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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Philippians 1:9–11.
These verses contain the prayers he put up for them. Paul often let his friends know what it was he begged of God for them, that they might know what to beg for themselves and be directed in their own prayers, and that they might be encouraged to hope they should receive from God the quickening, strengthening, everlasting, comforting grace, which so powerful an intercessor as Paul asked of God for them. It is an encouragement to us to know that we are prayed for by our friends, who, we have reason to think, have an interest at the throne of grace. It was intended likewise for their direction in their walk, and that they might labour to answer his prayers for them; for by this it would appear that God had answered them. Paul, in praying thus for them, expected good concerning them. It is an inducement to us to do our duty, that we may not disappoint the expectations of praying friends and ministers. He prayed, 1. That they might be a loving people, and that good affections might abound among them; That your love might abound yet more and more. He means it of their love to God, and one another, and all men. Love is the fulfilling both of the law and of the gospel. Observe, Those who abound much in any grace have still need to abound more and more, because there is still something wanting in it and we are imperfect in our best attainments. 2. That they might be a knowing and judicious people: that love might abound in knowledge and in all judgment. It is not a blind love that will recommend us to God, but a love grounded upon knowledge and judgment. We must love God because of his infinite excellence and loveliness, and love our brethren because of what we see of the image of God upon them. Strong passions, without knowledge and a settled judgment, will not make us complete in the will of God, and sometimes do more hurt than good. The Jews had a zeal of God, but not according to knowledge, and were transported by it to violence and rage, Rom 10:2; Joh 16:2. 3. That they might be a discerning people. This would be the effect of their knowledge and judgment: That you may approve the things which are excellent (Phi 1:10); or, as it is in the margin, Try the things which differ; eis to dokimazein, that we may approve the things which are excellent upon the trial of them, and discern their difference from other things. Observe, The truths and laws of Christ are excellent things; and it is necessary that we every one approve them, and esteem them such. We only need to try them, to approve of them; and they will easily recommend themselves to any searching and discerning mind. 4. That they might be an honest upright-hearted people: That you may be sincere. Sincerity is our gospel perfection, that in which we should have our conversation in the world, and which is the glory of all our graces. When the eye is single, when we are inward with God in what we do, are really what we appear to be, and mean honestly, then we are sincere. 5. That they might be an inoffensive people: that you may be without offence until the day of Christ; not apt to take offence; and very careful not to give offence to God or their brethren, to live in all good conscience before God (Act 23:1), and to exercise ourselves to have always a conscience void of offence towards God and towards men, Act 24:16. And we must continue to the end blameless, that we may be presented so at the day of Christ. He will present the church without spot or wrinkle (Eph 5:27), and present believers faultless before the presence of his glory with exceeding joy, Jde 1:24. 6. That they might be a fruitful useful people (Phi 1:11): Being filled with the fruits of righteousness, etc. From God is our fruit found, and therefore from him it must be asked. The fruits of righteousness are the evidences and effects of our sanctification, the duties of holiness springing from a renewed heart, the root of the matter in us. Being filled with them. Observe, Those who do much good should still endeavour to do more. The fruits of righteousness, brought forth for the glory of God and edification of his church, should really fill us, and wholly take us up. Fear not being emptied by bringing forth the fruits of righteousness, for you will be filled with them. These fruits are by Jesus Christ, by his strength and grace, for without him we can do nothing. He is the root of the good olive, from which it derives its fatness. We are strong in the grace which is in Christ Jesus (Ti2 2:1) and strengthened with might by his Spirit (Eph 3:16), and they are unto the glory and praise of God. We must not aim at our own glory in our fruitfulness, but at the praise and glory of God, that God may be glorified in all things (Pe1 4:11), and whatsoever we do we must do all to the glory of God, Co1 10:31. It is much for the honour of God, when Christians not only are good, but do good, and abound in good works.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"Wherefore I pray," says the apostle, "that your love may abound yet more and more, in knowledge and in all judgment, that ye may approve things that are excellent."
He wishes, with God’s assistance, to pour into them pure Christian doctrine, that their faith will be firm and that they will see clearly all the vast implications of their faith. He wants them to be able to distinguish what is useful from what is useless. He prays that they may adorn the teaching of the Lord with works of righteousness, producing the fruit of immortality to bring about an abundance of good things. This will be the glory of the apostle to the Gentiles.
"And this," saith he, "I pray, that your love may abound yet more and more." For this is a good of which there is no satiety; for see, being so loved he wished to be loved still more, for he who loves the object of his love, is willing to stay at no point of love, for it is impossible there should be a measure of so noble a thing. Paul desires that the debt of love should always be owing; "Owe no man any thing, save to love one another." (Rom. xiii. 8.) The measure of love is, to stop nowhere; "that your love," says he, "may abound yet more and more." Consider the character of the expression, "that it may abound yet more and more," he says, "in knowledge and all discernment." He does not extol friendship merely, nor love merely, but such as comes of knowledge; that is, Ye should not apply the same love to all: for this comes not of love, but from want of feeling. What means he by "in knowledge"? He means, with judgment, with reason, with discrimination. There are who love without reason, simply and any how, whence it comes that such friendships are weak.
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Summary
Philippians 1:9 encapsulates the Apostle Paul's profound prayer for the believers in Philippi, expressing his earnest desire for their holistic spiritual maturation. He petitions God that their love, a defining characteristic of Christian life, would not merely exist but would overflow and intensify, guided and enriched by deep, experiential knowledge and acute spiritual discernment. This verse highlights the essential balance between fervent affection and informed wisdom, underscoring that true Christian love is both passionate and intelligent, capable of discerning and approving what is truly excellent.
Context
Literary Context
Philippians 1:9 is embedded within Paul's opening prayer for the Philippian church, immediately following his heartfelt thanksgiving for their partnership in the gospel (see Philippians 1:3-8). This prayer sets the spiritual tone for the entire epistle, which, unlike many of Paul's other letters, is characterized by joy, affection, and encouragement rather than correction. The prayer itself flows from Paul's deep affection for the Philippians, whom he holds "in his heart" (as mentioned in Philippians 1:7). His petition for their abounding love, knowledge, and judgment is therefore not a detached theological statement but a personal, pastoral yearning for their continued growth and fruitfulness in Christ, even as he faces imprisonment.
Historical & Cultural Context
Paul wrote the letter to the Philippians from prison, likely Rome, around A.D. 60-62. This imprisonment, though restricting his physical freedom, did not hinder his ministry; rather, it provided opportunities for the gospel to advance (as he explains in Philippians 1:12-14). Philippi was a Roman colony, proud of its Roman citizenship, and the church there was the first Christian community established in Europe, founded during Paul's second missionary journey (recorded in Acts 16:11-40). The Philippian believers had consistently supported Paul financially and spiritually, demonstrating a remarkable partnership in his ministry. In a culture that valued civic virtue and practical wisdom, Paul's prayer for their love to be informed by "knowledge" and "judgment" would resonate, elevating these concepts to a spiritual plane, emphasizing discernment aligned with divine truth over mere worldly prudence.
Key Themes
Philippians 1:9 contributes significantly to several overarching themes in the letter. Firstly, it highlights the theme of Christian Maturity and Growth. Paul consistently emphasizes that the Christian life is a dynamic journey of progress, not a static state, urging believers to "press on toward the goal" (as seen in Philippians 3:14). Secondly, it underscores the Centrality of Love in the Christian life. Paul's prayer places love at the core of their spiritual development, echoing his broader teaching that love is the "bond of perfection" (as in Colossians 3:14) and the greatest of all virtues (as he elaborates in 1 Corinthians 13). Thirdly, the verse introduces the theme of Spiritual Discernment, emphasizing that love must be intelligent and discerning, not merely sentimental. This theme is crucial for navigating the challenges of life and distinguishing between genuine truth and error, a concept Paul also addresses in Romans 12:2. Finally, the verse implicitly connects to the theme of Unity and Partnership, as a love growing in knowledge and judgment would foster deeper, more effective collaboration among believers in their shared mission.
Exposition and Analysis
Key Word Analysis
This term denotes a distinctively divine, self-sacrificial, and benevolent affection. Unlike mere human affection or erotic desire, agápē is a volitional, active love that seeks the highest good of the other, irrespective of their merit. Paul prays for this specific quality of love to abound, indicating a love rooted in God's character and empowered by the Holy Spirit, which is foundational to all Christian virtues.
This verb means to superabound, be in excess, or overflow. It implies not just an increase but an overflowing, surpassing measure. Paul's use of this word, coupled with "yet more and more," emphasizes a dynamic, continuous, and ever-increasing quantity and quality of love, suggesting an exponential growth beyond mere sufficiency.
This word signifies a full, precise, and experiential recognition or acknowledgment. It is more than intellectual information (gnosis); it implies a deep, intimate, and practical understanding, often gained through personal experience or divine revelation. Paul desires that their love be informed by this profound knowledge of God's will, truth, and character, ensuring it is not misguided or sentimental but grounded in spiritual reality.
This term refers to perception, discernment, or moral insight. It denotes the ability to perceive and distinguish between things that differ, to approve what is excellent, and to make sound moral and practical decisions. Paul prays for love to be exercised with this spiritual sensitivity, enabling believers to apply their love wisely and effectively in complex situations, discerning what is truly beneficial and pleasing to God.
Verse Breakdown
"And this I pray,"
This opening phrase immediately identifies the verse as a personal, fervent petition from Paul to God on behalf of the Philippian believers. It highlights the apostle's pastoral heart and his reliance on divine intervention for the spiritual welfare of the church.
"that your love may abound yet more and more"
This is the central request of Paul's prayer. He is not praying for the presence of love, which he knows they already possess, but for its increase and overflow. The repetition "more and more" (Greek: eti mâllon kai mâllon) underscores the continuous, dynamic, and ever-growing nature of the love he desires for them. This love is agápē, a self-giving, divine love that is the hallmark of Christ's followers.
"in knowledge"
Paul specifies the quality and direction of this abounding love. It is not a blind or purely emotional love, but one deeply rooted in epígnōsis—a full, accurate, and experiential understanding of God's truth, will, and character. This knowledge provides the framework and content for love, ensuring it is applied wisely and effectively.
"and [in] all judgment;"
Complementing knowledge, "judgment" (or discernment) refers to aísthēsis, the spiritual perception and moral insight that enables believers to distinguish between right and wrong, good and evil, and even between varying degrees of good. This discerning faculty ensures that their abounding love is not only informed by truth but also applied with practical wisdom, allowing them to approve what is truly excellent and live consistently with God's will. The inclusion of "all" (Greek: pas) emphasizes the comprehensive nature of this discernment, applying to every area of life.
Literary Devices
Paul employs several literary devices in Philippians 1:9 to convey his profound message. Hyperbole is evident in the phrase "abound yet more and more," emphasizing an overflowing, ever-increasing quality of love beyond mere sufficiency. This is not just a request for growth, but for an exponential, superabundant increase. The verse also demonstrates Parallelism and Balance, linking "knowledge" and "judgment" as two essential, complementary aspects that guide and enrich love. This creates a sense of holistic spiritual development, where intellect and spiritual intuition work in harmony. Furthermore, there is an implied Metaphor of growth, as love is depicted as something that can "abound" or overflow, suggesting a living, dynamic entity that expands and deepens, much like a plant or a flowing stream. This imagery conveys vitality and continuous progress in the Christian life.
Theological and Thematic Connections
Philippians 1:9 is a cornerstone for understanding Christian maturity, emphasizing that true spiritual growth involves a harmonious integration of fervent love with profound intellectual and spiritual discernment. It challenges the notion of a love that is merely sentimental or uninformed, asserting that divine love (agape) must be grounded in a deep, experiential knowledge of God's truth and equipped with the capacity to discern and approve what is genuinely excellent. This verse highlights the ongoing process of sanctification, where believers are progressively transformed, not only in their affections but also in their understanding and moral judgment. It underscores the practical implications of theology, demonstrating that knowing God more deeply should lead to loving Him and others more effectively and wisely, enabling believers to navigate complex ethical dilemmas and live lives that genuinely honor God.
For further exploration of these themes, consider:
Reflection and Application
Philippians 1:9 serves as a profound model for every believer's spiritual aspirations. It calls us to pursue a love that is not static or superficial, but dynamic, ever-increasing, and deeply intelligent. In a world often characterized by emotionalism or intellectualism in isolation, Paul's prayer reminds us that genuine Christian love must be both passionate and perceptive. This means actively seeking to deepen our understanding of God's Word and character, allowing truth to shape our affections and actions. It also means cultivating spiritual discernment, learning to distinguish between good and evil, and even between competing "goods," so that our love is applied wisely and effectively in every relationship and situation. This prayer challenges us to move beyond mere sentimentality to a love that is robust, discerning, and truly transformative, enabling us to live lives that genuinely reflect Christ's character and bring glory to God in all things.
Questions for Reflection
FAQ
What kind of "love" is Paul praying for in Philippians 1:9?
Paul is praying for agápē love, which is a distinctively divine, self-sacrificial, and benevolent love. It's not merely an emotion or a human affection, but a volitional commitment to seek the highest good of others, motivated by God's own character. This love is empowered by the Holy Spirit and is considered the supreme virtue in the Christian life, as described by Paul in 1 Corinthians 13.
Why is "knowledge" important for love to abound? Can't love just be heartfelt?
While love is indeed heartfelt, Paul emphasizes that true Christian love must be informed by "knowledge" (Greek: epígnōsis), which means a full, precise, and experiential understanding. Uninformed love, no matter how sincere, can be misguided, sentimental, or even harmful. For love to truly "abound" and be effective, it needs to be grounded in God's truth, understanding His will, character, and the spiritual realities of the world. This ensures that love is applied wisely and in alignment with divine purposes, as Paul also prays for in Ephesians 1:17-18.
What does "judgment" mean in this verse, and how does it relate to love and knowledge?
The King James Version's "judgment" translates the Greek word aísthēsis, which means perception, discernment, or moral insight. It refers to the spiritual ability to distinguish between right and wrong, good and evil, and to approve what is truly excellent. This discernment is crucial because it allows love, informed by knowledge, to be applied with practical wisdom. It prevents love from being naive or misdirected, enabling believers to make wise choices that honor God and truly benefit others in complex situations. It's about having spiritual senses trained to discern what matters most, as encouraged in Hebrews 5:14.
Christ-Centered Fulfillment
Philippians 1:9 finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. He is the quintessential expression of love abounding in all knowledge and judgment. His entire earthly ministry, culminating in His sacrificial death on the cross, was the supreme act of agápē love (as stated in John 15:13). This love was never sentimental or uninformed; rather, it was consistently guided by perfect knowledge of the Father's will and profound discernment of human hearts and spiritual realities (as seen in John 2:24-25). Christ Himself is the "wisdom of God" and the "knowledge of God" (as highlighted in 1 Corinthians 1:30 and Colossians 2:2-3). Through His life, death, and resurrection, Christ not only demonstrated this perfect integration but also made it possible for believers to grow in such love, knowledge, and judgment. As believers are united with Him, the Holy Spirit empowers them to increasingly reflect His character, enabling their love to abound more and more, informed by the truth of who He is and discerning what truly pleases Him, thereby fulfilling Paul's prayer in a Christ-like manner.