I thank my God for you every time I think of you (TEV)

The best remembrance of our friends is to remember them at the throne of grace (Heb 4:16). Paul is our example to follow here because he clearly had a phenomenal prayer life. He has either a remarkable memory or an unusually long prayer list, because for ten years after his initial contact with the saints at Philippi he is able still to remember the Philippians by name, and he prays for them repeatedly. (see Phil 1:4)

Thank (2168) (eucharisteo from eú = well + charízomai = to grant, give) means to show oneself grateful, to be thankful or to give thanks. The present tense (continuous action) is picked up in Wuest's rendering...

"I am thanking my God constantly".

Remembrance (3417) (mneia from the verb mnáomai = to recollect) describes a recalling to mind memory, recollection, remembrance. This is Paul’s basis and the stimulus for his continually giving thanks to God.  He remembers their acceptance of the gospel (read Acts 16 for Lydia and the Philippian jailer's "testimonies"), their consistent faith, their growth in grace, and their burden for lost souls.

What a wonderful picture of the relationship between Paul and the church at Philippi, for every time he thought of them, whatever the cause, he was impelled to offer thanks and praise to God. Are there some dearly beloved saints in your life that generate such a chorus of thanksgiving from your lips? Paul frequently bore these saints in  his thoughts -- even though they were out of sight and he was in a prison cell at a great distance from them, these saints were not out of his mind: To be such a selfless intercessor!

Matthew Henry writes the...

"The best remembrance of our friends is to remember them at the throne of grace. Paul was much in prayer for his friends, for all his friends, for these particularly. It should seem, by this manner of expression, that he mentioned at the throne of grace the several churches he was interested in and concerned for particularly and by name. He had seasons of prayer for the church at Philippi. God gives us leave to be thus free with him, though, for our comfort, he knows whom we mean when we do not name them....Thanksgiving must have a part in every prayer; and whatsoever is the matter of our rejoicing ought to be the matter of our thanksgiving. What we have the comfort of, God must have the glory of. He thanked God, as well as made requests with joy. As holy joy is the heart and soul of thankful praise, so thankful praise is the lip and language of holy joy." And regarding "my God" adds that "we must eye God as our God...It encourages us in prayer, and enlarges the heart in praise, to see every mercy coming from the hand of God as our God."

Paul associates Timothy with him in the salutation, but here and in the body of the Epistle he uses the singular pronoun. Only in the Epistles to the Thessalonians is the use of the plural pronouns maintained throughout. Paul’s letters usually included such commendation except in his opening in Galatians, where Paul’s deep concern over the churches’ defection in Galatia from "the gospel of the grace of God" (Acts20:24) is evident from his greeting, which lacks his customary commendations and courtesies, and is instead brief and impersonal, although even so he does open with the familiar "Grace to you and peace from God our Father, and the Lord Jesus Christ" (Gal 1:3)
           
Vincent writes that...
 

 "always, in every supplication of mine for you all, with joy making the supplication," (YLT).
"I always pray for you, and I make my requests with a heart full of joy" (NLT),
"Every time I pray for all of you, I do it with joy." (ICB),
"always when offering any prayer on behalf of you all, finding a joy in offering it" (Weymouth)

Always (3842) (pantote from pás = all and has the idea of “whole” + tóte = then) means at all times or on every occasion. Paul labors to show them that he never forgot them; that he always remembered them in his prayers.

Offering (4160) (poieo) means to make and expresses action in this case continued.  The present tense indicates this was a habitual practice in Paul's life.

Prayer (1162) (deesis) (Click in depth study of deesis) generally refers to specific supplications asked with urgency and arising from a presumed need.

Deesis is from déomai which means to want, to lack, be in need of, make known one's particular need which gave rise to the meaning to request, beseech and use distinctively in prayers of petition. Note the Greek word order ("with joy the prayer making") which gives emphasis to the phrase "with joy".

The KJV Bible Commentary has a pertinent reminder that...

In a day when programs, publicity, and promotion characterize much of the Lord’s work, it should be emphasized that without prayer no lasting work will be accomplished for God. (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson)

WITH JOY: meta charas: (2:2; 3:18; 4:1; Lu15:7 15:10; Col2:5; 1Th2:19;2:20  Phile1:7; 2Jn1:4)

Paul began with joy (singing in the Philippian jail - Acts 16:25) and continues to experience joy over the Philippians. He specifically took joy in the privilege of praying for them, seeing what God had already done for them and among them.

Dwight Pentecost observes that...

The word “joy” or “rejoice” or its counterpart occurs eighteen times in this epistle and is one of the major themes. Christ is referred to either by name or by personal pronoun some seventy times in this book. Paul’s joy is the joy of Christ. Christ is the source of the joy, and it is Christ’s joy into which Paul has entered even in the vicissitudes of life; it is Christ’s joy he wants them to know and to share as Christ becomes real in their lives. (Pentecost, J. D. The Joy of Living: A study of Philippians. Kregel Publications)

As Jameisson, Faussett and Brown says

"It marked his high opinion of them, that there was almost everything in them to give him joy, and almost nothing to give him pain." Paul is still joyful as a prisoner in Rome as he was initially in a prison in Philippi when "about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them" (Acts16:25)

Joy (5479) (chara) (and rejoice) is a feeling of inner gladness, delight or rejoicing.

Secular dictionaries define joy as the emotion evoked by well-being, success, or good fortune or the emotion evoked by the prospect of possessing what one desires. The world's definition of joy is therefore virtually synonymous with the definition of happiness, for both of these "emotions" are dependent on what "happens".

Certainly there is joy in human life, such as joy when one experiences a victory  (" We will sing for joy over your victory, and in the name of our God we will set up our banners. May the LORD fulfill all your petitions." Psalm 20:5 Spurgeon's comment) or reaps a bountiful harvest (see Isaiah 9:3), but more often the Bible speaks of joy in a spiritual sense. For example, Nehemiah declared to the down in the mouth (not very filled with joy) Jews that "The joy of the Lord is your strength" (Nehemiah 8:10). Similarly, David pleaded with God to “restore to me the joy of Thy salvation” (Psalm 51:12 Spurgeon's Comment). It is not surprising that joy and rejoicing are found most frequently in the Psalms (about 80 references) and the Gospels (about 40 references).

C. S. Lewis got a bit closer to the Biblical meaning when he called joy an “unsatisfied desire which is itself more desirable than any other satisfaction.” That statement is a bit obtuse but Lewis then goes on to add that joy  "must be sharply distinguished both from happiness and from pleasure". Ultimately Lewis' experienced joy when he discovered that Jesus was the wellspring of all joy.

Joy then is the deep-down sense of well-being that abides in the heart of the person who knows all is well between himself and the Lord. It is not an experience that comes from favorable circumstances but even occurs when those circumstances are the most painful and severe as Jesus taught His disciples declaring...

Truly, truly, I say to you, that you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will be turned to joy. 21 "Whenever a woman is in travail she has sorrow, because her hour has come; but when she gives birth to the child, she remembers the anguish no more, for joy that a child has been born into the world. 22 "Therefore you too now have sorrow; but I will see you again, and your heart will rejoice, and no one takes your joy away from you. (John 16:20-22)

Believers have the Resident Source of joy within for as as Paul teaches

the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness (Galatians 5:22)

Emotional fluctuations cannot disturb this Source of joy. Note Paul’s statement of this confidence (see note Philippians 3:20). 

In the epistle to the Philippians joy is like a golden thread Paul interweaves throughout this epistle (Click for all 12v with "joy") As Bengel says “The whole letter is ‘I rejoice,’ and ‘Rejoice!’”

The Christian life is to be a life of joy. It is founded on faith in Jesus, whose life on earth began as "good news of great joy for all people" (Luke 2:10).  The theme of joy is underscored by the 59 uses of joy and the 74 uses of rejoice in the New Testament (as noted above most are in the Gospels) always to signify a feeling of happiness that is based on spiritual realities.

Joy is God’s gift to believers.  Paul speaks of more than just a mood. This is a deep confidence that was rooted in God’s sovereign control of the universe, His on unchanging divine promises and eternal spiritual realities including the assurance of ultimate victory for those in Christ. 

Joy is a part of God’s own nature and Spirit that He manifests in His children. 

Joy is the inevitable overflow of receiving Jesus Christ as Savior and of the believer’s knowing His continuing presence and having a sense of well being experienced by one who knows all is well between himself and the Lord (see note 1 Peter 1:8).

Joy not only does not come from favorable human circumstances but is sometimes greatest when those circumstances are the most painful and severe.

God’s joy is full, complete in every way. Nothing human or circumstantial can add to it or detract from it. But it is not fulfilled in a believer’s life except through reliance on and obedience to the Lord.

Although joy is a gift of God through His Spirit to those who belong to Christ, it is also commanded of them “Rejoice in the Lord always; again I will say, rejoice!” Paul commands (see note Philippians 4:4 cf note Philippians 3:1). Because joy comes as a gift from Him, the command obviously is not for believers to manufacture or try to imitate it but  to delight in the blessing they already possess (see note Romans 14:17; Philippians 4:4).  The command is to gratefully accept and revel in this great blessing they already possess.  

Warren Wiersbe defines joy as

that inward peace and sufficiency that is not affected by outward circumstances. (A case in point is Paul’s experience recorded in Phil. 4:10–20.) This "holy optimism" keeps him going in spite of difficulties.

Matthew Henry defines joy as  

cheerfulness in conversation with our friends, or rather a constant delight in God

Donald Campbell former President of Dallas Theological Seminary says

Joy (chara) is a deep and abiding inner rejoicing which was promised to those who abide in Christ (Jn 15:11). It does not depend on circumstances because it rests in God’s sovereign control of all things (cf. note Romans 8:28)

William MacDonald says

Joy is contentment and satisfaction with God and with His dealings. Christ displayed it in John 4:34

Adam Clarke defines joy as

"The exultation that arises from a sense of God’s mercy communicated to the soul in the pardon of its iniquities, and the prospect of that eternal glory of which it has the foretaste in the pardon of sin."

Beet defines joy as

triumphant overflow of Christian gladness.

Barclay adds that...

It is not the joy that comes from earthly things, still less from triumphing over someone else in competition. It is a joy whose foundation is God.

Joy is the byproduct of obedience. (Source Unknown) (Ed note: Nothing like unconfessed sin to steal your joy!)

Those that look to be happy must first look to be holy. (Richard Sibbes)

God is not otherwise to be enjoyed than as He is obeyed. (John Howe)

Haydn, the great musician, was once asked why his church music was so cheerful, and he replied:

When I think upon God, my heart is so full of joy that the notes dance and leap, as it were, from my pen, and since God has given me a cheerful heart it will be pardoned me that I serve Him with a cheerful spirit.

Men have pursued joy in every avenue imaginable. Some have successfully found it while others have not. Perhaps it would be easier to describe where joy cannot be found:

• Not in Unbelief — Voltaire was an infidel of the most pronounced type. He wrote: “I wish I had never been born...(and at his death cried out desperately) I am abandoned by God and man! I will give you half of what I am worth if you will give me six month's life. Then I shall go to hell; and you will go with me. O Christ! O Jesus Christ!”

• Not in Pleasure — Lord Byron lived a life of pleasure if anyone did. He wrote: “The worm, the canker, and grief are mine alone.”

• Not in Money — Jay Gould, the American millionaire, had plenty of that. When dying, he said: “I suppose I am the most miserable man on earth.”

•  Not in Position and Fame — Lord Beaconsfield enjoyed more than his share of both. He wrote: “Youth is a mistake; manhood a struggle; old age a regret.”

• Not in Military Glory — Alexander the Great conquered the known world in his day. Having done so, he wept in his tent, before he said, “There are no more worlds to conquer.”

•  Where then is real joy found? — the answer is simple, in Christ alone. (The Bible Friend, Turning Point, May, 1993)

As a third-century man was anticipating death, he penned these last words to a friend:

It’s a bad world, an incredibly bad world. But I have discovered in the midst of it a quiet and holy people who have learned a great secret. They have found a joy which is a thousand times better than any pleasure of our sinful life. They are despised and persecuted, but they care not. They are masters of their souls. They have overcome the world. These people are the Christians—and I am one of them.

The eternal effect of a Christian filled with the Joy of the Lord:

Many years ago when the great missionary Adoniram Judson was home on furlough, he passed through the city of Stonington, Connecticut. A young boy playing about the wharves at the time of Judson’s arrival was struck by the man’s appearance. Never before had he seen such a light on any human face. He ran up the street to a minister to ask if he knew who the stranger was. The minister hurried back with him, but became so absorbed in conversation with Judson that he forgot all about the impatient youngster standing near him. Many years afterward that boy—who could never get away from the influence of that wonderful face—became the famous preacher Henry Clay Trumbull. In a book of memoirs he penned a chapter entitled: “What a Boy Saw in the Face of Adoniram Judson.” That lighted countenance had changed his life. Even as flowers thrive when they bend to the light, so shining, radiant faces come to those who constantly turn toward Christ!

It takes 72 muscles to frown—only 14 to smile!

IN MY EVERY PRAYER FOR YOU ALL: en pase deesei mou huper panton humon:

Again the word for prayer is deesis (1162) (Click in depth study of deesis) referring  to specific supplications or prayer for particular benefits, the verb supplicate suggesting an attitude and posture of humility.

Do I pray for all the saints or just a select few? All stand in the need of prayer. In every prayer, Paul made supplication for the Philippians with joy. Intercession is not a burden to be borne but an exercise of the soul to be performed with joy.

Vine comments of the occurrence of the word every (or all, Greek = pas) noting that...

The recurrence of all in the epistle (see Phil 1, 7, 8, 25; 2:17, 26 and cp. 4:21) is a reminder to his readers that the apostle, like his Master, held them all in equal affection and esteem. He seeks thus tactfully to counteract the tendency to alienation of heart among them, a rumor of which seems to have reached him, and to which later he makes a direct reference (see Phil 2:1-4; 4:2). The true pastor cares for the whole of the flock. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson )

Because of your help in giving the good news (BBE)

This is because you have taken part with me in spreading the good news (CEV)

because of the way in which you have helped me in the work of the gospel (TEV)

for your cooperation in spreading the Good News (Weymouth)

because you have been my partners in spreading the Good News about Christ (NLT)

In view of explains the reason for Paul's thanksgiving in Philippians 1:4.

Believers are joined together into one body in Christ Jesus, and it is the function of one part of the body to minister to another member of the body. If one member of the body does not minister to another member, it is to the detriment of both. Here Paul commends the saints at the local body in Philippi for ministering to and with him in the spread of the gospel. Some of their "participation" was surely prayer for the apostle but they also gave funds out of their poverty. In the last chapter Paul commends them writing that...

you have done well to share (sugkoinoneo = share in company with, co-participate) with me in my affliction. And you yourselves also know, Philippians, that at the first preaching of the gospel, after I departed from Macedonia, no church shared with me in the matter of giving and receiving but you alone; for even in Thessalonica you sent a gift more than once for my needs. Not that I seek the gift itself, but I seek for the profit which increases to your account. But I have received everything in full, and have an abundance; I am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God. (see notes Philippians 4:14-18)

They were thus fulfilling the "law of Christ" as Paul explained (commanded) in Galatians writing...

Bear (present imperative = command to do this continually) one another's burdens, and thus fulfill the law of Christ. (Gal 6:2)

Participation (2842) (koinonia from koinos = that which is in common, belonging to several or of which several are partakers) describes the experience (in contrast to koinonia as an act) of having something in common and/or of sharing things in common with others. It describes a close association involving mutual interests and sharing.

The idea of koinonia is frequently referred to as fellowship (the state of sharing mutual interests, experiences, activities, etc.; a relation in which parties hold something in common; see excellent article on Fellowship). Believers have fellowship with the Triune God through His Son Christ Jesus and this  also leads naturally (supernaturally) to fellowship with other believers.

Tyndale Bible Dictionary succinctly defines fellowship as...

Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings. (Elwell, W. A., & Comfort, P. W. Tyndale Bible Dictionary. Wheaton, Ill.: Tyndale House Publishers)

Koinonia  describes a state of joint participation and cooperation in a common interest and activity.

In some NT contexts koinonia refers to a willing contribution or gift (Romans 15:26, 2 Cor 8:4)

Koinonia is used 17 times in the NT in the NASB (1x Acts;1x Ro;2x 1Co;4x 2Co;1x Gal;3x Phil;1x Phile;1x Heb;3x 1Jn) Study these uses (which are listed below) and make a list arriving at your own "definition" of koinonia - this would make a great lesson for a Bible study over several Sunday mornings)

Acts 2:42 And they were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer.

Romans 15:26 (note) For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem.

1 Corinthians 1:9 God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.

1 Corinthians 10:16 Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ?

2 Corinthians 6:14 Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?

2 Corinthians 8:4 begging us with much entreaty for the favor of participation in the support of the saints,

2 Corinthians 9:13 Because of the proof given by this ministry they will glorify God for your obedience to your confession of the gospel of Christ, and for the liberality of your contribution to them and to all,

2 Corinthians 13:14 The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.

Galatians 2:9 and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we might go to the Gentiles, and they to the circumcised.

Ephesians 3:9 (note) and to bring to light what is the administration (= oikonomia from Nestle-Aland used by the NASB - KJV has "fellowship" from the Textus Receptus) of the mystery which for ages has been hidden in God, who created all things;

Philippians 1:5 (note) in view of your participation in the gospel from the first day until now.

Philippians 2:1 (note) If therefore there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion,

Philippians 3:10 (note) that I may know Him, and the power of His resurrection and the fellowship of His sufferings, being conformed to His death;

Philemon 1:6 and I pray that the fellowship of your faith may become effective through the knowledge of every good thing which is in you for Christ's sake.

Hebrews 13:16 (note) And do not neglect doing good and sharing; for with such sacrifices God is pleased.

1 John 1:3 what we have seen and heard we proclaim to you also, that you also may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ.
1 John 1:6 If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth;
1 John 1:7 but if we walk in the light as He Himself is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.

Koinonia is one of the great words of the gospel and the highest expression of a personal relationship and sharing the things of Christ, for as Marvin Vincent writes

"The true life in man, which comes through the acceptance of Jesus as the Son of God, consists in fellowship with God and with man." (Vincent, M. R. Word studies in the New Testament)

The fellowship with Christ and with all other believers means more than just enjoying each one another's company but includes a mutual sharing of all aspects of our live, a sharing which is permanent, because our shared eternal life is forever. Believers belong to each other in a mutual partnership, produced by their faith in Christ.

Not only does koinonia include our common fellowship in Christ (Gal 2:9) but also our sharing in the sufferings of Christ, Paul's desire being "that I may know Him, and the power of His resurrection and the fellowship of His sufferings, being conformed to His death in order that I may attain to the resurrection from the dead" (see exposition of Philippians 3:10) a thought echoed by Peter who wrote

"to the degree that you share the sufferings of Christ, keep on rejoicing; so that also at the revelation of His glory, you may rejoice with exultation." (see exposition of 1 Peter 4:13)

John emphasizes that fellowship with God exhibits and proves itself by fellowship with Christians for

"If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth but if we walk in the light as He Himself is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin." (1Jn1:6-7)

Men fall into two classes, those who are in fellowship with God, and therefore walk in light and love and those who are not in fellowship with God and therefore walk in darkness and hatred.

Koinonia sometimes refers to the act of fellowship -- e.g., giving a contribution or collection of money in behalf of poorer churches is an act of fellowship. (Ro15:26, cf 2Cor 8:4, 2Cor9:13). This spirit of sharing was immediately evident in the early church, as believers after Pentecost

“were continually devoting themselves to the apostles’ teaching and to fellowship (koinonia), to the breaking of bread and prayer.… And all those who had believed were together, and had all things in common (koinós)”  (Acts2:42, 44). 

In (1Co10:16) koinonia is used in connection with Communion, an act of fellowship.

The writer of Hebrews tells us to act out our fellowship, exhorting believers to

"not neglect doing good and sharing (koinonia) for with such sacrifices God is pleased."  (Heb 13:16)  

Marvin Vincent writes that koinonia describes a

"relation between individuals which involves a common interest and a mutual, active participation in that interest and in each other." (Vincent, M. R. Word studies in the New Testament)

Vincent goes on to write that koinonia parallels

"the Latin communio, from communis, common. Hence, koinonia is sometimes rendered communion." Koinonia was also used in secular Greek as a commercial term for a joint-partnership in a business venture in which all parties actively participate to ensure the success of the business. Moulton and Milligan lists two instances of the use of koinonia  in secular Greek writings (papyri) -- “belonging in common to, with whom I have no partnership.”

Wuest comments that

"the word "fellowship" in the original means, "a joint-participation in a common interest and activity." This was the meaning of the word "fellowship" when the Authorized Version was made. The English word has largely lost its original meaning in religious circles, although it has retained it in academic phraseology. The word "fellowship" today usually means "companionship, intercourse between individuals." (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)

Wuest goes on to add that koinonia was used in secular Greek

"in a marriage contract where the husband and wife agree to a joint-participation in the necessaries of life. The key idea in the word is that of a partnership, a possessing things in common, a belonging in common to." (ibid)

The idea in koinonia is that of one person having a joint-participation with another in something possessed in common by both. A very touching use of the verbal form of this word was found in a fourth century inscription; a doctor of medicine had put up an inscription to his wife who had also studied medicine, and who had died. It read, “as with you alone I shared my life.” How beautiful it is when a sinner saved by grace comes to the sunset of life and can say to the Lord Jesus, “as with you alone I have shared by life.”

In the Christian community, koinonia  expresses intimacy with Christ (1Co 1:9), the Father (1Jn 1:3), the Holy Spirit (2Co 13:14) and other believers (2Co 8:4, 1Jn 1:7).  Koinonia was used for everything that believers could share -- Christ, the Word, prayer, the Lord’s Supper, and material gifts. Koinonia or fellowship is not just patting somebody on the back, but for a believer, koinonia is sharing the things of Christ.

Koinonia in Php 1:5 signifies joint participation and co-operation in the gospel, not only in financial support (see note Philippians 4:14-16) but also includes prayer support and an eager, wholehearted devotion to the spread of the good news (Acts 16:12-40) Koinonia in this verse does not refer to fellowship primarily with Paul or with each other, but fellowship in the furtherance of the gospel by their living, loyalty, love, and liberality. The Philippians were fellow laborers or co-laborers with Paul to take the whole Word to the whole world. Immediately upon becoming Christians and continually thereafter, the Philippians had dedicated themselves to living and proclaiming the truth about Jesus Christ, and specifically to helping Paul in his ministry. (cf Lydia Acts 16:15).

Wuest adds that

"This was the Philippians' joint-participation with Paul in a common interest and activity, that of preaching the gospel. The preposition "in" is a preposition of motion. This common interest and activity was in the progress of the gospel. The Philippians supported Paul with their prayers and finances while he went about his missionary labors. This is what he is thanking God for. And this is part of that "whole remembrance" of them for which he is grateful. This joint-participation in the work of propagating the gospel had gone on from the first day when Lydia had opened her home to the preaching of the Word (Acts 16:15), until the moment when Paul was writing this letter."

John MacArthur comments that

"Paul’s beautiful benediction in 2 Corinthians perhaps best summarizes the full depth and breadth of Christian koinonia: “The grace of the Lord Jesus Christ, and the love of God, and the fellowship [koinonia] of the Holy Spirit, be with you all” (2 Cor 13:14). The justifying grace of the Son, the electing love of the Father, and the sanctifying fellowship of the Holy Spirit are inextricably coalesced in the partnership of the saints, a vast spiritual brotherhood that includes every person who has saving faith in Jesus Christ. Such fellowship was a great source of joy for Paul, as it is for all Christians who find strength, encouragement, support, comfort, and help through their fellowship with other believers." (MacArthur, J. Philippians. Chicago: Moody Press)

J Vernon McGee adds this note on "fellowship" in Php 1:5, writing that...

"We do not want to pass over this word fellowship. This word is used widely in the church and outside the church. I don’t think that most people really know what the word means, and therefore they don’t use it properly. Years ago I was invited down to Huntington Beach about once a year to give a message at a Rotary Club luncheon. A Christian doctor was chairman of the program committee down there, and he would invite me to come at Christmas time or Easter time and give them the gospel—both barrels, which is what I always tried to do. Over the speaker’s table they had a slogan: “Food, Fun, Fellowship.” Those three things belonged to the early church, and I didn’t feel that the Rotary Club should have bragged about having any one of the three. For food there would be embalmed chicken with peas as hard as bullets. For fun they had corny jokes. The fellowship consisted of patting someone on the back and saying, “Hello, Bill. How’s business?” Now that is not fellowship in the biblical sense of the word...Well, the Christian idea of fellowship is not much different. When you hear an announcement of a church banquet, it is almost certain that you will be urged to come for food and fellowship. What do they mean by fellowship? They mean meeting around the table and talking to each other about everything under the sun except the one thing that would give them true fellowship, the person of Christ...koinonia...means that which believers can share of the things of Christ. There are three elements that must enter into it: spiritual communication, sympathetic cooperation, and sweet communion. (1) Spiritual communication is sharing the things of Christ. This would be sharing the great truths concerning Christ. (2) Sympathetic cooperation means working together for Christ. That is why, when Paul used the word fellowship, he could be talking about Bible reading or Bible study together or prayer or celebrating the Lord’s Supper or taking up an offering. Paul called all of these koinonia—fellowship. The result would be (3) sweet communion. It makes us partners with Christ. This is true koinonia. Paul wrote that this church was having fellowship with him. He had communicated to them the gospel. They had shared with Paul in a sympathetic cooperation. They had sent a gift to him and had ministered to his physical needs again and again. Then when they were together, they had sweet communion." McGee adds in a separate note "The only place you can have real Christian fellowship (koinonia) is around the Word of God. It is the Word of God which brings you to the person of Christ and enables you to see Him in all His glory. It is then that you will have fellowship and a good time with other believers. Our Lord is wonderful, my friend—it is terrible to pass Him by." (McGee, J V: Thru the Bible Commentary:  Nashville: Thomas Nelson)

John MacArthur has a nice summary of koinonia based on the commentary by William Hendricksen (Hendriksen, W., & Kistemaker, S. J. Exposition of the Gospel According to Matthew Grand Rapids: Baker Book House)

MacArthur writes that Hendricksen has

"an exceptional section on the fellowship of believers in his commentary on Philippians."

Hendriksen's analysis gives koinonia, the partnership of believers, a pithy and practical definition.

1. A fellowship of grace

It is a fellowship of grace--not a natural, platonic, or man-made partnership. The church is a divine fellowship effected by God in Christ through the Spirit by grace. Apart from the work of the triune God the fellowship of believers would be non-existent. It would be impossible to form on a human level because it transcends time and space, and will endure forever.

2. A fellowship of life

The partnership of believers is a fellowship of life. We all share the same common eternal life that was made ours in Christ. We are one with the Lord Jesus Christ, the Father, the Spirit, and with each other.

3. A fellowship of faith

Believers share a fellowship of faith. Just as the Father draws the sinner near to Christ (John 6:44), the sinner draws near to God in living faith. We participate in a fellowship of faith in that we have believed in the same God and agree with the same truths found in His Word.

4. A fellowship of prayer

Believers belong to a fellowship of prayer because we all come before God on each other's behalf.

5. A fellowship of praise, thanksgiving, and love

We participate in a fellowship of praise, thanksgiving, and love. It is natural for us to enshrine other Christians in our hearts and desire the best for them out of love.

6. A fellowship of service

Christians share a fellowship of service. We together shoulder the work of the ministry, and contribute to each other's needs.

7. A fellowship of evangelism

Christians share in spreading the gospel through preaching, teaching, and witnessing.

8. A fellowship of separation

Our separation from the world and attachment to Christ marks our special fellowship with each other.

9. A fellowship of warfare

Ours is a fellowship of warfare and conflict. We wage spiritual war side by side against a common enemy.

A person filled with the joy of the Holy Spirit rejoices in Christian fellowship. In fact, there is nothing in the world as wonderful as Christian fellowship. Those in the church who spend their time looking for what isn't perfect demonstrate an absence of spiritual joy. They need to consider the partnership they have--the people who pray for them, enable them to serve Christ, care for them, meet their needs, work with their children and family, nurture them in spiritual truth, and who are available for them to minister to by the use of their own spiritual gifts. If a Christian can't rejoice in that, the problem is not on the outside--it's inside.

When Saul was made king, "the valiant men whose hearts God had touched went with him" (1 Sam. 10:26). When Nahash the Ammonite came to injure the people of Jabesh-gilead, the Holy Spirit came mightily on Saul. In response to Saul's strong message to join him in the fight, "the dread of the Lord fell on the people, and they came out as one man" (1Sa 11:7).

The Philippians and Paul had that same unity of spirit. God had touched their hearts from the first day, and through the years they had become like one man in heart. (Bolding added. Source: John MacArthur: Elements of Joy -- Part 1)

Gospel (2098) (euaggelion from eú = good + aggéllo = proclaim, tell) is literally good news or glad tidings.

Spurgeon's Sermons on Gospel...

1 Timothy 1:15 The Glorious Gospel
Proverbs 25:25 Good News
2 Corinthians 5:20-21 The Heart Of The Gospel
Lamentations 4:22 A Message From God For Thee
Acts 20:21 Two Essential Things
Psalm 51:7 The Wordless Book

In secular Greek it originally referred to a reward for good news and later became the good news itself. The word euaggelion was commonly used in the first century as our words "good news" today.  The idea then and now is something like this - “Have you any good news (euaggelion) for me today?” This was a common question in the ancient world.

Our English word Gospel is from the Old English or Saxon word gōdspell (gōd = good + spell = message) which is literally "good tale, message". When I was a young man Godspell was  actually the name of a popular musical play (See description). I wonder if they really understood the meaning of this word which is the very foundation stone of Christianity.

In modern secular use gospel has an interesting meaning of something accepted as infallible truth or as a guiding principle (e.g., such and such is "the gospel truth"). This is not a bad Biblical definition either!

In ancient secular Greek as alluded to above, euaggelion described good news of any kind and prior to the writing of the New Testament, had no definite religious connotation in the ancient world until it was taken over by the "Cult of Caesar" which was the state religion and in which the emperor was worshipped as a god (see more discussion of this use below).

The writers of the New Testament adapted the term as God's message of salvation for lost sinners. Euaggelion is found in several combination phrases, each describing the gospel like a multifaceted jewel in various terms from a different viewpoint (from the NASB, 1977):

the gospel of the kingdom (Mt 4:23)

the gospel of Jesus Christ, the Son of God (Mk 1:1) because it centers in Christ

the gospel of God (Mk 1:14) because it originates with God and was not invented by man

the gospel of the kingdom of God (Lu 16:16)

the gospel of the grace of God (Acts 20:24),

the gospel of His Son (see note Romans 1:9)

the gospel of Christ (see note Romans 15:19)

the gospel of the glory of Christ (2Co 4:4)

the gospel of your salvation (see note Ephesians 1:13)

the gospel of peace (see note Ephesians 6:15)

the gospel of our Lord Jesus (2Th 1:8)

the glorious gospel of the blessed God (1Ti 1:11)

In Ro 16:25, 26 (see note) Paul called it “my Gospel” indicating that  the special emphasis he gave the gospel in his ministry.

For a rewarding study, study the preceding references in context making notation of the truth you observe about the gospel (Download InstaVerse. to enable you to read the verse in your favorite version and in context... anywhere on the Web!)  If you would like a special blessing, take an afternoon to go through all 76 uses of euaggelion in context making a list of what you learn about the gospel. The Spirit of God will enlighten your heart and encourage your spirit in a very special way...and you'll want to share the "good news" with someone because of your "discoveries"!

Euaggelion is used 76 times in the NT in the NASB (4x Mt; 8x Mk; 2x Acts; 9xRo; 6x 1Co; 8x 2Co; 7x Gal; 4x Eph; 8x Phil; 2x Col;  6x 1Th; 2x 2Th; 1x 1Ti; 3x 2Ti;1x Phile; 1x  1Pe;1x Rev).

The only use of euaggelion in the Septuagint (LXX) is in Second Samuel...

when one told me, saying, 'Behold, Saul is dead,' and thought he was bringing good news (Lxx = euaggelion), I seized him and killed him in Ziklag, which was the reward I gave him for his news. (2 Samuel 4:10) (As an aside the verb form euaggelizo is found more often - here are the uses of the verb in the LXX - 1 Sa 31:9; 2 Sa 1:20; 4:10; 18:19f, 26, 31; 1 Kings 1:42; 1 Chr 10:9; Ps 40:9; 68:11; 96:2; Isa 40:9; 52:7; 60:6; 61:1; Jer 20:15; Joel 2:32; Nah 1:15)

Euaggelion was commonly used in the Greco-Roman culture as "a technical term for "news of victory." The messenger appears, raises his right hand in greeting and calls out with a loud voice: "rejoice …we are victorious". By his appearance it is known already that he brings good news. His face shines, his spear is decked with laurel, his head is crowned, he swings a branch of palms, joy fills the city, euaggelia are offered, the temples are garlanded, an agon (race) is held, crowns are put on for the sacrifices and the one to whom the message is owed is honored with a wreath...[thus] euaggelion is closely linked with the thought of victory in battle. " (Theological Dictionary of the New Testament) This is a convicting definition - here a pagan messenger radiantly announces good news of an earthly victory. How much more radiant should we be who are the bearers of the great news of Christ's eternal triumph over sin, Satan, and death!

Euaggelion was used in secular Greek chiefly in connection with oracles (i.e. the promise of some future event) and in the imperial cult that euaggelion acquires a religious meaning. In the latter sphere news of the "divine" ruler’s birth, coming of age or enthronement and also his speeches, decrees and acts are glad tidings which bring long hoped-for fulfillment to the longings of the world for happiness and peace (albeit a counterfeit hope and peace). An instance of this is the decree of the Greeks of the province of Asia c. 9 B.C. marking the birthday of Augustus (23 September) the beginning of the civil year (this is worth reading as an example of thinking that has become darkened) --

“It is a day which we may justly count as equivalent to the beginning of everything—if not in itself and in its own nature, at any rate in the benefits it brings—inasmuch as it has restored the shape of everything that was failing and turning into misfortune, and has given a new look to the Universe at a time when it would gladly have welcomed destruction if Caesar had not been born to be the common blessing of all men...Whereas the Providence which has ordered the whole of our life, showing concern and zeal, has ordained the most perfect consummation for human life by giving to it Augustus, by filling him with virtue for doing the work of a benefactor among men, and by sending in him, as it were, a savior for us and those who come after us, to make war to cease, to create order everywhere...and whereas the birthday of the God [Augustus] was the beginning for the world of the glad tidings that have come to men through him...Paulus Fabius Maximus, the proconsul of the province . . . has devised a way of honoring Augustus hitherto unknown to the Greeks, which is, that the reckoning of time for the course of human life should begin with his birth” (compare our use of BC to AD because of the birth of Christ!) (E. Barker: From Alexander to Constantine: Passages and Documents Illustrating the History of Social and Political Ideas 336 B.C.-A.D. p337, 1956)

In contrast to the counterfeit gospel, the human proclamation of the gospel (euaggelion) does not merely herald a new era, but in fact actually brings it about because  the euaggelion has within it the inherent power to germinate and generate salvation in those who hear it proclaimed. If this is true (and it is), then why are so many saints shy about speaking forth the good news of the greatest story ever told?!

The new testament evangelists appropriated euaggelion in reference to the good news of salvation by grace through faith in Jesus Christ. "Gospel" in fact was Paul’s favorite term for his message and occurs nine times in Philippians (more proportionately than in any other letter). In the NT in Paul’s letters the meaning of euaggelion narrows down to the specific sense of the "good news" that God has acted to save people from their sins and to reconcile them to Himself in or through Jesus Christ (cf Mt1:21; 1Co15:1–3; 2Co5:19). For Paul, the gospel is not merely good news in the sense of words spoken and heard, i.e. a good story, but is itself "the (inherent, dynamic) power of God for salvation to everyone who believes, to the Jew first and also to the Greek" (see exposition of Romans 1:16-17). The gospel then possesses the inherent power to deliver (rescue and preserve) otherwise eternally lost sinners "from the domain (the power = right and the might) of darkness" and transfer them "to the kingdom of His beloved Son" (see exposition of Colossians 1:11-13).

Paul reiterated the truth of the living, dynamic aspect of the gospel in his epistle to the Colossians writing that because they were saved, the saints now had a

"hope laid up (reserved, laid away for preservation, waiting, in store) for (them) in heaven, of which (they) previously heard in the word of truth, the gospel, which has come to you, just as in all the world also it (the gospel) is constantly bearing fruit and increasing, even as it (gospel) has been doing in you also since the day you heard of it (gospel) and understood the grace of God in truth just as you learned it (gospel) from Epaphras...." (see note Colossians 1:5, 6-7)

The gospel is not a stagnant system of ethics but is the Word of Truth which is living, moving, growing, bearing fruit and spreading. 

The gospel possesses a divine energy that causes it to spread like a mustard seed growing into a tree (Mt 13:31–32).

The gospel produces fruit both in the internal transformation of individuals, and also in the external growth of the church. The living gospel is the power that transforms lives. As it does so, the witness of those transformed lives produces fruit, including new converts. So as the gospel produces fruit in individual lives, its influence spreads.

Finally, note that although the gospel reaches its consummation in the NT with the truth of the birth, death, burial, resurrection and soon, sure return of Jesus Christ, the gospel was also proclaimed in the Old Testament.

Paul teaches us that

"the Scripture (in context the Old Testament), foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "ALL THE NATIONS SHALL BE BLESSED IN YOU." (Gal 3:8)

In other words, Old Testament saints were saved by faith in the gospel, just as are NT saints. In fact even in the face of man's first sin, God promised the gospel declaring to Satan "And I will put enmity between you and the woman, and between your seed and her seed. He shall bruise you (Satan) on the head, and you shall bruise him on the heel.” (Ge 3:15) The salvation we enjoy today was promised by the prophets, though they did not fully understand all that they were preaching and writing (see notes 1 Peter 1:10-12).

William Tyndale, Christian martyr in the 1500's said...

''Euaggelion (which we call gospel) is a Greek word, and signifies good, merry, glad, and joyful tidings, that makes a mans heart glad, and makes him sing, dance, and leap for joy.''

A. B. Simpson  is reported to have said that the gospel...

Tells rebellious men that God is reconciled, that justice is satisfied, that sin has been atoned for, that the judgment of the guilty may be revoked, the condemnation of the sinner canceled, the curse of the Law blotted out, the gates of hell closed, the portals of heaven opened wide, the power of sin subdued, the guilty conscience healed, the broken heart comforted, the sorrow and misery of the Fall undone. (10,000 Sermon Illustrations. Dallas: Biblical Studies Press)

Christ commands believers to share this Good News with the rest of the world. This Good News is Christ’s life-giving message to a dying world

Go into all the world and preach the gospel to all creation." (Mk 16:15)

FROM THE FIRST DAY UNTIL NOW: apo tes prots hemeras achri tou nun:

from the first day you heard about it. (CEV)

from the time it first came to you even until now (Weymouth)

from the time you first heard it until now (NLT)

for your fellowship (your sympathetic cooperation and contributions and partnership) in advancing the good news (the Gospel) (Amp)

Matthew Henry regarding the phrase "From the first day until now" comments that
 

those who sincerely receive and embrace the gospel have fellowship in it from the very first day: a new-born Christian, if he is true-born, is interested in all the promises and privileges of the gospel from the first day of his becoming such....It is a great comfort to ministers when those who begin well hold on and persevere.

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Five-Finger Prayers (Read: James 5:13-18)

Pray for one another. --James 5:16

Prayer is a conversation with God, not a formula. Yet sometimes we might need to use a "method" to freshen up our prayer time. We can pray the Psalms or other Scriptures (such as The Lord's Prayer), or use the ACTS method (Adoration, Confession, Thanksgiving, and Supplication). I recently came across this "Five-Finger Prayer" to use as a guide when praying for others:

* When you fold your hands, the thumb is nearest you. So begin by praying for those closest to you--your loved ones (Philippians 1:3-5).

* The index finger is the pointer. Pray for those who teach--Bible teachers and preachers, and those who teach children (see note 1Thessalonians 5:25).

* The next finger is the tallest. It reminds you to pray for those in authority over you--national and local leaders, and your supervisor at work (1 Timothy 2:1-2).

* The fourth finger is usually the weakest. Pray for those who are in trouble or who are suffering (James 5:13-16).

* Then comes your little finger. It reminds you of your smallness in relation to God's greatness. Ask Him to supply your needs (see note Philippians 4:6; 4:19).

Whatever method you use, just talk with your Father. He wants to hear what's on your heart. --Anne Cetas  (Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)