1Therefore, my brothers, beloved and longed for, my joy and crown, stand firm in the Lord in this way, my beloved.
2I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord.
3Yes, I beg you also, true partner, help these women, for they labored with me in the Good News with Clement also, and the rest of my fellow workers, whose names are in the book of life.
4Rejoice in the Lord always! Again I will say, “Rejoice!”
5Let your gentleness be known to all men. The Lord is at hand.
6In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God.
7And the peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus.
8Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report: if there is any virtue and if there is any praise, think about these things.
9The things which you learned, received, heard, and saw in me: do these things, and the God of peace will be with you.
10But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity.
11Not that I speak because of lack, for I have learned in whatever state I am, to be content in it.
12I know how to be humbled, and I also know how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need.
13I can do all things through Christ, who strengthens me.
14However you did well that you shared in my affliction.
15You yourselves also know, you Philippians, that in the beginning of the Good News, when I departed from Macedonia, no assembly shared with me in the matter of giving and receiving but you only.
16For even in Thessalonica you sent once and again to my need.
17Not that I seek for the gift, but I seek for the fruit that increases to your account.
18But I have all things and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.
19My God will supply every need of yours according to his riches in glory in Christ Jesus.
20Now to our God and Father be the glory forever and ever! Amen.
21Greet every saint in Christ Jesus. The brothers who are with me greet you.
22All the saints greet you, especially those who are of Caesar’s household.
23The grace of the Lord Jesus Christ be with you all. Amen.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~919 words.
Matthew Henry. The apostle would have the Christians learn any thing which was good of their heathen neighbours: "If there be any virtue, think of these things - imitate them in what is truly excellent among them, and let not them outdo you in any instance of goodness." We should not be ashamed to learn any good thing of bad men, or those who have not our advantages. 2. We are exhorted to get and keep a good name, a name for good things with God and good men: Whatsoever things are true and honest (Phi 4:8), a regard to truth in our words and engagements, and to decency and becomingness in our behaviour, suitable to our circumstances and condition of life. Whatsoever things are lovely and of good report, that is, amiable; that will render us beloved, and make us well spoken of, as well as well thought of, by others. "Pray," says he, "desire them from me to be of the same mind in the Lord, to keep the peace and live in love, to be of the same mind one with another, not thwarting and contradicting, and to be of the same mind with the rest of the church, not acting in opposition to them." Then he exhorts to mutual assistance (Phi 4:3), and this exhortation he directs to particular persons: I entreat thee also, true yoke-fellow.
Jamieson–Fausset–Brown. There shall be peace secure within, whatever outward troubles may besiege. hearts and minds--rather, "hearts (the seat of the thoughts) and thoughts" or purposes. through--rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure. Despise not anything that is good in itself; only let it keep its due place. praise--whatever is praiseworthy; not that Christians should make man's praise their aim (compare Joh 12:43); but they should live so as to deserve men's praise. think on--have a continual regard to, so as to "do" these things (Phi 4:9) whenever the occasion arises. both--rather, "The things also which ye have learned . . . these practice"; the things which besides recommending them in words, have been also recommended by my example, carry into practice. heard--though ye have not yet sufficiently "received" them. seen--though ye have not as yet sufficiently "learned" them [BENGEL]. and--"and then," as the necessary result (Phi 4:7). my--Paul calls God here "my God," to imply that God would reward their bounty to HIS servant, by "fully supplying" (translate so, literally, fill to the full) their every "need" (Co2 9:8), even as they had "fully" supplied his "need" (Phi 4:16, Phi 4:18).
John Calvin. It is on good grounds, also, that he speaks of it as surpassing all understanding or perception, for nothing is more foreign to the human mind, than in the depth of despair to exercise, nevertheless, a feeling of hope, in the depth of poverty to see opulence, and in the depth of weakness to keep from giving way, and, in fine, to promise ourselves that nothing will be wanting to us when we are left destitute of all things; and all this in the grace of God alone, which is not itself known otherwise than through the word, and the inward earnest of the Spirit. 8. The repetition of the exhortation serves to give greater force to it: Let this be your strength and stability, to rejoice in the Lord, and that, too, not for a moment merely, but so that your joy in him may be perpetuated. [227] For unquestionably it differs from the joy of the world in this respect -- that we know from experience that the joy of the world is deceptive, frail, and fading, and Christ even pronouces it to be accursed (Luke 6:25). If a man knows to make use of present abundance in a sober and temperate manner, with thanksgiving, prepared to part with everything whenever it may be the good pleasure of the Lord, giving also a share to his brother, according to the measure of his ability, and is also not puffed up, that man has learned to excel, and to abound. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. 18.
C. H. Spurgeon, sermons. And while it is true that this man shall have the peace—even the Man-Christ, yet we know it is because he was the God-Christ that he was our peace. Conscience knows full well that peace is made betwixt the soul and God, and, therefore, it does not hint that there is anything else but joy and peace to be looked forward to by the believer. And the promise saith that it shall be kept—kept by “the peace of God, which passeth all understanding, through Christ Jesus.” Inasmuch as the heart is the most important part of man—for out of it are the issues of life—it would be natural to expect that Satan, when he intended to do mischief to manhood, would be sure to make his strongest and most perpetual attacks upon the heart. This morning, my text was, “Keep the heart with all diligence, for out of it are the issues of life.” Now, this evening we have the promise upon which we must rest, if we desire to fulfill the precept:—“The peace of God, which passeth all understanding, shall keep your hearts and minds, through Christ Jesus.” This evening we shall use another figure, distinct from the one used in the morning, of the reservoir.
Matthew Henry
chapter
Exhortations to several Christian duties, as stedfastness, unanimity, joy, etc. (Phi 4:1-9). The apostle's grateful acknowledgments of the Philippians' kindness to him, with expressions of his own content, and desire of their good (Phi 4:10-19). He concludes the epistle with praise, salutations, and blessing (Phi 4:20-23).
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1–9
The apostle begins the chapter with exhortations to divers Christian duties.
I. To stedfastness in our Christian profession, Phi 4:1. It is inferred from the close of the foregoing chapter: Therefore stand fast, etc. Seeing our conversation is in heaven, and we look for the Saviour to come thence and fetch us thither, therefore let us stand fast. Note, The believing hope and prospect of eternal life should engage us to be steady, even, and constant, in our Christian course. Observe here,
1. The compellations are very endearing: My brethren, dearly beloved and longed for, my joy and crown; and again, My dearly beloved. Thus he expresses the pleasure he took in them, the kindness he had for them, to convey his exhortations to them with so much the greater advantage. He looked upon them as his brethren, though he was a great apostle. All we are brethren. There is difference of gifts, graces, and attainments, yet, being renewed by the same Spirit, after the same image, we are brethren; as the children of the same parents, though of different ages, statures, and complexions. Being brethren, (1.) He loved them, and loved them dearly: Dearly beloved; and again, My dearly beloved. Warm affections become ministers and Christians towards one another. Brotherly love must always go along with brotherly relation. (2.) He loved them and longed for them, longed to see them and hear from them, longed for their welfare and was earnestly desirous of it. I long after you all in the bowels of Jesus Christ, Phi 1:8. (3.) He loved them and rejoiced in them. They were his joy; he had no greater joy than to hear of their spiritual health and prosperity. I rejoiced greatly that I found of thy children walking in the truth, Jo2 1:4; Jo3 1:4. (4.) he loved them and gloried in them. They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to prepare his way to greater regard.
2. The exhortation itself: So stand fast in the Lord. Being in Christ, they must stand fast in him, be even and steady in their walk with him, and close and constant unto the end. Or, To stand fast in the Lord is to stand fast in his strength and by his grace; not trusting in ourselves, and disclaiming any sufficiency of our own. We must be strong in the Lord, and in the power of his might, Eph 6:10. "So stand fast, so as you have done hitherto, stand fast unto the end, so as you are by beloved, and my joy and crown; so stand fast as those in whose welfare and perseverance I am so nearly interested and concerned."
II. He exhorts them to unanimity and mutual assistance (Phi 4:2, Phi 4:3): I beseech Euodias and Syntyche that they be of the same mind in the Lord. This is directed to some particular persons. Sometimes there is need of applying the general precepts of the gospel to particular persons and cases. Euodias and Syntyche, it seems, were at variance, either one with the other or with the church; either upon a civil account (it may be they were engaged in a law-suit) or upon a religious account - it may be they were of different opinions and sentiments. "Pray," says he, "desire them from me to be of the same mind in the Lord, to keep the peace and live in love, to be of the same mind one with another, not thwarting and contradicting, and to be of the same mind with the rest of the church, not acting in opposition to them." Then he exhorts to mutual assistance (Phi 4:3), and this exhortation he directs to particular persons: I entreat thee also, true yoke-fellow. Who this person was whom he calls true yoke-fellow is uncertain. Some think Epaphroditus, who is supposed to have been one of the pastors of the church of the Philippians. Others think it was some eminently good woman, perhaps Paul's wife, because he exhorts his yoke-fellow to help the women who laboured with him. Whoever was the yoke-fellow with the apostle must be a yoke-fello…
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10–19
In these verses we have the thankful grateful acknowledgment which the apostle makes of the kindness of the Philippians in sending him a present for his support, now that he was a prisoner at Rome. And here,
I. He takes occasion to acknowledge their former kindnesses to him, and to make mention of them, Phi 4:15, Phi 4:16. Paul had a grateful spirit; for, though what his friends did for him was nothing in comparison of what he deserved from them and the obligations he had laid upon them, yet he speaks of their kindness as if it had been a piece of generous charity, when it was really far short of a just debt. If they had each of them contributed half their estates to him, they had not given him too much, since they owed to him even their own souls; and yet, when they send a small present to him, how kindly does he take it, how thankfully does he mention it, even in this epistle which was to be left upon record, and read in the churches, through all ages; so that wherever this epistle shall be read there shall this which they did to Paul be told for a memorial of them. Surely never was present so well repaid. He reminds them that in the beginning of the gospel no church communicated with him as to giving and receiving but they only, Phi 4:15. They not only maintained him comfortably while he was with them, but when he departed from Macedonia they sent tokens of their kindness after him; and this when no other church did so. None besides sent after him of their carnal things, in consideration of what they had reaped of his spiritual things. In works of charity, we are ready to ask what other people do. But the church of the Philippians never considered that. It redounded so much the more to their honour that they were the only church who were thus just and generous. Even in Thessalonica (after he had departed from Macedonia) you sent once and again to my necessity, Phi 4:16. Observe, 1. It was but little which they sent; they sent only to his necessity, just such things as he had need of; perhaps it was according to their ability, and he did not desire superfluities nor dainties. 2. It is an excellent thing to see those to whom God has abounded in the gifts of his grace abounding in grateful returns to his people and ministers, according to their own ability and their necessity: You sent once and again. Many people make it an excuse for their charity that they have given once; why should the charge come upon them again? But the Philippians sent once and again; they often relieved and refreshed him in his necessities. He makes this mention of their former kindness, not only out of gratitude, but for their encouragement.
II. He excuses their neglect of late. It seems, for some time they had not sent to enquire after him, or sent him any present; but now at the last their care of him flourished again (Phi 4:10), like a tree in the spring, which seemed all the winter to be quite dead. Now, in conformity to the example of his great Master, instead of upbraiding them for their neglect, he makes an excuse for them: Wherein you were also careful, but you lacked opportunity. How could they lack opportunity, if they had been resolved upon it? They might have sent a messenger on purpose. But the apostle is willing to suppose, in favour of them, that they would have done it if a fair opportunity had offered. How contrary is this to the behaviour of many to their friends, by whom neglects which really are excusable are resented very heinously, when Paul excused that which he had reason enough to resent.
III. He commends their present liberality: Notwithstanding, you have well done that you did communicate with my affliction, Phi 4:14. It is a good work to succour and help a good minister in trouble. Here see what is the nature of true Christian sympathy; not only to be concerned for our friends in their troubles, but to do what we can to help them. They communicated with his affliction, in relieving him under it. He who says, Be you warmed, …
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20–23
The apostle concludes the epistle in these verses,
1. With praises to God: Now unto God and our Father be glory for ever and ever, Amen, Phi 4:20. Observe, (1.) God is to be considered by us as our Father: Now unto God and our Father. It is a great condescension and favour in God to own the relation of Father to sinners, and allow us to say to him, Our Father; and it is a title peculiar to the gospel dispensation. It is also a great privilege and encouragement to us to consider him as our Father, as one so nearly related and who bears so tender an affection towards us. We should look upon God, under all our weaknesses and fears, not as a tyrant or an enemy, but as a Father, who is disposed to pity us and help us. (2.) We must ascribe glory to God as a Father, the glory of his own excellence and of all his mercy unto us. We must thankfully own the receipt of all from him, and give the praise of all to him. And our praise must be constant and perpetual; it must be glory for ever and ever.
2. With salutations to his friends at Philippi: "Salute every saint in Christ Jesus (Phi 4:21); give my hearty love to all the Christians in your parts." He desires remembrances not only to the bishops and deacons, and the church in general, but to every particular saint. Paul had a kind affection to all good Christians.
3. He sends salutations from those who were at Rome: "The brethren who are with me salute you; the ministers, and all the saints here, send their affectionate remembrances to you. Chiefly those who are of Caesar's household; the Christian converts who belonged to the emperor's court." Observe, (1.) There were saints in Caesar's household. Though Paul was imprisoned at Rome, for preaching the gospel, by the emperor's command, yet there were some Christians in his own family. The gospel early obtained among some of the rich and great. Perhaps the apostle fared the better, and received some favour, by means of his friends at court. (2.) Chiefly those, etc. Observe, They, being bred at court, were more complaisant than the rest. See what an ornament to religion sanctified civility is.
4. The apostolical benediction, as usual: "The grace of our Lord Jesus Christ be with you all, Amen. The free favour and good will of Christ be your portion and happiness."
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John Calvin
1
Philippians 4:1-3
1. Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.
1. Itaque, fratres mei dilecti et desiderati, gaudium et corona mea, sic state in Domino, dilecti.
2. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
2. Euodian hortor, et Syntchen hortor, ut unum sentiant in Domino.
3. And I entreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.
3. Sane rogo etiam to, germane compar, adiuva eas, quae in evangelio idem mecum certamen sustinuerunt, cum Clemente etiam, et reliquis adiutoribus meis, quorum nomina sunt in libro vitae.
1. Therefore, my brethren He concludes his doctrine, as he is wont, with most urgent exhortations, that he may fix it the more firmly in the minds of men. He also insinuates himself into their affections by endearing appellations [208] , which at the same time are not dictated by flattery, but by sincere affection. He calls them his joy and crown; because, delighted to see those who had been gained over through his instrumentality persevering in the faith [209] , he hoped to attain that triumph, of which we have spoken [210] , when the Lord will reward with a crown those things which have been accomplished under his guidance.
When he bids them so stand fast in the Lord, he means that their condition is approved of by him. At the same time, the particle so might be taken as referring to the doctrine going before; but the former view is more suitable, so that, by praising their present condition, he exhorts them to perseverance. They had already, it is true, given some evidence of their constancy. Paul, however, well knowing human weakness, reckons that they have need of confirmation for the future.
2. I exhort Euodias and Syntyche It is an almost universally received opinion that Paul was desirous to settle a quarrel, I know not of what sort, between those two women. While I am not inclined to contend as to this, the words of Paul do not afford ground enough for such a conjecture to satisfy us that it really was so. It appears, from the testimony which he gives in their favor, that they were very excellent women; for he assigns to them so much honor as to call them fellow-soldiers in the gospel [211] . Hence, as their agreement was a matter of great moment [212] , and, on the other hand, there would be great danger attendant on their disagreement, he stirs them up particularly to concord.
We must take notice, however, that, whenever he speaks of agreement, he adds also the bond of it--in the Lord. For every combination will inevitably be accursed, if apart from the Lord, and, on the other hand, nothing is so disjoined, but that it ought to be reunited in Christ.
3 I entreat thee, also, true yokefellow I am not inclined to dispute as to the gender of the noun, and shall, accordingly, leave it undetermined [213] , whether he addresses here a man or a woman. At the same time there is excessive weakness in the argument of Erasmus, who infers that it is a woman from the circumstance, that mention is made here of other women -- as though he did not immediately subjoin the name of Clement in the same connection. I refrain, however, from that dispute: only I maintain that it is not Paul's wife that is designated by this appellation. Those who maintain this, quote Clement and Ignatius as their authorities. If they quoted correctly, I would not certainly despise men of such eminence. But as writings are brought forward from Eusebius [214] which are spurious, and were contrived by ignorant monks [215] , they are not deserving of much credit among readers of sound judgment [216]
Let us, therefore, inquire as to the thing itself, without taking any false impression from the opinions of men. When Paul wrote the First Epistle to the Corinthians, he was, as he mentions, at t…
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4
Philippians 4:4-9
4. Rejoice in the Lord alway: and again I say, Rejoice.
4. Gaudete in Domino semper, iterum dico, gaudete.
5. Let your moderation be known unto all men. The Lord is at hand.
5. Moderatio vestra nota sit omnibus hominibus. Dominus prope est.
6. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
6. De nulla re sitis solliciti: sed in omnibus, oratione et precatione, cum gratiarum actione, petitiones vestrae innotescant apud Deum.
7. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
7. Et pax Dei, quae exsuperat omnem intelligentiam, custodiet corda vestra et cogitationes vestras in Christo Iesu.
8. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things
8. Quod reliquum est, fratres, quaecunque sunt vera, quaecunque gravia, qaecunque iusta, quaecunque pura, quaecunque amabilia, quaecunque honesta: si qua virtus, et qua laus, haec cogitate.
9. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.
9. Quae et didicistis, et suscepistis, et audistis, et vidistis in me: haec facite, et Deus pacis erit vobiscum.
4. Rejoice in the Lord It is an exhortation suited to the times; for, as the condition of the pious was exceedingly troublous, and dangers threatened them on every side, it was possible that they might give way, overcome by grief or impatience. [223] Hence he enjoins it upon them, that, amidst circumstances of hostility and disturbance, they should nevertheless rejoice in the Lord, [224] as assuredly these spiritual consolations, by means of which the Lord refreshes and gladdens us, ought then most of all to show their efficacy when the whole world tempts us to despair. Let us, however, in connection with the circumstances of the times, consider what efficacy there must have been in this word uttered by the mouth of Paul, who might have had special occasion of sorrow. [225] For if they are appalled by persecutions, or imprisonments, or exile, or death, here is the Apostle setting himself forward, who, amidst imprisonments, in the very heat of persecution, and in fine, amidst apprehensions of death, is not merely himself joyful, but even stirs up others to joy. The sum, then, is this -- that come what may, believers, having the Lord standing on their side [226] , have amply sufficient ground of joy.
The repetition of the exhortation serves to give greater force to it: Let this be your strength and stability, to rejoice in the Lord, and that, too, not for a moment merely, but so that your joy in him may be perpetuated. [227] For unquestionably it differs from the joy of the world in this respect -- that we know from experience that the joy of the world is deceptive, frail, and fading, and Christ even pronouces it to be accursed (Luke 6:25). Hence, that only is a settled joy in God which is such as is never taken away from us.
5 Your moderation This may be explained in two ways. We may understand him as bidding them rather give up their right, than that any one should have occasion to complain of their sharpness or severity. "Let all that have to deal with you have experience of your equity and humanity." In this way to know, will mean to experience. Or we may understand him as exhorting them to endure all things with equanimity. [228] This latter meaning I rather prefer; for is a term that is made use of by the Greeks themselves to denote moderation of spirit -- when we are not easily moved by injuries, when we are not easily annoyed by adversity, but retain equanimity of temper. In accordance with this, Cicero makes use of the following expression, -- "My mind is tranquil,…
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10
Philippians 4:10-14
10. But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.
10. Gavisu sum autem in domino valde, quod aliquando reviguistis in studio mei, de quo etiam cogitabatis, sed deerat opportunitas.
11. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.
11. Non quod secundum penuriam loquar; ego enim didici, in quibus sum, iis contentus esse.
12. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and be hungry, both to abound and to suffer need.
12. Novi et humilis esse, novi et excellere: ubique et in omnibus institutus sum, et saturari, et esurire, et abundare, et penuriam pati.
13. I can do all things through Christ which strengtheneth me.
13. Omnia possum in Christo, qui me corroborat.
14. Notwithstanding ye have well done, that ye did communicate with my affliction.
14. Caeterum benefecistis simul communicando afflictioni meae.
10 But I rejoiced He now declares the gratitude of his mind towards the Philippians, that they may not regret their beneficence, [246] as is usually the case when we think that our services are despised, or are reckoned of no account. They had sent him by Epaphroditus supplies for the relief of his necessity; he declares that their present had been acceptable to him, and he says, that he rejoiced that they had plucked up new vigor so as to exercise care respecting him. The metaphor is borrowed from trees, the strength of which is drawn inward, and lies concealed during winter, and begins to flourish [247] in spring. But immediately afterwards subjoining a correction, he qualifies what he had said, that he may not seem to reprove their negligence in the past. He says, therefore, that they had formerly, too, been concerned respecting him, but that the circumstances of the times had not admitted of his being sooner relieved by their benignity. Thus he throws the blame upon the want of opportunity. I take the phrase eph' ho' as referring to the person of Paul, and that is its proper signification, as well as more in accordance with the connection of Paul's words.
11 Not that I speak with respect to want Here we have a second correction, by which he guards against its being suspected that his spirit was pusillanimous and broken down by adversities. For it was of importance that his constancy and moderation should be known by the Philippians, to whom he was a pattern of life. Accordingly he declares, that he had been gratified by their liberality in such a way that he could at the same time endure want with patience. Want refers here to disposition, for that man can never be poor in mind, who is satisfied with the lot which has been assigned to him by God.
In what state I am, says he, that is, "Whatever my condition may be, I am satisfied with it." Why? because saints know that they thus please God. Hence they do not measure sufficiency by abundance, but by the will of God, which they judge of by what takes place, for they are persuaded that their affairs are regulated by his providence and good pleasure.
12 I know both how to be abased There follows here a distinction, with the view of intimating that he has a mind adapted to bear any kind of condition. [248] Prosperity is wont to puff up the mind beyond measure, and adversity, on the other hand, to depress. From both faults he declares himself to be free. I know, says he, to be abased -- that is, to endure abasement with patience. Perisseuein is made use of twice, but in the former instance it is employed as meaning, to excel; in the second instance as meaning, to abound, so as to correspond with the things to which they are exposed. If a man knows to make use of present abundance in a sober and temperate manner, with thanksgiving, prepared to part with everything whenever it may be the good pleasure of the Lo…
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15
Philippians 4:15-23
15. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.
15. Nostis autem et vos Philippenses, quod initio Evangelii, qunado exivi ex Macedonia, nulla mecum Ecclesia in ratione dati et accepti, nisi vos soli.
16. For even in Thessalonica ye sent once and again unto my necessity.
16. Nam et Tessalonicam semel atque iterum mihi, quod opus erat, misistis:
17. Not because I desire a gift: but I desire fruit that may abound to your account.
17. Non quia requiram donum, sed requiro fructum, qui exsuperet in rationem vestram.
18. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.
18. Accepi autem omnia et abundo, impletus sum, postquam ab Epaphrodito accepi, quai missa sunt a vobis in odorem bonae fragrantiae, sacrificium acceptum gractum Deo.
19. But my God shall supply all your need according to his riches in glory by Christ Jesus.
19. Deus autem meus implebit, quicquid vobis opus est, secundum divitias suas in gloria per Christum Iesum.
20. Now unto God and our Father be glory for ever and ever. Amen.
20. Porro Deo et Patri nostro gloria in secula seculorum. Amen.
21. Salute every saint in Christ Jesus. The brethren which are with me greet you.
21. Salutate omnes sanctos in Christo Iesu. Salutant vos qui mecum sunt fratres.
22. All the saints salute you, chiefly they that are of Cesar's household.
22. Salutant vos omnes sancti: maxime qui sunt ex domo Caesaris.
23. The grace of our Lord Jesus Christ be with you all. Amen.
23. Gratia domini nostri Iesu Christi cum omnibus vobis. Amen.
It was written to the Philippians from Rome by Epaphroditus.
Scripta est a roma per Epaphroditum.
15 And ye know I understand this to have been added by way of excuse, inasmuch as he often received something from them, for if the other Churches had discharged their duty, it might have seemed as though he were too eager to receive. Hence in clearing himself he praises them, and in praising them he modestly excuses others. We must also, after Paul's example, take heed lest the pious, on seeing us too much inclined to receive from others, should on good grounds reckon us to be insatiable. You also know, says he. "I do not require to call in other witnesses, for ye yourselves also know." For it frequently happens, that when one thinks that others are deficient in duty, he is the more liberal in giving assistance. Thus the liberality of some escapes the notice of others.
In the matter of giving and receiving He alludes to pecuniary matters, in which there are two parts, the one receiving, the other expending. It is necessary that these should be brought to an equality by mutual compensation. There was an account of this nature carried on between Paul and the Churches. [251] While Paul administered the gospel to them, there was an obligation devolving upon them in return for supplying what was necessary for the support of his life, as he says elsewhere,
If we dispense to you spiritual thinqs, is it a great matter if you give in return carnal things? (1 Corinthians 9:11.)
Hence, if the other churches had relieved Paul's necessities, they would have been giving nothing gratuitously, but would have been simply paying their debt, for they ought to have acknowledged themselves indebted to him for the gospel. This, however, he acknowledges, had not been the case, inasmuch as they had not laid out anything on his account. What base ingratitude, and how very unseemly, to treat such an Apostle with neglect, to whom they knew themselves to be under obligation beyond their power to discharge! On the other hand, how great the forbearance of this holy man, to bear with their inhumanity with so much gentleness and indulgence, as not to make use of one sharp word by way of accus…
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2
Euodia and Syntyche were two women who seem to have been at variance; probably deaconesses of the church. He repeats, "I beseech," as if he would admonish each separately, and with the utmost impartiality.
in the Lord--the true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency.
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And--Greek, "Yea."
true yoke-fellow--yoked with me in the same Gospel yoke (Mat 11:29-30; compare Ti1 5:17-18). Either Timothy, Silas (Act 15:40; Act 16:19, at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as Co1 9:5 implies he had none.
help those women--rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [BIRKS]; or as ALFORD, "Help in the work of their reconciliation."
which laboured with me--"inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who labored with Paul in the Gospel. In selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made" (Act 16:13), and being early converted, would naturally take an active part in teaching other women called at a later period; of course not in public preaching, but in a less prominent sphere (Ti1 2:11-12).
Clement--bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. ALFORD thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But ORIGEN [Commentary, Joh 1:29] identifies the Clement here with the bishop of Rome.
in the book of life--the register-book of those whose "citizenship is in heaven" (Luk 10:20; Phi 3:20). Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare Exo 32:32; Psa 69:28; Eze 13:9; Dan 12:1; Rev 20:12; Rev 21:27).
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4
(Isa 61:10.)
alway--even amidst the afflictions now distressing you (Phi 1:28-30).
again--as he had already said, "Rejoice" (Phi 3:1). Joy is the predominant feature of the Epistle.
I say--Greek, rather, "I will say."
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moderation--from a Greek root, "to yield," whence yieldingness [TRENCH]; or from a root, "it is fitting," whence "reasonableness of dealing" [ALFORD], that considerateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve (Psa 130:3-4); though having exacted the fullest payment for us from our Divine Surety. There are included in "moderation," candor and kindliness. Joy in the Lord raises us above rigorism towards others (Phi 4:5), and carefulness (Phi 4:6) as to one's own affairs. Sadness produces morose harshness towards others, and a troublesome spirit in ourselves.
Let . . . be known--that is, in your conduct to others, let nothing inconsistent with "moderation" be seen. Not a precept to make a display of moderation. Let this grace "be known" to men in acts; let "your requests be made to God" in word (Phi 4:6).
unto all men--even to the "perverse" (Phi 2:15), that so ye may win them. Exercise "forbearance" even to your persecutors. None is so ungracious as not to be kindly to someone, from some motive or another, on some occasion; the believer is to be so "unto all men" at all times.
The Lord is at hand--The Lord's coming again speedily is the grand motive to every Christian grace (Jam 5:8-9). Harshness to others (the opposite of "moderation") would be taking into our own hands prematurely the prerogatives of judging, which belongs to the Lord alone (Co1 4:5); and so provoking God to judge us by the strict letter of the law (Jam 2:12-13).
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6
Translate, "Be anxious about nothing." Care and prayer are as mutually opposed as fire and water [BENGEL].
by prayer and supplication--Greek, "by the prayer and the supplication" appropriate to each case [ALFORD]. Prayer for blessings; and the general term. Supplication, to avert ills; a special term, suppliant entreaty (see on Eph 6:18).
thanksgiving--for every event, prosperity and affliction alike (Th1 5:18; Jam 5:13). The Philippians might remember Paul's example at Philippi when in the innermost prison (Act 16:25). Thanksgiving gives effect to prayer (Ch2 20:21), and frees from anxious carefulness by making all God's dealings matter for praise, not merely for resignation, much less murmuring. "Peace" is the companion of "thanksgiving" (Phi 4:7; Col 3:15).
let your requests be made known unto God--with generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow men. So Jacob, when fearing Esau (Gen 32:9-12); Hezekiah fearing Sennacherib (Kg2 19:14; Psa 37:5).
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7
And--The inseparable consequence of thus laying everything before God in "prayer with thanksgiving."
peace--the dispeller of "anxious care" (Phi 4:6).
of God--coming from God, and resting in God (Joh 14:27; Joh 16:33; Col 3:15).
passeth--surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness (Co1 2:9-10; Eph 3:20; compare Pro 3:17).
shall keep--rather, "shall guard"; shall keep as a well-garrisoned stronghold (Isa 26:1, Isa 26:3). The same Greek verb is used in Pe1 1:5. There shall be peace secure within, whatever outward troubles may besiege.
hearts and minds--rather, "hearts (the seat of the thoughts) and thoughts" or purposes.
through--rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure.
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8
Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbors, men in the intercourse of the world, &c.
true--sincere, in words.
honest--Old English for "seemly," namely, in action; literally, grave, dignified.
just--towards others.
pure--"chaste," in relation to ourselves.
lovely--lovable (compare Mar 10:21; Luk 7:4-5).
of good report--referring to the absent (Phi 1:27); as "lovely" refers to what is lovable face to face.
if there be any virtue--"whatever virtue there is" [ALFORD]. "Virtue," the standing word in heathen ethics, is found once only in Paul's Epistles, and once in Peter's (Pe2 1:5); and this in uses different from those in heathen authors. It is a term rather earthly and human, as compared with the names of the spiritual graces which Christianity imparts; hence the rarity of its occurrence in the New Testament. Piety and true morality are inseparable. Piety is love with its face towards God; morality is love with its face towards man. Despise not anything that is good in itself; only let it keep its due place.
praise--whatever is praiseworthy; not that Christians should make man's praise their aim (compare Joh 12:43); but they should live so as to deserve men's praise.
think on--have a continual regard to, so as to "do" these things (Phi 4:9) whenever the occasion arises.
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both--rather, "The things also which ye have learned . . . these practice"; the things which besides recommending them in words, have been also recommended by my example, carry into practice.
heard--though ye have not yet sufficiently "received" them.
seen--though ye have not as yet sufficiently "learned" them [BENGEL].
and--"and then," as the necessary result (Phi 4:7). Not only "the peace of God," but "the God of peace" Himself "shall be with you."
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14 more notes on this passage are in the library.