The Prayer of a Longing Heart

As we read Paul’s Epistle to the Philippians it is very easy to forget that the apostle was incarcerated in a Roman prison. From the warmth of the text we would expect more accommodating and comfortable surroundings. But Paul was in prison for his defense of the gospel, and the prison was dank and cold, though Paul’s heart seems warm and inviting. The imprisoned apostle seems to have been particularly encouraged by the Philippian believers in ministering to him (4:10,4:14, 4:18). This present help stimulated undoubtedly pleasant memories of the Philippians’ past care of him. This remembrance and present evidence of their continuing ministry led Paul to write in his letter of thanks “being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ” (1:6). Paul recognizes in the Philippian believers that they had begun in the Spirit and were continuing in the same work of the Spirit. Such a thing could not be said of the Christians in Galatia (Galatians 3:3).

It seems that Paul’s delight and longing was made to over-flow by the acts of affection which Paul had received. Longing to be a blessing to these believers, but constrained by the walls of his prison cell, Paul did what all great men of faith do – he prayed. His prayer is underscored by his earnest desire and longing for these believers.

In the last section we introduced this outline for examining Paul’s mention of prayer in Philippians:

Philippians 1:4 – Paul’s Exercise in Prayer
Philippians 1:9 – Paul’s Expression of Prayer
Philippians 1:19 – Paul’s Expectation from Prayer (also, Ph. 4:6-7)

In this section it is our aim to look at the expression of Paul’s prayer, particularly what he prayed for and how he prayed for it. In the previous section we noted the faithfulness and frequency of Paul’s prayers; in this section we want to contemplate the greatness of his heart in prayer. The spirit of verses 7-11 is the expression of vs.6 “[he] will perform it until the day of Jesus Christ”, prayer to this end becomes his ministry in bonds to the Philippian Christians. This is a summary of vs. 7-11 based on the idea of the ongoing and perfecting work in vs.6.

1:6 – The Basis for Continuance
1:7 – His Confidence in their Continuance
1:8 – His Longing for their Continuance
1:9-10 – His Prayer for their Continuance
1:11 – The Result of Continuance

Philippians 1:7 - “Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defense and confirmation of the gospel, ye all are partakers of my grace.”

Paul has every confidence that the good work of God which had begun in them would continue. As one who had planted the seed which had sprung in their hearts, he now waters the plant with his prayers that they might be filled with the fruits of righteousness and should be ultimately to the glory of God by Christ. The rationale behind his conclusion is their present ministry to him in his bonds and defense of the gospel. The good work which had begun is proven in tribulation and had not withered in the heat of the sun. It is the assumption then that the plant would grow to full age and bear fruit (Matthew 13:5,6,23).

Paul’s statement of thought in vs. 7 requires consideration. It is not ‘a thought’ or mere interspersed ‘thoughts’, but his way of thinking. His use of the word throughout the epistle - as throughout all his epistles - refers to the entire frame or perspective of mind. The original appears 8 times in this Epistle, once in the AV it is rendered ‘think’ (1:7), 6 times as ‘mind’ (2:2,5;3:15,16,19;4:2), and once as ‘care’ (4:10). The prominent example of Philippians is “let this mind be in you which was also in Christ Jesus” (Philippians 2:5), and well models the Pauline usage.

Other translations and texts can help our understanding of this verse. The Aramaic text has it this way, “And this is the right way for me to think of you”, but I think it is warmer than this. Philippians 1:29 renders the preposition ‘of’ as ‘in the behalf of’, chapter 2 verse 9 renders it ‘is above’. We can safely read in the loftiness of his intercessory association with these believers. “This is the right state of mind for me to have on your behalf”, this being so, he prays with confidence concerning his conviction of spirit stated in vs. 6.

Paul’s thinking is mixed with affection when he writes an explanation for his mind-set, “because, I have you in my heart, inasmuch as both in my bonds, and in the defense of the gospel, ye all are partakers of my grace.” The Philippians’ association with Paul in prison is a stark contrast to those in Rome which would all later forsake him, and refuse to stand with him (2 Timothy 4:16). But not so with these friends of Pauls, time and again they associated themselves with Paul’s sufferings, ministering to him. We are reminded of the words of our Lord concerning the righteous- and here feel free to draw application on the principle- stated in Matthew 25:36 “I was in prison, and ye came unto me.” In this act they had associated themselves with the fellowship of the sufferings of Christ, and were become partakers of Paul with his grace.

Paul’s statement in vs.7 ‘become partakers of my grace’ has several interesting interpretations. Firstly, that they had become partaker’s with him of grace; or, secondly that they had become partakers with him of his apostleship. Those who favor the latter position refer to Romans 1:5 and Ephesians 3:2 & 8 where Paul’s apostleship is referred to as ‘grace’. I find it most convincing in the context to think that they found themselves, as Paul did, sustained by the grace of God and in this, to be partakers of the same grace as he. Though here I dare not be litigious as the idea is broad.

Philippians 1:8 - “For God is my record, how greatly I long after you all in the bowels of Jesus Christ.”

Not being able to convey his longing and desire Paul puts it on record before the Omniscient God. The greatness of his longing for them is interpreted throughout the book, and translates in the next few verses into a prayer which demonstrates the over-flowing of his love for these believers. In modern day English, the bowels are not an anatomical component considered noble but here we anticipate the Greek usage of the word, rather than its’ literal grammatical value. It needs only to be stated that ‘the bowels’ are oft used in scripture to denote the source of tenderness, affection, and mercy. 2 Corinthians 7:15 renders it the ‘inward affections’, while other passages from Paul’s epistles cite it as the spring from which spiritual profit wells (Colossians 3:12). Paul’s affection stems from Christ. It is “in the bowels of Jesus Christ”. The Aramaic states “how much I love you through the love of Jesus Christ”, and the rendering of the ESV, “I yearn for you all with the affection of Christ Jesus” are helpful, and help us more closely approximate the meaning.

This longing of soul for the Philippians was consistent also of Epaphroditus who was to be Paul’s return emissary to the Philippian church (Philippians 2:26). Spiritual longing for other believer’s benefit is a character of men and women that God uses.

Philippians 1:9 - “And this I pray, that your love may abound yet more and more in knowledge and in all judgment;”

The notation of the apostle’s prayer lets us know how he prayed. We will notice there is nothing haphazard about this prayer, but it is the premeditated and determined supplication of Paul on their behalf. Sure, he would have liked to have seen them, or have been able to benefit them by his presence but this is not an option at Paul’s disposal. As great a blessing is afforded them by his sincere prayer knowing that “the effectual fervent prayer of a righteous man availeth much” (James 5:16). The greatness of his prayer is evident in its’ richness. There is nothing lacking from Paul’s desire for them. His request is not ’some’ and ‘a little’, but ‘all’, ‘more’, and still ‘more’. The qualitative and quantitative richness of Paul’s prayer seeks the best of all God’s blessings on them. Keywords such as ‘how greatly’, ‘abound’, ‘more and more’, ‘all’, ‘excellent’, and ‘filled’ tell on the yearning of Paul for the church in Philippi.

Firstly his prayer was that their love should be even more manifested than it was already. It is not just love, but rather that love should temper their discernment and judgment. How often we would have love, but no discernment or judgment. Even still, how we frequently have the latter without the former. Our judgment and criticism should not be a customs-booth to Christian love.

The concept of ‘judgment’ as the AV renders it is not mere criticism or adjudication in a legal sense. The word rendered ‘judgment’ in the original is a primary word, meaning it is the only instance in the Bible. It gives us the idea of an art critic who understands the concepts of good art, or a music professor who knows the intricacies of a score, and can on the basis of their knowledge be a critic of the finer points.

Philippians 1:10 - “That ye may approve things that are excellent; that ye may be sincere and without offense till the day of Christ;”

How is their discernment to be employed? It is to approve the things which are excellent. We must not discard the causal relationship denoted by the word ‘that’ throughout the length of Paul’s prayer. In the original the word rendered approve can be translated ‘approve’ or ‘disapprove’. It is the distinguishing between two or more things which differ, for the selection of those things which are best.

Again the word ‘that’ refers us to the causal relationship. We need discernment that we may choose excellent things that we may be sincere not giving offense until the day of Christ.

In the Greek the word rendered for sincerity or purity in vs. 10 is a composition of two words, the first meaning ‘the suns rays’ and the second meaning ‘judged’. The word can be cumbersomely interpreted to mean ‘judged by the suns rays’!

Philippians 1:11 - “Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.”

The ultimate outcome which Paul envisages for the Philippian believers is a life full of evidence that Christ is in us. This is the sum of the parts of Paul’s prayer. We must here note that the fruits of righteousness are not inherently the same thing conceptually as the fruits of the Spirit in Galatians 5:22-23. The former is produced by Christ, the latter is the natural character of those who are inhabited by the Spirit of God. Naturally, the fruits of righteousness will follow the character of the fruits of the spirit (Ephesians 5:9) The seed which had been planted by Paul, watered by his prayer, was strengthened in the tribulation of his suffering, and in maturity had begun to evidence the fruit of what they were in Christ – righteous.

It is humbling to note that the fruits of righteousness are ‘by Jesus Christ’. It reminds us that he is the one ‘for whom’ and ‘by whom’ are all things (Hebrews 2:10). Now by the work of the Spirit, and the maintenance of Christ, the Philippian believers are again to learn the sufficiency of Christ. Excerpt the words ‘by Jesus Christ’ in the verse, and there can be no true glory or praise to God. But here as always we find our acceptability before God in Christ Jesus alone.

Additional Notes on Philippians 1:7-11:

1:7 - The book of Philippians provides an anatomy lesson for the believer. We have hearts (1:7), bowels (1:8, 2:1), knees (2:10), tongues (2:11), bellies (3:19), and minds (4:2). This ties in with the aspiration of Paul: ‘Christ…magnified in my body’ (Philippians 1:20). In contrast Paul also condemns ‘this vile body’ (Philippians 3:21)