Bible Commentaries
Philippians 4

Verse 1

Php 4:1

Philippians 4:1

Wherefore,—[By this word, just as at the conclusion of the description of “the depth of the riches both of the wisdom and the knowledge of God” (Romans 11:33-36), and of the glorious climax of the doctrine of the resurrection (1 Corinthians 15:35-58), Paul makes the vision of future glory to be an inspiring force, giving life to the sober, practical duties of everyday Chris­tian life and its responsibilities. For faith which comes by hearing is not only the “assurance of things hoped for,” but “a conviction of things not seen.” (Hebrews 11:1).]

my brethren beloved and longed for,—[The peculiar affec­tionateness of this verse is very noticeable. It is strikingly coin­cident with the words addressed, some years before, to another Macedonian church: “For what is our hope, or joy, or crown of glorying? Are not even ye, before our Lord Jesus at his com­ing? For ye are our glory and our joy.” (1 Thessalonians 2:19-20). But the passage before us impresses us deeply with the apostle’s sense of loss caused by his enforced separation from them. One of his severest trials as a prisoner was that his bonds prevented his freedom of movement among the churches. Because they were his beloved they were longed for by him.]

my joy and crown,—[Yet, though his heart goes forth to the Philippians in great tenderness, that is not his only thought with reference to them. They had given him, as a church, nothing but delight. He tells them, therefore, of his rejoicing in the memory of them, and of their love, but looking forward to the great day when the Lord shall come, he tells them, too, that in that day their faith will be his joy and crown in the presence of the Lord, into whose service he had been privileged to bring them.]

so stand fast in the Lord, my beloved.—[Christ is to be the element in which the standing fast required of them is to have its specific character, so that in no case can the spiritual life ever act apart from the fellowship of Christ. In no other epistle so much as in this has Paul multiplied the expressions of love and praise of his readers; a strong testimony certainly as to the praise­worthy condition of the church.]

Verse 2

Php 4:2

Philippians 4:2

I exhort Euodia, and I exhort Syntyche, to be of the same mind in the Lord.—These two women are mentioned only here, no doubt of prominence in the church at Philippi, who had been at variance and had disturbed the peace and harmony of the church. Paul pled with every church to which he wrote that they might be one—united in action, maintaining the unity of the Spirit in the bonds of peace. A Christian shows his selfishness and his disregard for God when he disturbs the body of Christ to gratify his own and gain his ends. He ought to be willing to bear and suffer wrong rather than defile the temple of God.

Verse 3

Php 4:3

Philippians 4:3

Yea, I beseech thee also, true yokefellow,—Who the yoke­fellow was it is impossible to determine at this distance. Probably it was Epaphroditus who carried this letter to the church at Philippi, and was one of them, and was an active teacher among them.

help these women, for they labored with me in the gospel,—It is uncertain as to who these women were who had labored with him in the gospel. Many think Euodias and Syntyche were they, others think he refers to other women, who had been helpers with him in the Lord’s work. The language is not specific enough to determine with certainty. Women frequently accom­panied Paul in his preaching tours as colaborers, and in a modest way, they could reach their own sex to make known the gospel as men could not. Much of the preaching was done in private in the apostolic labors. It would be much more effective and thor­oughly done if it were so now. That it was material help appears the more probable, because he asks that the same help be extended to Clement and others of Paul’s fellow laborers.

with Clement also,—Of the Clement here mentioned we have no further knowledge for certain. He may have been the same whose Epistles to the Corinthians are preserved among the writings of the Apostolic Fathers. For Philippi was a colony of Rome, and probably in close connection with Rome. But the name was far too common for this to be at all certain.

and the rest of my fellow-workers,—We might judge from this language that even before the apostle’s departure from Philippi the converts had become numerous. But in such a work every member became a teacher. The youngest true believer must tell of the Lord who had redeemed him from sin, and so became a bearer of the message of life. The sentiment became prominent among the early Christians that every member of the body should be a bearer of the message of life to others. Hence, the first spreading of the gospel was done by the “lay members” as they are now called. When the great persecution rose against the church which was in Jerusalem, they were scattered abroad through­out the regions of Judea and Samaria and went about preach­ing the word as they went. (Acts 8:1-8). And “some of them, men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks also, preaching the Lord Jesus. And the hand of the Lord was with them: and a great number that be­lieved turned unto the Lord.” (Acts 11:19-21). This is a clear mani­festation that God intended all his children, men and women, should bear a part in the work of converting the world. And that this work was not to be confined to a select few.

I do not believe that this work was even chiefly done by public sermons. Men and women as they traveled taught those they met by the way. Around the fireside where they tarried, Christ and the resurrection constituted their theme. The direct personal appeal went from man to man and from woman to woman, simply as men and women. The unpretentious simplicity and earnestness of the appeal were its striking characteristics. There was no formality or professional dignity that separated man from man. A message like this delivered because the heart was full of the theme, full to overflowing with the earnest desire that others might share the salvation they enjoyed, found ready entrance to the heart when told by simple-minded, unpretending men and women. But few of these men, none of the women, made public addresses. Men and women today, thoroughly in earnest, full of the spirit of Christ would not wait to make sermons to men and women. They would make the direct, personal appeal to their companions, their children, to their neighbors and to their neighbors’ children. They would do it as they walked by the way and as they sat in the house. If the heart is full of zeal for God and man, out of this abundance the life and mouth will speak. Zeal for God and man go together. They are inseparable. No man can feel a true zeal for God’s honor and glory without feeling a corresponding anxiety for the salvation of men.

Let us direct our efforts in the direction of making Christians and churches what God desires they should be. We should not seek to substitute anything else in place of this. To do this is fatal to the cause of Christ. We should seek to make every man and every woman an earnest worker to save others. The most successful way to do this is for each to go earnestly to work. The working spirit is contagious. It is a mistake to think we can do proxy work, that we can pay others to visit the sick, look after the needy, and preach the gospel to the lost. Personal service is needed for our own personal benefit. Spiritual exercise in these things is necessary for our spiritual growth. We cannot satisfy the demands of the law of God on us for effort to save our fel­low man by paying others to preach. We might give every dollar we have to others to preach, it would not release us, in the sight of God, from the obligation to teach our families, neighbors, and all with whom we come in contact, the way of life. The fatal error of this age is that we attempt to work for the cause of Christ by proxy.

In all this I have kept out of view the public proclamation of the gospel. I do not mean that this could or should be dispensed with. Public preaching is a part of the divine provision for saving men. I insist on the private personal appeal of man to man to make the public preaching effective as God intended that it should be. The private appeal is the complement of the public discourse. Both are needed. The individual Christian can in no way support the public preaching so effectively as by diligently engaging in the private preaching—both by precept and example.

whose names are in the book of life.—[For passages refer­ring to the “book of life,” see Daniel 12:1; Revelation 3:5; Revelation 13:8; Revelation 17:8; Revelation 20:12; Revelation 21:27. From that book the names may be “blotted out” now (Revelation 3:5), till the end fixes it forever. There is a peculiar beauty in the allusion here. The apostle does not mention his fellow laborers by name; but it matters not—the names are written before God, in the book of life. If they con­tinue in his service, those names shall shine out hereafter when the great names of earth shall fade into nothingness.]

Verse 4

Php 4:4

Philippians 4:4

Rejoice in the Lord always: again I will say, Rejoice.—When we surrender self and lose ourselves in Christ, the foun­tains of joy are at once opened. Having yielded the heart wholly to Christ, man is at once with himself, and in this harmony begins a joy which this world can neither give nor take away. To be in Christ as the basis of all true blessedness means that the "Whole of our nature, shall he occupied with and upon him; thought turning to him, the will submitting itself in glad obedience to his supreme commandments; and all the current of our being setting toward him in earnestness of desire, and resting in him is the secret of blessedness. If thus we are joined to the Lord, and he is in us and we in him, then we have that blessedness for which we seek. They who thus dwell in Christ by faith, love, obedience, and enjoyment can look over all the fields alive with enemies, overcome unrest, and have opened to them the source of assurance, and unto such the apostle says: “Rejoice in the Lord always: again I will say, Rejoice.”

Verse 5

Php 4:5

Philippians 4:5

Let your forbearance be known unto all men.—This pas­sage is intense—practical. It deals with pressing personal needs and problems. It lays bare a trouble which is common to almost all Christian experience; it points out the means and methods of relief from this trouble. He exhorts them not to become em­bittered and alarmed; but to let all see that they can be calm and moderate, and that they control themselves in the most trying ordeals through which they were called to pass. [Exhibit in your lives that which was such a beautiful trait in your Master’s character, and do not be too insistent upon what is perhaps your just due.]

The Lord is at hand.—The Lord is near to protect and shield his people. This is given as a reason why they should ever use moderation, for the promise is: “Jehovah is nigh unto all them that call upon him, to all that call upon him in truth. He will fulfil the desire of them that fear him; he also will hear their cry, and will save them.” (Psalms 145:18-19).

Verse 6

Php 4:6

Philippians 4:6

In nothing be anxious;—Do not look with fear and dread or with anxiety to the future. [The prohibition is of that painful anxiety which is inevitable in all who feel themselves alone in mere self-dependence amidst the difficulties and dangers of life. It is possible to sink below this anxiety in mere levity and thought­lessness; it is possible to rise above it by casting care on him who careth for us, and knowing that we are but fellow workers with him. (1 Peter 5:7; 2 Corinthians 6:1).]

but in everything—[Everything in respect to affliction, embarrassment, and trials; everything relating to their spiritual condition. There is nothing which pertains to body and mind which they could not go and spread it all out before the Lord.]

by prayer—The Scriptures teach plainly that God is pleased with prayer from his children and that he is more ready to hear and bless them than the kindest of earthly parents are to give good things to their children; yet the prayers of Christians are not answered as they are taught to expect, and the question arises in their minds: Does God hear and answer prayer in this age? Certainly we live in the age when prayer should be offered; and if it should be offered, it will be answered. When God ceases to answer prayer, he will not expect man to pray. But there are conditions of prayer needful to its acceptance with God. One important and essential condition is that the prayer must be in earnest and from the heart. When the heart earnestly desires a thing, it bends all the energies of the soul and body to the accom­plishment of the end desired. Then when the heart prays for a thing the body is brought into active service to obtain it. The earnestness of the service in seeking the obedience is the measure of the desire of the heart. The thing needed to gain acceptance and favor for our prayers is earnest, self-sacrificing labor, and devotion on our part to gain that tor which we pray. Then God will hear and grant our petitions. What is needed for our own good and for the good of the world is to realize that our service to God should be more earnest and devoted. We can make our prayers prevailing prayers if we will; but we cannot do it without earnest self-sacrifice, like that made by those who did prevail with God and whose examples are given for our encouragement—and imitation.

and supplication—Supplications seem to be prayer continued in strong and incessant pleadings, till the evil is averted, or the good communicated. Especially was this needful when they were enduring persecution for the sake of Jesus Christ.

with thanksgiving let your requests be made known unto God.—All this must be done in connection with thanksgiving for all the blessings received. When persecuted they should think they were counted worthy to suffer shame for his name, and thank God for it.

Verse 7

Php 4:7

Philippians 4:7

And the peace of God,—The peace and composure of spirit that God gives to them that trust him. Jesus possessed it, as he did all virtues and excellencies in a perfect degree. Nothing ever excited his fear or apprehension. Amid all dangers and trials and threatening that would appall others he was quiet and composed. Only in Gethsemane did the human assert itself, and then only for a time.

which passeth all understanding, shall guard your hearts and your thoughts—God gives all who trust him that peace of mind which no one, from a human standpoint, can under­stand. Paul said: "And we know that to them that love God all things work together for good” (Romans 8:28), which brings peace to those who truly love the Lord.

in Christ Jesus.—This assurance depends upon the strength and reality of our faith. [It is only in Christ that the mind can be preserved in peace. It is not mere confidence in God, but it is by confidence in him as he is revealed through Christ Jesus, and by faith in him. True believers, abiding in Christ, realize his promise: “Peace I leave with you; my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be fearful.” (John 14:27).]

Verse 8

Php 4:8

Philippians 4:8

Finally, brethren,—[He now specifies six motives which all who seek Christian perfection should keep constantly in mind; and those six elements must be realized and illustrated in the life before much headway toward Christian perfection can be at­tained.]

whatsoever things are true,—In accord with the word of God which is the standard of truth: “Thy word is truth.” (John 17:17). All must stand here or be false to the core. Nothing ever stood securely without truth as a basis; nothing will stand without it stands on the bedrock of truth. This requires truth in its completeness, and in all its demands. [It is not truth in speech merely; nor in discharge of social trusts merely; it is truth in itself and for its own sake, rich with all wealth and beautiful with all comeliness. It is truth as an achievement of the mind, truth as a rule of conduct, coveting all possible spheres and rela­tions in which one can stand. A man who is false to his engage­ments, or false in his statements and promises, is one who will always disgrace the cause of Christ.]

whatsoever things are honorable,—Whatever is honorable in the sight of God and man. [Whatsoever things are dignified, reputable, by all who esteem high standards of action, who scrupulously conform their lives to an exalted rectitude. No ideal is lofty enough; no ideal is safe to follow until it stands for what is honorable. It is not enough to be prudent and circumspect, and hesitate in the presence of temptation to be mean and un­worthy lest standing may be lost in the estimation of the com­munity. One is to be loyal to the honorableness which has the ring of the integrity of heaven in it, and is secure of the approba­tion not only of good men, but of God.]

whatsoever things are just,—[This goes to the bottom of things. One may easily test the question whether he loves and reveres justice because it is justice or looks upon it simply as an instrumentality with which to further the ends of selfishness. (1 Samuel 12:3). Justice maintains right relations between man and man, holds the balance fairly between conflicting interests, coordinates the rights of each withal. Love of justice is the moral part of piety, as the love of truth is the intellectual part of it. Justice is peculiar in this respect, that there are no degrees of it, as there are degrees of goodness or generosity; for a man less than just is unjust. A man, again, may do a hundred kindly acts, but if he fail in one act of justice the blemish is fatal to character. There is, therefore, great need that members of the body of Christ should be just in all their acts. Their relation to Christ does not exempt them from the laws which bind men of the world.]

whatsoever things are pure,—It is chastity and self-control, and unsullied hand and speech and thought and straightforward­ness and elevated aim, and a life, lifted as far as possible out of defilement.

whatsoever things are lovely,—[This suggests the kindly graces of character. There is such a thing as being dignified and venerable, but not lovely. A Christian should not be morose, unkind, or faultfinding. Nothing tends to injure the cause of Christ more than an unlovely temper, an eye severe and unkind, a brow hard and stern.]

whatsoever things are of good report;—Well spoken of among men, and so bringing a good name. Here the word denotes things in their true nature so excellent that to name them is a goodly and sacred thing—fair-sounding. Not merely having a fair sound to the popular ear, but fair-sounding, as implying es­sential worthiness.

if there be any virtue,—This points to manliness, courage. and valor; but it is to be taken as inclusive of every form of moral excellence. Christians are to have the excellence that comes from the true, from the honorable, from the just, from the pure, from the lovely; but lest that should not cover the whole ground of excellence, he adds, “If there be any virtue.”

and if there be any praise,—[He does not intend that the Philippians should follow after all that the carnal world might praise, but that they should devote themselves to the performance of good works, which merit commendation, that the wicked and those who are enemies of the gospel, while they deride Christians and cast reproach upon them, may, nevertheless, be constrained to commend their deportment.]

think on these things.—[The word think indicates the making up of a reckoning. He had just given a list of virtues as constituents of the Christian character, and the employment of this word may have been suggested by the thought that they must add virtue after virtue, and endeavor to make the reckoning as complete as they could. Count up these things, as you do so, make an earnest endeavor to cultivate the whole.] Ponder them well and practice them faithfully. We grow like our thoughts; we cannot entertain impure thoughts without becoming corrupt, and we cannot think good thoughts without becoming pure. Medita­tion precedes, and works follow.

Verse 9

Php 4:9

Philippians 4:9

The things—He now gives his own life, under the direc­tion of the Spirit of God, as the example by which they were to judge whether the things bore these qualities or not. His teach­ing and example was the standard by which they were to judge, and no one is authorized to do anything, in the service of God, save what Paul taught by precept or example.

which ye both learned and received—[The only difference between “learned” and “received” seems to be that in learned they were pointed more to the activity of the taught; in received more to the activity of the teacher. The fact that Paul holds up these high categories before them shows that they were in an advanced state of activity in Christ. At the same time it was not long since they had come out of heathenism. And he refers them to such simple rules as he had laid down for their conduct.]

and heard and saw in me,—They heard when he was absent, and saw when he was present. It is well when both teaching and life go together. It was a great advantage to them that, when the rules of their life were completely changed for them, these were not only presented in their particularity, but were exemplified in the life of their teacher whom they saw among them. Thus could they be led on from a state of childhood in Christ to that state of maturity in him.

these things do:—[Paul urges upon them to think of and do the things set forth in his own life—to meditate upon them as characteristic of Christian living, and practice them as they had heard them presented in his teaching, or seen them exemplified in his manner of life.]

and the God of peace shall be with you.—Paul had been guided by the Holy Spirit in what he had taught and done, and his example was the explanation of his teaching to them. If they would follow as he followed Christ, the God of peace, who brings peace, would be with them. This was the assurance of good to them in the persecutions that were upon them. [Paul knew that his own pursuit of the high standard which he set before them had brought him peace, even amid the greatest afflictions, through the dwelling presence of God. And his constant feeling of joy in the Lord, even in his chains, was a telling evidence that the God of peace was with him.]

Verse 10

Php 4:10

Philippians 4:10

But I rejoice in the Lord greatly,—[He had not till now expressly thanked them for their generous gift which was likely the occasion of this epistle. The very fact of his accepting it from than showed his confidence in their affection. This was indeed his right, but he seldom laid claim to it. It is quite likely that the delicacy of his language here is due to the base slanders uttered against him at Corinth and in Macedonia (1 Thessalonians 2:5), as making the gospel a means of livelihood (1 Corinthians 9:3-18; 2 Corinthians 11:8-9; Galatians 6:6).]

that now at length ye have revived your thought for me; wherein ye did indeed take thought,—He expressly guards against wounding their feelings by connecting this statement with the next clause in which he asserts, “wherein ye did indeed take thought.”

but ye lacked opportunity.—Now the opportunity presented itself, they had improved it, they had helped him.

Verse 11

Php 4:11

Philippians 4:11

Not that I speak in respect of want:—He explains that he rejoiced at the help they sent him, not that he was in want, for he had schooled himself to be content in whatever state he was.

for I have learned,—[This sums up his experiences to the moment of writing and regards them as a whole. His sense of independence of material conditions was not a natural endow­ment.]

in whatsoever state I am,—[The reference has in view his position at that particular time.]

therein to be content.—The contentment of faith, with a face now lighted up with unspeakable joy in God, now cast down with sorrow and wet with tears for God’s enemies. The Chris­tian martyr is the final example of the memorable protest against the evils of the world.

Verse 12

Php 4:12

Philippians 4:12

I know how to be abased,—He knew how to be brought low, to suffer need, to submit to straitened circumstances.

[This was the result of the lesson he had learned. The meaning attached to the word abased, is illustrated by what Paul said to the Corinthians: “Or did I commit a sin in abasing myself that ye might be exalted, because I preached to you the gospel of God for nought?” (2 Corinthians 11:7), where the sense of “keeping myself low” could have been made with reference to his working as a tent-maker, but more probably pointing to the comparative poverty which was the result of his self-denying action. So it comes to denote any form of adversity, a going down into reproach, poverty, or sorrow.]

and I know also how to abound:—[To overflow; the very antithesis of the thought in “to be abased.”] He had experienced both extremes, but had learned how to accommodate himself to both conditions and to be content with much or little. He had so exalted the spiritual and eternal interests and considerations in contrast with these temporal matters that they had become noth­ing to him. He bore it for the sake of Christ, and he found such spiritual riches in him that the hunger was nothing.

in everything and in all things—In every case individually, and in all cases collectively. [Every individual circumstance of life, and life as a whole.]

have I learned the secret—The original, from which our English word “mystery” is derived, denotes the act of initiation into the secrets and privileges of the “Mystery Religions” of Greece and the East. From its use in connection with the “mysteries” the term came to have the sense of “to become familiar with,” which is the meaning here—“I have been initiated into, have become familiar with, the secret.”

both to be filled and to be hungry, both to abound and to be in want.—The word filled originally denoted the feeding of animals with grass from which it came to have the meaning of to be filled to repletion. Jesus said: “Blessed are they that hun­ger and thirst after righteousness: for they shall be filled.” (Matthew 5:6). Paul had known both lots, and was prepared for either, just as it pleased God to send.

Verse 13

Php 4:13

Philippians 4:13

I can do all things in him that strengtheneth me.—His strength to do and bear all things came from Christ, whose he was. [He traces his ability to be independent of circumstances to the indwelling of Christ. There was nothing for which Paul did not feel himself adequate, in the strength that Christ imparts. To him there belonged the fullest and completest self-sufficiency which was compatible with his utter dependence upon Christ.]

Verse 14

Php 4:14

Philippians 4:14

Howbeit ye did well that ye had fellowship with my afflic­tion.—Notwithstanding the fact that he could bear all things, he rejoiced that they had sent to his necessities [for by their practical sympathy with him they had become sharers in his imprisonment and sufferings and had taken something of his burden upon themselves. So as it had been his own aim to know “the fellowship of his sufferings” (Philippians 3:10); to be so intimately united with Christ that his sufferings and death became their own. The union of the Christian with Christ produces a similar fellowship of Christians with Christians.]

Verse 15

Php 4:15

Philippians 4:15

And ye yourselves also know,—He reminds them of their former liberality to show his love for them; he was not unwilling to receive kindness from them.

ye Philippians,—[Paul occasionally addressed his readers directly by a general term that embraced them all and summed them up in one class. (2 Corinthians 6:11-12; Galatians 3:1). It was always a mark of deep emotion when he was impelled to make this direct appeal so that every reader might feel that he was personally addressed. In all three cases where this direct appeal occurs it follows an autobiographical sketch in which he put prominently forward his own work and the spirit in which that work was done.] The mention by name does not mark merely, but specifies them, gratefully, and earnestly, as they were remembered and acknowledged doers of the good deed.

that in the beginning of the gospel,—At the beginning of the gospel to them at Philippi, and their churches in Macedonia. [This is one of the expressions which illustrates the very con­siderable importance which the apostle attached to the Mace­donian mission as the very first definite step towards bringing the gospel to Rome, the very center of the Empire, and, therefore, toward the evangelizing of the world.]

when I departed from Macedonia,—[The time to which ref­erence is here made is that of leaving Macedonia for Athens and Corinth. (Acts 18:14). At Corinth we are informed that he received offerings from Macedonia: “When I was present with you and was in want, I was not a burden on any man; for the brethren, when they came from Macedonia, supplied the measure of my want” (2 Corinthians 11:9). His language to the Thessalonians which is as follows: “For ye remember, brethren, our labor and travail: working night and day, that we might not burden any of you, we preached unto you the gospel of God” (1 Thessalonians 2:9), “neither did we eat bread for nought at any man’s hand, but in labor and travail, working night and day, that we might not burden any of you” (2 Thessalonians 3:8), which precludes all idea that any part of this contribution was from Thessalonica.]

no church had fellowship with me in the matter of giving and receiving but ye only;—[At Thessalonica he met with little success or sympathy, as far as we see from the history. Yet to this church was sent the first of his epistles in order of time which we possess, and it was probably written before that second missionary journey, in which Paul first visited Europe, came to an end. There was, no doubt, formed the beginning of a con­gregation, which the labors of those left behind nursed into a greater strength. At Berea there was more sympathy exhibited for his teaching, but neither the Thessalonians nor Bereans con­tributed to his support.]

Verse 16

Php 4:16

Philippians 4:16

for even in Thessalonica ye sent once and again unto my need.—They did not wait to see what others would do, they gave what they could. Not only had they contributed to his aid when he departed, but they sent “once and again.” [Well might he speak so favorably of this church to the Corinthians, inasmuch as they formed such a contrast with all others. Even now how sad a picture of selfishness and ingratitude does Paul draw here in the praise he bestows upon this faithful church. The example shines so brightly only by its contrast with the prevailing selfish­ness.] The example of the Philippian church shines luminously by the side of many churches of the present day, doling out mere pittances to those who have spent their lives in building them up.

Verse 17

Php 4:17

Philippians 4:17

Not that I seek for the gift; but I seek for the fruit that increaseth to your account.—He desired them to do these things, not that his wants might be supplied, but for their own good. To get his teaching here, it is necessary to sum up what he said to them in this epistle concerning their duty and their dis­charge of the same. The Philippian church enjoyed the honor of being the first to send to Paul, and I doubt not was the most faithful in the work. He addresses the epistle “to all the saints in Christ Jesus that are at Philippi, with the bishops and deacons.” These constituted the church in its organized state. He further says: “I thank my God upon all my remembrance of you, always in every supplication of mine on behalf of you all making my supplication with joy, for your fellowship in furtherance of the gospel from the first day until now; . . . even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds and in the defense and confirmation of the gospel, ye all are partakers with me of grace.” (Philippians 1:3-7). They had so helped him in his imprisonment; and when proclaiming and confirming the gospel, that they all—the whole church—became partakers of whatever grace he en­joyed. They had fellowshipped him; all the saints, with the bishops and deacons, had done this, so that whatever grace he enjoyed from his work they were with him partakers of it. He informs them what he means by administering to him: “I counted it necessary to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier, and your messenger and minister to my need.” (Philippians 2:25).

Those themselves not preaching may have fruit in new converts made, or in the word of God multiplied, by sustaining and aiding those who are preaching, with their money and their prayers. Their prayers are an abomination unless accompanied by the free, cheerful, and glad use of their money to aid in the work. Each Christian is to give personal help and sympathy to the poor, the sick, the naked, in shame and imprisonment. Those having goods must distribute them with free and cheerful hands, in a word, they are to use their money freely and cheerfully, to honor God, up­hold and extend his cause, and to help those who have given their lives to the extension of God’s kingdom, now old and in need. We are to embrace every opportunity to do good. The measure of our labor and sacrifice is the necessity of God’s cause and man’s sufferings. My deliberate conviction from the study of God’s instructions on this subject is that God will call it robbery of him for his professed servants to neglect those who have worn out their lives in the service of God and man, now old, sick, and in dire need.

Verse 18

Php 4:18

Philippians 4:18

But I have all things, and abound:—He had through their kindness all he needed.

I am filled, having received from Epaphroditus the things that came from you,—Epaphroditus was the messenger of the church, through whom they sent their bounty to Paul, by which they had fellowship with him in his work—bore his burdens and shared his rewards; hence he says of these gifts, “Not that I seek for the gift; but I seek for the fruit that increaseth to your ac­count.” The gifts that were sent him by them were placed to their account.

an odor of a sweet smell, a sacrifice acceptable, well-pleas­ing to God.—All sacrifice made in Christ’s name to help those who preach the gospel goes up to God as an odor of a sweet smell, a sacrifice acceptable and well-pleasing to God. [What­ever is done to the servant is done for the Master, and whatever is done for Christ brings abundant recompense. The gift, there­fore, is seed producing already a harvest of blessing for its generous donors; and a sacrifice laid upon the altar of God is a gift, therefore, is seed producing already a harvest of blessing for its generous donors; and a sacrifice laid upon the altar of God is a gift which he will receive, and with which he is pleased. The figure was very common of sacrifices in the Old Testament times. (Genesis 8:21; Exodus 29:18). The gift was a spiritual sacri­fice. They were not actually buying grace, but they pleased God with this proof of their love and loyalty. (Romans 12:1; Hebrews 13:16; 1 Peter 2:5). Surely these are golden words for the loving tokens from the Philippians.]

Verse 19

Php 4:19

Philippians 4:19

And my God shall supply every need of yours—He as­sures them that his God in return for their favors to him would supply all their needs. This is a promise that God will bless abundantly and multiply the seed to those who freely give to God. No more distinct promise of earthly good was ever made to the Jews. The same promise is distinctly made to the Philip­pians. Some erroneously think that under the Jewish law tem­poral blessings alone were promised—under the Christian, the promise of temporal blessings has not been withdrawn, they are as great as under the Mosaic law, but through Christ the spiritual blessings have been added. Hence Christ says: "He shall receive a hundredfold now . . . and in the world to come eternal life.” (Mark 10:30). [God has unlimited resources and love. The measure of his beneficence is “the unsearchable riches of Christ.” (Ephesians 3:8).]

according to his riches in glory in Christ Jesus.—This teaches the lesson frequently expressed in the New Testament, that if we will freely sacrifice for Christ, he will so bless us that we will need no good thing.

Verse 20

Php 4:20

Philippians 4:20

Now unto our God and Father be the glory for ever and ever.—[The glory belongs to God as our Father. Let us freely and gladly give it to him. Our glory in the end will be to see Jesus the crowned King of kings and Lord of lords, and enjoy the blessings he has in store for the faithful. That will be glory for us.]

’’Amen.—[This word is used for the purpose of adopting as his own what had just been said—“so it is,” or “so shall it be.” The word is limited to religious atmosphere, being on human lips an expression of faith that God holds the thing true, or will or can make it true. At the close of public prayers, thanksgivings, benedictions, or doxologies the people used to say, “Amen” (Nehemiah 8:6), and in the service of the synagogue (Psalms 41:13). That this custom passed over from the synagogue to the Christian assemblies we gather from 1 Corinthians 14:16, where Paul speaks of the customary, Amen, by the listeners at the close of the thanks­giving.]

Verse 21

Php 4:21

Philippians 4:21

Salute every saint in Christ Jesus.—To salute is to bear assurance of love and kindness for persons. He asks those who should read the epistle to bear the assurance of his love and goodwill to every saint at Philippi. The spirit of Christian brotherhood was to prevail.

The brethren that are with me salute you.—The brethren who were with him were his companions in his imprisonment, not that they were imprisoned, but a number remained near him to render assistance in his works, to comfort and encourage him. These all sent their salutations, or assurances of love and good­will to the saints at Philippi.

Verse 22

Php 4:22

Philippians 4:22

All the saints salute you,—The church members in Rome generally, as distinguished from the smaller circle just mentioned.

especially they that are of Caesar’s household.—The saints of Caesar’s household could hardly be his own family. But he kept, as emperors did, a large number of servants, guards, and re­tainers. Any servant or guard would be called of his household. Some of these had become Christians, and sent brotherly saluta­tions to the church at Philippi.

Verse 23

Php 4:23

Philippians 4:23

The grace of the Lord Jesus Christ be with your spirit.—[The normal method of closing a letter at that period was by the mere use of farewell, as is shown by the many papyrus letters, discovered in recent years, as well as by letters included in the New Testament itself. (Acts 15:29). Paul, however, uses a formula of his own: “The salutation of me Paul with mine own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all.” (2 Thessalonians 3:17-18). His signature was also different from that employed by the other apostolic writers, for Peter and John invoke peace and not grace as their parting blessings. (1 Peter 5:14; 3 John 1:14).

Paul’s simplest greeting in its simplest form is: “Grace be with you” (Colossians 4:18), and reaches its highest development in: “The grace of the Lord Jesus Christ, and the love of God, and the com­munion of the Holy Spirit, be with you all” (2 Corinthians 13:14). But in every form, simple or elaborate, grace is the essential con­stituent and in every instance except in Colossians 4:18 it is “the grace of our Lord Jesus Christ” that is emphasized. This is the core of the apostle’s message. It is through the grace given by Christ and through the right use of it that man learns something of the love which God has for man as it is through the grace of Christ that the love of God manifests itself and is reflected in the love which man has for his fellow man. Even in the full benediction grace comes first, and here Paul is following the line of his own experience. It was the grace of our Lord Jesus Christ that revealed to him the love of the Father in all its infinite richness, it is his grace that made it possible for him to become partaker of the Holy Spirit, by which he became inseparably united to Christ and to whose divine influence he was indebted for all that was of value in his life,]