Exegetical and Hermeneutical Commentary of Philippians 4:21
Salute every saint in Christ Jesus. The brethren which are with me greet you.
21 23. Salutations and Farewell
21. Salute ] Cp. Rom 16:3-16.
saint ] See on Php 1:1.
in Christ Jesus ] See on Php 1:1. The words may grammatically be connected with either “ salute,” to which Lightfoot inclines, or “ saint.” In view of Php 1:1, we recommend the latter. See on the other side (with Lightfoot) Rom 16:22; 1Co 16:19.
the brethren which are with me ] “Apparently the Apostle’s personal companions as distinguished from the Christians resident in Rome, who are described in the following verse” (Lightfoot).
greet ] Better, with R.V., salute. The verb is the same as that just above.
Fuente: The Cambridge Bible for Schools and Colleges
Salute every saint in Christ Jesus – It was usual for him also to close his epistles with affectionate salutations to various members of the churches to which he wrote. These salutations are generally specific, and mention the names, particularly if prominent members of the churches; see the close of the Epistles to the Romans; 1 Corinthians; Colossians, and 2 Timothy. In this Epistle, however, as in some others, the salutation in general. Why none are specified in particular is not certainly known.
The brethren which are with me … – The word brethren here probably refers to ministers that were with Paul as the saints in general are mentioned in the next verse. It is possible that at Rome the ministers were known by the general name of the brethren – Pierce.
Fuente: Albert Barnes’ Notes on the Bible
Php 4:21
Salute every saint in Christ Jesus
I.
The description of a true believer.
1. He is a saint, i.e., a separated one.
(1) So God regards him as taken out of the world and set apart for Himself.
(2) So God employs him. He is a chosen instrument. While God uses all men to accomplish His general designs, none but Christians are told off for special spiritual uses.
(3) So the world esteems him; sometimes satirically, sometimes injuriously, as exhibiting a contrast, but often genuinely. There are certain things which will never be said or done in the presence of a Christian.
(4) He becomes more and more saintly: by watchfulness, avoidance of sin, separation from the world, consecration to God.
2. He is in Christ Jesus.
(1) Here he enters a new world and enjoys new experiences, thoughts, etc.
(2) He lives a new life, higher, purer, nobler.
(3) Here he has a charmed existence. Christ guides, protects, supports Him.
(4) He has the promise of a rich reward. With Christ here is to be with Him forever.
3. But only in Christ Jesus is he a saint.
(1) Not in his own resolution, endeavours, achievements.
(2) But in the enjoyment of Christs life, participating in His Spirit, cleansed in His blood, following His example.
II. The democracy of the Christian Church.
1. Our Lord established a society of those who believed in Him on the earth, and that society is still recognized by visible signs. There are many belonging to Christ who have not joined themselves to any body of believers. It is a bad thing to stand outside in that way, waiting for a perfect Church. If you should find it and be admitted to it, it would from that day be imperfect.
2. This Church is not a monarchy as Rome has tried to make it; nor an oligarchy ruled by a few. It is a pure true republic. In it all believers are equal before the law. True, it is a theocracy. God governs it. It is subject to Christ; but His will is exerted over individuals according to their voluntary actions. The earliest Church realized it. The latest church will realize it. Every saint is in Christ Jesus. What higher honour can they have. This implies equality of status, privilege, responsibility, and reward.
III. The salutation. Recognize every saint. There are no lines of demarcation between saints.
1. Theological differences are often fictitious. If a man be in Christ he is my brother, whatever creed he may profess.
2. Neither are ecclesiastical lines to be drawn between saints. What matter if a man has been dipped in Jordan or sprinkled, whether he calls himself by one name or another in the army of the saved ones. Because a man chooses to wear one style of livery we are not to stand aloof and say, I will not salute you.
3. Let not selfish ends divide saints. Look not so much at the name, wealth and quality, rank, etc., as to the saint side of everybody.
4. What business in the Church of God have jealousy, recriminations, criticism. Bless and curse not. Speak as well as you can for every saint; and when you cannot, keep quiet. (S. H. Tyng, D. D.)
True Christians have
I. One centre–Christ.
II. One character–saints and brethren.
III. One heart–they love one another. (J. Lyth, D. D.)
The brethren which are with me greet you. All the saints salute you–The earlier ages of the Church were marked by a spirit of love; so that Christians actually regarded themselves as all members of one family. The moment a man embraced Christianity, he was regarded as a brother by the whole Christian body: a thousand hearts at once beat kindly towards him; and multitudes, who were never likely to see him in the flesh, were instantly one with him in spirit. The love of Christians because they are Christians, no regard being had to country or condition–is this still a strongly marked characteristic of those who profess themselves the disciples of the Redeemer? There was something very touching and beautiful in Christs promise to such as should forsake all for his sake–He shall receive a hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands. Thus was strikingly verified a description long before given of God by the Psalmist: He setteth the solitary in families–for they who were to all appearance abandoned, left orphaned and alone in the world, found themselves surrounded by kinsmen. The criterion of genuine Christianity remains just what it was: We know that we have passed from death unto life, because we love the brethren. In our own time the ends of the earth are being wondrously brought together: there is an ever-growing facility of communication between country and country; and this must rapidly break down many barriers, and bring far-scattered tribes into familiar intercourse. In earlier times, nation was widely divided from nation: the inhabitants of different lands were necessarily almost strangers to each other; and you could not have expected an approximation to universal brotherhood. But then it was, in the face of all obstacles to personal communion, that the spirit of Christianity showed its comprehensive and amalgamating energies: the name of Christ was as a spell to annihilate distance; to plant the cross in a land, sufficed to make that land one with districts removed from it by the diameter of the globe. Alas for the colder temper of modern times! We have been led into these remarks, from observing, in the apostolical writings, the affectionate greetings which the members of one Church send to those of another. For the most part, these Churches had no intercourse the one with the other; they were widely separated by situation; and, had it not been for the bond of a common faith, their members would have been as much strangers as though they had belonged to different orders of being. (H. Melvill, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 21. Salute every saint] Remember to present my affectionate wishes to every Christian at Philippi.
The brethren which are with me] Those who were fellow labourers with him, generally supposed to be Aristarchus, Mark, Justus, Epaphras, Luke, and Demas. See the end of the epistles to the Colossians (Col 4:17 note), and to Philemon (Phm 1:25).
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He doth friendly embrace and wish happiness to all and every sanctified one who is a member of Christ, hath entirely resigned up to him, and doth abide in him. Then shows, that most probably his colleagues and fellow labourers in the Christian church at Rome, (calling such elsewhere
brethren, 1Co 1:1; Col 1:1; 4:7; Phm 1:1,7,20), Phi 1:14; 2:25; 1Co 16:20, do so likewise.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. Salute every saintindividually.
greetsalute you.
The brethren which are withmePerhaps Jewish believers are meant (Ac28:21). I think Php 2:20precludes our thinking of “closer friends,” “colleaguesin the ministry” [ALFORD];he had only one close friend with him, namely, Timothy.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Salute every saint in Christ Jesus,…. Meaning at Philippi, whether rich or poor, lesser or greater believers, common saints, as well as the officers of the church, bishops and deacons; who were in Christ by electing grace, and as their covenant head, and representative from everlasting, and which was manifested and made known by their conversion and the effectual calling:
the brethren which are with me greet you; such as Timothy; see Php 2:19; and Epaphras, Marcus, Aristarchus, Demas, and Lucas; see Phm 1:23; he makes no mention of Peter anywhere, when he writes from Rome or to it, which shows he was not there then, or a bishop of that place, as the Papists say.
Fuente: John Gill’s Exposition of the Entire Bible
They that are of Caesar’s household ( ). Not members of the imperial family, but some connected with the imperial establishment. The term can apply to slaves and freedmen and even to the highest functionaries. Christianity has begun to undermine the throne of the Caesars. Some day a Christian will sit on this throne. The gospel works upward from the lower classes. lt was so at Corinth and in Rome. It is true today. It is doubtful if Nero had yet heard of Paul for his case may have been dismissed by lapse of time. But this obscure prisoner who has planted the gospel in Caesar’s household has won more eternal fame and power than all the Caesars combined. Nero will commit suicide shortly after Paul has been executed. Nero’s star went down and Paul’s rose and rises still.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Salute every saint in Christ Jesus” (aspasathe panta liagion en Christou leson) Salute or greet ye every saint in Christ Jesus,” or “I send my greeting to each saint in Christ,” Heb 13:24; 3Jn 1:14.
2) “The brethren which are with me greet you (aspazontai hunas hoi sun emoi adelphoi) “The brethren with me greet you all,” These were evidently Paul’s personal companions in Missionary labors as distinguished from Christian residents in Rome who are described in the following verse.
Fuente: Garner-Howes Baptist Commentary
21. Salute every saint in Christ Jesus. The brethren that are with me salute you. 22. All the saints salute you, especially they that are of Caesars household.
Translation and Paraphrase
21. Greet all the saints (the holy ones) in Christ Jesus (all that you meet). The (Christian) brethren with me (my special helpers and associates) greet you.
22. (Yea) all the saints (here in Rome) greet you, in particular those from the household of Caesar (send greetings).
Notes
1.
Paul closed a number of his epistles, as he does this one, with salutations or greetings. Rom. 16:3; 1Co. 16:19; 1Co. 16:21; Col. 4:10 ff.
2.
The Philippians were requested to greet every saint in Christ Jesus individually. (In Christ may go either with salute or with saint.) There is a great blessing in Christians knowing one another well and greeting one another as brothers.
3.
Except for Timothy we do not know the names of any of the brethren who were with Paul. Paul spoke about his associates back in Php. 2:20 in a manner which (at first glance anyway) does not appear very complimentary (but see the notes on that verse).
4.
All the church members (the saints) in Rome sent their greetings to the Philippians, along with Paul.
5.
The reference to Christians in Caesars household thrills us. There were a few godly people in King Ahabs court and kingdom. There were a few Christians in Caesars (Neros) household. Compare Php. 1:13. There are Christians today in Communist and Mohammedan lands.
6.
The expression Caesars household probably refers not to the imperial family, but to employees in the houseslaves, cooks, guards, and such.
7.
The especially in Php. 2:22 seems to point out that the Christians in Caesars household particularly wanted the Philippians to know of their existence in such difficult surroundings, and wanted the prayers and fellowship of the Christians elsewhere. In many places it is hard enough to be a Christian even when you have encouragement from brethren elsewhere. How much harder it is to be faithful without their fellowship and prayers.
Fuente: College Press Bible Study Textbook Series
(21) The brethren, which are with me.The list of those who were with St. Paul at one time or another during his imprisonment may be gathered from the Epistles to the Colossians (Col. 4:10-15) and Philemon (Php. 1:23-24); where see Notes. How many of these where with him at this particular time we cannot tell. They are distinguished from all the saintsthe body of the Church in general.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Salutations and benediction, Php 4:21-23.
21. Salute every saint There are three groups of these salutations. First, that of the apostle to the members of the Church individually, specifying none by name; second, that of the brethren, who were most intimately associated with himself, such as Timothy, Aristarchus, and Epaphras, to the Church collectively; and, third, that of the whole Christian brotherhood, among whom, however, are included a special class noted as of Cesar’s household. They were persons connected with Nero’s palace, and probably slaves of the emperor, who had been brought into contact with the apostle in his imprisonment, and, perhaps, converted through his agency.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Salute every saint in Christ Jesus.’
The salutation is to ‘every saint (every true believer set apart to God) in Christ Jesus.’ As throughout this letter the whole church is seen as being as one on equal terms. Each one is thus to be equally ‘saluted’ in Christ Jesus Who is their common LORD. It is all-inclusive. He is confident that they are all welcoming his words, and he sees them all as on the same level.
Fuente: Commentary Series on the Bible by Peter Pett
‘The brothers who are with me salute you.’
He then passes on greetings from ‘the brothers who are with me’. This would indicate those who in one way or another were attendant with him in his imprisonment, and whom he saw especially as ‘his brothers’. As with the Philippian church itself no one person is selected out. All are on ‘common ground’ and are equally precious. And there is equal warmth from them to the Philippians as there is from Paul.
Fuente: Commentary Series on the Bible by Peter Pett
Final Greetings ( Php 4:21-23 ).
His letter nearly completed Paul finishes it off in his usual manner with greetings and salutations, first those addressed to the addressees, and then the salutations from those who were with him in the place from which he was writing. He begins with a salutation to the whole Philippian church.
Fuente: Commentary Series on the Bible by Peter Pett
Conclusion Paul closes his epistle with final greetings (Php 4:21-22) and a benediction (Php 4:23).
Outline Here is a proposed outline:
1. Final Greeting Php 4:21-22
2. Benediction Php 4:23
Php 4:21-22 Final Greetings In Php 4:21-22 Paul gives a short final greeting to the believers in Philippi.
Php 4:21 Salute every saint in Christ Jesus. The brethren which are with me greet you.
Php 4:22 Php 4:22
[86] John Rutherfurd, “Caesar’s Household,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).
Php 4:23 Benediction Php 4:23 is called the final benediction.
Php 4:23 The grace of our Lord Jesus Christ be with you all. Amen.
Php 4:23
Mat 10:13, “And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.”
This practice of speaking blessings upon God’s children may have its roots in the Priestly blessing of Num 6:22-27, where God instructed Moses to have the priests speak a blessing upon the children of Israel. Now Paul closes his epistle to the Philippians by restating the blessing that he opened his epistle with in Php 1:2.
Comments (2) – In Php 4:23 Paul basically commends them into the hands of the Lord Jesus Christ, in much the same way that he did in the book of Acts. We find this statement at the end of all of Paul’s epistles.
Act 14:23, “And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.”
Act 20:32, “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.”
Php 4:23 “Amen” Comments – In the Textus Receptus the word “Amen” is attached to the end of all thirteen of Paul’s epistles, as well as to the Gospels of Matthew and Mark, and to the General Epistles of Hebrews , 1 and 2 Peter , 1 and 2 John, and to the book of Revelation. However, because “Amen” is not supported in more ancient manuscripts many scholars believe that this word is a later liturgical addition. For example, these Pauline benedictions could have been used by the early churches with the added “Amen.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Greetings and Conclusion.
v. 21. Salute every saint in Christ Jesus. The brethren which are with me greet you.
v. 22. All the saints salute you, chiefly they that are of Caesar’s household.
v. 23. The grace of our Lord Jesus Christ be with you all! Amen. Every saint, every member of the Philippian congregation, is remembered in the final salutation of the apostle. Being believers, they are saints, cleansed and sanctified by the blood of Christ. The brethren in Rome also wished to be remembered. Though they were not acquainted personally with the Philippian Christians, they felt themselves united with them in the fellowship of a common faith and love. Especially the Christians that belonged to Caesar’s household, with whom Paul undoubtedly was most intimately acquainted and whom he saw oftener individually than many others, sent their greetings. Into the very palace of the emperor that hated the Christians the news of Christ had spread and made converts. Whether servants only were included, or whether some members, of the emperor’s family had also been gained for Christ, as tradition has it, cannot be determined from this passage. The apostle closes with the earnest wish that the grace of Jesus Christ the Lord, the supreme gift and blessing of salvation, may be with the spirit of his readers. See Gal 6:18; Rom 16:24; 2Co 13:13.
Summary
The apostle closes his letter with general exhortations regarding the cultivation of all Christian virtues, recommends the Philippians for their liberality, and closes with the customary greetings.
Fuente: The Popular Commentary on the Bible by Kretzmann
Php 4:21. Salute every saint The Syriac reads, “every one who has acquired holiness by Jesus Christ.” As the brethren here stand contradistinguished to the saints, Php 4:22 we must understand the brethren in office, or the ministers.
[ See Grotius, Hammond, Lardner, Michaelis, Pierce, Doddridge, Whitby, Heylin, Pyle, Gataker, Beza, Blackwall, Wetstein, Mill, Fleming, Scott, Sherlock, Bos, Ellys, Burnet, Howe, Calmet, Plutarch, Castalio, Diodati, Budaeus, Dunlop, West, Wolfius, Bengelius, Dumont, and Stockius.]
Inferences on Php 4:8 of this chapter.It would be needless to lay down particular rules of morality, directly referring to every possible case that may happen in human life; since the cases themselves are almost infinite, and continually varying in some circumstance or other: all therefore that can be expected in the most improved and complete moral system, is, that to supply the place of this vast multiplicity of distinct and minute directions, there be certain general characters, describing the proper dispositions, behaviour, and duty of men; and that these characters have a clear and determinate meaning, and are easy to be applied to particular cases by a common capacity.
St. Paul’s words, in the verse now under consideration, being taken in this sense, will be found eminently useful: they not only suppose the unalterable difference of good and evil, and give us a noble and perfect summary of the whole of holiness, virtue, and moral goodness; but the marks therein proposed, to enable us to judge rightly in all circumstances, are obvious and infallible.
Every one of these branches,whatsoever things are true, honest, just, pure, lovely, and of good report, deserve our constant and strict regard, considered as general rules; and are always proper to influence and determine our conduct. By the things which are true, in this large sense, are meant those habits, and that course of life and manners, which are agreeable to the renewed state of man through grace; and which are suitable to the rank and character that we sustain in the universe, and to the relations that we bear, and the various obligations we are under, to other beings. Now, to assert that this is one invariable standard, to which believers are obliged to conform, is only asserting, in other words, that they are all bound to live and act like new-born creatures, like Christ, who is the Truth itself, and not like different beings from what they really are, through the grace of God; and that they are bound to have exactly the same consideration of their fellow-creatures, according to the circumstances in which they are placed, and to treat them in the same manner, according to their measure and station, as Christ would have treated them in like circumstances. And the contrary scheme supposes, that we are at full liberty, upon every start of humour, every impulse, or headstrong appetite, to violate the settled order of society; and that monstrous and unnatural characters are equally to be approved, with those which are formed on the strictest rules of grace and truth.
Secondly, By whatsoever things are honest, or, as the original word signifies, grave, decent, venerable,are meant things not affected and formal, nor morose and splenetic, nor recluse and unsociable; (for these are the natural properties of peevishness, discontent, and pride;) but such a conduct as springs from serious reflection, as argues a calm and steady temper;and is therefore decent, because becoming the importance and dignity of the renewed man; and venerable, as it both tends to create, and deserves respect from our fellow-creatures.
From what has been said, it necessarily follows, that it must be our indispensable duty to adhere constantly to whatever things are just; i.e. in the unrestrained and general acceptation of the term, right and fit in themselves;and to whatsoever things are pure, or which have a direct and certain tendency to perfect our superior intelligent frame; for if things are right in themselves, because they correspond with the great plan of redemption laid down by the Triune God, and, in some sense, with the original scheme of the universe; if the same things are likewise pure, because they preserve the comeliness and true honour of regenerate nature uncorrupted, to the glory of the grace of God;every obligation that lies upon us to conform our actions to the truth of things, must, of course, infer an equal degree of obligation to right action: and all the ties to which we are bound, by virtue of our union to God and his saints, by the power of his grace, to preserve the complexion of our minds and our moral faculties fair and unspotted, in order to behave with a decent gravity, and render regenerate nature venerablemust also be considered as so many indissoluble bonds of duty, to cultivate universal purity of dispositions, affections, and manners.
If, again, there are any things in themselves lovely, it can admit of no possible dispute, whether they be the just objects of our esteem and choice. To say of characters, that they are lovely, and that they deserve our love, is only expressing the self same idea by different terms; and to say that they deserve our love, and therefore ought to be delighted in; and that, because they ought to he delighted in, they should be diligently and constantly improved and cultivated;this again is only laying down a plain principle, and, asserting the necessary consequences which result from it.
Finally, we have another right general rule of conduct, Whatever things are of good report,think on these things. By which we are not to understand those actions which suit the taste and genius of the country where we live, and are admired from the force of education and habit, or because they agree with opinions and prejudices received from our ancestors;but such actions only as have universally a good report in all Christian countries, however disagreeing in peculiar sentiments, customs, and forms of religion. Whatever is of this kind, it may fairly be presumed has a solid foundation in the will of God, and the original frame of things. Nor indeed can we pretend to account for this agreement of sentiment, and harmony of applause, with any appearance of reason, otherwise than by supposing the intrinsic and immutable excellency of the things themselves; and that there is one original superior POWER, which, with respect to general rules of eternal use and importance to all, dictates to all alike; and is therefore the light, the voice, the law of God, in his creature and subject man; and is fully displayed in the revealed word, and, through the grace of the Divine Spirit, may operate effectually in the hearts of the fallen sons of men, and renew them after the image of God.
Having thus considered the Apostle’s argument in a general view, it may be proper briefly to point out the particular graces and virtues more directly included in each of the above characters.
And, 1. It is obvious that the Apostle, by the things that are true, intends to recommend the virtue of truth and fidelity; that is, sincerity in all our professions of reverence and duty to God, and of respect and service to our fellow-creatures; the being true to our promises, contracts, friendships, and discharging with diligence and care every trust reposed in us;the contrary vices to which are, dissimulation, deceitful compliment, lying, fraud, treachery,which are infallible indications of a selfish and base disposition, and the source of endless confusion in societies.
2. In the things that are grave, decent, and venerable, are particularly included a calm, composed temper, free from the perturbation of excessive passions; an uniform and unshaken resolution to adhere to the principles of truth and right, and that sedateness and dignity of behaviour, which is the result of inward irregularityof that harmony of the powers of the soul, which Divine Grace alone can establish within us. To these instances of venerable conduct, are opposed a slavish subjection to appetite, which renders human nature despicable:a fickle, fluctuating temper, levity, vanity, and ridiculous affectation;those unguarded familiarities which lessen our weight and influence, and, in short, all such deportment as is unsuitable to our peculiar situation in life, and tends to disgrace it in the judgment of the genuine people of God.
3. Under the next head are comprehended all the different branches of justice: the distinct offices of justice are, indeed, various, as men’s conditions and characters differ; but the general obligations and the general rules are one and the same; which may easily be reduced to that admirable maxim of our blessed Saviour,the compendium and substance of all equity; “Whatsoever ye would that men should do unto you, were they in your circumstances, and you in theirs, do ye even so to them.” We may add, that the virtue of justice is not only the main pillar and strength of societies, but, as it were, the essential and vital spirit by which they subsist; and that the contrary vices,viz. censoriousness, detraction, slander, undermining arts, rigorous oppression, and injuries of every kind, are directly calculated to dissolve the frame of all governments, to render a regular social life absolutely impossible, and human existence itself insupportable, except from the hope of enjoying that eternal state, where the wicked shall for ever cease from troubling.
4. By the following article, whatever things are pure, is chiefly meant the virtues of continence and chastity; opposed to which stand the infamous sin of adultery, universally detested and branded; fornication, sensuality,actions or discourses offensive to modesty, which are all known and fitly described by the name of impurities,as spreading defilement and a deadly taint over the soul, and thus creating a strong aversion to intellectual and spiritual enjoyments, and to the divine pleasures arising from communion with God, and from a consciousness of moral rectitude through the grace and Spirit of Christ.
Finally, by the things which are of good report, if any particular virtues are designed, those must be understood which are universally celebrated as the marks of a truly noble and gracious disposition; and by the things which are amiable and lovely, those virtues which have a peculiar attractive beauty and gracefulness;such as a disinterested and unconfined benevolence, generosity, returning good for evil, moderation in affluence and power, humility and condescension in high stations;in opposition to all selfishness, narrowness of heart, revenge,dishonouring and corrupting the innocent, to satiate a brutal passion; haughtiness and insolence, ingratitude and cruelty. So that from the view above taken, united with the power of Almighty grace, the course lies open and plain before us, in which we may adorn human nature, and advance it to the highest pitch of moral beauty; as well as the opposite path, which necessarily leads to deformity, and shame, and everlasting ruin.
Thus then we have seen, that in a single passage of the New Testament we have a complete system of morals, as it were in miniature; the grand character of genuine virtue is clearly asserted, wisely laid down, and exhibited in a proper variety of lights: the characteristics are so proposed, that they may be considered as general rules, at the same time that they direct our view to almost all the particular branches of morals: and to render the account as comprehensive as possible, a clause is added, in which, by a fair and easy interpretation, the peculiar duties of every rank and condition, and the noblest refinements and heights of grace, holiness, and virtue, may be supposed to be inculcated. In short, from the abridgment of its precepts here given by St. Paul, we may reasonably infer, “the extent, the sublimity, the perfection of that moral goodness which the gospel of Christ requires.”
What then remains, but that, if there be any virtue, and if there be any praise, we should think on these things? If holiness and virtue be realities, and not empty fictions; and if there be any just ground of praise, it must of necessity be in such things as these. And what crowns the whole, if, through the grace of God, we obtain acceptance with him in and through the Beloved, and by the inspiration of his Spirit attain to these heavenly graces, “an entrance shall be ministered unto us abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ.”
REFLECTIONS.1st. The Apostle,
1. With the most endearing appellations, exhorts his Philippians to stand fast in the truth. Therefore, my brethren, dearly beloved and longed for, to whom my whole soul is drawn out in warmest affection, and whose salvation I so earnestly desire, longing to see you my joy in every remembrance of your fidelity, and my crown, whom now I esteem my chief honour, and who will I trust be my most distinguished glory in the day of Christ; so stand fast in the Lord, my dearly beloved; cleaving to that divine Redeemer in whom you have believed; unshaken by danger, unterrified by opposition, and looking up for that Divine grace, which can make you more than conquerors. Note; (1.) None can tell the fervent longings of a faithful minister’s heart after the salvation of his people’s souls, but those that feel them. (2.) They who have already approved themselves faithful, are especially bound to persevere in the same blessed course.
2. He entreats, that some individuals who were at variance, either with the church or each other, might be happily reconciled. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord, and lay aside their disputes, united in love and peace. And I entreat thee also, true yoke-fellow, who with me already hast heartily laboured in the cause of Christ, help those women, and endeavour to reconcile them to the church, and to each other, which have been so useful in former days, and laboured with me in the gospel, helping and assisting me; with Clement also, and with other my fellow-labourers, those names are in the book of life, possessing a present interest in Christ: happy are they, whose names shall be found written there on the great day of account.
3. He exhorts them to holy joy. Rejoice in the Lord always; in all circumstances, and under every trial, maintain a holy delight in God, which will sweeten every affliction: and again I say, Rejoice in him as your Saviour, your refuge, help, and hope, in every time of need.
4. Let your moderation be known unto all men: show a spirit of meekness and patience, which never is wearied out with provocations; and be weaned from every inordinate attachment to this present world. The Lord is at hand, and will soon confound your Jewish adversaries in the destruction of their city and temple; and shortly will put an end to all the trials of his faithful people in the great day of his appearing and glory.
5. Be careful for nothing; be without perplexity or tormenting solicitude about the concerns of this world, and the difficulties in your way: but in every thing, at all times, and in all circumstances, by prayer and supplication with thanksgiving, let your requests be made known unto God; casting all your care upon him, praising him for all past mercies that you have experienced, and trusting him for whatever may be yet to come. And the peace of God, which passeth all understanding, shall keep your hearts and minds, through Christ Jesus; in answer to your prayers, God will give you his blessed peace, preserving you sedate and calm amidst every storm, fortifying your minds against every foe, and keeping you in a happy serenity, neither dis-composed, nor fainting under any of your troubles. Note; (1.) Though prudent forecast is not forbidden, all anxious fears which imply distrust of God, and bring torment to the heart, are exceeding sinful. (2.) Prayer is an antidote to every ill; and while we have a throne of grace open, where we can pour all our complaints into the bosom of a compassionate God, however perplexed, we need never be in despair, but should quietly wait to see the salvation of God.
6. Finally, brethren, whatsoever things are true, agreeable to the word of God, and the dictates of sincerity and truth; whatsoever things are honest, venerable and becoming in dress, language and deportment; whatsoever thing’s are just, and equitable in your dealings and transactions; whatsoever things are pure, in thought, word, or action; whatsoever things are lovely, and render you amiable in the sight of God and man; whatsoever things are of good report, among the truly religious; if there be any virtue, any thing truly noble, brave, and generous; and if there be any thing that deserves praise and commendation; think on these things, and seriously desire to be found in the exercise of them. Those things which ye have both learned and received, and heard, and seen in me, do; copy after my precepts and practice; and then the God of peace shall be with you, and bless you with his presence, and with more abundant measures of his grace and love.
2nd, The Philippians had generously contributed to the Apostle’s support, and he gratefully mentions it to their honour.
1. He expresses his joy in the present fresh proof that they had given of love to him, and regard for the cause of Christ. But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again, and you have added to your former instances of generosity; wherein ye were also careful, and would ere this have sent to my relief, but ye lacked opportunity.Though it was a debt that they justly owed him, he mentions it as a favour for which he esteemed himself much obliged.
2. He obviates an ill use which might be made of what he said. Not that I speak in respect of want, as though I was distrustful of a provision, or uneasy at my worldly circumstances; for I have learned in whatsoever state I am, therewith to be content, satisfied in all the will of God. I know both how to be abased, and I know how to abound; in the lowest circumstances composed, in the greatest affluence not elated. Every where, and in all things, I am instructed, by my divine Master, to accommodate my mind to my situation; both to be full, and to be hungry; both to abound and to suffer need; to know the want of bread without repining, and to have abundance without abusing it to excess. I can do all things, through Christ which strengtheneth me, and enables me for all the services and sufferings to which in his providence he is pleased to call me: notwithstanding ye have well done, that ye did communicate with my affliction, in the seasonable relief you kindly sent. Note; (1.) Want is a great temptation to murmur, as abundance is to excess; but Divine grace will enable us to accommodate our hearts to every circumstance. (2.) Though our strength is very weakness, the omnipotence of Jesus is engaged for his believing people; and then nothing is impracticable.
3. He makes honourable mention of what they had formerly done. Now, ye Philippians, know also, that in the beginning of the gospel, when I departed from Macedonia, or was ready to depart to other countries, no church communicated with me, as concerning giving and receiving, but ye only; for even in Thessalonica, a city so much more wealthy than yours, where I was constrained to work hard for my bread, ye sent once and again unto my necessity, when my circumstances were very strait, and my wants pressing. Not that I mention these things because I desire a gift, and want to worm myself into your favour: no such mercenary views influence my conduct; but I desire fruit that may abound to your account in the great day of recompense, when these labours of love shall be remembered and rewarded.
4. He acknowledges the receipt of what Epaphroditus brought, and how sufficient it was for his wants; assuring them, that God would accept it as a grateful sacrifice at their hands. But I have all I want, 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; better than the fumes of incense, or the smoke of burnt-offerings. But though I cannot repay you in kind, my God, who is all-sufficient, shall supply all your need, giving you the earthly good things that you want, and especially bestowing all spiritual blessings upon you, according to his riches in glory by Christ Jesus, which inestimable treasures he hath laid up for all his faithful saints. Note; None were ever losers by what they lent to the Lord, and employed in the service of his blessed cause.
3rdly, We have,
1. An ascription of praise to God. Now unto God and our Father be glory for ever and ever. Amen. He is our Father to love us, our God abundantly to provide for us. We have long experienced his love and grace; with confidence let us trust him and ascribe to him the praise that we owe for all his past kindness and precious promises. Note; If God be our Father, we can want no manner of thing that is good.
2. Salutations to the brethren. Salute every saint in Christ Jesus; let every member of the church be assured of my most cordial regard and kindest wishes. The brethren which are with me greet you with best remembrances. All the saints salute you, and join in Christian respects towards you; chiefly they that are of Cesar’s household, domestics of his family, now converted to the faith, and one in affection with you. Note; It is a comfort to a real Christian to consider, that multitudes whom he never saw or knew, bear him upon their hearts, and remember him in their prayers.
3. His closing benediction. The grace of our Lord Jesus Christ, in all its incomprehensible extent, and inconceivable fulness, be with you all: may the whole church and every member share it in the richest abundance! Amen.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 4:21-23 . ] every one , no one in the church being excepted, a point which is more definitely expressed by the singular. [196]
. .] is not to be joined to (so usually, as by Rheinwald, Hoelemann, Matthies, van Hengel, de Wette, Ewald, Weiss, Hofmann), but belongs to . (comp. Rom 16:22 ; 1Co 16:19 ), denoting the specifically Christian salutation, in conveying which the consciousness lives in Christ . This is the connection adopted by Ambrosiaster, Estius, Heinrichs, Rilliet, Wiesinger, Schenkel, and J. B. Lightfoot, and it is the right one, since with it is self-evident that Christians are meant, and there would be no motive for specially expressing this here, as there was, for instance, in the address Phi 1:1 , where . . bears a certain formal character.
.] is the narrower circle of those Christians who were round the apostle in Rome, including also the official colleagues who were with him, though there is no ground for understanding these alone (Chrysostom, Oecumenius, Theophylact, and many others), Grotius even pointing distinctly to Timothy, Linus , and Clement . The difficulty, which has been raised in this case by a comparison of Phi 2:20 , is unfounded, since, in fact, the expression in Phi 2:20 excludes neither the giving of a salutation nor the mention of brethren; groundless, therefore, are the attempted solutions of the difficulty, as, for example, that of Chrysostom, that either Phi 2:20 is meant , or that Paul (comp. Oecumenius, who brings forward the latter as a proof of the of the apostle). Misapprehending this second and in itself correct remark of Chrysostom, van Hengel insists on a distinction being drawn between two classes of companions in office, namely, travelling companions , such as Luke, Mark, Titus, Silas, and those who were resident in the places where the apostle sojourned (among whom van Hengel reckons in Rome, Clement, Euodia, Syntyche, and even Epaphroditus), and holds that only the latter class is here meant. The limits of the narrower circle designated by . are not at all to be definitely drawn. Estius well says: “Qui mihi vincto ministrant, qui me visitant, qui mecum hic in evangelio laborant.”
] generally, all Christians who are here; comp. on 2Co 13:12 ; 1Co 16:20 .
] but most of all, pre-eminently; they have requested the apostle to give special prominence to their salutation. Comp. Plat. Critias , p. 108 D: . Whether these persons stood in any personal relations to the Philippians, remains uncertain. It is enough to assume that Paul had said to them much that was honourable concerning the church to which he was about to write.
] sc . as is plain from the connection with the preceding (in opposition to Hofmann): those from the emperor’s house (from the Palatium , see Bttger, Beitr . II. p. 49) who belong to the saints. We have to think of probably inferior servants of the emperor (according to Grotius, Hitzig, and others: freedmen ), who dwelt , or at least were employed, in the palace . In this way there is no need for departing from the immediate meaning of the word, and taking it in the sense of household (Hofmann). In no case, however, can we adopt as the direct meaning of the sense of domestic servants , a meaning which it does not bear even in Xen. Mem . ii. 7. 6; Joseph. Antt . xvi. 5. 8; and Tac. Hist . ii. 92; [197] domestic servants would be . Others have taken , in accordance with current usage, as family (1Co 16:15 , and frequently), and have understood kinsmen of the emperor , a meaning which in itself seems by no means shown by Philo in Flacc . p. 190 A to be at variance with linguistic usage [198] (in opposition to Hofmann). So recently Baur, who needed this point for his combinations against the genuineness of the epistle, and van Hengel. [199] But apart from the fact that through Nero himself this family was greatly diminished, and that conversions among those related to the emperor were priori (comp. also 1Co 1:26 ff.) very improbable, doubtless some historical traces of such a striking success would have been preserved in tradition. [200] Matthies, quite arbitrarily, understands the Praetorians , as if Paid had written: (Phi 1:13 ). This also applies, in opposition to Wieseler, Chronol. d. apostol. Zeitalt . p. 420, who, considering the Praetorium to be a portion of the palace (see remark on Phi 1:13 ), thinks the apostle alludes especially to the Praetorians. Those who transfer the epistle to Caesarea (see Introduction, 2), suppose the Praetorium of Herod in that place to be intended, and consequently also think of Praetorians , Act 23:35 (Paulus, Bttger); or (so Rilliet) taking as familia , of administrators of the imperial private domain, called Caesariani or Procurators a view against which the plural should have warned them; or even of “the family of the imperial freedman Felix ” (Thiersch). What persons , moreover, were meant (various of the older expositors have even included Seneca [201] among them), is a point just as unknown to us, as it was well known to the Philippians or became known to them through Epaphroditus. The general result is, that people from the imperial palace were Christians, and that those could obtain access to the apostle probably with special ease and frequency; hence their especial salutation. The question also, whether one or another of the persons saluted in Rom 16 should be understood as included here (see especially J. B. Lightfoot, p. 173 ff.), must remain entirely undecided. Calvin, moreover, well points to the working of the divine mercy, in that the gospel “in illam scelerum omnium et flagitiorum abyssum penetraverit.”
. . . .] see on Gal 1:6 .
. ] Comp. Rom 16:24 ; 1Co 16:24 ; 2Co 13:13 ; 2Th 3:18 ; Tit 3:15 .
[196] Since Paul does not here express, as in other cases (Rom 16:17 ; 1Co 16:20 ; 2Co 13:12 ), the conception of mutual salutation ( ), he has in had in view the immediate recipients of the epistle (presbyters and deacons, Phi 1:1 ). So also 1Th 5:26 .
[197] Where it is said of those who entered the service of the emperor: “in domum Caesaris transgressi.” Comp. Herodian, iii. 10. 9: .
[198] For in Philo l.c. it is said regarding Herod Agrippa: “Even though he were not king, but only one of the emperor’s kinsmen ( ), it would still be necessary to prefer and honour him.”
[199] Whether Chrysostom and his successors understood here members of the imperial family, is a matter of doubt. At all events Chrysostom does not take the word itself, as family, but explains it by , palace, and finds in the salutation a purpose of encouragement: , Comp. Theodoret, Oecumenius, Theophylact.
[200] Certainly Baur believes that he has found these traces in sufficient number. Flavius Clemens, namely, was a kinsman of Domitian (see on ver. 3). Now, since out of this Clement grew the Clemens Romanus of Christian tradition, the latter also must have been a kinsman of the imperial family, as indeed the Homil. Clement, iv. 7, comp. xiv. 10, designate him as He, therefore, would be exactly the man, in whom Christianity was represented in the circle of the imperial house itself. “Concluding from one that there were several, the author of the epistle might make his apostle write earnest salutations to the church in Philippi from beliveing members of the imperial house in the plural,” etc. Thus does criticism, departing from the solid ground of history, lose itself in the atmosphere of subjective inventions, where hypothesis finds no longer either support or limit. Indeed, Baur now goes further beyond all bounds (II. p. 69), and discovers that the mention of Clement even throws a new light over the whole plan of the epistle. With this Clement, namely, and the participation, as attested by him, of the imperial house in the gospel, is given the (Phi 1:12 ), and with the latter the feeling of joyfulness, which expresses itself throughout the epistle as the ground-tone of the apostle (Phi 2:17 f., comp. Phi 3:1 , Phi 4:1 ; Phi 4:4 ; Phi 4:10 ), and which is again and again the refrain of each separate section. Only by the preponderance of this feeling is it to be explained that the author makes his apostle even express the hope of a speedy liberation (Phi 2:24 ). But with this joy there is also blended, with a neutralizing effect, the idea of a nearly approaching death, Phi 1:20-24 , and this divided state of mind between life and death betrays an author “who had already before his eyes as an actual fact the end of the apostle, which was so far from harmonizing with all these presuppositions.”
[201] See generally on “Paul and Seneca,” and the apocryphal fourteen Latin letters exchanged between them, Baur in Hilgenfeld’s Zeitschr. 1858, 2. 3; Reuss in Herzog’s Encyklop. XIV. p. 274 ff.; J. B. Lightfoot, Exc. II. p. 268 ff., 327 ff.; latest edition of the text of these epistles in the Theol. Quartalschr. 1867, p. 609 ff.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
VII. CONCLUSION:
Salutation and Benediction (Php 4:21-23)
Php 4:21-23
21Salute every saint in Christ Jesus. The brethren who are with me greet [salute] you. 22All the saints salute you, chiefly [but especially] they that are of Csars household. 23The grace of our [the11] Lord Jesus Christ be with you all [your spirit12]. Amen.13
EXEGETICAL AND CRITICAL
Php 4:21. Salute every saint in Christ Jesus, . He desires to single out every member of the church as embraced in this greeting; and hence he uses the singular (), and does not write . The nearer limitation, , belongs to the verb (Rom 16:16; 1Co 16:20; 2Co 13:12 : ). It is to be a Christian salutation; does not need any limitation (Van Hengel, et al.), as Eph 1:1 shows.The brethren who are with me salute you, adds salutations ( ) entrusted to him by others, , qui mihi vincto ministrant, qui me visitant, qui mecum hic in evangelio laborant (Estius); hence the smaller circle (Php 1:14), which, however, we are not to divide into travelling companions (as Luke, Titus and others) and those who lived in the place (as Clemens, Euodia, et al.) (Van Hengel).
Php 4:22. All the saints salute you ( ), all Christians in Rome who did not happen to stand in personal or official relations with himself.But especially, , marks a greeting delivered to him with great earnestness.They that are of Csars household, . Since most naturally means house, then palace, the imperial servants are probably meant. Neither the context nor the history gives us reason to understand the word in the sense of family, as in 1Co 16:15, and to suppose the members of the imperial family, the relatives of the Emperor, to be referred to (Baur, Van Hengel). Still less appropriate is it to suppose the Prtorians to be meant (Matthies), as in Php 1:13. The expressions palace and prtorium do not admit of being interchanged. It is not correct to think of Csarea and the on account of (Bttger, et al.). Who they were and why they sent an especial salutation is not stated. [Neander conjectures that possibly they may have been natives of Philippi, or have known some of the Philippian Christians who had been at Rome. Perhaps we are not to seek so far for an explanation. The Apostles especially (), which so emphasizes the greeting of those of Csars household, may represent the tone of hearty earnestness with which they spoke up, as he was writing or dictating the letter, and asked them to send their kiss of love () to these Philippians of whom they had heard so much from the Apostle. For this the parties need not have had any personal knowledge of each other. As servants in the palace (especially if Paul was quartered in that neighborhood) they may have been brought into relations of special intimacy with Paul.14H.]
Php 4:23. The grace of the Lord Jesus Christ be with your spirit. Amen. . .Entirely like Gal 6:18; Rom 16:24; 1Th 5:28; 2Th 3:18; 2Co 13:13. [This remark must be understood of a similarity in the import and not the form of the salutations.H.]
DOCTRINAL AND ETHICAL
1. Salutations are tokens of personal interest and living fellowship which should not be lightly esteemed.
2. It is important that the grace of the Lord be in us, not merely that we be surrounded by it.
HOMILETICAL AND PRACTICAL
Starke:The Apostolic salutations teach that the Christian religion does not make men unfriendly and stubborn, but courteous and friendly.A Christian salutation is a benediction, and not merely a custom: the fashionable world uses instead its empty compliments.O Rome! Rome! how greatly hast thou changed! Formerly thou hadst true saints even in the household of a pagan and tyrannical emperor; but now hast thou false saints, especially in and around the so-called chair of Peter and at the court of his supposed successor.
Gerlach:Thus among the slaves of the emperor Nero there existed a believing and loving community of Christians who felt a special interest in foreign churches. Perhaps it is on account of this noteworthy circumstance that Paul brings them forward so prominently.15
Heubner:Christianity had forced its way into the very presence of the emperor, had found entrance among the servants of the court. Whether Seneca was among them or not is unknown. Christianity finds its way every where, and the worst places are not closed to grace.
Nitzsch:The salutations of the saints which the Apostle delivered in such numbers and so earnestly rest1) on faith and a confession of the one true church of the Lord; 2) they are an expression of the feeling of our communion, of our higher, heavenly relationship in the family of God; 3) they furnish significant proofs of Christian love.
Footnotes:
[11]Php 4:23.[The A. V. reads after , but on no sufficient authority.H.]
[12]Ibid.Instead of some manuscripts read . [Lachmann and Tischendorf adopt the former in their text. Meyer. regards as borrowed from Gal 6:18. The English Version translates the common , which is not well supported.H.]
[13]Ibid. is found in A D E K L. The subscription in is , and in B the same with added, while K subjoins .
[14][Some have supposed that Seneca may have been one of the members of the Emperors household, to whom Paul here refers. On this question of the possibility of an acquaintance between the Apostle and the philosopher during Pauls captivity at Rome, Professor Lightfoot has an extended Dissertation in his Commentary on Philippians, pp. 268331. The discussion involves an elaborate examination of the spirit and teachings of Stoicism as compared with those of the Gospel. The essay is indeed one of great value.H.]
[15][It was their own request, and not Pauls act, which made them prominent (see on Php 4:22).H.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
21 Salute every saint in Christ Jesus. The brethren which are with me greet you.
Ver. 21. Every saint ] A great encouragement to the meaner to be so respected.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21 23 .] GREETING AND FINAL BENEDICTION.
Fuente: Henry Alford’s Greek Testament
21 .] , every individual saint . The singular has love and affection, and should not be lost as in Conyb., ‘Salute all God’s people .’
] belongs more probably to , see Rom 16:22 ; 1Co 16:19 , than to , as in ch. Phi 1:1 , where, as Meyer observes, the expression has a diplomatic formality, whereas here there is no reason for so formal an adjunct.
] These must, on account of the next verse, have been his closer friends, perhaps his colleagues in the ministry, such as Aristarchus, Epaphras, Demas, Timotheus. But there has arisen a question, how to reconcile this with ch. Php 2:20 ? And it may be answered, that the lack of there predicated of his companions, did not exclude them from the title , nor from sending greeting to the Philippians: see also ch. Phi 1:14 .
Fuente: Henry Alford’s Greek Testament
Phi 4:21-23 . GREETINGS AND BENEDICTION.
Fuente: The Expositors Greek Testament by Robertson
Phi 4:21 . Perhaps this last paragraph may have been written by the Apostle’s own hand (so Von Soden and Laurent, op. cit. , p. 9). Cf. Gal 6:11 . . . These words are to be taken in close connexion with . Cf. 1Co 16:19 , . . Perhaps these were Roman Christians who aided Paul in his labours (see M‘Giffert, Ap. Age , p. 397). At least they would be included.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Php 4:21-23
21Greet every saint in Christ Jesus. The brethren who are with me greet you. 22All the saints greet you, especially those of Caesar’s household. 23The grace of the Lord Jesus Christ be with your spirit.
Php 4:21-23 It is possible that this was written in Paul’s own hand which became a common technique to verify the authenticity of his letters (cf. 1Co 16:21; Gal 6:11; Col 4:18; 2Th 3:17; Phm 1:19). This was also a common practice in the Koine Greek papyri found in Egypt. Most of Paul’s letters were penned by a scribe (cf. Rom 16:22).
Php 4:21 “greet every saint” This is the only use of the word “saint” in the NT in the singular. It is followed in Php 4:22 by the plural form. Even Php 4:21 is used in a corporate sense. To be saved makes one a part of a family, a body, a field, a building, a people! It is impossible to be a spiritual “lone ranger.” The gospel is received individually but results in a collective fellowship.
Be carful of the modern western overemphasis on individual rights and freedoms. Christianity is a corporate experience. Even well-known Reformation (Luther) slogans like “the Priesthood of the Believer” are biblically inaccurate. The NT people of God are described by the OT priestly phrases (cf. 1Pe 2:5; 1Pe 2:9; Rev. 1:60. But note that they are all plural, “a kingdom of priests.”
Remember, believers are individually gifted at salvation for the common good (cf. 1Co 12:7). We are saved to serve. Our modern cultural milieu has changed the biblical focus into “what’s in it for me?” thereby turning salvation into a ticket to heaven instead of a life of ministry. Believers are not saved so that they might exercise their freedoms nor actualize their potential, they are saved from sin to serve God (cf. Romans 6). See Special Topic: Saints at Col 1:2.
Php 4:22 “especially those of Caesar’s household” This obviously relates to servants, slaves, and minor officials in Rome in governmental service (cf. Php 1:13). Paul’s gospel had even invaded the Emperor’s own staff and would one day cause the whole pagan system to collapse.
Php 4:23
NASB, NRSV,
NJB”be with your spirit”
NKJV, TEV”be with you all”
This refers to the human person. In the NT it is often very difficult to know if the author is referring to the Holy Spirit (with a capital “S”) or the human spirit which is motivated by the Holy Spirit (with a little “s”). In this context it is obviously a little “s.”
There is a manuscript variation in the Pauline closing (cf. Gal 6:18 and Phm 1:25). Some Greek texts, c, K, and the Textus Receptus (NKJV), have “with you all,” which was Paul’s close in 1Co 16:24; 2Co 13:13; 2Th 3:18 and Tit 3:15. The majority of ancient Greek papyrus and uncial manuscripts have “with your spirit.”
Copyright 2013 Bible Lessons International
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
saint. See Act 9:13.
with. App-104.
greet = salute.
Fuente: Companion Bible Notes, Appendices and Graphics
21-23.] GREETING AND FINAL BENEDICTION.
Fuente: The Greek Testament
Php 4:21. , every saint) individually. So presently in Php 4:22, All the saints. , and the, viz. saints, so called in a wide sense. Therefore, brethren, Php 4:21, may rather be understood of the Jews, (comp. Act 28:21), and these too believers.[59]
[59] Bengel, J. A. (1860). Vol. 4: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (J. Bryce, Trans.) (119-156). Edinburgh: T&T Clark.
Fuente: Gnomon of the New Testament
Php 4:21
Php 4:21
Salute every saint in Christ Jesus.-To salute is to bear assurance of love and kindness for persons. He asks those who should read the epistle to bear the assurance of his love and goodwill to every saint at Philippi. The spirit of Christian brotherhood was to prevail.
The brethren that are with me salute you.-The brethren who were with him were his companions in his imprisonment, not that they were imprisoned, but a number remained near him to render assistance in his works, to comfort and encourage him. These all sent their salutations, or assurances of love and goodwill to the saints at Philippi.
Fuente: Old and New Testaments Restoration Commentary
Salute: Rom 16:3-16
saint: Phi 1:1, 1Co 1:2, Eph 1:1
The: Rom 16:21, Rom 16:22, Gal 1:2, Gal 2:3, Col 4:10-14, Phm 1:23, Phm 1:24
Reciprocal: 2Co 5:17 – be 2Co 13:13 – General
Fuente: The Treasury of Scripture Knowledge
(Php 4:21.) – Salute every saint in Christ Jesus. The singular individualizes-singulatim, as Bengel gives it. The words may be connected either with , as in Php 1:1, or with the verb. We prefer the opinion of those who take the latter view, inasmuch as can stand by itself, whereas would seem to require some qualifying term, in order to define its character. The addition of in the address of the epistles, has a specific purpose not needed on the ordinary recurrence of the epithet. Thus in Rom 16:22, and 1Co 16:19. Salutation in the Lord is in His name to one of His members. And every saint was to be so greeted; the spirit of universal affection was to prevail. The apostle sends one cluster of salutations-
-the brethren with me greet you. And then he adds another-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 4:21. Salute and greet are from the same Greek word. It has a wide scope of meanings, but the central thought is that all Christians should manifest a friendly attitude toward others, whether it be by word of mouth on personal meeting, or by a friendly word in wilting; a saint is the same as a Christian. The brethren that were with Paul (personally) requested him to greet the brethren at Philippi for them.
Fuente: Combined Bible Commentary
Php 4:21. Salute every saint in Christ Jesus. Give, that is, to all those who have begun to walk with Christ, my greetings in Christ Jesus. St. Paul could not know them all. Many converts would have been added to the church since his last visit. To none of these would he be deemed a stranger, and so he includes them all in the final salutation which specially belongs to the church as a whole.
The brethren which are with me salute you. This is a more limited greeting. The persons who send it are the immediate companions and fellow-travellers of St. Paul, who would probably be known to some persons in Philippi, especially to those at the head of the church, into whose hands Epaphroditus would deliver the letter. Among the number of the brethren we may probably include (besides Timothy) Luke, Aristarchus, Tychicus, and Epaphras; Philemon also, with John Mark, might be now among the number. Cf. Light-foot, Introduction, pp. 10, 11.
Fuente: A Popular Commentary on the New Testament
Our apostle closes this letter with respectful salutations; he salutes in his own name all and every saint in Christ Jesus; the soul of the poorest and meanest saint was not neglected by this great apostle: he loved the brotherhood, the whole fraternity of believers, the whole society of saints. All church members are saints by external and visible profession, and ought to be so by internal renovation and spiritual regeneration, and one as well as the other are here saluted by the apostle. Salute every saint in Christ Jesus.
Next he sends the salutations of all the brethern that were with him, and of all the saints that were at Rome, all those whom he had there converted to Christianity, and particularly some of those that were in Nero’s family, and called here Cesar’s household.
Where note, 1. That such a mighty efficacy had the preaching of the gospel, accompanied with the influences of the Holy Spirit, that it entered the houses of the greatest persecutors, and changed the hearts of some who were most unlikely to receive and entertain it. Behold, here are some in bloody Nero’s family converted to Christ by the preaching of the gospel; those of Cesar’s household.
Note, 2. That sometimes God endues the professors of the gospel in general, and young converts in particular, with such a spirit of zeal and courage, magnanimity and holy resolution, that they dare lift up a banner for truth, and publicly own the despised members of Christ, without either shame or fear: Those of Cesar’s household do greet and salute you.
Fuente: Expository Notes with Practical Observations on the New Testament
V. GREETINGS AND BENEDICTION 4:21-23
Paul concluded this warm, positive epistle with some greetings and a final benediction. He did this to cement good relations with the Philippians and to point them again in closing to the Lord Jesus Christ. This closing section of the epistle balances the salutation that opened it (Php 1:1-2).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The apostle wished that the Philippians would pass his greetings to every individual believer whom they would touch. He probably meant Christians in nearby towns as well as in Philippi. He used the same term to describe them as he employed in his opening greeting: "saints in Christ Jesus" (Php 1:1). We have seen that the believer’s position "in Christ" is an important theme in Philippians. Christ Jesus was both the source and focus of Paul and the Philippians’ common life together. [Note: Fee, Paul’s Letter . . ., p. 458.]
The brethren with Paul in Rome included Epaphroditus and probably Timothy. They would have also included the Roman Christians with whom Paul had contact and perhaps other fellow workers such as Luke.