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BIBLE STUDY NOTES

INSTRUCTOR'S NOTES ON THE BOOK OF PHILIPPIANS

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CHAPTER 4

Summary: Philippians 4:1-23. This final chapter begins with a series of exhortations to unity, joy, and peace. With great affection, Paul pleads with his beloved Philippians to stand fast in the Lord (v. 1). With great diplomacy and a call for assistance from others, he implores Euodia and Syntyche to be of one mind in the Lord (vv. 3-4). He then follows with a call for them to rejoice always in the Lord, letting their gentleness be known to all, and through prayer and supplication with thanksgiving to allow the peace of God remove any anxiety (vv. 5-7). His final exhortations include a call to meditate on things of virtue and worthy of praise, and to imitate his example in order to ensure that God will be with them (vv. 8-9).

At last he comes to the matter which occasioned this letter, expressing joy and gratitude for the gift they had sent to him by way of Epaphroditus. As they had done before on several occasions, so now they had provided for his necessities. He is thankful, even though he was quite content, for he knows that this gift really abounds to their account, serving as a sweet-smelling sacrifice that is well pleasing to God (vv. 10-19).

His closing remarks include praise to God, and greetings from those with him, especially members of Caesar’s household. As was his custom, he closes with a final prayer that the grace of the Lord Jesus Christ be with them all (vv. 20-23).

INTRODUCTION TO PHILIPPIANS 4

By John Gill

This chapter contains exhortations to various duties becoming Christians, the apostle’s thankfulness to the Philippians for their present to him, and the conclusion of the epistle with the salutations of the brethren: in (Phil. 4:1); the apostle exhorts the saints with great affection to perseverance in the doctrine and faith of Christ; and in (Phil. 4:2); mentions some persons by name, and to whom he recommends unity and agreement; and in (Phil. 4:3); entreats others to assist them therein; and in (Phil. 4:4); exhorts them all in general to joy in the Lord, and to moderation, enforced by this argument, the Lord being at hand (Phil. 4:5); and to calmness and quietness of mind, and to prayer, and supplication, with thanksgiving (Phil. 4:6); to which they are encouraged, by the promise of having the peace of God, keeping their minds through Christ (Phil. 4:7); and to conclude, he exhorts them to everything that is virtuous had commendable; to which he stimulates them, from the consideration of the nature of the things themselves, from his own example, and from the presence of God with them, they might expect to enjoy (Phil. 4:8,9); and then he proceeds to take notice of the kindness of the Philippians to him, declares his joy on account of it, and expresses it by their care of him again; which he corrects, by observing that it was not for want of care in them before, but of opportunity of showing it (Phil. 4:10); nor did he take notice of this present of theirs, with so much exultation on account of his own penury, for he had learnt the great lesson of contentment in every state (Phil. 4:11); which he enlarges upon and explains; namely, that he had been taught, and knew how to behave in fulness and want, in prosperity and adversity; though this was not owing to himself, but to the power and strength of Christ (Phil. 4:12,13); however, he commends the Philippians for their communicating to him in his affliction, both at the first preaching of the Gospel to them, and at several times since (Phil. 4:14-16), the reason of which commendation was not because he was covetous of gifts and presents from them, but to encourage them to bring forth fruit, which would turn to their own advantage (Phil. 4:17); as for himself he had enough, and therefore said not this on his own account, but because such communication was a sacrifice well pleasing to God, and a return would be made by him; who, as he was able to supply all their need, would; of which he assures them, and for which he prays (Phil. 4:17-19), and to whom he gives the glory of what they had given, and he had received (Phil. 4:20); and then the epistle is concluded with the salutation of the apostle, and the saints, and brethren with him, and with his usual benediction (Phil. 4:21,22).

Philippians 4:1—“Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.”

· dearly beloved—these were brethren that bore the same resemblance and concerns as Paul.

· so stand fast in the Lord—Paul knew that the only way to stand fast was to

stand in the strength and power of the Lord. He like them, need to depend solely on Christ as the foundation of their faith; kept by the grace of God. We as Christians are to stand fast in the faith without wavering.

· 1 Corinthians 16:13—“Watch ye, stand fast in the faith, quit you like men, be strong.”

· [my] dearly beloved—“…contains a reason, both why they were dearly beloved by the apostle, because (they were) beloved in and by the Lord; and why it became them to stand fast in him, and abide by him, his truths, ordinances, cause, and interest” [J. Gill].

Synopsis: The first four verses of this chapter may seem unrelated to each other; however, if one remembers Paul’s stress on joy, the association becomes clear. Verse 1 begins with another “therefore,” which in this case comes from a Greek term literally meaning “so as” (hoste). This “so as” refers back to the entire first three chapters of the letter, to which Paul gives an excellent climax in this fourth chapter.

The term for “crown” (stephanos) is the word from which we derive the name Stephen. It relates to the laurel wreath placed around the neck or upon the head of the victor in an athletic contest. It was not at all like a diadem (diadema) worn by a ruler or priest of the day. The laurel began to wilt shortly after it was picked from a tree, so it was only transitory. On the other hand, the Philippian saints consisted of Paul’s permanent joy and crown, or his reward for his labors in Philippi .

Philippians 4:2—“I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.”

· I beseech Euodias, and beseech Syntyche—“Two women, who were members of this church at Philippi , and who seem to have been at variance; either with each other, on account of some temporal and civil things” [J. Gill]. This difference was probably not civil but spiritual. They were probably at odds over the Gospel.

· that they be of the same mind in the Lord—these two had need to become reconciled and come to the same conclusion or opinion concerning the Gospel according to the Lord.

Synopsis: Perhaps the problem he pinpointed in verse 2 represented many such differences in the assembly. People cannot constantly experience joy if they are always bickering over minor matters. Paul therefore appealed to Euodias and Syntyche to settle their differences. While he could have ordered them to solve their prob­lem, he instead begged them to do so. The Greek word behind the term “beseech” (parakalo) is the same word from which we derive Paraclete, one of the prominent New Testament names for the Holy Spirit, the One who is the master pleader.

It is unfortunate that the only thing we know about these two ladies, in addition to the fact that they labored with Paul when he ministered in Philippi , is that they could not get along and could not reconcile their differences. When Paul told them to “be of the same mind in the Lord,” he used the same word as in 2:5 (phronein) where he instructed the Philippians to have the attitude of Christ.

These ladies certainly did not live up to their names. Euodias means “prosperous journey” and Syntyche means “pleasant ac­quaintance.” Paul did not insist they think alike in everything, but if each had the selfless attitude of Christ, each would respect the other’s viewpoint, and neither would be contentious.

Philippians 4:3—“And I intreat 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.”

· And I entreat thee also, true yoke fellow—a companion and fellow labourer, that drew in the same yoke as did Paul. (Certainly not Paul’s wife, as 1 Cor. 9:5 implies he had none).

· 1 Corinthians 9:5—“Have we not power to lead about a sister, a wife, as well as other apostles, and [as] the brethren of the Lord, and Cephas?”

· help those women—“…by composing their differences, or by assisting them with good counsel and advice; and giving them proper instructions in the doctrines of the Gospel, that they might be brought to think the same things the church did:” [J. Gill].

· which laboured with me in the Gospel—“…by professing it (the Gospel), and bearing reproach and persecution for it; and by supporting and encouraging, and spreading it with their worldly substance:” [J. Gill].

· with Clement also—Nothing is said of whom this “Clement” was (not necessarily Clement, bishop of Rome ), but he appears to be a preacher of the Gospel at Philippi .

· and [with] other my fellow labourers—fellow workers in the ministry.

· whose names [are] in the book of life—This is the book of God’s eternal purposes and decrees, divine predestination to eternal life; this denotes the love that God has towards His elect in that he has a protracted an exact knowledge of His people and that His election of them is particular and personal.

Synopsis: According to verse 3, these two women definitely had assisted Paul in his ministry in Philippi . From the very genesis of the as­sembly, women filled prominent places in the Philippian church (Acts 16:13ff.). It is a well‑known historical fact that women held more prominent positions in the province of Macedonia, the prov­ince in which Philippi was located, than they did in most other parts of the Roman world. The apostle asked a third party to assist Euodias and Syntyche to settle their differences. Commentators disagree as to whether “true yokefellow” merely describes the per­son addressed or whether his actual name was Suzugos, the literal Greek noun from which “yokefellow” comes. Clement and other individuals not only helped Paul in his ministry in Philippi , but their names were known to God.

Philippians 4:4—“Rejoice in the Lord alway: and again I say, Rejoice.”

· Rejoice in the Lord always—Paul reminds the church that “there is always cause and matter for rejoicing in Christ, even in times of affliction, distress, and persecution; since he is always the same; his grace is always sufficient” [J. Gill]. To often the Christian loses sight of this most important truth. We seem to find ourselves regularly in the slough of despair.” How often must we be reminded that that great burden on our back has been removed via the grace of God.

· [and] again, I say, rejoice—This is of great importance and is to be used for the comfort of believers, the quieting of the soul, and the honor of Christ.

Synopsis: People who actively serve God generally reflect the joy of the Lord, and this may explain Paul’s sudden outburst in verse 4. Bible commentators generally agree that this verse reflects most clearly the theme of the letter.

Philippians 4:5—“Let your moderation be known unto all men. The Lord is at hand.”

· Let your moderation be known unto all men—Dealing with men in “moderation” is not dealing with them according to the severity of laws and strict justice, but according to equity, and with mildness and gentleness; giving up strict and proper right, receding from what is a man’s due, and not rigidly insisting on it; putting up with affronts and injuries, and bearing them with patience” [J. Gill]. This was not just the standard for interaction/communication between church members but rather the attitude that should be carried forth to all of the community. Note: this is something that we need to take to heart as Christians and apply. All to often we tend not to treat others as we would want to be treated finding ourselves in similar situations.

· the Lord [is] at hand—the sense may be one of omnipresent of the Lord. Being near and at hand or observing and therefore our actions should be of the nature that we are under the constant view of God and we “should behave according to equity, and with kindness and tenderness towards their fellow creatures and fellow Christians” [J. Gill]. This may also mean that the Lord is available to us in our time of need.

· Psalms 145:18—“The LORD [is] nigh unto all them that call upon him, to all that call upon him in truth.”

· Psalms 46:1—“God [is] our refuge and strength, a very present help in trouble.”

Synopsis: Because joy is the outward expression of some inward cause, Paul quickly moved from external matters to internal matters. If the peace of God truly abides within a person, it will reflect itself in outward joy. Joy is a wonderful by‑product of the peace described in verse 7 which contains the central theme from verses 5‑9. The rest of the passage describes what we must do in order to constantly experience this peace.

Verse 5 gives the first condition as “moderation” or “forbearance” (RSV). In other words, a person cannot enjoy the peace of God unless he can forbear other people. Paul buttressed his command by adding a solemn warning about the Lord’s nearness. He may have had Psalm 145:18 in mind, or he may have been referring to the Aramaic expression Maran atha (“O Lord, Come” (1 Cor. 16:22). In the light of Paul’s constant references to the im­minency of the Lord’s return, the latter probably is what he meant.

Philippians 4:6—“Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.”

· Be careful for nothing—This statement should not be misunderstood in that there is limitation and restriction in what we do. “Men ought to be careful to discharge the duties of their calling in civil life, and to care and concern themselves for the honour of God, the interest of religion, and the support of the Gospel” [J. Gill]. “…the carefulness the apostle speaks of, is an anxious solicitude for worldly things, an immoderate concern for the things of life, arising from diffidence, or negligence, of the power, providence, and faithfulness of God: saints should not be anxiously, or in a distressing manner concerned for the things of this world, but be content, whether they have less or more; nor be over much pressed with what befalls them, but should cast their care upon the Lord, and carry every case to him, and leave it there” [J. Gill].

· but in everything—every day and at all time we must be attentive and bring all things before God rather they be temporal or spiritual.

· by prayer and supplication—Prayer is the asking of those things that are good where supplication may be “a deprecating of evils that are feared” [J. Gill].

· with thanksgiving—All mercies received form God need to be accompanied with “thanksgiving.” We must keep in mind that future gifts of mercies are dependent on our thankfulness of past mercies bestowed.

· let your requests be made known to God—our requests are not to be presented unto men but unto God and only him in a private manner and according to His will. We are to pour out our souls and our complaints before Him as we would to a friend as He expects this from His people.

Synopsis: Secondly, to know God’s peace we must not worry, since that betrays a lack of trust in God. Paul’s words can be translated, “Stop being anxious.” Then the apostle offered prayer as the so­lution to worry.

Paul gave a complete picture of the process by using four dif­ferent Greek terms. (1) “Prayer” (proseuche) is used constantly in the New Testament of prayer in general. (2) “Supplication” (deesis) concerns special times of need. (3) “Thanksgiving” (eucharistia) looks back to previous answers to prayer in which God helped in similar situations. (4) “Requests” (aitemata) refers to specific re­quests for specific needs.

Philippians 4:7—“And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.”

· And the peace of God which passeth all understanding—The inseparable consequence of thus laying everything before God in “prayer with thanksgiving” is peace which is the dispeller of “anxious care” that comes from God, and rests in God (John 14:27; 16:33; Col 3:15).  Such peace passes or exceeds all man’s notional powers of understanding its full blessedness (1 Cor. 2:9, 10; Eph 3:20; compare Prov. 3:17).

· John 14:27—“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 afraid.”

· John 16:33—“These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.”

· Colossians 3:15—“And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.”

· 1 Corinthians 2:9-10—“For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. To whom ye forgive any thing, I [forgive] also: for if I forgave any thing, to whom I forgave [it], for your sakes [forgave I it] in the person of Christ;”

· Ephesians 3:20—“Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us”

· Proverbs 3:17—“Her ways [are] ways of pleasantness, and all her paths [are] peace.”

· shall keep your hearts and minds through Jesus Christ—Such peace shall keep our minds and hearts on Christ and we will show moderation to all men, avoiding anxious care, and be supportive at all times, on all occasions, to prayer to God. We shall  guard or keep our hearts and minds through the peace that is in Christ Jesus. There shall be peace secure within, whatever outward troubles may besiege. We have a peace in Christ and thus are “kept” or “guarded” secure. Such security, based on peace, is reciprocal. 

Peace in our own souls, the foundation being Christ, keeps us through Christ as in a garrison, from being overrun with the troubles of the world, or the temptations of Satan; and is a means of preserving us from being carried away with the errors and heresies of the wicked, having a witness to truth within ourselves, [J. Gill].

Synopsis: Then if anyone does the above things, God’s peace will keep him. The apostle used a military term here: “keep” here literally means “to garrison, to guard, to keep, to arbitrate, to umpire” our hearts and minds. Because Philippi was a Roman colony and a military outpost, the garrisoning of the city by Roman soldiers was a very familiar sight. Since “hearts” (kardias) and “minds” (noun) suffer most at the lack of inner tranquility, God promises to guard both.

Philippians 4:8—“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.”

· Finally, brethren, whatsoever things are true—the duties of the Christian are to those things that are true…that is to the truths of Scripture and the Gospel in opposition to falsehood, lying, and hypocrisy.

· whatsoever things [are] honest— in opposition to levity, flimsiness, or footloose and fancy free. We must be esteemed in speech and action; known for our honesty.

· whatsoever things [are] just—We should give to God what belongs to Him and treat our fellowman with principles void of impiety, injustice, violence, and oppression.

· whatsoever things [are] pure—We are to be “pure” in our words and deeds, not obscene or vulgar.

· whatsoever [are] lovely— lovable or of good report, referring to loving each other face to face.

· whatsoever things [are] of good report— Often “a good name, credit, and reputation among men, are to be sacrificed for the sake of Christ when called for; yet care is to be taken to preserve them by doing things which may secure them, and cause professors of religion to be well reported of; and which beautiful in all, and absolutely necessary in some” [J. Gill].

· if [there be] any virtue— whatever virtue there is. “Virtue,” the standing word in heathen ethics, is found once only in Paul’s Epistles, and once in Peter’s (2 Pet. 1:5); and this he 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. The “virtue” here spoken more likely means that which is in opposition to vice.

· 2 Peter 1:5—“And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;”

· and if [there be] any praise— whatever is praiseworthy; not that Christians should make man’s praise their aim; but they should live so as to deserve men’s praise. We are not to love the praise of men over the praise of God (John 12:43).

· think on these things— We should meditate upon “these things”, turn them over in our minds, seriously consider them, and reason with ourselves about them, in order to put them into practice [J. Gill]. We are to have a continual regard to, so as to “do” these things whenever the occasion arises.

Synopsis: The third condition to enjoying the peace of God relates to a person’s thought life. Christians cannot enjoy God’s peace if they are always allowing unwholesome thoughts to fill their minds. Paul gave a representative list of six types of things on which believers should concentrate, but no doubt he could have continued the list.

“True” (alethe) refers to truth in the widest sense. Jesus called himself “the way, the truth, and the life” (John 14:6), and He designated God’s Word as truth (John 17:17). “Honest” (semna) relates to things worthy of honor, or things worthy of reverence, as opposed to a flippancy that lacks seriousness. `Just” (dikaia) has to do with what is right according to God’s standard which is spelled out in the Scriptures; we have no excuse for not knowing what is right. “Pure” (hagna) means “stainless” or “chaste” and relates to things that encourage purity. “Lovely” (prosphile) refers to things that incite true love, rather than erotic behavior. “Good report” (euphema) relates to things attractive in character.

The “if” here is an indicative mood “if” (6) in the Greek language and often is called “a condition of the first class.” It often is trans­lated “since.” In other words, these attributes, and many similar ones, do exist and should be considered virtuous and worthy of praise.

Philippians 4:9—“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.”

· These things which ye have both learned—these are the doctrinal things that they had learned from Paul (which Paul had also been taught). The “things,” which besides recommending them in words, have been also recommended by Paul’s example, now, carry them into practice.

· and received—“These things” also which ye have learned . . . these practice.

· and heard—“either publicly or privately, from the pulpit, or in conversation; or had heard of him when absent, or from him when present:” [J. Gill].

· and seen in me— seen in Paul’s life, which were well known, and were a pattern to them that believe; and therefore he adds,

· do— Paul expect the church at Philippi to practice the things which they had been taught and learned from him as though it was a anticipated duty. Paul had urged the church in “these things” and they had seen them exemplified in himself:

· and the God of peace shall be with you—God would give them a peace that would pass all understanding and enable them to do and to continue to do the above things.

Synopsis: The last and perhaps most important condition for enjoying God’s peace is to practice (prassete) what we have heard and seen. The emphasis shifts from right thinking to right doing. The former verse enumerated the proper subjects of meditation; this verse encourages the proper course of action which naturally should follow right thinking. If a person will take seriously the four con­ditions given by the apostle Paul and put them into practice, God will prove himself faithful to His promise.

Philippians 4:10—“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.”

· But I rejoiced in the Lord greatly—The Philippians had sent a gift to Paul which was considered great in his sight. This gift was one of spiritual significance because what they did they did for the sake of Christ, and to him as an apostle of Christ, and in obedience to Christ, and with a view to promote his cause and interest, honor and glory of the Lord.

· that now at the last your care of me hath flourished again—This “supposes that they had formerly, at the first preaching of the Gospel, showed great respect to him, and took great care of him, as appears from Philippians 4:15, but that for some time past, and it seems for a considerable while, they had dropped it, or at least had not shown it; but that now it revived again, and was seen in the present they had now sent him” [J. Gill]. They were revived again, as in the exercise of their faith and hope in Christ, so of their love to Paul, and to one another, and to the ministers of the Gospel.

· wherein ye were also careful, but ye lacked opportunity—Paul here states that it is his belief that the church still felt toward him the same affections that they had always held but lacking the opportunity to minister to him due to distance and various other hindrances one being the lack of sufficient ability.

Synopsis: In his application to the Philippian saints, Paul had one more topic to treat. He used the immediate occasion, which was his sincere expression of appreciation for their financial support, to teach them an extremely important lesson. The phrase “your care of me hath flourished again” may indicate a suspension of their financial support for a time due to the influence of false teachers.

Philippians 4:11—“Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.”

· Not that I speak in respect of want— Paul did not take it as something that made him think poorly of the Philippians. Paul considered himself to be less than the least of all saints: nor did he consider his own want before this present came; and his sense is, that he did not express himself with so much joy, because of the poverty and distress he was in before the things came to him which they sent. In other words, Paul would have been in the same distress regardless (physically) but he was blessed with all things spiritually.

· for I have learned in whatsoever state I am, [therewith] to be content—Paul considered that whatever situation he might find himself in he had sufficient being thankful for everything he had, be it little or more, and in every state, whether of adversity or prosperity; Paul quietly and patiently submitted to the will of God, and cheerfully took and bore whatever was assigned to him as his due portion. Paul had learned to be content in all things that he had. The Greek word for “content” literally expresses “independent of others, and having sufficiency in one’s self.” But Christianity has raised the term above the haughty self-sufficiency of the heathen Stoic to the contentment of the Christian, whose sufficiency is not in self, but in God.

· 2 Corinthians 3:5—“Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency [is] of God;”

· 1 Timothy 6:6—“But godliness with contentment is great gain.”

· Hebrews 13:5—“[Let your] conversation [be] without covetousness; [and be] content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.”

Synopsis: Paul had learned the true secret of life, and he desired to share it with them. The verb “learned” here is an aorist verb and is a good example of what grammarians call a resultative or cul­minative aorist. “The culminative aorist views the act as having occurred but emphasizes the end of the action or the state of being resulting from the action” (Summers, p. 67). At some particular point in his life, Paul made a commitment to serve the Lord faith­fully no matter what circumstances he had to face. The results of that decision still were evident in his life when he wrote this short letter to the Philippians. We know from Acts chapter 9 that shortly after Paul’s conversion, he faced persecution, and certain enemies of the gospel attempted to kill him. God protected him though, and some believers lowered the apostle to the ground in a basket (Acts 9:25). Perhaps it was then that he determined to serve God faithfully no matter what happened.

Philippians 4:12—“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 to be hungry, both to abound and to suffer need.”

· I know both how to be abased—Paul had first hand experience with being “treated with indignity and contempt, to be trampled upon by man, to suffer hardships and distress, to be in a very mean and low condition, to work with his own hands, and minister to his own and the necessities of others in that way; yea, to be in hunger and thirst, in cold and nakedness, and have no certain dwelling place; and he knew how to behave under all this; not to be depressed and cast down, or to fret, repine, and murmur” [J. Gill].

· and I know how to abound—Paul knew how to conduct himself when there was “prosperity” so as not to be lifted up, to be proud and haughty.

· every where—Regardless where Paul found himself his conduct was not contingent upon geographical conditions.

· and in all things—In all circumstances of life.

· I am instructed—Paul had been instructed via the Gospel and had embraced it as the truth and guide for life temporal and eternal.

· both to be full, and to be hungry—Paul knew what it was to have and have not; “to have a full meal and to want one, and be almost starved and famished, and how to conduct himself under such different circumstances:” [J. Gill].

· both to abound and to suffer need—Paul repeats himself here to show that he was content regardless of the circumstances. Paul spoke from experience and not with speculative knowledge.

Synopsis: The idea expressed at the end of verse 11 and in verse 12 literally means “I have learned the secret” or “I have been initiated.” It is the translation of a Greek word (memuemal) used by the Stoic school of philosophy to mean a man should be self‑sufficient for all things, or independent of external circumstances. The word also was used for the feeding of animals, so a fattened or satisfied animal was described this way.

Even though Paul used the very word Stoics used to boast about their self‑sufficiency, his sufficiency was based upon his relationship to Christ. His sufficiency came not through the kind of mechanical self‑discipline practiced by the Stoics, but because of his union with a personal God. In addition, verse 12 also clarifies the fact that his sufficiency was not based upon material possessions.

Philippians 4:13—“I can do all things through Christ which strengtheneth me.”

· I can do all things—Paul is not here making a boast of some inherent power or some carnal fortitude that he possessed but he here refers back to those things spoken of before. “The sense is, that he could be content in every state, and could know how to behave himself in adversity and prosperity, amidst both poverty and plenty” [J. Gill]. Paul’s first duty was to God yet he was void of being offensive toward any man.

· through Christ which strengtheneth me—Paul found his strength to perform his duty and to bear sufferings in Christ. Christ communicates such strength to his people; he strengthens them with strength in their souls, internally, as the word here used signifies; by virtue of which they can do whatever he appoints them or calls them to, though without him they can do nothing.

· Galatians 2:20—“I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.”

· 1 Timothy 1:12—“And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;”

Synopsis: Paul’s sufficiency did not come from circumstances, but from Christ. Since the Greek text here contains the title “Christ,” He obviously was the One empowering Paul so that he could ac­complish “all things,” or whatever God wanted him to do.

Philippians 4:14—“Notwithstanding ye have well done, that ye did communicate with my affliction.”

· Notwithstanding ye have well done—Here Paul guards against their thinking from what he has just said, that he makes light of their bounty and “lest they should be discouraged from doing any such thing of this kind another time, either to himself or others” [J. Gill]. The church had been good to Paul and although he stated important doctrinal truths concerning “contentment,” he knew of the importance of their gifts and their continuing effort towards other ministers.

· that ye did communicate with my affliction—The “Philippians communicated with him in his affliction, both by sympathizing with him in his tribulation, and by sending their minister to visit him…” [J. Gill].

Synopsis: One could get the impression from the writer’s statements in verses 10‑13 that he did not appreciate the Philippians’ help as much as he should have. To counter this possible impression, verse 14 begins with the preposition plen (“notwithstanding” [KJV]; “yet” [NIV]; “nevertheless” [NASB]). He truly did appreciate their faith­ful help from the early stages of his ministry in Macedonia (Acts chapters 16 and 17), about 10 years before the writing of this letter.

Even though his dependence rested in God, Paul was wise enough to know that God works through His people. In fact, in this verse he used a term related to the normal word for “partnership” (koi­nania). God used the Philippians to share in the problems the apostle faced at that time. Paul described these problems by using the Greek term thlipsis which normally means “tribulation.” It was not an easy period of time for him, and he wanted them to know they had done well to share with him. In fact, their assembly seems to have been the only one that faithfully supported him over an extended period of time.

Philippians 4:15—“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.”

· Now ye Philippians know also—Paul now not only commends them for their present kindness to him, but also for their past good will.

· that in the beginning of the Gospel— As soon as the Gospel was preached to them, they showed a grateful and beneficent spirit toward it and responded to Paul with gifts of support.

· when I departed from Macedonia—“when he went to Corinth and other places, to preach the Gospel in other parts and to other people, they sent the brethren after him with presents which supplied what was lacking to him, and in which other churches were deficient” [J. Gill].

· 2 Corinthians 11:8-9—“I robbed other churches, taking wages of them, to do you service. And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all [things] I have kept myself from being burdensome unto you, and so will I keep [myself].”

· no church communicated with me, as concerning giving and receiving, but ye only —In the account between us (notice the business terminology), “the giving” was all on your part; “the receiving” all on mine. Paul had delivered unto them the truths of the Gospel (spiritual things), they in turn responded by delivering unto Paul physical things. Both however were the result of their love for Christ that facilitated their love for one another. The “account” was one in which other churches had not responded to in like manner.

Synopsis: The terminology here, and again in verse 17, suggests the Philippians actually kept records and had an account of their giving to Paul. “Giving and receiving” comes from a general expression used in that day of “debits and credits” and can be found in many references to business transactions of that period. They had shared with him in his affliction or troubles. The example of the Philippian church should serve as an incentive for contemporary assemblies to share in the ministries of ministers like the apostle Paul. He normally did not settle down in one place, so was dependent upon the Holy Spirit speaking to people in local churches to help support him, a practice that is still followed.

Philippians 4:16—“For even in Thessalonica ye sent once and again unto my necessity.”

· For even in Thessalonica—“even” as early as when Paul had gotten no further than Thessalonica, they sent him supplies.

· ye sent once and again unto my necessity—These supplies met the necessities of Paul and they were done more than once. Either the church at Thessalonica was unable or unwilling to meet Paul’s necessities and as such Paul commends the church at Philippi for their unselfish support.

Synopsis: Generally, local churches that are truly evangelistic will also be strong missionary churches. Philippi must have been that kind of church. Even while Paul ministered in Thessalonica (Acts 17:1­9), the Philippian believers allowed their ministry to advance be­yond their own geographic borders and assisted the apostle in his activities among the Thessalonians. During that period of ministry in Thessalonica Paul faced very trying circumstances. No doubt being able to depend upon the Lord using the Philippians to help him must have meant a lot to him.

Philippians 4:17—“Not because I desire a gift: but I desire fruit that may abound to your account.”

· Not because I desire a gift—“It was not that Paul sought after the gift. Paul was fully satisfied and content with what he had and what he had been sent. He was not attempting to “make merchandise of men,” but was more interested in the sender of the gift.

· but I desire fruit that may abound to your account— Paul sought after the fruit that would abound to their account or the fruits of righteousness; what Paul sought was their spiritual good, in the abounding of fruits of their faith or the labors of love which shall be put down to their account, against the day of reward (Heb. 6:10). He wanted much to be received by them because of their acts of benevolence. Paul knew that neither he or God would forget these acts,

· Hebrews 6:10—“For God [is] not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.”

Synopsis: Paul was quick to add in this verse, however, that he was not writing in this way because he was asking for another offering. In these statements Christians see the attitude they should have with respect to financial help from other people. On the one hand, they must be grateful. On the other hand, they must always re­member, as well as remind other people, that God is the One who meets their needs. The apostle considered their offerings to him as really “unto the Lord.” Verse 17 indicates that the fruit which resulted from their joint participation with him would be added to their account. By investing in Paul’s ministry they could expect to receive rich dividends from God.

Philippians 4:18—“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.”

· But I have all things, and abound—Paul had received all things and by his receiving the gifts sent he now abounded. Paul in effect said, Though “the gift” is not what I chiefly “seek after,” yet I am grateful for the gift, and hereby acknowledge it as ample for all my needs.

· I am full having received of Epaphroditus the things [which were sent] from you—Paul was full and wanted no more and thus informed the church that their gifts had been duly dispatched by their servant Epaphroditus.

· an odour of a sweet smell, a sacrifice acceptable, well pleasing to God—this is in reference to the sacrifices under the O.T. and such were sacrifices that presented an acceptable smell to God.

· Ephesians 5:2—“And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.”

· Matthew 25:40—“And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done [it] unto one of the least of these my brethren, ye have done [it] unto me.”

· Hebrews 13:16—“But to do good and to communicate forget not: for with such sacrifices God is well pleased.”

Synopsis: At the same time that the Philippians benefited spiritually from their acts of kindness to Paul, he was reaping the benefit as well. Paul considered the gift they sent via Epaphroditus as enough to make him “abound,” and he assured them he was “full.” Because these people certainly were not obligated to give to assist Paul, he looked at their gifts as if they had been given do God. The Philip­pians understood the kind of language Paul used here, because they often viewed public sacrifices of animals. Paul assured them their sacrifice was accepted by God in the same manner a fragrant aroma would be accepted by a human.

Philippians 4:19—“But my God shall supply all your need according to his riches in glory by Christ Jesus.”

· But my God shall supply all your need—Paul calls God here “my God,” to imply that God would reward their bounty to His servant, by “fully supplying” their every “need,” even as they had “fully” supplied his “need.” My Master will fully repay you; I cannot. The Philippians invested their bounty well since it got them such a glorious return.

· according to his riches—this “is according to the riches of his grace he supplies the spiritual wants of his people, and he does it like himself, according to the riches he has; he gives all things richly to enjoy, plenteously and abundantly” [J. Gill].

· in glory—as God rewards the Philippians He shows himself glorious in Christ Jesus both in the present and the hereafter. “Glory” is the element in which His rich grace operates; and it will be the element IN which He will “supply fully all your need.”

· by Christ Jesus—by virtue of our being “IN” Christ Jesus, the Giver and Mediator of all spiritual blessings, God gives all things freely, all things pertaining to life and godliness “for the sake of Christ Jesus.”

Synopsis: The apostle went on to assure the Philippians that the same God who met all his needs also would meet all their needs. Many times people quote this verse by changing the “your” to “our” or “my.” Paul wanted his friends in Philippi to enjoy God’s divine supply just as he was. In a sense, God’s treatment of the Philippians would correspond to their treatment of Paul. Paul wrote “my God” probably because he had tested and tried Him as his own provider. Some people interpret the King James’ language here to mean riches in a specific place (heaven), but the statement refers to the glorious bounty of God’s riches. God would recompense the Phi­lippians because His resources are limitless. He sloes everything “in glory” (en doxē) or “in a glorious way” because of His limitless resources, and He manifests them “by Christ Jesus.”

Philippians 4:20—“Now unto God and our Father be glory for ever and ever. Amen.”

· Now unto God and our Father—Unto God who is our Father in Christ.

· [be] glory for ever and ever, Amen—Glory is due unto the Father for all the grace that He has already extended and that which He will extend in the future. God is the supplier of every want both temporal and spiritual; seeing every good gift comes from Him.

Synopsis: In the light of the insights Paul shared above and the wonderful promise specified in the previous verse, one can un­derstand Paul’s sudden outburst in verse 20. Contemplating all this, he broke forth in a beautiful doxology.

Philippians 4:21—“Salute every saint in Christ Jesus. The brethren which are with me greet you.”

· Salute every saint in Christ Jesus—Paul advises the church to greet everyone in like manner regardless of their standing within the church or in the community of saints and non-believers.

· the brethren which are with me greet you—such as Timothy Epaphras, Marcus, Aristarchus, Demas, and Lucas. Notice might be given to the fact that there is no mention of Peter being in Rome (the place of Paul’s incarceration). This may dispel the belief by the Roman Catholic heresy that Peter was the first “Bishop” of Rome thereby making him the first Pope.

Synopsis: The New Testament term saints relates to all Christians. In this verse the term literally reads “every saint” (panta hagion). The Greek word for the term normally is an adjective and indicates a quality of a person. It relates to being “holy” or “sanctified” and basically describes a person set apart for God’s service. The word also can be used of objects dedicated to the service of the Lord, much like the furnishings of the Old Testament tabernacle or tem­ple. Several “brethren” were with Paul at the time he wrote this epistle, and the apostle used the words saints and brothers inter­changeably.

Philippians 4:22—“All the saints salute you, chiefly they that are of Caesar’s household.”

· All the saints salute you—The members of the church at Rome .

· chiefly they that are of Caesar’s household—the slaves and dependents of Nero who had been probably converted through Paul’s teaching while he was a prisoner in the Prætorian barracks attached to the palace. Philippi was a Roman “colony,” hence there might arise a tie between the citizens of the mother city and those of the colony; especially between those of both cities who were Christians, converted as many of them were by the same apostle, and under like circumstances, he having been imprisoned at Philippi, as he now is at Rome.

Synopsis: In this verse Paul switched his terminology to “all the saints” (pantes hoi hagioi). He must have been referring to all the believers in Rome , many of whom he had met during his 2‑year imprison­ment.

Paul’s brief note about the saints within the household of Caesar in itself speaks volumes to the world. Nero, one of the most infa­mous of the Caesars, was ruling at that time. It is very doubtful that Nero had heard very much about Paul at the time Paul wrote these words. While we cannot be sure exactly what happened, Paul’s case may have been dismissed because of the expiration of the statute of limitations. Apparently, if a case was not settled within 2 years, it was dismissed. Ironically, Paul who may have been ob­scure to Nero has won far more fame down though the centuries than all the Caesars combined.

Philippians 4:23—“The grace of our Lord Jesus Christ be with you all. Amen.”

Synopsis: After exchanging greetings, Paul spelled out the reason it is possible for a person to cope with life and still possess the joy of the Lord. One word in the apostle’s last statement serves as the answer‑“grace.” Invariably, Paul seemed to feel compelled to summarize his writings with some reference to God’s grace. Perhaps the personal miracle God performed for him was the main reason for that practice. If anyone deserved the judgment of God, he knew he did, but instead God had manifested His grace to him.

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