Philippians 1:10Meaning & Commentary from the Church Fathers

“In knowledge,” he says, “and in all discernment, that you may approve what is excellent,” that is, what is profitable. I say this not for myself, but for you, says the Apostle, because there is danger lest someone, loving heretics, be infected by them. He hints at all this when he speaks in this way.

Notice how he orders his words. I do not say this for myself, but “that you may be pure,” that is, lest under the guise of love you receive false teaching. How, then, does he say elsewhere, “If possible, so far as it depends on you, live peaceably with all men” (Rom 12:18)?

"That you may discern what is excellent."

That is, what is profitable. If you love prudently and with discernment, you can choose what is profitable and recognize who is worthy of love, namely the faithful, and who is not worthy, namely the unbelieving.

But how then does he say elsewhere, "Be at peace with all men" (Rom 12:18)? First, he did not speak unconditionally, but with a limitation: "If possible, be at peace with all men."

Then, it is one thing to be at peace and another to love. The first means not being at enmity. Love requires a disposition of soul and, as it were, a union and identity in character, which should not be shown toward heretics.

For "if your right eye causes you to stumble, pluck it out" (Mt 5:29).

"That you may be pure and blameless for the day of Christ."

Since the Apostle says, “that you may be pure” (Phil 1:10), and again, “as from purity” (2 Cor 2:17), what does “pure” (εἰλικρινής) mean?

Answer. I think that purity is what is mixed with nothing, and is most thoroughly cleansed of everything contrary to it. It is directed and hastens toward piety alone. Beyond this, it is directed toward whatever is strictly required, at every time and in every deed, for the goal of piety. Thus one entrusted with something is not distracted even by what is akin to his occupations.

and that you may be, as you are now, firm, pure, and without stumbling on the day of Christ’s judgment.

Using these gifts, preserve the faith pure, bringing God the fruit of righteousness and arranging that He be glorified by all. In this sense the Apostle said, “to the glory and praise of God.” He also recounts what happened in Rome for their benefit.

In Phil 1:3-11, the Apostle informs the Philippians that he “thanks God at every remembrance of them,” and that “for them all he offers prayer with joy,” because of their participation in the Gospel through benefactions.

He calls God as witness that he loves them all with the love of Jesus Christ. He prays that “their love may abound yet more and more,” and that, “approving what is excellent,” they may be found “pure and blameless in the day of Christ.”

That is, by being perfected in spiritual knowledge and spiritual perception, which accurately distinguish good from evil, they may be found pure and blameless at the universal judgment of Christ, filled with the fruits of righteousness to the glory and praise of God.

Speaking of growth in love through knowledge, the Apostle teaches us to grow in love by experience, through exercise in it. The fullest purity needed on the day of Christ’s judgment is attained through severe life-struggle and continual ascetic labors.

According to St. John Chrysostom, “love needs the light of knowledge, so that it may be joined to discernment and reflection.” Blind love can even bring evil upon a man. Therefore elsewhere the Apostle praises training in the discernment of good and evil (Heb 5:14).

“Discerning what must be done and what must not be done is true wisdom,” says St. Basil the Great. Bishop Theophan writes, “Love is the moving force; knowledge is the illumination of the path; discernment is the skill of knowing where to step.”

While thanking God for the excellent condition of the Philippian church, the Apostle at the same time prays to God that this Church may become more and more perfect.

They still lack the ability to form correct and clear judgments about things (έν έπιγνώσει). Without this, their love remains blind and may take a false direction.

They also lack proper experience in the moral life, a moral tact that would show how one must act in each difficult circumstance of life (πάση αίσθήσει). Both are necessary in order to distinguish between good and evil.

The manifestation in active life of the perfections just mentioned is one thing: by them a Christian can always determine what is better, accomplish it in the best way, and taste its fruit.

All this is contained in the phrase "to test what is excellent." To test means to indicate the better by knowledge, to fulfill it by love, and to taste its fruit by perception.

Let the whole life pass according to this rule. What result will follow? It will be pure and blameless, and also filled with the fruits of righteousness.

"That you may be pure," that is, sincere, doing everything according to a pure conscience, without any deceit or crookedness of soul. Whatever is recognized as proper and pleasing to God is to be done.