Philippians 4 is the closing chapter of a letter Paul wrote from prison, and it is where he tells the church not to be anxious but to pray, promises a peace that does not make sense, says he has learned to be content in any circumstances, and writes the much-quoted line about doing all things through Christ who strengthens him. It also settles an argument between two women in the church, which is a good reminder of what kind of document this is.
Euodia and Syntyche are named in a letter that would be read aloud to the whole church. Paul calls them co-workers who fought alongside him and asks someone to help them agree. Real people, real friction.
Rejoice, pray instead of worrying, and receive peace
The best-known passage in the chapter. Paul does not tell them to stop feeling anxious by force; he tells them where to put the anxiety, and promises a peace that guards them rather than one they have to hold on to.
A list of things worth turning your mind to — true, noble, right, pure, lovely, admirable. Paul treats attention as something a person directs on purpose, not something that just happens to them.
He is careful to say learned. He has been well-fed and he has gone hungry, and neither one is now the thing holding him up. Verse 13 belongs here, at the end of that sentence about hunger.
The practical reason for the letter. The Philippians sent financial support when nobody else did, and Paul thanks them warmly while insisting he was not desperate. He calls their gift an offering God accepted.
Final greetings, including from Caesar's household
Paul signs off, and slips in that there are Christians among the imperial staff. Written from prison in Rome, that detail is doing quiet work.
The main ideas in Philippians 4
Anxiety answered with prayer, not willpower
Paul's instruction in verse 6 is not "stop being anxious", which nobody can simply do. It is "in every situation, by prayer and petition, with thanksgiving, present your requests to God" — an action to take with the anxiety rather than a feeling to suppress. The peace in verse 7 is then described as something that guards you, arriving from outside rather than generated from within.
Contentment as a learned skill
Verse 11 says "I have learned to be content", and verse 12 says "I have learned the secret". Paul presents contentment as something acquired over time and through both plenty and hunger, not as a personality trait or an instant gift. That framing is unusually honest, and it means someone who is not content yet is not failing.
Attention is a choice
Verses 8 and 9 treat what you dwell on as something under your control and worth managing. Paul lists categories rather than rules — true, noble, pure, lovely — and then adds "put it into practice", tying thought directly to action. It is practical advice about mental habits, written long before anyone called it that.
Christianity as an ordinary, awkward community
This chapter contains soaring lines about peace and strength, and it also contains two named women who cannot get along and a thank-you note for a cash gift. The mix is the point. Paul's most quoted encouragements sit in the middle of church admin, which is where most people actually need them.
Words in Philippians 4, explained simply
Church language, in ordinary English. Nothing here assumes you have heard the word before.
Rejoice
To be glad on purpose. Paul is not describing a mood that arrives by itself but something he tells people to do — twice in one verse — while he is in prison, which shows he does not mean "cheer up".
Anxious
Worried and pulled apart by it. The Greek carries a sense of being divided or distracted. Paul is talking about the ordinary human experience of worry, not diagnosing or dismissing anyone's mental health.
Petition
A specific request. Paul pairs it with the general word for prayer, which suggests he means being concrete with God about the actual thing you are worried about.
The peace of God
A settledness that comes from God rather than from circumstances improving. Paul says it goes beyond understanding, meaning you may well have it without being able to explain why.
Guard your hearts and minds
Military language — the word is used of a garrison posted around a town. The picture is of peace standing sentry over your thoughts and feelings, which makes peace the protector rather than the thing needing protection.
Content
Self-sufficient in the sense of not being dependent on conditions being right. Paul borrows a word the Stoic philosophers used, then relocates its source: for him the sufficiency comes from Christ, not from himself.
Fragrant offering
Old Testament sacrifice language. Paul is saying the money the Philippians sent him was not just a kindness to him but something God received as worship.
6Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. 7And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.
The passage most often given to people who are struggling with worry, and one of the few that offers an action rather than a rebuke. Note the order: pray about the specific thing, with thanks, and peace is what arrives — described as a guard posted around you, not a feeling you must maintain.
8Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.
Paul's instruction on where to point your attention. Useful precisely because it is a list of qualities rather than a list of approved topics, which leaves it applicable to whatever you are actually looking at.
13I can do all this through him who gives me strength.
"I can do all things through Christ who strengthens me" — printed on more sports equipment than any other verse in the Bible, and in context it is about surviving hunger and prison, not about winning. Read verse 12 first and the verse gets stronger rather than weaker.
19And my God will meet all your needs according to the riches of his glory in Christ Jesus.
Paul's promise that God will meet the needs of a church that had just given away money it could not spare. He says needs, not wants, and he says it to people who had already been generous.
What Philippians 4 is often made to say, and does not
Verse 13 is the most misused sentence in this chapter. Read on its own, "I can do all things through Christ who strengthens me" sounds like a promise of success at whatever you attempt. Read with verse 12, where Paul has just described being hungry and in need, it is a promise of strength to endure — the "all things" he has in mind are plenty and want, being full and being hungry. That is a much better promise for most people's actual lives than the achievement version, and it is what the sentence says. Verses 6 and 7 need care of a different kind. "Do not be anxious about anything" has been used to tell people with anxiety disorders that their condition is a spiritual failure, and it will not bear that weight: Paul is addressing ordinary worry, he is prescribing an action rather than issuing a rebuke, and nothing in the passage rules out medical help any more than it rules out eating. Paul himself describes real distress elsewhere in this same letter. Finally, verse 19's promise to "supply every need" is addressed to a specific church that had just given sacrificially, and Paul says needs rather than wants. It is not a guarantee of prosperity.
Common questions about Philippians 4
What does Philippians 4:13 really mean?
In context it means Paul can cope with any circumstance because Christ gives him the strength to. The sentence finishes a thought that began in verse 11 about learning contentment, and verse 12 spells out the "all things" he has in view: being well fed and going hungry, having plenty and being in need. It is a promise about endurance rather than about achievement, which is why it reads oddly on a poster about winning.
How can Paul say "do not be anxious" from a prison cell?
That is exactly what makes the instruction credible rather than glib. Paul is not writing from comfort, and he is not claiming he never feels anything — elsewhere in this letter he describes real distress and sorrow. What he offers is not the absence of feeling but somewhere to take it: pray about the specific thing, with thanks, and peace will stand guard over you.
Is Philippians 4:6 saying anxiety is a sin?
It is not framed that way. Paul gives an instruction about what to do with worry, not a verdict on people who experience it, and he is addressing the ordinary human churn of worry rather than a medical condition. Reading it as a condemnation of anxiety disorders goes well beyond the text and has caused real harm. Treating it as a practical direction — be concrete with God about the actual thing — is closer to what the sentence does.
Who were Euodia and Syntyche?
Two women in the church at Philippi who were in some kind of conflict. Paul names them in a letter he knew would be read aloud to the whole congregation, and he describes them as co-workers who had contended at his side in the work of the gospel. He does not take a side; he asks them to agree and asks someone else to help them. It is a small window onto how ordinary early church life was.
What is the peace that "transcends all understanding"?
A settledness that does not depend on the situation making sense or improving, and which you may not be able to account for. Paul describes it with a military word: it stands guard over your heart and mind like a garrison around a town. That image puts the peace in the position of protector, which means it is not one more thing you have to hold together yourself.
Why was Paul writing to the Philippians?
Partly to thank them. They had sent him financial support while he was imprisoned, at a point when no other church did, and chapter 4 verses 10 to 20 are his thank-you. He also writes to encourage them, to update them on his situation, and to address specific issues in the church — including the disagreement between Euodia and Syntyche.
Read the chapter from verse 1, not from verse 4. Most people meet this chapter
through verses 6, 8 and 13 on their own, and starting there hides something
useful: the chapter opens with two women in the church who are not speaking to
each other, and closes with a thank-you for money. The famous lines about peace
and strength are sitting in the middle of a very ordinary letter about a very
ordinary church.
It also helps to remember where Paul is while writing. He is under guard, his case
is unresolved, and he does not know how it ends. Every encouraging sentence in
this chapter was written by someone whose own situation had not been fixed.
What the commentaries say about Philippians 4
Three commentaries, oldest last. Each is shown in full with its author and licence, and every scripture reference inside them links through to the verse.
Tyndale Open Study Notes on Philippians 4
Tyndale House Publishers, released openly in 2023
Short, plain-English notes written for people reading the Bible for the first time. They explain what a word meant to its original audience, why a detail is there, and where else in Scripture the same idea shows up. If you only read one set of notes on this page, read this one.
4:1 stay true to the Lord (literally stand in the Lord): Cp. 1:27. • Their continuing faithfulness to Christ was a deep source of joy to Paul and the crown for his hard work (see 1 Thes 2:19-20).
4:2-9 Before closing, Paul addresses a small conflict in the church and writes a few words of encouragement.
4:2 because you belong to the Lord, settle your disagreement: The Lord’s people are to live together in harmony (see 2:2; 1 Cor 1:10; Eph 4:1-3, 31-32; Col 3:12-15). The nature of the dispute between Euodia and Syntyche is unknown.
4:3 my true partner or loyal Syzygus: The Greek word suzuge is either a proper name or a description; this person is unknown. • Nothing more is known of Clement. • Those whose names are written in the Book of Life are true believers, destined to receive eternal life (see Luke 10:20; Rev 3:5; 13:8; 17:8; 20:12, 15; 21:27; cp. Exod 32:32; Ps 69:28; Dan 12:1).
4:4-6 rejoice! . . . pray . . . thank him: Cp. 1 Thes 5:16-18; both passages are addressed to persecuted churches; see also Rom 12:12.
4:4 In Paul’s letters, joy and rejoicing are a response to the Good News (see Eph 5:19-20). Joy is not dependent on circumstances; believers find joy in the Lord even in the midst of suffering. • rejoice! See Phil 2:18; 3:1; Rom 12:12, 15; 1 Thes 5:16.
4:5 Believers are to be considerate in their responses to others, even in persecution. They can afford to leave justice in God’s hands because they know the Lord is coming soon (cp. Jas 5:8-9).
4:6 Believers need not worry about anything because the heavenly Father loves his children and cares about their needs, and he has invited his children to pray about everything (see Matt 6:25-34; 7:9-11; Rom 12:12; Eph 6:18; 1 Thes 5:17; 1 Pet 5:7).
4:8 Paul urges the Philippians to focus on God’s good gifts so that, even during suffering and persecution, their lives will be exemplary and their minds and hearts will be filled with peace (4:7, 9).
4:9 all you learned and received from me: Everything Paul had taught them by word or example about the kind of life God desires (see 3:17; 1 Cor 4:6, 16-17; 2 Thes 3:7-9).
4:11-12 As a slave of Christ, Paul has learned to be content with every situation, whether he had plenty or little. His life was filled with the joy that comes from doing the will of God whatever the cost.
4:13 through Christ: With Christ’s help, Paul had the strength to do everything. In everything, especially while enduring suffering, Paul relied on the strength of Christ, who lived in him and worked through him (see 2 Cor 1:8-10; 4:7-12; 12:8-10; Gal 2:20; Col 1:27).
4:15 the only ones who gave me financial help: By contrast, Paul determined not to accept financial help from the Corinthians because it would have damaged the reputation of the Good News in their eyes (1 Cor 9:11-18; 2 Cor 11:7-12). He did not face such a problem with the Philippians. • when I first brought you the Good News: See Acts 16:11-40.
4:17 I don’t say this because I want a gift from you: Paul preferred to support himself (see Acts 18:3; 1 Cor 4:12; 9:3-18; 2 Cor 11:7-11; 12:14-15). • The reward would be a blessing from God.
4:18 Epaphroditus (see also 2:25-30) had carried the gifts from Philippi. • Their gifts were a sweet-smelling sacrifice: In the Old Testament, acceptable offerings were a pleasant fragrance to God (see Lev 1:9, 13, 17; 2:2, 9; 3:5, 16; cp. Rom 12:1; Eph 5:2).
4:22 Those in Caesar’s household were believers employed in the service of the Roman government—perhaps those whom Paul had evangelized while in prison. They might have been especially close to Paul and concerned for him in prison (see 1:13).
4:23 In closing his letters, Paul usually invokes the grace of the Lord Jesus Christ on those to whom he writes (see also 1:2). Believers depend on Christ’s grace to save and sustain them. • The spirit is the part of the person that relates directly to God.
Matthew Henry's Commentary on the Whole Bible on Philippians 4
Matthew Henry, 1706–1714
A pastor writing for his own congregation three hundred years ago. Henry is less interested in historical background than in what a chapter asks of the person reading it, which is why he is still quoted in sermons today. He is warm, direct, and unafraid to apply a text to you.
Before you start: Written in the early 1700s. The sentences are long and some words have shifted meaning since — "conversation" means how a person lives, "want" means to lack something. Read it slowly; it rewards that.
Chapter overview and 3 notes on Philippians 4
What this chapter is doing
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).
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-fellow too with his friends. It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the apostle expressly forbids that, Ti1 2:12, I suffer not a woman to teach), but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gospel. Now, says the apostle, do thou help them. Those who help others should be helped themselves when there is occasion. "Help them, that is, join with them, strengthen their hands, encourage them in their difficulties." - With Clement also, and other my fellow-labourers. Paul had a kindness for all his fellow-labourers; and, as he had found the benefit of their assistance, he concluded how comfortable it would be to them to have the assistance of others. Of his fellow-labourers he says, Whose names are in the book of life; either they were chosen of God from all eternity, or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles of registering the inhabitants or the freemen of the city. So we read of their names being written in heaven (Luk 10:20), not blotting his name out of the book of life (Rev 3:5), and of those who are written in the Lamb's book of life, Rev 21:27. Observe, There is a book of life; there are names in that book and not characters and conditions only. We cannot search into that book, or know whose names are written there; but we may, in a judgment of charity, conclude that those who labour in the gospel, and are faithful to the interest of Christ and souls, have their names in the book of life.
III. He exhorts to holy joy and delight in God: Rejoice in the Lord always, and again I say, Rejoice, Phi 4:4. All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord (Psa 37:4), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls (Psa 94:19), and our meditation of him is sweet, Psa 104:34. Observe, It is our duty and privilege to rejoice in God, and to rejoice in him always; at all times, in all conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him or of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter of joy in the worst circumstance on earth. He had said it before (Phi 3:1): Finally, my brethren, rejoice in the Lord. Here he says it again, Rejoice in the Lord always; and again I say Rejoice. Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault.
IV. We are here exhorted to candour and gentleness, and good temper towards our brethren: "Let your moderation be known to all men, Phi 4:5. In things indifferent do not run into extremes; avoid bigotry and animosity; judge charitably concerning one another." The word to epieikes signifies a good disposition towards other men; and this moderation is explained, Rom. 14. Some understand it of the patient bearing of afflictions, or the sober enjoyment of worldly good; and so it well agrees with the following verse. The reason is, the Lord is at hand. The consideration of our Master's approach, and our final account, should keep us from smiting our fellow-servants, support us under present sufferings, and moderate our affections to outward good. "He will take vengeance on your enemies, and reward your patience."
V. Here is a caution against disquieting perplexing care (Phi 4:6): Be careful for nothing - mēden merimnate: the same expression with that Mat 6:25, Take no thought for your life; that is, avoid anxious care and distracting thought in the wants and difficulties of life. Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is our duty, and consists in a wise forecast and due concern; but there is a care of diffidence and distrust which is our sin and folly, and which only perplexes and distracts the mind. "Be careful for nothing, so as by your care to distrust God, and unfit yourselves for his service."
VI. As a sovereign antidote against perplexing care he recommends to us constant prayer: In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God. Observe, 1. We must not only keep up stated times for prayer, but we must pray upon every particular emergency: In every thing by prayer. When any thing burdens our spirits, we must ease our minds by prayer; when our affairs are perplexed or distressed, we must seek direction and support. 2. We must join thanksgiving with our prayers and supplications. We must not only seek supplies of good, but own receipts of mercy. Grateful acknowledgments of what we have argue a right disposition of mind, and are prevailing motives for further blessings. 3. Prayer is the offering up of our desires to God, or making them known to him: Let your requests be made known to God. Not that God needs to be told either our wants or desires; for he knows them better than we can tell him: but he will know them from us, and have us show our regards and concern, express our value of the mercy and sense of our dependence on him. 4. The effect of this will be the peace of God keeping our hearts, Phi 4:7. The peace of God, that is, the comfortable sense of our reconciliation to God and interest in his favour, and the hope of the heavenly blessedness, and enjoyment of God hereafter, which passeth all understanding, is a great good than can be sufficiently valued or duly expressed. It has not entered into the heart of ham, Co1 2:9. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under our troubles, and from sinking under them; keep us calm and sedate, without discomposure of passion, and with inward satisfaction. Thou wilt keep him in perfect peace whose mind is stayed on thee, Isa 26:3.
VII. 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 just and pure, - agreeable to the rules of justice and righteousness in all our dealings with men, and without the impurity or mixture of sin. 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. If there is any virtue, if there is any praise - any thing really virtuous of any kind and worthy of commendation. Observe, 1. 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. Virtue has its praise, and will have. We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of men or no, it will be of God, Rom 2:29.
In these things he proposes himself to them for an example (Phi 4:9): Those things which you have learned, and received, and heard and seen in me, do. Observe, Paul's doctrine and life were of a piece. What they saw in him was the same thing with what they heard from him. He could propose himself as well as his doctrine to their imitation. It gives a great force to what we say to others when we can appeal to what they have seen in us. And this is the way to have the God of peace with us - to keep close to our duty to him. The Lord is with us while we are with him.
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, be you filled, and giveth not those things they have need of, what doth it profit? Jam 2:16. He rejoiced greatly in it (Phi 4:10), because it was an evidence of their affection to him and the success of his ministry among them. When the fruit of their charity abounded towards the apostle, it appeared that the fruit of his ministry abounded among them.
IV. He takes care to obviate the bad use some might make of his taking so much notice of what was sent him. It did not proceed either from discontent and distrust (Phi 4:11) or from covetousness and love of the world, Phi 4:12. 1. It did not come from discontent, or distrust of Providence: Not that I speak in respect of want (Phi 4:11); not in respect of any want he felt, nor of any want he feared. As to the former, he was content with the little he had, and that satisfied him; as to the latter, he depended upon the providence of God to provide for him from day to day, and that satisfied him: so that he did not speak in respect of want any way. For I have learned, in whatsoever state I am, therewith to be content. We have here an account of Paul's learning, not that which he got at the feet of Gamaliel, but that which he got at the feet of Christ. He had learnt to be content; and that was the lesson he had as much need to learn as most men, considering the hardships and sufferings with which he was exercised. He was in bonds, and imprisonments, and necessities, often; but in all he had learnt to be content, that is, to bring his mind to his condition, and make the best of it. - I know both how to be abased and I know how to abound, Phi 4:12. This is a special act of grace, to accommodate ourselves to every condition of life, and carry an equal temper of mind through all the varieties of our state. (1.) To accommodate ourselves to an afflicted condition - to know how to be abased, how to be hungry, how to suffer want, so as not to be overcome by the temptations of it, either to lose our comfort in God or distrust his providence, or to take any indirect course for our own supply. (2.) To a prosperous condition - to know how to abound, how to be full, so as not to be proud, or secure, or luxurious. And this is as hard a lesson as the other; for the temptations of fulness and prosperity are not less than those of affliction and want. But how must we learn it? I can do all things through Christ who strengthens me, Phi 4:13. We have need of strength from Christ, to enable us to perform not only those duties which are purely Christian, but even those which are the fruit of moral virtue. We need his strength to teach us to be content in every condition. The apostle had seemed to boast of himself, and of his own strength: I know how to be abased (Phi 4:12); but here he transfers all the praise to Christ. "What do I talk of knowing how to be abased, and how to abound? It is only through Christ who strengthens me that I can do it, not in my own strength." So we are required to be strong in the Lord, and in the power of his might (Eph 6:10), and to be strong in the grace which is in Christ Jesus (Ti2 2:1); and we are strengthened with might by his Spirit in the inner man, Eph 3:16. The word in the original is a participle of the present tense, en tō endunamounti me Christō, and denotes a present and continued act; as if he had said, "Through Christ, who is strengthening me, and does continually strengthen me; it is by his constant and renewed strength I am enabled to act in every thing; I wholly depend upon him for all my spiritual power." 2. It did not come from covetousness, or an affection to worldly wealth: "Not because I desired a gift (Phi 4:17): that is, I welcome your kindness, not because it adds to my enjoyments, but because it adds to your account." He desired not so much for his own sake, but theirs: "I desire fruit that may abound to your account, that is, that you may be enabled to make such a good use of your worldly possessions that you may give an account of them with joy." It is not with any design to draw more from you, but to encourage you to such an exercise of beneficence as will meet with a glorious reward hereafter. "For my part," says he, "I have all, and abound, Phi 4:18. What can a man desire more than enough? I do not desire a gift for the gift's sake, for I have all, and abound." They sent him a small token, and he desired no more; he was not solicitous for a present superfluity, or a future supply: I am full, having received from Epaphroditus the things which were sent by you. Note, A good man will soon have enough of this world; not only of living in it, but of receiving from it. A covetous worldling, if he has ever so much, would still have more; but a heavenly Christian, though he has little, has enough.
V. The apostle assures them that God did accept, and would recompense, their kindness to him. 1. He did accept it: It is an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. Not a sacrifice of atonement, for none makes atonement for sin but Christ; but a sacrifice of acknowledgment, and well-pleasing to God. It was more acceptable to God as it was the fruit of their grace than it was to Paul as it was the supply of his want. With such sacrifices God is well pleased, Heb 13:16. 2. He would recompense it: But my God shall supply all your wants according to his riches in glory by Christ Jesus, Phi 4:19. He does as it were draw a bill upon the exchequer in heaven, and leaves it to God to make them amends for the kindness they had shown him. "He shall do it, not only as your God, but as my God, who takes what is done to me as done to himself. You supplied my needs, according to your poverty; and he shall supply yours, according to his riches." But still it is by Christ Jesus; through him we have grace to do that which is good, and through him we must expect the reward of it. Not of debt, but of grace; for the more we do for God the more we are indebted to him, because we receive the more from him.
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."
Matthew Henry's Commentary on the Whole Bible (Matthew Henry, 1706–1714). Public domain. Reformatted for the web by BibleHearth; wording unchanged. Public domain · Read the original
Jamieson-Fausset-Brown Bible Commentary on Philippians 4
Robert Jamieson, A. R. Fausset and David Brown, 1871
Three Scottish scholars working phrase by phrase through the whole Bible. Where a translation had to choose one English wording, they tell you what the Hebrew or Greek actually says and what the alternatives were. Useful when you want to know why two Bibles word the same verse differently.
Before you start: Written in 1871 and organised around short quoted phrases followed by a dash, then the explanation. It reads more like reference notes than prose, and it assumes you have the verse in front of you.
Chapter overview and 22 notes on Philippians 4
What this chapter is doing
EXHORTATIONS: THANKS FOR THE SUPPLY FROM PHILIPPI: GREETING; AND CLOSING BENEDICTION. (Phi. 4:1-23)
"Wherefore"; since we have such a glorious hope (Phi 3:20-21).
dearly beloved—repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience.
longed for—"yearned after" in your absence (Phi 1:8).
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.
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).
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).
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).
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.
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.
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.
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."
But—transitional conjunction. But "now" to pass to another subject.
in the Lord—He views everything with reference to Christ.
at the last—"at last"; implying he was expecting their gift, not from a selfish view, but as a "fruit" of their faith, and to "abound" to their account (Phi 4:11, Phi 4:17). Though long in coming, owing to Epaphroditus' sickness and other delays, he does not imply their gift was too late.
your care . . . hath flourished again—Greek, "Ye have flourished again (revived, as trees sprouting forth again in spring) in your care for me."
wherein ye were also careful—in respect to which (revival, namely, the sending of a supply to me) "ye were also (all along) careful, but ye lacked opportunity"; whether from want of means or want of a messenger. Your "lack of service" (Phi 2:30), was owing to your having "lacked opportunity."
I have learned—The I in Greek is emphatical. I leave it to others if they will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence (Heb 5:8), to be content in every state.
content—The Greek, 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 (Co2 3:5; Ti1 6:6, Ti1 6:8; Heb 13:5; compare Jer 2:36; Jer 45:5).
I can do all things—Greek, "I have strength for all things"; not merely "how to be abased and how to abound." After special instances he declares his universal power—how triumphantly, yet how humbly! [MEYER].
through Christ which strengtheneth me—The oldest manuscripts omit "Christ"; then translate, "In Him who giveth me power," that is, by virtue of my living union and identification with Him, who is my strength (Gal 2:20). Compare Ti1 1:12, whence probably, "Christ" was inserted here by transcribers.
He here guards against their thinking from what he has just said, that he makes light of their bounty.
ye did communicate with my affliction—that is, ye made yourselves sharers with me in my present affliction, namely, by sympathy; of which sympathy your contribution is the proof.
Now—"Moreover." Arrange as Greek, "Ye also know (as well as I do myself)."
in the beginning of the gospel—dating from the Philippian Christian era; at the first preaching of the Gospel at Philippi.
when I departed from Macedonia— (Act 17:14). The Philippians had followed Paul with their bounty when he left Macedonia and came to Corinth. Co2 11:8-9 thus accords with the passage here, the dates assigned to the donation in both Epistles agreeing; namely, "in the beginning of the Gospel" here, and there, at the time of his first visit to Corinth [PALEY, HorÃ&brvbr PaulinÃ&brvbr]. However, the supply meant here is not that which he received at Corinth, but the supply sent to him when "in Thessalonica, once and again" (Phi 4:16), [ALFORD].
as concerning giving and receiving—In the account between us, "the giving" was all on your part; "the receiving" all on mine.
ye only—We are not to wait for others in a good work, saying, "I will do so, when others do it." We must go forward, though alone.
a gift—Greek, "the gift." Translate, "It is not that I seek after the gift, but I do seek after the fruit that aboundeth to your account"; what I do seek is your spiritual good, in the abounding of fruits of your faith which shall be put down to your account, against the day of reward (Heb 6:10).
But—Though "the gift" is not what I chiefly "seek after" (Phi 4:17), yet I am grateful for the gift, and hereby acknowledge it as ample for all my needs. Translate, "I have all" that I want, "and more than enough." Literally, as English Version, "I abound" over and above my needs.
I am full—Greek, "I am filled full."
the odour of a sweet smell—(See on Eph 5:2). The figure is drawn from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (Mat 25:40), before whom it "came up for a memorial" (Act 10:4), sweet-smelling in God's presence (Gen 8:21; Rev 8:3-4).
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). 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—The measure of His supply to you will be the immeasurable "riches of His grace" (Eph 1:7).
in glory—These words belong to the whole sentence. "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 your being "IN" (so Greek, not "by") Christ Jesus, the Giver and Mediator of all spiritual blessings.
The brethren which are with me—Perhaps Jewish believers are meant (Act 28:21). I think Phi 2:20 precludes our thinking of "closer friends," "colleagues in the ministry" [ALFORD]; he had only one close friend with him, namely, Timothy.
they that are of CÃ&brvbrsar's household—the slaves and dependents of Nero who had been probably converted through Paul's teaching while he was a prisoner in the PrÃ&brvbrtorian barrack 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.
be with you all. Amen—The oldest manuscripts read, "Be with your spirit," and omit "Amen."
Next: Colossians Introduction
Jamieson-Fausset-Brown Bible Commentary (Robert Jamieson, A. R. Fausset and David Brown, 1871). Public domain. Reformatted for the web by BibleHearth; wording unchanged. Public domain · Read the original
Where to go deeper on Philippians 4
Both of these are free to read and neither can be reproduced here — The Gospel Coalition and BibleProject keep their work under their own copyright. They are worth the click, especially if you are new to reading the Bible.
A free, modern, chapter-by-chapter commentary written by working pastors and scholars. The closest thing to a current study Bible you can read online at no cost.
An animated eight-minute walkthrough of the whole book, tracing how its parts fit together. The fastest way to see where this chapter sits in the larger story.
BibleHearth
What the commentaries say about Philippians 4
Three commentaries, oldest last. Each is shown in full with its author and licence, and every scripture reference inside them links through to the verse.
Tyndale Open Study Notes on Philippians 4
Tyndale House Publishers, released openly in 2023
Short, plain-English notes written for people reading the Bible for the first time. They explain what a word meant to its original audience, why a detail is there, and where else in Scripture the same idea shows up. If you only read one set of notes on this page, read this one.
20 notes on Philippians 4
Verse 1
4:1 stay true to the Lord (literally stand in the Lord): Cp. 1:27. • Their continuing faithfulness to Christ was a deep source of joy to Paul and the crown for his hard work (see 1 Thes 2:19-20).
Verse 2
4:2-9 Before closing, Paul addresses a small conflict in the church and writes a few words of encouragement.
4:2 because you belong to the Lord, settle your disagreement: The Lord’s people are to live together in harmony (see 2:2; 1 Cor 1:10; Eph 4:1-3, 31-32; Col 3:12-15). The nature of the dispute between Euodia and Syntyche is unknown.
Verse 3
4:3 my true partner or loyal Syzygus: The Greek word suzuge is either a proper name or a description; this person is unknown. • Nothing more is known of Clement. • Those whose names are written in the Book of Life are true believers, destined to receive eternal life (see Luke 10:20; Rev 3:5; 13:8; 17:8; 20:12, 15; 21:27; cp. Exod 32:32; Ps 69:28; Dan 12:1).
Verse 4
4:4-6 rejoice! . . . pray . . . thank him: Cp. 1 Thes 5:16-18; both passages are addressed to persecuted churches; see also Rom 12:12.
4:4 In Paul’s letters, joy and rejoicing are a response to the Good News (see Eph 5:19-20). Joy is not dependent on circumstances; believers find joy in the Lord even in the midst of suffering. • rejoice! See Phil 2:18; 3:1; Rom 12:12, 15; 1 Thes 5:16.
Verse 5
4:5 Believers are to be considerate in their responses to others, even in persecution. They can afford to leave justice in God’s hands because they know the Lord is coming soon (cp. Jas 5:8-9).
Verse 6
4:6 Believers need not worry about anything because the heavenly Father loves his children and cares about their needs, and he has invited his children to pray about everything (see Matt 6:25-34; 7:9-11; Rom 12:12; Eph 6:18; 1 Thes 5:17; 1 Pet 5:7).
Verse 7
4:7 The life of trusting God (4:6) brings God’s peace (see also Isa 26:3; John 14:27; Col 3:15).
Verse 8
4:8 Paul urges the Philippians to focus on God’s good gifts so that, even during suffering and persecution, their lives will be exemplary and their minds and hearts will be filled with peace (4:7, 9).
Verse 9
4:9 all you learned and received from me: Everything Paul had taught them by word or example about the kind of life God desires (see 3:17; 1 Cor 4:6, 16-17; 2 Thes 3:7-9).
Verse 10
4:10-20 In closing, Paul thanks the Philippians for the gift they had sent him by the hand of Epaphroditus.
4:10 Why they didn’t have the chance to help him earlier is not clear.
Verse 11
4:11-12 As a slave of Christ, Paul has learned to be content with every situation, whether he had plenty or little. His life was filled with the joy that comes from doing the will of God whatever the cost.
Verse 13
4:13 through Christ: With Christ’s help, Paul had the strength to do everything. In everything, especially while enduring suffering, Paul relied on the strength of Christ, who lived in him and worked through him (see 2 Cor 1:8-10; 4:7-12; 12:8-10; Gal 2:20; Col 1:27).
Verse 14
4:14 The Philippians’ generosity and care were commendable, especially given Paul’s present difficulty in prison.
Verse 15
4:15 the only ones who gave me financial help: By contrast, Paul determined not to accept financial help from the Corinthians because it would have damaged the reputation of the Good News in their eyes (1 Cor 9:11-18; 2 Cor 11:7-12). He did not face such a problem with the Philippians. • when I first brought you the Good News: See Acts 16:11-40.
Verse 16
4:16 After leaving Philippi (4:15) Paul had gone to Thessalonica (see Acts 17:1-8; cp. 1 Thes 2:1-14).
Verse 17
4:17 I don’t say this because I want a gift from you: Paul preferred to support himself (see Acts 18:3; 1 Cor 4:12; 9:3-18; 2 Cor 11:7-11; 12:14-15). • The reward would be a blessing from God.
Verse 18
4:18 Epaphroditus (see also 2:25-30) had carried the gifts from Philippi. • Their gifts were a sweet-smelling sacrifice: In the Old Testament, acceptable offerings were a pleasant fragrance to God (see Lev 1:9, 13, 17; 2:2, 9; 3:5, 16; cp. Rom 12:1; Eph 5:2).
Verse 20
4:20 Having reflected on God’s glorious blessings, Paul concludes appropriately with an expression of praise to God.
Verse 22
4:22 Those in Caesar’s household were believers employed in the service of the Roman government—perhaps those whom Paul had evangelized while in prison. They might have been especially close to Paul and concerned for him in prison (see 1:13).
Verse 23
4:23 In closing his letters, Paul usually invokes the grace of the Lord Jesus Christ on those to whom he writes (see also 1:2). Believers depend on Christ’s grace to save and sustain them. • The spirit is the part of the person that relates directly to God.
Tyndale Open Study Notes © Tyndale House Publishers, licensed under CC BY-SA 4.0. Reformatted for the web by BibleHearth; wording unchanged. CC BY-SA 4.0 · Read the original
Matthew Henry's Commentary on the Whole Bible on Philippians 4
Matthew Henry, 1706–1714
A pastor writing for his own congregation three hundred years ago. Henry is less interested in historical background than in what a chapter asks of the person reading it, which is why he is still quoted in sermons today. He is warm, direct, and unafraid to apply a text to you.
Before you start: Written in the early 1700s. The sentences are long and some words have shifted meaning since — "conversation" means how a person lives, "want" means to lack something. Read it slowly; it rewards that.
Chapter overview and 3 notes on Philippians 4
What this chapter is doing
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).
Verse 1
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-fellow too with his friends. It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the apostle expressly forbids that, Ti1 2:12, I suffer not a woman to teach), but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gospel. Now, says the apostle, do thou help them. Those who help others should be helped themselves when there is occasion. "Help them, that is, join with them, strengthen their hands, encourage them in their difficulties." - With Clement also, and other my fellow-labourers. Paul had a kindness for all his fellow-labourers; and, as he had found the benefit of their assistance, he concluded how comfortable it would be to them to have the assistance of others. Of his fellow-labourers he says, Whose names are in the book of life; either they were chosen of God from all eternity, or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles of registering the inhabitants or the freemen of the city. So we read of their names being written in heaven (Luk 10:20), not blotting his name out of the book of life (Rev 3:5), and of those who are written in the Lamb's book of life, Rev 21:27. Observe, There is a book of life; there are names in that book and not characters and conditions only. We cannot search into that book, or know whose names are written there; but we may, in a judgment of charity, conclude that those who labour in the gospel, and are faithful to the interest of Christ and souls, have their names in the book of life.
III. He exhorts to holy joy and delight in God: Rejoice in the Lord always, and again I say, Rejoice, Phi 4:4. All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord (Psa 37:4), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls (Psa 94:19), and our meditation of him is sweet, Psa 104:34. Observe, It is our duty and privilege to rejoice in God, and to rejoice in him always; at all times, in all conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him or of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter of joy in the worst circumstance on earth. He had said it before (Phi 3:1): Finally, my brethren, rejoice in the Lord. Here he says it again, Rejoice in the Lord always; and again I say Rejoice. Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault.
IV. We are here exhorted to candour and gentleness, and good temper towards our brethren: "Let your moderation be known to all men, Phi 4:5. In things indifferent do not run into extremes; avoid bigotry and animosity; judge charitably concerning one another." The word to epieikes signifies a good disposition towards other men; and this moderation is explained, Rom. 14. Some understand it of the patient bearing of afflictions, or the sober enjoyment of worldly good; and so it well agrees with the following verse. The reason is, the Lord is at hand. The consideration of our Master's approach, and our final account, should keep us from smiting our fellow-servants, support us under present sufferings, and moderate our affections to outward good. "He will take vengeance on your enemies, and reward your patience."
V. Here is a caution against disquieting perplexing care (Phi 4:6): Be careful for nothing - mēden merimnate: the same expression with that Mat 6:25, Take no thought for your life; that is, avoid anxious care and distracting thought in the wants and difficulties of life. Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is our duty, and consists in a wise forecast and due concern; but there is a care of diffidence and distrust which is our sin and folly, and which only perplexes and distracts the mind. "Be careful for nothing, so as by your care to distrust God, and unfit yourselves for his service."
VI. As a sovereign antidote against perplexing care he recommends to us constant prayer: In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God. Observe, 1. We must not only keep up stated times for prayer, but we must pray upon every particular emergency: In every thing by prayer. When any thing burdens our spirits, we must ease our minds by prayer; when our affairs are perplexed or distressed, we must seek direction and support. 2. We must join thanksgiving with our prayers and supplications. We must not only seek supplies of good, but own receipts of mercy. Grateful acknowledgments of what we have argue a right disposition of mind, and are prevailing motives for further blessings. 3. Prayer is the offering up of our desires to God, or making them known to him: Let your requests be made known to God. Not that God needs to be told either our wants or desires; for he knows them better than we can tell him: but he will know them from us, and have us show our regards and concern, express our value of the mercy and sense of our dependence on him. 4. The effect of this will be the peace of God keeping our hearts, Phi 4:7. The peace of God, that is, the comfortable sense of our reconciliation to God and interest in his favour, and the hope of the heavenly blessedness, and enjoyment of God hereafter, which passeth all understanding, is a great good than can be sufficiently valued or duly expressed. It has not entered into the heart of ham, Co1 2:9. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under our troubles, and from sinking under them; keep us calm and sedate, without discomposure of passion, and with inward satisfaction. Thou wilt keep him in perfect peace whose mind is stayed on thee, Isa 26:3.
VII. 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 just and pure, - agreeable to the rules of justice and righteousness in all our dealings with men, and without the impurity or mixture of sin. 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. If there is any virtue, if there is any praise - any thing really virtuous of any kind and worthy of commendation. Observe, 1. 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. Virtue has its praise, and will have. We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of men or no, it will be of God, Rom 2:29.
In these things he proposes himself to them for an example (Phi 4:9): Those things which you have learned, and received, and heard and seen in me, do. Observe, Paul's doctrine and life were of a piece. What they saw in him was the same thing with what they heard from him. He could propose himself as well as his doctrine to their imitation. It gives a great force to what we say to others when we can appeal to what they have seen in us. And this is the way to have the God of peace with us - to keep close to our duty to him. The Lord is with us while we are with him.
Verse 10
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, be you filled, and giveth not those things they have need of, what doth it profit? Jam 2:16. He rejoiced greatly in it (Phi 4:10), because it was an evidence of their affection to him and the success of his ministry among them. When the fruit of their charity abounded towards the apostle, it appeared that the fruit of his ministry abounded among them.
IV. He takes care to obviate the bad use some might make of his taking so much notice of what was sent him. It did not proceed either from discontent and distrust (Phi 4:11) or from covetousness and love of the world, Phi 4:12. 1. It did not come from discontent, or distrust of Providence: Not that I speak in respect of want (Phi 4:11); not in respect of any want he felt, nor of any want he feared. As to the former, he was content with the little he had, and that satisfied him; as to the latter, he depended upon the providence of God to provide for him from day to day, and that satisfied him: so that he did not speak in respect of want any way. For I have learned, in whatsoever state I am, therewith to be content. We have here an account of Paul's learning, not that which he got at the feet of Gamaliel, but that which he got at the feet of Christ. He had learnt to be content; and that was the lesson he had as much need to learn as most men, considering the hardships and sufferings with which he was exercised. He was in bonds, and imprisonments, and necessities, often; but in all he had learnt to be content, that is, to bring his mind to his condition, and make the best of it. - I know both how to be abased and I know how to abound, Phi 4:12. This is a special act of grace, to accommodate ourselves to every condition of life, and carry an equal temper of mind through all the varieties of our state. (1.) To accommodate ourselves to an afflicted condition - to know how to be abased, how to be hungry, how to suffer want, so as not to be overcome by the temptations of it, either to lose our comfort in God or distrust his providence, or to take any indirect course for our own supply. (2.) To a prosperous condition - to know how to abound, how to be full, so as not to be proud, or secure, or luxurious. And this is as hard a lesson as the other; for the temptations of fulness and prosperity are not less than those of affliction and want. But how must we learn it? I can do all things through Christ who strengthens me, Phi 4:13. We have need of strength from Christ, to enable us to perform not only those duties which are purely Christian, but even those which are the fruit of moral virtue. We need his strength to teach us to be content in every condition. The apostle had seemed to boast of himself, and of his own strength: I know how to be abased (Phi 4:12); but here he transfers all the praise to Christ. "What do I talk of knowing how to be abased, and how to abound? It is only through Christ who strengthens me that I can do it, not in my own strength." So we are required to be strong in the Lord, and in the power of his might (Eph 6:10), and to be strong in the grace which is in Christ Jesus (Ti2 2:1); and we are strengthened with might by his Spirit in the inner man, Eph 3:16. The word in the original is a participle of the present tense, en tō endunamounti me Christō, and denotes a present and continued act; as if he had said, "Through Christ, who is strengthening me, and does continually strengthen me; it is by his constant and renewed strength I am enabled to act in every thing; I wholly depend upon him for all my spiritual power." 2. It did not come from covetousness, or an affection to worldly wealth: "Not because I desired a gift (Phi 4:17): that is, I welcome your kindness, not because it adds to my enjoyments, but because it adds to your account." He desired not so much for his own sake, but theirs: "I desire fruit that may abound to your account, that is, that you may be enabled to make such a good use of your worldly possessions that you may give an account of them with joy." It is not with any design to draw more from you, but to encourage you to such an exercise of beneficence as will meet with a glorious reward hereafter. "For my part," says he, "I have all, and abound, Phi 4:18. What can a man desire more than enough? I do not desire a gift for the gift's sake, for I have all, and abound." They sent him a small token, and he desired no more; he was not solicitous for a present superfluity, or a future supply: I am full, having received from Epaphroditus the things which were sent by you. Note, A good man will soon have enough of this world; not only of living in it, but of receiving from it. A covetous worldling, if he has ever so much, would still have more; but a heavenly Christian, though he has little, has enough.
V. The apostle assures them that God did accept, and would recompense, their kindness to him. 1. He did accept it: It is an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. Not a sacrifice of atonement, for none makes atonement for sin but Christ; but a sacrifice of acknowledgment, and well-pleasing to God. It was more acceptable to God as it was the fruit of their grace than it was to Paul as it was the supply of his want. With such sacrifices God is well pleased, Heb 13:16. 2. He would recompense it: But my God shall supply all your wants according to his riches in glory by Christ Jesus, Phi 4:19. He does as it were draw a bill upon the exchequer in heaven, and leaves it to God to make them amends for the kindness they had shown him. "He shall do it, not only as your God, but as my God, who takes what is done to me as done to himself. You supplied my needs, according to your poverty; and he shall supply yours, according to his riches." But still it is by Christ Jesus; through him we have grace to do that which is good, and through him we must expect the reward of it. Not of debt, but of grace; for the more we do for God the more we are indebted to him, because we receive the more from him.
Verse 20
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."
Matthew Henry's Commentary on the Whole Bible (Matthew Henry, 1706–1714). Public domain. Reformatted for the web by BibleHearth; wording unchanged. Public domain · Read the original
Jamieson-Fausset-Brown Bible Commentary on Philippians 4
Robert Jamieson, A. R. Fausset and David Brown, 1871
Three Scottish scholars working phrase by phrase through the whole Bible. Where a translation had to choose one English wording, they tell you what the Hebrew or Greek actually says and what the alternatives were. Useful when you want to know why two Bibles word the same verse differently.
Before you start: Written in 1871 and organised around short quoted phrases followed by a dash, then the explanation. It reads more like reference notes than prose, and it assumes you have the verse in front of you.
Chapter overview and 22 notes on Philippians 4
What this chapter is doing
EXHORTATIONS: THANKS FOR THE SUPPLY FROM PHILIPPI: GREETING; AND CLOSING BENEDICTION. (Phi. 4:1-23)
"Wherefore"; since we have such a glorious hope (Phi 3:20-21).
dearly beloved—repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience.
longed for—"yearned after" in your absence (Phi 1:8).
crown—in the day of the Lord (Phi 2:16; Th1 2:19).
so—as I have admonished you.
stand fast— (Phi 1:27).
Verse 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.
Verse 3
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).
Verse 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."
Verse 5
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).
Verse 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).
Verse 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.
Verse 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.
Verse 9
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."
Verse 10
But—transitional conjunction. But "now" to pass to another subject.
in the Lord—He views everything with reference to Christ.
at the last—"at last"; implying he was expecting their gift, not from a selfish view, but as a "fruit" of their faith, and to "abound" to their account (Phi 4:11, Phi 4:17). Though long in coming, owing to Epaphroditus' sickness and other delays, he does not imply their gift was too late.
your care . . . hath flourished again—Greek, "Ye have flourished again (revived, as trees sprouting forth again in spring) in your care for me."
wherein ye were also careful—in respect to which (revival, namely, the sending of a supply to me) "ye were also (all along) careful, but ye lacked opportunity"; whether from want of means or want of a messenger. Your "lack of service" (Phi 2:30), was owing to your having "lacked opportunity."
Verse 11
I have learned—The I in Greek is emphatical. I leave it to others if they will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence (Heb 5:8), to be content in every state.
content—The Greek, 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 (Co2 3:5; Ti1 6:6, Ti1 6:8; Heb 13:5; compare Jer 2:36; Jer 45:5).
Verse 12
abased—in low circumstances (Co2 4:8; Co2 6:9-10).
everywhere—rather, "in each, and in all things" [ALFORD].
instructed—in the secret. Literally, "initiated" in a secret teaching, which is a mystery unknown to the world.
Verse 13
I can do all things—Greek, "I have strength for all things"; not merely "how to be abased and how to abound." After special instances he declares his universal power—how triumphantly, yet how humbly! [MEYER].
through Christ which strengtheneth me—The oldest manuscripts omit "Christ"; then translate, "In Him who giveth me power," that is, by virtue of my living union and identification with Him, who is my strength (Gal 2:20). Compare Ti1 1:12, whence probably, "Christ" was inserted here by transcribers.
Verse 14
He here guards against their thinking from what he has just said, that he makes light of their bounty.
ye did communicate with my affliction—that is, ye made yourselves sharers with me in my present affliction, namely, by sympathy; of which sympathy your contribution is the proof.
Verse 15
Now—"Moreover." Arrange as Greek, "Ye also know (as well as I do myself)."
in the beginning of the gospel—dating from the Philippian Christian era; at the first preaching of the Gospel at Philippi.
when I departed from Macedonia— (Act 17:14). The Philippians had followed Paul with their bounty when he left Macedonia and came to Corinth. Co2 11:8-9 thus accords with the passage here, the dates assigned to the donation in both Epistles agreeing; namely, "in the beginning of the Gospel" here, and there, at the time of his first visit to Corinth [PALEY, HorÃ&brvbr PaulinÃ&brvbr]. However, the supply meant here is not that which he received at Corinth, but the supply sent to him when "in Thessalonica, once and again" (Phi 4:16), [ALFORD].
as concerning giving and receiving—In the account between us, "the giving" was all on your part; "the receiving" all on mine.
ye only—We are not to wait for others in a good work, saying, "I will do so, when others do it." We must go forward, though alone.
Verse 16
even in Thessalonica—"even" as early as when I had got no further than Thessalonica, ye sent me supplies for my necessities more than once.
Verse 17
a gift—Greek, "the gift." Translate, "It is not that I seek after the gift, but I do seek after the fruit that aboundeth to your account"; what I do seek is your spiritual good, in the abounding of fruits of your faith which shall be put down to your account, against the day of reward (Heb 6:10).
Verse 18
But—Though "the gift" is not what I chiefly "seek after" (Phi 4:17), yet I am grateful for the gift, and hereby acknowledge it as ample for all my needs. Translate, "I have all" that I want, "and more than enough." Literally, as English Version, "I abound" over and above my needs.
I am full—Greek, "I am filled full."
the odour of a sweet smell—(See on Eph 5:2). The figure is drawn from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (Mat 25:40), before whom it "came up for a memorial" (Act 10:4), sweet-smelling in God's presence (Gen 8:21; Rev 8:3-4).
sacrifice acceptable— (Heb 13:16).
Verse 19
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). 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—The measure of His supply to you will be the immeasurable "riches of His grace" (Eph 1:7).
in glory—These words belong to the whole sentence. "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 your being "IN" (so Greek, not "by") Christ Jesus, the Giver and Mediator of all spiritual blessings.
Verse 20
God and our Father—Translate, "Unto our God and Father."
be glory—rather as the Greek, "be the glory." Not to us, but to Him be "the glory" alike of your gift, and of His gracious recompense to you.
Verse 21
Salute every saint—individually.
greet—salute you.
The brethren which are with me—Perhaps Jewish believers are meant (Act 28:21). I think Phi 2:20 precludes our thinking of "closer friends," "colleagues in the ministry" [ALFORD]; he had only one close friend with him, namely, Timothy.
Verse 22
they that are of CÃ&brvbrsar's household—the slaves and dependents of Nero who had been probably converted through Paul's teaching while he was a prisoner in the PrÃ&brvbrtorian barrack 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.
Verse 23
(Gal 6:18).
be with you all. Amen—The oldest manuscripts read, "Be with your spirit," and omit "Amen."
Next: Colossians Introduction
Jamieson-Fausset-Brown Bible Commentary (Robert Jamieson, A. R. Fausset and David Brown, 1871). Public domain. Reformatted for the web by BibleHearth; wording unchanged. Public domain · Read the original