Exegetical and Hermeneutical Commentary of Philippians 4:23
The grace of our Lord Jesus Christ [be] with you all. Amen.
23. The grace ] So every Epistle of St Paul’s closes, or almost closes. In the Ep. to the Romans this benediction occurs twice; Rom 16:20; Rom 16:24. The exact form found here occurs also Gal 6:18; Phm 1:25. Observe the deeply implied testimony to the Divine glory of the Saviour, who is mentioned here alone, and in conclusion, as the Fountain of grace.
with you all ] Read, with your spirit: the inmost basis of the life and will of man, and here of regenerate man. That “spirit” is not annulled, or absorbed, by the Divine power; the “grace” is to be “ with ” it (cp. 1Co 15:10). But it is also to be “ in ” it (see Php 2:12 above), possessing, assimilating, transforming, into the likeness of Him whose presence and power is grace.
Amen ] The word is probably to be omitted from the text. But though the Apostle did not write it, the reader can supply it as his own response.
The Subscription
It was written by Epaphroditus ] “ Written by ” is, of course, “ sent by means of, by the hand of.” The words obviously give the facts of the case correctly. It is equally obvious that they were not in the original copies. Of the many varying “Subscriptions” in extant MSS., the shortest appears to be the oldest; To the Philippians (Philippesians; see on Php 4:15 above). Others are, It was written from Rome; It was written &c. by Epaphroditus, or, in one case, by Epaphroditus and Timotheus. In one MS. appears [The Epistle] to the Philippians is fulfilled, in another, is finished.
On the Subscriptions to St Paul’s Epistles, see Scrivener’s Introduction to the Criticism of the N.T. (Ed. 1883, p. 62). They are ascribed (in their longer form) to Euthalius, a bishop of the fifth century. See further, note in this Series on the Subscription to the Epistle to the Ephesians.
Fuente: The Cambridge Bible for Schools and Colleges
The grace of our Lord Jesus Christ, … – notes, Rom 16:20.
In regard to the subscription at the end of this Epistle, it may be remarked, as has been done of the other subscriptions at the end of the Epistles, that it is of no authority whatever. There is no reason, however, to doubt that in this case it is correct. The Epistle bears internal evidence of having been written from Rome, and was doubtless sent by Epaphroditus. See the introduction, section 3. There is considerable variety in the subscription. The Greek is: It was written to the Philippians from Rome by Epaphroditus. The Syriac: The Epistle to the Philippians was written from Rome, and sent by Epaphroditus. The Aethiopic: To the Philippians, by Timothy.
Remarks On Philippians 4
The principal lessons taught in this closing chapter are the following:
1. It is our duty to be firm in the Lord, in all the trials, temptations, and persecutions to which we may be exposed; Phi 4:1. This duty should be pressed on Christians by their teachers, and by each other, by all that is tender and sacred in the Christian profession, and all that is endearing in Christian friendship. Like Paul, we should appeal to others as brethren dearly beloved and longed for, and by all their affection for us we should entreat them to be steadfast in the Christian profession. As their joy and crown, also, ministers should desire that their people should be holy. Their own happiness and reward is to be closely connected with the firmness with which their people maintain the principles of the Christian faith. If Christians, therefore, wish to impart the highest joy to their religious teachers, and to exalt them as high as possible in future happiness and glory, they should strive to be faithful to their great Master, and to be steadfast in attachment to his cause.
2. It is the duty of those who have from any cause been alienated, to seek to be reconciled; Phi 4:2. They should be of the same mind. Almost nothing does more to hinder the cause of religion than alienations and bickerings among its professed friends. It is possible for them to live in harmony, and to be of the same mind in the Lord; and such is the importance of this, that it well deserves to be enforced by apostolic authority and persuasion. It may be observed, also, that in the case referred to in this chapter – that of Euodias and Syntyche – the exhortation to reconciliation is addressed to both. Which was in the wrong, or whether both were, is not intimated, and is not needful for us to know. It is enough to know that there was alienation, and both of them were exhorted to see that the quarrel was made up. So, in all cases where members of the church are at variance, it is the business of both parties to seek to be reconciled, and neither party is right if he waits for the other before he moves in the matter. If you feel that you have been injured, go and tell your brother kindly wherein you think he has done you wrong. He may at once explain the matter, and show that you have misunderstood it, or he may make proper confession or restitution. Or, if he will do neither, you will have done your duty; Mat 18:15. If you are conscious that you have injured, him, then nothing is more proper than that you should go and make confession. The blame of the quarrel rests wholly on you. And if some meddling third person has got up the quarrel between you, then go and see your brother, and disappoint the devices of the enemy of religion.
3. It is our duty and our privilege to rejoice in the Lord always; Phi 4:4. As God is unchanging, we may always find joy in him. The character of God which we loved yesterday, and in the contemplation of which we found happiness then, is the same today, and its contemplation will furnish the same joy to us now. His promises are the same; his government is the same; his readiness to impart consolation is the same; the support which he can give in trial and temptation is the same. Though in our own hearts we may find much over which to mourn, yet when we look away from ourselves we may find abundant sources of consolation and peace. The Christian, therefore, may be always happy. If he will look to God and not to himself; to heaven and not to earth, he will find permanent and substantial sources of enjoyment. But in nothing else than God can we rejoice always. Our friends. in whom we find comfort, are taken away; the property that we thought would make us happy, fails to do so; and pleasures that we thought would satisfy, pall upon the sense and make us wretched. No man can be permanently happy who does not make the Lord the source of joy, and who does not expect to find his chief pleasure in him.
4. It is a privilege to be permitted to go and commit everything to God; Phi 4:6-7. The mind may be in such a state that it shall feel no anxiety about anything. We may feel so certain that God will supply all our wants; that he will bestow upon us all that is really necessary for us in this life and the next, and that he will withhold from us nothing which it is not for our real good to have withheld, that the mind may be constantly in a state of peace. With a thankful heart for all the mercies which we have enjoyed – and in all cases they are many – we may go and commit ourselves to God for all that we need hereafter Such is the privilege of religion; such an advantage is it to be a Christian. Such a state of mind will be followed by peace. And it is only in such a way that true peace can be found. In every other method there will be agitation of mind and deep anxiety. If we have not this confidence in God, and this readiness to go and commit all to him, we shall be perplexed with the cares of this life; losses and disappointments will harass us; the changes which occur will weary and wear out our spirits, and through life we shall be tossed as on a restless ocean.
5. It is the duty of Christians to be upright in every respect; Phi 4:8. Every friend of the Redeemer should be a man of incorruptible and unsuspected integrity. He should be one who can always be depended on to do what is right, and pure, and true, and lovely. I know not that there is a more important verse in the New Testament than the eighth verse of this chapter. It deserves to be recorded in letters of gold in the dwelling of every Christian, and it would be well if it could be made to shine on his way as if written in characters of living light. There should be no virtue, no truth, no noble plan of benevolence, no pure and holy undertaking in society, of which the Christian should not be, according to his ability, the patron and the friend. The reasons are obvious. It is not only because this is in accordance with the law of God, but it is from its effect on the community.
The people of the world judge of religion by the character of its professed friends. It is not from what they hear in the pulpit, or learn from the Bible, or from treatises on divinity; it is from what they see in the lives of those who profess to follow Christ. They mark the expression of the eye; the curl of the lip; the words that we speak – and if they perceive peevishness and irritability, they set it down to the credit of religion, They watch the conduct, the temper and disposition, the manner of doing business, the respect which a man has for truth, the way in which he keeps his promises, and set it all down to the credit of religion. If a professed Christian fails in anyone of these things, he dishonors religion and neutralizes all the good which he might otherwise do. It is not only the man in the church who is untrue, and dishonest, and unjust, and unlovely in his temper, that does evil; it is he who is either false, or dishonest, or unjust, or unlovely in his temper. One evil propensity will neutralize all that is good; and one member of the church who fails to lead a moral and upright life will do much to neutralize all the good that can be done by all the rest of the church; compare Ecc 10:1.
6. It is the duty of Christians to show kindness to the ministers of the gospel, especially in times and circumstances of want; Phi 4:10, Phi 4:14-17. Paul commended much what the Philippians had done for him. Yet they had done no more than they ought to do; see 1Co 9:11. He had established the gospel among them, carrying it to them by great persona, sacrifice and self-denial. What he had done for them had cost him much more than what they had done for him – and was of much more value. He had been in want. He was a prisoner; among strangers; incapable of exerting himself for his own support; not in a situation to minister to his own needs, as he had often done by tent-making, and in these circumstances he needed the sympathizing help of friends. He was not a man to be voluntarily dependent on others, or to be at any time a burden to them. But circumstances beyond his control had made it necessary for others to supply his needs.
The Philippians nobly responded to his claims on them, and did all that he could ask. Their conduct is a good example for other Christians to imitate in their treatment of the ministers of the gospel. Ministers now are often in want. They become old, and are unable to labor; they are sick, and cannot render the service which they have been accustomed to; their families are afflicted, and they do not have the means of providing for them comfortably in sickness. It is to be remembered also that such cases often happen where a minister has spent the best part of his life in the service of a people; where he has devoted his most vigorous days to their welfare; where he has been unable to lay up anything for sickness or old age; where he may have abandoned what would have been a lucrative calling in life, for the purpose of preaching the gospel. If there ever is a claim on the generosity of a people, his case is one, and there is no debt of gratitude which a people ought more cheerfully to pay than that of providing for the needs of an aged or an afflicted and disabled servant of Christ, who has spent his best years in endeavoring to train them and their children up for heaven.
Yet, it cannot be denied, that great injustice is often done in such cases. The poor beast that has served a man and his family in the days of his vigor, is often turned out in old age to die; and something like this sometimes occurs in the treatment of ministers of the gospel. The conduct of a people, generous in many other respects, is often unaccountable in their treatment of their pastors; and one of the lessons which ministers often have to learn, like their Master, by bitter experience, is the ingratitude of those for whose welfare they have toiled, and prayed, and wept.
7. Let us learn to be contented with our present condition; Phi 4:11-12. Paul learned this lesson. It is not a native state of mind. It is a lesson to be acquired by experience. By nature we are all restless and impatient; we are reaching after things that we have not, and often after things that we cannot and ought not to have. We are envious of the condition of others, and suppose that if we had what they have we should be happy. Yet, if we have right feelings, we shall always find enough in our present condition to make us contented. We shall have such confidence in the arrangements of Providence as to feel that things are ordered for the best. If we are poor, and persecuted, and in want, or are prostrated by sickness, we shall feel that there is some good reason why this is so arranged – though the reason may not be known to us. If we are benevolent, as we ought to be, we shall be willing that others shall be made happy by what they possess, instead of coveting it for ourselves, and desiring to wrest it from them.
If we are disposed to estimate our mercies, and not to give up our minds to a spirit of complaining, we shall see enough around us to make us contented. Paul was a prisoner; he was poor; he was among strangers; he had neither wife nor children; he was about to be tried for his life, and probably put to death – yet he learned to be content. He had a good conscience; the hope of heaven; a sound intellect; a heart disposed to do good, and confidence in God, and why should a man in such circumstances complain? Says Jeremy Taylor, Am I fallen into the hands of publicans and sequestrators, who have taken all from me? What now? Let me look about me. They have left me the sun and moon, fire and water, a loving wife, and many friends to pity me, and some to relieve me, and I can still discourse; and unless I list, they have not taken away my merry countenance, and a cheerful spirit, and a good conscience; they still have left me the providence of God, and all the promises of the gospel, and my religion, and my hopes of heaven, and my charity to them too; and still I sleep and digest; I eat and drink; I read and meditate; I can walk in my neighbors pleasant fields, and see the varieties of natural beauties, and delight in all in which God delights, that is, in virtue and wisdom, in the whole creation, and in God himself. And he who hath so many causes of joy, and so great, is very much in love with sorrow and peevishness. who loses all these pleasures, and chooses to sit down upon his little handful of thorns – Holy Living, chapter ii. section vi. Let the whole of this section on Contentedness be read. It is one of the most beautiful arguments for contentment that ever proceeded from uninspired lips.
8. In all these things; in all the duties and the trials of life; in all our efforts to meet temptation, and to cultivate contentment with our present condition, let us put our trust in the Saviour; Phi 4:13. Paul said that he could do all things through Christ who strengthened him. His strength was there; ours is there also. If we attempt these things, relying on out own strength, we shall certainly fail. The bad passions of our nature will get the ascendency, and we shall be left to discontent and complaining. The arm that is to uphold us is that of the Redeemer; and relying on that, we shall find no duty so arduous that we may not be able to perform it; no temptation so formidable that we may not be able to meet it; no trial so great that we may not be able to bear it; no situation in life through which we may be called to pass, where we may not find contentment and peace. And may God of his rich mercy give to each one who shalt read these notes on this beautiful Epistle to the Philippians, abundant grace thus to confide in the Saviour, and to practice all the duties so tenderly enjoined on the Philippian Christians and on us by this illustrious prisoner in the cause of Christ.
Fuente: Albert Barnes’ Notes on the Bible
Php 4:23
The grace of our Lord Jesus Christ be with you all.
Amen
The benediction
I. Its contents–grace.
II. Its comprehensiveness–it embraces all.
III. Its power–it is yea and amen. (J. Lyth, D. D.)
Grace
I. Its sources.
II. Its fulness.
III. Its flow.
IV. Its power. (J. Lyth, D. D.)
In parting with his readers the apostle wishes them to possess the grace of the Lord Jesus; that grace which–
I. Blesses and cheers.
II. Strengthens and consoles.
III. At last ripens into glory. (Professor Eadie.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 23. The grace of our Lord] The usual apostolical benediction, which has often occurred, and been more than once explained. See Clark on “Ro 1:7“, and “Ga 6:18“. The word , our, is omitted by many MSS. and several versions, which simply read, The grace of the Lord Jesus Christ.
Be with you all.] Instead of , all, , Spirit, is the reading of ADEFG, several others, with the Coptic, Sahidic, AEthiopic, Armenian, Vulgate, and Itala; besides several of the Fathers.
There are various subscriptions to this epistle in the different MSS. and versions. In the common GREEK text it stands thus: It was written to the Philippians from Rome by Epaphroditus. The Epistle to the Philippians was written from Rome, and sent by Epaphroditus. – SYRIAC. To the Philippians. – AETHIOPIC. The end of the Epistle; it was written at Rome, and sent by Epaphroditus. – ARABIC. To the Philippians by Timothy and Epaphroditus. – COPTIC.
1. THE MSS. generally agree with the versions, and all unite in stating that this epistle was written and sent from Rome, so that the common subscription may well stand. Yet there have been some strong objections made against this, as far as the place is concerned. Some foreign critics have maintained, that were it to be granted that the apostle was now a prisoner for the testimony of Christ, yet it does not follow that he was a prisoner at Rome, for he himself tells us, 2Co 11:23, that he was in prisons more abundant; and, consequently, he might be in prison somewhere else: but they have gone farther, and denied that this epistle was written while Paul was a prisoner; affirming that he had been already liberated, and that of this there are several evidences in the epistle itself. J. Christopher Wolf, in his Curae, has considered all these objections in detail, and appears to have answered them in a very satisfactory manner. That St. Paul was now in prison, these words seem clearly to prove, Php 1:16: – The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds. This strongly argues that he was then suffering imprisonment, and that certain persons of perverse minds preached the Gospel in such a way as was calculated to make his bonds still more grievous. And, as he sends the salutations of saints which were of Caesar’s household, it seems most evident that he was then at Rome; as, had he been a prisoner in any of the provinces, it is not likely that he would send to Philippi the greetings of those who lived at Rome.
2. The cause of this imprisonment has been variously understood. Theodorus Metochita says it was in consequence of his having converted Nero’s baker, and one of his concubines; at which the emperor, being enraged, ordered him to be cast into prison: but the authority on which this rests is scarcely sufficient to render it credible.
3. Paul is generally allowed to have been twice imprisoned at Rome: this was, without doubt, the first time of his being there in bonds, as there is every appearance that he was delivered after this; but his second imprisonment issued in his martyrdom. Every apostle of God is immortal till his work is done. Paul became a martyr when God saw that there was no farther need either for his preaching or his writing; he had kept and defended the faith, and had finished his course; God took him then from the evil to come; and crowned him with the glory which his Redeemer had provided for him, in reference to which he lived, and after which he had continually aspired.
4. Reader, be thankful to God, who, in pity to thy weakness, has called thee to believe and enjoy, and not to suffer for his sake. It is not for us to covet seasons of martyrdom; we find it difficult to be faithful even in ordinary trials: yet, as offences may come, and times of sore trial and proof may occur, we should be prepared for them; and we should know that nothing less than Christ in us, the hope of glory, will enable us to stand in the cloudy and dark day. Let us, therefore, put on the whole armour of God; and, fighting under the Captain of our salvation, expect the speedy destruction of every inward foe; and triumph in the assurance that death, the last enemy, will, in his destructions, shortly be brought to a perpetual end. Hallelujah! The Lord God Omnipotent reigneth. Amen and Amen!
Finished correction for the press, Dec. 16th, 1831. – A. C.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He concludes this (like his other Epistles) much as he began, (see on Phi 1:2), praying the same grace of the Lord might abide with them, which he had prayed to them all, Phi 1:1.
Amen; not at all doubting, but with full confidence trusting, all should be firm, as he had prayed.
It was written to the Philippians from Rome by Epaphroditus.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. (Ga6:18).
be with you all. AmenTheoldest manuscripts read, “Be with your spirit,” and omit”Amen.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The grace of our Lord Jesus Christ [be] with you all,…. The Vulgate Latin and Ethiopic versions read, “with your spirit”, as in Ga 6:18; and so the Alexandrian copy and some others read. This is the apostle’s token in all his epistles of the genuineness of them, and which he wrote with his own hand, 2Th 3:17;
[See comments on Ro 16:22],
[See comments on Ro 16:24].
Amen: with which all the epistles are concluded;
[See comments on Ro 16:27].
The subscription is,
[it was] written [to] the Philippians from Rome, by Epaphroditus; that this epistle was written to the Philippians by the Apostle Paul, when he was a prisoner at Rome, and sent to them by Epaphroditus their minister, when he returned from him to them.
Fuente: John Gill’s Exposition of the Entire Bible
1) “The grace of our Lord Jesus Christ” (he charis kuriou lesou Christou) “The grace of the Lord Jesus Christ” which saves, keeps, and is sufficient, Eph 2:8-9; 2Co 12:9; 2Pe 3:18; Gal 6:18, 2Co 13:13.
2) “Be with you all, Amen” (meta tou opneumatos humas) be with the spirit of you all,” Amen. The spirit of the good welfare of others in Christ was Paul’s spirit to the end of life, Rom 16:24; 1Th 5:28; 2Th 3:18.
Fuente: Garner-Howes Baptist Commentary
23. The grace of the Lord Jesus Christ be with your spirit.
Translation and Paraphrase
23. May the favor of the Lord Jesus Christ be with your spirit. (Amen)
Notes
1.
Paul closes Philippians with his characteristic closing wish that the favor (grace) of the Lord Jesus Christ may be with our spirit. Compare Gal. 6:18; 2Ti. 4:22; Phm. 1:25. Our spirit needs the help of Christs favor even more than our physical nature, for we have many unseen spiritual enemies. Eph. 6:12.
2.
The reading with you all in KJV is not as well supported by the ancient manuscripts of the New Testament as the American Standard version reading with your spirit, which we follow.
Fuente: College Press Bible Study Textbook Series
(23) The grace of our Lord Jesus Christ be with you all.The true reading is, be with your spirit (as in Gal. 6:18; Phm. 1:25; 2Ti. 4:22). The reading of our version is the more ordinary form of salutation. In one form or another it is the token in every Epistle (2Th. 3:17). The grace given by the Spirit of God is received in the spirit of man, but in order that the whole man, body, soul, and spirit, be preserved blameless to the coming of the Lord Jesus (1Th. 5:23).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. The grace The evidence requires, as in Gal 6:18, the less usual form, the grace of the Lord Jesus Christ be with your spirit.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘The grace of the Lord Jesus Christ be with your spirit.’
Compare Gal 6:18. In this final greeting they are seen as sharing in one Spirit Who is the source of God’s grace (unmerited active favour) towards them, something which is manifested in their communal ‘spirit’. They are all one in Christ.
REFLECTIONS
READER! before we close our attention to this precious Book of God, let us bend the knee together, and unitedly look up to the Father, Son, and Holy Ghost, for all our mercies in Christ. What an invaluable treasure, the Holy Spirit hath here given to the Church, in this blessed portion of his holy word! Oh! what precious views of Christ! Oh! what encouragement, and comfort, in him, to all his people. Lord the Spirit, do thou, in rich, free, and sovereign mercy, make the whole savor of Christ; which is in it, an engrafted word which is able to save the soul.
Faithful Paul! thou hast faithfully recorded, under the Lord’s enditing, this sweet Scripture. The Lord counted thee faithful, putting thee into the ministry. And the Church finds cause to bless a faithful God for thy faithfulness, in thy preaching, and writing. Thou hast found the blessedness long since, of the two great points, which in the days of thy pilgrimage thou didst pant after: to win Christ, and to be found in Him: And all the faithful in Christ Jesus seek the same for their portion. Blessed Master of Paul! give each of thine grace, so to win thee, and so to be found in thee here by faith, that, ere long, all thy Church together, may live on thee in glory forevermore. Amen
23 The grace of our Lord Jesus Christ be with you all. Amen. To the Philippians written from Rome, by Epaphroditus.
Ver. 23. The grace of our Lord ] With this wish of grace, grace to them, he both begins and ends. Wisdom is the principal thing, Pro 4:7 .
23 .] See Gal 6:18 .
Phi 4:23 . Probably ought to be read with all the chief authorities instead of . Myr [76] . , however, supposes that these words have been inserted from Gal 6:18 , to which he would also attribute supr. , which is probably spurious.
[76] Meyer.
grace. App-184.
Jesus Christ. App-98.
you all. All the texts read “your spirit”. App-101., as in Gal 6:18.
Amen. Most texts omit.
23.] See Gal 6:18.
Php 4:23
Php 4:23
The grace of the Lord Jesus Christ be with your spirit.-[The normal method of closing a letter at that period was by the mere use of farewell, as is shown by the many papyrus letters, discovered in recent years, as well as by letters included in the New Testament itself. (Act 15:29). Paul, however, uses a formula of his own: The salutation of me Paul with mine own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all. (2Th 3:17-18). His signature was also different from that employed by the other apostolic writers, for Peter and John invoke peace and not grace as their parting blessings. (1Pe 5:14; 3Jn 1:14).
Paul’s simplest greeting in its simplest form is: Grace be with you (Col 4:18), and reaches its highest development in: The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all (2Co 13:14). But in every form, simple or elaborate, grace is the essential constituent and in every instance except in Col 4:18 it is the grace of our Lord Jesus Christ that is emphasized. This is the core of the apostles message. It is through the grace given by Christ and through the right use of it that man learns something of the love which God has for man as it is through the grace of Christ that the love of God manifests itself and is reflected in the love which man has for his fellow man. Even in the full benediction grace comes first, and here Paul is following the line of his own experience. It was the grace of our Lord Jesus Christ that revealed to him the love of the Father in all its infinite richness, it is his grace that made it possible for him to become partaker of the Holy Spirit, by which he became inseparably united to Christ and to whose divine influence he was indebted for all that was of value in his life,]
Rom 16:20, Rom 16:24, 2Co 13:14
Reciprocal: Num 6:24 – The Lord Rom 1:7 – and the Lord Phi 4:20 – Amen
(Php 4:23.) -The grace of the Lord Jesus Christ be with your spirit. The reading after has very little support. The received reading is , which Meyer retains. The new reading is supported by A, D, E, F, G, 17, 672, 73-80, by the Vulgate, etc., and is adopted by Lachmann and Tischendorf, etc. The common reading is found in B, J, K, the Syriac, and in Chrysostom and Theodoret. It is difficult to say which reading is preferable, as the new one may have been formed from Gal 6:18; Phm 1:25; or 2Ti 4:22. The sense in either case is not materially different. He wished them to enjoy that grace which Christ bestows. If the critical reading be adopted, then the apostle wished the favour of Christ to descend upon their higher nature, or that portion of their nature for which it was specially fitted, and which indeed could alone enjoy it. Tischendorf rejects the , and Lachmann puts it within brackets. The apostle concludes with a benediction or salutation-probably an autograph. Col 4:18; 2Th 3:17. In parting from his readers, he wishes them to possess the grace of the Lord Jesus; that grace which blesses and cheers, which strengthens and consoles, and at last ripens into glory. The unauthorized postscript is variously read, both in the MSS., Versions, and Fathers; the received Text being- .
Php 4:23. This verse is a kindly wish that the grace (favor) of Christ would be with the brethren at Philippi. The word amen is explained at verse 20.
Php 4:23. The grace of the Lord Jesus Christ be with your spirit. This is the form of the closing benediction according to the oldest authorities. Such changes from the primitive text have been introduced by a desire to bring all the closing benedictions as nearly as possible into one form. Probably at first no more was done than to write the different form on the margin. After this, some future scribe, having a text and margin, considered it best to bring all into the same shape.
He shuts up all with the usual apostolical valediction: by grace, we are to understand the free favour of God, as the fountain; and all good things, as so many streams flowing from that fountain; this is called the grace of our Lord Jesus Christ, because purchased by his merit, and applied by his intercession.
This grace he prays may be with them in the sweet effects of it, and in the sensible apprehensions of it, to enlighten, sanctify, comfort,and quicken them more and more: knowing then the exceeding riches of grace which we have in Christ Jesus our Lord, let us glorify him, eminently, abundantly; and as we have all things by him, let us do all things for him, and to his glory.
This benediction is similar to Paul’s initial greeting (Php 1:2; cf. Phm 1:25; Gal 6:18). God’s bestowal of the unmerited favor and supernatural enablement of the Lord Jesus Christ on the spirits (attitudes) of the Philippians would enable them to succeed. God’s grace would enable them to do all that the apostle had exhorted them to do in this letter. We need God’s grace for this purpose too.
Paul’s personal view of life lies at the center of this epistle structurally as well as conceptually (cf. Php 3:7-14). There he demonstrated what it means to adopt the mind of Christ. The great burden of this letter is that we need to make His attitude our own so we can join with other believers in partnership in the gospel. The partnership of the Philippians with Paul is still bearing fruit today through this encouraging epistle.
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)