Pelagians tells us
we have sufficiency of ourselves to bring forth good fruit; but how improper is this? Does
not the root contribute to the branches? Is it not of Christ's precious fullness that we
receive (John 1:16)? Therefore it is observable that Christ calls the spouse's grace His
grace. Song of Solomon 5:1: "I have gathered My myrrh with My spice." Christ does not
say, "your myrrh," but "My myrrh." If the saints bear any spiritual fruit, they are indebted
to Christ for it; it is His myrrh. Hosea 14:8: "From Me is your fruit found." (Watson goes
on to address "What kind of fruit?" and then has a lengthy section on Application of these
truths to our life in his paper The Trees of Righteousness - Which is a Recommended
Read)
WHICH COMES THROUGH JESUS CHRIST : ton dia IesouChristou:
• Ps 92:14, 92:15; Isa 60:21; 61:3, 61:11 Mt 5:16; Jn 15:4, 15:5; 1Co 10:31; Eph 2:10; Col
1:6; 2Th 1:12; Heb 13:15, 13:16; 1Pet 2:5, 2:9, 2:12; 4:10, 4:11, 4:14
John Eadie reminds us that spiritual fruit "is not self-produced, but is “by Jesus Christ,” in and
through His gracious operations upon the heart by His Spirit. Righteousness is of His creation,
and all the fruits of it are through Him, not by His doctrine or by faith in Him, but through
Himself. (Philippians 1:9-11 Commentary)
Calvin - “We are wild and useless olive trees till we are grafted into Christ, who, by His living
root, makes us fruit-bearing branches”
A J Gordon writes that "our relation to Christ determines also our Christian walk. This is
obvious. A true Christian walk is a reproducing in our lives (Ed: by yielding to the power of the
Spirit) the righteousness which is already ours in Christ. Compare Col 2:6 - we began by faith
["As you therefore have received Christ Jesus the Lord"] and must now continue to live the same
way ["so walk in Him"]! (from Gordon's book In Christ)
Boice comments that the fruit of righteousness that comes through Jesus Christ "refers to
what is seen externally. The fruit of righteousness is the fruit that righteousness produces. This is
to be seen in the innumerable acts of kindness and service to which every believer in Jesus Christ
is called."
Which come through Jesus Christ - The Greek literally reads "that through Jesus Christ". The
Source and the "conduit" of these virtues is Jesus Christ, and their object is the glory and praise
of God.
Through Jesus Christ (14x in the NAS) = Jn 1:17 Acts 10:36 Ro 1:8 Ro 5:21 Ro 7:25 Ro 16:27
Gal 1:1 Eph 1:5 Php 1:11 Titus 3:6 Heb 13:21 1Pe 2:5 1Pe 4:11 Jude 1:25.
Relatedresource - Study on the phrase through Him = through Christ
"FAUCETS" FOR
GOD'S GLORY
Lawrence of Arabia once brought a group of 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. Christians often forget that in the spiritual realm they are like faucets. Unless they are
connected to the pipeline of spiritual water, they are just as useless as the faucets the Bedouins
had in their bags. Spiritual fruit flows out of a Christian only when he or she is connected to the
source of spiritual power..."which comes through Jesus Christ"
You are a "spiritual" faucet
and must remain connected to the Source
or you won't bring forth living water.
Electricity - There is an illustration of these relationships (in Php 1:9, 10, 11) in the area of
electrical science. Anyone who has any acquaintance at all with electrical theory knows the basic
formula: volts x amperes = watts. Voltage is a measurement of pressure. Amperage is a
measurement of flow. And wattage is a measurement of power; it is the product of the pressure
multiplied by the flow of electricity. Everything that Paul says can be expressed in this
terminology. All good works depend on being filled with God's love, which is the pressure
behind good works. Good works also depend on a channel where the amperage can be high. Our
lives must not be filled with resistors (which impede the flow) or condensors (which store it up
for private use). They must be open. The love of God times a life free of resistance equals good
works. (Boice Expositional Commentary – Philippians)
TO THE GLORY AND PRAISE OF GOD : eis doxan kai epainon theou:
• Jn 15:8; Eph 1:12, 1:14
• Torrey's Topic "Glorifying God"
OUR HIGHEST
PURPOSE:
TO BRING GOD
GLORY & PRAISE
The Westminster Catechism says that man's chief end is to glorify God. The Puritan author
Thomas Watson rightly reminds us...
"That God in all things may be glorified." The glory of God is a silver thread which must
run through all our actions. 1Co 10:31. "Whether therefore ye eat or drink, or whatsoever
ye do, do all to the glory of God." Everything works to some end in things natural and
artificial; now, man being a rational creature, must propose some end to himself, and that
should be, that he may lift up God in the world. He had better lose his life than the end of
his living (Mk 8:35).
The great truth assertedis that
the end of every man's living should be to glorify God.

Glorifying God has respect to all the persons in the Trinity; it respects God the Father
Who gave us life; God the Son, Who lost His life for us; and God the Holy Ghost, Who
produces a new life in us; we must bring glory to the whole Trinity.
When we speak of God's glory, the question will be moved, What are to understand
by God's glory? Answer. There is a twofold glory:
1. The glory that God has in himself, his intrinsic glory. Glory is essential to the
Godhead, as light is to the sun: He is called the "God of glory." Acts 7:2. Glory is the
sparkling of the Deity; it is so co-natural to the Godhead, that God cannot be God without
it. The creature's honour is not essential to his being. A king is a man without his regal
ornaments, when his crown and royal robes are taken away; but God's glory is such an
essential part of His being, that He cannot be God without it. God's very life lies in His
glory. This glory can receive no addition, because it is infinite; it is that which God is
most tender of, and which He will not part with. Isa 48:11, "My glory I will not give to
another." God will give temporal blessings to His children, such as wisdom, riches,
honour; He will give them spiritual blessings, He will give them grace, He will give them
His love, He will give them heaven; but His essential glory He will not give to another.
King Pharaoh parted with a ring off his finger to Joseph, and a gold chain, but he would
not part with his throne. Ge 41:40. "Only in the throne will I be greater than thou." So
God will do much for His people; He will give them the inheritance; He will put some of
Christ's glory, as Mediator upon them; but His essential glory He will not part with; "in
the throne He will be greater."
2. The glory which is ascribed to God, or which His creatures labour to bring to
Him. 1Chr 16:29, "Give unto the Lord the glory due unto His name." And, 1Co 6:20,
"Glorify God in your body."
The glory we give God is nothing else
but our lifting up His name in the world,
and magnifying Him in the eyes of others.
Php 1:20, "Christ shall be magnified in my body."
What is it to glorify God? Answer. Glorifying God consists in four things: 1.
Appreciation, 2. Adoration, 3. Affection, 4. Subjection. This is the yearly rent we pay to
the crown of heaven. (You might take a moment to read Watson's detailed amplification
of each of these four points = Man's Chief End is to Glorify God = Highly Recommended
Reading)
To the glory and praise of God - This phrase parallels the words of our Lord Jesus
by this is My Father glorified (doxazo - see discussion of glorifying God) that you bear
much fruit and so prove to be (Literally it reads "ye shall become") My disciples. (Jn
15:8)
Comment: Notice the corollary principle - Fruit bearing is one of the marks or "badges"
of a genuine disciple. This begs the question dear reader -- Are you bearing much
fruit?
Genuine spiritual fruit brings glory and praise to God the Father. And so Paul sets down the
Christian aim which is to live in such a way that the glory and praise are given to God and not

to us. Christian fruit is not meant to bring adulation to us but is meant to generate glory and
praise to God.
John Eadie says us that...
The being filled with such fruits of righteousness—fruits grown only through Christ,
redounds (results in, contributes) to the glory and praise of God—the ultimate end of all
His works. Glory is the manifestation of His nature and character, and praise is that
grateful homage which salutes it on the part of His people. Eph 1:6; Php 2:11.
(Philippians 1:9-11 Commentary)
See RelatedResources -
• What are Good Deeds?
• Overview of the Glory of God (with emphasis on His "Shekinah" Glory)
Paul repeatedly emphasized the principle that although he was called to work, it was God Who
alone was to receive the glory writing...
But by the grace of God I am what I am, and His grace toward me did not prove vain; but
I labored even more than all of them (Note: Man does have a responsibility in bearing
fruit), yet not I, but the grace of God with me (Ultimately it is God's transforming power
which enables supernatural fruit, so that in the final analysis as discussed below, He alone
can receive the glory and praise). (1Co 15:10-note)
As Homer Kent explains...
Transformed lives are the demonstration that God works in believers. Paul desires that
when his readers stand before Christ, their lives will have been filled with the right kind
of fruit. He is not talking about mere human uprightness measured by outward
conformity to law (Php 3:9-note). He is rather speaking of the spiritual fruit that comes
from Jesus Christ, produced in them by the Holy Spirit sent by Christ (Gal 5:22-note).
Consequently, all the glory and praise belongs not to believers but to God, for He has
redeemed them by the work of His Son and has implanted within them His Spirit to
produce the fruit of righteousness. The thought is similar to that in Eph 1:6-note, Ep
1:12-note, Ep 1:14-note, where Paul says that the entire plan of redemption should result
in praise of God’s glory. (Expositor's Bible Commentary)
And so we see that highest purpose of Paul’s prayer was that God's nature and character would
be manifestly magnified for all to see. As the fruit in us comes forth supernaturally, believers and
non-believers alike are able to see through this supernatural effect, the handiwork of the
Supernatural One, the only One worthy of our praise.
Jesus commanded his hearers in the Sermon on the Mount to...
Let your light shine (aorist imperative = Command calling for immediate response. Do
this now. Do it effectively!) before men in such a way that they may see your good
works, and glorify (doxazo = in simple terms this verb means to give a proper opinion of)
your Father Who is in heaven" (Mt 5:16-note)
Comment: Observe that "your light" is practically demonstrated by "your good deeds".
Note also that "in such a way" which means that the "good deeds" are to be performed so
that God gets the "credit" not us. When that transpires, others (lost and saved) will see
visible evidence of the "supernatural" ("your good works") which in turn give clear

testimony to the existence of God the Father. Maclaren puts it beautifully writing that
"The highest glory of God comes from the gradual increase in redeemed men’s likeness
to Him. They are ‘the secretaries of His praise'...."
OAKS OF RIGHTEOUSNESS
PLANTED TO GLORIFYGOD
Isaiah describes the believing Jewish remnant (all of whom are made righteous by faith) in the
end times, which is a beautiful picture applicable to all of God's children of all ages...
(Context: Isa 61:1, 2 = Messiah is speaking) To grant those who mourn in Zion, Giving
them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of
praise instead of a spirit of fainting. So they will be called oaks (cp Ps 1:3-note) of
righteousness (See related passage = Isa 60:21, Isa 1:27. Isa 61:3 is the divinely enabled
antithesis to their rebellious, idolatrous state in Isa 1:29, 30, 31-note resulting from their
efforts to "glorify" themselves!), the planting of the LORD , that He may be glorified
(God is responsible for their spiritual planting and it is only right and proper that He
receives the glory for His supernatural work of making an unrighteous people righteous
in Christ!) (Isaiah 61:3)
John Oswalt comments: Here is another of the great paradoxes of this book and of the
Bible: try to make ourselves mighty, and we burn ourselves up (Isa 1:31); admit
ourselves helpless and doomed, and God gives us his beauty (Isa 61:3)! We are made to
be mirrors (cp Eph 2:10, Mt 5:16); when His beauty is reflected in us, we become
beautiful.
The final result of growing in love and of living a wise and pure life that overflows with
righteousness is that God will be honored and pleased. All the glory and praise belongs not to
believers but to God, for he has redeemed them by the work of his Son and has implanted within
them his Spirit to produce the fruit of righteousness.
In Christian Leaders of the Eighteenth Century, J. C. Ryle describes the ministries of great
British Christian leaders--George Whitefield, John Wesley, and others observing that...
"they taught constantly the inseparable connection between true faith and personal
holiness. They never allowed for a moment that any church membership or religious
profession was the proof of a man being a true Christian if he lived an ungodly life. A
true Christian, they maintained, must always be known by his fruits; and those fruits must
be plainly manifest and unmistakable in all relations of life. 'No fruits, no grace,' was the
unvarying tenor of their preaching"
In our own time many have come to view spiritual fruit to be an optional characteristic in the
Christian life--not a natural product of salvation. Paul said,
"my brethren, you also were made to die to the Law through the body of Christ, so that
you might be joined to another, to Him who was raised from the dead, in order that we
might bear fruit for God." (Ro 7:4-note) .
Are you living a holy life that produces fruit "to the glory and praise of God"?
A Comprehensive
Prayer

Php 1:9, 10, 11
Alexander Maclaren
WHAT a blessed friendship is that of which the natural language is prayer! We have many ways,
thank God, of showing our love and of helping one another, but the best way is by praying for
one another. All that is selfish and low is purged out of our hearts in the act, suspicions and
doubts fade away when we pray for those whom we love. Many an alienation would have melted
like morning mists if it had been prayed about, added tenderness and delicacy come to our
friendships so like the bloom on ripening grapes.
We may test our loves by this simple criterion—
Can we pray about them?
If not, should we have them?
Are they blessings to us or to others?
This prayer, like all those in Paul’s epistles, is wonderfully full. His deep affection for, and joy
in, the Philippian church breathes in every word of it. Even his jealous watchfulness saw nothing
in them to desire but progress in what they possessed. Such a desire is the highest that love can
frame.
We can wish nothing better for one another
than growth in the love of God.
Paul’s estimate of the highest good of those who were dearest to him was that they should be
more and more completely filled with the love of God and with its fruits of holiness and purity,
and what was his supreme desire for the Philippians is the highest purpose of the Gospel for us
all, and should be the aim of our effort and longing, dominating all others as some sovereign
mountain peak towers above the valleys. Looking then at this prayer as containing an outline of
true progress in the Christian life, we may note:
I. The Growth In Keenness Of Conscience Founded On Growth In Love.
Paul does not merely desire that their love may abound, but that it may become more and more
‘rich in knowledge and all discernment.’ The former is perhaps accurate knowledge, and the
latter the application of it. ‘Discernment’ literally means ‘sense,’ and here, of course, when
employed about spiritual and moral things it means the power of apprehending good and bad as
such. It is, I suppose, substantially equivalent to conscience, the moral tact or touch of the soul
by which, in a manner analogous to bodily sense, it ascertains the moral character of things. This
growth of love in the power of spiritual and moral discernment is desired in order to its exercise
in ‘proving things that differ.’ It is a process of discrimination and testing that is meant, which is,
I think, fairly represented by the more modern expression which I have used—keenness of
conscience.
I need spend little time in remarking on the absolute need of such a process of discrimination.
We are surrounded by temptations to evil, and live in a world where maxims and principles not
in accordance with the Gospel abound. Our own natures are but partially sanctified. The shows
of things must be tested. Apparent good must be proved. The Christian life is not merely to
unfold itself in peace and order, but through conflict. We are not merely to follow impulses, or to
live as angels do, who are above sin, or as animals do who are beneath it. When false coins are
being passed, it is folly to accept any without a test. All around us there is glamour, and so within
us there is need for careful watchfulness and quick discrimination.

This keenness of conscience follows on the growth of love. Nothing makes a man more sensitive
to evil than a hearty love to God. Such a heart is keener to discern what is contrary to its love
than any ethical maxims can make it. A man who lives in love will be delivered from the
blinding influence of his own evil tastes, and a heart steadfast in love will not be swayed by
lower temptations. Communion with God will, from its very familiarity with Him, instinctively
discern the evil of evil, as a man coming out of pure air is conscious of vitiated atmosphere
which those who dwell in it do not perceive. It used to be said that Venice glass would shiver
into fragments if poison were poured into the cup. As evil spirits were supposed to be cast out by
the presence of an innocent child or a pure virgin, so the ugly shapes that sometimes tempt us by
assuming fair disguises will be shown in their native hideousness when confronted with a heart
filled with the love of God.
Such keenness of judgment is capable of indefinite increase. Our consciences should become
more and more sensitive: we should always be advancing in our discovery of our own evils, and
be more conscious of our sins, the fewer we have of them. Twilight in a chamber may reveal
some foul things, and the growing light will disclose more. ‘Secret faults’ will cease to be secret
when our love abounds more and more in knowledge, and in all discernment.
II. The Purity And Completeness Of Character Flowing From This Keenness Of
Conscience.
The Apostle desires that the knowledge which he asks for his Philippian friends may pass over
into character, and he describes the sort of men which he desires them to be in two clauses,
‘sincere and void of offence’ being the one, ‘filled with the fruits of righteousness’ being the
other. The former is perhaps predominantly negative, the latter positive. That which is sincere is
so because when held up to the light it shows no flaws, and that which is without offence is so
because the stones in the path have been cleared away by the power of discrimination, so that
there is no stumbling. The life which discerns keenly will bring forth the fruit which consists of
righteousness, and that fruit is to fill the whole nature so that no part shall be without it.
Nothing lower than this is the lofty standard towards which each Christian life is to aim, and to
which it can indefinitely approximate. It is not enough to aim at the negative virtue of sincerity
so that the most searching scrutiny of the web of our lives shall detect no flaws in the weaving,
and no threads dropped or broken. There must also be the actual presence of positive
righteousness filling life in all its parts. That lofty standard is pressed upon us by a solemn
motive, ‘unto the day of Christ.’ We are ever to keep before us the thought that in that coming
day all our works will be made manifest, and that all of them should be done, so that when we
have to give account of them we shall not be ashamed.
The Apostle takes it for granted here that if the Philippian Christians know what is right and
what is wrong, they will immediately choose and do the right. Is he forgetting the great gulf
between knowledge and practice? Not so, but he is strong in the faith that love needs only to
know in order to do.
The love which abounds more and more in knowledge and in all discernment will be the
soul of obedience, and will delight in fulfilling the law which it has delighted in beholding.
Other knowledge has no tendency to lead to practice, but this knowledge which is the fruit of
love has for its fruit righteousness.
III. The Great Name In Which This Completeness Is Secured.

The Apostle’s prayer dwells not only on the way by which a Christian life may increase itself,
but in its close reaches the yet deeper thought that all that growth comes ‘through Jesus Christ.’
He is the Giver of it all, so that we are not so much called to a painful toil as to a glad
reception.
Our love fills us with the fruit of righteousness, because it takes all these from His hands. It is
from His gift that conscience derives its sensitiveness. It is by His inspiration that conscience
becomes strong enough to determine action, and that even our dull hearts are quickened into a
glow of desiring to have in our lives, the law of the spirit of life, that was in Christ Jesus (Ro 8:2-
note), and to make our own all that we see in Him of ‘things that are lovely and of good report.’
(Php 4:8-note)
The prayer closes with a reference to the highest end of all our perfecting—the glory and praise
of God; the former referring rather to the transcendent majesty of God in itself, and the latter to
the exaltation of it by men.
The highest glory of God comes from the gradual increase in redeemed men’s likeness to
Him.
They are ‘the secretaries of His praise,’ and some portion of that great honour and responsibility
lies on each of us.
If all Christian men were what they all might be and should be, swift and sure in their
condemnation of evil and loyal fidelity to conscience, and if their lives were richly hung
with ripened clusters of the fruit of righteousness, the glory of God would be more
resplendent in the world, and new tongues would break into praise of Him who had made
men so like Himself.
Dr. Jack L. Arnold
For The Fruit OF Righteousness To Evidence Love (11)
1. Filled with the fruit of righteousness that comes through Jesus Christ -- The fruit of
righteousness is in the singular; therefore, it may be referring to the fruit of the Holy Spirit which
comes to the Christian as he is depending on Christ by faith (Gal. 5:22-23: But the fruit of the
Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-
control.) This is practical, experiential righteousness which comes through the Holy Spirit by
means of trust in Jesus Christ. This fruit is produced “through Jesus Christ.” This fruit is
produced by abiding in Christ (John 15:5: I am the vine; you are the branches. If a man
remains (abides) in me and I in him, he will bear much fruit; apart from me you can do
nothing.). As we abide, trusting, occupy ourselves with Christ, we will (not may) bring forth
spiritual fruit, and the very first fruit of the Spirit is love. NOTE: Paul’s great thesis in the Book
of Philippians is that living is Jesus Christ. Jesus Christ is life. A living one imparts life, and that
life will reproduce itself in one who lives. The fruit of righteousness is the product of the life of
Christ in the Christian. Paul desires that Jesus Christ, the Living One, may so manifest His life in

the lives of these believers that His righteousness may be produced in them. We cannot get this
righteousness in our own strength but it comes through a life of trust and dependence on Christ.
Pole Climber Depending on Christ is like someone trying to climb a telephone pole. We have all
seen telephone men climbing a pole. He has spikes on his shoes and a belt around the pole and
him. When the beginner tries to climb he gets about three feet and slips down and bumps at the
bottom getting splinters all up his legs. So up he goes again and he gets about two feet further
and has the same experience. He can’t climb the pole in his own strength. But that’s where the
belt comes in, and the whole key to it is to climb, relying on the belt, leaning on the belt. We
have to produce love; we can only do it as we rely on Jesus Christ. We put one foot in front of
the other, leaning on Christ. Trusting in Him to produce fruit through us and in us, it will happen.
2. To the glory and praise of God. -- Whatever righteousness the Christian may produce is
produced ultimately by Christ and for the glory of God. It is all of God and He receives the glory
for it.
IV. CONCLUSION
A. Saved. What is the message Paul wants the Christian to learn? Love is the all important thing!
Remember Paul was in jail. He had been there for perhaps two years. He was facing a trial before
a Roman court and perhaps his execution. He could have prayed that they all would be
theological giants, or that they would have the biggest church in Macedonia (which in
themselves are not wrong) but instead he prays they would love one another with abounding
love. I can hear Paul now, “Oh God, please help the Philippians to stop fighting one another and
devouring one another, stop their critical attitudes and spirits, stop the division and disunity that
they may love one another and show the world they are truly the disciples of Christ!” As he came
to the end of his ministry and his life, Paul realized the all-consuming passion of the Christian
should be to love one another.
A Prayer of Purpose Philippians 1: 9-11
Following a gracious greeting and a word of thankfulness for their partnership in ministry, Paul
offers a brief, but pointed prayer for the church in Philippi. Although his prayer is but three
sentences long, it possesses great wisdom and reveals the heart of Paul for the church. Philippi
was dear to him. He was thankful for the work they had accomplished and Paul prays for further
spiritual growth as they labored for the Lord.
This brief prayer challenged me in many ways. It reminded me of the pressing need to pray for
one another in our day of difficulty. It is impossible to pray too much for the needs we currently
face. It challenged me to reflect on individuals within our church and make intercession for the
needs and struggles they currently face. Paul was familiar with the church. Our church is made
up of real believers who serve a living Lord. I realize that we each have real needs that need to
be brought before the Lord. Paul was also very specific with this prayer. Although it is brief, he
mentioned specific needs and addressed specific desires. Much of our praying is too generic. We
must care enough to take the necessary time to identify specific needs and pray about them.

As we consider the specific elements of Paul’s prayer, I would like to discuss: A Prayer of
Purpose. We discover:
I. His Concern for their Love (9) – And this I pray, that your love may abound yet more and
more in knowledge and in all judgment. Paul first mentions a concern for their love. He knew
love was essential to their effectiveness and productivity. If their love was lacking, the church
would suffer; if their love was strong, the church would prosper. He referred to:
A. The Enlargement of Love – And this I pray, that your love may abound yet more and more.
While it seems apparent that love was present in Philippi, Paul desired their love to abound. This
speaks of “super-abounding; being in excess; excelling or increasing abundantly.” They
possessed love for one another, but Paul knew their love could grow beyond the bounds it
currently enjoyed. He wanted their love to increase abundantly, to grow beyond measure!
 I am convinced love is present among us, but I am sure there is room for improvement. Our
love for one another and the lost around us needs to increase. We will never be effective apart
from genuine love, but where love abounds, there is no limit to what the Spirit can accomplish
through us.
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P a s t o r C h r i s B e n f i e l d , F e l l o w s h i p M i s s i o n a r y B a p t i s t C h u r c h
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B. The Discernment in Love (9) – And this I pray, that your love may abound yet more and more
in knowledge and in all judgment. Paul referred to their love abounding in knowledge and
judgment. This reveals significant truth. While they were expected to possess an increasing love
for one another and even those without the church, their love was to be guided in knowledge and
judgment. This refers to advanced or precise knowledge applied and portrayed in accordance
with the Word of God. Their love was to be derived from the Word and lived out in a manner
consistent with the Word. Their love was to always be directed by truth.
 Paul knew the church must possess a love that stood for truth in Christ rather than a superficial
love that sought to soothe and appease the desires of men. They were not called to abandon their

convictions for the sake of love. In fact, genuine love identifies with truth. This is a lesson that is
much needed in our day. We live in a politically correct society that declares we must embrace
and approve of one’s actions or be guilty of bigotry and hate. That premise is not based on truth.
There are times when love motivates a firm, but fair rebuke. Our love must never compromise
the truth of God’s Word, but seek to reveal and impart that truth to all men. We cannot love as
the Lord desires if the expression of our love is inconsistent with Scripture. I know this phrase is
cliché and invokes anger in some, but in reality we are to love the sinner, but not the sin. That is
exactly what Paul teaches here!
II. His Concern for their Learning (10a) – That ye may approve things that are excellent. Along
with their love, Paul prayed for their wisdom in Christ. He spoke of:
A. An Examination – That ye may approve things that are excellent. As Paul dealt with their
daily lives and Christian conduct, he challenged them to approve those things that are excellent.
This is an interesting aspect of the believer’s life. It literally speaks of our discernment, the
examination of various aspects of life. Simply, he called on them to put things to the test. They
were to analyze the situation or circumstance and measure it by a biblical standard. Their lives
were to be lived in light of the Spirit instead of the flesh. Their doctrine was to align with
Scripture, not the desires of men or dictates of society. They were to please the Lord, not men.
B. An Estimation – That ye may approve things that are excellent. The word excellent in the text
is interesting as well. It speaks of things that are different and those that make a difference. He in
essence prayed they would approve those things that really mattered. Paul desired them to major
on those eternal things. He knew there were good things, better things, and best things. He
wanted their focus to be on the aspects of life that were worthy of their time and commitment.
September 14, 2016
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 Churches are filled with those who are engaged in good things, but are we really engaged in the
best things? Having fellowship with those of like faith is great, but having an outward focus to
share the Gospel in reaching the lost is best. We can’t afford to get bogged down with merely
good things at the expense of accomplishing the best things!

III. His Concern for their Loyalty (10b) – that ye may be sincere and without offence till the day
of Christ. Paul also prayed for their loyal allegiance to Christ. He prayed for:
A. Their Sincerity – Paul desired them to be sincere in their faith and walk with the Lord. This is
one of my favorite word pictures in all of Scripture. The word literally means “judged by
sunlight.” It is derived from the Latin word sine cera, which means “without wax.” In that day,
fine pottery was often thin and very fragile. As it was fired in the kilns to harden, cracks in the
pottery were possible. Dishonest dealers would fill the cracks with wax that was unnoticeable
when the pottery was painted or glossed. Buyers soon learned to hold the pottery up to the
sunlight in order to reveal any impurities in the vessel. The sun’s light would reveal the crack
and the wax. (Isn’t that beautiful and challenging? Our lives are to be judged by the Son’s light,
free of wax and other impurities! His light will reveal the needed change in our lives.)
B. Their Purity – Paul prayed their lives would be sincere and without offence until the day of
Christ, as long as they lived, or until the Lord called for them. He desired the church to maintain
a positive witness among the world, being found blameless when examined by others.
 There is probably little praying for purity in our day, and even less preaching on the matter. If
we are honest, such behavior has created much harm to the church. We cannot expect to have a
positive witness among the world if our lives are lived no differently than theirs. While none are
perfect, we are held to a higher standard. We have been bought with a price; we are no longer
our own and forfeited the right to live as we please. Those who have no relationship with the
Lord will find it difficult to desire if they continually see those who profess Christ living in open
sin without remorse. We must live our lives above reproach before the world around us!
IV. His Concern for their Lives (11) – Being filled with the fruits of righteousness, which are by
Jesus Christ, unto the glory and praise of God. Finally Paul prays regarding their everyday lives
and walk with the Lord. He mentioned:
September 14, 2016

A. Their Fruitfulness (11a) – Being filled with the fruits of righteousness…This is a natural
desire Paul had for the church in Philippi and every believer for that matter. Paul well understood
the initial filling of the Spirit at the moment of salvation, but this speaks of a continual filling
throughout one’s walk with the Lord. He desired the church to be filled with the fruits of
righteousness daily.
 There is much we could deal with here regarding the fruit believers are to bear. Suffice it to say
that Paul prayed for the church to live in a way that revealed their faith in Christ, influencing
those around them, and honoring the Lord. Each day we live, our lives should bear witness of the
grace of God that was shed abundantly toward us in salvation. We are to bear fruit consistent
with our relationship with Christ. As others view our lives, there should never be a question
regarding our faith and walk with the Lord.
B. Their Filling (11a) – Being filled with the fruits of righteousness, which are by Jesus Christ.
We discussed this being a daily, continual filling, but Paul also mentioned that the believer’s
filling and fruitfulness are by and through the Lord Jesus Christ. Although they were aware of
their need for continued fellowship with the Lord, Paul emphasized this great truth. The believers
in Philippi would not be fruitful apart from the Lord. They must be committed to abiding in Him.
 This great truth remains relevant for us today. Our only hope of bearing fruits of righteousness
is to abide in the Vine that produces righteousness. Apart from Jesus, we are unable to bear fruit
pleasing to Him. We too must maintain a daily, committed fellowship with the Lord to bear fruit.
John 15:4-5 – Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide
in the vine; no more can ye, except ye abide in me. [5] I am the vine, ye are the branches: He that
abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do
nothing.
C. Their Focus (11b) – Being filled with the fruits of righteousness, which are by Jesus Christ,
unto the glory and praise of God. This is simple, and yet a needful reminder. Paul prayed their
lives would bring glory and praise to God. He knew this was their purpose in life, and Paul
wanted the church to have a proper perspective and maintain the right focus.
 The believer is responsible for much as we walk and strive to serve the Lord. We are obligated
to support one another and bear witness of Christ. However, our primary responsibility is to
bring glory and praise unto the Lord. If our hearts are right with the Lord, we will have no
problem accomplishing this, but we must focus on our priority. It is easy to become some busy in
work that we fail to really bring glory and praise to God. At the end of the day, that is our
primary obligation as believers!

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Conclusion: The prayer Paul offered for the church in Philippi serves as a challenge for all
believers. Not only should we be willing to pray for the church, but we should use this prayer as
we examine our lives. Are the elements Paul desired for the church evident in our lives? Are we
living in a way that edifies the church, reaches out with the Gospel, and brings honor to the
Lord? If not, our lives are lacking spiritually. I trust we will seek the Lord and strive to make
progress in our walk with Him.
If you are yet unsaved, my prayer is that the Lord will convict you of your need, draw you unto
Himself, and save you by His grace. If He is dealing with your heart, I urge you to respond in
repentance and faith unto salvation.
BRIAN BILL
A Prayer for Love
Philippians 1:9-11
Rev. Brian Bill
A week after purchasing a pair of glasses for her husband, the wife decides to take them back to
the optometrist. The person behind the counter wants to know the reason for the return so she
asks, “What seems to be the problem, mam?” To which the wife replies: “I want a refund for
these glasses…my husband’s still not seeing things my way.”
We all want people to see things our way, don’t we? We tend to judge others by looking at them
through the prism of our own perspective. And if we look hard enough, we almost always find
things to not like in other people. I heard this week about a new “reality” TV show called,
“Things I Hate About You.” The theme of this show involves a couple that agrees to be followed
around by seven video cameras and a film crew for two weeks so as to capture annoying
behaviors that drive the other bonkers. These irritating idiosyncrasies are then ranked on a scale
of 1 to 10 to see which individual has more reason to hate the other
(www.hollywoodreporter.com).
The Apostle Paul, when he looked closely at the Philippian believers, saw their selfishness, heard
their grumbling and was concerned about their church conflict. When he wrote a letter to them,
he addressed their selfish hearts when he urged them to consider the example of Christ and put

the needs of others before their own (2:3-5). He also told them to get a grip on their grumbling
and complaining so they would shine like stars in a crooked and depraved generation (2:14-15).
And in his closing comments, he urged two women to be at peace with one another, instead of
finding fault with each other (4:2-3).
Here’s the principle. You can always find something to hate about someone, and if you look
close enough, you can compile enough evidence to ignore and write off those who don’t see
things your way. And, just as the church at Philippi had enough problems to justify judgment, so
too, our church has enough selfishness, grumbling and conflict to validate the withholding of
love and grace. And yet, in spite of all their problems, when Paul writes to the Philippians, he
thanks God for them (1:3), he prays with joy for them (1:4), he calls them partners (1:5), and
he’s confident that the work God began in them will eventually be completed (1:6).
And then he expresses his deep devotion in verses 7-8: “It is right for me to feel this way about
all of you, since I have you in my heart; for whether I am in chains or defending and confirming
the gospel, all of you share in God’s grace with me. God can testify how I long for all of you
with the affection of Christ Jesus.” Notice the emotive expressions that he uses:
• “feel this way about all of you”
• “I have you in my heart”
• “I long for all of you”
• “affection”
Paul is crazy about the Philippians. Why is that? I think the secret lies in his prayer life. Two
weeks ago we studied how to pray from Ephesians 6:18. Our prayers should be:
• Spirit-directed
• Life-saturated
• All-encompassing
• Clear-minded
• Persistently-devoted
• Others-focused
We also learned that when Paul asked for personal prayer, he requested intercession so that God
would give him boldness. By the way, wasn’t it wonderful to hear from Art and Marita Mikesell
last Sunday? God has sure given them boldness in what they’re doing. I was personally
challenged by Art’s example after church when we went out to lunch with them. During the first
five minutes we were in the restaurant, Art initiated spiritual conversations with three
individuals, and gave each one of them a gospel tract.
Have you ever struggled with what to pray for when you pray? One author writes: “Often we
simply don’t know what to say when we pray…our usual response is to pray like this: ‘Lord,
uh…uh…uh…bless Sally…And…uh…uh…please bless Bill…And…uh… I ask that you really
bless our missionaries…As one man remarked, if you took the word ‘bless’ out of our prayer
vocabularies, some of us would never pray again” (Pritchard, “Beyond All You Could Ask or
Think,” Page 27).
This morning we’re going to look at what we should pray for when we pray for others. Turn in
your Bibles to Philippians 1:9-11: “And this is my prayer: that your love may abound more and

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