Jesus was a man of strong affection

JESUS WAS A MAN OF STRONG AFFECTION
EDITED BY GLENN PEASE
Philippians1:8 God can testify how I long for all of
you with the affectionof Christ Jesus.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
A Double Explanation Of The Origin Of This Confidence
Philippians 1:7, 8
T. Croskery
Even as it is right for me to think this of you all, because I have you in my
heart, and because in my bonds and in my defense and confirmation of the
gospel, ye are all partakers with me of my grace. The apostle has found the
objective ground of his confidence in the exclusively Divine source ofthe
"goodwork;" but this confidence is justified at once by his ownlove to the
Philippians and by their spiritual fellowship with him in sufferings and
service.
I. LOVE INSPIRES CONFIDENCE."Ihave you in my heart." Therefore, he
says, it is right for him to cherish this confidence respecting them. It is the
nature of love to have this confident hope, for it "beareth all things, believeth
all things, hopeth all things' (1 Corinthians 13:7). The intensity of his love
enhancedhis confidence. The apostle's love was peculiarly tender. "ForGod is
my witness, how I long after you all in the bowels of Jesus Christ." The appeal

to God marks the sincerity of his love. But its true origin, its pattern, its
fervency, are only to be found in the bowels of Christ. The heart of the apostle
throbs in unison with the heart of Christ.
II. ANOTHER GROUND OF CONFIDENCE WAS THEIR SYMPATHETIC
FELLOWSHIP WITH HIM IN SUFFERING AND IN SERVICE.
1. They identified themselves with him "in his bonds by ministering once and
againto his necessitiesandcheering him by their sympathies. They
remembered him as an ambassadorin bonds," as we are all bound to
"remember them that are in bonds as bound with them" (Hebrews 13:2).
They did it, too, at a time when Roman sympathy seems to have been sorely
wanting. It is strange that.. he with a Church in the capital of the world, he
should have been dependent upon the charity of the far distant Philippians.
2. They identified themselves heartily both with his defense of the gospel
either before heathen magistrates orJewishopponents, and with his positive
establishment of the truth. There is a negative and a positive side in the great
teaching office of the Church. - T.C.

Biblical Illustrator
God is my witness how greatly I long after you all
Philippians 1:8
Paul's tender regard for the Philippians
W. Arnot, D. D.
I. ITS WITNESS — God.
1. This appealshould not be made frequently, or on trivial occasions;but
should be reservedfor seasons ofpeculiar solemnity, as here. Paul wantedto
give them an assurance ofhis regardsuch as would be their consolationwhen
he was gone.
2. But though the parade of this witness should be spared, the consciousnessof
it should pervade all our life. It is easyto deceive our fellow man. It is
healthful to be constantlyreminded of an onlookerwho is not mocked. His
company, however, is shunned by many for goodreasons. No man choosesthe
living God as his habitual company who is not reconciledto him through
Christ.
3. What a blessedstate to be in; to let all our affections towards our brethren
flow and reflow in the Divine presence.
II. ITS SOURCE — "the bowels," — the strong compassionof Christ. From
that fountain his own pity flowed.
1. He was free to testify, "In me dwelleth no goodthing." True; no pity flowed
from his cruel heart or dimmed his cruel eye when Stephen died. He was not
at that time in Christ. From the memory of his former selfhe writes Titus 3:3.
2. Now the very love that glowedin the bosom of Jesus was communicatedto
His disciple. It was not a love of mere nature or an affectionof party.
3. His new position gave him a new view and new affections. He had risen with
Christ, and from the heavenly places the old divisions betweenJew and
Greek, etc., had disappeared, and one line only divided the race into two

compartments, those who were in Christ Jesus and those who were not. He
loved the whole, but rejoicedover the brethren with joy unspeakable.
III. ITS CHARACTER AND STRENGTH— "How greatly," etc.
1. Learn from the factthat he calledGod to witness it, that in order to get into
communion with God it is not necessaryto banish your brother out of sight.
The law is that "he who loveth God, love his brother also."
2. The extent and distribution of his affection — "all." Probably they were not
all alike attractive. The longing was one as it burned in Paul's heart; but it
was many colouredas it streamedon a promiscuous congregation. Light is for
all the same, but it becomes various as it falls on various surfaces.
(1)Little children. "Longing after" is more appropriate to infants than to
others
(2)The young who are of understanding age. You have need of a compassion
like Christ's.
(3)The burdened with care.
(4)The aged.
(W. Arnot, D. D.)
Brotherly love
WeeklyPulpit.
I. ITS SOURCES — "the tender mercies of Jesus Christ." Here the hardness
of our hearts is melted. Sin has dried up the wells of sympathy, brokenthe
family ties of mankind. Jesus collects the fragments, places them in the
furnace of his love, and welds them together.
1. The restorationof the family likeness. Whenwe see Godthe Father in each
other, we begin to love one another. The spirit of Christ generatesthat love.
When we meet in Christ we experience the first touch of heart. The ministry

of the tender mercies of Christ quickens those who are dead in trespassesand
sins.
2. On the basis of brotherly love human societyis reconstructed. The branches
touch eachother in the vine. The whole fabric rests on the one corner stone,
Christ. By the power of the Cross the clouds of selfishness are rolled back.
The socialinstincts are sanctifiedto constitute universal society.
II. ITS ATTESTATION — "Godis my witness." The evidence was aninward
consciousness, andan outward life. Omniscience was the final court of appeal.
1. Love to the Church is an evidence of our conversionby the truth (1 John
3:14).
2. Through the Church we commune with God. The heavens declare God's
glory, the earth His riches, the Bible His will, human experience in the Church
His goodness. The historicalside of religion administers to the spiritual. The
wisdom of Paul, the zeal of Peter, the affectionof John, bring God nearer to
the heart. Every believer is a vesselofthe Holy Ghost; and to drink of His
experience is to commune with the Divine.
III. THE FUNCTIONS OF SPIRITUAL LONGINGS. Paul's supreme desire
was to be near the Philippians, and to be of service to their growth. Thereby
he would witness —
1. To the love of God.
2. Against the hatred of the sinful heart.
3. To the final societyof the blest.
(WeeklyPulpit.)
Apostolic solicitude
J. Lyth, D. D.
I.ITS OBJECTS.

II.OCCASION.
III.PRINCIPLE.
IV.INTENSITY.
V.EVIDENCE.
(J. Lyth, D. D.)
Saints longing for saints
J. Parker, D. D.
is a prophecy that all saints are destined to be brought into one assembly. God
will satisfyall the desires which He creates;He will feed the soul which He has
made hungry; and as He has given us the spirit of true fellowship, so will He
supply the means of its full enjoyment. Out of all this comes heaven. The good
longing for the good;the creature yearning for the Creator;the redeemed
sighing for the Redeemer;the dew of the morning trembling with the hope of
being taken up by the infinite light: what is all this but the premonition of
celestiallife.
(J. Parker, D. D.)
The consistencyoflove of man with love of God
W. Arnot, D. D.
He is a jealous Godto the effectof commanding, "Thoushalt have no other
gods before Me;" but even in His own sight you may cherish to the full all
your love of the brethren. The sun, at his rising, extinguishes all the stars of
heaven, but not the flowers of earth; so when you getinto the presence ofGod,
none other is permitted to stand on a level with Himself, but into His presence
you may boldly bring all your brethren of human kind. In His presence you
may keepevery affectionthat is inherited by nature or ingrafted by grace.

(W. Arnot, D. D.)
Universality of Christian love
W. Arnot, D. D.
A lamp lighted on the top of a pillar casts light on some objects, and a shadow
on others; but the sun spreads day over all. The love that is grafted into Christ
is universal; like His own. There is no respectofpersons with God; and none
with the godly as far as they actin character.
(W. Arnot, D. D.)
"The bowels of Jesus Christ
Bishop Lightfoot.
The σπάγχνα are properly the nobler viscera, the heart, lungs, liver, etc., as
distinguished from the enters, the lowerviscera, the intestines. The σπλάγχνα
alone seemto be regardedby the Greeks as the seatof affections, whether
anger, love, pity, or jealousy.
(Bishop Lightfoot.)
STUDYLIGHT RESOURCES
Adam Clarke Commentary
For God is my record - I callGod to witness that I have the strongestaffection
for you, and that I love you with that same kind of tender concernwith which
Christ loved the world when he gave himself for it; for I am even ready to be
offered on the sacrifice andservice of your faith, Phlippians 2:17.

Albert Barnes'Notes onthe Whole Bible
For God is my record - My witness;I can solemnly appeal to him.
How greatly I long after you all - To see you; and how much I desire your
welfare.
In the bowels of Jesus Christ - The word “bowels,” in the Scriptures denotes
the upper viscera - the region of the heart and lungs: see the notes at Isaiah
16:11. That regionwas regarded as the seatof affection, sympathy, and
compassion, as the heart is with us. The allusion here is to the sympathy,
tenderness, and love of the Redeemer;and probably the meaning is, that Paul
regardedthem with something of the affectionwhich the Lord Jesus had for
them. This was the tenderestand strongestexpressionwhich he could find to
denote the ardor of his attachment.
The Biblical Illustrator
Philippians 1:8
God is my witness how greatly I long after you all
Paul’s tender regard for the Philippians
I.
Its witness--God.
1. This appealshould not be made frequently, or on trivial occasions;but
should be reservedfor seasons ofpeculiar solemnity, as here. Paul wantedto
give them an assurance ofhis regardsuch as would be their consolationwhen
he was gone.
2. But though the parade of this witness should be spared, the consciousnessof
it should pervade all our life. It is easyto deceive our fellow man. It is

healthful to be constantlyreminded of an onlookerwho is not mocked. His
company, however, is shunned by many for goodreasons. No man choosesthe
living God as his habitual company who is not reconciledto him through
Christ.
3. What a blessedstate to be in; to let all our affections towards our brethren
flow and reflow in the Divine presence.
II. Its source--“the bowels,”--the strong compassionofChrist. From that
fountain his own pity flowed.
1. He was free to testify, “In me dwelleth no goodthing.” True; no pity flowed
from his cruel heart or dimmed his cruel eye when Stephen died. He was not
at that time in Christ. From the memory of his former selfhe writes Titus 3:3.
2. Now the very love that glowedin the bosom of Jesus was communicatedto
His disciple. It was not a love of mere nature or an affectionof party.
3. His new position gave him a new view and new affections. He had risen with
Christ, and from the heavenly places the old divisions betweenJew and
Greek, etc., had disappeared, and one line only divided the race into two
compartments, those who were in Christ Jesus and those who were not. He
loved the whole, but rejoicedover the brethren with joy unspeakable.
III. Its characterand strength--“How greatly,” etc.
1. Learn from the factthat he calledGod to witness it, that in order to get into
communion with God it is not necessaryto banish your brother out of sight.
The law is that “he who loveth God, love his brother also.”
2. The extent and distribution of his affection--“all.” Probablythey were not
all alike attractive. The longing was one as it burned in Paul’s heart; but it
was many colouredas it streamedon a promiscuous congregation. Light is for
all the same, but it becomes various as it falls on various surfaces.

Brotherly love
I. Its sources--“the tendermercies of Jesus Christ.” Here the hardness of our
hearts is melted. Sin has dried up the wells of sympathy, broken the family
ties of mankind. Jesus collectsthe fragments, places them in the furnace of his
love, and welds them together.
1. The restorationof the family likeness. Whenwe see Godthe Father in each
other, we begin to love one another. The spirit of Christ generatesthat love.
When we meet in Christ we experience the first touch of heart. The ministry
of the tender mercies of Christ quickens those who are dead in trespassesand
sins.
2. On the basis of brotherly love human societyis reconstructed. The branches
touch eachother in the vine. The whole fabric rests on the one corner stone,
Christ. By the power of the Cross the clouds of selfishness are rolled back.
The socialinstincts are sanctifiedto constitute universal society.
II. Its attestation--“Godis my witness.” The evidence was an inward
consciousness, andan outward life. Omniscience was the final court of appeal.
1. Love to the Church is an evidence of our conversionby the truth (1 John
3:14).
2. Through the Church we commune with God. The heavens declare God’s
glory, the earth His riches, the Bible His will, human experience in the Church
His goodness. The historicalside of religion administers to the spiritual. The
wisdom of Paul, the zeal of Peter, the affectionof John, bring God nearer to
the heart. Every believer is a vesselofthe Holy Ghost; and to drink of His
experience is to commune with the Divine.

III. The functions of spiritual longings. Paul’s supreme desire was to be near
the Philippians, and to be of service to their growth. Thereby he would
witness--
1. To the love of God.
2. Against the hatred of the sinful heart.
3. To the final societyof the blest. (WeeklyPulpit.)
Apostolic solicitude
I. Its objects.
II. Occasion.
III. Principle.
IV. Intensity.
V. Evidence. (J. Lyth, D. D.)
Saints longing for saints
is a prophecy that all saints are destined to be brought into one assembly. God
will satisfyall the desires which He creates;He will feed the soul which He has
made hungry; and as He has given us the spirit of true fellowship, so will He
supply the means of its full enjoyment. Out of all this comes heaven. The good
longing for the good;the creature yearning for the Creator;the redeemed
sighing for the Redeemer;the dew of the morning trembling with the hope of
being taken up by the infinite light: what is all this but the premonition of
celestiallife. (J. Parker, D. D.)

The consistencyoflove of man with love of God
He is a jealous Godto the effectof commanding, “Thoushalt have no other
gods before Me;” but even in His own sight you may cherish to the full all
your love of the brethren. The sun, at his rising, extinguishes all the stars of
heaven, but not the flowers of earth; so when you getinto the presence ofGod,
none other is permitted to stand on a level with Himself, but into His presence
you may boldly bring all your brethren of human kind. In His presence you
may keepevery affectionthat is inherited by nature or ingrafted by grace. (W.
Arnot, D. D.)
Universality of Christian love
A lamp lighted on the top of a pillar casts light on some objects, and a shadow
on others; but the sun spreads day over all. The love that is grafted into Christ
is universal; like His own. There is no respectofpersons with God; and none
with the godly as far as they actin character. (W. Arnot, D. D.)
“The bowels of Jesus Christ”
The σπάγχνα are properly the nobler viscera, the heart, lungs, liver, etc., as
distinguished from the ἔντερς, the lowerviscera, the intestines. The σπλάγχνα
alone seemto be regardedby the Greeks as the seatof affections, whether
anger, love, pity, or jealousy. (Bishop Lightfoot.)
Coffman's Commentaries on the Bible
For God is my witness, how I long after you all in the tender mercies of Christ
Jesus.
The rendition here is a vast improvement overthe KJV, the verse being a
remarkable witness of the Christian's unity with the Lord, and, in fact, his
identity with the Lord. Many scholars have been struck with the impact of
this passage. Caffinstatedthe implications of the verse thus: "NotI, but
Christ liveth in me. Paul is so united with Christ that he feels with the heart of
Christ and loves with the love of Christ?[20]Lightfoot paraphrased it as
follows:

Did I speak ofhaving you in my heart? I should rather have said that in the
heart of Christ Jesus I long for you. This is a powerful metaphor describing
perfect union. The believer has no yearnings apart from his Lord; his pulse
beats with the pulse of Christ; his heart throbs with the heart of Christ[21]
Paul's professionof love for the Philippians was genuine; and, as Calvin said,
"It tends in no small degree to secure faith in the doctrine when the people are
persuaded that they are loved by the teacher."[22]
[20] B. C. Caffin, The Pulpit Commentary, Vol. 20, Philippians (Grand
Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 3.
[21] J. B. Lightfoot, op. cit., p. 85.
[22] William Hendriksen, op. cit., p. 57.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Philippians 1:8". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/philippians-1.html.
Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
return to 'Jump List'
John Gill's Exposition of the Whole Bible
For God is my record,.... Which is all one as swearing by him; it is in form of
an oath, being a solemn appeal to him as the searcherof hearts, for the

uprightness of his mind, the sincerity of his expressions, and the strength of
his affections:
how greatly I long after you all; the common members, as well as the bishops
and deacons, the weak as wellas the strong believers, the poor as well as the
rich; the apostle's respectswere universal, and without distinction: he longed
after their spiritual welfare, an increase ofgifts and grace among them; he
was their spiritual father, and he hankered after them; as parents after their
children; he longedto see them, that he might enjoy their company and
conversation, have communion with them, and impart some spiritual gift unto
them: and this he did
in the bowels of Jesus Christ; not with an human and carnal affection, but
with a Christian and spiritual one; with a love which came from Christ, and
was in imitation of him, and on accountof their being in him, loved by him,
belonging to him, and being believers in him: it was in the most tender
manner that he loved them, and was affectedto them; the phrase denotes, that
his love towards them was internal, in his heart, and was most tender and
strong; and like to that tender concernChrist had for them, and which he
stirred up in him.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Philippians 1:8". "The New John Gill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/philippians-1.html. 1999.
return to 'Jump List'

Geneva Study Bible
2 For God is my record, how greatly I long after you all in the bowels of Jesus
Christ.
(2) He declares his good will towards them, in addition showing by what
means they may chiefly be strengthened and encouraged, that is, by continual
prayer.
Commentary Critical and Explanatory on the Whole Bible
Confirmation of Phlippians 1:7.
record — that is, witness.
in the bowels of Jesus Christ — “Christ Jesus”is the order in the oldest
manuscripts. My yearning love (so the Greek implies) to you is not merely
from natural affection, but from devotedness to Christ Jesus. “NotPaul, but
Jesus Christ lives in Paul; wherefore Paul is not moved in the bowels (that is,
the tender love, Jeremiah31:20) of Paul, but of Jesus Christ” [Bengel]. All
real spiritual love is but a portion of Christ‘s love which yearns in all who are
united to Him [Alford].
Robertson's WordPictures in the New Testament
My witness (μαρτυς μου — martus mou). Same solemn oath in Romans 1:9.
I long after (επιποτω — epipothō). Longing (ποτος — pothos) directed toward
(επι — epi) the Philippians. Old word, chiefly in Paul in N.T.
In the tender mercies (εν σπλαγχνοις — en splagchnois). Literally “in the
bowels” as the seatof the affections.

Vincent's Word Studies
In the bowels of Jesus Christ( ἐν σπλάγχνοις Χριστοῦ Ιησοῦ )
Rev., better, in the tender mercies. Describing his longing, not as his
individual emotion, but as Christ's longing, as if the very heart of Christ dwelt
in him. “In Paul not Paul lives, but Jesus Christ” (Bengel)With tender
mercies compare reins, Revelation2:23, note.
Wesley's ExplanatoryNotes
For God is my record, how greatly I long after you all in the bowels of Jesus
Christ.
I long for you with the bowels ofJesus Christ — In Paul, not Paul lives, but
Jesus Christ. Therefore he longs for them with the bowels, the tenderness, not
of Paul, but of Jesus Christ.
Calvin's Commentary on the Bible
8.ForGod is my witness. He now declares more explicitly his affectionfor
them, and, with the view of giving proof of it, he makes use of an oath, and
that on goodgrounds, because we know how dear in the sight of God is the
edification of his Church. It was, too, more especiallyof advantage, that
Paul’s affection should be thoroughly made knownto the Philippians. For it
tends in no small degree to secure credit for the doctrine, when the people are
persuaded that they are beloved by the teacher. He calls God as a witness to
the truth, inasmuch as he alone is the Truth, and as a witness of his affection,
inasmuch as he alone is the searcherofhearts. In the word rendered long
after, a particular term is made use of insteadof a general, and it is a tokenof
affection, inasmuch as we long after those things which are dear to us.

In the bowels He places the bowels of Christ in oppositionto carnalaffection,
to intimate that his affectionis holy and pious. Forthe man that loves
according to the flesh has respectto his own advantage, and may from time to
time change his mind according to the variety of circumstances andseasons.
In the meantime he instructs us by what rule the affections of believers ought
to be regulated, so that, renouncing their own will, they may allow Christ to
sit at the helm. And, unquestionably, true love can flow from no other source
than from the bowels ofChrist, and this, like a goad, ought to affectus not a
little — that Christ in a manner opens his bowels, that by them he may
cherish mutual affectionbetweenus. (47)
John Trapp Complete Commentary
8 For God is my record, how greatly I long after you all in the bowels of Jesus
Christ.
Ver. 8. I long after you all] Here the apostle practisedhis own precept of
fatherly affection, φιλοστοργοι,Romans 12:10. Prayfor me, mine own heart
root in the Lord, quem in intimis visceribus habeo ad convivendum et
commoriendum saith Bradford in a letter to his fellow martyr, Laurence
Saunders.
Sermon Bible Commentary
Philippians 1:8
The Tender Heart of Jesus Christ.
I. What is a tender heart? What is included in it? What is the chief
characteristic ofsuch a heart? A tender heart must always be a sensitive
heart; where there is life there is sensitiveness;a tender heart is one ready to
receive and retain the very softest impression; a tender heart is one that is

endowedwith a more than ordinary powerto love; it is also a heart that is
easilypained. A man of tender heart will be sure to live a life in harmony with
it.
II. It was absolutelynecessarythat our Lord Jesus should be characterisedby
tenderness of heart. He had a nature that assimilatedto itself the very griefs
and sorrows ofothers. Christ's heart was intensely sensitive, and therefore
subject itself to pain. It was the exquisitely tender nature of Christ that made
the thought of being alone an anguish. Christ's heart, being tender, shunned
giving pain. A truly tender heart will be agonisedat the thought of having
perhaps unintentionally wounded another's spirit. Then a tender heart not
only is susceptible to pain, and not only shuns giving pain to others, but it will
always feelthe pangs that others endure. Over and over againthis sentence
concerning Christ occurs in the New Testament:"movedwith compassion."
III. The tenderness of Christ's heart was shownby tender actions. The tender-
heartedness ofChrist comes out in every action; it is not shownmerely in
what He does:it is heard in what He says, for "out of the abundance of the.
heart the mouth speaketh." We have not a High-priest who cannotbe touched
with a feeling of our infirmities. Let us therefore remember that our Saviour
is the tender-hearted Christ, and let us not grieve Him by our sins, but let us
reflectto the world the beauty of His love.
Archibald Brown, Penny Pulpit, New Series, No. 1099.
The Source of Christian Love.
We see here—
I. The Witness of Paul's tender regardfor the Philippians: "God is my
Witness." This expressionshould be reservedfor periods of peculiar
solemnity. Paul on the verge of martyrdom, not expecting to see these
brethren againtill he should meet them at the greatwhite throne, takes the
name of God, not in vain, but in reverent truth, into his lips, and confirms his
testimony by his oath. It is healthful to the soul to be constantlyreminded of
another onlooker. Godis not mocked. To go about the business and
intercourse of life under the sense ofGod's presence would castout all the

malice and envy from the heart, would banish all falsehoodfrom the lips. He
requireth truth in the inward parts. As the mists of night are driven awayby
the rising sun, the face of God chases awaymalice and envy, so that they
cannot harbour in the heart.
II. The source ofhis love for the brethren. He longed after them in the
compassionofJesus Christ. From that fountain his own pity flowed.
Partakers ofChrist as far as their finite nature will permit, Christians partake
also of His affections towards the Church on one side of the world or the
other.
III. The measure and manner of the Apostle's fond desires afterthese
Philippian Christians: "I long after you all." Probably they were not all alike
attractive either in person or character. If he had regarded them from a
merely human and earthly view-point, he would have held to some and
despisedothers; but he had risen to heavenly places in Christ, and therefore
his tenderness shone on them all. A lamp lighted on the top of a pillar casts
light on some objects and a shadow on others, but the sun spreads day over
all. The love that is graftedinto Christ is universal, like His own. There is no
respectof persons with God, and none with the godly, as far as they actin
accordancewith their character.
W. Arnot, The Anchor of the Soul, p. 112.
Thomas Coke Commentary on the Holy Bible
Philippians 1:8. God is my record, &c.— "Godis my witness, that I long to see
you with that peculiar tenderness of affection, which nothing but these bonds
of mutual faith and love centering in him can be capable of producing; and
which greatly resemble the compassionwhichChrist himself feels for those
whom his grace hath made the members of his body." Bowels is a term which
denotes the most intense, ardent, and sincere affection. Dr. Heylin renders the
verse, For Godis my witness, that I love you all with a truly Christian
affection.

Expository Notes with PracticalObservations onthe New Testament
These words are expressive of that passionate degree ofChristian love which
St. Paul bore to the Philippians; he durst appeal to God, as to the sincerity
and fervency of it: God is my record, I call him to witness, and can appealto
him as the searcherofhearts, how greatly I long after you; that is, how
passionatelyand sincerelyI love you, with the most intense and hearty
affection, in the bowels ofJesus Christ.
The expressionmay denote the efficient cause, andthe exemplary cause, of his
love.
1. That the author of this his love unto them was Christ, he was the spring and
procurer of it; and consequentlyit was no carnal or selfishlove, to serve his
own ends and designs upon them, but truly spiritual.
2. That Christ's love to him was the pattern and example, according to which
he loved them, with no common love, but with an entire and intense affection,
from the ground of the heart and the most intimate bowels:no words canbe
more expressive of that fervent love and earnestlonging which St. Paul had
for the welfare of the Philippians; a love which very far exceeds the love of all
relations. He doth not say I long after you in the bowels of a father, or in the
bowels of an husband, but in the bowels ofJesus Christ; humbly comparing
his love towards them to the love of Jesus Christ; not for the degrees ofit, not
for the fruits and advantages ofit, but for the truth and sincerity of it: I
greatly long after you all in the bowels ofJesus Christ.
Learn hence, That there is no strongerlove, no more endeared affection,
betweensuch ministers of Christ and their beloved people, as they have been
happily instrumental to convert to Godwhen presentwith them, they
passionatelylove them; when absentfrom them they affectionatelylong after
them; imitating, as much as they can, their Lord Jesus Christ, both in reality
and sincerity, and also in the measure and degree, ofendearing affection:God
is my record, how greatlyI long after you all, in the bowels of Jesus Christ.
Greek TestamentCriticalExegeticalCommentary

8.] Confirmation of Philippians 1:7. οὐλ ὡς ἀπιστούμενος μάρτυρα καλεῖ τὸν
θεόν, ἀλλὰ τὴν πολλὴν διάθεσιν οὐκ ἔχων παραστῆσαι διὰ λόγου, Thl. after
Chrys. On ἐπιποθῶ, see reff. The preposition indicates the direction of the
desire, not its intensification. On ἐν σπλάγχνοις χριστοῦ ἰησοῦ, Bengel
remarks, “in Paulo non Paulus vivit, sedJesus Christus: quare Paulus non in
Pauli sed in JesuChristi movetur visceribus.” All real spiritual love is but a
portion of the greatlove wherewithHe hath loved us, which lives and yearns
in all who are vitally united to Him.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Philippians 1:8. A solemn confirmation of the preceding assurance,that he
had his readers in his heart, etc. Comp., on the connection, Romans 1:9.
Theophylact, moreover, strikingly observes:οὐχ ὡς ἀπιστούμενος μάρτυρα
καλεῖ τὸν θεόν, ἀλλὰ τὴν πολλὴν διάθεσινοὐκ ἔχων παραστῆσαι διὰ λόγου.
ὡς ἐπιποθῶ κ. τ. λ.] how much I long after you all, etc., which would not be
the case ifI did not bear you in my heart ( γάρ), as announced more precisely
in Philippians 1:7. On ἐπιποθῶ, comp. Romans 1:11; Philippians 2:26; 1
Thessalonians 3:6; 2 Timothy 1:4. The compound denotes the direction (Plat.
Legg. ix. p. 855 F Herod. v. 93; Diod. Sic. xvii. 101;Sirach25:20), not the
strength of the ποθεῖν (comp. on 2 Corinthians 5:2), which is conveyedby ὡς;
comp. Romans 1:9; 1 Thessalonians 2:10.
ἐν σπλάγχνοις χριστοῦ ἰησοῦ] is not, with Hofmann,(53) to be connectedwith
what follows (see on Philippians 1:9); it is an expressionofthe heartiness and
truth of his longing, uttered in the strongestpossible terms. ἐν, on accountof
the sensuous expressionwhich follows ( σπλάγχνα, like ‫ַר‬ ‫ח‬ֲ‫ְמ‬ ‫י‬‫,ם‬ as seatof the
affections, especiallyof heartfelt love, Philippians 2:1 ; Colossians 3:12;
Phlippians 1:7; Phlippians 1:12; Phlippians 1:20; also in classicalauthors), is
to be takenlocally: in the heart of Jesus Christ; that is, so that this longing of
mine is not my own individual emotion, but a longing which I feel in virtue of
the dwelling and working of Christ in me. Paul speaks thus from the
consciousnessthathis inmost life is not that of his human personality, of
himself, but that Christ, through the medium of the Holy Spirit, is the

personalprinciple and agentof his thoughts, desires, and feelings. Comp. on
Galatians 2:20. Filled with the feeling of this holy fellowship of life, which
threw his own individuality into the background, he could, seeing that his
whole spiritual ζωή was thus the life of Christ in him, represent the
circumstances ofhis ἐπιποθεῖν, as if the viscera Christi were moved in him, as
if Christ’s heart throbbed in him for his Philippians. Bengelaptly says:“In
Paulo non Paulus vivit sedJesus Christus; quare Paulus non in Pauli, sedJesu
Christi movetur visceribus.” Comp. Theodoret:οὐκ ἀνθρώπινον τὸ φίλτρον,
πνευματικόν. Notdoing justice to the Pauline consciousnessofthe unio
mystica which gives rise to this expression, some have rendered ἐν in an
instrumental sense, as in Luke 1:78 (Hofmann); others have taken it of the
norma: “according to the pattern of Christ’s love to His people”
(Rosenmüller, Rilliet); and some have found the sense ofthe norma in the
genitival relation: “in animo penitus affecto ut animus fuit Christi” (van
Hengel). So also Wetstein, Heinrichs, and earlierexpositors;whilst Storr
refers ἐν σπλ. ἰ. χ. even to the readers (sc. ὄντας). For many other
interpretations, see Hoelemannand Weiss. The merely approximate statement
of the sense, givenby Grotius and others: “amore non illo communi, sedvere
Christiano,” is in substance correct, but fails to give its full development to the
consciousnessofthe χριστὸς ἐν ἡ΄ῖν (Galatians 2:20; Galatians 4:19;Romans
8:10; 2 Corinthians 13:5; Ephesians 3:17); notwithstanding which Hofmann
regards the identification of Paul’s own heart with the heart of Christ as
simply impossible; thus, however, applying to the mysticism of deep pious
feeling, and the living immediate plastic form in which it finds expression, a
criterion alien to its character, and drawing around it a literal boundary
which it cannot bear.
Johann Albrecht Bengel's Gnomonof the New Testament
Philippians 1:8. ἐν σπλάγχνοις ἰησοῦ χριστοῦ, in the bowels of Jesus Christ)
Not Paul, but Jesus Christ lives in Paul; wherefore Paul is not moved in the
bowels of Paul, but of Jesus Christ.
Matthew Poole's EnglishAnnotations on the Holy Bible

Confirming what he had before written, he appeals to God in the heavens,
who searcheththe heart and trieth the reins, as in some other Epistles,
Romans 1:9 2 Corinthians 1:23, with 2 Corinthians 11:31 Galatians 1:20 1
Thessalonians 2:5,10;and as Job, Job 16:19; by making a solemn protestation,
or oath, to put the matter out of doubt, Hebrews 6:16, and giving them
assurance, (as he lawfully might in this way for God’s glory, and their good,
Deuteronomy 6:13), of the sincerity and intenseness ofhis hearty affections
towards every one of them, Philippians 2:26 4:1 with 2 Corinthians 9:14.
In the bowels of Jesus Christ; not out of any carnal, selfish, or worldly
respects;but a really Christian, spiritual, and tender love, seatedin the
inward parts of this sanctifiedapostle, Jeremiah31:33;by the same Spirit that
united him unto Christ, who loves his spouse with no common love, but is the
spring and procurer, and greatexemplar, of that affectionate Christian love,
which, like him, they are to exert from the very rootof their hearts, purely,
unfeignedly, and fervently, without dissimulation, Romans 12:9 1 Peter 1:22;
imitating God and Christ, {Luke 1:78} as Paul here, in the highestdegree of
dearestaffection, did love the Philippians, and elsewhere the Thessalonians, 1
Thessalonians 2:7,8,11.
Justin Edwards' Family Bible New Testament
Long after you; to see you and promote your benefit.
The bowels of Jesus Christ; tender regard for you such as Christ himself feels.
Cambridge Greek Testamentfor Schools andColleges
8. μάρτυς … ὁ θεός. Cp. Romans 1:9; 1 Thessalonians2:5; 1 Thessalonians
2:10; and see 2 Corinthians 1:18; for similar solemn appeals, characteristic of
an ardent heart, often tried by unkind suspicions.
ἐπιποθῶ. The word is not common in classicalGreek, norin Biblical Greek
before the N.T., where it, with its cognates,is used 11 times by St Paul
(Romans 1:11; Romans 15:23; 2 Corinthians 5:2; 2 Corinthians 7:7; 2

Corinthians 7:11; 2 Corinthians 9:14; Philippians 2:26; Philippians 4:1, and
here; 1 Thessalonians3:6; 2 Timothy 1:4), once by St James (Philippians 4:5),
and once by St Peter (1. Philippians 2:2). In all the Pauline places it indicates a
homesick yearning; in 2 Corinthians 5:2 the “home” is the heavenly rest. Here
the verb breathes the deep family affectionof the Gospel.
ἐν σπλάγχνοις Χ. Ἰ. In classicalGreekthe σπλάγχνα are commonly (not
invariably: e.g. Æsch., S. c. T. 1022)the viscera nobiliora, including the heart.
The LXX. in their (rare) use of the word do not so limit it; they render by it
the Heb. rach’mîm, the bowels, viewedas the seatof affection. But the
question is one not of anatomy but of current reference, andour word “heart”
is thus the bestrendering.
“In the heart of Christ Jesus”:—the phrase is deeply significant. The
Christian’s personality, never lost, is yet so united to his Lord (see 1
Corinthians 6:17) that the emotions of the regenerate memberare as it were
in continuity with those of the ever-blessedHead. There is more than
sympathy; there is communication.
John Eadie's Commentary on Galatians, Ephesians, Colossiansand
Philippians
(Philippians 1:8.) ΄άρτυς γάρ μου ὁ θεός—“ForGodis my witness.” The
Stephanic text adds ἐστίν, on the authority of A, D, E, J, K, and many mss.
and versions, and we are inclined to receive it, though it be wanting in B, F, G.
True, its insertion by a transcriber appears like a natural completion of the
common formula, but the balance of evidence is in its favour. The apostle
appeals to the Searcherofhearts for the truth of his statements. It was not the
language ofcourteous exaggeration, nor that intensity of phrase in which
common friendship so often clothes itself, never dreaming that its words are to
be literally interpreted. But the apostle wrote only the truth-his words were
the coinage ofhis heart. Romans 1:9; 1 Thessalonians 2:5. “Godis my
witness”-

ὡς ἐπιποθῶ πάντας ὑμᾶς ἐν σπλάγχνοις χριστοῦ ᾿ιησοῦ- “how I long for you
all in the bowels of Christ Jesus.”The order of the proper names is inverted in
the receivedtext. The particle ὡς may either introduce the fact of the apostle's
longing, or may indicate its intensity. It may be either “that,” or “how much.”
The strong language of the verse may decide for the latter, againstRilliet and
Müller. The apostle wishes them to know not so much the factas the
earnestnessofhis longings. Chrysostomsays beautifully- οὐ τοίνυν δυνατὸν
εἰπεῖν πῶς ἐπιποθῶ· οὐ γὰρ δύναμαι παραστῆσαι τῷ λόγῳ τὸν πόθον. The
verb is sometimes followedby an infinitive, as in Romans 1:11, 2 Corinthians
5:2; occasionallyby πρός; but here by the accusative ofperson, as in 2
Corinthians 9:14, Philippians 2:26. He does not indicate any specialblessing
he craved for them; he longed after themselves. Theywere the objects of his
warmestaffection, and though he was absentfrom them, he yearned toward
them-a proof surely that he had them in his heart. The simple form of the
verb is not found in the New Testament, and this compound form represents
more than one Hebrew word in the Septuagint. ᾿επί, as in some other
compound verbs, does not intensify the meaning, but rather indicates
direction- πόθον ἔχειν ἐπί τινα. Fritzsche, ad Rom. vol. i. p. 30, 31; Winer, §
30, 10, (b). The verb is diluted in meaning, if it be regarded as signifying only
to love; though in Psalms 119:131 it represents the Hebrew ‫י‬ ‫ַאי‬ַ, H3277.
And the mode is describedby the following clause:-
ἐν σπλάγχνοις χ. ᾿ι., “in the bowels of Christ Jesus.”Forthe usage of
σπλάγχνα, see under Colossians3:12. The strange peculiarity of this phrase
has led not a few to weakenits force. We wonder that Storr should have taken
up the opinion that σπλάγχνα may mean objects of love, and ἐν be equivalent
to tanquam—“I love you as being the objects of the love of Christ Jesus.”
Such a rendering has not a shadow of support. At the other extreme is the
view of Hoelemann, that the words mean, “as the Lord loves His own.” Noris
χ. ᾿ι. the genitive of object—“Ilove you with a heart glowing with love to
Christ;” nor yet that of origin—“I love you with an affectionoriginated by
Christ.” Norcan we assentto Rilliet, who gives ἐν the sense of“afterthe
manner of,”-I love you after the model of Christ-tel étant; or, as van Hengel
paraphrases, in animo penitus affecto, ut animus fuit Christi Jesu;or, as Beza
has it, teneri et materni affectûs. We agree with Meyer, that ἐν retains its local

sense, and that the apostle identifies himself with Christ, as in Galatians 2:20,
“Christ liveth in me.” The Christian nature of that longing he felt for them is
expressedby this striking clause;for he had the heart of Christ within him,
and under its impulses he fondly yearned over his Philippian converts. As
Beelen, abridging Bengel, says, in pectore Pauli non tam ipsius quam Christi
cor palpitabat. Krause, Grotius, Hoog, and Heinrichs approachthis sense, but
lose its point when they give as the generalmeaning, amorem vere
Christianum.
PeterPett's Commentary on the Bible
‘For God is my witness, how I long after you all in the tender mercies of
Christ Jesus.’
Paul then stressesin the sight of God how much he ‘longed after’ the
Philippians Christians, and this was because theyalong with him were
recipients of the tender mercies of Christ Jesus, both of His saving powerand
of His inward working. He loved them because they were the chosenofJesus
Christ and he yearned for their spiritual advancement, and their spiritual
growth. Happy the Christian whose deepconcernis for the true spiritual
welfare of all his brethren. He has learned something of the tender mercies of
Jesus Christ.
Whedon's Commentary on the Bible
8. God is my record—His witness, able to testify of his yearning love, so
intense that it was as if it were out of the very heart of Christ.
Expository Notes ofDr. Thomas Constable
Only God really knew how strongly Paul longed for his brothers and sisters
back in Philippi. Consequently the apostle calledon Him as his witness to his

professions ofaffection. Paul"s feelings were similar to those of his Lord Jesus
Christ, who generatedthem in the apostle.
". . . Paul took this solemn oath because he was aware that within the church
that he founded and for which he cared so deeply there were those who were
not at all convinced of his right to lead them nor certainof the reality of his
love for them. What more could he do to convince them than swearbefore
God that they all (pantas hymas) had the same greatplace in his affections?
Nothing. In his day and in his culture a solemnoath was the end of every
dispute (cf. Hebrews 6:16)." [Note: Hawthorne, p24.]
These expressions ofthanksgiving provide insight into the unity that exists
among believers and betweenbelievers and our Lord. The gospeland
salvationare the great unifying elements.
Schaff's Popular Commentary on the New Testament
Philippians 1:8. For God is my witness. He knows my heart, which you cannot
know, and that I appeal unto Him is the greatestpledge ofthe truth of what I
say.
how greatly I long after you all. The warmth of the apostle’s affectionis very
marked in this Epistle (cf. Philippians 4:1), where, as here, the feeling is called
forth because they are his joy and crown in the Lord.
in the tender mercies of Jesus Christ. The Authorised Versiongives the literal
rendering of the word, but to an English reader it is seldom understood. The
word translated ‘bowels’was in Greek applied to the nobler portions of the
interior organs, the heart, liver, etc., as opposedto the entrails, and in them
was supposedto be the seat of the affections, especiallythose of love and pity.
There was something of the same idea, though not so strictly defined, among

the Hebrews, as may be seenfrom the language of many passagesin the Old
Testament(Genesis 43:30;1 Kings 3:26, etc.), so that the rendering given
above conveys the sense ofthe apostle. But there was also no doubt combined
with this the notion of tender intimate union, and it should not be allowedby
any translation to slip away. The apostle spake ofChrist living in him
(Galatians 2:20) in the same kind of language as Christ Himself had used
(John 17:21), and the thought that the whole Christian brotherhood was one
body in Christ influenced the choice of such words as this to express the
intimate union and communion of those who by one Spirit were all baptized
into one body.
The Expositor's Greek Testament
Philippians 1:8. An exactparallel is Romans 1:9-11, μάρτυς γάρ μού ἐστιν ὁ
θεός … ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι … ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς.
Such adjuration of God he uses only in solemn personalappeals;cf. Galatians
1:20. Perhaps this goes to justify Zahn in supposing that the Philippians had
imagined some lack of cordiality in Paul’s receptionof their gift. Comm(59)
have noted the intensity of language manifestedin the compound ἐπιποθῶ.
But it is needful to remember the fondness of later Greek for compounds
which had lost their strong sense. Calvin, with practical insight: neque enim
parum hoc valet ad fidem doctrinæ, faciendam cum persuasus estpopulus a
doctore se amari.— ἐν σπλάγχνοις. “With the heart of Jesus Christ” (with
which his own has become identified). This amounts to the same thing as love.
Cf. Galatians 2:20, which is the best comment. PossiblyParet(Jahrb. f.
deutsche Theol., iii., 1, p. 25)is not too fanciful in finding here a definite
recollectionofJesus’nature, of which σπλαγχνίζεσθαι (in the Gospels)is a
common expression. Every genuine pastorhas some experience of this feeling.
Mark Dunagan Commentary on the Bible
Philippians 1:8 “ForGod is my witness, how I long after you all in the tender
mercies of Christ Jesus”

“ForGod is my witness”:“How deep that love is Paul indicates by an
affirmation so emphatic as to take the form of a solemn oath” (Erdman p. 50).
“He now shows that this is no exaggerationbecauseit is important that the
Philippians shall know how ardently he loves them. The apostle appeals to the
God who cannotlie and who judges the hearts of men” (Hendriksen p. 57).
“When we can learn to think, and feel, and act as our Lord would, we have
captured the spirit of what Christianity is about” (Jacksonp. 25). “He had not
forgotten, he had not growncold; his love had not lessened” (Lenskip. 715).
“Walking at He walked(1 John 2:6) involves ‘feeling’ as Christ felt, thinking
as Christ thought, viewing life and brethren in the exactsame way as He
would view and treat them. "Christ living in" you (Galatians 2:20), being
dead to self, means that you are so in tune with the will of Christ and that you
express the very same feelings and emotions that He would express in a
similar situation. "This precious paragraph in which Paul expresses his joyful
gratitude for his Christian companions indicates that the strongestbonds of
friendship are those which are formed by fellowshipin Christian service.
There are other ties by which hearts are united. Some are due to common
interests and sympathies and mental attitudes. However, those which are most
sacredand abiding are those which are due to a common relationship with
Christ, and to an earnestcooperationin work undertaken for his sake. Then
again, this glowing paragraphreminds us that friendships need to be purified.
Much that is selfish and unworthy is often mistaken for love. When, however,
one realizes the love of Christ, when one seeks to know the mind of Christ,
when one is submissive to the will of Christ, then human affections are
ennobled and strengthened” (Erdman pp. 50-51).
“How I long after you all”:”Yearn over you all” (TCNT). ‘How my love goes
out to you” (Bas). “TenderMercies”:“Literally, ‘in the bowels’as the seatof
the affections” (Robertsonp. 437). “OfChrist Jesus”:“With the affectionof
Christ Jesus Himself” (Mof). “It is an utterly selfless affection” (Bruce p. 35).
“Paul"s love is patterned after (cf. Philippians 2:5) Christ"s love”
(Hendriksen p. 58).
E.W. Bullinger's Companion Bible Notes

record = witness. Compare Romans 1:9.
greatly . . . long. Greek. epipotheo. Seo Romans 1:11.
bowels. Greek. epianchna. See 2 Corinthians 6:12.
Jesus Christ. The texts read Christ Jesus.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
For God is my record, how greatly I long after you all in the bowels of Jesus
Christ.
Confirmation of Philippians 1:7.
Record- i:e., witness.
In the bowels of Jesus Christ - `Christ Jesus'is the order in 'Aleph (') A B
Delta G. My yearning love [ epipothoo (Greek #1971)]to you is not only
natural affection, but longing for your growthspiritually in Christ. 'Not Paul,
but Christ lives in Paul (Galatians 2:20); Paul is not moved in the bowels (i:e.,
the tender love, Jeremiah31:20)of Paul, but of Jesus Christ' (Bengel). All real
spiritual love is but a portion of Christ's love, which yearns in all united to
him (Alford).
The Bible Study New Testament
God knows. "As God himself knows, my deep feeling for you is the same as
the deep feeling Christ has for you!!!" Compare Ephesians 5:21 and note.
Ellicott's Commentary for English Readers
(8) God is my record.—We have a similar adjuration in Romans 1:9; 2
Corinthians 1:23; 1 Thessalonians2:5; 1 Thessalonians 2:10. These instances
show in what sense St. Paul interpreted such commands as the “swearnotat
all” of Matthew 5:34.

In the bowels of Jesus Christ.—The use of the word, which we translate (not
very happily or correctly) by “bowels,”is common with St. Paul. (See 2
Corinthians 6:12; 2 Corinthians 7:15; Colossians 3:12;Phlippians 1:7;
Phlippians 1:12; Phlippians 1:20.) It corresponds to our use of “heart” as the
seatof affection—the word “heart” itself in the New Testamentbeing
employed, in a wider sense, to signify the whole inner man. (See Ephesians
1:18 : “the eyes of your heart being enlightened,” and Note there.) But the
phrase here is striking and even startling. “I long after you” (says St. Paul) “in
the heart of Jesus Christ.” He can say(as in Galatians 2:20), “I live, yet not I,
but Christ liveth in me.” Hence the deep yearning of love which he feels for
them he knows to be an emanation, faint indeed, but true, from the “heart of
Jesus Christ” dwelling in him.
PRECEPT AUSTIN RESOURCES
Philippians 1:8 ForGod is my witness, how I long for you all with the
affectionof Christ Jesus. (NASB:Lockman)
Greek:martus gar mou o theos, os epipotho (1SPAI) pantas humas en
splagchnois ChristouIesou.
Amplified: ForGod is my witness how I long for and pursue you all with love,
in the tender mercy of Christ Jesus [Himself]! (Amplified Bible - Lockman)
KJV: For God is my record, how greatlyI long after you all in the bowels of
Jesus Christ.
NLT: God knows how much I love you and long for you with the tender
compassionofChrist Jesus. (NLT - Tyndale House)
Phillips: God knows how much I long, with the deepestChristian love and
affection, for your companionship. (Phillips: Touchstone)

Wuest: I am thanking my God constantly for your joint-participation [with
me] in the furtherance of the goodnews from the first day [when Lydia
opened her home for the preaching of the Word] until this particular moment
[as characterizedby the gift which you have sent], (Eerdmans)
Young's Literal: For God is my witness, how I long for you all in the bowels of
Jesus Christ,
FOR GOD IS MY WITNESS:martus mou:
Ro 1:9; 9:1; Gal 1:20; 1Th 2:5
Paul appeals to God as his witness (and once to his own conscience)in several
letters...
Romans 1:9; For God, whom I serve in my spirit in the preaching of the
gospelof His Son, is my witness as to how unceasinglyI make mention of you,
Romans 9:1 I am telling the truth in Christ, I am not lying, my conscience
bearing me witness in the Holy Spirit,
Galatians 1:20 (Now in what I am writing to you, I assure you before God that
I am not lying.)
1 Thessalonians 2:5 For we never came with flattering speech, as you know,
nor with a pretext for greed–Godis witness–
For God is my witness - Here is the idea paraphrased"I can solemnly appeal
to Him because He knows my heart."
Witness (3144)(martus/martys, our English martyr) is one who has
information or knowledge ofsomething and hence can bring to light or
confirm something. In this case the "witness" is the omniscient God, the Lord
of truth, the One Who cannotlie. Talk about calling a believable witness to
the stand!
This declarationis in the form of a solemn oath (Mt 5:33, 34, 35-see note on
Jesus'teaching regarding vows and oaths Matthew 5:33-35)of which we see
similar examples in (Ro 1:9-note; 2 Cor 1:23; 1 Th 2:5, 10a). Paulis saying

that he is calling God to the witness stand to vouch for the veracity of what
follows, calling the One Who searches allmen's hearts.
HOW I LONG FOR YOU ALL: os epipotho (1SPAI) pantas humas:
Phil 2:26; 4:1; 2Co 13:9; Gal4:19; Col2:1; 1Th 2:8; 2Ti1:4)
PAUL'S PASSION HAD
NO PARTIALITY OR PREJUDICE
How I long for you all with the affectionof Christ Jesus
Long (yearn)(1971)(epipotheo from epi = intensifier + potheo = yearn) means
to have a strong desire for something, to desire earnestly. It speaks ofhaving a
greataffection. The idea of yearn in English is to have a desire for someone
who is not there. It is the same word Peteruses commanding the saints "like
newborn babies, long for (aoristimperative = a command - "Do this now!"
"The need is urgent!") the pure milk of the word, so that by it you may grow
in respectto salvation" (1 Peter2:2-note).
Epipotheo is used in Phil 2:26-note to describe Epaphroditus' longing for the
saints at Philippi, in Ro 1:11-note of Paul's longing to see the saints at Rome
(saints he had never even met!), in 2Ti 1:4-note of Paul's longing to see his
young disciple Timothy and in 2Co 5:2 of Paul's longing to receive his
glorified body! We also geta goodsense of the emotion of epipotheo in the
Greek translationof Psalm42:1 where David writes
As the deer pants [In Septuagint = epipotheo in presenttense = continually
yearns] for the waterbrooks, so my soul pants (epipotheo againin present
tense)for Thee, O God
Spurgeonon Ps 42:1 - As after a long drought the poor fainting hind longs for
the streams, orrather as the hunted hart instinctively seeksafterthe river to
lave its smoking flanks and to escape the dogs, evenso my weary, persecuted
soul pants after the Lord my God. Debarredfrom public worship, David was
heartsick. Easehe did not seek, honorhe did not covet, but the enjoyment of
communion with God was an urgent need of his soul; he viewed it not merely
as the sweetestofall luxuries, but as an absolute necessity, like waterto a stag.

Like the parched travelerin the wilderness, whose skinbottle is empty, and
who finds the wells dry, he must drink or die—he must have his Godor faint.
His soul, his very self, his deepestlife, was insatiable for a sense of the divine
presence (O, TO HAVE SUCH AN UNQUENCHABLE THIRST FOR GOD -
DO IT IN ALL WHO ARE READING THIS HOLY SPIRIT. AMEN). As the
hart brays so his soul prays. Give him his God and he is as contentas the poor
deer which at length satisfies its thirst and is perfectly happy; but deny him
his Lord, and his heart heaves, his bosompalpitates, his whole frame is
convulsed, like one who gasps for breath, or pants with long running (ARE
YOU BEGINNING TO GET A FEELFOR WHAT PAUL WAS SAYING
WHEN HE TOLD THE SAINTS AT PHILIPPI HE LONGED TO SEE
THEM?). Dearreader, dost thou know what this is, by personally having felt
the same? It is a sweetbitterness. The next best thing to living in the light of
the Lord’s love is to be unhappy till we have it, and to pant hourly after it—
hourly, did I say? Thirst is a perpetual appetite, and not to be forgotten, and
even thus continual is the heart’s longing after God. When it is as natural for
us to long for God as for an animal to thirst, it is well with our souls, however
painful our feelings. We may learn from this verse that the eagerness ofour
desires may be pleaded with God, and the more so, because there are special
promises for the importunate and fervent.
The preposition "epi" signifies direction and conveys the idea of straining
after the objectbeing longed for. What a miracle of divine grace for this
heretofore proud Pharisee to have tender heart longing for these former
paganGreeks!But that is not all. He tells them that this longing is in the
bowels of Jesus Christ. This same strong desire to see the saints was sharedby
Epaphroditus in Php 2:26-note.
You all does not prove that Paul was from the "deep South". As Matthew
Henry notes this means "he longedafter…not only those among them who
were witty and wealthy, but even the meanestand poorest."
Matt Chandler - Now we see that when Paul writes to the Philippians, “I
yearn for you all with the affection of Christ Jesus,” it’s because he was there.
He’s talking about Lydia. He’s talking about this little slave girl. He’s talking
about the jailer. When he says, “Ithank God in all my remembrance of you,”

these are the people he remembers....Paulknows this church. He has won the
souls of this church. He baptized them. He was the conduit through which the
powerof the Holy Spirit poured out. This is why he’s yearning for them with
the affectionof Jesus Christ. (To Live is Christ, to Die is Gain).
WITH THE AFFECTION OF CHRIST JESUS:en splagchnois Christou
Iesou:
Phil 2:1; Isa 16:11; 63:15;Jer 31:20;Lk 1:78; 2Co 6:12; 7:15; Col 3:12;
Philemon 1:12 1:20; 1Jn 3:17)
with the tenderheartednessesofChrist Jesus (Wuest),
in the bowels of Jesus Christ(KJV)
in the tender mercies of Christ Jesus (ASV)
care for you in the same way that Christ Jesus does (CEV)
from the very heart roote in Iesus Christ (Geneva)
in the loving mercies of Christ Jesus (BBE)
my deep feeling for you all comes from the heart of Christ Jesus himself
(TEV)
with tender Christian affection(Weymouth)
I love all of you with the love of Christ Jesus (ICB)
PAUL'S HEART IS
CHRIST'S HEART
With (en) is literally in, in the sphere of, in the atmosphere of that glorious
affectionof Christ Jesus.
Bengelwrites that "In Paul not Paul lives, but Jesus Christ."
Affection (4698)(splagchnon)literally refers to the bowels (one literal use of
Judas' in Acts 1:18), but in the NT is used primarily figuratively to describe
the inward parts indicating the heart as the seatof emotions and passions.

That region was regardedas the seatof passions such as affection, sympathy,
and compassion, evenas the word heart is used figuratively today. The
allusion is to the sympathy, tenderness, and love of the Redeemer. Splagchnon
was the strongestand most tender expressionthe Greeks had to denote the
ardor of one's attachment to another. In the first NT use splagchnondescribes
"the tender (splagchnon) mercy (eleos)of our God." (Lk 1:78-note).
Swindoll - In the first century it was believed that the intestines, the stomach,
the liver, even the lungs, held the most tender parts of human emotions. That
explains why this joyful man would use “bowels” in reference to “affection.”
He says, in effect, “As I share with you my feelings, I open my whole inner
being to you and tell you that the level of my affection is deep and tender.”
Too many people live with the inaccurate impressionthat Paul was somewhat
cold and uncaring. Notaccording to this statement;in fact, quite the contrary!
When he was with those he loved, Paul went to the warmestdepths in
conversationand affection. (Laugh Again)
Splagchnon- 11x in 11v - NAS =affection(3), affections (1), heart (4), hearts
(1), intestines(1), tender(1).-
Luke 1:78; Acts 1:18; 2 Cor 6:12; 7:15; Phil 1:8; 2:1; Col3:12; Philemon 1:7,
12, 20; 1 John 3:17
Paul thus describes his longing, not as his individual emotion, but as Christ’s
longing, as if the very heart of Christ dwelt in Paul.
The greatapostle lived so close to the Lord Jesus, and he had so shared the
sufferings of his Lord for righteousness’sake, thathis heart was very tender,
and beat as one with the heart of Jesus. His affectionwas internal, in his
heart, and was mosttender and strong like the tender concernChrist had for
them, and which Christ had stirred up in Paul.
Clarke adds that Paul is saying in essence"Ilove you with that same kind of
tender concernwith which Christ loved the world when he gave himself for
it" As evidence of this feeling Paul adds in the next chapter "I am being
poured out as a drink offering upon the sacrifice andservice of your faith
(Php 2:17-note)

Matthew Henry - O the bowels of compassionwhich are in Jesus Christ to
poor souls!It was in compassionto them that he undertook their salvation,
and put himself to so vast an expense to compass it. Now, in conformity to the
example of Christ, Paul had a compassionfor them, and longed after them all
in the bowels of Jesus Christ. Shall not we pity and love those souls whom
Christ had such a love and pity for?
Christ (5547)see Christos the Greek equivalent of the Messiah, Anointed One.
Jesus (2424)see Iesous Whose veryName means "Jehovahsaves"speaking
clearly of Jesus'primary mission in becoming a Man.
F B Meyer…
THE GROUNDS AND
PURPOSES OF PRAYER
Php 1:5-11
A ConsciousnessofKinship. The ground of his intercessionwas threefold.
First, it arose from his consciousness oftheir kinship. We find this in Phil. 1:5:
"I make supplication with joy for your fellowship." The Greek word there is
going shares--having in common: "I make supplication with joy because of
your fellowship in furthering the Gospel." (See also Phil. 1:7.)
It was the consciousnessthat those for whom he prayed were so closelyakin to
him in their determination and aims, that quickened the wheels of his
supplication. Had they not shown this fellowshipby sending repeatedlyto his
necessity, as we learn from the close of this Epistle? The Philippian Church,
though very poor, had sent againand againgenerous gifts to supply the
Apostle's wants, and this proved that they and he were animated with the
same determination.
But more than this, there was the wireless telegraphywhich bore out to the
storm-tossedship of his life the prayer and sympathy of his converts. Forus
also there are kindred spirits in different parts of the world, who are able by

their prayer to send vibrations of holy energyinto our souls, and when we
pray for such we are able to make supplication with joy.
Living with God. Secondly, the Apostle recognisedthat he was in the line of
God's purpose. This always makes it easyto pray. "Being confident of this
very thing, that He which begana goodwork in you will perfect it until the
day of Jesus Christ." He mentions two days in these verses--"Fromthe first
day," and "the day of Jesus Christ,"--and he says that betweenthose two
days, God, who began the work on the first day, and who will perfect it on the
last day, is maintaining and building it up step by step.
That first day of our Christian life was due to the interposition of the grace of
God. "In the beginning God created." The longerwe live, the more sure we
are that the beginning of the goodwork within must be attributed to God. No
pastor, no mother, no teacherbegan it, but in the depth of our heart, by His
Holy Spirit, God laid the first foundation stone of the new life, and amid all
our sins, failures, and backslidings, He has been building up the work He
commenced, and He cannot leave it. At Baalbec we find the remains of
unfinished temples which man has abandoned half complete; but nowhere in
the universe do we find unfinished worlds, half-made suns left incomplete,
though many in the making. We go into the artist's studio and find there
unfinished pictures covering large canvases, and suggesting greatdesigns, but
which have been left, either because the genius was not competent to complete
the work, or because paralysis laid the hand low in death; but as we go into
God's great workshopwe find nothing that bears the mark of haste or
insufficiency of powerto finish, and we are sure that the work which His
grace has begun, the arm of His strength will complete. It is easyto pray for a
soul when you know that God also is at work perfecting it.
Impelled by Affection. Thirdly, His tender affectiontowards them (Php 1:7,
8). He says:"I have you in my heart … and God is my witness, how I long
after you all in the tender mercies of Christ Jesus." The Apostle had gotso
near the very heart of his Lord that he could hear its throb, detect its beat,
nay, it seemedas though the tender mercies of Jesus to these Philippians were
throbbing in his own heart.

Let us live like this. You have children in your schools that greatlytrouble
you, boys and girls whose restless andobstinate natures seemto resistevery
overture; men and women meet you daily in your home-life, whom you cannot
love with the love of natural affection; but, let every one of us getback to the
heart of Jesus Christ until it pours its contents into ours, until we begin to
yearn over the lostwith the compassions ofJesus. Beforeyou pass round that
unkind story, before you sayyou will never speak to that man again, before
you treat another with distance and coldness, getback to the heart of Jesus
Christ, until His tender compassions shallfill yours. Then you can make
supplication with joy.
Subject Matterof the Prayer. He says in Phil. 1:9: "This I pray, that our love
may abound yet more and more." The Greek word is--That your love shall
pour over--as the bucketwhich stands under a streamletissuing from a
fissure in the rocks pours over on all sides;I pray, he says, that your love may
pour over towards eachother, and speciallytowardGod. Oh, that we might
know this and be perfectedin love, that there might be room for nothing
more, that this might affectour whole being; for, depend upon it, when the
love of God really fills the heart, the accentof the voice, the movements of our
body, the look on the face, the demeanour, everything is affected. Too oftenwe
show the worried expression, the querulous tone, the over-strained nervous
system, but through all this the love ought to pour, carrying awaythe
discontentedgloomy look, so that when we return to our dear ones at the close
of the day, the entire household may feelthat because we have come, sunlight
and the love of God are flooding the house, which during the day had missed
the music of our presence. Let"your love abound yet more and more." "In all
knowledge."Whenthis love enters a man's heart he knows. "Everyone that
loveth is born of God, and knowethGod." Words infinitely deep, but
corroboratedhere, because our Apostle prays that their love may abound
more and more in all knowledge anddiscernment. When the fishers had
tossedall night and takennothing, and the grey dawn was breaking on the
beach, it was the eye of him that loved which discerned the figure of the
Masterstanding beside the fire of coals, andJohn said to Peter, "It is the
Lord." If your love abounds more and more, you will not only know, but you
will discern, you will be able to detectthe traces of the footsteps of your Lord

where other men fail to detect them, and hear His voice amid the jangling
mart and the hubbub of the city.
RESULTS:DISCRIMINATION.
The effectof what love will be threefold.
(1) Discrimination. "That you may discriminate betweenthings that differ"
(Phil. 1:10, marg. R.V.). Such, without doubt, is the true rendering of the
Greek, and we are reminded of Isaiah's words, which predict that the Spirit of
the Lord shall restupon the Messiah, and make Him 'of quick
understanding.' The margin gives it quick of scent. When one has been on the
oceanfor a week, breathing the pure ozone, it is marvellous how quick one is
to detect poisonous smells. This is well, and if we were quicker of scent, and
detectedthe noisome effluvia which indicate corruption and disease, we
should more certainly be saved from taking the poisoninto our systems. A
man who has lost the sense ofsmell may go into the midst of disease without
knowing it, but the man who is quick of scentis warned of danger. And the
soul that loves deeply is marvellously quick to detect anything which may hurt
or offend the loved one. It is so with the nature that loves God. It discerns, it
discriminates, and amid the darkness orthe grey dawn of our life, when
things are so mixed, that they appear like one another, though really different,
the love that loves God perfectly, discerns and distinguishes betweenthings
that differ. A man's growth in grace is indicated by the delicacyof the
discrimination that rules in his life. As he gets nearerGod he detects in
himself habits, and practices, ways ofbehaviour, and of business, which he
once permitted without seeing evil in them, but now puts aside as unfit, to
follow only the good. This is the first effectof perfectedlove.
RESULTS:SINCERITY.
(2) Sincerity. "That you may be sincere and without offence" (Phil. 1:10). Just
as the X-rays passing through the limb will show at once the fracture, or the
result of some accident, so the X-rays of God's truth are always searching the
heart, and when a man is living in perfect love, he also lives in perfect truth,
for love and truth are one; and the man who lives in love does not mind
meeting the searching rays of God's truth, which show that he is no hypocrite.

RESULTS:FRUITFULNESS.
(3) Fruitfulness. It makes us "full of the fruits of righteousnesswhich are
through Jesus Christ" (Phil. 1:11). An orchard is fair to see in the spring
when there is promise of the blossom, but it is fairestin autumn, when every
tree is laden to the ground with fruit. Let us seek this. The pruning is ever
going on; the sunshine, and rain; but the whole discipline is making you full of
luscious fruit, that thirsty souls may come to partake of the ripe fruit of your
life, and turn from you to glorify and praise God. Be sure that love unites the
believer very closelywith the true Vine, and to be in living unison with Christ
involves that we shall bear much fruit.
But all this is only "through Jesus Christ." Do not concernyourself so much
with the fruit end of the bough, but with the end of fibrous woodwhich is
connectedwith the vine. See to it that you live always in union with Jesus
Christ, for without Him, severedfrom Him, you can do nothing. Abide in
Him, and let Him abide in you. Let the one agony of your life be to keepnear
to Jesus. See to it that every morning in your prayer you touch Him, that you
meditate on the Bible, that all day the union is kept unbroken, so that the
living Christ may pour through you the sap of His own vitality, and fill you
with the fruits of righteousness.
Is this your life? It may be from to-day. If you have never become united to
Jesus Christ, the Divine man, you may become so by one look of faith. Then
go forth to bear the fruit of a holy life to the glory of God, so that your life
may praise Him in concertwith the seraphs around His Throne.
Thy love, Thy joy, Thy peace <
Continuously impart
Unto my heart,
Freshsprings that never cease,
But still increase.

Charles Simeon…
GROWTHIN GRACE
Phil 1:8–11.
THE connexion subsisting betweena pastor and his flock is set forth in the
Scriptures under the most endearing images. While they are spokenof as his
beloved children, he is representedas the father that begatthem, and as the
nursing mother who cherishes them in her bosom. Even these images seemto
have been too faint to depict the tender regard which St. Paul bore towards
those who had been convertedby his ministry. He longedfor their welfare
with more than human affection. He could compare his feelings with nothing
so justly as with the yearning of the Saviour’s bowels overa ruined world. Nor
was he actuatedby partial and personalattachments: his regards were
universal: they extended to every member of Christ’s mystical body: yea, he
could appeal to God himself, that he felt the deepestinterestin the prosperity
of “all,” whether more or less distinguished by worldly rank or spiritual
attainments. Among the various ways in which he manifests his concernfor
them, he was especiallymindful of prayer and intercession;and though in
these benevolent exercises he was solicitous only to approve himself to God,
yet he thought it proper on many accounts to inform them of the means he
used for their benefit; and to declare to them the particular things which he
sought for in their behalf.
From the prayer before us, we see that he desired,
I. Their intellectual improvement—
“Love” is absolutely essentialto a Christian: without that, whateverelse we
may possess, we are only as sounding brass or tinkling cymbals. Love is the
characteristic feature ofthe Deity: and in this all his children resemble him.
By this mark we are made knownto others as the disciples of Christ: by this
we ourselves also are assured, that we have passedfrom death unto life. In
this amiable quality the Philippians “abounded.” But the Apostle wished them
to abound in it “yet more and more.” He was solicitous that it should display

itself in a becoming manner. He prayed therefore that their “love might yet
more and more abound,”
1. In knowledge—
[Knowledge is properly the foundation of love. Whateverwe fix our affections
upon, we love it for some real or supposedexcellence that is in it. If we are
unacquainted with the qualities of any person or thing, it is not possible that
we should feel any real attachment to him or it. Our love to God therefore,
and to his people, should be daily nurtured and strengthenedby an increasing
acquaintance with them. Our views of the Divine perfections are, at best, but
very narrow and contracted. So little are we acqainted with his providence,
that we can only faintly guess at either the reasons orissue of his
dispensations. The mysteries of redemption are very superficially discovered
by us. What we know of Christ, is extremely partial and defective. The nature,
extent, and beauties of holiness are very dimly seen. The privileges and
blessednessofthe Lord’s people are but little understood. Whereverwe turn
our eyes, we are circumscribed by very narrow limits. On every side there are
heights and depths, and length and breadth, that cannot be explored. To be
searching into these things is our imperative duty, our exaltedprivilege. If
“the angels desire to look into them,” much more should we. It is by more
enlargedviews of them, that our love to them must be confirmed and
advanced. We should therefore labour incessantlyto form a just estimate of
heavenly thing’s, and to have our affections regulatedby an enlightened
understanding.]
2. In a spiritual perception of the things known—
[Merely speculative knowledge is of little avail: it is only like the light of the
moon, which dissipates obscurity indeed, but communicates neither heat nor
strength. The knowledge whichalone will augment our love, is that which
produces suitable impressions on the mind; it is that which, like the sun-beam,
enlivens and invigorates our whole frame. Now there is a greatdifference,
even amongstgoodmen, with respectto their perceptionof divine truths.
There is, if we may use the expression, a spiritual taste, which is acquired and
heightened by exercise. As, in reference to the objects of sense, there is an

exquisite “judgment” attained by some, so that their eye, their ear, and their
palate can discern excellenciesordefects, where others, with less
discriminating organs, perceive nothing particular; so is there, in reference to
spiritual things, an exquisite sensibility in some persons, whereby their
enjoyment of divine truth is wonderfully enhanced. Now this is the knowledge
which we should aspire after, and in which our love should progressively
abound. We should not be satisfiedwith that speculative knowledge which
may be gained from men and books;but should seek that spiritual
discernment, which nothing but the operation of the Spirit of God upon the
soul can produce. Whatever be the particular objects of our regard, we should
get a realizing sense oftheir excellency, and be duly impressed with their
importance.]
These views and impressions the Apostle desired for them, in order to a
further end:
II. Their moral improvement—
Love, when duly exercised, is the main-spring of all acceptable obedience.
When abounding in knowledge and in all judgment, so as to be suitably
affectedwith every thing, it will improve the whole of our conduct and
conversation. It will make us,
1. More judicious—
[We are very apt to be misled by what is specious. Hence many embrace
erroneous principles, or rest in delusive experiences, orjustify an unbecoming
conduct. Even in the apostolic age,many were turned from the faith by the
sophistry of false teachers:and every day presents some to our view, who are
ready to admire and applaud themselves for those very things which more
disinterestedpersons see to be their characteristic failings:yea, plain and
palpable faults are not unfrequently committed by persons unconscious of
acting wrong, in whose eyes the very faults they commit appearnot only
innocent, but praiseworthy. It is not the world only that put darkness for
light; even the godly themselves are apt to confound goodand evil; and it is no
inconsiderable part of Christian wisdom to distinguish them from eachother.
The Apostle was anxious that his Philippian converts should form a correct

judgment, and so try the things that differed from eachother, as to be able to
discern the more excellent; just as a refiner proves his metal in the furnace,
and thus ascertains its realworth.
But how shall this be done? We answer, By having our love to divine things
more under the influence of an enlightened and spiritual mind. We shall then
have within ourselves a faculty, as it were, wherebywe may discernthe things
submitted to it. Our views being more comprehensive, and our judgment
more spiritual, we shall be able to weighevery thing in a juster balance, and
to discriminate with far greaterexactness. As the different senses are fitted to
give us a right estimate of the things on which they are exercised, so the mind,
imbued with ardent love, extensive knowledge, andspiritual discernment, will
rightly appreciate whateverpresents itself to its notice, and calls for its
decision.]
2. More steadfast—
[Though sincerity is ever an attendant on true religion, yet is there much
hypocrisy still remaining in the renewedheart. We do not mean that there is
any allowedguile; for that would at once determine a man to be no true
Israelite:but every grace in man’s heart is imperfect, and admits of growth;
and, consequently, sincerity amongstthe rest. Moreover, as long as we
continue in the body, we are liable to err; and not only to stumble ourselves,
but even to become stumbling-blocks to others. Notthe attainments of St.
Peterhimself could place him beyond the reachof sin. We may appealto all
who “know the plague of their own hearts,” whetherthey do not still feel
within themselves a proneness to act with an undue reference to the good
opinion of their fellow-creatures;and whether they have not still reasonto
lament the existence of manifold defects in their deportment towards God and
man! Now it is of infinite importance, to the honour of religion and the
comfort of our own souls, that these defects be remedied as much as possible;
that we be more and more delivered from the influence of corrupt passions;
and that we be kept sincere and upright until the day of Christ.
But how shall this steadfastnessbe attained? We can prescribe no better
means than those referred to in the text. A loving spirit, abounding in clear,

spiritual, and impressive views of divine truth, will assistus greatly in the
whole of our conduct. A feeling sense ofthe love of Christ upon our hearts will
fortify us againstevery temptation; it will make our walk circumspect, our
consciencetender, our zealardent, our obedience uniform.]
3. More diligent—
[In estimating a fruit-tree, our principle inquiry respects its fruit: its foliage
and blossoms are objects comparativelyunimportant. Thus the principles and
professions, the experiences and habits of a Christian, are no further valuable,
than as they are connectedwith the substantial fruits of righteousness. His
love, whether to God or man, must lead to active exertions, and must shew
itself in the practice of universal holiness. He should be like a tree whose
boughs are laden with fruit. Such a Christian adorns his profession, and
recommends religion to all who behold him: and the fruit which he bears, by
virtue derived from Christ, does, through the merits of Christ, ascendup with
acceptancebefore God;and tends exceedinglyto exalt the honour of God in
the world. Such fruitfulness, I say, is the greatend of all the mercies
vouchsafedunto him, and of all the love which he professes to feeltowards
Christ and his people.
But how shall this be secured? We canrecur to nothing more effectualthan
that already mentioned. If we increase in a spiritual perception of the
excellencyand importance of the Gospel, we cannotfail of being stirred up to
activity and diligence in the ways of God: we shall not be satisfied with
bringing forth thirty or sixty-fold, but shall labour to bring forth fruit an
hundred-fold, and to be “filled with” it in all seasons, andunder all
circumstances. “Give me understanding,” says David, “and I shall keepthy
law, yea, I shall observe it with my whole heart.”]
Application—
[While we admire the Apostle’s tender solicitude for the souls of men, let us
cherish a just regardfor our own souls; and, by mutual exhortations and
fervent intercessions, endeavourto the utmost to advance the interests of
religion, in eachother, and in the world at large.]

God Finishes What He Starts
Philippians 1:1-6
Rev. Brian Bill
This past week I went to a meeting for parents of high schooljuniors to learn
more about how to navigate through the maze of the coming college chaos.
One of the presenters mentioned the trifecta of GPA, class rank, and ACT
scores as determining factors for getting acceptedinto college.I was sitting
next to my daughter Emily and she leanedover to me and said, “Dad, how did
you getinto college?” The next night I was explaining to Beth what we learned
at the meeting and I told her about Emily’s comment. My sweetwife smiled
and said, “That’s a question that stumps all of us.”
Actually, the better question is this, “How did I graduate from college?”I got
off to a bad start when I decided to take Italian. I hadn’t done very well with
Spanish in High Schoolso I decided on a “do-over” and took a brand new
language in college. Thatwas my first mistake. I realizedI was in trouble
when the professortold us that after the first day of class he would not speak
any more English. Everything would be in Italian from that point on. I
languished with this language, getting a “D” for the semester. The next
semesterI had a TA (Teaching Assistant) who wouldn’t speak Englisheither
(what’s up with that?). But then something very exciting happened. The TA’s
at Madisonwent on strike!That meant I didn’t have to go to class. We were
supposedto keepup with our work but I didn’t crack a book for weeks.When
the strike was over, I went back to class andended up with an “Incomplete”
for a grade. The next semesterI actually got an “F.”
I felt like a failure, and wanted to bail on college. I hung in there, eventually
getting savedand then after four years at the University of Wisconsin,
transferred to Moody Bible Institute, where my grades were much better
(that’s probably because they didn’t offer Italian). Those feelings offailure,
however, stayedwith me for a long time, and came back to the surface when
we were missionaries in Mexico, and I couldn’t learn Spanish.

Have you ever felt like a failure and just wanted to quit? Ever been so down
that you didn’t think you’d everbe up again? This morning we’re beginning a
brand new sermon series from the Book ofPhilippians that will help eachof
us journey towards joy even when we’re pummeled by pain and fraught with
failure. This letter to the Philippians has been calledone of the Apostle Paul’s
most personalletters and is perhaps the most quoted in the entire Bible. Here
are some favorites from Philippians:
Php 1:6 – “Being confident of this, that he who began a goodwork in you will
carry it on to completion until the day of Christ Jesus.”
Php 1:21 – “Forto me, to live is Christ and to die is gain.”
Php 2:3 – “Do nothing out of selfishambition or vain conceit, but in humility
considerothers better than yourselves.”
Php 2:10-11 – “Thatat the name of Jesus every knee should bow, in heaven
and on earth and under the earth, and every tongue confess thatJesus Christ
is Lord, to the glory of God the Father.”
Php 3:7 – “But whatever was to my profit I now consider loss for the sake of
Christ.”
Php 3:13 – “But one thing I do: Forgetting what is behind and straining
toward what is ahead.”
Php 4:6-7 – “Do not be anxious about anything, but in everything, by prayer
and petition, with thanksgiving, present your requests to God. And the peace
of God, which transcends all understanding, will guard your hearts and your
minds in Christ Jesus.”
Php 4:13 – “I can do everything through him who gives me strength.”
Php 4:19 – “And my God will meet all your needs according to his glorious
riches in Christ Jesus.”
As with any text, it’s very important to study the contextso we avoid the
mistake of misinterpreting something according to our own understanding so

that it meets our needs. That’s why it’s important to study sections of
Scripture verse-by-verse.
Backgroundto the Book
Whenever we study a book of the Bible, it’s very helpful to begin with some
background. This will enable us to understand the circumstances under which
it was written so we can make application to our own lives. First of all, the
name Philippians comes from a city named Philippi in what is now Europe.
Philippi was a Roman colony, which means I would struggle speaking Italian
there! By the way, Ephesians was written to believers in Ephesus and
Colossians to the church in Colassae. Second, this is a letter that is intended to
be read in its entirety. I encourage you to read this journal of joy at leastonce
a week for the next three months. Third, the Apostle Paul is in prison in Rome
when he penned these words, and his thoughts are filled with thankfulness for
the generosityand partnership of the Philippian believers.
God brought Paul to Philippi in a very fascinating way. The Apostle was
headed in one direction but Godhad plans for him somewhere else.To read
about this in greaterdetail, see the sermon entitled, “Personalizing God’s
Purposes” from the “Faith Factor” sermonseries (www.pontiacbible.org).
God closeda couple doors and then opened another one. Please turn in your
Bibles to Acts 16:9-10:“During the night Paul had a vision of a man of
Macedonia standing and begging him, ‘Come over to Macedonia and help us.’
After Paul had seenthe vision, we gotready at once to leave for Macedonia,
concluding that God had called us to preach the gospelto them.”
Paul and his team traveled from Troas to Neapolis, and then met a woman
named Lydia, who was a successfulbusinesswoman. She was the first convert
to Christ in Europe and became an anchorin the assembly at Philippi. She
was then baptized and openedher home for ministry (see verse 15). By the
way, our next Baptism service will be held on May 1st. Call the church office
to get on the growing list of those ready to take the plunge. We have 16 so far!
After Lydia and other members of her householdwere saved, Paul and his
companions met a young slave girl who was involved in fortune-telling. Paul
recognizedthat she was in bondage to the devil so he castan evil spirit out of

her. This createdsuch an uproar, especiallyamong her owners, who realized
that they were not going to make any more money from her, that Paul and
Silas were arrestedand thrown in jail. Verse 25 tells us that about midnight,
while Paul and Silas were singing hymns, an earthquake shook the prison and
opened the doors. The jailer starts to freak out and asks the question we all
need to ask at some point in our lives: “Sirs, whatmust I do to be saved?”
He’s given the answerin verse 31:“Believe in the Lord Jesus, and you will be
saved—youand your household.” Like Lydia, his household comes to faith
and they too, follow the Lord in believer’s baptism. I love verse 34: “He was
filled with joy because he had come to believe in God – he and his whole
family.”
In verse 40 were read that Paul and Silas went to Lydia’s house again, where
they met with the “brothers and encouragedthem.” This was the Philippian
church in its embryonic stage. This young church was made up of a religious
woman, a rejectedgirl, and a regularguy. Actually, whenever believers gather
in a home for instruction, ministry, prayer, adoration, caring and evangelism,
they are the church. It doesn’tmatter if they’re in the same socio-economic
bracket, if they’re single or married, or if they have the same ethnic
background. They have everything in common because they have Christ in
common. Paul and Silas then leave, with some commentators suggesting that
Luke stayed in Philippi where he discipled and trained the believers. Paul
visited this church againsome time later and now is writing a very personal
and warm letter to them, one decade later.
With that as a brief background, let’s take a look at Philippians 1:1-6: “Paul
and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus at
Philippi, togetherwith the overseers anddeacons:Grace and peace to you
from God our Fatherand the Lord Jesus Christ. I thank my God every time I
remember you. In all my prayers for all of you, I always pray with joy because
of your partnership in the gospelfrom the first day until now, being confident
of this, that he who begana goodwork in you will carry it on to completion
until the day of Christ Jesus.” One ofthe best ways to not feellike failures is
to see ourselves as Goddoes. Thankfully, God grades differently than we do,
for He focuses more on who we are, and less on how we perform. This passage
teaches us five truths about who we are.

1. We are servants and saints (Php 1:1a).
A little girl went fishing one time with her daddy. After a period of time she
threw down her fishing pole and startedto walk away. The father turned to
her and asked, “What’s the matter, honey?” To which she replied, “Nothing,
exceptI can’t seemto getwaited on.” We all want to be waited on, don’t we?
It’s very interesting in verse 1 that Paul does not identify himself as an
apostle, or as the guy who started the church. He directs attention awayfrom
Himself and puts it on Christ Jesus. He calls himself and his companion
Timothy “servants.” This word literally means, “Slave” andrefers to “one
bound to another” and signifies to be in “bondage.”This has an Old
Testamentallusion to it. When a slave had the opportunity to be releasedand
he refused by voluntarily submitting himself to his Master, he was called a
“bond slave.” Exodus 21:5-6:“But if the servant declares, ‘Ilove my master
and my wife and children and do not want to go free,’then his mastermust
take him before the judges. He shall take him to the door or the doorpostand
pierce his earwith an awl. Then he will be his servant for life.” Notice that
this man is motivated by love for His masterand that he is making a life-long
commitment to be the Master’s slave.
Friend, if you are a believer, you are a servantof the Savior because He has
bought you with His own blood. You and I belong to Him and therefore we
must serve Him for the rest of our lives. We are not volunteers who can come
and go and choose ourown agenda;we are slaves who are calledto serve with
unflinching loyalty and uncompromising obedience.
You and I are servants and we’re also saints. We see this in verse 1: “To all
the saints in Christ Jesus.”Some ofus are uncomfortable with this title
because we’ve beentaught that a “saint” is someone who has lived an
exemplary life, performed some miracles and been canonizedby the church
and is worthy of veneration. Actually, the Bible teaches thatevery born again
Christian is a saint. That means that if your name is Martha, you are really
“Saint Martha.” If your name is Sam, you can ask people to start calling you
“Saint Sam.” That doesn’tsound quite right does it? But it’s true. If you’re a

believer in Christ, you are a saint. The word literally means, “One who is set
apart.”
When Ananias was told to reach out to Saul after he was converted, he replied
in Acts 9:13: “I have heard many reports about this man and all the harm he
has done to your saints in Jerusalem.” Paulalso addressedthe Corinthian
Christians with the title of saints, even though they didn’t always actlike it in
2 Corinthians 1:1: “To the church of God in Corinth, togetherwith all the
saints throughout Achaia.” Believers are saints not because oftheir behavior
but because theyare “in Christ Jesus.” One commentatorput it this way:
“Holy people are unholy people who nevertheless…havebeensingled out,
claimed, and requisitioned by God for his control, for his use, for himself who
is holy.” Since we are saints, we should put our position into practice by acting
in holy ways.
Brothers and sisters in Christ, we are servants and we are saints. That leads to
a secondpoint.
2. We are positioned at a place (Php 1:1b).
Notice the last part of verse 1: “…atPhilippi….” This was a real letter written
to real people living in a real place. God had a message thatHe wanted
communicated to the church at Philippi. God’s plan has always been for the
church to be plugged in to a specific place as headquarters for ministry. We
are one of the churches in the community of Pontiac, in the county of
Livingston, in the country of America, so that we canimpact the continents of
the world. We’ll read more about this later in the book but the Philippians
had a mission in their community and a vision for the world. Bringing this
closerto home, this means that you are in your neighborhood for a
redemptive reasonand your position at work serves as a platform for you to
be salt and light.
Notice that we are “togetherwith the overseers anddeacons.” We are meant
to minister in tandem with those who are calledto leadthe church. The word
“overseer” is another word for Elder. This shows that the church organized
itself relatively quickly by appointing Elders and Deacons. If you missed the

Business Meeting on Thursday night, we electedtwo new Deacons:Gary
Beckmanand Chad Jones;and one new Elder: Ken Fulkerson.
I can think of two applications from this. First, we need to bloom where we’re
planted. Godhas eachof us here right now for such a time as this. Whether
you want to be in this community is irrelevant. You are here and God has holy
purposes for you. That’s what Mordecaisaidto Queen Esther, when she was
starting to cave:“And who knows but that you have come to royal position for
such a time as this?” (Esther4:14). Second, if God moves you to another
geographicalarea atsome point, that’s OK too, because He will revealHis
purposes for you in that place. As we learned in our last series, Godis
JehovahShammah – He is there, He is here and He is everywhere.
As servants and saints we are positionedfor a purpose at a specific place. The
next point describes how we gotwhere we are.
3. We have been granted grace and peace (Php 1:2).
Take a look at verse 2: “Grace andpeace to you… ” Grace is the typical
Greek greeting and Peace is the Hebrew hello. Paul is masterful here, taking
common terms from the audience of his readers and infusing them with rich
meaning. Grace is God’s undeserved favor demonstrated when Jesus Christ
died for us while we were still sinners (Romans 5:8). We do not deserve His
love but He gives it anyway. Grace is getting God’s blessing when we deserve
God’s blast. Peace is the result of the bridge that Jesus has made betweenus
and God. We are now reconciledwith Him. Peaceprimarily signifies
wholeness. Noticethat both grace and truth come from “Godour Fatherand
the Lord Jesus Christ.”
Mostof us don’t getwhat grace is all about. I talked to someone just recently
who told me that when she comes to church she just feels “so unworthy” and
therefore doesn’t want to come back. The shame and guilt is almost
unbearable for her. Friend, if that describes you this morning, let these words
soak in: God wants to give you grace and the peace that flows from His favor.
You don’t have to live with guilt and shame any longer. Grace guts your guilt
and peace pulverizes your shame. Remember, we are all unworthy, but we are
not worthless. There’s a big difference betweenthe two.

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