Exegetical and Hermeneutical Commentary of Philippians 4:18
But I have all, and abound: I am full, having received of Epaphroditus the things [which were sent] from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God.
18. But ] He carries on the correction, begun in Php 4:17, of a possible misunderstanding of his warm words. He must not be thought to “spell” for future gifts, least of all now, so amply supplied as he is.
I have all ] The Greek verb is one used in connexions of payment, to express a full receipt. We might almost paraphrase, “you have paid me in full in all respects.”
and abound ] It is enough, and more than enough; I “run over” with your bounty. See Php 4:12, above.
Epaphroditus ] See on Php 2:25; Php 2:30. We learn definitely here that he was the bringer of the collection.
the things ] He seems to avoid the word “ money.” It was more than money; the coin was the symbol of priceless love.
an odour of a sweet smell ] See Eph 5:2, for the same Greek phrase. It is common in LXX. as the translation of the Heb. rach nchach, a savour of rest; the fume of the altar, smelt by the Deity, (in the picture language of typical sacrifices), and recognized as a token of welcome allegiance or propitiation. See note in this Series on Eph 5:2. Here the fragrance is that of either the “burnt-offering” of self-dedication (see Lev 1:9), or the “meal offering,” or “peace offering,” of thanksgiving (see Lev 2:2; Lev 3:5), or of both combined, as they are combined in our Liturgy of the Holy Communion.
a sacrifice acceptable &c.] Cp. last note, and Heb 13:16. See also Eph 6:8, and note in this Series.
I. PHILIPPI AND THE EPISTLE. (Ch. Php 4:18)
From an essay by Prof. J. Agar Beet, in The Expositor (January, 1889), I extract the closing sentences:
“With this reply [the Epistle], a gift infinitely more precious than that he brought from Philippi, Epaphroditus starts on his homeward journey. The joy caused by his return, and the effect of this wonderful letter when first read in the Church at Philippi, are hidden from us. And we may almost say that with this letter the Church itself passes from our view. To-day, in silent meadows quiet cattle browse among the ruins which mark the site of what was once the flourishing Roman colony of Philippi, the home of the most attractive Church of the apostolic age. But the name and fame and spiritual influence of that Church will never pass. To myriads of men and women in every age and nation, the letter written in a dungeon at Rome and carried along the Egnatian Way by an obscure Christian messenger, has been a light Divine, and a cheerful guide along the most rugged paths in life. As I watch, and myself rejoice in, the brightness of that far-shining light, and glance at those silent ruins, I see fulfilled an ancient prophecy: The grass withereth, the flower fadeth: but the word of our God shall stand for ever.”
Fuente: The Cambridge Bible for Schools and Colleges
But I have all – Margin, or, have received. The phrase here is equivalent to, I have received everything. I have all I want, and desire no more. He was entirely satisfied. What they had sent to him is, of course, now unknown. It is sufficient to know, that it was of such a nature as to make his situation comfortable.
I am full – I have enough, This is a strong expression, denoting that nothing was lacking.
Having received of Epaphroditus – see the notes at Phi 2:25.
An odour of a sweet smell – This does not mean that it was such an odor to Paul, but to God. He regarded it as an offering which they had made to God himself; and he was persuaded that he would regard it as acceptable to him. They had doubtless made the offering, not merely from personal friendship for Paul, but because he was a minister of Christ, and from love for his cause; and Paul felt assured that this offering would be acceptable to him; compare Mat 10:41-42. The word odor refers properly to the pleasant fragrance produced in the temple by the burning of incense; notes on Luk 1:9. On the meaning of the word rendered a sweet smell, – euodia – see the notes at 2Co 2:15. The whole language here is taken from an act of worship; and the apostle regarded what he had received from the Philippians as in fact a thank-offering to God, and a presented with the spirit of true devotion to him. It was not, indeed, a formal act of worship; but it was acceptable to God as an expression of their regard for his cause.
A sacrifice acceptable – Acceptable to God; compare Heb 13:16; notes, Rom 12:1.
Well-pleasing to God – Because it evinced a regard for true religion. Hence, learn:
(1) That kindness done to the ministers of the gospel is regarded as an acceptable offering to God.
(2) That kindness to the servants of God in distress and want, is as well-pleasing to God as direct acts of worship.
(3) That such acts of benevolence are evidences of attachment to the cause of religion, and are proofs of genuine piety; notes, Mat 10:42.
Fuente: Albert Barnes’ Notes on the Bible
Php 4:18
I have all and abound
Ministry to the saints an acceptable sacrifice
I.
The individual receiving the benefit.
1. A Christian. The first duty of Christians is towards each other. Charity does not stay at home, but it begins there. The largest hearted charity towards the ends of the earth will not excuse parsimoniousness towards our fellow believers close at hand.
2. An aged Christian. Paul has borne the burden and heat of the day. Every Christian has a claim upon his brother Christian, but those who have the greatest claim are those who are worn out in the service of their Master.
3. A poor Christian. Although an apostle and richly endowed, Paul never employed his endowments on his own behalf. After having surrendered the brightest prospects he was now dependent on the charities of Gods people. Blessed is the man who considereth the poor.
4. A Christian minister, who having expended his spiritual gifts on his people, had a right to their temporal support.
II. The benefit bestowed. A sacrifice.
1. In the truest sense there is now no real sacrifice. By one offering Christ hath perfected forever them who are sanctified.
2. But in an inferior sense sacrifices are still offered. There is the sacrifice of praise and the sacrifice of charity. To do good and to communicate forget not, for with such sacrifices God is well pleased.
3. The essence of sacrifice is self-denial. It is that which costs the offerer something.
III. The value of the benefit.
1. In relation to God. It is acceptable and well-pleasing to Him–
(1) From the motive from which it springs.
(2) From the good it does.
2. In relation to the object of the benefit.
(1) It produces satisfaction and gratitude.
(2) It becomes a means of usefulness. Fruit to your account. (J. H. Evans, M. A.)
Present blessings
Such is Pauls confession concerning his temporal condition even in the midst of trials. He did not look on this life with bitterness, or refuse to enjoy it. He was not soured by his trials, but felt that if he had troubles he had blessings also. Gloom is no Christian temper. We must live in sunshine, even when we sorrow. We ought to bless God that we have–
I. The gift of life.
1. And not merely that we live, but for those blessings which are included in the notion of our living. God has made life to imply the existence of certain things which are in themselves a happiness. We cannot live without the means of life, and the means of life are means of pleasure. It might have been ordered that life should be sustained by means neither pleasurable nor painful, or even by means that were painful, and that what are the extraordinary means of preserving life should be the ordinary. Suppose, then, that food were medicine, and that wounds and bruises imparted health and strength! On the contrary, life is sustained by blessings.
2. The gospel guarantees these things. God has not promised what the world understands by good things; things whose good is only in the imagination, large estates, sumptuous furniture, carnal, sensual enjoyments, etc. But He has promised that life shall not be a burden but a blessing.
3. And giving us as much as this He bids us be satisfied with it, to confess that we have all when we have so much; that we abound when we have enough. He promises food, raiment, lodging, and He bids us, having that, to be content.
II. The gift of sleep. God does not suffer us to be miserable for a long time together, even when He afflicts us, but He breaks our trials into portions; takes us out of this world ever and anon, and gives us holiday time, like children at school. Sleep is equally the comfort and recruiting of rich and poor. We sleep whether we are in sorrow or in joy, in anxiety or hope.
III. The blessings of the Christian brotherhood. As food, raiment, sleep, are necessary conditions of life, so is society. When God removes us from the world He puts us into the Church; and distance, as proved in the case of St. Paul, does not break the communion of saints.
IV. The blessings of present peace in the Church, freedom from persecution.
V. The privileges of free speech and action.
VI. The privileges of daily worship and weekly communion. Let us then enjoy our present blessings and bless the Giver. (Cardinal Newman.)
Gratitude
I. Is associated with contentment–it has enough–desires no more.
II. Acknowledges its obligation–fully–thankfully.
III. Appreciates the spirit of the gift–love–sacrifice–well-pleasing to God. (J. Lyth, D. D.)
Acceptable giving
It is related of Andrew Fuller that, on a begging tour for the cause of missions, he called on a certain wealthy nobleman to whom he was unknown, but who had heard much of Fullers talents and piety. After he had stated to him the object of his visit, his lordship observed that he thought he should make him no donation. Dr. Fuller was preparing to return, when the nobleman remarked that there was one man to whom, if he could see him, he thought he would give something for the mission, and that man was Andrew Fuller. Mr. Fuller immediately replied, My name, sir, is Andrew Fuller. On this the nobleman, with some hesitation, gave him a guinea. Observing the indifference of the donor, Mr. Fuller looked him in the face with much gravity, and said, Does this donation, sir, come from your heart? If it does not, I wish not to receive it. The nobleman was melted and overcome with this honest frankness, and taking from his purse ten guineas more, said, There, sir, these come from my heart. Men should give to the cause of missions cheerfully. They should do good with a good motive. The Lord loveth a cheerful giver. (J. Whitecross.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. I have all] Ye have now sent me so much by Epaphroditus, that I abound in all the necessaries of life.
Having received – the things] Probably a supply of clothes and such like necessaries, as well as of money.
An odour of a sweet smell] Alluding to the sacrifices offered up under the law. With what ye have done to me, his servant, God is well pleased. See Eph 5:2, and the note there.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He further testifies his thankfulness from the effect their gratuity had upon him, by three words here which declare the same thing, viz. that he was abundantly satisfied, having all that he could wish, even enough and more; so that he did not expect any thing more than what he had already received by their faithful messenger Epaphroditus; which he further commends from its great acceptableness to God, in allusion to the sweet odours in the sacrifices that God himself took pleasure in, Lev 2:1,2; 3:16; Heb 13:16; so that that present God himself would accept through Christ, as if it had been offered to himself, 1Pe 2:5. It is true, the Socinians, to lessen the meritoriousness of Christs sacrifice of himself, which the apostle mentions, Eph 5:2, with respect to Gen 8:21, would by this text corrupt that: but the truth is, it hath nothing like with that, for the benevolence and gratuity of the Philippians is said by Paul to be an odour of a sweet smell, a sacrifice acceptable, & c.; but it is not said that the Philippians themselves did give themselves and dour of a sweet smell, as it is said Christ gave himself for us an offering and a sacrifice to God for a sweet-smelling savour; which being once offered for all, was sufficient to take away sin, Heb 10:10,12. And therefore their reasoning is fallacious from that parity they suggest. It is true, believers and their good works are as sweet odours, Rom 12:1, acceptable, but in Christ, 1Pe 2:5, because they please God only for him, for his sake and merit. But Christ, because he doth appease God himself, who smells a savour of rest in his sacrifice, which all others under the law did but shadow, receiving their efficacy from his: Christ did it by himself, believers and their services are only acceptable in him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. ButThough “the gift”is not what I chiefly “seek after” (Php4:17), yet I am grateful for the gift, and herebyacknowledge it as ample for all my needs. Translate, “I haveall” that I want, “and more than enough.” Literally,as English Version, “I abound” over and above myneeds.
I am fullGreek,“I am filled full.”
the odour of a sweetsmell(See on Eph 5:2). Thefigure is drawn from the sweet-smelling incense which was burnt alongwith the sacrifices; their gift being in faith was not so much toPaul, as to God (Mt 25:40),before whom it “came up for a memorial” (Ac10:4), sweet-smelling in God’s presence (Gen 8:21;Rev 8:3; Rev 8:4).
sacrifice acceptable(Heb 13:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But I have all things, and abound,…. Or “I have received all things”, as the Syriac version renders it; all that they had sent by Epaphroditus; and for which he now gives a receipt; and by virtue of which he now abounded; and which abundance of his was not so much owing to the largeness of their presents, as to the peace of his mind; looking upon this gift of theirs, though it might be but small in itself, a fulness to him; for he adds,
I am full; as much as he desired, he wanted no more, he had enough:
having received of Epaphroditus the things [which were sent] from you: and which he acknowledged, that the character of this good man might stand clear, who had been intrusted with this affair:
an odour of a sweet smell, a sacrifice acceptable, well pleasing to God, this is said in allusion to the sacrifices under the former dispensation, in which God smelled a sweet savour, Ge 8:21, in reference to which, as the sacrifice of Christ is said to be of a sweet smelling savour, Eph 5:2, and as the spiritual sacrifices of the saints, as praises and prayers, are called odours, Re 5:8, and are said to be acceptable unto God, 1Pe 2:5; so acts of beneficence are called sacrifices, with which he is well pleased, Heb 13:16.
Fuente: John Gill’s Exposition of the Entire Bible
I have all things ( ). As a receipt in full in appreciation of their kindness. is common in the papyri and the ostraca for “receipt in full” (Deissmann, Bible Studies, p. 110). See Matt 6:2; Matt 6:5; Matt 6:16.
I am filled (). Perfect passive indicative of . “Classical Greek would hardly use the word in this personal sense” (Kennedy).
An odour of a sweet smell ( ). , old word from , to smell. , old word from and . In Eph 5:2 both words come together as here and in 2Co 2:15 we have (only other N.T. example) and in verse 2Co 2:16 twice. here is genitive of quality.
Sacrifice (). Not the act, but the offering as in Ro 12:1.
Well-pleasing (). As in Ro 12:1.
Fuente: Robertson’s Word Pictures in the New Testament
I have [] . I have received in full. See on Mt 6:2; Luk 6:24.
Odor of a sweet smell. See on 2Co 2:15, 16. Frequent in Septuagint, of the odor of sacrifices.
Fuente: Vincent’s Word Studies in the New Testament
1) “But I have all, and abound,” (apecho de panta kai perisseuo) “yet I have all things (needful) and abound,” or “I have all I actually need and more,” provided by Him who doeth “exceeding above all that we are able to ask or to think,” that is in his Will, Heb 13:16; Eph 3:20.
2) I am full” (Pepleromai) “I have been filled,” with physical needs and responding joy that overflowed in this congratulatory mission receipt letter.
3) Having received from Epaphroditus the things which were sent from you” (deksamenos para Epaphroditou ta par humin) “Receiving from Epaphroditus the things from you,” all the way to his Roman prison on this occasion, Php_1:7; Php_1:12-14.
4) “An odor of a sweet smell” (osmen euodias) “an odor of sweet smell, a gift to a special representative of God was looked upon much asan offering to God, as Jesus Christ gave himself for us, Eph 5:2; Gal 5:6.
5) “A sacrifice acceptable” (thusian dekten) “an acceptable sacrifice”, which ii-reasonable service, Rom 12:1-2; 1Co 6:19-20. Every believer is his own priest to approach Jesus Christ the High Priest in adoration, worship, and service. Heb 13:15-16.
6) “Well-pleasing to God,” (evareston to theo) well-pleasing to or toward God,” This is the call of every true Christian, Church, and Church member, to be a compassionate helper and giver or sharer with’ Missionaries and Missionary causes for the well being of these not Christians, Col 3:20; Heb 13:21; 1Jn 3:22.
Fuente: Garner-Howes Baptist Commentary
18 I have received all things, and abound He declares in more explicit terms, that he has what is sufficient, and honors their liberality with a remarkable testimony, by saying, that he has been filled. It was undoubtedly a moderate sum that they had sent, but he says, that by means of that moderate sum he is filled to satiety. It is, however, a more distinguished commendation that he bestows upon the gift in what follows, when he calls it a sacrifice acceptable, and presented as the odour of a good fragrance For what better thing can be desired than that our acts of kindness should be sacred offerings, which God receives from our hands, and takes pleasure in their sweet odour? For the same reason Christ says, Whatsoever ye shall have done unto one of the least of these, ye have done it unto me.
The similitude of sacrifices, however, adds much emphasis, by which we are taught, that the exercise of love which God enjoins upon us, is not merely a benefit conferred upon man, but is also a spiritual and sacred service which is performed to God, as we read in the Epistle to the Hebrews, that he is well pleased with such sacrifices. (Heb 13:16.) Alas for our indolence! (255) — which appears in this, that while God invites us with so much kindness to the honor of priesthood, and even puts sacrifices in our hands, we nevertheless do not sacrifice to him, and those things which were set apart for sacred oblations we not only lay out for profane uses, but squander them wickedly upon the most polluted contaminations. (256) For the altars, on which sacrifices from our resources ought to be presented, are the poor, and the servants of Christ. To the neglect of these some squander their resources on every kind of luxury, others upon the palate, others upon immodest attire, others upon magnificent dwellings. (257)
(255) “ Or maudite soit nostre paresse;” — “But accursed be our indolence.”
(256) “ Les consumons prodigalement et meschamment en choses infames et abominables;” — “We lay them out lavishly and wickedly on things infamous and abominable.”
(257) “ Les vns dependent tout leur bien en toutes de dissolutions, les autres en gouermandise et yurognerie, les autres en brauetes excessiues, les autres a bastir des palais somptueux;” — “Some lay out all their wealth on all kinds of luxuries, others on eating and drinking, others superfluous elegance of dress, others in building sumptuous palaces.”
Fuente: Calvin’s Complete Commentary
18. But I have all things and abound: I am filled, having received from Epaphroditus the things that came from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God.
Translation and Paraphrase
18. Nonetheless (as a result of your gift) I (now) have all things (which I need) and (indeed) I have more than enough. I (who have at times been hungry am (now) filled, because I received the (gift) from you (which was delivered) by Epaphroditus. (Your gift is) an odor of a sweet smell (like the Old Testament sacrifices), a sacrifice acceptable (and) well-pleasing to God.
Notes
1.
The Philippians gift must have been generous and substantial, for Paul writes that he now has all things, and even abounds (that is, he has some left over).
2.
Regarding Epaphroditus and his work, see notes on Php. 2:25-30.
3.
When giving is rightly done, it can be a sacrifice much like the Old Testament sacrifices. Except that it is not a blood sacrifice, it can resemble the ancient sacrifices in nearly every way. Compare Heb. 13:16.
The expression an odor of a sweet smell is frequently used in the Old Testament to refer to animal sacrifices. Compare Eph. 5:2; Gen. 8:21; Lev. 26:31; Lev. 1:9; Lev. 1:13; Lev. 1:17.
Fuente: College Press Bible Study Textbook Series
(18) I have all, and abound.The original is stronger, I have all to the full (as in Mat. 6:2; Mat. 6:5; Mat. 6:16), and more than to the full. I have all, and more than all, I need. Yet not content with this, he adds, I am full, thoroughly complete in all things. The exuberance of courtesy and gratitude is strongly marked.
An odour of a sweet smell.See Eph. 5:2, and Note there. Here St. Paul adds at once an explanation of the meaning of this metaphorical phrase, in the words, a sacrifice acceptable, well-pleasing to God. Comp. Rom. 12:2, a sacrifice holy, acceptable to God. The word sacrifice used in both cases is the one which properly signifies a bloody sacrifice, and in relation to such sacrifices the idea of propitiation naturally occurs to our minds; since we know that without shedding of blood is no remission. But it is clear that here it belongs to the class of Eucharistic or free-will offerings; for it is simply an offering made freely, in grateful love to God and man; and exactly in this sense we find, in Heb. 13:16 (in close connection with we have an altar), To do good, and to communicate forget not; for with such sacrifices God is well pleased. In the Epistle to the Romans it is, on the other hand, used for that which the burnt offering typifiedthe absolute self-dedication of the sacrificer, body and soul, to God. (See Note on Rom. 12:2.) To 1Pe. 2:5, where all Christians are called a holy priesthood to offer up spiritual sacrifices acceptable to God in Jesus Christ, both senses may be fairly applied. It may be noted that most superstitions in the Church as to the spiritual value of either of these forms of sacrifice, have come from confusion between them and the true or propitiatory sacrifice.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. A sacrifice A loftier view of the subject is now taken. Gladly received by himself, and inuring to his abundance, it was, in its higher aspect, an offering to God, freely brought to the altar, with which he was well pleased.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God.’
Nevertheless he finishes by acknowledging what a great blessing their gift has been to him in his current situation. He wants them to know that, in spite of his reservations previously expressed, he has not been unmindful of the benefit that he had received from them. It had meant that now he had ‘all things and abounded’. In consequence, rather than his imprisonment resulting in hardship from a physical point of view, it had resulted in plenty, and it was all thanks to the generous gift sent by the Philippians at the hands of Epaphroditus, a gift which could be likened to the odour of a sweet savour resulting from a dedicatory sacrifice (a whole offering), something which was acceptable and well-pleasing to God (compare Gen 8:21; Exo 29:18; Exo 29:25; Exo 29:41; Lev 1:9; Lev 1:13; Lev 1:17). There is a reminder for us here that our gifts also, when given for the extension of the Gospel and coming from a true heart, become in God’s eyes a dedicatory offering pleasing in His sight.
Fuente: Commentary Series on the Bible by Peter Pett
Phi 4:18 . ] The train of thought is: “not the gift do I seek, but the fruit (Phi 4:17 ); and as regards what has been received from you in the present instance, I have everything already, and need nothing further.” That this refers to the desire of the church to know what he possibly still needed (Hofmann), is a very unnecessary assumption.
] not: habeo autem omnia (Vulgate); not a mere acknowledgment of receipt (Erasmus, Beza, Grotius, Cornelius a Lapide, Heinrichs, and others); nor yet equivalent to (Rheinwald); but, in keeping with the sense of the compound: I have everything away , so that I have nothing left to desire at your hands. Comp. Phm 1:15 ; Mat 6:2 ; Mat 6:5 ; Mat 6:16 ; Luk 6:24 ; Callim. ep . 22; Arrian. Epict . iii. 2. 13, iii. 24. 17; Jacobs, ad Anthol . VII. pp. 276, 298. , therefore, according to the context ( . , Phi 4:17 ), is: everything which I could desire , although there is no necessity for introducing specially, with Chrysostom and Oecumenius, . The emphasis , moreover, is laid, not on , but on , in contrast to .
] and my wants are thus so fully satisfied, that I have over .
] forms a climax to .: I am full , I have abundance. The gift must have been ample; but gratitude sets this forth in all the stronger a light. To . is attached . . .
. . .] This apposition to , expressing a judgment as to the latter (see on Rom 12:1 ), sets forth, to the honour of the givers, the relation in which the gifts received stand towards God , by whom they are esteemed as a sacrifice well-pleasing to Him . As to , smell of a sweet savour , (genitive of quality), which is used of free-will offerings, see on Eph 5:2 . It describes the thing according to its effect on God, namely, that it is acceptable to Him; . . ., however, describes it according to what it is.
, .] acceptable, well-pleasing, a vividly asyndetic climax (on the former, comp. Sir 32:7 ); , however, applies to the whole apposition . The asyndetic juxtaposition of several epithets is frequent also in classical authors, from Homer onward (Ameis z. Od. iv., Anh.). As to the view, originating in the O. T., which regards works well-pleasing to God as ethical sacrifices, see the expositors on Rom 12:1 ; 1Pe 2:5 ; Heb 13:16 . Comp. Philo, de vit. Mos. II. p. 151: ; passages from the Rabbins in Schoettg. Hor. p. 1006.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 18. I have all ] viz. That you sent, and I give you an acquittance, which the Greeks, from the word here used, call . Compare Pro 3:27 .
I abound, I am full ] As a bird with a little eye, and the advantage of a wing to soar with, may see far wider than an ox with a greater; so the righteous with a little estate, joined with faith and devotion, may feel more comfort and see more of God’s bounty than one of vast possessions, whose heart cannot lift itself above the earth. They say, it is not the great cage that maketh the bird sing. Sure we are, it is not the great estate that brings always the inward joy, the cordial contentment. A staff may help a traveller, but a bundle of staves may be a burden to him. The greatest thing in the least compass, saith one, is a contented mind in a man’s body; which if a man have, deliciosius vivit etiam is qui teruntium non habet, quam si in unum hominem confles sexcentos Sardanapalos, he hath all things, though he want everything.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18 .] But (notwithstanding that the gift is not that which I desire , I have received it, and been sufficiently supplied by it) I have (emphatic, and exactly as in ‘I have no more to ask from you, but have enough:’ not as Erasm., Beza, Grot., &c. ‘I have duly received all you sent’) all ( I want ), and abound (over and above): I am filled (repetition and intensification of ), having received at the hands of Epaphroditus the remittance from you, a savour of fragrance (a clause in apposition, expressing a judgment, so frequently in poetry, especially in tragedians, Il. . 735, , , , : Eur. Orest. 950, , . See Khner, ii. 146. On see Eph 5:2 , note), a sacrifice acceptable, well pleasing to God (see Heb 13:16 ; 1Pe 2:5 ).
Fuente: Henry Alford’s Greek Testament
Phi 4:18 . . The use of this word adds much force to the thought, when we bear in mind that it was the regular expression in the Papyri to denote the receipt of what was due, e.g. , Faijm Pap., Sept. 6, A.D. 57: [ ] [ ] . (Dsm [66] . , NBS [67] . , p. 56.) Chr [68] . evidently knew this sense, for he says, “ , ”. Thus the prevailing tone of the whole context is maintained. The word is almost = “I give you a receipt for what you owed me”. The genial strain of humour is in no discord with his more serious thoughts. . Cf. Sayings of Jew. Fathers , p. 64: “Who is rich? He that is contented with his lot.” . Classical Greek would hardly use the word in this personal sense. The closing words of the verse have underlying them the idea of sacrifice. A gift to an Apostle or spiritual teacher seems to have been regarded in the Early Church, like the gifts brought in the Eucharist, as an offering to God. The recipient is looked upon as the representative of God (see Sohm, Kirchenrecht , pp. 74 ff., 81 n. ). . . “A scent of sweet savour.” . “A technical term according to Sir 32:9 ” (Hpt [69] . ). . Cf. Rom 12:1 ff., which bears closely upon the whole passage.
[66] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).
[67] Neue Bibelstudien
[68] Chrysostom.
[69] Haupt.
Fuente: The Expositors Greek Testament by Robertson
have. Greek. apecho. See Mat 6:2.
am full = have been filled. App-125.7.
of. App-104.
from Same as “of”, above.
odour. Greek. osme. See 2Co 2:14.
sweet smell. Greek. euodia. See 2Co 2:15.
wellpleasing. Greek. euareetos. See Rom 12:1.
Fuente: Companion Bible Notes, Appendices and Graphics
18.] But (notwithstanding that the gift is not that which I desire, I have received it, and been sufficiently supplied by it) I have (emphatic, and exactly as in -I have no more to ask from you, but have enough:-not as Erasm., Beza, Grot., &c. I have duly received all you sent) all (I want), and abound (over and above): I am filled (repetition and intensification of ), having received at the hands of Epaphroditus the remittance from you, a savour of fragrance (a clause in apposition, expressing a judgment,-so frequently in poetry, especially in tragedians,-Il. . 735, , , , : Eur. Orest. 950, , . See Khner, ii. 146. On see Eph 5:2, note), a sacrifice acceptable, well pleasing to God (see Heb 13:16; 1Pe 2:5).
Fuente: The Greek Testament
Php 4:18. ) The apostles receipt.[58]-, I abound) Behold the contented and grateful mind!- , the things (which came) from you) They had sent money or clothes and what might be serviceable.- , the odour of a sweet smell) He describes their conduct by a beautiful figure.-, a sacrifice) Heb 13:16.
[58] Apocha may either be his acknowledgment of having received in full the debt of kindness due to him from them, or else Beng. uses as Epictetus for forbearance, moderation in desires. In the apocha there is a direct allusion to the of the text.-ED.
Fuente: Gnomon of the New Testament
Php 4:18
Php 4:18
But I have all things, and abound:-He had through their kindness all he needed.
I am filled, having received from Epaphroditus the things that came from you,-Epaphroditus was the messenger of the church, through whom they sent their bounty to Paul, by which they had fellowship with him in his work-bore his burdens and shared his rewards; hence he says of these gifts, Not that I seek for the gift; but I seek for the fruit that increaseth to your account. The gifts that were sent him by them were placed to their account.
an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God.-All sacrifice made in Christs name to help those who preach the gospel goes up to God as an odor of a sweet smell, a sacrifice acceptable and well-pleasing to God. [Whatever is done to the servant is done for the Master, and whatever is done for Christ brings abundant recompense. The gift, therefore, is seed producing already a harvest of blessing for its generous donors; and a sacrifice laid upon the altar of God is a gift, therefore, is seed producing already a harvest of blessing for its generous donors; and a sacrifice laid upon the altar of God is a gift which he will receive, and with which he is pleased. The figure was very common of sacrifices in the Old Testament times. (Gen 8:21; Exo 29:18). The gift was a spiritual sacrifice. They were not actually buying grace, but they pleased God with this proof of their love and loyalty. (Rom 12:1; Heb 13:16; 1Pe 2:5). Surely these are golden words for the loving tokens from the Philippians.]
Fuente: Old and New Testaments Restoration Commentary
I have all: or, I have received all
abound: Phi 4:12, 2Th 1:3
Epaphroditus: Phi 2:25, Phi 2:26
an: Joh 12:3-8, 2Co 2:15, 2Co 2:16, Eph 5:2, Heb 13:16, 1Pe 2:5
acceptable: Rom 12:1, 2Co 9:12
Reciprocal: Gen 8:21 – smelled Gen 33:11 – and because Exo 29:18 – sweet savour Exo 36:5 – General Lev 1:4 – be accepted Lev 1:9 – a sweet Lev 2:9 – an offering Num 7:62 – General Num 15:3 – a sweet Num 28:2 – for a sweet savour unto me Deu 15:10 – because Deu 26:12 – hast given it Rth 1:8 – the Lord 2Ki 4:13 – thou hast 2Ch 31:10 – we have had Job 22:3 – any pleasure Psa 51:17 – sacrifices Psa 96:8 – bring Psa 112:3 – Wealth Pro 3:9 – General Pro 16:7 – please Son 1:3 – the savour Son 1:12 – my Son 3:6 – perfumed Son 4:10 – the smell Isa 23:18 – for them Eze 20:41 – with your Hos 14:6 – his smell Amo 5:21 – I will Mal 1:11 – incense Mal 3:3 – an Luk 9:17 – and there Luk 10:7 – for Luk 14:14 – for thou Act 10:4 – thine Act 10:31 – are Rom 8:8 – please Rom 14:18 – is Rom 15:16 – offering up 2Co 8:6 – grace 2Co 8:19 – to the 2Co 9:8 – God 2Co 9:14 – by Eph 5:10 – acceptable Phi 2:17 – the sacrifice Phi 2:30 – unto Phi 4:14 – ye did Col 1:10 – all Col 3:20 – well pleasing 1Ti 2:3 – this 1Ti 6:18 – ready Heb 10:6 – thou Heb 12:28 – we may Heb 13:21 – working 1Pe 2:20 – this 1Jo 3:22 – do
Fuente: The Treasury of Scripture Knowledge
(Php 4:18.) -But I have all things, and I abound. The particle is closely allied to the 17th verse-not that I desire a gift-but I am so well gifted, that I can say I have all. It may also resume the sentiment of Php 4:14, and be illustrative of the words -ye did well, for the result is, I have all. If Meyer’s view be adopted, that this verse has a connection only with the preceding one, it would suppose the apostle to give a second and subsidiary reason why he did not desire the gift. Now he has given the real reason in the second clause of the previous verse; and this clause cannot be an additional reason, unless the meaning of the phrase-not that I desire the gift-be, not that I desire any further gift. But such is not its precise meaning, and therefore we understand him to say-ye did well in communicating: well; but now I have all things, and abound- suggested by the statement in the immediately previous verse. A strange view is entertained of the phrase by Erasmus, Grotius, Beza, a-Lapide, and others, as if it were a form of receipt, acknowledging on his part the possession of the whole gift. The marginal reading of our version is-I have received all. It is a dull remark of Bloomfield- is for , corrected in his Supplemental Volume thus-It is rightly rendered by accepi, or acceptum teneo. The groundlessness of this view is shown by the close connection of with , for the apostle speaks not of the possession as a matter of acknowledgment, but as a matter of conscious enjoyment. The result of their gift was, that he had enough and to spare. The compound verb is to have in full, or to have all one needs or expects. Winer, 40, 4; Palairet, ad Mat 6:5; Observat. p. 25. Thus, in the impersonal form – it suffices, and Hesychius defines it by . But the apostle had not only enough, he had more than enough- , and I abound. The verb is used absolutely, without any complement, as in Php 4:12. The gift more than sufficed for all the apostle’s wants. As he was rich in his own contentment, he was easily satisfied with pecuniary benefactions, and he does not for a moment balance the amount of the gift either against his own claims, or against their ability or resources. He took it cheerfully, and blessed them for it; for it was to him a relief, nay, a portion of it was a present superfluity. He says-, . He adds in climax-
– I have been filled. The verb is used absolutely, and not the less intensely on that account. How he had been filled, the apostle next declares-
-having received from Epaphroditus the things sent from you. The words are omitted in A; D1, E1 read , and insert ; while F and G have ; the Vulgate quae misistis; so the Syriac ; and Wycliffe which ye senten. By the preposition the apostle characterizes the gift in a double but similar relationship, from Epaphroditus-from you. The participle, while it exhibits the ground of the fulness, defines also its time. But he at once rises above the human aspect of the transaction. It was a donation made by the Philippians to him, but it had another and loftier phase. It was, while presented to him, an offering also to God; while it was hailed by him, it was acceptable to God. He thanked them for the gift, but God delighted in the oblation-
-an odour of a sweet smell. The genitive is not used for the adjective . Winer, 34, b, note. The phrase represents the of the Levitical statute. The accusative is in apposition with the previous -the same contribution in its two aspects. By this clause in apposition the apostle expresses an opinion of the gift. Ellicott objects, that the apposition is not to the verbal action contained in the sentence. It may not, nor is it necessary, for it is the gift as brought from them, to himself in his need, which the apostle characterizes by . The apostle does not, and could not say, he received it as a sacrifice, yet the things received were in his judgment a sacrifice. It was a gift in which God delighted, fragrant as the sweet-smelling incense which burned in the censer. Eph 5:2. More plainly-
, -a sacrifice acceptable, well-pleasing to God. The dative belongs to the two adjectives. In using the apostle employs a strong term in a figurative sense. The word originally designated a victim, an animal slain and offered to God. As to its secondary sense, see Rom 12:1; Heb 13:15-16; 1Pe 2:5, and in this epistle, Php 2:17. The two adjectives express generally the same idea. Isa 56:7. Their benefaction is thus set out by the apostle in the aspect of a sacrifice. The idea of a spiritual or figurative sacrifice is found in the Old Testament, and was the result of a natural development of ideas and associations. The Levitical statute prescribed certain offerings on the altar, but the primary notion was always presentation to God. The first-fruits and the victim were given to God, in token that originally they are His. The worshipper took them from his fields, and they were his in a lower sense, but the presentation was an acknowledgment that they were also his in a higher sense. Consecration to God of what was theirs through His bounty was apart from the idea of expiation, the central conception. And that conception naturally extended beyond the legal ceremonial, and sprang up with peculiar freshness under the New Testament. It was felt that God is supreme benefactor, and that all possessions are His gracious gift; that these have an end beyond the mere personal enjoyment of them; that they may and ought to be employed in God’s service; and that the spirit of such employment is the entire dedication of them to Him. Thus the apostle has spoken of the sacrifice of their faith, Php 2:17, and elsewhere of the sacrifice of praise. Heb 13:15. Beneficence is also a sacrifice. Heb 13:16. The Gentile believers are an offering. Rom 15:16. Their bodies are a living sacrifice. Rom 12:1. The holy priesthood present spiritual sacrifices. 1Pe 2:5. There were, as Hammond remarks, two altars in the Jewish temple, the altar of incense and the altar of burnt-offering, and on these two were offered all things that were offered to God. A figure uniting both is found here. In the case before us, the apostle, by the use of this sacrificial language, teaches that the Philippians had been discharging a religious duty. The money, while contributed to him, was offered to God. It was not simply a token of friendship, an act of common generosity, or opportune aid to a friendless prisoner; but the remittance was an offering to Him whose is the silver and whose is the gold, in token of their thankfulness to Him by whom the apostle’s steps had been directed to Philippi, and by whose blessing his labours and sufferings had been productive of so many and so permanent benefits. They discharged a spiritual function in doing a secular act-the altar sanctifieth the gift. And the acceptance of the sacrifice would bring down rich compensative blessing, for the apostle thus promises-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 4:18. Paul would have been satisfied, as far as his personal interests were concerned, had he not received any provisions from Philippi. Yet he wished to have the contribution from them for the reason shown in the preceding verse. Now that a full supply was sent from them, the apostle wishes to make full and grateful acknowledgement of it. Epaphroditus was the messenger by whom the supplies were sent, and the disciple who personally contributed to the apostle’s needs by his manual labor (chapter 2:25-30). Odor and sweet smell are used figuratively, based on the use of sweet incense that was offered to God under the Old Testament system (Exo 30:1-8). Paul calls it a sacrifice well-pleasing to God. Since the apostle Is writing about the necessities of life that were given to him, why does he speak of It as if it were given to God? It is on the principle mentioned before, namely, Mat 25:40.
Fuente: Combined Bible Commentary
Php 4:18. But I have all things, and abound. Your bounty has completely supplied my every need. As a gift, it has done what was intended to the full.I am filled, having received of Epaphroditus the things which were sent from you. And no doubt the zealous service of the messenger did more than anything else to make the apostle feel that all his wants were supplied. For with the material help there came a loving and enthusiastic brother, who felt that he was sent as the messenger of all the Church, and must strive to exhibit in his service the love of those whom he represented as well as his own.
an odour of a sweet smell. The picture is drawn from the offering of incense; and both to Jews and Gentiles this conveyed the idea that the powerful odour ascending up reached, and was pleasing unto, the Deity. On the offering of incense in the Jewish rites, cf. Exo 30:8-10. Aaron was to burn incense morning and evening on the special altar, and make an atonement with blood there once in the year. The words of this clause are most nearly correspondent with Jdt 16:16 : All sacrifice is too little for a sweet savour unto thee, and all the fat is not sufficient for thy burnt-offering. The figure is employed by St. Paul again, 2Co 2:15; Eph 5:2.
a sacrifice acceptable, well-pleasing to God. This is the crowning feature in the character of their gift; it was a sacrifice on their part, and was well-pleasing not to the apostle only, but to Him who could repay the debt which St. Paul for his part could only make record of.
Fuente: A Popular Commentary on the New Testament
Verse 18
An odor of a sweet smell; a token of remembrance which was very highly gratifying to him.
Fuente: Abbott’s Illustrated New Testament
4:18 But I have all, and abound: I am full, having received of Epaphroditus the things [which were sent] from you, an {o} odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.
(o) He alludes to the sweet smelling savours that were offered under the old Law.
Fuente: Geneva Bible Notes
Paul felt fully satisfied. He had received the Philippians’ recent gift in full. This acknowledgment was his written receipt for their donation as well as a thank you note. He also viewed their gift as an offering ultimately made to God that was acceptable to Him. Sweet savor offerings in Israel were sacrifices made in worship more than to atone for sin. The Philippians were serving as believer-priests by sending their gifts to Paul.
Other sacrifices Christians can make to God beside our material possessions (Php 4:18) include our bodies (Rom 12:1-2), our converts (Rom 15:16), our praise (Heb 13:15), and our good works (Heb 13:16).