Acknowledgment of the Kindness of the Philippians.

How Paul accommodated himself to every situation:

v. 10. But I rejoiced in the Lord greatly that now at the last your care of me bath flourished again, wherein ye were also careful, but ye lacked opportunity.

v. 11. Not that I speak in respect of want; for I have learned in whatsoever state I am therewith to be content.

v. 12. I know both how to be abased, and I know how to abound; everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.

v. 13. I can do all things through Christ, which strengtheneth me.

This passage brings the thanks of Paul for the material help which the Philippian congregation had sent to Rome with Epaphroditus. It was this gift which occasioned the letter, which caused the apostle to write: I rejoiced in the Lord greatly because now at the last your thinking of me has bloomed forth again; upon which you also had thought, but the occasion was lacking. Paul’s joy is so great because their anxious care for him had again blossomed forth into activity, had once more given evidence of its continued existence. Their care and anxiety for him, as upon previous occasions, had once more assumed tangible form. They had made it a point before to share with him, but recently circumstances had prevented their remembering the imprisoned apostle, the persecution which they were suffering being the chief factor. Therefore Paul rejoices all the more that they have now succeeded. He praises both their good will and the deed in which it resulted. He rejoices in the Lord, because He it was that had put such cheerful and eager willingness into the hearts of the Philippians.

At the same time Paul forestalls a misunderstanding: Not that I speak concerning want; for I have learned to be content with the things I have. I know as well to be abased as I know to have plenty; everywhere and in all things I have become accustomed both to have abundance and to suffer want. That represents the sum of Paul’s experiences up to the time of his writing this letter. He had never suffered actual want. He had enough to eat and to live, but on account of his imprisonment he was without many comforts. And so he has reasons to be thankful and joyful, since this need is now supplied. For he had learned to be satisfied with what he had, to accommodate himself to every situation. He had been instructed, he had learned the lesson both to be brought low, to put up with the misery of poverty, and to have plenty, to be well supplied with the goods of this world, to be in a lowly as well as in an exalted position. He has become accustomed to that by long practice and usage. Whether he has all that he needs and more, or whether he suffers hunger, the prospect leaves him unscathed, because he has experienced all.

The reason why he can rise above all the exigencies of life is: I can do all things in Him who strengthens me. That is the confidence of faith, a faith which is victorious over all the possibilities of misery and affliction, by which we are more than conquerors through Him that loved us, Rom 8:37. Paul is strong in all, able to stand all, not in his own power and ability, however, but in and through Christ, his exalted Lord, who makes him strong, who transmits to him some of His own strength. In this strength he can be daring, he can meet the onslaughts of his enemies, he can overcome all their temptations. That is the attitude of every Christian: he is satisfied with whatever God sends and gives him. Every Christian learns this art, becomes proficient in this ability, because Christ strengthens him.

Fuente: The Popular Commentary on the Bible by Kretzmann

Php 4:10. But I rejoiced in the Lord greatly The Apostle uses a very skilful way here of commending the generosity of his benefactors; whereby he signifies, not only that they had done their duty, but that the Lord had favoured them, by stirring them up to it; and that they had given him occasion of much thankfulness to the Lord. The original, which we render,Wherein ye were else careful,is doubtful; andmay signify, For whom ye were also careful: or it may be taken, in the sense of our translators,in which matter ye were careful. St. Chrysostom’s explanation of the last clause is, “But you wanted an ability to supply me.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Phi 4:10 . Carrying on his discourse with , Paul now in conclusion adds, down to Phi 4:20 , some courteous expressions , as dignified as they are delicate, concerning the aid which he had received . Hitherto, indeed, he had only mentioned this work of love briefly and casually (Phi 2:25 ; Phi 2:30 ). In the aid itself Baur discovers a contradiction of 1Co 9:15 , and conjectures that the author of the epistle had 2Co 11:9 in view, and had inferred too much from that passage. But, in fact, Baur himself has inferred too much, and incorrectly, from 1Co 9:15 ; for in this passage Paul speaks of payment for his preaching , not of loving gifts from persons at a distance, which in point of fact put him in the position to preach gratuitously in Achaia, 2Co 11:8 ff. There is, besides, in our passage no mention of regular sendings of money.

] as in Phi 3:1 , Phi 4:4 . It was, indeed, not a joy felt apart from Christ; , , , Chrysostom .

] mightily . Comp. LXX., 1Ch 29:9 ; Neh 12:42 ; Polyb. iii. 87. 5; Polyc. 1 . The position at the end is emphatic. See on Mat 2:10 ; and Stallbaum, ad Plat. Phaedr . p. 256 E, Menex . p. 235 A.

. . .] is to be rendered: “ that ye have at length once again come into the flourishing condition of taking thought for my benefit, in behalf of which ye also TOOK thought, but had no favourable opportunity. ”

] taken in itself may mean: already once; or, as in Rom 1:10 : tandem aliquando . The latter is the meaning here, as appears from . . . Chrysostom justly observes (comp. Oecumenius and Theophylact) that it denotes , when namely that had not been present, which has now again (comp. Phi 4:15 f.) set in. Comp. Baeumlein, Partik . p. 140. This view of is the less to be evaded, seeing that the reproach which some have discovered in the passage ( , Chrysostom) is not by any means conveyed in it, as indeed from the delicate feeling of the apostle we might expect that it would not, and as is apparent from the correct explanation of the sequel.

] ye have again become green ( refloruistis , Vulgate), like a tree or an orchard which had been withered, and has again budded and put forth new shoots ( ). [187] It cannot be the revival of their care-taking love which is meant, so that the readers would have previously been (Oecumenius, also Chrysostom, Theophylact, Pelagius, Erasmus, Luther, Calvin, Beza, Estius, Cornelius a Lapide, Bengel, Flatt, Wiesinger, Ewald, and most expositors, who rightly take . as intransitive , as well as all who take it transitively; see below); for how indelicate would be such an utterance, which one could not, with Weiss, acquit from implying an assumption that a different disposition previously existed; and how at variance with the . . . which immediately follows, and by which the continuous care previously exercised is attested! No, it is the flourishing anew of their prosperity (comp. Rheinwald, Matthies, van Hengel, Baumgarten-Crusius, Schenkel, Hofmann, and others), the opposite of which is afterwards expressed by , that is denoted, as prosperous circumstances are so often represented under the figure of becoming green and blooming. Comp. Psa 28:7 : , Wis 4:3 f.; Hes. Op . 231: , Pind. Isth . iii. 9: , Pyth . vii. 22: . Plat. Legg . xii. p. 945 D: . . Of frequent occurrence in the tragedians; comp. also Jacobs, ad Del. Epigr . viii. 97. It is therefore inconsistent, both with delicate feeling and with the context, to take . transitively: “revirescere sivistis solitam vestram rerum mearum procurationem” (Hoelemann; comp. Coccejus, Grotius, Heinrichs, Hammond, and others, including Rilliet, de Wette, Weiss), although the transitive use of in the LXX. and also in the Apocrypha is unquestionable (Eze 17:24 ; Sir 1:16 ; Sir 11:20 ; Sir 50:10 ; see generally Schleusner, Thes . I. p. 220 f.); and that of is also current in classical authors (Pind. Ol . iii. 24; Aesch. Pers . 622 (608); Jacobs, ad Anthol . VII. p. 103; Khner, II. 1, p. 265). An unfounded objection is brought against the view which explains it of the revival of prosperity , that it is inappropriate as a subject of joy in the Lord (see Weiss); it is appropriate at all events, when such a use is made of the revived prosperity.

] is usually, with the correct intransitive rendering of ., [188] so understood that is taken together with , and this must be regarded as the accusative of more precise definition , which is only distinguished by its greater emphasis from the mere epexegetical infinitive. See Bernhardy, p. 356; Schmalfeld, Syntax d. Griech. Verb . p. 401 f.; Ellendt, Lex. Soph . II. p. 222. Comp. van Hengel: “negotium volo mihi consulendi.” But the whole view which takes with is set aside by the following . ; seeing that , unless it is to be rendered at variance with linguistic usage by although (Luther, Castalio, Michaelis, Storr), or just as (Vulgate, van Hengel), could only convey in its the previous , and would consequently yield the logically absurd conception: , whether be taken as equivalent to (Beza) or qua de re (Rheinwald, Matthies, de Wette, Wiesinger, Ewald, and others), or in eo quod (Erasmus), in qua re (Cornelius a Lapide, Hoelemann), or et post id (Grotius), and the like. Recourse has been had, by way of helping the matter, to the suggestion that is a thinking without action , and a thinking with action (de Wette, Wiesinger; comp. Ewald); but how purely arbitrary is this view! Less arbitrarily, Calvin and Rilliet (“vous pensiez bien moi”) have referred to , by which, no doubt, that logical awkwardness is avoided; but, on the other hand, the objection arises, that is elsewhere invariably used by Paul as neuter only, and that it is difficult to see why, if he desired to take up in a relative form, he should not have written , since otherwise in , if it merely went back to , the more precise and definite reference which he must have had in view would not be expressed, and since the progress of the thought suggested not a change of preposition , but only the change of the tenses ( ). Weiss, interpreting as: about which to take thought, refers it back to a reference, however, which falls to the ground with the active interpretation of that word. Upon the whole, the only right course seems to be to take together (comp. , Phi 2:20 ; also , Phi 4:18 ; and see generally, Krger, 50. 5. 12; Khner, II. 1, p. 231 f.), and that as the accusative of the object to (comp. Bengel, Schenkel, J. B. Lightfoot, Hofmann): “ to take into consideration that which serves for my good ,” to think of my benefit; on , comp. Phi 1:7 . Only thus does the sequel obtain its literal, logical, and delicately-turned reference, namely, when applies to . Taking this view, we have to notice: (1) that is used in the sense of the aim (Lobeck, ad Phryn . p. 475; Khner, II. 1, p. 435): on behalf of which, for which , comp. Soph. O. R . 569; (2) that Paul has not again written the mere accusative ( .), because is intended to refer not alone to . , but also to the antithesis , consequently to the entire . ., . ; [189] (3) that the emphasis is placed on . as the imperfect , and indicates an element to be added to the which has been just expressed; hence . intimates: “in behalf of which ye not only are taking thought (that is, since the ), but also were taking thought (namely, , before the );” lastly, (4) that after . there is no inserted, because the antithesis is meant to emerge unprepared for, and so all the more vividly.

] ye had no favourable time; a word belonging to the later Greek. Diod. exc. Mai . p. 30; Phot., Suid. The opposite: , Lobeck, ad Phryn . p. 125. Unsuitably and arbitrarily this is explained: “deerat vobis opportunitas mittendi ” (Erasmus, Estius, Grotius, Bengel, Rosenmller, and others). It refers, in keeping with the , not without delicacy of description, to the unfavourable state of things as regards means (Chrysostom: , ; so also Theophylact; while Oecumenius adduces this interpretation alongside of the previous one) which had occurred among the Philippians, as Paul might have learned from Epaphroditus and otherwise. Comp. in Polyb. xv. 21. 2, xxxii. 21. 12; and also the mere in the same sense, iv. 60. 10; : xv. 31. 7, i. 59. 7; : Plat. Legg . iv. p. 709 A; Deu 16:4 ; Polyb. iv. 44. 11.

[187] The conjecture, on the ground of this figurative expression, that the Philippians might have sent to the apostle in spring, and that applies to the winter season (Bengel), is far-fetched and arbitrary. The figurative . does not even need to be an image of spring, as Calvin, Estius, Weiss, and others understand it.

[188] In the transitive interpretation (see, against it, supra ) the which would likewise be taken together, would be the accusative forming the object of . See Buttmann, Neut. Gr. p. 226 [E. T. 263]; Khner, II. 2, p. 603.

[189] All the more groundless, therefore, is Hofmann’s objection, that means: to be proud about something. This objection, put thus generally, is even in itself incorrect. For does not in itself mean: to be proud about something, but only receives this signification through the addition of , , or some similar more precise definition (Plat. Theaet. p. 149 D, Alc. I. p. 104 C, Prot. p. 342 D, Sympos. p. 217 A: Dem. 181. 16, 836. 10), either expressly specified or directly suggested by the context. Very artificial, and for the simple reader hardly discoverable, is the view under which Hofmann takes the fact expressed by as the ground, “upon, or on account of, which their re-emergence from an unfavourable position has been a revival unto care for him.” If the reference of to were not directly given in the text, it would be much simpler to take as in Rom 5:12 , Phi 3:12 , 2Co 5:4 , in the sense of propterea quod, and that as a graceful and ingenious specification of the reason for the great joy of the apostle, that they had flourished again to take thought for his benefit; for their previous omission had been caused not by any lack of the in question, but by the unfavourableness of the times.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(4). The Apostles thankfulness for the gifts of love which he has received from them

( Php 4:10-20).

His joy on account of such friendship (Php 4:10); correction of a possible misunderstanding on their part (Php 4:11-13); grateful recognition of their kindness (Php 4:14-17); and assurance of the divine blessing (Php 4:18-20)

10But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked [were lacking] opportunity. 11Not that I speak in respect of want, for I have learned, in whatsoever 12state I am (therewith) to be content. I know both [also]7 how to be abased, and I know how to abound; every where [in everything], and in all things I am instructed 13both to be full and to be hungry, both to abound and to suffer need. I 14can do all things through Christ8 [in him] who strengtheneth me. Notwithstanding 15ye have well done that ye did communicate with [shared in] my affliction. Now, ye Philippians, [also] know (also) that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning [for an account of] giving and receiving, but ye only. 16For even in Thessalonica ye sent once 17and again unto9 my necessity. Not because [that] I desire a [the] gift: but I desire 18[the] fruit that (may) abounds to your account. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. 19But my God shall supply all your need according to his riches10 in glory by [in] Christ Jesus. 20Now unto God and our Father be glory forever and ever. Amen.

EXEGETICAL AND CRITICAL

Php 4:10. But I rejoiced in the Lord greatly. Paul commences by adding () something else which concerns himself personally (). He limits this statement in two ways; first, by designating the element ( ) and secondly, the degree () of his joy, the latter word being at the end for the sake of emphasis.That now at the last your care of me hath flourished again. introduces the reason of his joy: . This form of the verb is not found elsewhere. See Winers Gram. p. 87. The verb (from to bloom, be luxuriant, or to cause to bloom) signifies to become green again, or to make green again. [The figure was not suggested by the season of the year when the gift was sent (Bengel), but the thought in its freshness budded into poetry (Eadie).H.] The Philippians are regarded in the figure as a tree or field, wherein the concealed life has shown itself anew in the bestowal of the gifts of love, which are, as it were, the new buds or shoots of spring. The figure does not admit of the transitive signification (Grotius, with an appeal to Eze 17:24), and the contest, which presents the reason for his great joy, forbids our referring it to a return of prosperity (Meyer, Schenkel: to thrive, prosper in their circumstances); and also forbids (for it contains no reproach) our regarding either the emphatic as tandem aliquando (Meyer), though it may be so taken in Rom 1:10 where it stands with the future, or as pre-supposing the readers to be deficient in sympathy, as it were withered, unproductive, (cum. et al.) Under what circumstances the Apostles welfare ( ) could not be a subject of the concern and care () of the church, is not stated, nor can it be conjectured. Bengel, who however goes too far when he says videtur legatio a Philippensibus tempore verno constituta, a quo metaphora sumitur, observes very justly: dicitur ut , Php 4:18, and also regitur a . Hence is not to be taken as the accusative of relation (Winers Gram., p. 317 sq.) In a word, a new life has sprung up in the church, which has led them to consider () how they can do something again for the Apostle ( ). If it could be suspected that any censure was intended here, what follows serves at once to remove that suspicion, for it excludes entirely all ground for such a thought.Wherein ye were also careful, but ye were lacking opportunity. , which is always neuter with Paul, and indicates the basis of the (Winers Gram., p. 392 sq.), has for its antecedent, while , which the prefixed associates with their failure to contribute to his support, declares, that notwithstanding such omission, they had been thoughtful in the matter, so that they could not have been . It was not the disposition, but the outward circumstances that were at fault ( ). The omission of after , to which corresponds, states the palliating antithesis with greater point and vivacity. De Wette incorrectly explains as a thinking without doing, a thinking with doing. The action is not indicated by the preposition, but is expressed in . We are not to refer to for its antecedent, (Calvin), nor to translate although (Luther), or sicut (Vulg.), or post id (Grotius). In what the unfavorableness of their condition consisted, is not stated or intimated. But Pauls joy on account of the change does not permit us to find it in the state of their resources, their temporal means, (Meyer, et al.), or in the want of an opportunity to transmit their gifts (Erasmus). [The more precise translation of may be ye were not having a favorable time: which as already remarked leaves it uncertain in what respect it was unfavorable. Of the conjectures that of Meyer and others (see above) is as probable as any other. The want of something to send to the Apostle is less likely to have been the difficulty than the want of a suitable messenger. The commission as a fiduciary trust required honor and fidelity on the part of the agent, and was not to be entrusted to every one who might offer himself for the service. The journey too was a difficult one, involving perils by land and sea, and (as shown in all probability by the narrow escape of Epaphroditus himself) requiring courage and physical hardihood, which many would not possess though not deficient in other respects.H.]

Php 4:11. Not that I speak in respect of Want, ( ) denies that the relief of any personal want was the cause of his joy, which is not of a nature to depend on external circumstances. On see Php 3:12. Winers Gram., p. 597. On , see Winers Gram., p. 402.He now adds in confirmation:For I have learned in whatever state I am to be content ( ). Comp. 2Co 9:8; 1Ti 6:6; Heb 13:5. is emphatic: with others it may be different. There is no reason for supplying in tot adversis, or divinities with (Bengel). means his condition at any time; and does not refer merely to his condition at that time, nor is to be taken as masculine (Luther, with whom). [Prof. Eadie reminds us that the great divine, Dr. Isaac Barrow, has four sermons on this text. See under Homiletical and Practical.H.]

Php 4:12. I know also how to be abased or brought low, ( ) begins the account of his resignation, contentment (). The order of the contrasts (, ) appears to adjust itself to the condition of the Apostle at the time when he wrote the Epistle. The knowing () is a consequence of the learning (). On the facts see 2Co 4:8; 2Co 6:9-10. adds to the general statement , the more particular one.And I know how to abound . Here adds the opposite as having also been learned. harmonizes better with the context than would the more exact opposite of the preceding verb (). Pelagius: ut nec abundantia extollar, nee frangor inopia. Grotius: in rebus exiguis patienter me gerere, rebus abundantibus cum modo uti. The signification excellere (Erasmus) is untenable.In every thing and in all things I have been instructed or initiated. is to be explained by (Php 4:11). Both then are neuter, embracing all states and every state. The first is not equivalent to ubique (Vulg.), nor is the second masculine (Luther: among all; Bengel: respectu omnium hominum). The perfect of the verb () denotes the continuance of the state described. There is manifestly here a climax: as pupil, as companion, , as master. Only a gradation, however, is indicated in the extent and exactness of the knowledge, but there is no reference to a divine revelation (Estius, Bengel). The verb is followed by the accusative or dative; hence only describes the condition, in which this knowledge manifests itself; what he has been taught is stated in the following infinitives, equivalent to accusatives after the verb.Both to be full and to be hungry, both to abound and to suffer need ( , ).

Php 4:13. I can do all things in him who strengtheneth me.Summing it all up, he says, . [ is the quantitative accusative after (Gal 5:6; Jam 5:16) defining the measure and extent of the action (Ellicott).H.] Again, climacteric from knowledge to ability (Gal 5:6; Jam 5:16), and is entirely general, extending even beyond the categories just mentioned. Van Hengel incorrectly restricts it to omnia memorata. It sounds like boasting, hence in humility he adds: . In himself there resides no such knowledge and ability; it has been bestowed upon him, he has it only in and from the Lord who alone creates it. Comp. Eph 6:10; 2Co 12:9; Act 9:22; Rom 4:20; 1Ti 1:12; 2Ti 2:1; 2Ti 4:17.

Php 4:14. Notwithstanding (better, nevertheless) ye have well done. turns the attention from Paul to the Philippians and their gifts, which are now estimated positively. Cavet, ne fortiter loquendo contempsisse ipsum beneficium videatur (Calvin). [Notwithstanding () he did not need their bounty to relieve his wants, he is thankful for it, and commends their generosity.H.] describes their contribution as a good deed, which the following more closely defines: That ye shared in my affliction . It was therefore a fellowship (a ) with the affliction (), which last denotes his hard condition, not merely want; hence it was compassion, interest, but as the emphatic position of indicates, for the sake of the person, in devoted love. Composito verbo innuitur, etiam alios alio modo fuisse (Bengel). Comp. Php 4:16; 2Co 9:11. [This sympathy on the part of the Philippians with the suffering representative of Christ and His cause is the very trait of character which the Judge selects for eulogy at the last day. See Mat 25:35 sq. (Eadie).H.]

Php 4:15. Now, ye Philippians also know ,. The transition to the past is indicated by ; points to Paul, for they and he alike know what has been done by them. The insertion of the name of the church shows his deep emotion, and gives a marked emphasis, as 2Co 6:11. No contrast with other churches is implied (Bengel).That in the beginning of the gospel, when I departed from Macedonia. introduces the object of their knowledge. , a limitation of time which , the first departure from Macedonia (Act 16:11 to Act 17:15), so defines, that it must be understood from the standpoint of the Philippians, since for them the existence of the gospel began when the Apostle preached in Macedonia. [The beginning of the gospel at Philippi implies that he visited the Philippians on some other and later occasion. This intimation tallies exactly with Act 20:2; Act 20:6, which states that Paul came to Philippi (since in the former passage would include that city), both on his second journey from Macedonia to Greece, and on his return from Corinth to Asia Minor and Jerusalem.H.] It is incorrect to regard as used for the pluperfect (Van Hengel, Wiesinger, et al.), which is forbidden by , and besides Php 4:16 does not refer merely to the gifts sent to Corinth.No church communicated with me for an account of giving and receiving, but ye only, , . Only the words are difficult. The context, especially Php 4:17, explains as meaning for account of; for the genitives, like the words debit and credit, receipts and expenses, point to the keeping of accounts as the source of the phraseology (Cicero, Ll. Phil 16: ratio datorum et acceptorum). Hence Bengel incorrectly takes the meaning to be quod attinet (limitat), as if in other ways than with gifts of love, other churches had indeed communicated with him. Further, it is the present giving and receiving of Paul and the Philippians that are spoken of: he gives the gospel and receives their gifts, they bestow their gifts and take gifts from him, Gods word. Hence it is not a giving of the Philippians and receiving of Paul in the matter of the gifts of love (Grotius, et al.), or a giving of Paul and receiving of the Philippians, in rebus spiritualibus (the Greeks, et al.), nor are we to think of gifts of money from Paul to the Philippians (Rheinwald), or, least of all, that with Paul the page headed , with the Philippians that headed remained blanks (Meyer), for the two run into each other, and we are not to think merely of the temporal.

Php 4:16. For even in Thessalonica ye sent once and again unto my necessity. is quia (Vulg.), or nam (Luther), and confirms . It does not depend on , it is not that (Van Hengel, et al). states that it was in Thessalonica that the gifts came to him, so that the designation of place can indeed be joined with , but rather belongs with (Winers Gram. p. 414), and the prefixed , with an allusion to , denotes the early period of this contribution, while (1Th 2:18) renders the repetition of their giving prominent with a hint at the rapid succession of the gifts. [The both once and twice is emphatic, i.e., not once only, but twice (De Wette, Ellicott). The , also, connects other and later instances of their liberality with the gifts which he received so early and promptly at Thessalonica immediately after his departure from Macedonia. We read in 2Co 11:9 that while Paul was at Corinth, after having preached in Macedonia, where Philippi was situated, he received supplies from that province. The particular place from which he received them is not named in that passage, but as the Apostle declares here that no other church aided him in that way, we must conclude that the bounty which he acknowledges in the Epistle to the Corinthians is that which he tacitly accredits here to the Philippians.H.] designates the need of the Apostle, the article indicating that it was a present need, and also known to the Philippians.

Php 4:17. Not that I desire the gift ( ) denotes that he was not concerned about the definite material present. The verb is simply quro, the preposition denoting the direction, as in (Php 1:8). The present tense denotes the constant, characteristic tendency: that is not his case (Meyer). Hence it is not studiose quro (Hlemann).But I desire the fruit, .Emphatic repetition of the verb in the antithetical clause. [I do not want the gift, I do want the fruit, etc. (Lightfoot).H.] The fruit suggests the idea of the gift, the present, as seed sown which will be followed by a harvest (Gal 6:18), and points to a manifold reward (Meyer). But there is no reference to the Christian life as first, bringing forth the gift (Rilliet).That abounds to your account, , describes the fruit as one that grows for the advantage of the Philippians: that what they have entered as is registered to them as ; they may therefore receive from Paul, from other churches, from the Lord Jesus Christ and God Himself, what will prove a blessing to them for time and for eternity. On see Rom 5:20; Rom 6:1; 2Co 4:15; 2Th 1:3. To this belongs, which is not equivalent to , ratione vestri (Bengel), and not to (Van Hengel), nor is here equivalent to , interest (Michaelis), for the context gives no occasion to adopt this meaning, though is to be held as implying account.

Php 4:18. But I have all, and abound. I am full. is an expression of his complete content: he has all that (Mat 6:2; Mat 5:16; Phil. 15) he needs or desires, so that he has nothing left to wish for. It is not receipt (Erasmus), also not habeo autem omnia (Vulg.). With a climactic force is added: I have yet more than I need and wish, am even filled (), have abundance around and within. Not outward abundance is meant, but complete inward satisfaction.Having received of Epaphroditus the things which were sent from you ( ) points to the mode in which he had come into this state.He describes their gift as: An odor of a sweet smell, a sacrifice acceptable, well pleasing to God. (comp. Eph 5:2), , , represents the gift under the image of an offering. The dative belongs equally to both expressions. Comp. Php 2:17; Rom 12:1; Heb 13:16; 1Pe 2:5. Every gift and act of love should be regarded as an offering made to God in thankfulness, and hence it is that they are acceptable, well pleasing to Him.

Php 4:19. But my God shall supply all your need ( ) attaches itself to . God allows no offering to be made to Him in vain, especially when it is a gift to one whose God He is. Comp. Php 1:3. Pauls God will repay the Philippians for having so contributed to his aid that he could say . Hence measures, as it were, the recompense to them by his , and responds to (Php 4:16). The reference is not merely to bodily want (Chrysostom), or even to spiritual (Pelagius), but to bodily and spiritual combined, and the recompense also should not be restricted to the other world (Meyer).The is now qualified.According to his riches in glory in Christ Jesus.The limitation is three-fold: (1) shows the relation of the recompense to the gift of the church; (2) states the kind of recompense: in a glorious way; (3) presents the medium by which it is effected. It is incorrect to join with (Grotius, et al.), since stands between, and with we should have had the genitive (Eph 1:14; Eph 3:16; Col 1:27; Rom 9:23). [The adverbial sense of has hardly any parallel elsewhere. The constructio prgnans affords a better meaning (Lightfoot): in the state of glory where they would ultimately be, and partake of Christs glory at the right hand of the Father; and it is in Him ( ) as the sphere of their existence that they attain this exaltation and blessedness.H.]

Php 4:20. Now unto God and our Father be glory for ever and ever. Amen.The doxology here forms a natural conclusion: recalls (Php 4:19), who is also the God of the Philippians, and not merely God, but also our Father. See on Php 1:2. With supply . See Eph 3:20-21; Rom 11:36. The glory which He has shall also be acknowledged even , an expression equivalent in sense to , Gal 1:5; 1Ti 1:17; 2Ti 4:18; Heb 13:21; 1Pe 4:11; 1Pe 5:11.

DOCTRINAL AND ETHICAL

1. The Christian life, both of individuals and of churches, can no more be without its waverings, its ebb and flow in the stream of its activity, than nature can fail of its winter, spring, summer and autumn (Php 4:10). This should be no cause of stumbling.

2. The manifestations of Christian activity are a cause of joy less on account of the material benefits they confer, than on account of the power of love and of life which they evince: and this is the reason why they are not to be lightly esteemed.
3. Both traits of character are important: dignity in circumstances of misfortune and trial, without weakness and without ill-humor; and nobility of soul in the midst of abundance, without pride or arrogance. The last of these, perhaps, is more difficult to acquire than the first.

4. Man can of himself do nothing in matters of morality, but in Christ, who strengthens him, he can do all things (Joh 15:5).

5. There is a certain solidarity of earthly and heavenly interests, bodily and spiritual, like that which exists between the body and the soul. Romanism, in its proneness to a false ascetism, underrates the former. Socialism and Communism, which attach themselves only to this life, deny the latter. The lower or temporal interests should be subordinated to the higher or spiritual; they should be servants, not masters, under the control ever of a mind which maintains its ascendency over the earthly and present. These higher interests cannot be replaced by the lower; they should not be displaced by them.

6. The gift of love is in form and product the true gift, and should be regarded as a sacrifice brought to God and well-pleasing to Him (Php 4:18).

7. [Augustine:I have learned from Thee, O Lord, to distinguish between the gift and the fruit. The gift is the thing itself, which is given by one who supplies what is needed, as money or raiment. But the fruit is the good and well-ordered will of the giver. It is a gift, to receive a prophet, and to give a cup of cold water; but it is fruit, to do those acts in the name of a prophet, and in the name of a disciple. The raven brought a gift to Elias when it brought him bread and flesh; but the widow fruit, because she fed him as a man of God (Php 4:17).H.].

HOMILETICAL AND PRACTICAL

Starke:What virtuous pagans have learned from nature, as in a shadow, that they should not allow themselves to be lifted up by fortune and abundance, nor let their courage sink in misfortune and want, is a knowledge which true Christians have by reason of their faith, in all truth, fulness, and purity.Thou desirest to know nothing of Christs power in overcoming sin, and ever excusest thy deeds as effects of human weakness: but if thou art a true Christian, and thus in Christ, thou art strong enough to conquer all things. If thou hast not this strength, then is Christ also not in thee.God is a rich Proprietor, to whom thou lendest what thou dost give to the poor, and who will recompense thee a hundred-fold, if not in this world, yet certainly in eternal glory (Php 4:19).

Rieger:From that which one endures, something also should be learned. Nature is content with little, grace with even less. Most desires are first aroused by comparison with others.So soon as I turn away from Christ, any thing can overthrow me. So soon as I am in Christ, I can withstand all things.

Schleiermacher:The Apostles boast: 1) what he boasts of himself; 2) how he gives Christ the glory.

Heubner:In many a one the spiritual impulse seems at times dead, as the life in flowers and trees, but in favorable weather it breaks out again in buds, blossoms and fruits. Even the manifestation of that which is good is controlled by circumstances (Php 4:10).

[Isaac Barrow:He who has the consciousness of fulfilling the condition, will secure the effect of that promise: Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.This is what supported the Apostles and kept them cheerful under all the heavy load of distresses which lay on them: Our rejoicing is this: the testimony of our conscience, that in simplicity and godly sinceritywe have had our conversation in this world.It is an evil conscience that giveth an edge to all other evils, and enableth them sorely to afflict us, which, otherwise would but slightly touch us.The contemplation of our future state is a medicine to work contentedness and to cure discontent. Considering heaven and its happiness, how low and mean, how unworthy of our care and affection, will these inferior things appear.What is any loss, any disgrace, any cross in this world to me, who am a citizen of heaven, who bear a capacity and hope of the immense riches, the incorruptible glory, the perfect and endless joys of eternity? For this cause, says Paul, we faint notwhile we look not on the things which are seen, but on the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. And he says again: I reckon that the sufferings of the present life are not worthy to be compared with the glory which shall be revealed in us.H.]

Footnotes:

[7]Php 4:12. [We are to road after the first , and not as in the common text. The witnesses are decisive. So Tischendorf, Meyer, Ellicott, Wordsworth, and others decide.H.]

[8]Php 4:13. Only a few manuscripts add . (inserted afterwards) A B C et al., omit it. It is an exegetical variation. [The change makes the expression like 1Ti 1:12, and that conformity may have been the motive for the change.H.]

[9]Php 4:16. [Some good authorities omit after , but it is undoubtedly genuine, having been overlooked in some copies in consequence of the successive similar endingsH.]

[10]Php 4:19. [The older rendering is instead of . The manuscripts (Lachmann, Tischendorf) fluctuate in some other places between the neuter and the masculine.H.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(10) But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. (11) Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. (12) I know both how to be abased, and I know how to abound: everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. (13) I can do all things through Christ which strengtheneth me. (14) Notwithstanding ye have well done, that ye did communicate with my affliction. (15) Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. (16) For even in Thessalonica ye sent once and again unto my necessity. (17) Not because I desire a gift: but I desire fruit that may abound to your account. (18) But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. (19) But my God shall supply all your need according to his riches in glory by Christ Jesus. (20) Now unto God and our Father be glory forever and ever. Amen. (21) Salute every saint in Christ Jesus. The brethren which are with me greet you. (22) All the saints salute you, chiefly they that are of Caesar’s household. (23) The grace of our Lord Jesus Christ be with you all. Amen.

We have much to enlarge upon in those verses, if the limits of this Poor Man’s commentary would admit. But I must study shortness. It is blessed to observe the affection subsisting between the Apostle, and the Church. What their liberal hearts sent him, in his imprisonment, is not said. But Paul’s heart seems to have been full of it. He calls it, an odour of a sweet smell; a sacrifice acceptable, and well pleasing to the Lord. And there can be no question, but that Jesus looks on, knows all, and regards all: Mat 25:40 . I admire the confidence with which Paul speaks, that their want should be all supplied. My God; saith he, shall supply. Observe the ground; My God. When a child of God can truly call God, his God, in Covenant; he brings in all Covenant-engagements as security, on which he bottoms all, for time, and for eternity. God hath engaged to be his people’s God in Christ. And, therefore, they do but give him the credit of a faithful Covenant God, when they lay hold of him by faith, and depend upon him for the accomplishment. God’s promises, are not as some mens’ faith is, a yea, and nay gospel; but all his promises are, yea, and Amen, in Christ Jesus. 2Co 1:20 . Let not the Reader overlook this for himself, if so be, his faith is grounded on the same security as the Apostle’s. When a child of God can say, my God! like Paul, a fullness of earthly accommodations, or a scantiness, will both be sanctified. Christ, in a providence of good things below, will then bring no danger. And, if Jesus comes to any of his redeemed ones with a cross with him, the child of God will find a blessedness, in lodging both: Paul could do all things through Christ. And blessed be God, from the same cause, so can you, and I!

One more word on this Chapter. Though Nero, (who is here called Caesar, as those emperors all were in those days,) was a most bitter enemy to Christ’s people; yet, in his very household, Jesus had his chosen. Oh! what wonders are in discriminating grace! And, so dear to the heart of the Apostle was each saint of God, that he salutes everyone personally. Yes! Jesus calls each of his sheep by name: and so will Paul honor them. Joh 10:3 . Salute (saith he) every saint in Christ Jesus. No doubt, there were many poor ones in the Church at Philippi, as there were at Jerusalem; Rom 15:26 . and as there are, in every Church of Christ’s to this day. But in Christ their One glorious Head, they are all equally dear, and equally beloved. Let everyone, saith Paul, be saluted, as the jewels of Christ. Oh! the loving, and tender heart of our great Apostle!

Let not the Reader overlook, neither fail, if so be he can, from the same cause, to join in the thanksgiving, and praise, of the Apostle with which he folds up his letter to the Church. It is blessed, always to close all we say, or write, or do, with praise to God, and our Father. including the whole Persons of the Godhead through the grace of our Lord Jesus Christ. Amen.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.

Ver. 10. Hath reflourished ] . It had deflourished then for a season, and withered, as an oak in winter,Isa 6:13Isa 6:13 , and as a teil tree whose sap is in the root. The best tree may have a fit of barrenness. So may the best men suffer some decays for a season; the spiritual life may run all to the heart, as a people conquered in the field runs to the castle. Howbeit, as Eutychus’s life was in him still, and he revived, though he seemed to be dead, and as trees in the spring grow green again, so do the relapsed saints.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

10 20 .] He thanks them for the supply received from Philippi .

Fuente: Henry Alford’s Greek Testament

10 .] is transitional; the contrast being between the personal matters which are now introduced, and those more solemn ones which he has just been treating.

] see above, ch. Phi 3:1 , Phi 4:4 . “Every occurrence, in his view, has reference to Christ, takes from Him its character and form.” Wiesinger.

] now at length , as E. V.: ‘tandem aliquando:’ , Chrys. The takes up and makes indefinite the : as in , , &c. See Klotz ad Devar. p. 607, 8. But no reproof is conveyed by the expression, as Chrys. thinks: see below.

] lit. ye came into leaf ; “metaphora sumta ab arboribus, quarum vis hyeme contracta latet, vere florere incipit,” Calv. But it is fanciful to conclude with Bengel, that it was Spring , when the gift came: see on a similar fancy in 1Co 5:7 . The word is taken transitively (see reff.) by Grot., all., ‘ ye caused to spring again your care for me ’ (see below): but the intransitive only will suit the sense here ye budded forth again in caring for my interest (see below). Your care for me was, so to speak, the life of the tree; it existed just as much in winter when there was no vegetation, when ye , as when the buds were put forth in spring. This is evident by what follows. We must thank Meyer, to whom we owe so much in accuracy of grammatical interpretation, for having followed out the right track here, first indicated by Bengel, and rendered as the accusative governed by . The ordinary way (so Wiesinger and Ellicott recently) has been to regard the words as = , thus depriving the relative of any thing to refer to, and producing the logical absurdity (Mey.), , or forcing to some unjustified meaning (‘ although ,’ as Luth., al., ‘ sicut ,’ as vulg., &c.), or understanding it ‘ for whom ,’ as Calv., al., contrary to the Apostle’s usage, in which (reff.) is always neuter. But if we take together, ‘ my interest ,’ and govern it by , all will be simple and clear: I rejoiced, &c. that at last ye flourished in anxiety for my interest: for which purpose (cf. Plato, Gorg. p. 502 B, : the purpose, namely, of flourishing, putting forth the supply which you have now sent. Wiesinger prefers the other, and vindicates it from Meyer’s imputation: but to me not convincingly: as neither Ellicott) ye also were anxious (all that long time, imperfect), but had no opportunity ( is a word of later Greek: , its opposite, is used by Lucian, Plutarch, Polyb., &c., as also its compounds , , &c. See Phryn. ed. Lobeck, p. 125. Wiesinger well remarks that we must not press this into a definite hypothesis, such as that their financial state was not adequate that they had no means of conveyance, &c. it is perfectly general, and all such fillings up are mere conjecture).

Fuente: Henry Alford’s Greek Testament

Phi 4:10-14 . DELICATE EXPRESSION OF THANKS FOR THEIR GIFT.

Fuente: The Expositors Greek Testament by Robertson

Phi 4:10 . marks the turning of Paul’s thoughts to a different subject, or, as Lft [42] . admirably expresses it, “arrests a subject which is in danger of escaping”. He has not, up till now, expressly thanked them for their generous gift which was, in all likelihood, the occasion of this letter. The very fact of his accepting a present from them showed his confidence in their affection. This was indeed his right, but he seldom laid claim to it. No doubt the delicacy of his language here is due (so also Hilgenfeld, ZwTh. , xx., 2, pp. 183 184) to the base slanders uttered against him at Corinth and in Macedonia (1Th 2:5 ), as making the Gospel a means of livelihood (see 1Co 9:3-18 , 2Co 11:8-9 , Gal 6:6 , and Schrer, ii., 1, pp. 318 319). . An expressive combination = “already once more” (precisely = schon wieder einmal , which has a force corresponding to that of the Greek, which cannot be reproduced in English, that of the unexpected nature of the gift. So Ws [43] . ). . The verb is very rare in secular Greek, while occurring nine times in LXX. This older aorist form takes the place of the more regular one five times in LXX. It is only found in the Bible. (See W-Sch [44] . , p. 110; Lobeck, Paralipomena , p. 557.) The verb is used both transitively and intransitively. Here it is probably transitive, as in Eze 17:24 and three other places in LXX (so De W., Ws [45] . , Lft [46] . , Holst., Lips [47] . , etc.). In that case is the accusative governed by it. “You let your care for me blossom into activity again.” Myr [48] . thinks it inconsistent with the delicacy of Paul’s tone in this passage to take it as transitive. But Paul expressly guards against hurting their feelings by correcting, as it were, his statement by the next clause in which he asserts, “You did truly care”. This construction seems much more natural than to take . . . as an accusative of the inner object (so Myr [49] . , Gw [50] . , Hpt [51] . , Eadie). Moule, probably with justice, remarks that “the phrase is touched with a smile of gentle pleasantry” ( Philippian Studies , p. 245). . The most various interpretations have been given. Some refer to the whole phrase preceding. Some make the antecedent. Ell [52] . renders, “with a view to which” (probably “my interests”; so also Gw [53] . , Beet); Lft [54] . “in which” (taking it generally); Hfm [55] . = . The simplest explanation is to regard as antecedent (so also Calv., Vaughan). “About whom (lit. = in whose case) you certainly did care, were anxious, but you had no opportunity of showing your care in a practical fashion.” as contrasted with preceding would express a more indefinite relation to Paul. They were always, as he well knew, thoroughly interested in him. The definite relation is connected with the actual bestowing of the gift. . Lidd. and Scott quote one instance of the simple verb . It is not certain whether he refers here to lack of means or the want of opportunity to send a gift. The imperfects show the habitual state of their feelings towards Paul.

[42] Lightfoot.

[43] . Weiss.

[44] Sch. Schmiedel’s Ed. of Winer.

[45] . Weiss.

[46] Lightfoot.

[47] Lipsius.

[48] Meyer.

[49] Meyer.

[50] . Gwynn.

[51] Haupt.

[52] Ellicott.

[53] . Gwynn.

[54] Lightfoot.

[55] Hofmann.

Fuente: The Expositors Greek Testament by Robertson

Philippians

HOW TO SAY ‘THANK YOU’

Php 4:10-14 R.V..

It is very difficult to give money without hurting the recipient. It is as difficult to receive it without embarrassment and sense of inferiority. Paul here shows us how he could handle a delicate subject with a feminine fineness of instinct and a noble self-respect joined with warmest gratitude. He carries the weight of obligation, is profuse in his thanks, and yet never crosses the thin line which separates the expression of gratitude from self-abasing exaggeration, nor that other which distinguishes self-respect in the receiver of benefits from proud unwillingness to be obliged to anybody. Few words are more difficult to say rightly than ‘Thank you.’ Some people speak them reluctantly and some too fluently: some givers are too exacting in the acknowledgments they expect, and do not so much give as barter so much help for so much recognition of superiority.

The Philippians had sent to Paul some money help by Epaphroditus as we heard before in Chapter II., and this gift he now acknowledges in a paragraph full of autobiographical interest which may be taken as a very model of the money relations between teachers and taught in the church. It is besides an exquisite illustration of the fineness and delicacy of Paul’s nature, and it includes large spiritual lessons.

The stream of the Apostle’s thoughts takes three turns here. There is first the exuberant and delicate expression of his thanks, then, as fearing that they might misunderstand his joy in their affection as if it were only selfish gladness that his wants had been met, he gives utterance to his triumphant and yet humble consciousness of his Christ-given independence in, and of, all circumstances, and then feeling in a moment that such words, if they stood alone, might sound ungrateful, he again returns to thanks, but not for their gift so much as for the sympathy expressed in it. We may follow these movements of feeling now.

I. The exuberant expression of thanks, ‘I rejoice in the Lord greatly.’

There is an instance of his following his own twice-given precept, ‘Rejoice in the Lord always.’ The Philippians’ care of him was the source of the joy, and yet it was joy in the Lord. So we learn the perfect consistency of that joy in Christ with the full enjoyment of all other sources of joy, and especially of the joy that arises from Christian love and friendship. Union with Christ heightens and purifies all earthly relations. Nobody should be so tender and so sweet in these as a Christian. His faith should be like the sunshine blazing out over the meadows making them greener. It should, and does in the measure of its power, destroy selfishness and guard us against the evils which sap love and the anxieties which torment it, against the dread that it may end, and our hopeless desolation when it does. There is a false ascetic idea of Christian devotion as if it were a regard to Christ which made our hearts cold to others, which is clean against Paul’s experience here. His joy went out in fuller stream towards the Philippians because it was ‘joy in the Lord.’

We may just note in passing the tender metaphor by which the Philippians’ renewed thought of him is likened to a tree’s putting forth its buds in a gracious springtide, and may link with it the pretty fancy of an old commentator whom some people call prosaic and puritanical Bengel, that the stormy winter had hindered communication, and that Epaphroditus and the gifts came with the opening spring.

Paul’s inborn delicacy and quick considerateness comes beautifully forward in his addition, to remove any suspicion of his thinking that his friends in Philippi had been negligent or cold. Therefore he adds that he knew that they had always had the will. What had hindered them we do not know. Perhaps they had no one to send. Perhaps they had not heard that such help would be welcome, but whatever frost had kept the tree from budding, he knew that the sap was in it all the same.

We may note that trait of true friendship, confidence in a love that did not express itself. Many of us are too exacting in always wanting manifestations of our friend’s affection. What cries out for these is not love so much as self-importance which has not had the attention which it thinks its due. How often there have been breaches of intimacy which have no better reason than ‘He didn’t come to see me often enough’; ‘He hasn’t written to me for ever so long’; ‘He does not pay me the attention I expect.’ It is a poor love which is always needing to be assured of another’s. It is better to err in believing that there is a store of goodwill in our friends’ hearts to us which only needs occasion to be unfolded. One often hears people say that they were quite surprised at the proofs of affection which came to them when they were in trouble. They would have been happier and more nearly right if they had believed in them when there was no need to show them.

II. Consciousness of Christ-given independence and of ‘content’ is scarcely Paul’s whole idea here, though that, no doubt, is included. We have no word which exactly expresses the meaning. ‘Self-sufficient’ is a translation, but then it has acquired a bad meaning as connoting a false estimate of one’s own worth and wisdom. What Paul means is that whatever be his condition he has in himself enough to meet it. He does not depend on circumstances, and he does not depend on other people for strength to face them. Many words are not needed to insist that only the man of whom these things are true is worth calling a man at all. It is a miserable thing to be hanging on externals and so to be always exposed to the possibility of having to say, ‘They have taken away my Gods.’ It is as wretched to be hanging on people. ‘The good man shall be satisfied for himself.’ The fortress that has a deep well in the yard and plenty of provisions within, is the only one that can hold out.

This independence teaches the true use of all changing circumstances. The consequence of ‘learning’ therewith to be content is further stated by the Apostle in terms which perhaps bear some reference to the mysteries of Greek religion, since the word rendered ‘I have learned the secret’ means I have been initiated. He can bear either of the two extremes of human experience, and can keep a calm and untroubled mind whichever of them he has to front. He has the same equable spirit when abased and when abounding. He is like a compensation pendulum which corrects expansions and contractions and keeps time anywhere. I remember hearing of a captain in an Arctic expedition who had been recalled from the Tropics and sent straight away to the North Pole. Sometimes God gives His children a similar experience.

It is possible for us not only to bear with equal minds both extremes, but to get the good out of both. It is a hard lesson and takes much conning, to learn to bear sorrow or suffering or want. They have great lessons to teach us all, and a character that has not been schooled by one of these dwellers in the dark is imperfect as celery is not in season till frost has touched it. But it is not less difficult to learn how to bear prosperity and abundance, though we think it a pleasanter lesson. To carry a full cup without spilling is proverbially difficult, and one sees instances enough of men who were far better men when they were poor than they have ever been since they were rich, to give a terrible significance to the assertion that it is still more difficult to live a Christian life in prosperity than in sorrow. But while both threaten, both may minister to our growth. Sorrow will drive, and joy will draw, us nearer to God. If we are not tempted by abundance to plunge our desires into it, nor tempted by sorrow to think ourselves hopelessly harmed by it, both will knit us more closely to our true and changeless good. The centrifugal and centripetal forces both keep the earth in its orbit.

It is only when we are independent of circumstances that we are able to get the full good of them. When there is a strong hand at the helm, the wind, though it be almost blowing directly against us, helps us forward, but otherwise the ship drifts and washes about in the trough. We all need the exhortation to be their master, for we can do without them and they serve us.

Paul here lets us catch a glimpse of the inmost secret of his power without which all exhortations to independence are but waste words. He is conscious of a living power flowing through him and making him fit for anything, and he is not afraid that any one who studies him will accuse him of exaggeration even when he makes the tremendous claim ‘I can do all things in Him that strengtheneth me.’ That great word is even more emphatic in the original, not only because, as the Revised Version shows, it literally is in and not through , and so suggests again his familiar thought of a vital union with Jesus, but also because he uses a compound word which literally means ‘strengthening within,’ so then the power communicated is breathed into the man, and in the most literal sense he is ‘strong in the Lord and in the power of His might.’ This inward impartation of strength is the true and only condition of that self-sufficingness which Paul has just been claiming. Stoicism breaks down because it tries to make men apart from God sufficient for themselves, which no man is. To stand alone without Him is to be weak. Circumstances will always be too strong for me, and sins will be too strong. A Godless life has a weakness at the heart of its loneliness, but Christ and I are always in the majority, and in the face of all foes, be they ever so many and strong, we can confidently say, ‘They that be with us are more than they that be with them.’ The old experience will prove true in our lives, and though ‘they compass us about like bees,’ the worst that they can do is only to buzz angrily round our heads, and their end is in the name of the Lord to be destroyed. In ourselves we are weak, but if we are ‘rooted, grounded, built’ on Jesus, we partake of the security of the rock of ages to which we are united, and cannot be swept away by the storm, so long as it stands unmoved. I have seen a thin hair-stemmed flower growing on the edge of a cataract and resisting the force of its plunge, and of the wind that always lives in its depths, because its roots are in a cleft of the cliff. The secret of strength for all men is to hold fast by the ‘strong Son of God,’ and they only are sufficient in whatsoever state they are, to whom this loving and quickening voice has spoken the charter ‘My grace is sufficient for thee.’

III. The renewed thanks for the loving sympathy expressed in the gift.

We have here again an eager anxiety not to be misunderstood as undervaluing the Philippians’ gift. How beautifully the sublimity of the previous words lies side by side with the lowliness and gentleness of these.

We note here the combination of that grand independence with loving thankfulness for brotherly help. The self-sufficingness of Stoicism is essentially inhuman and isolating. It is contrary to God’s plan and to the fellowship which is meant to knit men together. So we have always to take heed to blend with it a loving welcome to sympathy, and not to fancy that human help and human kindness is useless. We should be able to do without it, but that need not make it the less sweet when it comes. We may be carrying water for the march, but shall not the less prize a brook by the way. Our firm souls should be like the rocking stones in Cornwall, poised so truly that tempests cannot shake them, and yet vibrating at the touch of a little child’s soft hand. That lofty independence needs to be humanised by grateful acceptance of the refreshment of human sympathy even though we can do without it.

Paul shows us here what is the true thing in a brother’s help for which to be thankful. The reason why he was glad of their help was because it spoke to his heart and told him that they were making themselves sharers with him in his troubles. As he tells us in the beginning of the letter, their fellowship in his labours had been from the beginning a joy to him. It was not so much their material help as their true sympathy that he valued. The high level to which he lifts what was possibly a very modest contribution, if measured by money standards, carries with it a great lesson for all receivers and for all givers of such gifts, teaching the one that they are purely selfish if they are glad of what they get, and bidding the other remember that they may give so as to hurt by a gift more than by a blow, that they may give infinitely more by loving sympathy than by much gold, and that a 5 note does not discharge all their obligations. We have to give after His pattern who does not toss us our alms from a height, but Himself comes to bestow them, and whose gift, though it be the unspeakable gift of eternal life, is less than the love it speaks, in that He Himself has in wondrous manner become partaker of our weakness. The pattern of all sympathy, the giver of all our possessions, is God. Let us hold to Him in faith and love, and all earthly love will be sweeter and sympathy more precious. Our own hearts will be refined and purified to a delicacy of consideration and a tenderness beyond their own. Our souls will be made lords of all circumstances and strengthened according to our need. He will say to us ‘My grace is sufficient for thee,’ and we, as we feel His strength being made perfect in our weakness, shall be able to say with humble confidence, ‘I can do all things in Christ who strengtheneth me within.’

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Php 4:10-14

10But I rejoiced in the Lord greatly, that now at last you have revived your concern for me; indeed, you were concerned before, but you lacked opportunity. 11Not that I speak from want, for I have learned to be content in whatever circumstances I am. 12I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. 13I can do all things through Him who strengthens me. 14Nevertheless, you have done well to share with me in my affliction.

Php 4:10 “I rejoiced” Paul is so appreciative of this church’s help (money, concern, prayers, Epaphroditus).

NASB, NRSV”that now at last you have revived your concern for me”

NKJV”that now at last your care for me has flourished again”

TEV”after so long a time you once more had the chance of showing that you care for me”

NJB”now that at last your consideration for me has blossomed again”

At first glance this seems to be a negative statement in English. It is very similar to the phrase found in Rom 1:10. The term “revived” means “to bloom again.” Paul is simply stating that they had the desire to help him but they had not had an opportunity (imperfect tense of both the verb and the infinitive of Php 4:10 b). This probably refers to a monetary gift (cf. Php 4:14). For a good article see Gordon Fee, To What End Exegesis? pp. 282-289.

Php 4:11 “I have learned to be content in whatever circumstances I am” This is an aorist tense employing a Stoic term (autarks). The Stoic philosophers used this term translated “contented” as the goal of their philosophy, which was a passionless distancing from the affairs of life, “a self-sufficiency.” Paul was not saying that he was self-sufficient, but that he was Jesus-sufficient (“in the Lord,” Php 4:10). The peace of God is not connected with circumstances, but with the person and work of Christ. This contentment is both a Christian worldview and friendship with the Savior. The theological concept of Christian contentment is also found in 2Co 9:8; 1Ti 6:6; 1Ti 6:8; Heb 13:5.

Php 4:12 This verse has three perfect tense verbs and six present infinitives. It is a beautiful, artistic affirmation of Paul’s trust in God’s moment-by-moment provision “in Christ.” See Special Topic: Wealth at Eph 4:28.

“I know how to get along with humble means, and I also know how to live in prosperity” The two “I knows” are perfect active indicatives. Paul knew about want and plenty! The first term is translated “humbled” in Php 2:8, where it is used of Jesus. Here it means “less than what is needed for daily life.”

The second word means “much more than is needed for daily life.” There are two dangers facing believers in their Christian lifestyle: poverty and wealth (cf. Pro 30:7-9). The danger is that with poverty one becomes discouraged with God and with wealth one becomes self-sufficient apart from God.

“prosperity. . .assurance” See Special Topic: Abound at Eph 1:8.

NASB, NRSV,

TEV”I have learned the secret”

NKJV”I have learned”

NJB”I have mastered the secret”

This literally means “I have been initiated.” This is another perfect passive indicative. This term is used only here in the NT. It was used in the mystery religions for one who was initiated into their cult. Paul was asserting that he has learned by experience and by theology that the true secret of happiness is found in Christ, not in circumstances (cf. The Christian’s Secret of a Happy Life by Hannah Whithall Smith).

Php 4:13 The term “Christ” found in the King James Version does not occur in this verse in the oldest Greek manuscripts (*, A, B, or D*). However, the pronoun “Him” certainly refers to Jesus. This is the flipside of the truth found in Joh 15:5. Biblical truth is often presented in tension-filled pairs. Usually one side emphasizes God’s involvement and the other, mankind’s. This eastern method of presenting truth is very difficult for western people to grasp. Many of the tensions between denominations are a misunderstanding of this type of dialectical presentations of truth. To focus on one aspect or the other is to miss the point! These isolated proof texts have developed into systems of theology which are in fact only “half truths”!

“strengthens” This is a Present active participle, “the one who continues to strengthen” (cf. Eph 3:16; Col 1:11; 1Ti 1:12; 2Ti 4:17). Believers need to be strengthened by Christ. They also need to be strong (cf. 1Co 16:13 Eph 6:10; 2Ti 2:1). This is the paradoxical tension found so often in Scripture. Christianity is a covenant; God initiates it and sets the conditions and privileges, but humans must respond and obey and continue! These believers were under internal and external pressure from false teachers and persecutors! As Paul was content in all circumstances, so must they be (and us, too).

Php 4:14 These believers shared with Paul in the spreading of the gospel (cf. Php 1:5) and the persecution that it brought. See Special Topic: Tribulation at Eph 3:13.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

This verse illustrates the Figure of speech Epitherapeia (Qualification), App-6.

greatly. Greek. megalos. Only here.

care = thinking. Greek. phroneo, as in Php 4:2.

of = on behalf of. App-104.

hath flourished again. Literally ye revived (Greek. anathalls, Only here),

wherein = on (App-104.) which.

also careful = mindful (Greek. phroneo, as above) also.

lacked opportunity. Greek. akaireomai. Only here.

Fuente: Companion Bible Notes, Appendices and Graphics

10-20.] He thanks them for the supply received from Philippi.

Fuente: The Greek Testament

Php 4:10. , greatly) This would scarcely have pleased a Stoic. Paul had large affections, but in the Lord.- , now at length) He shows that the gift of the Philippians had been expected by him; with what feeling of mind, see Php 4:11; Php 4:17, now, not too late-at length, not too soon. The time was the suitable time. Heb. .-, have flourished again or revived) as trees: comp. the same metaphor, ch. Php 1:11, fruit: is here a neuter verb, on which the infinitive , think [care] depends, by supplying , respect to; you have flourished again, in the very fact of the exertion which you have made. The deputation from the Philippians seems to have been appointed in Spring, from which, accordingly, the metaphor is taken. The phrase, wanted opportunity [referring to the past time] agrees with Winter.- ) The accusative is governed by ; is said, as , Php 4:18.- , ) proportion, or to that which, according to the fact that: .[55]-) , by Synecdoche, denotes all ability and opportunity.

[55] See App. An after mitigation or qualification of the previous words by way of conciliating the readers.-ED.

Fuente: Gnomon of the New Testament

Php 4:10

Php 4:10

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

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

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

Fuente: Old and New Testaments Restoration Commentary

My God Shall Supply Every Need

Php 4:10-23

The Apostle had been glad to receive the gifts of his friends, because these evidenced their earnest religious life. It was fruit that increased to their account. On his own part he had learned one of the greatest of lessons-contentment with whatever state he found himself in. This is a secret that can only be acquired by our experience of life in the will of God. When once the soul lives in God and finds its highest ideal in the fulfillment of His will, it becomes absolutely assured that all things which are necessary will be added. All things are possible to those who derive their daily strength from God.

It is wonderful to hear Paul say that he abounded, Php 4:18. A prison, a chain, a meager existence! The great ones of the world would have ridiculed the idea that any could be said to abound in such conditions. But they could not imagine the other hemisphere in which Paul lived; and out of his own blessed experience of what Christ could do, he promised that ones every need would be supplied. Gods measure is his riches in glory; and his channel is Jesus Christ. Let us learn from Php 4:18 that every gift to Gods children which is given from a pure motive is acceptable to Him as a fragrant sacrifice. That reference in Php 4:22 shows that Paul was making good use of his stay in Rome!

Fuente: F.B. Meyer’s Through the Bible Commentary

I: Phi 1:1, Phi 1:3, 2Co 7:6, 2Co 7:7

your: 2Co 11:9, Gal 6:6

hath flourished: or, is revived, Psa 85:6, Hos 14:7

ye lacked: 2Co 6:7, Gal 6:10

Reciprocal: Rth 2:20 – hath not 1Ch 29:9 – David 2Ch 31:8 – blessed Ezr 7:27 – Blessed Mat 25:36 – I was in Mar 12:44 – cast in of Phi 1:26 – General Phi 2:30 – unto 2Jo 1:4 – rejoiced

Fuente: The Treasury of Scripture Knowledge

(Php 4:10.) -But I rejoiced in the Lord greatly. The apostle with the metabatic passes to the business part of the letter-a personal subject which seems to have in part suggested the composition of the epistle. A gift had been brought to him, and he acknowledges it. The style of acknowledgment is quite like himself. In the fulness of his heart he first pours out a variety of suggestive and momentous counsels, and towards the conclusion he adds a passing word on the boon which Epaphroditus had brought him. He rejoiced over the gift in no selfish spirit; his joy was , in the Lord, Php 3:1, Php 4:1. That is to say, his was a Christian gladness. The gift was contributed in the Lord, and in a like spirit he exulted in the reception of it. It was a proof to him, not simply that personally he was not forgotten, but also that his converts still realized their special and tender obligations to him as their spiritual father. And his joy was rapturous-. 1Ch 29:9 – . Neh 12:43 – . In the past tense of the verb, the apostle refers to his emotion when he first touched the gift, and for the form see Buttmann, 114.

The apostle now uses expressive phraseology; the figure being suggested not by the season of the year at which the gift was sent, as Bengel’s fancy is, but the thought in its freshness budded into poetry-

-that now at length ye have flourished again in mindfulness for me. The language implies that some time had elapsed since the state expressed by the first verb had been previously witnessed. The interval may have exceeded five years, and Chrysostom, specifying it as , thinks, without foundation, that the clause implies a rebuke. The throws a shade of indefiniteness over the . Devarius, Klotz, vol. ii. p. 607; Kypke, ad Rom 1:10. The apostle does not deny the existence of the at any moment; he simply hints that for some time it had not been in a fertile or productive state. The churches of Macedonia are highly praised for their liberality. 2Co 8:1-2. We take the infinitive as simply dependent upon used in an intransitive sense, and as its object.

There is indeed no grammatical objection to the transitive meaning. The word is found only here in the New Testament; but in the Hellenistic Greek of the Septuagint and Apocrypha it occurs often with the transitive sense. Eze 17:24; Sir 1:18; Sir 11:22; Sir 1:10. It is taken in this sense here by Cocceius, Hoelemann, Rilliet, and De Wette. It is difficult to render the sentence literally into English. In their care of the apostle they had put forth new shoots; they had been as a tree which had been bare and blossomless in winter, but they had grown green again and had yielded fruit; for this last idea is implied in the context. The transitive form of the verb would preserve the notion of activity or conscious effort on their part, as one source of the apostle’s joy. On the other hand, many, perhaps the majority, prefer the passive signification, adopted by the Greek expositors and many others. Thus Chrysostom- , , . The word occurs with this signification in Psa 28:7; Wis 4:4. Thus we may either speak of a tree revived, or a tree putting forth its buds and foliage. Wiesinger objects to the transitive sense, because is represented as not having been dependent on the will of the Philippians. But this is to press the figure too hardly, and to destroy the merit of the gift. The apostle’s idea is-that the season had been inclement, and that during its continuance they could not flourish in their care of him, though they greatly desired it. Their bud had been nipped, but revirescence had begun. Meyer, objecting to the transitive sense, holds that is not the object of , and that the verb is simply connected with the infinitive . But in his opinion, they flourished green again, not in their care for the apostle, which had never withered, but in their own temporal circumstances. In this view he had been preceded by Schleusner, Wahl, Matthies, and van Hengel, who says-ut Philippenses ad priscam prosperitatem rediise significaret. The idea, however, is not supported by the context-they did care, the apostle affirms, but they wanted opportunity, not ability. He therefore seems to say, that their care of him had been for a time like sap and life in the veins of a tree, but an inclement season had prevented it from forming foliage and blossom.

. What is the proper meaning of ? We cannot, with Calvin, Rilliet, and Bretschneider, make the antecedent, or supply to the name of the apostle-erga quem-the formula being invariably used by the apostle in the neuter gender. Various other renderings have been given. Thus De Wette-qua de re; a-Lapide, in qua re; while others make it in quo, in respect of which. Not a few contend for an adverbial signification, the Vulgate having sicut, and van Hengel quemadmodum, Luther wiewohl, and Winer weshalb. To give to the entire clause as antecedent would, as Meyer and Wiesinger say, bring out this strange collocation- ; yet Wiesinger inclines to adopt it, and he is followed by Ellicott. Wiesinger gives a somewhat different sense in the two clauses, and says-Could not the apostle, while he regarded the first as a proof of their solicitude for him, say with perfect propriety, such an actual care for me was the object of your care? that is, you were solicitous to show or prove your solicitude. But this construction does appear clumsy and illogical. The phrase might indeed be taken in an adverbial sense, might be rendered for, or propterea quod. Rom 5:12; 2Co 5:4. Thus Thomas Magister- , . See also Phavorinus- , . See under Php 3:12, p. 194. See also Meyer, Fritzsche, Philippi, and Olshausen on Rom 5:12. It might then be rendered-I rejoiced that you have flourished again in your care for me, because indeed ye were caring for me, but ye lacked opportunity. But perhaps the phrase is best resolved, as we have said, by taking as the object of the verb, and regarding it as meaning my interest; and then becomes the antecedent to -for which, that is, for my interest, or as to what specially befits me, ye were also mindful. The cause of his joy was not their care for him in itself-that had never been absent, as he says; but he rejoiced that it had found renewed opportunity of manifestation. could once be predicated of their solicitude, as when they sent once and again to Thessalonica to his necessities; but the season became unpropitious. What made it so we know not-probably the distance of the apostle from them; or perhaps they thought that other churches should take upon them the obligation. Their solicitude was during all this period still in existence, but could not be predicated of it-they were unproductive. But now they burst into verdure, and the apostle says to them -ye came into leaf again. They were not to suppose that he censured them for forgetting him; and lest his language should be so misconstrued, he adds-for my interest ye were also mindful. The contrast, then, lies between the simple imperfect -the care of him being all the while present-and the , a new and flourishing manifestation of it. The apostle, in a word, does not joy over the existence of their care, for of its existence he had never doubted, but over its second spring. Meyer thinks that the omission of after gives emphasis to the contrast. For examples of the opposite-of without -see Act 1:1; Act 4:16.

-but ye lacked opportunity. The verb belongs to the later Greek. Phryn. Lobeck, p. 125. It occurs only here in the New Testament; is used in 2Ti 4:2; but the opposite compound and its substantive and adjective are found several times. The phrase may mean more than opportunitas mittendi-ye would, but ye could not find an opportune period or occasion. Circumstances were unpropitious, but we have no means of discovering the actual cause. So that the view of Chrysostom cannot be sustained – . He says that this meaning which he gives the verb was a common one, derived from popular use – . Theodore of Mopsuestia has the same view. As vain is it, on the part of Storr and Flatt, to refer the obstacle to Judaizing teachers. It may be remembered that one of the earliest fruits of the apostle’s labours at Philippi was the kindness of hospitality. Lydia said, Come into my house and abide there, and she constrained us. And the jailor even, when his heart had been touched, took them the same hour of the night and washed their stripes- brought them into his house and set meat before them. Act 16:15; Act 16:33-34. If the mindfulness of the Philippian church resembled these specimens, the apostle could have no hesitation in saying-ye were also careful, but ye lacked opportunity.

The apostle now with a peculiar delicacy guards himself against misconstruction. He might have referred to the lofty disinterestedness of his past life; to the fact that he had wrought with his own hands to supply his necessities; that he had not been ashamed to stoop to the craft he had learned in youth, and earn by it a scanty subsistence-waiving in some cases the right which he had firmly vindicated, and based more on equity than generosity, that they which preach the gospel should live of the gospel.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Php 4:10. Care and careful are from the same Greek word, and have a different meaning from “careful ‘ in verse 6. (See the comments at that verse.) In the present verse it means to be mindful of the welfare of others. Something had interfered with the support the church at Philippi was giving Paul (chapter 2:30), but the hindrance was removed, whatever it was. As soon as they had the opportunity, they flourished or revived their support of the apostle. He rejoiced in the Lord because he regarded all good things as coming from Him.

Fuente: Combined Bible Commentary

Php 4:10. But I rejoice in the Lord greatly. The tense, which is rendered by the past in the Authorised Version, is probably only so in the original from the custom of the Greeks in writing letters. The apostles joy still continued, and did not grow less after their liberality had been some time with him; for it was over what it indicated in them, rather than over what they gave, that his heart was so full. And this he signifies here too, by speaking of his feeling as joy in the Lord.

that now at length ye have revived your thought for me. The metaphor is from a tree which in winter has been void of leaves and fruit, but when the season comes, breaks out again into greenness. Literally, ye have caused your thought for me to bloom again. Having used this figure, St. Paul appears to feel at once that his words may be construed into a reproach, as though he were comparing them to a tree which had for a long time been barren, when fruit was expected from it. This he proceeds in a moment to correct

wherein ye did indeed take thought. As their conduct in times gone by had testified.

but ye lacked opportunity. The word opportunity still keeps up the figure of the season for fruits, and takes away the sense of blame which might have been in the former phrase. The tree cannot be in fault, which has not known the season yet for putting forth its blossoms. What may have been the circumstances which withheld from the Philippians the opportunity of ministering to St. Paul we cannot know. It may have been that they did not hear at once of his imprisonment, or that they found no fit messenger who could be trusted with their bounty, and trusted, too, to represent by his conduct their general sympathy with St. Pauls affliction. But we have an indication here that the gift from Philippi did not come at once after the apostles arrival at Rome; and so this Epistle would be written, considering all that had fallen out since Epaphroditus came, rather towards the end than at the beginning of the imprisonment.

Fuente: A Popular Commentary on the New Testament

Our apostle being now come to the conclusion of this epistle, acquaints the Philippians with what great joy he had received their charity sent unto him; and that it came no sooner, he believed did not proceed from any disrespect towards him, but only for want of either ability or opportunity of sending to him: yet withal gives them to understand, that he could bear want, or a strait condition, very well, for, having Christ for his teacher, he had learned in whatsoever state he was, therein to be content; he could bear either plenty or scarcity, fulness or want; yea, could do all things through Christ that strengthened him.

Observe here, 1. The vicissitude and great uncertainty of St. Paul’s outward condition: at one time he abounds, at another time he is abased; at one time he abounds, at another time he is abased; at one time he is full, at another in want; teaching us, that the dearest of God’s children, in regard of their outward condition, are subject to variety of changes.

Observe, 2. The general lesson which they have learnt, with reference to this variety of conditions, and that is, the lesson of contentment: I have learned, in whatsoever state I am, therewith to be content.

Observe, 3. The particular lessons learnt by him: Both how to abound, and how to be abased. They are both hard lessons, but, of the two, perhaps it is harder to know how to abound, than how to be abased.

Quest. 1. When may man be said to know how to abound?

Ans. When he sets a due value and right esteem upon the things of the world, and neither prizes them too high nor too low: when a man so uses his abundance as to avoid the temptations which do attend and accompany that abundance; when he is willing to part with his abundance at the call and command of God; and, in a word, when he attends more to the duties of his prosperous state, than to the sensual pleasures and satisfaction of it.

Quest. 2. What is it to know how to be abased?

Ans. Not to be discouraged, or suffer the spirit to sink or faint in the day of adversity: to be not only humbled by affliction, but humble under it; to suffer what God inflicts, without impatience or complaint, without sourness of spirit or discontent; to believe the hand of a Father: that whatever we part with, is but a perishing creature; that God is able to restore all our lost comfort with advantage to us, and will do it if it be good for us, either in kind or equivalency: this is to know how to be abased.

Quest. 3. How doth it appear harder to know how to abound, than how to be abased?

Ans. Thus: there are more duties, and harder duties, required of those that abound, than of them that want. There are more temptations, and stronger temptations, which attend those in abundance than them that want.

Hence it is that God gives so many solemn charges and commands to those that abound, to take heed to themselves, more than those that are in want. When thou art full, then beware lest thou forget the Lord thy God,, and thy heart be lifted up. Deu 6:12

In a word, I do not remember one instance in all the scripture of a full or prosperous condition, which was ever so much as the remote occasion of the sinner’s conversion unto God; but I find in scripture that an afflicted condition has been blessed to many for this end, 2Ch 33:12.

Observe, 4. The school which St. Paul learnt this great lesson in, to know how to be abased, and how to abound, and to be thoroughly content in every condition: it was not at Gamaliel’s feet, but Christ’s feet: I can do all things through Christ strengthening me. Christ was both his tutor and his strengthener, he taught him his lesson, and enabled him to practise it.

See here, 1. That a real Christian is able to do all things, all things that concern a Christian, all things that belong to the glory of God, and his soul’s salvation; all things, not in a legal, but evangelical sense; not all things, nor indeed any thing, with a sinless perfection, but all things in respect of his love to the whole law, in respect of his purpose and resolution, in respect of his desire and endeavours.

Again, I can do all things; understand it in an active sense, I can deny myself, believe in a withdrawing God, conquer the world, subdue unmortified corruption, and live a life of evangelical perfection: take it also in a passive sense, I can suffer all things, I can bear Christ’s cross, wear his yoke, endure any thing for him, or from him, when called forth to suffer.

Note, 2. That as a Christian can do all things, so his ability to do all things lies not in himself, but in Christ. A believer receives an active power from Christ, to enable him to do whatever he requires him to do: ability to subdue corruption, to conquer temptation, to bear affliction, and to glorify God in every condition: all this is from Christ; and the sincere Christian may say with this eminent saint, I can do all things through Christ that strengthens me.

Fuente: Expository Notes with Practical Observations on the New Testament

Php 4:10. I rejoiced in the Lord greatly Who directs all events. St. Paul was no stoic; he had strong passions, but all devoted to God; that now, at the last By your present, which I have received from Epaphroditus; your care of me has flourished again Here, as in many other passages of his writings, the apostle shows the deep sense which he had of Christs governing the affairs of the world for the good of his servants: for this new instance of the Philippians care of his welfare, he ascribes expressly to the providence of Christ. And in the figurative expression, , which is, literally, ye have flourished again to think or care, concerning me, he likens the Philippians care of him to a plant, which withers and dies in winter, but grows again in the following year; or to trees, which, after their leaves drop in autumn, put them forth again next spring. Lest, however, the Philippians might think this expression insinuated a complaint, that they had been negligent latterly, the apostle immediately adds, that they had always been careful to supply his wants, but had not had an opportunity till now. Either they were in straitened circumstances themselves, or wanted a proper messenger by whom to send their bounty.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Php 4:10-18. Thanks for the Gifts.The Philippians had sent assistance to Paul several times. They had begun when he was at Thessalonica, sending there twice. Now Epaphroditus has been bringing a more recent contribution. Paul delights in this because it is a fruit of Christian grace in the good people who send it. He regards it as a fragrant sacrifice to God. As for himself, he has no anxiety about such matters because he has learnt how to have abundance and how to suffer want. He is independent in regard to both extremes, being able to endure everything that happens through the one who strengthens him, meaning either God or Christ (Christ is not in the best MSS).

Fuente: Peake’s Commentary on the Bible

Verse 10

Hath flourished; has been brought into action; referring to the supply which he had received from them through Epaphroditus. (Philippians 4:18.)–Ye were also; ye always have been. The idea is, that he did not doubt that they had always entertained the same affectionate regard for him, but until then they had had no opportunity to evince it.

Fuente: Abbott’s Illustrated New Testament

SECTION 12. PHILIPPIAN LIBERALITY FAREWELL.

CH. 4:10-23.

I rejoice in the Lord greatly that now at length ye have revived your thought on my behalf; for which also ye were taking thought, but ye were without opportunity. Not that I speak in respect of want. For I leave learnt in whatever circumstances I am to be content. I both know how to be abased and I know how to abound. In everything and in all things I have been initiated into the mystery both to be filled with food and to be hungry, both to abound and to be in want. For all things I have strength in Him who gives me power. Nevertheless ye did well that ye had fellowship with me in my affliction. Moreover, yourselves also know, Philippians, that in the beginning of the Gospel when I went out from Macedonia no church had fellowship with me for the matter of giving and receiving except ye only. Because even in Thessalonica both once and twice ye sent for my need. Not that I seek for the gift, but I seek for the fruit which is increasing for your account. But I have got all things, and I abound; I am full, having received from Epaphroditus the things from you, an odour of a sweet perfume, a sacrifice acceptable, well-pleasing to God. And my God will supply every need of yours, according to His wealth, in glory, in Christ Jesus. To God, our Father, be the glory for the ages of the ages. Amen.

Greet every saint in Christ Jesus. There greet you the brethren with me. There greet you all the saints, especially they of Csars household.

The grace of our Lord Jesus Christ be with your spirit.

This section contains the specific occasion of the Epistle, viz. the gift brought to Paul at Rome from Philippi by Epaphroditus, added almost as a postscript to the far more important matters mentioned above.

Php 4:10. I rejoice, literally rejoiced: when the gift arrived from Philippi. Paul himself does what in Php 4:4 he bid his readers do, This keeps up the tone of joy which runs through the Epistle: so Php 1:4; Php 1:18; Php 1:25; Php 2:2; Php 2:17-18; Php 2:28-29; Php 3:1; Php 4:1; Php 4:4; Php 4:10.

In the Lord: as in Php 3:1. The joy occasioned by the gift from Philippi was no mere human emotion, but was distinctly Christian, i.e. prompted by union with the Master.

Greatly: calling marked attention to a cause of special joy; cp. Mat 2:10.

Now at length; suggests delay. But not reproach: for the delay is at once and satisfactorily explained.

Revived, or burst forth-again: as a branch puts forth new shoots. So did the Philippians produce, by this gift to Paul, a new development of spiritual life.

Thought or thinking: same word as in Php 1:7; Php 2:2 : mental activity for the good of Paul. This was the specific matter of the new development: touching your thought on my behalf.

For which: viz. the well-being of Paul, represented as the mental basis or aim of their thought. Not only had their Christian life burst forth now into a new practical development of care for Paul, but even before this their minds were at work in the same direction: ye were also taking thought.

Ye-were-without-opportunity: apparently, without means to send a contribution. The opportunity was afterwards found in the journey of Epaphroditus, whether it was undertaken expressly to carry the gift or for some other purpose. In the former case, the circumstances which made the journey possible were the opportunity; in the latter, the journey itself. Possibly poverty may have been the hindrance; and better circumstances the subsequent opportunity. But an approaching journey of Epaphroditus to Rome for other reasons is the easiest explanation.

Thus Paul mentions the delay, and apologises for it. The new shoot reveals continuous life, latent before, but now assuming visible form. The gift was somewhat late. But its lateness was caused not by want of loving care but by lack of means to carry thought into action. At last the means had been found: and the consequent outburst of pent-up love had filled Paul with joy.

This delay implies that, when the relief from Philippi arrived, Paul had been a long time in want, For the news had reached Philippi, and after some delay a gift had been sent to Rome. It is difficult to suppose that this time of want includes the two years (Act 24:27) at Csarea. And, if not, Paul must have been many months at Rome when he wrote this Epistle. This is therefore an indication of its date. See Introd. v.

Php 4:11. Not that: introducing, as in Php 3:12, a safeguard against misinterpretation.

By way of want: as though his words were prompted by deep need. The expression of joy in Php 4:10 might seem to be the voice of a starving man whose distress had been unexpectedly relieved. That this is the explanation of his glowing words, Paul denies.

For I have etc.: proof of this denial.

Content: or literally self-sufficient. The cognate substantive occurs in 2Co 9:8; 1Ti 6:6 : a simpler word, in 2Co 12:9, where we have the same thought in another form. The syllable self- states not the source, but the inwardness, of this sufficiency, in contrast to external possessions. Its divine source is stated in Php 4:13. Aristotle, Nicom. Ethics bk. i. 7, defines the self-sufficient to be that which even by itself alone makes life worthy of choice and needing nothing. This definition we may accept. That is self-sufficient which has in itself whatever is needful for its highest well-being, and is therefore independent of everything external to itself. Christian contentment is not a narrowing down of our desires to our poor possessions, but a consciousness of infinite wealth in Christ, in whose hands are all things already working for His servants moment by moment their highest good. He who has this consciousness is independent of his environment. His sufficiency is in himself.

In whatever circumstances I am: including the dungeon in which Paul wrote these words, and in which before the arrival of Epaphroditus he had been in actual want. Pauls contentment was not natural but acquired.

I-have-learnt; suggests gradual acquirement by the toilsome effort of the learner. But the task has been accomplished.

I: very emphatic. In this school each must learn personally and for himself.

Php 4:12-13. Exposition in detail of Pauls self-sufficiency. Having learnt, he says I know. The lesson learnt, he then unfolds.

To-be-abased: same word in 2Co 11:7, where it is the exact opposite of being exalted; so Luk 14:11. It includes every kind of going down, whether into poverty, or dishonour, or prison, or sickness, or the grave. This downward path Paul knows how to tread so as not to slip, so to descend that every step down be spiritual elevation. This knowledge many have not. Consequently adversity produces in them gloom and repining and fear and resentment and rebellion, thus doing them serious spiritual harm. E.g. many have lost their confidence in God and their spiritual life through commercial disaster. But the real cause of this ruin is not adversity which is powerless to injure those who understand its source and purpose, but want of knowledge. He who has found in Christ the full supply of all his need can take these perilous steps with safety.

I-know-also; adds to the foregoing, with stately repetition, its necessary complement.

To-abound: to have more than we need. It is a counterpart, not to abase, which would require as counterpart exalted, but to the special kind of abasement which Paul had been enduring, viz. poverty. Many who passed unscathed through adversity are ruined by prosperity. For they are satisfied with material good. This ruin is caused by their not knowing how to rise in wealth, fame, power, and yet remain lowly in heart. But Paul had learnt even this difficult lesson. Consequently, he was beyond reach of injury from either the ups or downs of life. He was independent of the uncertainties of the world around; and therefore self-sufficient.

Php 4:12 b is a fuller exposition of Php 4:12 a; as is Php 4:12 a of Php 4:11 b.

In everything and in all things: things around looked at individually and collectively. In whatever position I am, and in whatever combination of circumstances.

Initiated-into-the-mystery: cognate to the Greek original of our word mystery. See note under 1Co 3:4. The use of this word here sheds light upon the cognate word already found in 1Co 2:7; 1Co 4:1; Rom 16:25, by suggesting that Paul refers, not to a mere secret, but definitely to teaching known only, like the Eleusinian mysteries, to the initiated. It thus embodies a development of Pauls earlier teaching. Paul is telling us how he came to know how to be abased etc. He had been led into the secret chamber of God and had there learnt that which is known only by those whose eyes and ears God opens. Notice the gradation: I have learnt, I know, I have been initiated into the mystery.

Both and, both and; suggests the completeness and the unity of the secret Paul has learnt.

To-be filled-with-food: i.e. satisfied. Same word in Mat 15:33; Mat 15:37 etc. It suggests that in prison Paul had been in want of food.

Hungry: exact opposite of the foregoing. This contrast is a specific case under the more general contrast in Php 4:12 a. It is followed by a restatement of the more general contrast.

To-abound: to have more than we need.

To fall-short or to-be-in-want: to have less than we need. Same word in same sense in 2Co 11:9 etc,

Php 4:13. Triumphant summing up of the practical result of what Paul has learnt. He knows: therefore he is strong.

All-things: very emphatic: it includes abasement, hunger, abundance.

Strength: spiritual muscle and force, In the Christian struggle Paul was like a man in robust bodily health and strength. For all things within the horizon of duty and desire, he has unlimited strength.

In Him who gives me power: Christ, in whom Paul lives and acts, and whose power (2Co 12:9) rests upon him, He is to Paul not merely the bulwark protecting him on every side by its own strength, but an all-pervading and life-giving personal element breathing into him His own omnipotence. From this inward union with Christ is derived the strength which fits Paul for all things he has to do. The strong man helps the weak by bearing his burden for him. Christ helps us by breathing into us a strength which makes our burdens light.

The word Christ, (A.V.) appears in the margin of the Sinai and Clermont MSS. and in nearly all the later Greek copies. This suggests the origin of a large class of various readings, viz, that they were explanatory glosses, afterwards incorporated into the text.

This great assertion must not be diluted. Whatever lies within the horizon of duty and necessity and desire, Paul can do. To him as to God there is no question of can or cannot. In Christ Paul is morally omnipotent, But, just as Gods inability to lie (Heb 6:18) does not in the least degree limit His infinite power, (for lying is contrary to the divine nature and therefore outside the horizon of divine action,) so Paul is strong only for that which Christ would have Him do. All else is outside Christ, the sphere of his strength. But within the limits of the personality of Christ lay Pauls whole action, thought, and life. Consequently, this limit was no limit to him. And he felt himself endowed with infinite strength. To him therefore the burdens of life were light; and its toil was easy.

These words embody an important secret into which Paul had been initiated, and which enabled him to sink or to rise without spiritual injury. He knows how to be abased because he knows that underneath him are the Everlasting Arms: he can therefore go down into the depth without fear and without damage. He can rise without danger: for he knows that God who raises him will guard His servant from the perils of exaltation. He is therefore safe. Neither height nor depth can separate him from the love of God in Christ Jesus.

Notice the four steps in this great climax. Paul has learnt: therefore he knows: he has learnt the secret: consequently he can do all things.

Php 4:14. Nevertheless etc.: a corrective on another side to the corrective introduced in Php 4:11. Although it would be an error to suppose that Pauls joy was prompted by his deep need, he by no means valued lightly the gift which supplied that need. He says that his readers did nobly.

My affliction: Pauls hardship at Rome, which was relieved by the contribution from Philippi. This involved monetary loss, and therefore some degree of hardship, to the Christians there. They cheerfully submitted to this hardship, and thus became partners (see under Php 1:4; Php 3:10) with Paul in his affliction. In so doing they did well.

Php 4:15-16. Additional facts, known to the readers and casting light upon the fact just mentioned.

Also yourselves know: as well as Paul. He thus supports the foregoing statement, not by new information, but by an appeal to knowledge shared by himself and his readers.

Philippians; gives definiteness to this appeal by naming the persons appealed to.

In the beginning of the Gospel: thrust prominently forward, contrasting conspicuously with the gift just acknowledged the liberality of days long past.

These words are explained at once by those following. They take us back to the time when Paul first preached in Europe; and remind the Philippians that their present action was only continuance in a path entered at the beginning of their Christian course. We find the same words in the Ep. of Clement, ch. 47 (see my Corinthians p. 528) referring to the time when Paul wrote 1 Corinthians.

When I went out from Macedonia; grammatically may refer to an event contemporary with, or following, Pauls departure from Macedonia. [See Winers Grammar 40, 5a.]

From Act 17:15 we learn that some Macedonian Christians, apparently from Bera, went with Paul out of Macedonia to Athens. The words before us imply that then or soon afterwards the Philippian Christians sent money to Paul. Whether this was the gift mentioned in 2Co 11:9, we do not know. If, hearing that Paul had gone to Corinth, they sent to him there a deputation with a gift, this would explain both Php 4:15 and 2Co 11:9. For it would be a gift in the beginning of the Gospel after Paul had left Macedonia. Or, less probably, the gift from Philippi may have reached Paul as he was leaving Bera for Athens. In any case, the contribution here mentioned is an important coincidence with 2Co 11:9 : for this passage proves that Paul did not refuse gifts from friends at a distance.

Had-fellowship: simpler form of the word in Php 4:14. They became partners with Paul.

For an account of giving and receiving: purpose of this partnership; similarly Php 1:5, fellowship for the Gospel. They entered into partnership with Paul in order to have with him dealings about giving and receiving, i.e. about transferring money from one to the other. Paul leaves his readers to remember that the giving was on their part, and the receiving on his; merely saying that both sides of the transaction were present to their mind and purpose. This explains abundantly the words here used, without involving the idea of spiritual recompense as in Rom 15:27.

Except ye alone: an example splendid in its solitariness. Not only did their spiritual life at once take this form: but the example thus set was at first not even imitated by others.

Php 4:16. Because even etc.: a definite fact confirming the foregoing negative statement.

Even in Thessalonica: in addition to, and earlier than, what they did when Paul went forth from Macedonia. A close coincidence with Act 17:1, which tells us that Thessalonica was the first city at which Paul lingered after leaving Philippi. During the few weeks (Act 17:2) spent there, the Philippian Christians sent twice to supply his need: a wonderful proof of the influence upon them of his preaching. Truly their liberality dated from the beginning of the Gospel.

Once and twice; lingers over the repetition of this kindness. This second contribution in so short a time is very significant. Others would have thought that one gift was all that could be expected from them. But even a second present did not exhaust the liberality of the Philippian Christians. For, apparently, they sent to him another shortly afterwards to Corinth.

My need: as in Php 2:25, Pauls poverty (cp. 2Co 11:8) owing probably to his inability to maintain himself

(2Th 3:8) while preaching at Corinth.

Php 4:17. Not that; introduces a corrective to Php 4:15-16, as do the same words in Php 4:11 a similar corrective to Php 4:10. Each corrective supplements the other. Pauls joy about the gift from Philippi (Php 4:10) was not prompted by his deep need. And his appreciation of it (Php 4:15-16) was prompted, not by eagerness for money, but by eagerness for his readers spiritual profit.

The gift: whatever from time to time, as circumstances determine, their liberality might prompt; this looked upon as a definite object of thought.

I seek for the gift: an abiding state of mind which Paul disavows.

But I seek for: stately repetition.

Fruit: as in Rom 1:13 : the reward of the Philippians liberality; this looked upon as its organic outworking according to the laws of the Christian life, Day by day, as one act of liberality follows another, this reward is increasing.

For your account; recalls the same words in Php 4:15, for account of giving and receiving. While the Philippian Christians entered into partnership with Paul in order to have dealings with him in a matter of giving and receiving, a harvest of reward was growing which was reckoned to their credit. These last words, and Pauls constant reference of reward and punishment to the Great Day, indicate that to this he refers here: so Php 1:6; Php 1:10.

Php 4:18. An added statement containing another reason why Paul does not desire a gift; viz. that his wants are completely supplied.

I have all: or better, I have to the full all things.

And abound: not only supply but overflow.

I-am-filled full: of all material good. Notice the climax: I have all, l abound, I am filled full.

Having received etc.: means by which his needs have been fully supplied. This clear assertion that Epaphroditus had brought to Paul a gift from Philippi explains Php 2:25; Php 2:30.

An odour etc.: a comment on the gift from Philippi, revealing its real significance.

Odour of perfume: Eph 5:2; Gen 8:21; Exo 29:18; Lev 1:9; Lev 1:13; Lev 1:17, etc.: a frequent O.T. phrase picturing the acceptableness of sacrifice to God.

Sacrifice: as in Rom 12:1.

Acceptable, well-pleasing: a climax. Same words in Act 10:35; Rom 12:1-2; Rom 14:18; 2Co 5:9. Since all these phrases are frequently followed by the word to-God, it probably refers to all of them. To God a fragrant perfume goes up and a sacrifice is offered which is acceptable and well-pleasing to Him. Apparently the gift from Philippi was only kindness to a prisoner in poverty at Rome. But whatever is done to the servant is done for the Master: and whatever is done for Christ brings abundant recompense. This gift is therefore a seed producing already a harvest of blessing for its generous donors; and a sacrifice laid on the altar of God. The sacrifice is fragrant tn the mind of God: it is a gift He will receive and be pleased with.

Php 4:19. Php 4:18 has brought the gift from Philippi into the presence of God. This reminds Paul of the recompense which will follow it.

My God: as in Php 1:3. The recompense will follow because the prisoner at Rome stands in a personal relation to God.

Supply, or fill: same words as filled-full in Php 4:18, which it recalls.

Will-supply: a definite promise, as in Php 4:7; Php 4:9.

Every need: of body and spirit; every necessity and every yearning of their whole nature.

Need of yours: corresponding to my need in Php 4:16.

His riches: a favourite conception of Paul; Rom 2:4; Rom 9:23; Rom 11:33; Eph 1:7; Eph 1:18; Eph 2:7; Eph 3:8; Eph 3:16. It is here a picture of Gods ability to supply our need, as a rich man can remove the present want of the poor man: cp. Eph 3:20.

According to His riches: measure of the promised supply. This will not only come out of the wealth of God but will correspond with its infinite abundance. Consequently, every need will be supplied.

In glory: locality or surrounding element of this supply. Same words in similar sense in 2Co 3:7-9; 2Co 3:11. It is the splendour which will surround the final reward and triumph as in Col 3:4; Col 1:27; Rom 5:2; Rom 2:7; Rom 2:10. Amid the brightness of the great day, every need and every yearning will be gratified.

In Christ: in virtue of our inward union with Him. The abundant supply will be in glory, as its visible clothing evoking admiration; and in Christ, as its encompassing, all-pervading source and element. Cp. same words at end of Php 4:7.

This great promise makes even the half-conscious yearnings of our nature to be themselves a prophecy of future blessing. For their complete satisfaction in the glory of heaven is pledged by the wealth of God.

Php 4:20. Outburst of praise evoked by the promise in Php 4:19; and marking the close of the topic introduced in Php 4:10.

To God, our Father: literally God and our Father; i.e. God who is also our Father. See note under Gal 1:5. As ever, Pauls song of praise is directed to the Father. In these words he acquiesces in the eternal recognition of the grandeur of God manifested in His mercy to men. This recognition he seals by a final Amen.

Php 4:10-20 preserve for us one of the most beautiful incidents in the story of Paul or of the early Church. From them we learn that his imprisonment at Rome was aggravated by poverty, that he was not only in prison but in want. All this reached the ears and moved the hearts of the Christians at Philippi. But either from straitened circumstances or more probably from lack of a messenger they were for a time unable to render the help they were eager to give. At length an opportunity occurred.

Epaphroditus offered to take their contribution to Rome. On the way he fell dangerously ill. Indeed he risked his life in order to discharge his mission of mercy. But the gift from Philippi arrived safely at Rome, and supplied at once and fully the prisoners need. Paul was filled with joy. But his was not the joy of a starving man suddenly relieved. His happiness was not dependent on the kindness of far-off friends. For he had learnt the secret of the Christians poverty and suffering. To him the presence and smile of God were an all-sufficient supply of every need and a source of infinite strength. The prisoners joy is distinctively Christian. He knows that this gift is seed from which already an abundant harvest is growing up for the donors enrichment. Being prompted by loyalty to Christ, it is a sacrifice laid upon the altar of God, an acceptable sacrifice filling His courts with pleasant perfume. And it will be repaid, as will everything done for God, by a full supply of every need in the splendour of heaven.

Paul remembers that this was not the first gift from Philippi. Very soon after he founded the Church there the brethren sent him money while preaching the Gospel in the city of Thessalonica; and that not once but twice. And apparently shortly afterwards they again sent him money to Corinth. Consequently, their action now is but continuance in a path entered at the commencement of their Christian course. It is only another outflow of that spirit of brotherhood which, as Paul said in Php 1:5, they had manifested from the beginning. In monetary help they set the first example; an example which others were somewhat slow to follow. Nay more. We learn from 2Co 8:1 that in the great collection for the poor Christians at Jerusalem the Churches of Macedonia were very conspicuous. Our thoughts go at once to the acknowledged liberality of the Church at Philippi, the earliest of the Macedonian Churches founded by Paul. And we cannot doubt that they who set the first example in Macedonia of Christian giving were equally prominent in the contribution for Jerusalem. Indeed the liberality of Macedonia must have been in great part an imitation of the example set by the Church at Philippi. If so, then as so often since, men who were eager to contribute money for the need of a beloved teacher were also ready to do so for unknown, but suffering, Christians in a far-off land. Thus 2Co 8:1 is an important coincidence with Php 4:16.

It is worthy of note that the Church marked by this constancy of liberality, not only presented nothing needing from Paul even a word of rebuke, but affords the noblest of the many pictures of early Christian Churches reflected in his Epistles. In the apostolic age the Church at Philippi stands supreme in its spotless beauty. And to the generosity of that Church we owe this letter, written to acknowledge it, and all the untold blessings it has conveyed to thousands of the servants of Christ. Little thought the faithful ones at Philippi that the gift they so readily sent to relieve the Apostles distress would enrich the Church of Christ in all ages with a priceless treasure. Never was there a more wonderful proof that they who do good do better than they think.

Php 4:21-22. Salutation. To the Church collectively is committed a greeting for every member of it: greet ye every saint. We may expound either every saint in Christ Jesus, noting their relation to Christ as in Php 1:1; or greet in Christ Jesus every saint, noting a definitely Christian greeting. Since the word saint is already sufficiently definite, this latter exposition which would give spiritual emphasis to the greeting is somewhat the more likely. So 1Co 16:19, and probably Rom 16:22.

Why, writing to a Church so much beloved, in which there must have been so many persons well known to him, Paul does not add greetings to individuals, we do not know. Possibly, where all (Php 1:4; but compare Rom 1:8 and contrast Rom 16:3-15) were so good, Paul was unwilling to give special prominence to any; or preferred to give them less prominence by sending personal greeting orally by Epaphroditus.

The brethren with me: those more closely associated with Paul in prison, and thus distinguished from all the saints, i.e. the church members at Rome. Same words in similar, though perhaps slightly different, sense in Gal 1:2. These companions are called brethren, although

(Php 2:20) they do not fully share the Apostles spirit.

Csars household, or house: either the emperors palace, or its inmates of all kinds from his relatives and state officials down to the humblest slaves. Between these meanings the difference is very slight. So Diogenes Lrtius (Lives of Philosophers bk. v. 4, 3) says that Demetrius was of Conons house. Pauls words assert that even in the home of Nero, perhaps the most corrupt spot on earth, were Christians. The servants of the palace were very numerous and various; and even the lowest of them would naturally, among others of the same class, be proud of his position.

Possibly this special salutation was occasioned by the closer contact of the members of the imperial household with the prisoner of the Prtorian Guard.

Php 4:23. Pauls farewell, almost word for word as in Gal 6:18. REVIEW OF THE EPISTLE. The prisoner at Rome, over whose head hangs the sword of a capricious tyrant and whose imprisonment had been aggravated by poverty, writes to the Christians at Philippi to acknowledge a gift which has completely supplied his need.

To beloved brethren, Paul has no need to assert his official position, and simply places himself beside Timothy as a servant of Christ. But the officers of the Church have, for reasons unknown to us but probably creditable to them, the unique honour of definite mention in the opening salutation. After the salutation, Pauls first thought is thanks to God for the universal excellence of the Christians at Philippi, which makes prayer for them a delight and encourages a just and loving confidence of their final salvation. These thanks are followed by prayer for their growth in knowledge and in usefulness.

The anxiety of the Philippian Christians calls for news about the imprisoned Apostle, about his circumstances and his feelings. His apparent misfortunes have, by inspiring confidence in the Christians at Rome helped forward the preaching of the Gospel. This gives Paul abiding joy. And this joy is not destroyed by the fact that some preach Christ out of ill-will to the Apostle. Their hostility pains him the less because he knows that it is working for him spiritual good, and is therefore helping his eternal salvation. This reference to Pauls inner thought becomes a reflection on the page on which he writes of his utter uncertainty of life and death, and of the profound and equal calm with which he views each side of this tremendous alternative.

From himself Paul now turns again to his readers. One thing only he begs from them, that they play their part as citizens of the Kingdom of God in a way worthy of Christ. This will require from them persevering courage and united effort in face of their enemies. On unity the Apostle lays special emphasis; and warns against the subtle forms of selfishness so fatal to it. As a supreme example of unselfishness, he points to the incarnation and death, and subsequent exaltation, of the Son of God. He also warns his readers that upon their conduct depends their salvation, and begs them so to act as to be lights in a dark world and an eternal joy to himself. To him, every sacrifice for them is an abiding joy.

Paul then commends Timothy, his proved and faithful son in the Gospel, whom he hopes soon to send; and Epaphroditus who at the risk of his life had discharged the mission entrusted to him and had thus rendered to the Apostle eminent service. He bids the Philippian Christians receive back with due honour their faithful messenger.

With this commendation Paul was closing his letter. But, for his readers

safety, he adds a warning, viz. against Jewish opponents and Jewish self-confidence. In such confidence Paul might himself indulge: but his knowledge of Christ has made it impossible. He has no present attainments in which to rest; but is eagerly pressing forward to a goal still beyond him. He bids all who claim to be men in Christ to imitate his example. A sadder warning follows. Some church-members, by their worldly and sensual spirit, prove themselves to be enemies of Christ. This unworthy Spirit Paul rebukes by pointing to the expected Saviour and the complete change which His coming will bring.

Next follows a word of kindly expostulation with two excellent ladies whose quarrel was the more serious because of their Christian activity. Then come charming words of spiritual exhortation and of wise counsel.

Lastly, Paul speaks at some length about the gift which prompted this letter. The gift filled him with joy; not because of the poverty it relieved-for Paul has learnt a secret which makes him superior to the burdens of life-but because of the harvest of blessing which already it is producing for his readers, and because it is an acceptable sacrifice to God, who will supply in the glory of heaven the givers every need. A few words of general greeting close the Epistle.

In the pages of the Epistle to the Philippians we see reflected the most attractive picture in the New Testament of Christian life and a Christian Church. Scarcely a word of reproof disturbs the joyous outflow of Pauls warm affection. And this affection finds equal response in the abiding and loving care of the Philippian Christians for Paul. Among the Apostolic Churches they hold indisputably the place of honour. And to thousands of men and women tossed about by the uncertainties and anxieties of life, this letter, written in a dungeon at Rome under the shadow of the gallows yet everywhere vocal with exuberant joy, has been the light of life. As our gladdened eyes turn from that far-shining light to rest for a moment on the broad and silent pastures where once was the busy Roman colony of Philippi, we see fulfilled in ancient prophecy: THE GRASS WITHERETH, THE FLOWER FADETH; BUT THE WORD OF OUR GOD SHALL STAND FOR EVER.

Fuente: Beet’s Commentary on Selected Books of the New Testament

4:10 {8} But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.

(8) He witnesses that their liberality was acceptable to him, with which they helped him in his extreme poverty: but yet so moderating his words, that he might declare himself void of all suspicion of dishonesty, and that he has a mind content both with prosperity and adversity, and to be short, that he rests himself only in the will of God.

Fuente: Geneva Bible Notes

IV. EPILOGUE 4:10-20

The apostle began this epistle by sharing some personal information about his situation in Rome (Php 1:12-26). He now returned from his concerns for the Philippians (Php 1:27 to Php 4:9) to his own circumstances (Php 4:10-20). Notice the somewhat chiastic structure of the epistle. This epilogue balances the prologue (Php 1:3-26).

"Nowhere else in all of Paul’s letters nor in all of the letters of antiquity that have survived until the present is there any other acknowledgment of a gift that can compare with this one in terms of such a tactful treatment of so sensitive a matter . . .

"The very structure of this section makes clear what has just been said. It exhibits a nervous alternation back and forth between Paul’s appreciation on the one hand (Php 4:10; Php 4:14-16; Php 4:18-20), and his insistence on his own independence and self-sufficiency on the other (Php 4:11-13; Php 4:17)." [Note: Hawthorne, p. 195.]

". . . Paul’s point is that his joy lies not in the gifts per se-these he really could do with or without-but in the greater reality that the gifts represent: the tangible evidence, now renewed, of his and their long-term friendship, which for Paul has the still greater significance of renewing their long-term ’partnership/participation’ with him in the gospel." [Note: Fee, Paul’s Letter . . ., pp. 425-26.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

A. The recent gift 4:10-14

First, Paul thanked his brethren for their recent gift that Epaphroditus had delivered to him (Php 4:10-14).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The "But" (Gr. de) that opens this section in the NASB is a bit misleading. It does not imply a contrast with what precedes but simply introduces a new idea. Paul was glad that the Philippians had again expressed their loving concern for him by sending him a gift. Their care of him had "blossomed afresh" (NEB). It had been some time since they had done so.

"Like a person rejoicing over the signs of spring after a hard winter, so Paul rejoiced to see again the signs of personal concern from Philippi after a long interval of silence." [Note: Hawthorne, p. 197.]

Their failure seems to have resulted from some apparently unavoidable circumstance. The apostle understood this and did not chide them for their lack of attentiveness to his needs.

"In this section we see that the first attitude which makes giving and receiving a joy is concern for the work of the gospel and for those who do the work of the gospel. When the minds of the givers and receivers are focused on the work and on the workers rather than on the gift itself, financial matters will be kept in the right perspective." [Note: Brug, p. 219.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 19

GIFTS AND SACRIFICES.

Php 4:10-23 (R.V).

THE Apostle had urged joy. in the Lord, and a moderation visible to all men. If any one supposes that in doing so he recommended a stoical temper, insensible to the impressions of passing things, the passage which now comes before us will correct that error. It shows us how the Apostle could “rejoice in the Lord,” and yet reap great satisfaction from providential incidents. “I rejoiced in the Lord greatly, that now at last you have revived your thought for me,” or, as In the older version, “that your care for me has flourished again.”

Worldly eagerness, and worldly care and anxiety about persons and things, are rebuked by the spirit of rejoicing in the Lord. But the persons and the things about us all have a connection with the Lord, if we have eyes to see it, and hearts to mark it; and that is the chief thing about them. They are in the Lords world, the Lord calls us to have to do with them: as for the persons, they are, some of them, the Lords servants, and all of them the Lord calls us to love and to benefit; as for the things, the Lord appoints our lot among them, and they are full of a meaning which He puts into them. So regard to the Lord and a spirit of rejoicing in Him may pervade our earthly life. The worldly eagerness and worldly care must be controlled. There is no avoiding that conflict. But now-shall we in faith give ourselves to learn the true rejoicing in the Lord? If not, our Christianity must be at best low and comfortless. But if we do, we shall be rewarded by a growing liberty. The more that joy possesses us, the more will it give occasion to the finest and freest play of feeling in reference to passing things; and some of these which, on other accounts, might seem insignificant, will begin to yield us an abounding consolation.

These Philippians, who had given early proof of attachment to the gospel, had lately, for some reason or other, been unable, “lacked opportunity,” to minister to the wants of Paul. Now the winter, whatever it was, that hindered the expression of their good will was gone, and their care of Paul flourished again. Did the Apostle think it needful to freeze up. the feelings of satisfaction which this incident awakened? No: but in his case those feelings, having spiritual elevation, became so much the more deep and glad. He rejoiced greatly in this; and still, he was rejoicing in the Lord. Let us mark how this comes out both when we consider what was not the spring of his gladness, and what it was.

“Not that I speak in respect of want.” It was not the change from want to comparative plenty that explained the nature of his feelings. Yet he evidently implies that he had been in want, strange as that may seem in a city where there was a Christian congregation. But though the removal of that pressure would no doubt be thankfully taken, yet for a man whose gladness was in the Lord no mere change of that kind would lead to “rejoicing greatly.” “I speak not in respect of want: I have learned, in whatsoever state I am, therewith to be content. I know how to be abased, and I know also how to abound: in everything and in all things have I learned the secret (have been initiated) both to be filled and to be hungry, both to abound and to be in want. I can do all things through Him that strengtheneth me.”

“Therewith to be content.” Paul had learned to be so minded that, in trying circumstances, he did not anxiously cast about for help, but was sufficed: his desires were brought down to the facts of his condition. In that state he counted himself to have enough. He knew how to suit himself to abasement, that common experience of the indigent and friendless and he knew how to suit himself to abundance, when that was sent: each as a familiar state in which he made himself at home-not overgrieved or overjoyed, not greatly elevated or greatly depressed. “I have been instructed,” or initiated (the word used by the heathen of introduction to the mysteries), “not only into the experience of those conditions, but into the way of taking kindly with them both.” Mark how his words follow one another: “I have learned”-been put through a course of teaching and have had a teacher; “I know”-it has become familiar to me, I understand it; “I am initiated”-if there is a secret in it, something hidden from the natural man, I have been led into that, out and in, through and through.

If we would know by what discipline the Lord trained Paul to this mind, we may listen to what Paul himself says of it: {1Co 4:9-13} “I think God hath set forth us the apostles last of all, as men doomed to death: for we are made a spectacle unto the world. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and we toil, working with our own hands: being reviled, we bless; being persecuted, we endure; being defamed, we entreat: we are made as the filth of the world, the offscouring of all things, unto this day.” {see also 2Co 6:4; 2Co 11:23} If, again, we would know the manner of his training in such experiences, take: 2Co 12:8-9 “Concerning this thing I besought thrice that it might depart from me. And He said unto me, My grace is sufficient for thee; for My strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities.” Also how his faith wrought and gathered strength in all these, we may see from: Rom 8:24-28 “We are saved by hope. If we hope for that which we see not, then do we with patience wait for it. Also the Spirit helpeth our infirmity: for we know not how to pray as we ought; but the Spirit Himself maketh intercession for usAnd we know that all things work together for good to them that love God.” So “being strengthened with all might, according to His glorious power, to all patience and long suffering with joyfulness,” {Col 1:11} he was able to say, I can do all things through Christ which strengtheneth me.” This was the course, and this the fruit, of Pauls biography. But each Christian has his own life, the tenor and the upshot of which should not be wholly estranged from Pauls. Now what it was that did move him so to rejoice is explained when he speaks of the Philippians “holding fellowship, with his affliction”; and, again, when he says, I desire fruit that may abound to your account.” He saw in their succour the blessed unity of Christs living Church, the members having mutual interest, so that if one suffers all suffer, The Philippians claimed a right to take part as fellow-members in the Apostles state and wants, and to communicate with his affliction. And this was only a continuation of their former practice in the beginning of the gospel. This, as a fruit of Christs work and of the presence of His Spirit, refreshed the Apostle. It was a manifestation in the sphere of temporal things of the working of a high principle, communion with the common Lord. And it betokened the progress of the work of grace, in that the Philippians were not weary in well doing. So it was fruit that abounded to their account. It may be noticed that the directness and frankness of the Apostles speech to the Philippians on these matters convey a testimony to the generous Christian feeling which prevailed among them. He speaks as one who feared no misconstruction. He does not fear that they will either mistake his meaning or do wrong to his motives; as he, on the other side, puts no other than a loving construction upon their action. He could not so trust all the Churches. In some there was so little of large Christian sympathy that a complaining tone in such matters was forced on him. But in the case of the Philippians he has no difficulty in interpreting their gift simply as embodying their earnest claim to be counted “partakers of the benefit,” and therefore entitled to bear the burdens and alleviate the sufferings of Paul.

Gladly he admits and welcomes this claim. It is worth observing that the way of giving vent to Christian feeling here exemplified was apparent at Philippi from the very first. Not only did it appear when Paul departed from Macedonia (Php 4:15); but, before that, the earliest convert, Lydia, struck the keynote, -“If ye judge me faithful in the Lord, come into my house.” {Act 16:15} Both in individuals and in Churches, the style of feeling and action embraced at the outset of Christianity, under the first impressions, often continues to prevail long after.

Now, in virtue of this liberality, Paul had all and abounded. He had desired to see the old spirit flourish again, and he had his wish. “I have all: I feel greatly enriched since I received the things sent by Epaphroditus.” What gladdened him was not the outward comfort which these gifts supplied, but much more, the spiritual meaning they carried in their bosom. Let us see how he reads that meaning.

This gift comes to him. As it comes, what is it? From its destination and its motives it takes on a blessed character. It is “an odour of a sweet smell, a sacrifice acceptable, well-pleasing unto God.” This was what came to the Apostle: something that was in a peculiar manner Gods own, something which He regarded, set value on, and counted precious. Further, it turned out to be something in connection with which the assurance ought to go forth, “My God shall fulfil every need of yours.” They had ministered to Pauls need, in faith, love, thankfulness, and loyal care of Christs servant. Christ counted it done to Him: as such He would surely repay it, supplying their need with that considerate liberality which it becomes Him to exhibit. Observe, then, the position in which the Apostle finds himself. He is himself the object of Christian kindness; affections wrought in the Philippians by the Holy Ghost are clinging to him and caring for him. He is also one so linked with Gods great cause that offerings sent to him, in the spirit described, become an “odour of a sweet smell, an acceptable sacrifice to the Lord.” Also this supply of his need is so directly a service done to Christ, that when it is done, God, as it were, stands forth directly on His servants behalf: He will repay it, supplying the need of those who supplied His servant. Poor though Paul may be, and sometimes sad, yet see how the resources of God must be pledged to requite the kindness done to him. All this made him very glad. His heart warmed under it. What a blessed, happy, secure, and, looking forward, what a hopeful state was his! This came home to him all at once with the Philippians gift. No wonder that he says, “I have all and abound.”

If any one chooses to say that all this was true about the Apostle, and he might have known it, apart from the gift, and even if it had never come, that may be a kind of truth, but it signifies exactly nothing to the purpose. It is one thing to have a doctrine which one knows: it is another thing to have the Holy Spirit setting it home with a warmth and glory that fills the man with joy. The spirit of God may do this without means, but often He uses means, and, indeed, what we esteem little means; by little things carrying home great impressions, as out of the mouths of babes and sucklings He perfects praise. When a child of God is cast down, no one can tell out of how small a thing the Spirit of God may cause to arise a peace that passeth all understanding.

Christianity confers great weight and dignity on little things. This gift, not in itself very great, passing between Christians at Philippi and an Apostle imprisoned at Rome, belongs after all to an unearthly sphere. Paul sees its connection with all spiritual things, and with the heavenly places where Christ is. And it comes to him carrying a rich meaning, preaching everlasting consolation and good hope through grace.

Mark, again, the illustration of the truth that the members have need of one another, and are compacted by that which every joint supplieth, according to the effectual working in the measure of every part. The strong may benefit by the weak, as well as the weak by the strong. This Apostle, who could do all things through Christ who strengthens him, might be very far more advanced as a Christian than any one in Philippi. Possibly there was nothing any of them could say, no advice they could tender to him in words, that would have been of material benefit to the Apostle. But that which, following the impulse of their faith and love, they did, was of material benefit. It filled his heart with a joyful sense of the relation in which he stood to them, to Christ, to God. It welled up for him like a water-spring in a dry land. No one can tell how it may have conduced to enable him to go forward with more liberty and power, testifying in Rome the gospel of God.

Nor must we omit the comfort to all who serve God in their generation arising from the view which the Apostle is here led to take. There may be trials from without and trials from within. Still God careth for His servant. God will provide for him out of that which is peculiarly His own. God so identifies him with Himself, that He must needs requite all who befriend him out of His own riches in glory.

So far for the bearing of the case on Paul. We have still to look a little into the view given of this Philippian gift on its own account. It is emphatically called a sweet savour, an offering acceptable and well-pleasing to God. We have seen already {Php 2:17} that believers are called upon to offer themselves as a sacrifice; and now we see also that their obedience, or that which they do for Christs sake, is reckoned as an offering to God. So it is said {Heb 13:16} “to do good and to communicate forget not, for with such sacrifices God is well pleased.” It need hardly be said they are not sacrifices to atone for sin. But they are offerings accepted by God, at His altar, from His childrens hands. They suitably express both the gratitude of believers to God, and the sincerity of their Christianity in general. God grants us this way of expressing the earnestness of our regard to Him: and He expects that we shall gladly avail ourselves of it; our obedience is to assume the character of a glad and willing offering. The expressions used by the Apostle here assure us that there is a Divine complacency in the manifestation of this spirit on the part of Gods children. The heart of Him who has revealed Himself in Christ, of Him who rested and was refreshed on the seventh day over His good and fair works, counts for a sweet savour, acceptable and well-pleasing, the works of faith and love willingly done for His names sake.

In this connection it is fit we should remember that the view we take of money, and the use we make of it, are referred to with extraordinary frequency in the New Testament, as a decisive test of Christian sincerity. This feature of Bible teaching is very faintly realised by many.

The other point noteworthy in relation to this Philippian gift is the assurance that it shall be recompensed. God will not be unfaithful to reward their work and labour of love, in that they have ministered to His servant.

We are not to shrink from the doctrine of reward because it has been perverted. It is true the good works of a Christian cannot be the foundation of his title to life eternal. They proceed from the grace of God; they are imperfect and mixed at their best. Yet they are precious fruits of Christs death, and of Gods grace, arising through the faith and love of souls renewed and liberated. When a penitent and believing man is found devoting to God what he is and has, doing so freely and lovingly, that is a blessed thing. God sets value on it. It is accepted as fruit which the man brings, as the offering which he yields. The heart of Christ rejoices over it. Now it is fit that the value set on this fruit should be shown, and the way God takes to show it is to reward the service. Such a man “shall in no wise lose his reward.” God orders the administration of His mercy so that it really comes in a way of recompense for works Of faith and labours of love.

This may well convince us that the kindness of our Father is measureless. He omits nothing that can win His childrens love, and bind them to Himself. Might not those servants who have gone furthest and done most, feel it almost a bitter thing to hear reward spoken of? For if their service could be far more worthy, it could not amount to an adequate expression of gratitude for all their Father has done for them. Yet He will certainly reward. Cups of cold water given to disciples shall have remembrance made of them, by Him who reckons all those gifts to be bestowed upon Himself. Every way God overwhelms His children with His goodness. There is no dealing with this God, otherwise than by confessing that every way we are debtors. It is vain to think of paying the debt, or relieving oneself of any of the weight of obligation. Only we may with all our hearts give glory to Him to whom we owe all.

Accordingly the Apostle closes in a doxology: “Now unto our God and Father be glory for ever.”

Among the salutations with which the Epistle winds up, every one must be struck with that which goes in the name of “those of Caesars household.” Bishop Lightfoot has annexed to his Commentary an essay on this topic, which collects, with his usual skill, the available information. It was remarked in connection with Php 1:12, that Caesars household was an immense establishment, comprehending thousands of persons, employed in all sorts of functions, and composed chiefly, either of slaves, or of those who had emerged from slavery into the condition of freedmen. Indications have been gathered from ancient mortuary inscriptions tending to show that a notable proportion of Christians, whose names are preserved in this way, had probably been connected with the household. At the end of the first century, a whole branch of the Flavian imperial family became Christian; and it is possible, as indicated in an earlier page, that they may have done so under the influence of Christian servants. This, however, fell later. The Apostle wrote in Neros days. It is certain that at this time singularly profligate persons exercised great sway in the household. It is also certain that powerful Jewish influences had got a footing; and these would in all likelihood act against the gospel. Yet there were also Christian brethren. We may believe that Pauls own work had operated notably to produce this result. {Php 1:12} At all events, there they were. Amid all that was vile and unscrupulous, the word of God had its course; men were converted and were sanctified by the washing of water by the word. Then, as now, the Lord gathered His elect from unlikely quarters: how secure soever the strong mans goods seemed to be, his defences went down before the might of a stronger than he. Probably the Christians in the household belonged chiefly or exclusively to the lower grades of the service, and might be partly protected by their obscurity. Yet surely entanglements and perplexities, fears and sorrows, must often have been the portion of the saints of Neros household. Out of all these the Lord delivered them. This glimpse lets us see the process going on which by-and-by made so strange a revolution in the heathen world. It reminds us also for what peculiarities of trial Gods grace has been found sufficient.

“The grace of the Lord Jesus Christ be with your spirit.” This is the parting benediction; certainly an appropriate one, for the whole Epistle breathes the same atmosphere. The Epistle would not fail of its effect, if their spirit retained the consciousness of the grace of Christ; if throughout their life they owned its sway, and felt its attraction, its charm, its power to elevate and purify and comfort.

In following the course of thought and feeling which this letter embodies, we have seen the Apostle touch various topics. They rise into view as pastoral care, or friendly feeling, as outward circumstances suggest them. The demands of Christian friendship, the responsibilities of the Christian ministry, the trials of Christian endurance; what is due from an apostle, or from a Church member; how life and death are to be confronted; what is to be done about dangers and faults; how pride and self-will are to be judged and remedied; how the narrow heart is to be rebuked and enlarged; how the life of a disciple is to become luminous and edifying, -in reference to all, and all alike, he speaks from the same central position, and with the same fulness of resource. In Christ revealed, in Christ received and known, he finds the light and the strength and the salve which every case requires. Each new demand unlocks new resources, new conceptions of goodness and of victory.

So, in one great passage, in the third chapter, catching fire, as it were, from the scorn with which a religion of externals fills him, he breaks forth into a magnificent proclamation of the true Christianity. He celebrates its reality and intensity as life in Christ-Christ known, found, gained-Christ in the righteousness of faith and in the power of resurrection. He depicts vividly the aspiration and endeavour of that life as it continually presses onward from faith to experience and achievement, as it verifies relations to a world unseen, and looks and hastes towards a world to come. Then the wave of thought and feeling subsides; but its force is felt in the last wavelets of loving counsel that ripple to the shore.

One feels that for Paul, who was rich in doctrine, doctrine is after all but the measure of mighty forces which are alive in his own experience. No doctrine, not one, is for the intellect alone: all go out into heart and conscience and life. More than this: he lets us see that, for Christians, Christ Himself is the great abiding means of grace. He is not only the pledge and guarantee that holiness shall be reached: He is Himself our way of reaching it. He is so for the Christian societies, as well as for the individual Christian soul.

One cannot but wonder sometimes in reading Pauls Epistles what manner of congregations they were to whom such remarkable letters were sent. Did they understand the deeper and loftier passages? Were Paul and they on common ground? But the answer may be, that whatever they failed to attain, they at least apprehended a new world created for them by the interposition of Christ-new horizons, new possibilities, new hopes and fears, new motives, new consolations, new friendships, and a new destiny. The grace of Christ has made all new-in which process they themselves were new. The “spirit” had become like a lyre new-strung to render new harmonies. And the great thoughts of the Apostle, if not always grasped or followed, yet made every string vibrate-so much on his part and so much on theirs being sensitive to the grace of our Lord Jesus.

Ere long they all passed away: Paul beheaded at Rome, as the story goes; the Philippian converts dying out; and the world changing in manners, thought, and speech, in all directions. But the message entrusted to Paul lives still, and awakens the same response in the hearts of Christians to-day as it did among the Philippians when first read among them. It still assures us that the highest thing in life has been found, -that it meets us in Him who came among us meek, and having salvation.

Fuente: Expositors Bible Commentary