Sermon Tone Analysis

Paul’s Prayer for the Philippians

How’s your character?

Of the 13 “character clusters” evaluated by the Christian Leader Profile, the Barna Research Group has identified the strongest attributes associated with Christians involved in church are having a conscience that is sensitive to sin, morality, godly demeanor, humility, values, faith maturity, and trustworthiness.

Attributes that are not as strong included using appropriate speech, having a controlled temper, and teaching ability.

The attributes that rated lowest were; possessing a loving heart, modeling servant-hood, and having godly wisdom.

Isn’t it interesting that that the character traits that were found the least, are actually the ones Paul prays the Philippians would grow in?

And by the way, these are the ones Jesus referred to over and over again.

Let’s take a look at Paul’s prayer for the Philippians.

Paul moves from thanksgiving to prayer in this portion of his letter to the Philippians.

Paul acknowledges that the good done in the Philippians' lives came from God.

We saw this good work in the previous verses.

As a part of his response in praise, he prayed that God would continue His work in them.

What God begins in salvation should grow into finished character before Christ comes back.

The prayer contains two basic petitions.

These are known by two “that” (hina) (purpose) clauses in the Greek text.

The two petitions are: “that your love may abound … so that you may be able to discern what is best” (1:9–10a); and that you “may be pure and blameless … having been filled with the fruit of righteousness” (1:10b–11).

You will notice the word that is repeated in the English translation in verse 10.

But that Gk. word is a different word.

εἰς: a marker of intent, often with the implication of expected result.

The first looks to the time interval between the present situation and the return of the Lord.

The second takes the perspective of the second coming and looks back to the preparation of the church for that event.

Paul prayed for a growing love (1:9–10b) and for a complete character (1:10b–11a).

I. Our Love Should be Growing (9-10a)

Paul thought about love first.

Maybe it was because of the Philippians’ love demonstrated in supporting him at such a crucial time in his life.

Maybe it was because love summarized the Ten Commandments, as we see in Deut 6:5 and Luke 10:27.

Love also epitomized Christian responsibility to other Christians (John 13:35; 1 John 2:7–11).

Why is love so important?

I believe primarily because it mirrors the nature of God.

God is love.

It’s also the bedrock foundation upon which society rests.

The Ten Commandments are based on love for God and love for others.

If we were able to do both sufficiently, we could keep the Ten Commandments.

If we would be able to extend God-love to the rest of mankind as Jesus does, we would have no crime, no war, no one would hurt another human being on purpose.

You say, “Well, that would be heaven”.

That’s right.

One day our character will be complete when we meet Jesus face to face.

But until then...

So Paul adds his own insights to these rather obvious commands concerning love.

If the Philippians’ love abounded, they would be well on the way to Christian maturity.

Here Paul described the nature of a growing love, the environment for a growing love, and the result of a growing love.

A. The Nature of a Growing Love (9a)

The definition of love is given here.

Paul used the word agape here.

What’s clear here is that for Paul, this word for love emphasized the self-sacrificial love of Christ.

It’s a selfless action to benefit someone else.

The model for this love is Christ, who gave himself for the sins of the world.

The sacrificial nature of the love of Christ is that there is no object for the love.

That means it’s a characteristic of the “one who loves” regardless of the object.

Jesus taught that aspect in the parable of the Good Samaritan.

The nature of growing love or the dynamic aspect, is presented in two ways in this first clause.

First, the verb “abound” which means to “be present in abundance,” occurs in the most dynamic of expressions possible.

Their love was to “keep on abounding.”

Second, he used the adverbial expression “more and more” which stresses the dynamic of love.

The Greek text actually has the expression “still more and more”.

The expression builds layer upon layer to make the point.

“More” would have been enough.

“More and more” was better.

But “still more and more” made sure to hammer home the point Paul wanted to make.

Even though the Philippians showed great love, they had not yet reached perfection.

There was still room for growth.

B. The Environment of a Growing Love (9b)

The prayerful exhortation to love came with instructions about how to implement it.

The words “knowledge and discernment, or depth of insight” provide the twofold environment in which love may grow.

They are, in fact, the most basic elements which foster love.

The first aspect of the environment for growing love is knowledge.

The Greek word for “knowledge” (epignōsis) is difficult to translate into acceptable English.

The root word is gnosis, and the preposition epi (“upon”) is prefixed to it.

Both parts of the compound need explanation.

The basic word used here (gnōsis) contains a slight contrast with its synonyms.

Most often it is compared or contrasted with the common Greek term for “knowledge” (oida).

This latter term generally signifies an intellectual knowledge (the product of the mind).

It may convey the idea of a complete knowledge because the other terms are not well suited to the idea of completion.

In contrast, gnōsis generally conveys the idea of an experiential knowledge (the product of experiencing by living).

It easily lends itself to expressing relationships since they come from experiences.

Further, since experiences provide the process of learning, gnōsis often stresses the process of knowing, rather than the outcome.

Here Paul used the term in its full sense of real, personal knowing.

It is not the product of deductive reasoning and, therefore, intellectual (oida).

Nevertheless, it is not fully relational, indicating only relationships with persons.

Paul wanted them to have a personal knowledge which, as he stated later in this prayer, would surface in practical ways as well.

The compound form heightens the definition.

In Greek, prefixed prepositions may be either directive, pointing to a specific knowledge, or perfective, emphasizing an accurate knowledge.

Since this context does not provide a direction, clearly Paul used the word in the perfective sense.

This first aspect of love, therefore, is a complete knowledge.

Part of the completeness is its ability to apply what is known to the practical aspects of life.

Paul added judgment, the moral environment, to knowledge.

The term “discernment” or “depth of insight” occurs only here in the New Testament, although a form of the root word occurs in Heb 5:14.

It conveys the sense of moral discretion.

So morality affects the growth of love.

Although the terms knowledge and judgment have no specific modifiers, two things are clear.

First, Paul wrote in Christian terms.

The love and judgment he espoused were those seen in Christ and consistent with Scripture.

While the words sometimes occur in secular contexts discussing general morality, Paul certainly rooted his prayers in Christ and the resources which come from the Holy Spirit.

The Philippians would realize, therefore, that in disclosing his prayer for them, Paul called them to the highest and best of Christian qualities and growth.

Second, these two terms provide a collective environment which fosters growth.

If either is lacking, love will not grow.

In this, Paul’s expression is consistent with his Jewish-Christian ethical background.

Knowing and living go hand in hand.

Failure to grow in the knowledge God expects of Christians hinders love.

Similarly, failure to discipline the moral life hinders love.