Thomas Aquinas Commentary Philippians 1:8-17

"For God is my witness, how I long after you all in the tender mercies of Christ Jesus. And this I pray, that your love may abound yet more and more in knowledge and all discernment; so that ye may approve the things that are excellent; that ye may be sincere and void of offence unto the day of Christ; being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God. Now I would have you know, brethren, that the things [which happened] unto me have fallen out rather unto the progress of the gospel; so that my bonds became manifest in Christ throughout the whole praetorian guard, and to all the rest; and that most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear. Some indeed preach Christ even of envy and strife; and some also of good will: the one [do it] of love, knowing that I am set for the defence of the gospel; but the other proclaim Christ of faction, not sincerely, thinking to raise up affliction for me in my bonds." — Philippians 1:8-17 (ASV)

Having stated the reason for hope concerning the future, he now indicates the matters for which he prays for them. First, he mentions his desire, which is shown to be very fervent; secondly, the matter of his prayer (Philippians 1:9).

Since the heart’s desire is known to God alone, he calls on God to witness that he prays for them with desire: Behold, my witness is in heaven (Job 16:19). He says, how I yearn for you all—that is, I, living with the affection of Christ Jesus. Or, how I long for you to be in it, as if to say: How I long for your salvation and participation in the merciful heart of Christ. Through the tender mercy of our God (Luke 1:78). This is as if to say that the power of love reaches to the inmost depths of the heart. Or, I long for you to be in the heart of Jesus Christ—that is, that you may love Him intimately and be loved by Him, for a person's life consists in this.

Then when he says, and it is my prayer, he mentions his prayer. He asks three things. The first pertains to increasing charity within. For the inner affections are perfected by charity; therefore, if one lacks charity, he should desire to obtain it; if he has it, he should desire that it be made perfect. Hence he says, that your love may abound more and more. God is the one from whom an increase of charity should be sought, because God is the only one who works this in us: God is able to provide you with every blessing in abundance, so that you may always have enough of everything and may provide in abundance for every good work (2 Corinthians 9:8). Therefore, it is necessary that we pray for it, because unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven (Matthew 5:20).

The second request regards understanding; hence he says, with knowledge. But does knowledge arise from charity? It seems so, because it is stated in 1 John 2:27: But the anointing which you received from him abides in you, and you have no need that any one should teach you; as his anointing teaches you about everything, and is true, and is no lie. Furthermore, charity is the Spirit, of whom it is said in John 16:13: When the Spirit of truth comes, he will guide you into all the truth. The reason for this is that when a person has a habit, if that habit is right, then right judgment of things pertaining to it follows. But if the habit is corrupted, then false judgment follows. Thus, the temperate person has good judgment regarding sex, but an intemperate person does not, having a false judgment.

Now, all things we do must be informed by charity. Therefore, a person with charity has correct judgment regarding things that are knowable. Hence he says, with knowledge, by which one recognizes the truth and adheres to the truths of faith; this is the knowledge of holy things mentioned in Wisdom 10:10. He also has correct judgment regarding things to be done; hence he says, and all discernment (sense), which is the faculty that deals with external objects. Its function is to judge correctly and quickly about the proper object of sense. As a result, this name has been transferred to the internal judgment of reason. Therefore, those who possess correct judgment regarding what they should do are called sensible. For example: Think—that is, sense—of the Lord with uprightness , and To fix one’s thought on—that is, to sense—her is perfect understanding . But this discernment should enable one not only to recognize but also to distinguish between good and evil, and between good and better. Hence he says, so that you may approve what is excellent. As the Apostle writes, Earnestly desire the higher gifts (1 Corinthians 12:31), and again, Make love your aim, and earnestly desire the spiritual gifts (1 Corinthians 15:1). Hence he says, what is excellent.

The third request concerns behavior. First, he mentions immunity from evil, when he says, that you may be pure. For there are two evils to be avoided. The first is internal destruction, by which a person is destroyed in himself; this is excluded by sincerity: the unleavened bread of sincerity and truth (1 Corinthians 5:8). The second concerns our neighbor, namely, offenses. Hence he says, and blameless: Give no offense to Jews or to Greeks or to the church of God, just as I try to please all men in everything I do (1 Corinthians 10:32), and We put no obstacle in anyone’s way, so that no fault may be found with our ministry (2 Corinthians 6:3). This is for the day of Christ—that is, to the end of our lives: He who endures to the end will be saved (Matthew 24:13).

As to the effects of grace, he says, filled with the fruits of righteousness. Good works are the fruit: The return (fruit) you get is sanctification and its end, eternal life (Romans 6:22). Or, the fruits of righteousness are the reward of justice, namely, the crown: Henceforth there is laid up for me the crown of righteousness (2 Timothy 4:8), and For the fruit of good labors is renowned . This is obtained through Jesus Christ, because all that we do is good through Him: Apart from me you can do nothing (John 15:5). Furthermore, these things must be done for this end, to the glory and praise of God, because God is glorified by the works of the saints, since they cause other people to break out in praise of God: Praise God in his sanctuary (saints) (Psalms 150:1), and And it shall be to me a name of joy, a praise and a glory before all the nations of the earth who shall hear of all the good that I do for them (Jeremiah 33:9).

Then when he says, I want you to know, brethren, he advises them regarding the future. First, he gives examples to be followed and to be avoided; secondly, he concludes his moral exhortation (in chapter 4). Regarding the first point, he does two things: first, he shows what should be imitated; secondly, what should be avoided (in chapter 3). The first of these is divided into two parts: first, he urges them to imitate him; secondly, to imitate others (in chapter 2). This first part is further divided into three sections: first, he gives his own progress as an example; secondly, the joy he has in this progress (Philippians 1:18); thirdly, the fruit of this progress (Philippians 1:19). The first of these sections is again divided into two parts: first, he mentions his progress; secondly, the manner of it (Philippians 1:13).

He says, therefore: I have urged you to make progress, and so that you might have my progress as a pattern, I want you to know, brethren, that what has happened to me outwardly—namely, my tribulations—has not changed me inwardly. Instead, it has really served to advance the gospel, because the result was that the faith I preached made greater progress: If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer (2 Corinthians 1:6).

Then he shows his own progress, and secondly, that of others (Philippians 1:14). Regarding himself, it was obvious that he suffered for Christ with constancy, so that it became known that my imprisonment is for Christ. This contributes to Christ’s glory: But let none of you suffer as a murderer, or a thief, or a wrongdoer, or a mischief-maker; yet if one suffers as a Christian, let him not be ashamed, but under that name let him glorify God (1 Peter 4:15). It became known throughout the whole praetorian guard, and in Caesar’s court.

As for the progress of others, their faith grew rapidly: most of the brethren have been made confident in the Lord because of my imprisonment, and are much more bold to speak the word of God without fear. Like the magistrate of the people, so are his officials ; The righteous are bold as a lion (Proverbs 28:1).

Yet there was some diversity among them, because some spoke properly and some did not. Of those who spoke properly, some did so out of general love, and others out of love for the Apostle; of those who spoke improperly, some acted out of general malice, and some out of personal hatred of the Apostle. It seems to me that the Apostle is revealing the two reasons why some preached. First, some preached because of envy. To show their evil intention, the Apostle says they preached from envy and rivalry: For where jealousy and selfish ambition exists, there will be disorder and every vile practice (James 3:16), and For while there is jealousy and strife among you, are you not of the flesh? (1 Corinthians 3:5). Secondly, others preached out of love for Christ and the gospel; hence he says, but others from good will: Deal favorably, O Lord, in your good will with Sion (Psalms 50:20).

The Apostle continues, saying that the latter do it out of love, which causes good will, because they preached to make up for my being prevented from teaching. Then the Apostle explains what he had said, saying that the former proclaim Christ out of partisanship and not with a right intention. Their depraved intention is clear in two ways. First, by preaching publicly, they caused a disturbance among the Gentiles against the Apostle, thus adding to the affliction he already had. Secondly, they believed that Paul would be disturbed when he heard that they were usurping the task committed to him, thereby adding more affliction to one already afflicted.