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Exegetical and Hermeneutical Commentary of Philippians 4:1

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Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, [my] dearly beloved.

Ch. Php 4:1-7. With such a prospect, and such a Saviour, let them be steadfast, united, joyful, self-forgetful, restful, prayerful, and the peace of god shall be theirs

1. Therefore ] In view of such a hope, and such a Lord.

dearly beloved ] Omit “ dearly,” which is not in the Greek; though assuredly in the tone of the passage. The word “beloved” is a favourite with all the apostolic writers; a characteristic word of the Gospel of holy love. St Paul uses it 27 times of his converts and friends.

longed for ] The word occurs here only in N.T., but the cognate verb occurs Php 1:6, Php 2:26, and cognate nouns Rom 15:23; 2Co 7:7; 2Co 7:11. The address here is full of deep personal tenderness, and of longing desire to revisit Philippi.

my joy and crown ] Cp. the like words to the sister Church in Macedonia, 1Th 2:19-20; 1Th 3:9; and see 2Co 1:14. The thought of the Day of glory brings up the thought of his recognition of his converts then, and rejoicing over them before the Lord. Manifestly he expects to know the Philippians, to remember Philippi.

so ] In such faith, and with such practice, as I have now again enjoined on you.

stand fast ] The same verb as that Php 1:27, where see note. And here cp. especially 1Co 16:13; Gal 5:1 ; 1Th 3:8 (a close parallel, in both word and tone). The Christian is never to stand still, as to growth and service; ever to stand fast, as to faith, hope, and love.

in the Lord ] In recollection and realization of your vital union with Him who is your peace, life, hope, and King. Cp. Eph 6:10, and note in this Series.

my dearly beloved ] Lit., simply, beloved. His heart overflows, as he turns from the sad view of sin and misbelief to these faithful and loving followers of the holy truth. He can hardly say the last word of love.

H. FAMILY AFFECTION OF CHRISTIANITY. (Ch. Php 4:1)

“While the great motives of the Gospel reduce the multiplicity and confusion of the passions by their commanding force, they do, by the very same energy, expand all sensibilities; or, if we might so speak, send the pulse of life with vigour through the finer vessels of the moral system: there is far less apathy, and a far more equable consciousness in the mind, after it has admitted Christianity, than before; and, by necessary consequence, there is more individuality, because more life. Christians, therefore, while they understand each other better than other men do, possess a greater stock of sentiment to make the subject of converse, than others. The comparison of heart to heart knits heart to heart, and communicates to friendship very much that is sweet and intense.

“So far as Christians truly exhibit the characteristics of their Lord, in spirit and conduct, a vivid emotion is enkindled in other Christian bosoms, as if the bright Original of all perfection stood dimly revealed. The conclusion comes upon the mind that this family resemblance springs from a common centre, and that there exists, as its archetype, an invisible Personage, of whose glory all are, in a measure, partaking.”

Isaac Taylor, of Ongar; Saturday Evening, ch. 18.

Fuente: The Cambridge Bible for Schools and Colleges

Therefore, my brethren dearly beloved and longed for – Doddridge unites this verse with the previous chapter, and supposes that it is the proper close of the solemn statement which the apostle makes there. The word therefore – hoste – has undoubted reference to the remarks made there; and the meaning is, that in view of the fact that there were many professed Christians who were not sincere – that the citizenship of all true Christians was in heaven, and that Christians looked for the coming of the Lord Jesus, who would make them like to himself, the apostle exhorts them to stand fast in the Lord. The accumulation of epithets of endearment in this verse shows his tender regard for them, and is expressive of his earnest solicitude for their welfare, and his deep conviction of their danger. The term longed for is expressive of strong affection; see Phi 1:8, and Phi 2:26.

My joy – The source of my joy. He rejoiced in the fact that they had been converted under him; and in their holy walk, and their friendship. Our chief joy is in our friends; and the chief happiness of a minister of the gospel is in the pure lives of those to whom he ministers; see 3Jo 1:4.

And crown – Compare 1Th 2:19. The word crown means a circlet, chaplet, or diadem:

(1)As the emblem of royal dignity – the symbol of office;

(2)As the prize conferred on victors in the public games, 1Co 9:25, and hence, as an emblem of the rewards of a future life; 2Ti 4:8; Jam 1:12; 1Pe 5:4;

(3)Anything that is an ornament or honor, as one glories in a crown; compare Pro 12:4, A virtuous woman is a crown to her husband; Pro 14:24, The crown of the wise is their riches; Pro 16:31, The hoary head is a crown of glory; Pro 17:6, Childrens children are the crown of old men.

The idea here is, that the church at Philippi was that in which the apostle gloried. He regarded it as a high honor to have been the means of founding such a church, and he looked upon it with the same interest with which a monarch looks upon the diadem which he wears.

So stand fast in the Lord – In the service of the Lord, and in the strength which he imparts; see the notes at Eph 6:13-14.

Fuente: Albert Barnes’ Notes on the Bible

Php 4:1-3

Therefore–my brethren–dearly beloved–Notice

The general exhortation (Php 4:1).

1. Remark the kindness with which the apostle insinuates himself into the hearts of the Philippians; addressing them as brethren, an appellation sacred in the Church as signifying that holy and Divine union which links its members in one common bond. And as though the word insufficiently expressed his affection, he adds dearly beloved, and longed for, and my dearly beloved. This was not mere professionalism, least of all guilefulness. There was more love in Pauls heart than in his month, and of this he had given the Philippians proof. Herein is a model for ministers. Love is the only weapon by which good pastors ensure obedience. Force and threats will only make hypocrites.

2. These words express the affection of the apostle, but the following the piety of the Philippians.

(1) As Paul found happiness only in the kingdom of Jesus, to say that the Philippians were his joy was to bear witness that Jesus reigned amongst them. Their spiritual condition was Pauls comfort in sorrow.

(2) They were also his crown, the subject of his honour and ornament, as we say of a child or a scholar he does honour to his father or master. Their virtue proved how excellent must be the ministry of which they were the fruits. And then there was the prospect of the judgment, when the Lord would reward him with these Philippians and crown him therewith as with a precious jewel (Php 2:16; 2Co 1:14; 1Th 2:19-20). From which it may be seen–

(a) That a ministers ambition should be not to rule and to abound in riches and worldly pomp, but rather that holiness may abound in their flocks.

(b) That the first and highest acknowledgment that flocks owe to their pastors is to hold them in honour.

3. Having won their hearts Paul exhorts them to steadfastness, i.e., perseverance in the gospel (Rom 5:2; Rom 14:4; Gal 5:1). So stand may be regarded as referring–

(1) To his teaching as to self-renunciation and justification through Christ; or–

(2) to the necessity of resisting false teachers and realizing their heavenly citizenship.

II. The particular exhortation to Euodias and Syntyche. These persons are nowhere else mentioned, but must have been of considerable influence in Philippi. They had, too, been fellow labourers with the apostle; but most probably had been led astray by the false teachers or were in danger of it. Mere domestic difference would hardly have called for such an interference. Note then–

1. That the most exalted and excellent among believers are not always exempt from the trials and importunities of error. As snails will soil the brightest flowers, so Satan and his ministers will endeavour to spread the filthiness of their errors and extravagances in the purest and most esteemed minds. Since we are in a common danger let us be on our guard.

2. That Christian women, should apply this to themselves. It was to Eve that Satan addressed himself in Paradise (1Ti 2:14). The success of his first stratagem is Satans subsequent encouragement to attack the same sex (2Ti 3:6-7). Christian women, as he has more especially endeavoured to seduce you, be more resolute in your resistance of him.

3. While the example of Euodias and Syntyche may be useful to women, that of Paul may be profitable to pastors. He addresses personally those who have need of reproof (Act 20:31), and breaks the thread of a discourse addressed to the Church to do so. But observe his gentleness. How far beneath this model is the pride of those who boast of being his successors, and yet think it too great a condescension to speak to women, much less entreat them.

4. Our perseverance and union are to be in the Lord. This is the band of true concord. To agree out of this is conspiracy.

III. The recommendation of these women to the care of others. Who the yokefellow was it is difficult to conjecture. Some say Pauls wife, others Epaphroditus (Php 2:25), or the husband of Euodias or Syntyche. Most probably he was a person of some merit and consideration in the Church. This should teach us–

1. To distinguish between those who err ignorantly or negligently and those who err wilfully. The former are to be helped.

2. These womens merits were that they laboured with the apostle and were worthy of help.

3. This help was to be rendered not by the yokefellow only, but by the whole Church, whose names were in the book of life (Rev 3:5; Rev 20:12; Dan 12:1; Luk 10:20; Eze 13:9). (J. Daille.)

Unity of service at Philippi

I. Love. Beloved and longed for is not a mere hurried phrase, or a gush of exuberant feeling that quickly dries up. There are rivers which dip down and flow underground, and then come out again into the light. So Pauls love, always flowing though some times unseen here sparkles in the sunshine. This love was grounded–

1. In a common discipleship of the same Master. To love the same Saviour opens a new fountain of love in our hearts. As men are drawn to Christ, they are drawn closer to each other.

2. In the fact that they were the fruit of his ministry. They were the joy of his soul travail and the crown of his labour. Of all bonds this is the closest. Are ye not wise enough to win souls and be a joy and a crown to one another?

II. Steadfastness. To do the right thing is good, but to stand fast in it is better.

1. Men get hindered and move away from the hope of the gospel.

2. It is a grand thing to stand fast to what is good and true in this changeful world (Joh 8:31; Mat 10:22).

3. Some stand fast in their Churchmanship, Presbyterianism, Methodism, Independency; but we may stand fast in these out side things without being in the Lord. That is the only standing fast worth anything. Stand fast in Him, and He will stand fast by you.

III. Unity. Euodias and Syntyche had disagreed, and were exhorted to be of the same mind.

1. Not of the same opinion, Paul knew too much of human nature to expect that.

2. The word has reference to the disposition rather than to the intellect. There is a way of holding truth in love to those who differ from us, and in the midst of differing creeds to be of the same mind. The apostle appeals to both in the same way, so as to leave no suspicion of favouritism. O that all the wrangling Euodiases and contentious Syntyches would hear this admonition. High Church Euodias and Low Church Syntyche, Conforming Syntyche and Nonconforming Euodias say to one another as Abraham did to Lot, Let there be no strife between me and thee.

3. The centre and circumference of this unity is in the Lord. There is no real unity in creeds or formularies, in uniformity of discipline and worship. Every true Christian is united to Christ, and through Him each to the other. The world waits to believe until the disciples of Jesus are one. How long shall we keep them waiting?

IV. Mutual service. Verse 3 is full of work and workers.

1. There was the true yokefellow. A yoke signifies hard work. Oxen are yoked together for work, and this person must have worked shoulder to shoulder with Paul.

2. There were the women who laboured with him in the gospel. These women had their rights, glorious rights to labour in the gospel. Would there were more candidates for these honours.

3. Clement was no fine gentleman sitting at ease in Zion, doing nothing himself and finding fault with those who did work. That Church at Philippi was a hive of bees. No wonder they were so exemplary. They were too busy to be mischievous. Depend upon it God helped them all.

4. Think of the honour Paul assigned them–Whose names are in the book of life. As the Jews of old kept a register of the living in their tribes and families from which the dead were blotted out, so God keeps a book of His living ones who will never die. Paul knew their names were there because of their character. They were living ones, and were giving the best possible proof of life, viz., work. Dead people do not work. Love and help one another. Are our names in the book of life? If not read Rev 20:15.

5. It is the Lambs book of life. The matter can only be dealt with at the Cross of Jesus. (H. Quick.)

Christian love

I. Its source.

1. One brotherhood.

2. One hope.

II. Its intensity–

1. Of affection.

2. Of desire.

3. Of esteem.

III. Its expression.

1. Sincere in word and deed.

2. It seeks to promote–

(1) Steadfastness.

(2) Unity.

(3) Mutual consideration.

(4) Help. (J. Lyth, D. D.)

Dearly beloved and longed for, my joy and crown, so stand fast in the Lord–Observe–

I. How Christians love one another.

1. With sincere affection.

2. They delight in each others company.

3. They rejoice in each others happiness.

4. They promote each others welfare.

II. Why they love one another.

1. They are brethren.

2. In the Lord.

3. They anticipate His blessing. (J. Lyth, D. D.)

Paul an example of ministerial solicitude and affection

If any man be in Christ he is a new creature. How singularly is this illustrated by the writer of these words, who only a few years before was breathing out threatenings and slaughters against the Christians.

I. The purport of these endearing terms.

1. Brethren, not kinsmen after the flesh, but spiritual relations.

(1) In one sense he was their parent, as having begotten them in the gospel; but here in the spirit of unity and love he regards them as brethren. The appropriateness of the term is seen in the fact that believers are children of one heavenly Father, born of one Spirit, are made members of Christ of whom the whole family in heaven and earth is named, are heirs of the same inheritance.

(2) Among these many brethren their Saviour is the firstborn, and while we are brought together as brethren in Him we are amply provided for; chastisement for error, counsel for guidance, comfort in sorrow, supply for every need.

(3) Are the children of the Most High members of one another? Then there ought to be a sympathy for each others concerns, an interest in each others welfare, a holy zeal and rivalry in their Fathers service.

2. Dearly beloved.

(1) Love of the brethren is a distinguishing mark of those who have passed from death unto life.

(2) A renewed soul who loves a brother because he is a brother will love all the brethren.

(3) The more truly we love the Saviour the more truly shall we love one another; just as rays approach nearer themselves as they draw near their common centre.

3. Longed for. If we love Jesus we shall long for the spiritual welfare of His brethren, and yearn for communion with them.

4. My joy. Paul had many sources of happiness within: the Philippians were external sources of gladness. He had been the means of their conversion. They were rejoicing, and should he not share their joy? They were trophies of a Saviours love, and that Saviour was dear to him.

5. My crown; and with good reason–Thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of my God. He trusted that they would own Him as their spiritual father when he and they should have the crown of righteousness. Every rescued soul is an ornament and honour to its rescuer.

II. The advice was equal in importance to the tenderness with which it was offered–to stand fast.

1. It implies that they had been admitted to that faith, hope, holiness, and blessedness in which they were to stand fast.

2. They were to stand fast not by themselves but in His might whose grace is made perfect in weakness.

(1) By the indwelling of His grace.

(2) By faith in His perfect work

(3) In love to Him who loved them.

3. This steadfastness is necessary to the very existence of ministerial comfort. Now we live if ye stand fast in the Lord.

4. The honour of the Lord in a low and latitudinarian age demands it.

5. It is needful for the encouragement of weaker and younger brethren. (R. P. Buddicom, M. A.)

The bright side of a ministers life

A minister has many discouragements, disappointments and pains, as had Paul, but taking his work as a whole there is no profession that will bear comparison with it in bringing peace and joy. There is–

I. The joy of interesting work.

1. His studies are interesting–his books and the literature of human life.

2. So is his practical work. His heart and hand are ever appealed to for sympathy and help. There are the bereaved to be comforted, fallen to be uplifted, young to be counselled, and a thousand charities to be practised in the name of Christ. A man entering the ministry with the right spirit will find perpetual exhilaration in the work. To enter the harvest field where the grain is ripe, and the sheaves are coming towards the garner–that is life for the body, inspiration for the mind, rapture for the soul; and if there is an occupation that yields such mighty satisfaction in all the world I have never heard of it.

II. The joy of elevated associations. If a man be tolerably acceptable in his work, the refinements of society open before him. He is invited into the conclave of poets anal artists; he is surrounded by kindly influences; society breathes upon him its most elevating advantages. Men in other occupations must depend on their wealth and achievements to obtain such position. By reason of the respect of men for the Christian minister, all these spheres open before him. In addition to that, and more than that, his constant associates are the princes of God and the heirs of heaven.

III. The joy of seeing souls converted. To go from the house of God some Sabbath and feel that the sermon has fallen dead, and to be told the next day by some man, That sermon was the redemption of my soul. I went home one Sabbath almost resolved never to preach again; the gospel seemed to have no effect; but before one week had passed I found that five souls, through the instrumentality of that poor sermon, had pressed into the kingdom of God. It is a joy like that of the angels of God over a repentant sinner to see men turning their backs on the world to follow Christ.

IV. The joy of comfort bearing. To see the wounds healing; to see Christ come to the prow of the vessel and silence the Euroelydon; to see a soul rise up strengthened and comforted; to look over an audience, one-half of them in the habiliments of mourning, and yet feel that there is power in that gospel to silence every grief and soothe every wound of the soul–ah! to tell the broken hearted people of the congregation that God pities, that God feels, that God loves, that God sympathizes–that is the joy of the Christian ministry!

V. The joy of the Churchs sympathy. If the minister of Christ has been at all faithful in his work, he knows that there are those who are willing to sympathize in his every sorrow and in every success. He knows that he has their prayers and good wishes. If he be sick, he knows they are praying for his recovery. If dark shadows hover over his household, he knows there are those who are praying that those shadows may be lifted. (T. De Witt Talmage, D. D.)

The pastors joy and crown

I. The pastors joy. His peoples conversion–proficiency–unity–zeal.

II. His crown. Because the fruit of his labour–the proof of his ministry–the pledge of his reward. (J. Lyth, D. D.)

Stand fast

He reminds me of the death of that British hero, Wolfe, who on the heights of Quebec received a mortal wound. It was just at the moment when the enemy fled, and when he knew that they were running, a smile was on his face, and he cried, Hold me up. Let not my brave soldiers see me drop. The day is ours. Oh, do keep it! His sole anxiety was to make the victory sure. Thus warriors die, and thus Paul lived. His very soul seems to cry, We have won the day. Oh, do keep it! O my beloved hearers, I believe that many of you are in the Lord, but I entreat you to stand fast in the Lord. (C. H. Spurgeon.)

The secret of steadfastness

Readers of Darwin will recall the description he gives of a marine plant which rises from a depth of one hundred and fifty to two hundred feet, and floats on the surface of the water in the midst of the great breakers of the Western Ocean. The stem of this plant is less than an inch through; yet it grows and thrives and holds its own against the fierce smitings and pressures of breakers which no masses of rock, however hard, could long withstand. What is the secret of this marvellous resistance and endurance? How can this little slender plant face the fury of the elements so successfully, and, in spite of storms and tempests, keep its hold, and perpetuate itself from century to century? The answer has leaped to every lip; it reaches down into the still depths, where it fixes its grasp, after the fashion of the instinct that has been put into it, to the naked rocks; and no commotion of the upper waters can shake it loose. (S. S. Chronicle.)

Steadfastness in the Lord

is enforced by–

I. The union between Christ and His people.

1. Legal. By His Fathers appointment and His own love Jesus was so identified with those He came to save as to be treated not according to His own deserts but theirs, whilst they are so identified with Him as to be treated not according to their own deserts but His. This legal union is the fundamental blessing of the Christian salvation, all the others rest upon it.

2. Spiritual. This is the community of spiritual life–of thought, feeling, and enjoyment–existing between Christ and believers. This is produced by the Holy Spirit through that faith by which we enter the legal relation, or are justified–He that is joined to the Lord is one spirit.

3. Manifest. The life of Christ will reveal itself in the graces which characterized Christ. Stand fast, then in the Lord, because you are in the Lord.

II. Christian steadfastness is further enforced by one Christians responsibility. Therefore, so, point back to the previous statements.

1. The Christian is responsible for his privilege. He is a citizen of heaven and must maintain the dignity of his citizenship, and stand fast in it against temptation and in trial.

2. The Christian is responsible for his hope. He expects a Saviour who will change the body of his humiliation. This expectation should give a deep sense of responsibility for our treatment of our body as an instrument of our moral nature. Dare we use the lips, which are to sing Christs praises day and night, and the limbs which are to render unceasing service, as instruments of frivolity or vice? Every man that hath this hope in him purifieth himself as He is pure. Holiness is the proper fruit of Christian hope, therefore stand fast.

III. This injunction is enforced by the most endearing epithets.

1. Brotherhood in Christ.

2. Ardent love.

3. Joy and glorying in previous steadfastness.

4. The hope of rejoicing in it in the days of Christ. (R. Johnstone, LL. B.)

Christian steadfastness

With a heavenly birthright in possession and a glorious resurrection in prospect, the apostle naturally follows with this exhortation.

1. The highest relationship, brethren;

2. In the highest degree, beloved;

3. Exciting the purest emotion, longed for;

4. Resulting in the most glorious issues, my joy and crown, are the motives by which the exhortation is enforced.

I. Our position as Christians is one of possible danger.

1. From the sceptical tendency of the age.

2. From the habits of society. The tradesman thinks he must do as others to get a living. The follies of fashion are followed to avoid singularity.

3. From indifference to the public ordinances of religion. The same rule applies to the Christian profession as to any other. Men do not prosper who neglect their calling.

4. From want of close attention to cultivation of personal piety.

II. The only position of absolute safety is union with Christ.

1. This condition is one of perfect alliance between the human and the Divine. Every string of the heart is in accord with the life of Jesus. Whether we think of the wisdom which is our light, the comfort which is our solace, the will which is our guide, or the purity which is our sanctification, its source is in the Lord.

2. Those who stand on this spiritual eminence occupy an unshaken position among men. We stand fast with His power to defend us, His Spirit to uphold us, His character to guide us.

III. A state of watchfulness is not inconsistent with happiness. The ocean is large enough for the biggest ships, but it is skirted with rocks. The lighthouse though itself a warning is the mariners friend. (Weekly Pulpit.)

Christian stability

The exhortation, stand fast, occurs six times; and still more frequently the duty is enjoined in equivalent terms.

1. The duty, therefore, is of primary importance.

2. There are two requisites–a foundation and strength. A man may have his foot upon a rock, yet if he be weak he cannot stand; and no matter how strong he may be, if his feet are on quicksand he cannot stand.

I. The ground to stand upon.

1. The stable foundations are–

(1) Truth.

(2) Right principles.

Truth is permanent, error is changeable, and therefore in every department, unless a mans views are correct, there is no security for his stability. But as our subject is Christian stability, the truth demanded is religious truth, the truth of the Bible.

2. The unstable foundations.

(1) Traditions. Those of the Pharisees have passed away; those of the Church change from age to age.

(2) Speculation results in philosophy, than which nothing is more unstable: e.g., the different schools of Greek philosophy, of the Middle Ages, of our own day, as Rationalism, Pantheism, Materialism, Atheism, and now Pessimism.

(3) Feeling. Many believe in God: they believe in His mercy, but not in His justice, not in salvation by blood, not in depravity, etc.

3. The only stable foundation is the Bible; the firm conviction that it is Gods Word and that what it teaches is infallibly true. The only ground of this faith, which is stable, is the witness of the Spirit. True experimental religion is the only security against error, and the only security for stability.

4. Right principles are necessary; not expediency, self-interest, or the interest of parties, but what is right.

II. The strength by which to stand. There is much difference naturally among men, but the strength needed is not our own. It is of the Lord. It is His and His gift. If we trust in ourselves we must fall. (C. Hodge, D. D.)

The watchword for today, Stand fast

(Text in connection with chap. 3:20, 21):–Every doctrine has its practical bearing. Hence you find Paul full of therefores–conclusions drawn from statements of Divine truth. The Lord is coming to glorify His people; let us therefore keep our posts until the coming of the great Captain shall release the sentinels.

I. Paul joyfully perceived that his beloved converts were in their right place. It is important that we should begin well. The start is not everything, but it is a great deal. Well begun is half done. We must enter the strait gate, and begin at the right point. Many slips and falls are due to not being right at first, a flaw in the foundation will make a crack in the superstructure.

1. The only position in which we can begin aright is in the Lord. It is a very good thing to be in the Church, but if you are not in the Lord first you are out of place What is it to be in the Lord?

(1) When we fly to Him by repentance and faith and make Him our refuge and hiding place. Are you in Him? You can have no better hiding place; in fact, there is no other.

(2) When we are in Christ as to our daily life; whatever we eat or drink, doing all in His Name.

(3) By a real vital, union. In Him and in Him only is our spiritual life sustained, just as it can only be received from Him.

(4) Christ has become our element, vital and all-surrounding. We are in Christ as birds are in the air which buoys them up and enables them to fly; as fish are in the sea.

2. Because they were in Christ, therefore–

(1) They were Pauls brethren. Many of them were Gentiles whom Paul would once have regarded as dogs. But now as Christ was not ashamed to call them brethren, neither was Paul.

(2) They were his dearly beloved, the repetition of which makes it mean My doubly dear ones.

(3) His longed for–his most desired ones. He first desired to see them converted, then baptized, then exhibiting all the graces. He desired their company because they were in Christ.

(4) His joy and crown. Paul had been the means of their salvation. The ministers highest joy is that the brands snatched by him from the burning are now living to the praise of the Lord Jesus.

II. Paul longed that they should keep their place. The beginning of religion is not the whole of it. Precious are the feelings which attend conversion, but dream not that repentance, faith, etc., are for a season and then all is done with. In conversion you have started in the race, and you must run to the, end. In your confession of Christ you have carried your tools into the vineyard, but the days work now begins. He that endureth to the end shall be saved. The difference between the spurious and the real Christian is this staying power.

1. Stand fast doctrinally. In this age all the ships are pulling up their anchors, drifting with the tide, driven about with every wind. It is your wisdom to put down these anchors. We will hearken to no teaching but that of the Lord Jesus.

2. Practically stand fast. The barriers are broken down; they would amalgamate Church and world: yes, even Church and stage, and combine God and devil in one service. Come out from among them, etc. Strive together to maintain the purity of Christs disciples.

3. Stand fast experimentally. Pray that your inward experience may be close adhesion to your Master.

4. Stand fast in the Lord without wishing for another trust. What way of salvation do we seek but that of grace? what security but the precious blood?

5. Stand fast without wavering. Permit no doubt to worry you.

6. Stand fast without wandering. Keep close to the example and spirit of your Master, and having done all to stand.

7. Stand fast without wearying. You are tired; take a little rest and brush up again. You cry, I cannot see results. Wait for them. Practice perseverance.

8. Stand fast without warping. Timber, when it is rather green, is apt to go this way or that. The spiritual weather is very bad just now for green wood: it is one day damp with superstition, and another parched with scepticism.

III. Paul urged the best motives for their standing fast.

1. Because of your citizenship (Php 3:20). Men ought to behave themselves according to their citizenship, and not dishonour their city.

2. Because of their outlook. Jesus is coming not as judge or destroyer, but as Saviour. Now if we look for Him we must stand fast. There must be no going into sin, no forsaking the fellowship of the Church, leaving the truth, playing fast and loose with godliness, running with the hare and hunting with the hounds. Let us so stand fast that when Jesus comes we may be able to say Welcome.

3. Because of their expectation of being transformed into the likeness of Christs glorious body.

4. Because of our resources. According to the power, etc. (C. H. Spurgeon.)

Christian love

When a rosebud is formed, if the soil is soft, and the sky is genial, it is not long before it bursts, for the life within is so abundant that it can no longer contain it all, but in blossomed brightness and swimming fragrance it must needs let forth its joy, and gladden all the air. And if, when thus ripe, it refused to expand, it would quickly rot at heart and die. And Christian love is just piety with its petals fully spread, developing itself and making it a happier world. The religion which fancies that it loves God, when it never evinces love for its brother, is not piety, but a poor mildewed theology, a dogma with a worm at the heart. (James Hamilton, D. D.)

Love the gauge of manhood

I do not distinguish men merely by the difference of their thought power, still less by the difference of their executive power, still less by their external differences, as when one is high, another low; one rich, another poor; one wise, another unwise. The point where true manhood resides is in the neighbourhood of love. In the copiousness, the variety, the endlessness, the sweetness, and the purity of the element of love, you shall find the measure that God applies, discriminating between one another. (H. W. Beecher.)

The professional minister

The man who has adopted the Church as a profession as other men adopt the army, the navy, or the law, and goes through the routine of its duties with the coldness of a mere official–filled by him the pulpit seems filled by the ghostly form of a skeleton, that in its cold and bony fingers holds an unlit lamp. (T. Guthrie, D. D.)

Ministerial qualifications

The minister is to be a live man, a real man, a true man, a simple man, great in his love, great in his life, great in his work, great in his simplicity, great in his gentleness. (J. Hall, D. D.)

Learn in Christ how possible it is to be strong and mild to blend in fullest harmony the perfection of all that is noble, lofty, generous in the soldiers ardour of heroic devotion; and of all that is calm, still, compassionate, tender in the priest waiting before God and mediation among men. (A. Maclaren, D. D.)

The ministers joy and crown

The crown here is not the diadem of royalty, but the garland of victory. He has in his mind, as so often, the famous public athletic games of the Greeks–which the diligent training, and the strenuous and persevering exertion, needed to gain the corruptible crown of laurel, and the intensity of joy felt by the victors, rendered an admirable illustration of the Christian life, whether as regards the spiritual progress of the believer himself or his work for the salvation of others. The apostle believed that he would be enabled to rejoice in the day of Christ, that he had not run in vain, as a minister of Christ. In Neros prison, aged, worn with trouble, manacled, uncertain whether he might not soon be led forth to death by the executioner, he knew himself to be yet in truth, as a successful minister of Christ, a conqueror wreathed with amaranth. The emperor in his palace was, in heart, weary and wretched. The prisoner was restful and happy. The glitter of the emperors power and grandeur would very soon pass away and be as a dream. His prisoner was already invested with a glory which, recognized in this world only by those whose eyes had been opened to discern spiritual things, should yet be manifested before the universe–for they that be wise shall shine, etc. (R. Johnstone, LL. B.)

Stand fast

Stand fast, like the British squares in the olden times. When fierce assaults were made upon them every man seemed transformed to rock. We might have wandered from the ranks a little in more peaceful times, to look after the fascinating flowers which grow on every side of our march; but, now we know that the enemy surrounds us, we keep strictly to the line of march, and tolerate no roaming. The watchword of the host of God just now is–Stand fast! Hold you to the faith once delivered to the saints. I like that spirit of Bayard, that knight without fear and without reproach. In his last battle his spine was broken, and he said to those around him, Place me up against a tree so that I may sit up and die with my face to the enemy. Yes, if our backs were broken, if we could no more bear the shield or use the sword, it would be incumbent upon us as citizens of the New Jerusalem, to die with our faces towards the enemy. I like that speech of Wellington, who was so calm amid the roar of Waterloo, when an officer sent word, Tell the Commander-in-Chief that he must move me; I cannot hold my position any longer, my numbers are so thinned. Tell him, said the great general, he must hold his place. Every Englishman today must die where he stands, or else win the victory. The officer read the command to stand, and he did stand till the trumpet sounded victory. And so it is now. My brethren, we must die where we are rather than yield to the enemy. If Jesus tarries we must not desert our posts. Wellington knew that the heads of the Prussian columns would soon be visible, coming in to ensure the victory; and so by faith we can perceive the legions of our Lord approaching: in serried ranks His angels fly through the opening heaven. The air is teeming with them. I hear their silver trumpets. Behold, He cometh with clouds! When He cometh He will abundantly recompense all who stood fast amid the rage of battle. (C. H. Spurgeon.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

CHAPTER IV.

The apostle exhorts them to stand fast in the Lord, 1.

And beseeches Euodias and Syntyche to be of one mind in Divine

things, 2.

And requests his true yokefellow to help them to a good

understanding, 3.

Gives them directions concerning their temper and frame of mind,

4-7.

And how to act in all respects as becomes the purity and

excellence of the Gospel, as they had heard from and seen in

him, 8, 9.

Thanks them for their attention to him in his captivity, in

sending him what was necessary for his support, though he had

learned to be contented in all situations in life, 10-14.

Mentions particular cases in which they had ministered to him;

promises them, through the riches of glory in Christ, a supply

of all their spiritual wants; and renders thanks to God, 15-20.

Salutes all the saints, and those particularly of the emperor’s

household, 21, 22.

And concludes with his usual apostolical benediction, 23.

NOTES ON CHAP. IV.

Verse 1. Therefore, my – beloved] Because ye have this armour, and those enemies, and God for your support, see that ye stand fast in him. This verse most unquestionably belongs to the preceding chapter.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Therefore; this particle connotes that which follows to be inferred by way of conclusion from what he had premised in the close of the former chapter, in opposition to the shame of the earthly-minded, concerning the glory of the heavenly-minded.

My brethren; he affectionately owns them to be his brethren in the common faith, Tit 1:4.

Dearly beloved; those who, not being enticed by the insinuations of seducers, did adhere to him, had his sincere affections, Phi 2:12.

And longed for; whose safety and felicity every way he most heartily desired, Phi 1:8; 2:26; with Rom 1:11; 1Th 3:6.

My joy; intimating how their faith and holiness did at present afford matter of rejoicing to him, Phi 1:4,7,8, with 1Th 2:19,20.

And crown; he was not ambitious of mans applause, but accounted them his honour and glory, the great ornament of his ministry, whereby they were converted to Christ, (as elsewhere in Scripture a crown is taken figuratively, Pro 12:4; 14:24; 16:31; 17:6), 1Th 2:19; the reward which had some similitude with the honour they had who were victorious in a race, Phi 2:16,17; as Jam 1:12; 1Pe 5:4; Rev 2:10; Rev 3:11.

So stand fast; he exhorteth them not barely to stand, but so to stand that they did not fall, 1Co 10:12. Hereupon he adds,

in the Lord; i.e. considering their relation unto Christ, they would derive power and virtue from him, into whom they were implanted, to persevere, conformably to his will, in Christian concord, till they were made like to him, Phi 3:21, with Phi 1:27; Joh 15:4,7; 1Co 15:58; 16:13; Gal 5:7; Eph 6:11,14.

My dearly beloved; in whom looking upon them, (the more to fix them), he pathetically and rhetorically repeats his endearing compellation beloved.

Fuente: English Annotations on the Holy Bible by Matthew Poole

1. “Wherefore”; sincewe have such a glorious hope (Phi 3:20;Phi 3:21).

dearly belovedrepeatedagain at the close of the verse, implying that his great love to themshould be a motive to their obedience.

longed for“yearnedafter” in your absence (Php1:8).

crownin the day of theLord (Phi 2:16; 1Th 2:19).

soas I have admonishedyou.

stand fast (Php1:27).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Therefore, my brethren,…. Not in a natural but spiritual relation; having the same Father, being of the same family, and household of faith: seeing that on the one hand there were false teachers, who stand described by various characters in the preceding chapter, by whom they were in danger of being carried away from the simplicity of the Gospel; and on the other hand, such were the conduct and conversation of the apostle, and other true believers, and such were their expectations of Christ from heaven, and of happiness from him as there expressed; therefore he exhorts to steadfastness in him, and that under the most tender, affectionate, and endearing appellations; given in the uprightness of his soul, without any manner of flattery, to signify his strong affection for them, and to engage them to attend the more to what he was about to exhort them to; and which arose from pure love to them, an hearty concern for their good, and the honour of Christ Jesus:

dearly beloved: as belonging to Christ, interested in him, members of him, redeemed by him, and bearing his image; and as his brethren, and so not loved with a carnal, but spiritual love:

and longed for; to see them, converse with them, and impart some spiritual gift to them; being the excellent in the earth, as other saints, towards whom was his desire, and with whom was all his delight. These epithets are joined with the word “brethren”, in the Vulgate Latin, Syriac, and Arabic versions, and read thus, “my dearly beloved, and longed for brethren”; and in the Ethiopic version, “our beloved brethren”: to which are added,

my joy and crown; they were matter of joy to him, as he had reason to hope well of them; yea, to be confident that the good work was begun, and would be carried on in them; and that they had hitherto continued in the doctrine of the Gospel, and walked worthy of it; and they were his “crown”, as they were seals of his ministry; and whom he valued more, and reckoned a greater honour and ornament to him, than the richest diadem, set with the most costly jewels and precious stones, and which he hoped and believed would be his crown of rejoicing another day; when he, with them, should stand at the hand of Christ triumphing, as victors crowned, ever sin, Satan, the world, death, and hell:

so stand fast in the Lord; or “by the Lord”; by his power and strength, which is only able to make to stand fast; saints are liable to failing, and would fall, were they not upheld with his right hand, and kept by his power; they only stand fast, as they stand supported by his strength, trusting in his might, and leaning on his arm. Christ is the only foundation where they can stand safe and sure; and such as are rooted and grounded, and built up in him, are established and stand; though they are still in need of being exhorted to hold the head, abide by him, and cleave unto him; to stand fast in his grace, exercising the graces of faith, hope, and love upon him; in the liberty of Christ, in opposition to the bondage of the law, false teachers were for bringing them into; and in the doctrine of faith, and not depart from it in any degree, nor give way in the least to the opposers of it, but continue steadfast in it without wavering, and which is chiefly intended here: so the Arabic version renders it, “so stand in the faith of the Lord”; both in the grace faith, and in the doctrine of it, and in the profession of both: see 1Co 16:13. The apostle bids them so stand fast; that is, either as they had hitherto done, or as they had him and others for an example; whose views, conversation, and behaviour, are described in the foregoing chapter:

[my] dearly beloved; this, which otherwise would be a repetition of what is before said, is by some connected with the former clause, and read thus, “so stand fast my dearly beloved in the Lord”; and contains a reason, both why they were dearly beloved by the apostle, because beloved in and by the Lord; and why it became them to stand fast in him, and abide by him, his truths, ordinances, cause, and interest.

Fuente: John Gill’s Exposition of the Entire Bible

Various Exhortations.

A. D. 62.

1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. 2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. 3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. 4 Rejoice in the Lord alway: and again I say, Rejoice. 5 Let your moderation be known unto all men. The Lord is at hand. 6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

The apostle begins the chapter with exhortations to divers Christian duties.

I. To stedfastness in our Christian profession, v. 1. It is inferred from the close of the foregoing chapter: Therefore stand fast, c. Seeing our conversation is in heaven, and we look for the Saviour to come thence and fetch us thither, therefore let us stand fast. Note, The believing hope and prospect of eternal life should engage us to be steady, even, and constant, in our Christian course. Observe here,

1. The compellations are very endearing: My brethren, dearly beloved and longed for, my joy and crown and again, My dearly beloved. Thus he expresses the pleasure he took in them, the kindness he had for them, to convey his exhortations to them with so much the greater advantage. He looked upon them as his brethren, though he was a great apostle. All we are brethren. There is difference of gifts, graces, and attainments, yet, being renewed by the same Spirit, after the same image, we are brethren; as the children of the same parents, though of different ages, statures, and complexions. Being brethren, (1.) He loved them, and loved them dearly: Dearly beloved; and again, My dearly beloved. Warm affections become ministers and Christians towards one another. Brotherly love must always go along with brotherly relation. (2.) He loved them and longed for them, longed to see them and hear from them, longed for their welfare and was earnestly desirous of it. I long after you all in the bowels of Jesus Christ, ch. i. 8. (3.) He loved them and rejoiced in them. They were his joy; he had no greater joy than to hear of their spiritual health and prosperity. I rejoiced greatly that I found of thy children walking in the truth,2John 1:4; 3John 1:4. (4.) he loved them and gloried in them. They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to prepare his way to greater regard.

2. The exhortation itself: So stand fast in the Lord. Being in Christ, they must stand fast in him, be even and steady in their walk with him, and close and constant unto the end. Or, To stand fast in the Lord is to stand fast in his strength and by his grace; not trusting in ourselves, and disclaiming any sufficiency of our own. We must be strong in the Lord, and in the power of his might, Eph. vi. 10. “So stand fast, so as you have done hitherto, stand fast unto the end, so as you are by beloved, and my joy and crown; so stand fast as those in whose welfare and perseverance I am so nearly interested and concerned.”

II. He exhorts them to unanimity and mutual assistance (Phil 4:2; Phil 4:3): I beseech Euodias and Syntyche that they be of the same mind in the Lord. This is directed to some particular persons. Sometimes there is need of applying the general precepts of the gospel to particular persons and cases. Euodias and Syntyche, it seems, were at variance, either one with the other or with the church; either upon a civil account (it may be they were engaged in a law-suit) or upon a religious account–it may be they were of different opinions and sentiments. “Pray,” says he, “desire them from me to be of the same mind in the Lord, to keep the peace and live in love, to be of the same mind one with another, not thwarting and contradicting, and to be of the same mind with the rest of the church, not acting in opposition to them.” Then he exhorts to mutual assistance (v. 3), and this exhortation he directs to particular persons: I entreat thee also, true yoke-fellow. Who this person was whom he calls true yoke-fellow is uncertain. Some think Epaphroditus, who is supposed to have been one of the pastors of the church of the Philippians. Others think it was some eminently good woman, perhaps Paul’s wife, because he exhorts his yoke-fellow to help the women who laboured with him. Whoever was the yoke-fellow with the apostle must be a yoke-fellow too with his friends. It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the apostle expressly forbids that, 1 Tim. ii. 12, I suffer not a woman to teach), but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gospel. Now, says the apostle, do thou help them. Those who help others should be helped themselves when there is occasion. “Help them, that is, join with them, strengthen their hands, encourage them in their difficulties.”–With Clement also, and other my fellow-labourers. Paul had a kindness for all his fellow-labourers; and, as he had found the benefit of their assistance, he concluded how comfortable it would be to them to have the assistance of others. Of his fellow-labourers he says, Whose names are in the book of life; either they were chosen of God from all eternity, or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles of registering the inhabitants or the freemen of the city. So we read of their names being written in heaven (Luke x. 20), not blotting his name out of the book of life (Rev. iii. 5), and of those who are written in the Lamb’s book of life, Rev. xxi. 27. Observe, There is a book of life; there are names in that book and not characters and conditions only. We cannot search into that book, or know whose names are written there; but we may, in a judgment of charity, conclude that those who labour in the gospel, and are faithful to the interest of Christ and souls, have their names in the book of life.

III. He exhorts to holy joy and delight in God: Rejoice in the Lord always, and again I say, Rejoice, v. 4. All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord (Ps. xxxvii. 4), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls (Ps. xciv. 19), and our meditation of him is sweet, Ps. civ. 34. Observe, It is our duty and privilege to rejoice in God, and to rejoice in him always; at all times, in all conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him or of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter of joy in the worst circumstance on earth. He had said it before (ch. iii. 1): Finally, my brethren, rejoice in the Lord. Here he says it again, Rejoice in the Lord always; and again I say Rejoice. Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault.

IV. We are here exhorted to candour and gentleness, and good temper towards our brethren: “Let your moderation be known to all men, v. 5. In things indifferent do not run into extremes; avoid bigotry and animosity; judge charitably concerning one another.” The word to epieikes signifies a good disposition towards other men; and this moderation is explained, Rom. xiv. Some understand it of the patient bearing of afflictions, or the sober enjoyment of worldly good; and so it well agrees with the following verse. The reason is, the Lord is at hand. The consideration of our Master’s approach, and our final account, should keep us from smiting our fellow-servants, support us under present sufferings, and moderate our affections to outward good. “He will take vengeance on your enemies, and reward your patience.”

V. Here is a caution against disquieting perplexing care (v. 6): Be careful for nothing—meden merimnate: the same expression with that Matt. vi. 25, Take no thought for your life; that is, avoid anxious care and distracting thought in the wants and difficulties of life. Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is our duty, and consists in a wise forecast and due concern; but there is a care of diffidence and distrust which is our sin and folly, and which only perplexes and distracts the mind. “Be careful for nothing, so as by your care to distrust God, and unfit yourselves for his service.”

VI. As a sovereign antidote against perplexing care he recommends to us constant prayer: In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God. Observe, 1. We must not only keep up stated times for prayer, but we must pray upon every particular emergency: In every thing by prayer. When any thing burdens our spirits, we must ease our minds by prayer; when our affairs are perplexed or distressed, we must seek direction and support. 2. We must join thanksgiving with our prayers and supplications. We must not only seek supplies of good, but own receipts of mercy. Grateful acknowledgments of what we have argue a right disposition of mind, and are prevailing motives for further blessings. 3. Prayer is the offering up of our desires to God, or making them known to him: Let your requests be made known to God. Not that God needs to be told either our wants or desires; for he knows them better than we can tell him: but he will know them from us, and have us show our regards and concern, express our value of the mercy and sense of our dependence on him. 4. The effect of this will be the peace of God keeping our hearts, v. 7. The peace of God, that is, the comfortable sense of our reconciliation to God and interest in his favour, and the hope of the heavenly blessedness, and enjoyment of God hereafter, which passeth all understanding, is a great good than can be sufficiently valued or duly expressed. It has not entered into the heart of man, 1 Cor. ii. 9. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under our troubles, and from sinking under them; keep us calm and sedate, without discomposure of passion, and with inward satisfaction. Thou wilt keep him in perfect peace whose mind is stayed on thee, Isa. xxvi. 3.

VII. We are exhorted to get and keep a good name, a name for good things with God and good men: Whatsoever things are true and honest (v. 8), a regard to truth in our words and engagements, and to decency and becomingness in our behaviour, suitable to our circumstances and condition of life. Whatsoever things are just and pure,–agreeable to the rules of justice and righteousness in all our dealings with men, and without the impurity or mixture of sin. Whatsoever things are lovely and of good report, that is, amiable; that will render us beloved, and make us well spoken of, as well as well thought of, by others. If there is any virtue, if there is any praise–any thing really virtuous of any kind and worthy of commendation. Observe, 1. The apostle would have the Christians learn any thing which was good of their heathen neighbours: “If there be any virtue, think of these things–imitate them in what is truly excellent among them, and let not them outdo you in any instance of goodness.” We should not be ashamed to learn any good thing of bad men, or those who have not our advantages. 2. Virtue has its praise, and will have. We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of men or no, it will be of God, Rom. ii. 29.

In these things he proposes himself to them for an example (v. 9): Those things which you have learned, and received, and heard and seen in me, do. Observe, Paul’s doctrine and life were of a piece. What they saw in him was the same thing with what they heard from him. He could propose himself as well as his doctrine to their imitation. It gives a great force to what we say to others when we can appeal to what they have seen in us. And this is the way to have the God of peace with us–to keep close to our duty to him. The Lord is with us while we are with him.

Fuente: Matthew Henry’s Whole Bible Commentary

Longed for (). Late and rare verbal adjective (here alone in N.T.) from .

So stand fast ( ). Present active imperative of (late present from perfect from ). See 1:27. They were tempted to defection. Standing firm is difficult when a panic starts.

Fuente: Robertson’s Word Pictures in the New Testament

Longed for [] . Only here in the New Testament. Compare I long for you, ch. 1 8; and for kindred words see 2Co 7:7; Rom 14:23.

Joy and crown [ ] . Nearly the same phrase occurs 1Th 2:19. The Philippian converts are his chaplet of victory, showing that he has not run in vain, ch. 2 16. For crown, see on Revelation 4 4; 1Pe 5:4.

So stand fast. As I have exhorted, and have borne myself in the conflict which you saw and heard to be in me, ch. 1 30.

Fuente: Vincent’s Word Studies in the New Testament

REJOICING IN CHRIST OVER ANXIETY (Exhortation to Unity and Joy)

1) “Therefore, my brethren” (hoste adelphoi mou) “So then my brethren,” Paul draws to a conclusion, from Php_3:17-21, that Christian living should be motivated by faithful expectancy of the resurrection and a day of crowning in the presence of the Lord, Php_2:16.

2) “Dearly beloved and longed for” (agapetoi kai epipothetoi) “beloved and longed for ones.” Paul believed that his loyal Christian converts would constitute his “garland of victory” at the coming of the Lord, 1Th 2:19-20.

3) “My joy and crown” (chara kai stephanos mou) “My joy and my crown,” converts who constituted Paul’s wreath or evidence of Christian victory, to witness that he had not run in vain or beat the air, 1Co 9:24-26; 2Co 1:14.

4) “So stand fast in the Lord, my dearly beloved” (houtos stekete en kurio agapetoi) -Stand thus (firm) in the Lord, beloved.” Steadfastness in offensive and defensive battle for the Lord, in personal and Church life, determines the degree of rewards a child of God shall receive at his coming, 1Th 3:8-9; 1Co 3:8; 1Co 3:14; Col 3:24; Dan 12:3.

Fuente: Garner-Howes Baptist Commentary

1. Therefore, my brethren He concludes his doctrine, as he is wont, with most urgent exhortations, that he may fix it the more firmly in the minds of men. He also insinuates himself into their affections by endearing appellations (208), which at the same time are not dictated by flattery, but by sincere affection. He calls them his joy and crown; because, delighted to see those who had been gained over through his instrumentality persevering in the faith (209), he hoped to attain that triumph, of which we have spoken (210), when the Lord will reward with a crown those things which have been accomplished under his guidance.

When he bids them so stand fast in the Lord, he means that their condition is approved of by him. At the same time, the particle so might be taken as referring to the doctrine going before; but the former view is more suitable, so that, by praising their present condition, he exhorts them to perseverance. They had already, it is true, given some evidence of their constancy. Paul, however, well knowing human weakness, reckons that they have need of confirmation for the future.

(208) “ Et les appelant par noms amiables et gracieux, il tasche de gaigner leurs coeurs;” — “And calling them by lovely and kind names, he endeavors to gain their hearts.”

(209) “ Estant ioyeux de les veoir perseuerer en la foy, a laquelle ils auoyent este amenez par son moyen;” — “Being delighted to see them persevere in the faith, to which they had been brought through his instrumentality.”

(210) Calvin seems to refer here to what he had said when commenting on Phi 2:16. See p. 72.—Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXPLANATORY NOTES

Php. 4:1. Brethren beloved and longed for, beloved.By these caressing titles, which, however, are not words of flattery but of sincere love, he works his way into their hearts. The beloved repeated at the close of the verse is like the clinging embrace of affection. My joy.The most delectable joy of St. John was to hear that his children walked in truth. So St. Paul says of his Philippian converts, as he had said of their neighbours of the Thessalonian Church, that they are his joy. And crown.The word must be carefully distinguished from diadem. It means a chaplet or wreath, and the idea it conveys may be either

(1) victory, or
(2) merriment, as the wreath was worn equally by the conqueror and by the holiday-maker (Lightfoot).

MAIN HOMILETICS OF THE PARAGRAPH.Php. 4:1

A Plea for Steadfastness

I. After the pattern of those worthy of imitation.So stand fast in the Lord. Having pointed out the dignity of Christian citizenship and the exalted conduct befitting those possessing its privileges, the apostle exhorts them to steadfastness in imitating those who, through evil and good report and in the midst of opposition and suffering, had bravely maintained their loyalty to Christ. So stand fastbe sincere and earnest in devotion to God, as they were: be faithful and unflinching, as they were; triumph over the world, the flesh, and the devil, as they did. Behold, we count them worthy who endure; and the same distinction of character is attainable by every follower of Christ, attainable by patient continuance in well-doing. The ideal of a steadfast character is embodied in the Lord, who was Himself a supreme example of unfaltering obedience and love. Follow Him; being united to Him by faith, deriving continual inspiration and strength from His Spirit, stand fast in Him. Riding up to a regiment that was hard pressed at Waterloo, the Duke of Wellington cried to the men, Stand fast, Ninety-fifth! What will they say in England? History records how successfully the appeal was obeyed. Stand fast, Christians! What will they say in the heavenly city to which you belong, and for whose interests you are fighting? William of Orange said he learnt a word while crossing the English Channel which he would never forget. When in a great storm the captain was all night crying out to the man at the helm, Steady! steady! steady!

II. Addressed to those who have given evidence of willingness to be instructed.My joy and crown. The Philippians who had embraced the gospel he preached, and whose lives had been changed by its power, were the joy and crown of the devoted apostle. The crown was not the diadem of royalty, but the garland of victory. He has in his mind the famous athletic games of the Greeks, which in the diligent training and the strenuous effort to gain the laurel coronet, and the intensity of joy felt by the victors, were a significant illustration of the Christian life, whether as regards the spiritual progress of the believer himself, or his work for the salvation of others. He believed the Lord would place around his brow an imperishable garland of honour, of which each soul that had been quickened, comforted, and strengthened by Him would be a spray or leaf. In Neros prison, aged, worn with trouble, manacled, uncertain of life, he rejoiced in being a successful minister of Christa conqueror wreathed with amaranth. The emperor in his palace was in heart weary and wretched; the prisoner was restful and happy, invested with a glory that should shine on undimmed, when the glitter of Neros power and grandeur should vanish as a dream. The satisfaction enjoyed by those who first led us to Christ and who have helped us in our spiritual struggles, is another reason for continued steadfastness and fidelity.

III. Urged with affectionate solicitude.My brethren dearly beloved and longed for, my dearly beloved. The terms employed are the outflow of a jubilant spirit, and are full of tender endearment and loving appreciation. Love delights to exaggerate; yet there is no exaggeration here. The Philippians were to the apostle brethren beloveddearly belovedchildren of the same spiritual Father, members of the one family of God, united together in a happy Christian brotherhood. He recalls the first introduction of the gospel into Philippi, the preaching of the word, the impressions made, the converts won, the formation of the Church, and its growth and prosperity, amid labours and suffering. Attachments were then formed that deepened and strengthened with the years. Christian friendships call forth the finest feelings of the soul, and form a strong bond of union in the love of a common Saviour. Christ will have no forced selection of men, no soldiers by compulsion, no timorous slaves, but children, brethren, friends.

Lessons.

1. Steadfastness is a test of genuine devotedness.

2. Instability is a loss of advantages often won at great cost.

3. They who endure will finally conquer.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Outline of 4:123

Final exhortations and thanks: Php. 4:1-23.

Exhortation to stand fast; Php. 4:1.

Exhortation to two women to be in harmony; Php. 4:2-3.

Exhortation to joy (Php. 4:4), forbearance (Php. 4:5), and prayer (Php. 4:6-7).

Exhortation to right thinking; Php. 4:8-9.

Thanks for the Philippians gift; Php. 4:10-20.

Pauls feelings; Php. 4:10-13

(1)

He rejoiced in their Act. 4:10

(2)

He did not speak because of want; Php. 4:11-13

(a)

He could be content in any state; Php. 4:11-12

(b)

He could do all things in Christ; Php. 4:13

The Philippians fellowship with Paul; Php. 4:14-16

(1)

They did well in their present act of fellowship; Php. 4:14

(2)

In the past also they had fellowship with Paul; Php. 4:15-16

Pauls feelings (resumed); Php. 4:17-20.

(1)

He did not seek their gift; Php. 4:17

(2)

He sought fruit for them;

(3)

Because of their gift he now had sufficiency; Php. 4:18

(4)

God would supply all their need; Php. 4:19

(5)

Glory be to God; Php. 4:20

Salutations and Benediction; Php. 4:21-23

Php. 4:1. Wherefore, my brethren beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved.

Translation and Paraphrase

Php. 4:1. So then, (in view of the glorious future that we look forward to,) my brothers, beloved and longed for, my joy and (my) crown (of glory), stand firm thus in the Lord, (my) beloved.

Notes

Stand fast in the Lord. This is the main message of Php. 4:1. Christians all need to stand firm, and not be swept away into sin or into accepting doctrines not plainly taught in the scriptures. Compare 2Th. 2:15; 1Th. 3:8; 1Co. 16:13; Eph. 6:12-14; Col. 4:12; 1Pe. 5:12.

The Wherefore at the beginning of Php. 4:1 refers back to things stated in the preceding verses, that give us reasons for standing fast. We stand fast because Christ is powerful (Php. 3:21), and because he will transform our lowly bodies when the dead are raised, and because our citizenship is in heaven (Php. 3:20).

My brethren. We should look upon our fellow Christians as brothers, for they truly are just that. Also we should call one another Brother. This practice appears a bit queer to worldly people (who after all do not have much brotherliness between one another!); but the very fact that we call one another Brother serves to emphasize the relationship and to assist us to practice brotherliness.

Beloved. Notice the two occurrences of this word in Php. 4:1.

Longed for suggests the pain felt by Paul because of his separation from the Philippians.

My joy. Christians should find a basic joy in fellowship with other Christians, as Paul did. 1Th. 2:19.

My crown. There are two Greek words translated crown: (1) Diadem; a kings royal crown. This word occurs in the New Testament only in the book of Revelation. (2) Stephanos; This is the word used here. It refers to a woven crown such as was awarded to victors at races, and was made of such materials as olive branches, laurel, parsley, pine, myrtle, etc. This type of crown was also sometimes placed upon the heads of banqueters at feasts. Compare 1Th. 2:19; Pro. 12:4.

The fact that the Philippians were Christians at all, and especially the fact that they were such good Christians was an adornment to Pauls reputation. On the day of judgment our converts will cause us to shine . . . as the stars for ever and ever. Dan. 12:3. Thus they will be our crown.

We stand fast in the Lord. (Php. 4:1). We are of the same mind in the Lord. (Php. 4:2). We rejoice in the Lord. (Php. 4:4).

In this world with its cruelties, conflicting interests, and conflicting ideas, we either stand in the Lord, or we probably do not stand at all, but rather are like the waters that are blown about by shifting winds. Eph. 4:14.

Fuente: College Press Bible Study Textbook Series

(1) Therefore.By this word, just as at the conclusion of the description of the depth of the riches of the wisdom of God (in Rom. 11:33-36), or of the glorious climax of the doctrine of the resurrection (in 1Co. 15:50-57), St. Paul makes the vision of future glory to be an inspiring force, giving life to the sober, practical duties of the present time. For the faith, which is the root of good works, is not only the evidence of things not seen, although already existing as spiritual realities, but also the substantiation of things hoped for (Heb. 11:1).

Dearly beloved and longed for . . .The peculiar affectionateness of this verse is notable. It is curiously coincident with the words addressed years before to Thessalonica (1Th. 2:19), What is our hope and joy and crown of rejoicing? Are not ye in the presence of our Lord Jesus Christ . . .? Ye are our glory and our joy. But it has just the addition natural to the yearnings of captivity: they are longed for, and that (see Php. 1:8) in the heart of Jesus Christ. The crown is here the garland, the sign of victory in the apostolic race and struggle of which he had spoken above (Php. 3:12-14). The crown of glory, of righteousness, and of life, is usually described as future (see 2Ti. 4:8; Jas. 1:12; 1Pe. 5:4; Rev. 2:10), and this is the case in the Thessalonian Epistle. Here, without excluding that completer sense, the reference is also to the present. The Philippians are St. Pauls crown, as the Corinthians are his seal (1Co. 9:2)at once the proof of His apostolic mission and the reward of his apostolic labour. In both aspects the present is the earnest of the future.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

[7.

Words of Warning (Php. 3:1 to Php. 4:3).

(1) AGAINST THE JUDAISERS.

(a)

Warning against confidence in the flesh, illustrated by his own renunciation of all Jewish privileges and hopes, in order to have the righteousness of Christ (Php. 3:1-9).

(b)

Warning against confidence in perfection as already attained, again illustrated by his own sense of imperfection and hope of continual progress (Php. 3:10-16).

(2) AGAINST THE ANTINOMIAN PARTY.

Contrast of the sensual and corrupt life of the flesh with the spirituality and hope of future perfection which become citizens of heaven (Php. 3:17-21).

(3) AGAINST ALL TENDENCY TO SCHISM (Php. 4:1-3).

To write the same things to you.These words may refer to what goes before, in which case the reference must be to rejoice in the Lord. Now, it is true that this is the burden of the Epistle; but this interpretation suits ill the following words, for you it is safe, which obviously refer to some warning against danger or temptation. Hence it is far better to refer them to the abrupt and incisive warnings that follow.

These, then, are said to be a repetition; but of what? Hardly of the former part of this Epistle, for it is difficult there to find anything corresponding to them. If not, then it must be of St. Pauls previous teaching, by word or by letter. For the use here of the word to write, though it suits better the idea of former communication by writing, cannot exclude oral teaching. That there was more than one Epistle to Philippi has been inferred (probably, but not certainly) from an expression in Polycarps letter to the Philippians (sect. 3), speaking of the Epistles of St. Paul to them. It is not in itself unlikely that another Epistle should have been written; nor have we any right to argue decisively against it, on the ground that no such Epistle is found in the canon of Scripture. But however this may be, it seems natural to refer to St. Pauls former teaching as a whole. Now, when St. Paul first preached at Philippi, he had not long before carried to Antioch the decree of the council against the contention of them of the circumcision; and, as it was addressed to the churches of Syria and Cilicia, he can hardly have failed to communicate it, when he passed through both regions confirming the churches (Act. 15:41). At Thessalonica, not long after, the jealousy of the Jews at his preaching the freedom of the gospel drove him from the city (Act. 17:5). When he came to Macedonia on his next journey, the Second Epistle to the Corinthians, written there and probably at Philippi, marks the first outburst of the Judaising controversy; and when he returned to Philippi, on his way back, he had just written the Epistles to the Galatians and Romans, which deal exhaustively with the whole question. Nothing is more likely than that his teaching at Philippi had largely dealt with the warning against the Judaisers. What, then, more natural than to introduce a new warning on the subjectshown to be necessary by news receivedwith the courteous half-apology, To write the same things to you, to me is not grievous (or, tedious) but for you it is safe, making assurance doubly sure?

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Chapter 4

GREAT THINGS IN THE LORD ( Php_4:1 )

4:1 So, then, my brothers, whom I love and yearn for, my joy and crown, so stand fast in the Lord, beloved.

Through this passage breathes the warmth of Paul’s affection for his Philippian friends. He loves them and yearns for them. They are his joy and his crown. Those whom he had brought to Christ are his greatest joy when the shadows are closing about him. Any teacher knows what a thrill it is to point at some person who has done well and to be able to say: “That was one of my boys.”

There are vivid pictures behind the word when Paul says that the Philippians are his crown. There are two words for crown in Greek, and they have different backgrounds. There is diadema ( G1238) , which means the royal crown, the crown of kingship. And there is stephanos ( G4735) , the word used here, which itself has two backgrounds. (i) It was the crown of the victorious athlete at the Greek games. It was made of wild olive leaves, interwoven with green parsley, and bay leaves. To win that crown was the peak of the athlete’s ambition. (ii) It was the crown with which guests were crowned when they sat at a banquet, at some time of great joy. It is as if Paul said that the Philippians were the crown of all his toil; it is as if he said that at the final banquet of God they were his festal crown. There is no joy in the world like bringing another soul to Jesus Christ.

Three times in Php_4:1-4 the words in the Lord occur. There are three great commands which Paul gives in the Lord.

(i) The Philippians are to stand fast in the Lord. Only with Jesus Christ can a man resist the seductions of temptation and the weakness of cowardice. The word Paul uses for stand fast (stekete, G4739) is the word which would be used for a soldier standing fast in the shock of battle, with the enemy surging down upon him. We know very well that there are some people in whose company it is easy to do the wrong thing and there are some in whose company it is easy to resist the wrong thing. Sometimes when we look back and remember some time when we took the wrong turning or fell to temptation or shamed ourselves, we say wistfully, thinking of someone whom we love: “If only he had been there, it would never have happened.” Our only safety against temptation is to be in the Lord, always feeling his presence around us and about us.

In vain the surge’s angry shock,

In vain the drifting sands:

Unharmed upon the eternal Rock

The eternal City stands.

The Church and the individual Christian can stand fast only when they stand in Christ.

(ii) Paul bids Euodia and Syntyche to agree in the Lord. There can be no unity unless it is in Christ. In ordinary human affairs it repeatedly happens that the most diverse people are held together because they all give allegiance to a great leader. Their loyalty to each other depends entirely on their loyalty to him. Take the leader away, and the whole group would disintegrate into isolated and often warring units. Men can never really love each other until they love Christ. The brotherhood of man is impossible without the lordship of Christ.

(iii) Paul bids the Philippians to rejoice in the Lord. The one thing all men need to learn about joy is that it has nothing to do with material things or with a man’s outward circumstances. It is the simple fact of human experience that a man living in the lap of luxury can be wretched and a man in the depths of poverty can overflow with joy. A man upon whom life has apparently inflicted no blows at all can be gloomily or peevishly discontented and a man upon whom life has inflicted every possible blow can be serenely joyful.

In his rectorial address to the students of St. Andrews University, J. M. Barrie quoted the immortal letter which Captain Scott of the Antarctic wrote to him, when the chill breath of death was already on his expedition: “We are pegging out in a very comfortless spot…. We are in a desperate state–feet frozen, etc., no fuel, and a long way from food, but it would do your heart good to be in our tent, to hear our songs and our cheery conversation.” The secret is this–that happiness depends not on things or on places, but always on persons. If we are with the right person, nothing else matters; and if we are not with the right person, nothing can make up for that absence. The Christian is in the Lord, the greatest of all friends; nothing can separate the Christian from his presence and so nothing can take away his joy.

HEALING THE BREACHES ( Php_4:2-3 )

4:2-3 I urge Euodia and I urge Syntyche to agree in the Lord. Yes, and I ask you too, true comrade in my work, help these women, because they toiled with me in the gospel, together with Clement, and my other fellow labourers, whose names are in the book of life.

This is a passage about which we would very much like to know more. There is obvious drama behind it, heartbreak and great deeds, but of the dramatis personae we can only guess. First of all, there are certain problems to be settled in regard to the names. The King James Version speaks of Euodias and Syntyche. Syntyche is a woman’s name, and Euodias would be a man’s name. There was an ancient conjecture that Euodias and Syntyche were the Philippian jailor and his wife ( Act 16:25-34): that they had become leading figures in the Church at Philippi, and that they had quarrelled. But it is certain that the name is not Euodias but Euodia, as indeed the Revised Version, Moffatt, And the Revised Standard Version all print it; and Euodia is a woman’s name. Therefore, Euodia and Syntyche were two women who had quarrelled.

It may well have been that they were women in whose homes two of the house congregations of Philippi met. It is very interesting to see women playing so leading a part in the affairs of one of the early congregations for in Greece women remained very much in the background. It was the aim of the Greeks that a respectable woman should “see as little, hear as little and ask as little as possible.” A respectable woman never appeared on the street alone; she had her own apartments in the house and never joined the male members of the family even for meals. Least of all had she any part in public life. But Philippi was in Macedonia, and in Macedonia things were very different. There women had a freedom and a place which they had nowhere in the rest of Greece.

We can see this even in the narrative in Acts of Paul’s work in Macedonia. In Philippi Paul’s first contact was with the meeting for prayer by a riverside, and he spoke to the women who resorted there ( Act 16:13). Lydia was obviously a leading figure in Philippi ( Act 16:14). In Thessalonica many of the chief women were won for Christianity, and the same happened in Berea ( Act 17:4; Act 17:12). The evidence of inscriptions points the same way. A wife erects a tomb for herself and for her husband out of their joint earnings, so she must have been in business. We even find monuments erected to women by public bodies. We know that in many of the Pauline Churches (for example, in Corinth), women had to be content with a very subordinate place. But it is well worth remembering, when we are thinking of the place of women in the early Church and of Paul’s attitude to them, that in the Macedonian Churches they clearly had a leading place.

There is another matter of doubt here. In this passage someone is addressed who is called in the Revised Standard Version true yokefellow. It is just barely possible that yokefellow is a proper name–Suzugos ( G4805) . The word for true is gnesios ( G1103) , which means genuine. And there may be a pun here. Paul may be saying: “I ask you, Sunzugos–and you are rightly named–to help.” If suzugos ( G4805) is not a proper name, no one knows who is being addressed. All kinds of suggestions have been made. It has been suggested that the yokefellow is Paul’s wife, that he is the husband of Euodia or Syntyche called on to help his wife mend the quarrel, that it is Lydia, that it is Timothy, that it is Silas, that it is the minister of the Philippian Church. Maybe the best suggestion is that the referent, is to Epaphroditus, the bearer of the letter, and that Paul is entrusting him not only with the letter, but also with the task of making peace at Philippi. Of the Clement named we know nothing. There was later a famous Clement who was bishop of Rome and who may have known Paul, but it was a common name.

There are two things to be noted.

(i) It is significant that when there was a quarrel at Philippi, Paul mobilized the whole resources of the Church to mend it. He thought no effort too great to maintain the peace of the Church. A quarrelling Church is no Church at all, for it is one from which Christ has been shut out. No man can be at peace with God and at variance with his fellow-men.

(ii) It is a grim thought that all we know about Euodia and Syntyche is that they were two women who had quarrelled! It makes us think. Suppose our life was to be summed up in one sentence, what would that sentence be? Clement goes down to history as the peacemaker; Euodia and Syntyche go down as the breakers of the peace. Suppose we were to go down to history with one thing known about us, what would that one thing be?

THE MARKS OF THE CHRISTIAN LIFE ( Php_4:4-5 )

4:4-5 Rejoice in the Lord at all times. I will say it again–Rejoice! Let your gracious gentleness be known to all men. The Lord is near.

Paul sets before the Philippians two great qualities of the Christian life.

(i) The first is the quality of joy. “Rejoice … I will say it again–Rejoice!” It is as if having said, “Rejoice!” there flashed into his mind a picture of all that was to come. He himself was lying in prison with almost certain death awaiting him; the Philippians were setting out on the Christian way, and dark days, dangers and persecutions inevitably lay ahead. So Paul says, “I know what I’m saying. I’ve thought of everything that can possibly happen. And still I say it–Rejoice!” Christian joy is independent of all things on earth because it has its source in the continual presence of Christ. Two lovers are always happy when they are together, no matter where they are. The Christian can never lose his joy because he can never lose Christ.

(ii) Paul goes on, as the King James Version has it: “Let your moderation be known to all men.” The word (epieikeia, G1932) translated moderation is one of the most untranslatable of all Greek words. The difficulty can be seen by the number of translations given of it. Wycliffe translates it patience; Tyndale, softness; Crammer, softness; The Geneva Bible, the patient mind; the Rheims Bible, modesty; the English Revised Version, forbearance (in the margin gentleness); Moffatt, forbearance; Weymouth, the forbearing spirit; the New English Bible, magnanimity. C. Kingsley Williams has: “Let all the world know that you will meet a man half-way.”

The Greeks themselves explained this word as “justice and something better than justice.” They said that epieikeia ( G1932) ought to come in when strict justice became unjust because of its generality. There may be individual instances where a perfectly just law becomes unjust or where justice is not the same thing as equity. A man has the quality of epieikeia ( G1932) if he knows when not to apply the strict letter of the law, when to relax justice and introduce mercy.

Let us take a simple example which meets every teacher almost every day. Here are two students. We correct their examination papers. We apply justice and find that one has eighty per cent and the other fifty per cent. But we go a little further and find that the man who got eighty per cent has been able to do his work in ideal conditions with books, leisure and peace to study, while the man who got fifty per cent is from a poor home and has inadequate equipment, or has been ill, or has recently come through some time of sorrow or strain. In justice this man deserves fifty per cent and no more; but epieikeia ( G1932) will value his paper far higher than that.

Epieikeia ( G1932) is the quality of the man who knows that regulations are not the last word and knows when not to apply the letter of the law. A kirk session may sit with the book of practice and procedure on the table in front of it and take every one of its decisions in strict accordance with the law of the Church; but there are times when the Christian treatment of some situation demands that that book of practice and procedure should not be regarded as the last word.

The Christian, as Paul sees it, is the man who knows that there is something beyond justice. When the woman taken in adultery was brought before him, Jesus could have applied the letter of the Law according to which she should have been stoned to death; but he went beyond justice. As far as justice goes, there is not one of us who deserves anything other than the condemnation of God, but he goes far beyond justice. Paul lays it down that the mark of a Christian in his personal relationships with his fellow-men must be that he knows when to insist on justice and when to remember that there is something beyond justice.

Why should a man be like this? Why should he have this joy and gracious gentleness in his life? Because, says Paul, the Lord is at hand. If we remember the coming triumph of Christ, we can never lose our hope and our joy. If we remember that life is short, we will not wish to enforce the stern justice which so often divides men but will wish to deal with men in love, as we hope that God will deal with us. Justice is human, but epieikeia ( G1932) is divine.

THE PEACE OF BELIEVING PRAYER ( Php_4:6-7 )

4:6-7 Do not worry about anything; but in everything with prayer and supplication, with thanksgiving, let your requests be made known to God. And the peace of God, which surpasses all human thought, will stand sentinel over your hearts and minds in Christ Jesus.

For the Philippians life was bound to be a worrying thing. Even to be a human being and so to be vulnerable to all the chances and the changes of this mortal life is in itself a worrying thing; and in the Early Church, to the normal worry of the human situation there was added the worry of being a Christian which meant taking one’s life in one’s hands. Paul’s solution is prayer. As M. R. Vincent puts it: “Peace is the fruit of believing prayer.” In this passage there is in brief compass a whole philosophy of prayer.

(i) Paul stresses that we can take everything to God in prayer. As it has been beautifully put: “There is nothing too great for God’s power; and nothing too small for his fatherly care.” A child may take anything, great or small, to a parent, sure that whatever happens to him is of interest there, his little triumphs and disappointments, his passing cuts and bruises; we may in exactly the same way take anything to God, sure of his interest and concern.

(ii) We can bring our prayers, our supplications and our requests to God; we can pray for ourselves. We can pray for forgiveness for the past, for the things we need in the present, and for help and guidance for the future. We can take our own past and present and future into the presence of God. We can pray for others. We can commend to God’s care those near and far who are within our memories and our hearts.

(iii) Paul lays it down that “thanksgiving must be the universal accompaniment of prayer.” The Christian must feel, as it has been put, that all his life he is, “as it were, suspended between past and present blessings.” Every prayer must surely include thanks for the great privilege of prayer itself. Paul insists that we must give thanks in everything, in sorrows and in joys alike. That implies two things. It implies gratitude and also perfect submission to the will of God. It is only when we are fully convinced that God is working all things together for good that we can really feel to him the perfect gratitude which believing prayer demands.

When we pray, we must always remember three things. We must remember the love of God, which ever desires only what is best for us. We must remember the wisdom of God, which alone knows what is best for us. We must remember the power of God, which alone can bring to pass that which is best for us. He who prays with a perfect trust in the love, wisdom and power of God will find God’s peace.

The result of believing prayer is that the peace of God will stand like a sentinel on guard upon our hearts. The word that Paul uses (phrourein, G5432) is the military word for standing on guard. That peace of God, says Paul, as the Revised Standard Version has it, passes all understanding. That does not mean that the peace of God is such a mystery that man’s mind cannot understand it, although that also is true. It means that the peace of God is so precious that man’s mind, with all its skill and all its knowledge, can never produce it. It can never be of man’s contriving; it is only of God’s giving. The way to peace is in prayer to entrust ourselves and all whom we hold dear to the loving hands of God.

TRUE COUNTRIES OF THE MIND ( Php_4:8-9 )

4:8-9 Finally, brothers, whatever things are true, whatever things have the dignity of holiness on them, whatever things are just, whatever things are pure, whatever things are winsome, whatever things are fair-spoken, if there are any things which men count excellence, and if there are any things which bring men praise, think of the value of these things. Practise these things which you have teamed and received, and heard and seen in me, and the God of peace will be with you.

The human mind will always set itself on something and Paul wished to be quite sure that the Philippians would set their minds on the right things. This is something of the utmost importance, because it is a law of life that, if a man thinks of something often enough, he will come to the stage when he cannot stop thinking about it. His thoughts will be quite literally in a groove out of which he cannot jerk them. It is, therefore, of the first importance that a man should set his thoughts upon the fine things and here Paul makes a list of them.

There are the things which are true. Many things in this world are deceptive and illusory, promising what they can never perform, offering a specious peace and happiness which they can never supply. A man should always set his thoughts on the things which will not let him down.

There are the things which are, as the King James Version has it, honest. This is an archaic use of honest in the sense of honourable, as the Revised Standard Version translates it. The King James Version suggests in the margin venerable. The English Revised Version has honourable and suggests in the margin reverend Moffatt has worthy.

It can be seen from all this that the Greek (semnos, G4586) is difficult to translate. It is the word which is characteristically used of the gods and of the temples of the gods. When used to describe a man, it describes a person who, as it has been said, moves throughout the world as if it were the temple of God. Matthew Arnold suggested the translation nobly serious. But the word really describes that which has the dignity of holiness upon it. There are things in this world which are flippant and cheap and attractive to the light-minded; but it is on the things which are serious and dignified that the Christian will set his mind.

There are the things which are just. The word is dikaios ( G1342) , and the Greeks defined the man who is dikaios ( G1342) as he who gives to gods and men what is their due. In other words, dikaios ( G1342) is the word of duty faced and duty done. There are those who set their minds on pleasure, comfort and easy ways. The Christian’s thoughts are on duty to man and duty to God.

There are the things which are pure. The word is hagnos ( G53) and describes what is morally undefiled. When it is used ceremonially, it describes that which has been so cleansed that it is fit to be brought into the presence of God and used in his service. This world is full of things which are sordid and shabby and soiled and smutty. Many a man gets his mind into such a state that it soils everything of which it thinks. The Christian’s mind is set on the things which are pure; his thoughts are so clean that they can stand even the scrutiny of God.

There are the things which the King James Version and the Revised Standard call lovely. Moffatt translates attractive. Winsome is the best translation of all. The Greek is prosphiles ( G4375) , and it might be paraphrased as that which calls forth love. There are those whose minds are so set on vengeance and punishment that they call forth bitterness and fear in others. There are those whose minds are so set on criticism and rebuke that they call forth resentment in others. The mind of the Christian is set on the lovely things–kindness, sympathy, forbearance–so he is a winsome person, whom to see is to love.

There are the things which are, as the King James Version has it, of good report. In the margin the English Revised Version suggests gracious. Moffatt has high-toned. The Revised Standard Version has gracious. C. Kingsley Williams has whatever has a good name. It is not easy to get at the meaning of this word (euphema, G2163) . It literally means fair-speaking, but it was specially connected with the holy silence at the beginning of a sacrifice in the presence of the gods. It might not be going too far to say that it describes the things which are fit for God to hear. There are far too many ugly words and false words and impure words in this world. On the lips and in the mind of the Christian there should be only words which are fit for God to hear.

Paul goes on, if there be any virtue. Both Moffatt and the Revised Standard Version use excellence instead of virtue. The word is arete ( G703) . The odd fact is that, although arete ( G703) was one of the great classical words, Paul usually seems deliberately to avoid it and this is the only time it occurs in his writings. In classical thought it described every kind of excellence. It could describe the excellence of the ground in a field, the excellence of a tool for its purpose, the physical excellence of an animal, the excellence of the courage of a soldier, and the virtue of a man. Lightfoot suggests that with this word Paul calls in as an ally all that was excellent in the pagan background of his friends. It is as if he were saying, “If the old pagan idea of excellence, in which you were brought up, has any influence over you–think of that. Think of your past life at its very highest, to spur you on to the new heights of the Christian way.” The world has its impurities and its degradations but it has also its nobilities and its chivalries, and it is of the high things that the Christian must think.

Finally Paul says, if there be any praise. In one sense it is true that the Christian never thinks of the praise of men, but in another sense it is true that every good man is uplifted by the praise of good men. So Paul says that the Christian will live in such a way that he will neither conceitedly desire nor foolishly despise the praise of men.

THE TRUE TEACHING AND THE TRUE GOD ( Php_4:8-9 continued)

In this passage Paul lays down the way of true teaching.

He speaks of the things which the Philippians have learned. These are the things in which he personally instructed them. This stands for the personal interpretation of the gospel which Paul brought to them. He speaks of the things which the Philippians have received. The word is paralambanein ( G3880) which characteristically means to accept a fixed tradition. This then stands for the accepted teaching of the Church which Paul had handed on to them.

From these two words we learn that teaching consists of two things. It consists of handing on to men the accepted body of truth and doctrine which the whole Church holds; and it consists of illuminating that body of doctrine by the personal interpretation and instruction of the teacher. If we would teach or preach we must know the accepted body of the Church’s doctrine; and then we must pass it through our own minds and hand it on to others, both in its own simplicity and in the significances which our own experiences and our own thinking have given to it.

Paul goes further than that. He tells the Philippians to copy what they have heard and seen in himself. Tragically few teachers and preachers can speak like that; and yet it remains true that personal example is an essential part of teaching. The teacher must demonstrate in action the truth which he expresses in words.

Finally, Paul tells his Philippian friends that, if they faithfully do all this, the God of peace will be with them. It is of great interest to study Paul’s titles for God.

(i) He is the God of peace. This, in fact, is his favourite title for God ( Rom 16:20; 1Co 14:33; 1Th 5:23). To a Jew peace was never merely a negative thing, never merely the absence of trouble. It was everything which makes for a man’s highest good. Only in the friendship of God can a man find life as it was meant to be. But also to a Jew this peace issued specially in right relationships. It is only by the grace of God that we can enter into a right relationship with him and with our fellow-men. The God of peace is able to make life what it was meant to be by enabling us to enter into fellowship with himself and with our fellow-men.

(ii) He is the God of hope ( Rom 15:13). Belief in God is the only thing which can keep a man from the ultimate despair. Only the sense of the grace of God can keep him from despairing about himself; and only the sense of the over-ruling providence of God can keep him from despairing about the world. The Psalmist sang: “Why are you cast down, 0 my soul?… Hope in God: for I shall again praise him, my help and my God” ( Psa 42:11; Psa 43:5). F. W. Faber wrote:

For right is right, since God is God,

And right the day must win;

To doubt would be disloyalty,

To falter would be sin.

The hope of the Christian is indestructible because it is founded on the eternal God.

(iii) He is the God of patience, of comfort, and of consolation ( Rom 15:5; 2Co 1:3). Here we have two great words. Patience is in Greek hupomone ( G5281) , which never means simply the ability to sit down and bear things but the ability to rise up and conquer them. God is he who gives us the power to use any experience to lend greatness and glory to life. God is, he in whom we learn to use joy and sorrow, success and failure, achievement and disappointment alike, to enrich and to ennoble life, to make us more useful to others and to bring us nearer to himself. Consolation and comfort are the same Greek word paraklesis ( G3874) . Paraklesis is far more than soothing sympathy; it is encouragement. It is the help which not only puts an arm round a man but sends him out to face the world; it not only wipes away the tears but enables him to face the world with steady eyes. Paraklesis ( G3874) is comfort and strength combined. God is he in whom any situation becomes our glory and in whom a man finds strength to go on gallantly when life has fallen in.

(iv) He is the God of love and peace ( 2Co 13:11). Here we are at the heart of the matter. Behind everything is that love of God which will never let us go, which bears with all our sinning, which will never cast us off, which never sentimentally weakens but always manfully strengthens a man for the battle of life.

Peace, hope, patience, comfort, love–these were the things which Paul found in God. Indeed “our sufficiency is from God” ( 2Co 3:5).

THE SECRET OF TRUE CONTENT ( Php_4:10-13 )

4:10-13 I rejoiced greatly in the Lord that now at length you have made your thoughtfulness for me to blossom again. That was a matter indeed about which you were always thoughtful, but you had no opportunity. Not that I speak as if I were in a state of want, for I have teamed to be content in whatever situation I am. I know both how to live in the humblest circumstances, and how to have far more than enough, In everything and in all things I have learned the secret of being well fed and of being hungry, of having more than enough and of having less than enough. I can do all things through him who infuses strength into me.

As the letter draws to an end Paul generously expresses his gratitude for the gift which the Philippians had sent to him. He knew that he had always been much in their thoughts, but circumstances had up till now given them no opportunity to show their mindfulness of him.

It was not that he was dissatisfied with his own state, for he had learned the gift of content. Paul uses one of the great words of pagan ethics (autarkes, G842) , which means entirely self-sufficient. Autarkeia ( G842) , self-sufficiency, was the highest aim of Stoic ethics; by it the Stoics meant a state of mind in which a man was absolutely independent of all things and of all people. They proposed to reach that state by a certain pathway of the mind.

(i) They proposed to eliminate all desire. The Stoics rightly believed that contentment did not consist in possessing much but in wanting little, “If you want to make a man happy,” they said, “add not to his possessions, but take away from his desires.” Socrates was once asked who was the wealthiest man. He answered: “He who is content with least, for autarkeia ( G842) is nature’s wealth.” The Stoics believed that the only way to content was to abolish all desire until a man had come to a stage when nothing and no one were essential to him.

(ii) They proposed to eliminate all emotion until a man had come to a stage when he did not care what happened either to himself or to anyone else. Epictetus says. “Begin with a cup or a household utensil; if it breaks, say, ‘I don’t care.’ Go on to a horse or pet dog; if anything happens to it, say, ‘I don’t care.’ Go on to yourself, and if you are hurt or injured in any way, say, ‘I don’t care.’ If you go on long enough, and if you try hard enough, you will come to a stage when you can watch your nearest and dearest suffer and die, and say, ‘I don’t care.”‘ The Stoic aim was to abolish every feeling of the human heart.

(iii) This was to be done by a deliberate act of will which saw in everything the will of God. The Stoic believed that literally nothing could happen which was not the will of God. However painful it might be, however disastrous it might seem, it was God’s will. It was, therefore, useless to struggle against it; a man must steel himself into accepting everything.

In order to achieve content, the Stoics abolished all desires and eliminated all emotions. Love was rooted out of life and caring was forbidden. As T. R. Glover said, “The Stoics made of the heart a desert, and called it a peace.”

We see at once the difference between the Stoics and Paul. The Stoic said, “I will learn content by a deliberate act of my own will.” Paul said, “I can do all things through Christ who infuses his strength into me.” For the Stoic contentment was a human achievement; for Paul it was a divine gift. The Stoic was self-sufficient; but Paul was God-sufficient. Stoicism failed because it was inhuman; Christianity succeeded because it was rooted in the divine. Paul could face anything, because in every situation he had Christ; the man who walks with Christ can cope with anything.

THE VALUE OF THE GIFT ( Php_4:14-20 )

4:14-20 All the same, I am most grateful to you for your readiness to share the burden of my troubles. You too, know, Philippians, that in the beginning of the. gospel, when I left Macedonia, no Church entered into partnership with me in the matter of giving and receiving except you alone, for in Thessalonica not merely once but twice you sent to help my need. It is not that I am looking for the gift; but I am looking for the fruit which increases to your credit. I have enough and more than enough of everything. I am fully supplied, now that I have received from Epaphroditus the gifts which came from you, the odour of a sweet savour, an acceptable sacrifice, well-pleasing to God. And my God will gloriously supply every need of yours according to his wealth in Jesus Christ. Glory be to our God and Father for ever and ever. Amen.

The generosity of the Philippian Church to Paul went back a long way. In Act 16:1-40; Act 17:1-34 we read how he preached the gospel in Philippi and then moved on to Thessalonica and Berea. As far back as that, the Philippian Church had given practical proof of its love for him. He was in a unique position in regard to the Philippians; from no other Church had he ever accepted any gift or help. It was in fact that very circumstance which annoyed the Corinthians ( 2Co 11:7-12).

Paul says a fine thing. He says, “It is not that I desire a present from you for my own sake, although your gift touches my heart and makes me very glad. I don’t need anything, for I have more than enough. But I am glad that you gave me a gift for your own sake, for your kindness will stand greatly to your credit in the sight of God.” Their generosity made him glad, not for his own sake but for theirs. Then he uses words which turn the gift of the Philippians into a sacrifice to God. “The odour of a sweet savour,” he calls it. That was a regular Old Testament phrase for a sacrifice which was acceptable to God. It is as if the smell of the sacrifice was sweet in the nostrils of God ( Gen 8:21; Lev 1:9; Lev 1:13; Lev 1:17). Paul’s joy in the gift is not in what it did for him, but in what it did for them. It was not that he did not value the gift for its own sake; but his greatest joy was that it and the love which prompted it were dear to God.

In a last sentence, Paul lays it down that no gift ever made any man the poorer. The wealth of God is open to those who love him and love their fellow-men. He who gives makes himself richer, for his own gift opens to him the gifts of God.

GREETINGS ( Php_4:21-23 )

4:21-23 Greet in Christ Jesus every one of God’s dedicated people. The brothers who are with me send you their greetings, especially those of Caesar’s household. The grace of the Lord Jesus Christ be with your spirit.

The letter comes to the end with greetings. In this final section there is one intensely interesting phrase. Paul sends special greetings from the Christian brothers who are of Caesar’s household. It is important to understand this phrase rightly. It does not mean those who are of Caesar’s kith and kin. Caesar’s household was the regular phrase for what we would call the Imperial Civil Service; it had members all over the world. The palace officials, the secretaries, the people who had charge of the imperial revenues, those who were responsible for the day-to-day administration of the empire, all these were Caesar’s household. It is of the greatest interest to note that even as early as this Christianity had penetrated into the very centre of the Roman government. There is hardly any sentence which shows more how Christianity had infiltrated even into the highest positions in the empire. It was to be another three hundred years before Christianity became the religion of the empire, but already the first signs of the ultimate triumph of Christ were to be seen. The crucified Galilaean carpenter had already begun to rule those who ruled the greatest empire in the world.

And so the letter ends: “The grace of the Lord Jesus Christ be with your spirit.” The Philippians had sent their gifts to Paul. He had only one gift to send to them–his blessing. But what greater gift can we give to any man than to remember him in our prayers?

-Barclay’s Daily Study Bible (NT)

Fuente: Barclay Daily Study Bible

1. Therefore Conclusion from Php 3:17-21. This verse should close the preceding chapter. Perhaps no passage in all the writings of the apostle so abounds in terms of endearment, as though he would pour out upon his parchment the fulness of his heart’s affection, concentrating into a sentence the overflowing love of the entire epistle.

Longed for See on Php 1:8.

My joy Subjects of joy.

Crown Gloried in now, and to be an occasion of greater glory at Christ’s coming. See 1Th 2:19.

So stand fast Thus, both in doctrine and conduct, as they have been exhorted, and as they should stand who are citizens of a heavenly country and looking for such an eternal salvation.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For which reason, my brothers, beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved.’

‘For which reason.’ This means, ‘Because of what I have just been saying, and because of what is in the whole of this letter –.’ Paul then follows this by stressing his deep affection for them as he puts his whole heart into calling on them to ‘stand fast in the Lord’. The affection is emphasised in a fourfold way, ‘my brothers (and sisters)’, ‘beloved and longed for’, my joy and crown’, — ‘my beloved’. He is holding nothing back. It is quite clear that the Philippians were very close to his heart, and that he thus wanted the very best for them.

‘My brothers and sisters.’ The word adelphoi, while masculine, was inclusive of both male and female Christians. It was a term which indicated the close tie that he felt for his fellow-believers. They were united with him in one Spirit, and together with him were ‘in Christ’, made one by participation in His body (1Co 12:12-27). They were his kin in Christ (Gal 3:28), with Jesus in His humanity as their elder brother (Heb 1:11-14). And as such he loved them.

‘Beloved and longed for.’ He had described them as beloved in Php 2:12, and had spoken of his longing to be with them once again, and for their spiritual growth, in Php 1:8 (compare Php 1:7 ‘and have you in my heart’). And it was this that moved him to pray so earnestly for their spiritual wellbeing (Php 1:9-11). Furthermore it was a love that he wanted them also to have for each other (Php 2:2).

‘My joy and crown.’ We must not see this as simply indicating Paul’s hope that he would receive recognition and applause for himself on the day of judgment because they were his trophies. He did not see it like that. Rather he saw them as coming with him into the Lord’s presence daily (as he lifted them up before God) as his cause for joy, and as the crown on his work for God. As he prayed they were the cause of his joy, and the crown on his prayers. For he is delighting in the fact that they are at present ‘his joy’ as he approaches the Lord, and as he enters in prayer and praise for them into the presence of the Lord, and are the crown on his ministry, the extra garnish which gives it extra taste, as they come in triumph together. And he rejoices that ‘in that Day’ he will also be able to joy in them and ‘show them off’, as they too enjoy the blessing of the Day (see 1Th 2:19). They will be there with him as evidences of the Lord’s triumphant work (Php 1:6; Php 2:13). They will be his cause for rejoicing because of the steadfastness of their faith, and they will be his crown because he sees them as coming with him into the presence of the Lord, acting as a seal on God’s activity through his ministry, adding to the glory that comes to the Lord as a result of it. They were the present proof that he had indeed not run in vain, and were the guarantee of the genuineness of God’s work through him. And in the future when he came before God’s judgment seat he would joy in them and as it were ‘wear’ them (by their presence along with him) as a token of the Lord’s victory through him, so that God might be glorified, and they might all be blessed.

‘My beloved.’ Note the twice repeated beloved. He yearns for them to recognise the love that he has for them.

And because of his love for them he wants them to ‘stand fast in the Lord.’ ‘In/by the Lord’ could indicate standing fast along with Him, in His strength (Eph 1:19; Eph 3:16-17), or their standing fast because they are one with each other and with Him ‘within the sphere of Christ’ (in Christ). But if we take the latter meaning we must not overlook that fact that to be ‘in the Lord’ (or ‘in Christ’), is to be as closely united with Him as it is possible to be (‘Your life is hid with Christ in God’ – Col 3:3). Standing fast has in mind their opponents, both spiritual (Satan and his minions – Eph 6:10-18) and physical (including worldly persecutors and heretical teachers). He is not promising that life will be easy, only victorious if they are truly ‘in the Lord’.

There is a reminder here that we are in a warfare during which we often have to plant our feet firmly and stand up to what is thrown against us (compare 1Co 16:13). There is no promise that being a Christian will be easy, rather the opposite. But as Paul makes clear, at such times we are never alone. We stand fast ‘in the LORD’. And we are provided with the wherewithal to stand (Eph 6:10-18). And this standing fast also includes standing fast against false teaching, and holding firmly to the truth (Gal 5:1; 2Th 2:15), which in view of chapter 3 may well be in mind here.

Fuente: Commentary Series on the Bible by Peter Pett

Final Words Of Admonition And Guidance ( Php 4:1-9 ).

Approaching the end of his letter on the glorious note found in the previous verses Paul now takes them back in Php 4:1 to that revelation, and also at the same time to his admonition in Php 1:27 to ‘stand fast in one Spirit’, although now wording the admonition as to ‘stand fast in the Lord’. Thus the urge to ‘stand fast’, and the basis on which to do so, can be seen as one underlying theme of the letter. Indeed we have been given every reason for standing fast in that way based on the power available to us through our Lord Jesus Christ.

The paralleling of ‘the Spirit’ with ‘the Lord’ in this way is similarly prominent also in 2Co 3:16-18, which warns us against making too separate a distinction between Their activities. Indeed Jesus Himself makes clear that we make a grave error if we distinguish the Spirit from the Lord too decisively or vice versa, for in Joh 14:16-17, where He promises the coming of the Holy Spirit as ‘the Helper (Paraclete)’ Jesus also promised that, ‘I will not leave you without help, I will come to you’ (Joh 14:18). And He then went on to point out that ‘he who loves Me will be loved of My Father, and I will love him and will manifest Myself to him’ (Joh 14:21), immediately adding, ‘and WE (the Father and the Son) will come to him and make our abode with him’ (Joh 14:23). This should cause us to recognise with joy that while the Spirit has come, and we have all been united together in one Spirit, Jesus Christ Himself is not an absent landlord. In His own words both He and the Father also dwell within us (the plurality emphasised by the ‘we’) and live through us. And in Mat 28:20 He emphasises, ‘Lo, I am with you always’.Thus we are not only the Temple of the Holy Spirit (1Co 3:16; 1Co 6:19), but also the temple of the Triune God. This is emphasised in 2Co 6:16-18 where we are told that we are ‘the temple of the living God, as God has said, “I will dwell in them and walk in them, and I will be their God, and they will be by My People” — and I will receive you and will be a Father to you, and you will be My sons and My daughters, says the Lord God Almighty.’ Thus while there are certainly personal distinctions within the Godhead, there is also a unity of action, with all acting together.

Meanwhile we should note again that, while certainly looking back to Php 1:27 and what follows, Php 4:1 also specifically connects back with Php 3:10-21, indicating that one reason why they can stand fast in the Lord with the utmost confidence is because they are empowered by His resurrection and are citizens of Heaven, looking for their Lord and Saviour to come visibly from Heaven to transform them beyond their dreams.

Furthermore, we may see the whole of this passage in Php 4:1-9 as a kind of summing up of the letter, for it very much has in mind many of the things that have been said in it. Consider, for example, the following:

The call to ‘stand fast’ has in mind Php 1:27, which as we saw was preparation for the main body of the letter.

‘My brothers’ parallels Php 1:12; Php 3:1; Php 3:13; Php 3:17.

‘Beloved’, twice repeated, parallels Php 2:12, and all Paul’s indications of affection for the Philippians (e.g. Php 1:4-5; Php 1:7-8).

‘Longed for’ parallels Php 1:8, where Paul ‘longs for’ their spiritual growth, and also to see them again.

‘My joy and crown’ parallels the idea in Php 2:16 where Paul expected ‘in the Day of Christ’ that he would prove not to have ‘run and laboured in vain’ because he was looking forward to ‘the prize’ of the high calling of God (Php 3:14). See in this respect Corinthians Php 3:10-15 where he outlines what awaits the faithful servant of Christ, and compare also 1Th 2:19-20; 1Th 3:9 where the Thessalonians were also his hope and joy and crown of rejoicing.

‘To be of the same mind in the Lord’ parallels Php 2:2 where the Philippians were urged to ‘be of the same mind in everything’. Compare the references to mind in Php 1:7; Php 2:5; Php 3:15; Php 3:19.

‘For they laboured with me in the Gospel’ parallels Php 1:5, ‘for you are all partakers with me of grace — in my defence and confirmation of the Gospel’ and 1. 27, ‘with one mind striving side by side for the faith of the Gospel’.

For reference to ‘The Gospel’ compare Php 1:5; Php 1:7; Php 1:12; Php 1:16; Php 1:22; Php 2:22.

‘Rejoice in the Lord always, again I will say, Rejoice’ (Php 4:4) parallels Php 2:17-18; Php 3:1 a, and the whole atmosphere of the letter (as described in the introduction).

For ‘Let your forbearance (gentleness) be known to all men’ (Php 4:5), compare ‘do all things without grumbling and questioning, that you may be blameless and innocent — in the midst of a crooked and perverse generation among whom you shine as lights in the world’ (Php 2:14-15).

For ‘in nothing be anxious’ (Php 4:6) compare ‘in nothing be frightened’ in Php 1:28.

For ‘whatever things are true, whatever things are honourable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there be any virtue, and if there be any praise, weigh up these things’ (Php 4:8), compare ‘so that you may approve what is excellent’ (Php 1:10).

For ‘the things which you both learned and received and heard and saw in me, these things do’, compare ‘brothers, join in imitating me’ (Php 3:17).

We should also note the use of ‘the Lord’ as a designation of Jesus Christ (Php 4:1-2; Php 4:4-5; Php 4:10), a use apparent throughout the letter (see Php 1:14; Php 2:24; Php 2:29; Php 3:1).

With this in mind we can now consider the verses in more detail.

Analysis Of Php 4:1-9 .

a For which reason, my brothers, beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved (Php 4:1).

b I exhort Euodia, and I exhort Syntyche, to be of the same mind in the Lord. Yes, I beseech you also, true yokefellow, help these women, for they laboured with me in the gospel, with Clement also, and the rest of my fellow-workers, whose names are in the book of life (Php 4:2-3).

c Rejoice in the Lord always, again I will say, Rejoice (Php 4:4).

d Let your forbearance be known to all men. The Lord is at hand (Php 4:5).

c In nothing be anxious, but in everything by prayer and supplication with thanksgiving let your requests be made known to God, and the peace of God, which passes all understanding, will guard your hearts and your thoughts in Christ Jesus (Php 4:6-7).

b Finally, brothers, whatever things are true, whatever things are honourable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there be any virtue, and if there be any praise, weigh up these things (Php 4:8).

a The things which you both learned and received and heard and saw in me, these things do, and the God of peace will be with you (Php 4:9).

Note that in ‘a’ they are to have their attention fixed on the Lord as they stand fast in Him, while in the parallel in typical Pauline fashion they are to use Paul as a living example by which they can do this. In ‘b’ they are to be of one mind and to help each other, and in the parallel their minds are to be on all that is good, while considering one another’s praiseworthiness. In ‘c’ they are to doubly rejoice in the Lord, and in the parallel they are to rely wholly on Him, avoiding anxiety by keeping in close touch with Him. Centrally in ‘d’ they are to live remembering that that ‘the Lord is at hand’.

Fuente: Commentary Series on the Bible by Peter Pett

“my brethren dearly beloved and longed for, my joy and crown” – Comments – In Philippians we see Paul’s greatest desire. When a man longs for something, there is no more room in his heart for a second affection. He may attend to other issues, but he longs for his deepest affections. This could be a hobby, a relationship, money, or, in Paul’s case, souls

For example, when a man loves to fish as a hobby, he works and manages his life around the times that he can purchase a large bass boat and travel to the best fishing places in the country. He thinks and dreams about fishing. Other things are important, but none is so interesting and so desirous at to get away from it all and find his greatest joys in his fishing boat.

Paul loved people as well as the Lord Jesus Christ. He planted churches by building up people’s lives. He was in the ministry to build the body of Christ. In contrast to this verse, Paul had just warned the Philippians in the previous verses (Php 3:17-21) to be careful of those appear to be Christian leaders, but serve their own desires, which are building their own ministry as the cost of other believers.

Some people are building up the body of Christ. Others are building their little Christian empire here on earth and using souls to achieve their own goals.

If these people whom Paul calls the enemies of the Cross were easy to recognize, Paul would not need to give himself as an example in the preceding verses. But many ministers are imitating the ministry and serving their own projects, building their own kingdom, as the cost of others who sacrifice. Paul was not just referring to those outside of the body of Christ in Php 3:17-21. He was also referring to ministers who started out well, but who are now working their own plan, having lost the plan of God for their lives. These ministers do not really love people. They love the honor of being called a minister. Their hobby is building their own earthly kingdom.

The genuine minister of the Gospel of Jesus Christ is a prisoner of the Lord. The false minister is an enemy of the Cross. His god is his belly. He minds earthly things.

The genuine minister of the Gospel is sacrificing for the people of God. A false minister is serving his own plans and purposes, even if it is clothed in Christian works and titles.

The genuine minister loves people; the false one loves his ministry and his title more than people. Both are serving in the name of Christ. The genuine minister will have rewards in heaven; the false one, though he may be save and work hard, will have his works destroyed, though he himself may be saved as by fire.

In this epistle, Paul also used Timothy as an example of a true minister. Paul contrasted Timothy to the many who sought their own interests.

Php 2:19-21, “But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. For I have no man likeminded, who will naturally care for your state. For all seek their own, not the things which are Jesus Christ’s.”

Php 4:1 “so stand fast in the Lord” Comments – This is Paul’s purpose in all of his letters, especially brought out in chapter 3. Note Php 3:1 “for you it is safe”. Paul is trying to teach them and to constantly remind them in Php 3:1 of false teachers and God’s anointed men. Php 4:1 is a key verse, as a summary of Paul’s warnings in chapter 3.

Fuente: Everett’s Study Notes on the Holy Scriptures

Perseverance Php 3:1 to Php 4:1 reveals God’s plan for the perseverance of the saints. Paul gives the Philippians an example of false humility and sacrifice by using himself before his conversion (Php 3:1-14). He then exhorts the brethren to follow the examples of true partnership and sacrifice which he has previously given (Php 3:15 to Php 4:1). It closes with Paul’s exhortation for the Philippians to “stand fast in the Lord” (Php 4:1).

Outline Here is a proposed outline:

A. The Example of False Humility and Sacrifice Php 3:1-14

B. Exhortation to Follow These Examples of True Humility Php 3:15 to Php 4:1

Fuente: Everett’s Study Notes on the Holy Scriptures

Exhortation to Follow The Examples of True Humility In Php 3:15 to Php 4:1 Paul exhorts the church at Philippi to follow the examples of himself, Christ Jesus, Timothy and Epaphroditus as true servants and to avoid false humility.

Php 3:15 Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.

Php 3:15 Word Study on “be perfect” Strong says the Greek word “perfect” ( ) (G5046) means, “complete.” BDAG says it means, “mature.” This same Greek word is used in Heb 5:14, “But strong meat belongeth to them that are of full age , even those who by reason of use have their senses exercised to discern both good and evil.”

Php 3:15 Comments – This absolute focus described in the previous verses of reaching forth and pressing towards the prize of God’s high calling is the sign of a mature believer

Php 3:16 Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.

Php 3:16 Comments – As we grow in the Lord, God gives to us a series of progressive lessons and revelations of divine principles to live by so that we will have a successful Christian life. For example, after having been raised in a Southern Baptist church, I understood how to be saved, water baptized and to be evangelistic. However, my hunger for more of God and a holy lifestyle led me into the baptism of the Holy Ghost with speaking in tongues. I was soon introduced into the principles of divine healing. Then there came teachings about the power of the tongue and how to have a sound confession of faith. As I learned to walk in these areas on a daily basis, the Lord taught me about the principles of giving and receiving so that I can be financially blesses. He also taught me the importance of using the name of Jesus Christ to take authority over the devil in order to keep him out of my life. I soon learned how to flow in God’s plan for my life and how to wait upon Him to lead me in major changes in my life. Thus, Paul is telling us to what level we have attained, let us walk in that level. We are not to back down leave some of those divine principles out of our life, but we are to strive to walk in the full light of God’s Word that we have been given. A good way to do that is to look at Paul’s life (Php 3:17) and let his victories be an encouragement to us.

Php 3:17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

Php 3:17 “Brethren, be followers together of me, and mark them which walk” Comments – Paul says to keep your eyes upon them, which walk in such a manner, i.e., like Paul, just as you have Paul and companions as an example.

Php 3:17 “so as ye have us for an ensample” Comments – In the phrase “so as ye have us for an example,” Paul was referring to the examples given in the passage above, of himself, of Christ, of Timothy, and of Epaphroditus. These were four examples of true servanthood and partnership.

Why would Paul want to become an example when we have the Lord as the perfect example (1Pe 2:21)? It has been my experience in life that certain men of God have become a great inspiration to me. As I read the autobiographies of African missionaries, I am tremendously moved to become a better missionary here in Uganda. As I have worked under certain preachers, teachers and other servants of the Lord, I have taken on their attributes. When we watch someone in the flesh and blood, be can be inspired beyond the narrow vision that we have for our lives, and we begin to reach for higher levels of faith.

1Pe 2:21, “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:”

Php 3:17 Comments – Paul uses a great amount of the rest of this epistle to give the church at Philippi four examples of men who also gave up their own ambitions in order to serve the interests of the heavenly Father. Paul tells of how he left the Jewish religion to know Christ and how it cost him everything (Php 1:12-26). Then he uses Jesus as an example of one who left His glory to come to earth and serve the plan of the Father, and was then ushered into the glory that He deserved (Php 2:5-11). Paul then uses Timothy (Php 2:19-23) and Epaphroditus (Php 2:25-30) as examples of faithfulness in supporting Paul’s ministry. In Php 3:18-19, Paul contrasts this life of sacrifice by making a reference to men who serve their own interests. Finally, in Php 4:3, Paul tells the Philippians that other women have laboured together with him in the Gospel.

Php 3:18 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:

Php 3:18 “For many walk, of whom I have told you often, and now tell you even weeping” Scripture Reference – Note:

Act 20:31, “I cease not to warn everyone night and day with tears ”.

Php 3:18 “that they are the enemies of the cross of Christ” Comments – These enemies are like those adulterous in Jas 4:4, who love the world and are at enmity with God.

Jas 4:4, “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.”

Php 3:19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)

Php 3:19 “Whose end is destruction” Illustration:

Mat 7:13-14, “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.”

Php 3:19 “whose God is their belly” Comments – The word “belly” is used figuratively here to describe not only a carnal man’s fleshly lusts, but the fleshly desires that proceed out of their hearts.

Php 3:19 “whose glory is in their shame” – Comments – These people boast of things that they consider as normal; but in fact, these deeds are too shameful to mention (Eph 5:11-12).

Eph 5:11-12, “And have no fellowship with the unfruitful works of darkness, but rather reprove them. For it is a shame even to speak of those things which are done of them in secret.”

Illustration While a missionary in Uganda, East Africa, I was having a conversation with an Indian who was born and raised in this nation. We were discussing the problem of corruption among the local Africans, and I commented that they should be ashamed of themselves for stealing government funds and lying so openly. His reply to me reflected his insight into the mindset of corruption when he said, “In Africa there is no shame.” Having been raised in a Judeo-Christian culture, integrity served as the moral fiber of society, and people generally felt shame when committing sins against their fellow people. However, there is a mindset of individuals that feels no shame in their sins, and this is the mindset that Paul is describing in Rom 1:32 and Php 3:19, a person who openly and blatantly sins without feeling any sense of guilt or shame.

Rom 1:32, “Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.”

Php 3:19 “who mind earthly things” – Comments – The same words are used in:

Col 3:2, “Set your affection on things above, not on things on the earth .”

Php 3:19 Comments Php 3:19 is a description of the fruit of these false teachers. Jesus said that by their fruit we shall know them. (Mat 7:15-20)

Php 3:17-19 Comments Warnings of False Teachers – Php 3:17-19 is such a timely message today. We must put, or fix, our eyes on God’s word, these epistles, and men of God, because there are present today great deceptions in today’s world of religion and false doctrine. The truth is that there are many false teachers today, not just a few. (Note Mat 7:15-20, Act 20:28-31 , 2Pe 2:1 f, 1Ti 3:1 f, Jude and other passages.) These destructive enemies of God are mentioned in Php 3:2.

Php 3:2, “Beware of dogs, beware of evil workers, beware of the concision.”

Php 3:20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:

Php 3:20 “For our conversation is in heaven” – Comments When we are born again, we become a part of one heavenly family. There are not two families of God, with one in heaven and one on earth. We are one family here on earth with the saints in heaven.

Julius Oyet said to Jesus, in his vision in heaven, “‘Dear Lord, Look! Help me Lord! How come all these brethren know me so well including all of my names? No Lord, I have never been here and never met them. But how come they know my name Lord?!!!…’ …Jesus held my right hand and answered me saying, ‘My dear Julius, you are not new here. Heaven is your home land and everybody whose name is in the Book of Life is a citizen of heaven!’ Before He could continue I shouted Alleluia. Then He laughed over and over again after which He said, ‘Even these saints before they came here they were known in heaven the first time their names were written in the Book of Life.’” [78]

[78] Julius Peter Oyet, I Visited Heaven (Kampala, Uganda: Bezalel Design Studio, 1997), 70-1.

Illustration – On May 16, 2002, we were on vacation in Texas from the mission field. We had been in the U.S. for almost one month, and Elisabeth, being 3 years old, was getting homesick for Uganda, where she had grown up. She began to ask us often when we were going home. Sensing in our answers our lack of excitement in returning to Uganda, she finally asked me, “Daddy, where is home?” I quickly said, “I don’t know.” Thinking further, I said, “I guess our home is in heaven.”

Php 3:20 Comments – It is interesting to note that the city of Philippi was a Roman colony. As a colony, it held a political advantage to its neighboring cities. A Roman colony was simply a military outpost used to protect the Empire as well as “Romanize” the region in which it was located. It was the only Roman colony in the province of Macedonia. In return for this service from the citizens of a colony, its inhabitants held special privileges, such as immunity from taxes, an autonomous government and Roman citizenship.

We can imagine such a city receiving royal visits from Roman dignitaries on a regular basis. Preparations and excitement must have preceded such visits. Thus, Paul uses this image to paint a clear picture to these believers of how they have a similar relationship to the capital city in Heaven called Jerusalem. As citizens of this royal city, they too can look for a visit from their king, Jesus Christ; they are blessed with special privileges above others.

Fuente: Everett’s Study Notes on the Holy Scriptures

Firmness and Unanimity Enjoined.

v. 1. Therefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

v. 2. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.

v. 3. And I intreat thee also, true yoke-fellow, help those women which labored with me in the Gospel, with Clement also, and with other my fellow-laborers, whose names are in the book of life.

The apostle here draws the conclusion from the previous exhortation: Therefore, my brethren, beloved and yearned for, my joy and my crown, stand firm thus in the Lord, beloved. What a world of kindness is contained in these appealing words, in which the apostle not only addresses the Philippians as his beloved, but shows the tenderness of his affection for them also by writing that he is yearning for them with a homesick longing, that his heart is desiring to be with them. They are his joy, they have always given him cause for rejoicing. They are the crown of his work, such as faithful pastors will be crowned with as a great honor. This being the case, they should stand firm in their Christian faith and life; they should not permit themselves to be led astray by the false teachers and their followers; they should avoid both extremes, selfishness and carnal-mindedness. The apostle has the confidence in them that they will fulfill his expectations.

To the general admonition to firmness, which grows out of unanimity, the apostle adds a specific exhortation: Euodia I beseech, and Syntyche I beseech, to think the same in the Lord. He wants these two women to drop their differences. Both of them were well-known, active members of the church at Philippi. But there was a rift in the lute, probably due to jealousy; there were dissensions, which, with the purity of the congregation’s life, loomed up all the more lowering. So Paul admonishes them to work in harmony, to be of the same mind, to put aside their alienation, their estrangement. The same thing happens also in our days namely, that women in the various organizations of the church are bothered by jealousy and thus disturb the tranquility of constructive work. A careful, but firm admonition may avert disruption.

The matter caused the apostle some concern, as his next words show: Yea, I pray also thee, my sincere yoke-fellow, be of assistance to these women that have fought with me in the Gospel, with Clement and the other fellow-laborers, whose names are in the book of life. The differences were of such a nature that Paul seemed to fear the written admonition alone might not succeed in this case, wherefore he earnestly begs his yoke-fellow, one of the bishops or presbyters of the congregation at Philippi, to take charge of this matter. Note: The word translated “yoke-fellow” may be a proper noun, Synzygos, the name of one of the bishops or some other well-known member. He should help these women in their difficulty, be of assistance to them, show them the way out of their real or supposed grievances. If necessary, Clement and all the other workers, probably the entire presbytery, should be called upon to settle the dispute and to restore harmony. The names of these coworkers of the apostle are in the book of life, they are entered in the list of the elect unto salvation. Mark: It is said of these two women that they had strenuously labored with the apostle in the Gospel of Jesus Christ. Women are by no means excluded from active participation in the work of the Church, but their tactful labor may do much to advance the cause of the Gospel, if they do not become entangled in jealous quarrels.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Php 4:1

Therefore, my brethren dearly beloved and longed for, my joy and crown. The apostle here, as in 1Co 15:58, urges the hope of a glorious resurrection as an incentive to steadfastness in the Christian life. He seems scarcely able to find words adequate to express his love for the Philippians; he heaps together epithets of affection, dwelling tenderly on the word “beloved.” He tells them of his longing desire to see them, repeating the word used in Php 1:8. He calls them his “joy and crown”his joy now, his crown hereafter. He uses the same words of the other great Macedonian Church in 1Th 2:19, “What is our hope, or joy, or crown of rejoicing? Are not even ye?” The Greek word for “crown” () means commonly either the wreath (“the corruptible crown,” 1Co 9:25) which was the prize of victors at the Grecian games; or a garland worn at banquets and festivities. The royal crown is generally . But is used in the Septuagint for a king’s crown (see (in the Greek) 2Sa 12:30; Psa 20:4 (A.V., Psa 21:3); Est 8:15). The crown of thorns, too, which was used in mockery of the Savior’s kingly title, was , though this may possibly have been suggested by the laurel wreath worn by the Roman Caesars (see Trench, ‘Synonyms of the New Testament,’ sect. 23.). “The crown of life,” “the crown of glory that fadeth not away,” is the emblem both of victory and of gladness. Yet it is also in some sense kingly: the saints shall sit with Christ in his throne; they shall reign with him; they are kings (“a kingdom,” R.V., with the best manuscripts) and priests unto God (Rev 1:6). In this place victory seems to be the thought present to the apostle’s mind. In Php 2:16 and Php 2:12-14 he has been comparing the Christian life with the course of the Grecian athletes. Now he represents his converts as constituting his crown or wreath of victory at the last; their salvation is the crowning reward of his labors and sufferings. So stand fast in the Lord, my dearly beloved. So; that is, as ye have us for an example; or perhaps, as becomes citizens of the heavenly commonwealth. The same word () is used in Php 1:27, also in connection with the idea of citizenship.

Php 4:2

I beseech Enodias, and beseech Syntyche, that they be of the same mind in the Lord; rather, Euodia. It is plain from the next verse that both are female names. The narrative in Act 16:1-40 shows that the female element was more than usually important in the early Philippian Church. These ladies seem to have held a high position in that Church; possibly they may have been deaconesses, like Phoebe at Cenchrea. Their dissensions disturbed the peace of the Church. The repeated “I beseech” is emphatic; it may, perhaps, also imply that both were in fault. St. Paul earnestly begs them to be reconciled, and to be reconciled as Christians, in the Lord, as members of his body, in the consciousness of his presence. Mark how often the words, “in Christ,” “in the Lord,” occur in this Epistle; how constantly the thought of spiritual union with Christ was present to the apostle’s mind.

Php 4:3

And I entreat thee also, true yokefellow; rather, yea, with R.V. and the best manuscripts; is a particle of earnest appeal (comp. Phm 1:20 and Rev 22:20); I ask or request. The Greek word is used in New Testament Greek (in classical Greek it means “to inquire”) of requests addressed to an equal; is used in addressing a superior (comp. Trench, ‘Synonyms of the New Testament,’ sect. 40.). Who was the “true yokefellow”? Some, following Clement of Alexandria, interpret the words of a supposed wife of St. Paul. But the Greek adjective has the masculine termination; and it is plain, from 1Co 7:8, that St. Paul was unmarried. Others take one of the Greek words as the proper name of the person addressed, Syzygus or Gnesius. On the first supposition, the play on the meaning of Syzygus, yokefellow, would resemble St. Paul’s reference to Onesimus in Phm 1:11. But neither of these words seems to occur as a proper name. Some again, as Chrysostom, interpret the word of the husband of Euodia or Syntyche: this does not seem likely. Others think that Lydia may be addressed here. The omission of her name is remarkable; but she may bare been dead or no longer resident at Philippi. Others understand the chief pastor of the Church at Philippi, who may very possibly have been Epaphroditus himself, the bearer of the letter. This, on the whole, seems the most probable conjecture. The omission of the name implies that the person addressed was in a conspicuous position, so that there was no danger of mistakes. An important duty is assigned to him. And it may be that the word “yokefellow,” as distinguished from “fellow-laborer,” denotes something more of equality with the apostle. Help those women which labored with me in the gospel; rather, as R.V., help those women, for they labored with me. Help Euodia and Syntyche towards a mutual reconciliation, and that, inasmuch as they labored in the gospel. With Clement also. Are these words to be connected with “help” or with labored”? Is Clement associated with the “true yokefellow” in the work of reconciliation, or with the women who labored with St. Paul? The balance of probability seems to be in favor of the first alternative; there appears to be no reason for mentioning Clement’s labors in this place; while, on the other hand, St. Paul’s anxiety for the reconciliation of Euodia and Syntyehe might naturally urge him to ask for the combined efforts of all his fellow-laborers. Whether this Clement is to be identified with St. Clement the Bishop of Rome is an open question; there are no sufficient data for deciding it (see Bishop Lightfoot’s detached note). And with other my fellow-laborers; rather, as R.V., and the rest of my fellow-workers. St. Paul appeals to them all. Whose names are in the book of life. St. Paul does not mention their names; there is no need that he should do sothey are written in heaven (comp. Exo 32:32; Psa 69:28; Dan 12:1; and Revelation, passim). The book of life is the roll of the citizens of the heavenly kingdom. The passages quoted do not necessarily involve the doctrine of an unconditional, irreversible predestination, or the phrase, “to blot out of my hook,” could not be used.

Php 4:4

Rejoice in the Lord alway; and again I say, Rejoice; rather, as R.V., again I will say. St. Paul returns to the key-note of the Epistle, Christian joy. He writes again the same things (see Php 2:1); he will say it again, he. never wearies of repeating that holy joy is a chief Christian duty. Rejoice in the Lord; in his presence, in communion with him, and that always; for he who rejoices in the Lord, as Chrysostom says, always rejoices, even in affliction: “Sorrowful, yet always rejoicing” (2Co 6:10).

Php 4:5

Let your moderation be known unto all men; rather, forbearance, or gentleness. The word (here the neuter adjective is used) is translated “gentleness” in 2Co 10:1, where it is attributed to our Lord himself. In the Aristotelian’ Ethics’ it stands for the temper which contents itself with less than its due, and shrinks from insisting on its strict rights. There is no joy in a narrow selfishness; joy involves an open heart, a generous love. Joy in the Lord tends to make men gentle and mild to others. “Gaudium in Domino,” says Bengel, “parit veram aequitatem erga proximum.” Unto all men; heathen as well as Christian. Compare our Lord’s word: “By this shall all men know that ye are my disciples, if ye have love one to another.” St. Paul would have the heathen say, “See how these Christians love one another.” Their mutual love would be the blessed means of drawing fresh converts to the faith. There may possibly be an allusion here to the differences between Euodia and Syntyche; let there be no more disagreements, but rather mutual forbearance. The Lord is at hand. The Aramaic Maranatha (“the Lord cometh”) in 1Co 16:22 seems to imply that these words were current in the Church as a formula of warning, like “Hallelujah” as a set form of praise. The Lord is at hand therefore be not careful to exact your full rights; love is more precious than gold in the treasury of heaven. Comp. Jas 5:8, “Be ye also patient, for the coming of the Lord draweth nigh.” Others interpret the words, not of the future advent, but of the Lord’s present nearness. Comp. Psa 145:18, “The Lord is nigh unto all them that call upon him.” But this seems scarcely so appropriate here.

Php 4:6

Be careful for nothing; rather, as R.V., in nothing be anxious. is anxious, distracting care. St. Paul does not wish his converts to be careless, but to be free from that over-anxiety about worldly things which might distract their thoughts from the service of God, and hinder their growth in holiness. Comp. 1Pe 5:7, where the apostle bids us cast all our care () upon God. The thought of the Lord’s nearness should lead us both to be forbearing in our relations to others, and also to keep ourselves free, as far as may be, from worldly anxieties. “He careth for us.” But in everything by prayer and supplication with thanksgiving let your requests be made known unto God. “Curare et orare,” says Bengel, “plus inter se pugnant quam aqua et ignis.” In everything; in each emergency, little or great, as it arises, pray; cultivate the habit of referring all things, great or small, to God in prayer. The two words rendered “prayer” and “supplication” and ) occur together also in Eph 6:18; 1Ti 2:1-15 :l and 1Ti 5:5. The first has been defined by Chrysostom and others as prayer to obtain a good; the second, prayer to avoid an evil Better, perhaps, as most modern commentators, is the general word, covering the idea of prayer in its widest meaning; while is a special act of supplication for some particular object of need (see Trench, ‘Synonyms of the New Testament,’ sect. 51.). With thanksgiving. Thanksgiving is the necessary accompaniment of prayer; it ought never to be absent from our devotions; it springs out of that holy joy which St. Paul so constantly sets before us in this Epistle as the bounden duty of Christians. St. Paul himself is an example of constant thanksgiving. All his Epistles, except those to the Galatians, 1 Timothy, and Titus, open with a thanksgiving. In the dungeon at Philippi he and Silas “prayed and sang praises unto God” (Act 16:25). Our requests, the things for which we ask, are to be made known unto God; before God, in the presence of God, by prayer, the general converse of the soul with God; and by supplication, direct petitions for the supply of our necessities. Indeed, he knows our necessities before we ask; but we are encouraged to make them known before him, as Hezekiah took the letter of Sennacherib and spread it before the Lord.

Php 4:7

And the peace of God, which passeth all understanding. The peace which God gives, which flows from the sense of his most gracious presence, and consists in childlike confidence and trustful love. This peace passeth all understanding; its calm blessedness transcends the reach of human thought; it can be known only by the inner experience of the believer. The similar passage, Ephesians in 20, “Unto him that is able to do exceeding abundantly above all that we ask or think,” seems decisive for the ordinary interpretation. Bishop Light-foot, Meyer, and others take another view of the passage: “Surpassing every device or counsel of man. i.e. which is far better, which produces a higher satisfaction, than all punctilious self-assertion, all anxious forethought.” Shall keep your hearts and minds through Christ Jesus; rather, as R.V., shall guard your hearts and your thoughts in Christ Jesus. Peace shall guard”a verbal paradox, for to guard is a warrior’s duty” (Bishop Lightfoot). The peace of God abiding in the heart is a sure and trusty garrison, guarding it so that the evil spirit, once cast out, cannot return. The thoughts issue from the heart; for the heart, as commonly in the Hebrew Scriptures, is regarded as the seat of the intellect, not of feeling only. In Christ Jesus; in the sphere of his influence, his presence. True believers, abiding in Christ, realize his promise, “Peace I leave with you, my peace I give unto you.”

Php 4:8

Finally, brethren, whatsoever things are true. He repeats the “finally” of Php 2:1, He again and again prepares to close his Epistle, but cannot at once bid farewell to his beloved Philippians. He urges them to fill their thoughts with things good and holy. Christ is the Truth: all that is true comes from him; the false, the vain, is of the earth, earthy. Perhaps the verb () may be emphatic. Sceptics may deny the existence of absolute truth; men may scoffingly ask, “What is truth?” Truth is real, and it is found in Christ, the Truth. Whatsoever things are honest. The word () occurs only here and four times in the pastoral Epistles. It is a word difficult translate. “Honourable” or” reverend” (the renderings of the R.V.) are better equivalents than “honest.” It points to a Christian decorum, a Christian self-respect, which is quite consistent with true humility, for it is a reverence for the temple of God. Whatsoever things are just; rather, perhaps, righteous, in the widest meaning. Whatsoever things are pure; not only chaste, but free from stain or defilement of any sort. The word used here () is not common in the New Testament. The adverb occurs in Php 1:16, where it is rendered “sincerely,” and implies purity of motive. Whatsoever things are lovely (); not beautiful, but pleasing, lovable; whatsoever things would attract the love of holy souls. Whatsoever things are of good report. The word () means “well-speaking” (not “well spoken of”), and so “gracious,” “attractive;” in classical Greek it means “auspicious,” “of good omen.” Of these six heads, the first two describe the subjects of devout thought as they are in themselves; the second pair relate to practical life; the third pair to the moral approbation which the contemplation of a holy life excites in good men. If there be any virtue. This word, so very common in the Greek moralists, occurs nowhere else in St. Paul. Nor does any other of the New Testament writers use it except St. Peter (l Peter Php 2:9 (in the Greek); 2Pe 1:3, 2Pe 1:5). Bishop Lightfoot says, “The strangeness of the word, combined with the change of expression, , will suggest another explanation: ‘Whatever value may reside in your old heathen conception of virtue, whatever consideration is due to the praise of men; ‘ as if the apostle were anxious not to omit any possible ground of appeal.” And if there be any praise; comp. Rom 12:17 and 2Co 8:21, where St. Paul bids us “provide for honest things, not only in the sight of the Lord, but also in the sight of men.” Nevertheless, in the highest point of view, the praise of the true Israelite is not of man, but of God. Think on these things; or, as in the margin of R.V., take account of. Let these be the considerations which guide your thoughts and direct your motives. The apostle implies that we have the power of governing our thoughts, and so are responsible for them. If the thoughts are ordered well, the outward life will follow.

Php 4:9

Those things, which ye have both learned, and received, and heard, and seen in me, do. St. Paul turns from contemplation to practical life: they must translate into action the lessons which they received from him. The verbs are aorists and refer to the time when he was among them. He taught not by word only, but by living example; they saw in him when present, and heard of him when he was absent, a pattern of the Christian life. And the God of peace shall be with you. God dwells with those who think holy thoughts and live holy lives; and with him comes the peace which is his, which he giveth (comp. Rom 15:33).

Php 4:10

But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again. St. Paul thanks the Philippian Church for the gifts brought by Epaphroditus; his expressions, so courteous and yet so dignified, bespeak, like the Epistle to Philemon, like all his writings, the perfect gentleman in the best sense of the word. I rejoiced in the Lord; he fulfils his own precept (Phm 1:4). His joy rises kern the gift to the love which prompted the gift, and thence to the Divine Giver of that love. Greatly. Bengel says, “Hoc vix placuerit Stoico. Paulus ingentes affectns habuit, sed in Domino.” The R.V. rendering of the following words is more literal: “Ye revived your thought for me.“ The verb is properly used of a tree putting forth fresh shoots after its winter sleep. Bengel thinks that the metaphor was derived from the season; the apostle was writing in the spring. Offsets, as Meyer, render differently, “Ye flourished again (i.e. in your circumstances) so as to mind my interests.” As the words might seem to imply some degree of blame, St. Paul hastens to ascribe the delay of the Philippians to causes beyond their own control. Wherein ye were also careful, but ye lacked opportunity; more literally, wherein ye did indeed take thought, as R.V. It may be that they had no suitable messenger; but St. Paul speaks of the “deep poverty” of the Macedonian Churches in 2Co 8:1, 2Co 8:2, where he also praises their liberality.

Php 4:11

Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. He explains himself; it is not want that prompted his words. Literally, I learned (the verb is aorist); that is, when he became a Christian. The A.V. is verbally inaccurate in the following words, which mean literally, “In the circumstances in which I am.” But the sense is the same. St. Paul is speaking of his present condition: he is content with it, though it involves all the hardships of captivity; his present contentment is a sample of his habitual frame of mind. here rendered “content,” is a common word in Greek philosophy. It means “self-sufficient,” “independent.“ It is of frequent occurrence in Stoical treatises; but St. Paul uses it in a Christian sense; he is in relation to man, but his comes from God (2Co 9:8).

Php 4:12

I know both how to be abased, and I know how to abound. St. Paul had experience both of sorrow and of joy, both of distress and of comfort; he knew how to bear himself in both, because his chiefest joy was “in the Lord.” This abiding joy raised him above the vicissitudes of this mortal state, and gave him an , a Christian independence, which enabled him to act becomingly both in adversity and in prosperity. Everywhere and in all things I am instructed; literally, as R.V., in everything and in all things; as we say, “in each and all,” in every condition separately and in all collectively. The R.V. translates more accurately, “have I learned the secret.” The Greek means properly, “I have been’ initiated.” It is a word adapted from the old Greek mysteries; comp. Bcngel, “Disciplina arcana imbutus sum, ignota mundo.” St. Paul represents the advanced Christian life as a mystery, the secrets of which are taught by God. the Holy Ghost to the soul that longs to prove in its own personal experience “what is that good and acceptable and perfect will of God.” St. Paul frequently uses the word , mystery, for the truths once hidden but now brought to light by the gospel. Both to be full and to be hungry, both to abound and to suffer need. The word rendered “to be full” () is strictly used of animals, and means “to be foddered;” in the New Testament and later Greek it is used also of men, without any depreciatory significance, as in Mat 5:6, “They shall be filled ().”

Php 4:13

I can do all things through Christ which strengtheneth me; rather, as R.V., in him that strengtheneth me. The best manuscripts omit the word “Christ” in this place. In him. It is only in Christ, in spiritual union with him, that the Christian is , self-sufficient. His presence gives strength to do and suffer all things.

Php 4:14

Notwithstanding ye have well done, that ye did communicate with my affliction; rather, as R.V., ye had fellowship with my affilction. St. Paul values the sympathy, the fellow-feeling, more than the gifts; he could have done without the gifts, but they were precious as a proof of love.

Php 4:15

Now ye Philippians know also, that in the beginning of the gospel when I departed from Macedonia. He reminds them delicately of their former liberality to show his love for them; he was not unwilling to receive kindnesses from them. He had always refused to accept contributions from the Corinthians; but the bonds which bound him to the Macedonian Churches were closer and tenderer. In the beginning of the gospel; when he first preached in Macedonia, ten years ago. The words, “when I departed from Macedonia,” may refer either to some gifts not mentioned elsewhere, sent to him when be left Beroea for Athens; or, if the aorist be taken in a pluperfect sense, to the supplies afterwards sent to him at Corinth (2Co 11:8, 2Co 11:9). No Church communicated with me as concerning giving and receiving, but ye only. Chrysostom understands this of giving worldly things and receiving spiritual things. But the context seems to restrict the meaning to temporal gifts: the Philippians gave, St. Paul received. Bengel says, “Poterant diccre, Faciemus, si alii fecerint: nunc eo major horum laus est: ceterorum, eo minor.”

Php 4:16

For even in Thessalonica ye sent once and again unto my necessity. This shows the promptness of their generosity; they not only helped him when he departed from Macedonia; but, before that time, while he was still at Thessalonica, the city which he visited next after leaving Philippi, they sent more than once to supply his needs; Comp. 1Th 2:9 and 2Th 2:8, where St. Paul says that he avoided being chargeable to the Thessalonians; for which purpose he labored with his own hands; but, it seems, he needed additional help, and this was supplied from Philippi.

Php 4:17

Not because I desire a gift: but I desire fruit that may abound to your account; rather, as R.V., not that I seek for the gift; but I seek for the fruit that creaseth to your account. He shrinks sensitively from the danger of being mistaken; his words are not to be understood as a hint for further gifts. It is not the gift that he desires; but there is something which he longs for, and that is, charity, the fruit of the Spirit, showing itself in the generosity of the Philippiansthe fruit of good works, continually increasing, and set down in heaven to their account.

Php 4:18

But I have all, and abound: am full. I have to the full all that I need, and more. (For the word , comp. Mat 6:2, Mat 6:5, Mat 6:16, and Luk 6:24.) Having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. He uses another metaphor: in Php 4:17 the gift was fruit, now it is a sacrifice: given to the servant of God, it is in truth offered to God himself. “How high does he lift their gift!” says Chrysostom; “it is not I, he says, who have received it, but God through me.” The words, , an odour of sweet smell, occur often in the Old Testament in connection with sacrifice (see Gen 8:21; Exo 29:18; also for the metaphor, Eph 5:2). in Heb 13:16 almsgiving is also described as a sacrifice with which God is well pleased. The first and chiefest offering we can make is ourselves: “We offer and present unto thee, O Lord, ourselves, our souls and bodies” (comp. Rom 12:1); in that chief offering is involved the lesser gift of alms.

Php 4:19

But my God shall supply all your need; rather, as R.V., every need of yours, My God; the pronoun is emphatic, as in Php 1:3. God will accept your offerings as made to him; you have supplied my need, he will supply every need of yours. According to his riches in glory by Christ Jesus. Not by; it should be “in Christ Jesus.” The reward is given to his saints through union with him: “Beholding as in a glass the glory of the Lord, they are changed into the same image kern glory to glory.” In glory; that is, by setting them in glorythe glory of holiness now, the glory of eternal life hereafter.

Php 4:20

Now unto God and our Father be glory for ever and ever. Amen; rather, with R.V., unto our God and Father be the glory. The thought of God’s present mercies, and the hope of glory to come mentioned in the last verse, suggest the doxology. Observe, St. Paul says, “our God and Father” here. He said, “my God” in Php 4:19, where he was speaking of the reward which God would give for kindness shown to himself; but now “our God,” as the one Object of praise and worship from the universal Church. The glory; the article is commonly used with in these doxologiesthe glory which is God’s peculiar possession, which is essentially his (comp. Joh 17:5). Bishop Lightfoot says, in his note on Gal 1:5, “It is probable that we should supply in such cases rather than . It is an affirmation rather than a wish. Glory is the essential attribute of God. See 1Pe 4:11, , and the doxology added to the Lord’s Prayer (Mat 6:13).” For ever and ever; literally, for the ages of ages; for the ages which consist, not of years, but of ages, for the countless ages of eternity (comp. Gal 1:5 and Gal 1:1 timothy Gal 1:17).

Php 4:21

Salute every saint in Christ Jesus. Every saint individuallyan expression of personal affection. The words, “in Christ Jesus,” may be taken with “salute,” as in Rom 16:22 and 1Co 16:19. It is a Christian salutation, an acknowledgment of spiritual relationship; or better, perhaps, as in numerous passages, with “saint.” All saints are in Christ, members of his body, knit together into one communion and fellowship in the mystical body of Christ. It is this union with Christ which makes them saints. The brethren which are with me greet you. Observe, he calls them “brethren,” though he had none like-minded with him, save only Timothy (Php 2:20, Php 2:21).

Php 4:22

All the saints salute you, chiefly they that are of Caesar’s household. All the Christians at Rome, not only St. Paul’s personal friends and companions. It is not clear why he lays a special stress on those belonging to Nero’s household. The reason given by Chrysostom seems somewhat fanciful: “If those who dwelt in palaces despised all things for the sake of the King of heaven, much more should the Philippians do so.” Some of them may have been known to the Philippian Christians. The term familia or domus Caesaris included all ranks, from the highest official to the lowest freedman or slave. It is probable that those alluded to here belonged to the humbler classes. But at any rate St. Paul’s words prove that his preaching had penetrated into that abyss of all infamy, the palace of Nero. (For the Christianity of Seneca, and the supposed correspondence between him and St. Paul see Bishop Lightfoot’s dissertation on ‘St. Paul and Seneca.’ See also his detached note on ‘Caesar’s Household.’)

Php 4:23

The grace of our Lord Jesus Christ be with you all. Amen; read, with the best manuscripts, with your spirit. St. Paul begins with “grace” (Php 1:2), and ends with “grace.” The gracious love of the Lord Jesus was the joy of his heart.

HOMILETICS

Php 4:1-3

St. Paul’s relations to his flock.

I. ST. PAUL HIMSELF (see on Php 1:3-8) AN EXAMPLE TO ALL CHRISTIAN MINISTERS.

1. In his urgent appeals. Mark how he enforces the necessity of perseverance, how he brings the privileges and the hopes of the Christian to bear upon the daily life of practical duties. “Therefore,” he says, “because you are citizens of the heavenly country; because you look for the Savior’s coming; because you hope for a glorious immortality;therefore, stand fast in the Lord.” The faithful minister knows the extreme difficulty of perseverance, of patient continuance in well-doing; he will constantly enforce it upon himself, upon his people; he will use all the motives suggested by the study of Holy Scripture and by Christian experience to press home this paramount obligation. “So stand fast,” he says. St. Paul can point to his own example: would that we could do the like! “Stand fast:” it is the word used already in Php 1:27; it involves a military metaphor. Stand firm in your ranks; present a serried front against all temptations; quit yourselves like men, like fellow-citizens of the saints, in the good fight of faith. And that, in the Lord, in his strength, in habitual communion with him. There is no perseverance, no hope of final victory, unless we abide in Christ.

2. In his love for his flock as a whole. He calls them his brethren, dearly beloved and longed for, his joy and crown. And these were not mere words with St. Paul; he showed by his labors the truth of his affection. His ardent love for Christ issued in a strong constraining love for the souls of men. To save souls was his joy now; he knew that it would be his crown hereafter. The crown of glory that fadeth not away is the reward, St. Peter tells us, of those presbyters who feed the flock of God willingly and of a ready mind. St. Paul speaks of his converts as themselves constituting his crown. When he had finished his course, his wreath of victory would be the salvation of those precious souls which had been saved, under God, by his self-denying labors. The sight of their blessedness would increase and deepen even the gladness of heaven, even his own joy in his own salvation.

3. In his care for individual members of the Church. He thinks of Euodia and Syntyche; he has heard of their dissensions; he begs them earnestly to be of the same mind, and that in the Lord. The Christian minister should know his flock by name, should think of their individual needs, should pray for them, should urge them to live together in love.

4. He asks others to help in the work of restoring peace. The Christian pastor should gather helpers round him. It is good for his people, good for the helpers themselves. To work for Christ strengthens and benefits the soul.

II. ST. PAUL‘S FELLOW–LABOURERS.

1. Euodia and Syntyche.

(1) They labored with St. Paul in the gospel. The word is a strong one; they were fellow-athletes with the apostle; they were engaged with him in many struggles, hard, it may be, and perilous, for the cause of Christ. St. Paul gladly acknowledges the help which they had given him. The remembrance of their good deeds made him feel a deeper interest in their spiritual welfare. Women did much for Christ in the Philippian Church. Christian women can do much now, much that men cannot do so well; their gentle tact, their quiet influence, is often of the greatest value.

(2) Yet they quarrelled. Their disagreement was doing harm to themselves and to the Church. The indulgence of unkind feelings impairs the spiritual life and checks our growth in holiness. The dissensions of Christians are a grievous hindrance to the spread of the gospel. Mutual love was to be the mark of Christ’s disciples; alas! how often there has been more hate than love! Note St. Paul’s extreme anxiety to reconcile the two women; he entreats them himself; he begs others to help; he knew the immense importance of Christian union.

2. Clement and others. We know not who they were. Clement may possibly be the famous Bishop of Rome; of the others the very names are unknown. They are not in the world’s roll of heroes. But what was earthly fame to them? Their names were in the book of life, the book of remembrance, that is written before the Lord for them that fear the Lord and that think upon his Name. We may well be content to be obscure here, like Lazarus the beggar, if our name, like his, is known in heaven.

LESSONS.

1. To love souls, to count the winning of souls the noblest work, the salvation of souls the most precious crown.

2. To do all that lies in us to heal dissensions and to promote Christian unity.

3. To desire above all things that our names may be written in the Lamb’s book of life.

Php 4:4-7

The key-note of the Epistle: holy joy, with its blessed results.

I. THE DUTY OF REJOICING.

1. The Christian should learn to rejoice always. The word “always” is emphatic. There lies the difficulty, there too lies the blessedness, of rejoicing in the Lord. It is easy to rejoice in moments of excitement, but to rejoice always, in affliction, in pain, in weariness, in disappointment, is difficult indeed. St. Paul had learned the lesson which he teacheshe rejoiced in hardships and in chains.

2. Christian joy is joy in the Lord. Rejoice in what he did, in what he is, in himself. Rejoice in his incarnation, his holy limb, his sufferings for us, his precious death, his resurrection, his ascension, his perpetual intercession. Rejoice in his humility, his purity, his unselfishness, his holy courage, his love, his gentleness, his sympathy, his power, his glory, his majesty. Rejoice in himself, in spiritual fellowship with him, in his most gracious presence abiding in the Christian heart.

II. THE RESULTS OF HOLY JOY.

1. Christian joy leads to genuineness and forbearance towards others. He who rejoices in the Lord, happy in that great possession, is not selfish, does not insist eagerly on his own rights, but will give way to others, will be gentle and kind; and that because the Lord is at hand. The Christian who rejoices in the Lord loves his appearing, loves to think on it, to prepare for it. he does not set overmuch store on his earthly rights, in view of the coming of the Lord and the great reward reserved for the faithful servant.

2. Holy joy dispels anxious care. He who rejoices in the Lord is not disturbed by distracting anxiety about worldly things. Holy joy keeps the mind clear and calm; it concentrates the thoughts upon the great gladness of the presence of the Lord, in comparison with which the objects of worldly pursuit are insignificant indeed. If we are learning to rejoice in him, we shall learn in like measure the difficult lesson to cast all our care upon him, for we shall know that be careth for us.

3. Inner spiritual joy must express itself in prayer and supplication.

(1) For prayer is converse with God, and we must take delight in holding converse with him whose presence is our chiefest joy. Hence our love for prayer is a sure index of our love for God. The more we love him, the more constant our prayers will be; we shall learn to pray always, on all occasions, great and small. The Christian makes his requests known unto God in everything, in all the difficulties of his daily life. Nothing is too small to ask God’s counsel upon, nothing so great and engrossing as to keep the Christian from his prayers.

(2) Prayer is the general converse of the soul with God; supplication consists in direct petitions for ourselves and for others. Intercessory prayer is the bounden duty of the Christian. We must pray for our family, our neighbours, our Church, our nation, for all Christian people, for the heathen, for missions. Christ encourages us to come to him with all our wants. “All things whatsoever ye shall ask in prayer, believing, ye shall receive.”

(3) But to be able to pray in times of distress and crushing sorrow, when prayer is most needful and most helpful, we must learn to pray in health and prosperity; we must pray in everything. Daniel, in the hour of danger, “kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.“ He had formed the habit of prayer. That habit is the result of long practice; it is deepened and strengthened by perseverance. Happy are they who by the grace and help of the Holy Spirit form that habit in early life.

4. Holy joy implies habitual thanksgiving. “In everything give thanks” is the precept of St. Paul. He illustrates his teaching by his own example: he sang praises unto God in the dungeon at Philippi; his Epistles abound in doxologies, in thanksgivings. he had formed the habit of giving thanks continually; it grew out of that holy joy which filled his soul. Holy joy finds its natural expression in psalms and hymns and spiritual songs. The soul which is blessed with that highest joy which is the fruit of the Spirit must give thanks always for all things; for such a one knows by his own happy experience that God maketh all things work together for good to them that love him. Daniel gave thanks in the extremity of peril; Job, in his deep distress: “The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord.”

5. Holy joy expresses itself in prayer and thanksgiving; prayer and thanksgiving bring peace. Peace is the fruit of the Spirit, and the Spirit is given in answer to earnest prayer. “My Father will give the Holy Spirit to them that ask him.” It is the peace of God, the peace which he giveth. It is the peace of Christ, such peace as he had. “Peace I leave with you: my peace I give unto you.” It is trustful love and childlike confidence; it implies the blessed consciousness of forgiveness and acceptance with God. The heart in which that peace abideth is not troubled, neither is it afraid. For

(1) the peace of God passeth all understanding; none can tell its calm blessedness but those to whom it is given. No energy of thought can comprehend it; no effort of imagination can picture it; only by our own happy experience can we tell its exceeding preciousness. And

(2) it keeps the heart and thoughts. It is like a garrison of angels; it fills the heart with holy thoughts, holy memories, holy hopes; it keeps it safe from the temptations of the evil one; it leaves no room for sinful imaginations to pollute the shrine that is dedicated to God. Wicked desires cannot enter the heart where the peace of God keeps guard. Like all good gifts, it blesses us in Christ Jesus, in the sphere of his influence, flowing, as it does, from his grace and his atonement.

Lessons.

1. The truest, the most abiding joy is joy in the Lord. The best of earthly joys comes from the society of those whom we dearly love. Christian joy springs from fellowship with Christ. Pray for grace to win Christ, to know Christ, to love Christ.

2. Love, joy, peace, are the fruit of the Spirit; pray for the blessed experience of the working of the Spirit in the heart. “Ask, and ye shall have.”

Php 4:8, Php 4:9

Exhortation to cultivate habits of holy thought.

I. THE IMPORTANCE OF GOVERNING THE THOUGHTS.

1. The thoughts are an index of the character. The current of thought seems ever changeful, dependent on the varying circumstances of the passing hour. It may be so within certain limits; but in truth its general direction is determined by the character. The thoughts run in channels worn for them By the oft-repeated actions which form our habits, good or bad. If the peace of God rules in the heart, the thoughts will be holy; if room is left for the temptations of the world, the flesh, and the devil, they will be of the earth, earthy. The thoughts show what the character is.

2. And, on the other hand, the thoughts react powerfully on the character. A sinful thought, brought again and again before the mind, strengthens the natural tendency of the will to evil and leads to the sinful deed. Therefore the thoughts must be disciplined and brought into captivity to the law of Christ. “Keep thy heart with all diligence; for out of it are the issues of life.” Here is the hardest battle of the Christian life; to govern the thoughts there is need of constant watchfulness and persevering prayer.

II. THE LESSON DRAWN OUT INTO DETAILS.

1. “Whatsoever things are true.“ God is true; his promises are true, so are his most awful warnings. Christ is true; he is the Truth; his gospel is true. Holiness is true, real; “Now abideth faith, hope, charity. The devil is a liar and the father of lies. He said to Eve, “Ye shall not surely die;” it was the first wicked falsehood, The world is false with its cheating pleasures; it passeth away and the lusts thereof.

2. “Whatsoever things are honest.“ Whatsoever things are deep and earnest, honorable and reverend. The Christian life hath a decorum of its own, a calm, grave dignity. Reverence and godly fear are essential to acceptable service. Charity “cloth not behave itself unseemly.”

3. “Whatsoever things are just.“ The saintly life is not of the world, but it is in the world and hath its duties there. Holiness is not separate from morality; it transcends morality, but it implies it. We must bear always in our thoughts the Savior’s rule: “Do unto others as ye would they should do unto you.”

4. “Whatsoever things are pure.“ The pure in heart shall see God. “He is of purer eyes than to behold evil.” Nothing that defileth can enter into his presence. The Christian heart is the chosen temple of God the Holy Ghost. To bring unclean thoughts into that most sacred presence is an awful sin. The Christian’s thoughts must be pure and holy.

5. “Whatsoever things are lovely.“ The Christian character is lovable; gentleness, humility, charity, naturally attract love. “Think on these things;” see them in their perfection as exemplified in the Lord Jesus Christ; meditate much on his perfect holiness.

6. “Whatsoever things are of good report.“ Think on such things as are gracious and attractive. Let nothing coarse or vulgar occupy your thoughts; let images of true beauty fill your souls.

7. “If there be any virtue, and if there be any praise.“ “Provide things honest in the sight of all men.” Do not neglect even the more human conceptions of goodness. All good thoughts have their value; think on every form of virtue, all things worthy of praise.

III. THE LESSON ENFORCED BY EXAMPLE.

1. Holy thought leads to holy living. St. Paul was able to illustrate his precepts by his own holy life. Nothing enforces religious teaching so powerfully as the example of the teacher. He gave them a rule of thought; he exhibited in his own life a rule of conduct.

2. The blessed result. St. Paul’s holiness flowed from the presence of God; the God of peace will abide with all who, like St. Paul, strive always to think holy thoughts and to live holy lives.

Lessons.

1. Pray for grace to govern the thoughts.

2. It is most important to mark what the thoughts naturally turn to in times of leisure; this should be a frequent subject for self-examination; it shows the bent of the character.

3. Remember the influence of example.

Php 4:10-13

St. Paul’s happy temper.

I. HIS JOY OVER THE AFFECTION OF THE PHILIPPIANS.

1. Their loving thought for him gave him great joy. He greatly loved his converts; their love for him was, next after the blessed love of Christ, his greatest comfort and support. He rejoiced in the proof of their love; it was sweet to him; it was good for them, an evidence of their spiritual progress.

2. He may perhaps have feared that their love was growing cold; now he rejoiced. The spiritual life has its seasons, its winter and its spring, its times of depression and its times of fervor. It cannot but be affected in some degree, while we are in the flesh, by physical causes and by outward circumstances. We must not allow ourselves to be cast down; we must struggle on, locking always unto Jesus. Oar moods and feelings are changeful. He is “the same yesterday, and to-day, and for ever.”

II. HAS CONTENTMENT.

1. He had leavened to be independent of external circumstances. That joy in the Lord of which he speaks so much in this Epistle armed his soul against the trials of life. He that hath found Christ will not be wholly cast down by outward troubles. “Cast down [rather, ‘being cast down’], but not destroyed” (2Co 4:9). “Come unto me, all that are weary and heavy laden and ye shall find rest unto your souls.” No one was ever more tried than St. Paul; but he was content in the midst of hardships, self-sufficient in the Christian sense, not with the independence of pride or Stoicism, but resting upon Christ.

2. He was armed both for prosperity and adversity. Christian self-sufficiency, which is really the sufficiency of Christ, is shown in sorrow and in joy; “in all time of our tribulation, in all time of our wealth.” The true Christian can bear misfortune and hardship with dignity, without ill humor and complaints; he can bear riches and honor with self-possession, without arrogance or elation. This true self-sufficiency manifests itself in all the circumstances of life, “in every thing and in all things.”

3. He was taught of God. “I have been instructed;” “I have learned the secret.” This Christian self-sufficiency comes from the teaching of God the Holy Ghost; it is a secret which he alone can teach. “The secret of the Lord is with them that fear him.” The soul in its converse with God learns many mysteries of spiritual experience, mysteries of grace, mysteries of self-renunciation, mysteries of self-consecration. St. Paul had been initiated into all. Long training, under the guidance of the Holy Spirit, had led him through all the deep and holy mysteries of the life that is hid with Christ in God. We must ask the same Holy Spirit to guide us into all truth.

4. He was strengthened in Christ. Here is the source of Christian self-sufficiency. It is only in Christ, in spiritual union with Christ, that the Christian possesses strength. Without him we can do nothing; in him we can do all things. His strength is made perfect in our weakness. Therefore the Christian must not be discouraged; he must not shrink from the battle against evil in himself and in the world. He is indeed weak and helpless, but he has the presence of Christ, and in the strength of that presence he can do all things. “We are able,” said the sons of Zebedee. We may in all humility say the same if we do verily believe in Christ. All things are possible to him that believeth. God giveth us the victory through Jesus Christ our Lord.

LESSONS.

1. It is easy to say, “Thy will be done;” it is very hard to work that prayer into our lives. St. Paul did so; so may we by the grace of God.

2. It is a secret to be learned only of God the Holy Ghost.

3. That teaching can make us contented always, self-sufficient through the strength of Christ.

Php 4:14-20

The sympathy of the Philippians with St. Paul.

I. THEIR GIFTS.

1. They had fellowship with him in his affliction. They made it their own; they showed the reality of their sympathy by their gifts. They were themselves in a great trial of afflictions, in deep poverty. They did not make their afflictions or their poverty an excuse for not aiding the apostle; they assisted him again and again. They did well, he says. Christian sympathy is a beautiful thing; it sweetens the cup of sorrow; it is one of God’s most precious gifts. St. Paul felt it deeply. He did not seek their alms; that, indeed, helped him in his trouble. But he could have done without it, he had learned the great lesson of contentment. But the sympathy of Christian love was very precious to him; he yearned for it; it was his chiefest comfort next after the presence of Christ. He prized it for their sake as well as for his own; it proved that his labors had not been in vain. It was good for them too; it was good for them to show sympathy, as it was for the apostle to receive it. Christian sympathy, like mercy, is twice blest”it blesseth him that gives and him that takes.”

2. They gave readily, spontaneously. It was “in the beginning of the gospel;” they had but just become Christians; St. Paul had but just left them. He was at Thessalonica, the chief city of Macedonia. The Philippians did not leave the duty of ministering to the apostle’s wants to the Thessalonians; they sent once and again, the little town to the great city, unto his necessities. They were the first, it seems, to have the great privilege of supporting St. Paul in his apostolic labors. They did not wait to see what others would give; they set the example; they gave what they could, and that at once.

3. They were not weary in well-doing. They sent again and again, twice at least, to Thessalonica; a third time, when St. Paul departed from Macedonia. “Brethren front Macedonia” supplied his wants at Corinth (2Co 11:9). “The Churches of Macedonia” abounded in their liberality towards the poor brethren at Jerusalem (2Co 8:1, 2Co 8:2); and now they sent Epaphroditus to relieve the apostle’s wants in his Roman imprisonment.

4. They gave unasked. St. Paul did not desire gifts; he was even unwilling to receive assistance from other Churches. “I seek not yours, but you,” he said to the Corinthians. But the Philippians loved him for his work’s sake and for his own sake. They gave freely out of love; they gave gladly, for they had learned of the Lord Jesus Christ, the great Teacher, that “it is more blessed to give than to receive.”

II. ST. PAUL‘S FEELINGS ON RECEIVING THEIR CONTRIBUTION.

1. His sensitive nature is deeply touched with the evidence of their love; but he shrinks from appearing to invite further liberality. It is not the gift, he says, that he seeks. He is pleased, he rejoices, but not for his own sake; it, is for the givers, for the sake of the Philippians, that St. Paul’s heart is touched with holy joy. It is good for them to give; he knows it. Their bounty is set down to their account in the treasury of heaven, and this thought is full of sweetness to the apostle’s soul.

2. His contentment. He needed nothing more, he said; Epaphroditus had brought all he wanted, and more than he wanted. Mark the unworldliness of the apostle. We are never satisfied; whatever we have we want more. He was satisfied amid hardships, in captivity. For he had the peace of God which passeth all understanding, and, having that, he could not crave for earthly comforts.

III. THE ACCEPTABLENESS OF THEIR GIFT.

1. Those gifts relieved St. Paul‘s wants, but they had a far higher characterthey were, he tells us, “an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God.“ Christian almsgiving is a very sacred thing; God accepts the gift as given to himself. It has a sacrificial character; for it issues out of that spiritual sacrifice offered to God by the royal priesthoodthe sacrifice of self. We are bidden to present our bodies as a living sacrifice. The offering of ourselves sanctifies the lesser offering of our earthly goods.

2. The reward. The cup of cold water given in the name of a prophet would bring a prophet’s reward. The Philippians had supplied the apostle’s needs; they had done it for Christ’s sake, whose servant he was; God would supply all their needs. They had given according to their means, out of their deep poverty; God would reward them according to his riches. What a word is this! The riches of God are infinite; infinite, then, is the reward, not of almsgiving in itself, but of the faith and love which prompted it. “Can two mites buy the kingdom?” asks St. Chrysostom. Yes, if they are given in the spirit of the poor widow, in undoubting faith and self-sacrificing love. God will reward those who minister to his saints, in gloryin the glory of his grace and presence now, in the glory of heaven hereafter. He will reward them in Christ Jesus, in virtue of that living union with Christ, through which alone all spiritual blessings flow into the believer’s soul.

3. The thanksgiving. The glory is God’s. It is he who giveth his people a willing heart to offer willingly. The glory is his. Men see their good works and glorify their Father. All glory is his, all majesty, dominion, and power, and that throughout the ages of eternity.

Lessons. Learn:

1. The beauty of Christian sympathy.

2. The blessedness of Christian almsgiving.

3. To give like the Philippians, gladly.

4. To receive, if need be, like St. Paul, prizing the love more than the gift.

5. Always to ascribe the glory to God.

Php 4:21-23

The salutations.

I. THE APOSTLE‘S OWN SALUTATIONS.

1. They teach the duty of Christian courtesy. A Christian salutation is real; it is a benediction, not a mere form; for it is the expression of that love which ought to be the distinguishing mark of Christians.

2. He salutes every saint. He does not single out individual names in this Epistle; he sends his love to every saint. We have noticed more than once how often the word “all” occurs; there was no schism in the Philippian Church; all loved St. Paul, and all were dear to him. There were personal quarrels, but no religious animosities. It was a united Church, one in faith and love.

3. He calls them “sailors in Christ Jesus “at the end of his Epistle, as he had done in the first verse. It is one of the highest titles by which Christians can be addressed. It reminds us of our high privileges and of our great responsibilities. We are saints by dedication, we have been once made members of Christ. We must walk “worthily of the calling wherewith we were called;” it must be our most earnest effort to follow after holiness of heart and life, and to abide in Christ. It is an awful as well as a blessed thing to be a Christian, redeemed with the most precious blood, reconciled to God by the tremendous sacrifice of the cross. The word “saint” reminds us of our duties and of our hopes. Therefore St. Paul loves to repeat it.

II. SALUTATIONS SENT FROM ROME.

1. From the brethren which were with him. He means his personal companions who had come to Rome with him or joined him there afterwards. Except Timothy, they were not like-minded with himself (Php 2:20, Php 2:21); yet he calls them “brethren.” He had that charity which “hopeth all things, believeth all things, endureth all things.”

2. From the Roman Christians. “All the saints,” he says,” salute you.” He mentions especially the Christians of Nero’s household. The gospel had reached that sink of all impurity; there were saints there. Whether slaves (as they probably were) or officials of the court, whether of higher or lower rank, they were attached to the person of Nero and witnessed the abominations of his loathsome life. God’s grace is sufficient for us, whatever our outward lot may be. St. Paul in chains, these Christians of Nero’s household in the palace, lived a holy life. Holiness is possible in all conditions of life, in the deepest poverty, and amid all the temptations of wealth and evil example. It needs only the grace of God.

3. Therefore the apostle ends, as he began, with the grace of our Lord Jesus Christ. Christ is the Alpha and Omega, his grace is the beginning and the end. He is the Author and Finisher of our faith. His grace is sufficient for us. To him be the glory for ever and. ever.

Lessons. Learn:

1. To be courteous to all men.

2. To strive with all earnestness to become saints, not in name only, but in deed and in truth.

3. Not to lay blame on our circumstances, but to strive, whatever our circumstances may be, to adorn the doctrine of God our Savior in all things.

4. To trust only in God, to pray constantly for his grace.

HOMILIES BY T. CROSKERY

Php 4:1

The duty of steadfastness.

The apostle grounds this duty upon the heavenly citizenship and the hope of the coming Savior. Mark

I. HIS ENDEARING ADDRESS. “My brethren beloved and longed for, my joy and crown, so stand fast, beloved.” The accumulation of epithets marks the intense affection and delight of the apostle in converts so worthy of his concern for their good. The twofold repetition of the term “beloved” in a single sentence marks love as the dominant feeling; the other terms indicate either his anxiety to see them, the joy which their Christian kindliness carried to his heart, or the triumph of Divine grace in their conversion which redounded so signally to his own final victory.

II. THE ABIDING ATTITUDE OF ALL TRUE BELIEVERS. “So stand fast in the Lord.” It implies:

1. That they are exposed to influences calculated to mar the integrity of their walk. There is a threefold hostility always at work against a believerthe world, the flesh, and the devil (Eph 6:12), tending to shake heart or mind. Probably the apostle thought of the spiritual risks that threatened from the side of Judaistic zealotry.

2. The true spring of Christian steadfastness is in the Lord, as the element of the spiritual life. We are said to stand in faith (2Co 1:24) and to stand in grace (Rom 5:2), but these phrases only represent the methods in which the believer finds his weakness linked with the omnipotence of Divine grace. The counsel of the apostle is needful in every age. The caprice of opinion was never more marked than in our time. There is a lifting of anchors that bodes no good, with a drifting any whither, but usually toward intellectual darkness. Therefore believers must, in the imbroglio of strange beliefs, “stand fast in the Lord.”T.C.

Php 4:2, Php 4:3

A touching personal appeal.

“I exhort Euodias, and I exhort Syntyche, that they be of the same mind in the Lord.”

I. WOMEN HELD A LEADING PLACE IN THE CHRISTIAN SOCIETY OF PHILIPPI.

1. It was to women that the apostle first preached the gospel in that Roman town. (Act 16:1-40.) They were the first converts to Christianity in Europe.

2. It was women who first gave hospitable reception to the apostle in a town which never ceased to show him substantial kindness.

3. It was probably owing to the prominence of Christian women at Philippi that the apostle became such a debtor to the most liberal of all the Churches. Their sympathetic natures would initiate and sustain projects of Christian generosity.

II. THE TWO WOMEN HERE ADDRESSED WERE EVIDENTLY INFLUENTIAL MEMBERS OF THE CHURCH.

1. They were ladies of rank, who disiplayed an active zeal for the cause of Christ. Their names appear in the ancient inscriptions. The women of Macedonia held a high social place in that age. These good women helped the apostle in Christian labors, “Inasmuch as they labored with me in the gospel.” As women were not allowed to preach (1Ti 2:12), it is evident that their service was of a more private kind, either in instructing, the young or, more probably, in instructing female converts who were not accessible to members of the other sex. The order of deaconesses evidently arose out of some necessity of this sort.

2. They had differences of a sort calculated to mar their influence and to shake the faith of converts. The differences were less probably in the way of religious opinion than of methods of religious work. Perhaps a difference of temperament may have put them out of sympathy with each other, and a spirit of rivalry may have led to unseemly dissensions the Church.

3. There is an urgency in the apostolic appeal which displays an anxiety on their account. He says, “I exhort Euodias, and I exhort Syntyche,” as if he regarded them both as equally open to censure. He thus addresses his appeal to each individually. He counsels them to find in the Lord the true center of their unity. Let them think as the Lord thinks, do as the Lord does, and submit to his supreme guidance in the sphere of their Christian labors.

4. He appeals to his true yokefellowwhoever he or she may have beento use his influence to effect a reconciliation between the two ladies. “Yea, I ask thee to assist them, inasmuch us they labored with me in the gospel.” There is no more important, though delicate, service than to promote a better understanding between two Christian people whose paths have disagreeably crossed each other.

5. The importance of the case is roundest from the leading place that the apostle assigns to the two ladies, besides “Clement and other my fellow-workers, whoso names are written in the book of life.” They held a distinguished place beside these laborers. If Clement was the well-known author of the Epistle to the Corinthians, they are distinguished by association with his venerable name. If the apostle’s other fellow-workers are unnamed, they are named in the book of life. This suggestive phrase implies that

(1) salvation is an individual thing, for individual names have their record on high;

(2) that their salvation is an event already fore-ordained; and

(3) therefore absolutely certain.T.C.

Php 4:4

Christian joy a duty.

“Rejoice in the Lord.” This sentence is the keynote of the Epistle. The world holds that believers have no joys.

I. BELIEVERS OUGHT TO REJOICE.

1. Because it is a commanded duty. “Rejoice in the Lord.”

2. Because, if commanded, it is provided by the Holy Spirit, for it is part of the Spirit‘s fruit. (Gal 5:22.)

3. Because joy is characteristic of the Christian. The early Christians “ate their meat with gladness and singleness of heart” (Act 2:46). This joy is not inconsistent with sorrow. The apostle himself was “Sorrowful, yet always rejoicing.” (2Co 6:10). “Rejoice with trembling.”

II. THE NATURE OF THIS JOY. “In the Lord.” The world rejoices in the creature, but the believer rejoices in the Creator of all things.

1. Because the Lord is.

2. Because he is the Portion of his people.

3. Because of all the manifestations of his power, wisdom, and grace.

4. Because the believer hopes for the glory to (Rom 5:2.)

III. THE BELIEVER IS TO CHERISH AN ABIDING JOY. “Rejoice in the Lord at all times.” In dark days as well as bright days. A permanent habit of joy is reasonable, when we consider

(1) that there is no change in the Lord, the Source of our joy;

(2) that our relationship to him is unchangeable.

IV. MARK THE EMPHATIC REPETITION OF THE COMMAND. “And again I will say, Rejoice.” This attests its importance.

1. Joy is the spring of energy. “A weary heart tires in a mile.” A cheerful Christian is usually a very active one. “The joy of the Lord is his strength.”

2. It kills the taste for sinful pleasures. It excludes the heart everything it cannot harmonize with itself.

3. It enables the believer to confront persecution. The early Christians” took joyfully the spoiling of their goods.”

4. It enhances the charm and influence of Christian life.T.C.

Php 4:5

The virtue of forbearance.

“Let your forbearance be known to all men. The Lord is at hand?”

I. THE NATURE OF THIS VIRTUE.

1. It is the opposite of contention and aggrandizement, rigour and severity.

2. It is the spirit that enables a man to bear injuries with patience and not to demand all that is rightly his due, for the sake of peace. The apostle corrected the litigios spirit of the Corinthians by asking them, “Why do ye not rather take wrong?” (1Co 6:7.)

II. THE ADVANTAGES OF THIS VIRTUE.

1. It contributes greatly to the comfort life and the peace of society. There is always a tendency to friction in the relations of life where the spirit of forbearance does not govern them.

2. It contributes to the usefullness of Christian people and promotes the glory of God. This true spirit of Christ will give a man great influence with his fellows and will redound to the credit of the gospel.

III. THE REASON TO ENFORCE THIS DUTY. “The Lord is at hand.” Let us bear with others, seeing the time is near when we may expect the Lord to hear with us. All our rivalries and disputes ought to disappear in the light of the judgment morning.T.C.

Php 4:6, Php 4:7

A cure for care.

The apostle forbids harassing anxiety and enjoins prayerfulness as the sure way to peace. “Be anxious for nothing.” Mark

I. THE WISE COUNSEL OF THE APOSTLE.

1. This does not mean that we are not to be anxious about duty. We ought to have a deep concern for every interest of God’s kingdom. A certain measure of anxious thought is necessary to the efficient performance of every duty of life.

2. It means that we are not to be anxious about the results of our work or consequences generally.

(1) Because God holds these in his own hands;

(2) because our anxiety will not ward off the anticipated evil;

(3) because the evil may turn out for good.

3. Over-anxiety is sinful.

(1) It is the disregard of a Divine command.

(2) it distrusts God’s power and wisdom;

(3) it doubts the reality of the promises

(4) it deters from duty;

(5) it spoils the temper and comfort of

II. THE REMEDY FOR OVER–ANXIETY. “In everything by prayer and supplication with thanksgiving let your requests be made known to God.”

1. The range of prayer. “In everything.” This counsel is often neglected, for men carry their great misfortunes or their great anxieties to God, but keep their trivial vexations to themselves. A good man has paraphrased this passage thus: “Be careful for nothing; be prayerful for everything; be thankful for anything.”

2. The variety of prayer. The word “prayer” here points to the frame of mind, the word “supplication” to the actual asking of blessing, the requests point to the various parts of the supplication, while the thanksgiving marks the subjective condition of acceptance.

3. The effects of prayer.

(1) It tends to place everything in God’s hand, with a feeling that he will do all things well. The burden is cast upon the Lord.

(2) It leads the praying man to look for answers to prayer in the events of Divine providence.

(3) It increases devout inquisitiveness to know the Divine will as recorded in the Word.

III. THE RESULT. “And the peace of God which passeth all understanding keep your hearts and minds in Christ Jesus.” This beautiful text is often the subject of independent treatment, but we have no right to separate what God has joined together; and accordingly it is only when we are careful for nothing and prayerful in everything that we may exact to enter into Divine peace.

1. The nature of the peace of God. It is deep inward repose of spiritual life, and is called “the peace of God” because he communicates and sustains it, as the result of our reconciliation with him.

(1) It springs out of our justification. (Rom 5:1.)

(2) It arises in the soul as part of our spiritual-mindedness. “For to be spiritually minded is life and peace” (Rom 8:6)

(3) It is the abiding experience of the saints so long as they are practically consistent in their walk. “Great peace have they that love thy Law” (Psa 119:165). “Thou wilt keep him in perfect peace whose mind is stayed on thee” (Isa 26:3).

(4) It is almost inexplicable. “It passeth all understanding.”

(a) It passeth the understanding of wicked or worldly men; for their experience lies in a very different sphere.

(b) It surpasses the understanding of godly men; for light often breaks in upon their darkness, in a way quite mysterious. Who can understand the peace of the dying? Does it not pass all understanding?

2. The effects of this peace. “It shall keep your hearts and minds in Christ Jesus.” This does not signify that the peace shall keep possession, but rather, as the word signifies, garrison or stand sentry before the heart or mind, so as to prevent the intrusion of disturbing or disquieting thoughts. It is Christ himself who plants the garrison there.

(1) In case of intellectual doubts, the peace will either prevent their arising at all or repel them when they arise.

(2) In the case of the bitter remembrance of my past sins, this peace carries me back to the reconciliation effected by Christ on the cross.

(3) In, case of anxieties, fears, and earthly solicitudes, the peace of God carries a believer back to the point of his deliverances; and he says, “Thou hast been my help, therefore in the shadow of thy wings will I rejoice.”

(4) It is a strong guard against sin. The religiously peaceful are the morally strong. Duty is pleasant, obedience is sweet, because the spiritual mind is in harmony with God’s mind. Sin is rejected because it threatens to undermine the peace.

3. The abiding source of this peace. “In Christ Jesus.”

(1) He is our Peace. (Eph 2:14.) Not in the mere sense of being our Peace-maker, as if he had retired after he had made it, but he is the continuous Source of our peace.

(2) He gives peace as his legacy to the Church. (Joh 14:27.) He imparts that central calm that is at the heart of the endless agitations that shake our merely earthly life.T.C.

Php 4:8

Subjects for Christian study.

The gospel does more than hold out a refuge to the guilty; it takes all who accept Christ under its supreme and exclusive direction. Therefore, in his parting words to his converts, the last counsel of the apostle is of a beautifully practical character: “Finally, brethren, whatsoever things are true, whatsoever things are venerable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any praise, think on these things.”

I. SUBJECTS OF CHRISTIAN CONTEMPLATION. There is a certain order in the series here exhibited.

1. Things that concern us absolutely. “Whatsoever things are true, whatsoever things are venerable.”

(1) Things true. That is, true as opposed to false; for lying is, according to the apostle, a breach of the social contract (Eph 4:25). True as opposed to insincerity; true in speech, true in conduct. Things true stand at the head of the series, because the truth is the ground of all God’s commands, and the ground of our obedience. The love of truth is the intellectual part of piety. It raises the moral temper and tone of the world. As it is by the truth we are sanctified, it is natural that things true should be the subject of constant Christian thought.

(2) Things venerable. A man is very much what he thinks; therefore make venerable themes the subjects of your deepest thought. Grave things strengthen and deepen Christian character and intensify Christian feeling. Character formed on such a basis will be dignified. “Acceptable to God and approved of men” (Rom 14:18).

2. Things that concern us relatively. “Whatsoever things are just, whatsoever things are pure.”

(1) Things just or righteous. Justice maintains right relations between man and man, holds the balance fairly between conflicting interests, co-ordinates the rights of each with all. Love of justice is the moral part of piety, as the love of truth is the intellectual part of it. Justice is peculiar in this respect, that there are no degrees of it, as there are degrees of goodness or generosity; for a man less than just is unjust. A man, again, may do a hundred kindly acts, but if he fail in one act of justice the blemish is fatal to character. There is, therefore, great need that Christian people should be just in all their acts. Religion does not exempt them from the laws which bind men of the world.

(2) Things pure. Not merely chastity, but purity in the widest sense. There must be pure thinking, pure reading, pure action. “Blessed are the pure in heart.” Let the mind dwell on pure themes.

3. Things that suggest moral approbation from the outside. “Whatsoever things are lovely of good report.” The four things already mentioned describe their character in themselves. These two mark the impression made upon the world.

(1) Things lovely. They suggest the kindly graces of character. There is such a thing as being dignified, majestic, and venerable, but not lovely. A Christian ought not to be morose, unkind, or faultfinding. Nothing tends to injure the cause of religion more than an unlovely temper, an eye severe and unkind, a brow hard and stern. Yet the apostle gives only the fifth place to “things lovely,” as if to indicate that personal kindness or good nature is not to supply the room of justice or purity.

(2) Things of good report. Things such as all men agree in commendingcourtesy, urbanity, justice, temperance; purity, truth, respect to parents. Men of the world will not withhold their praise from men distinguished by these virtues. Christians ought to remember the words, “Let not your good be evil spoken of.“ They are to “walk in wisdom toward them that are without.”

4. Things to be included in a larger category. “If there be any virtue, if there be any praise.” This clause is thrown in as an after-thought, to cover possible omissions, for the subjects of Christian contemplation are endless.

(1) Virtue. The apostle never uses this old heathen term except in this place, but he seems to say that Christian people are not to neglect the study of that which is best in heathen conception,

(2) Praise. He had open despised the praise of men, but he concedes here that some consideration ought to be given even to what is worthy of praise among men.

II. THE DUTY AND ADVANTAGE OF CONTEMPLATING THESE THINGS. “Think on these things.” I. The mind takes the stamp of what it thinks on. There is an assimilating process by which the graces or virtues we have specified are stamped deeply upon Christian character. It is with these graces as it is with Christ himself. He is the glass “in which we behold the glory of God, and so are changed into the same image from glory to glory.”

2. There are blessed effects ,won the world. A life exemplifying the graces of holy living is the most likely to arrest the careless and the wicked. The living epistles of Christ are made to be known and read of all men.T.C.

Php 4:9

The apostle himself an example to believers.

“Those things, which ye both learned, and received, and heard, and saw in me, do: and the God of peace shall be with you.”

I. THE APOSTLE‘S PRECEPTS. “Learned and received.” The reference is to his oral teaching, which included all the principles out of which these graces or virtues take their origin and growth.

II. THE APOSTLE‘S EXAMPLE. As set before them in what they heard of him when absent, and in what they saw of him when he was present. They witnessed his laborious usefulness, his patient submission to persecution, his spirituality and care for his own spiritual life, and, above all, his splendid decision of character.

III. THE EFFECT OF FOLLOWING THESE PRECEPTS AND THIS EXAMPLE. “The God of peace shall be with you.” The way of peace lies along the pathway of obedience. The blessing of the Lord is upon them who love him and keep his commandments.T.C.

Php 4:10-13

The secret of contentment.

The apostle now turns to his personal relations with the Philippians, and commends them for their considerate and timely liberality in the times of his distress.

I. THE APOSTLE‘S JOY IN THEIR LIBERALITY. “But I rejoiced in the Lord greatly, that at length ye retired your interest in me; in which, indeed, ye did interest yourselves, but ye had no opportunity.”

1. There never was a man who more keenly appreciated Christian kindness than the apostle. Self-reliant and jealously independent as he was, his happiness was greatly increased by the thoughtful generosity of his converts. It was in no degree diminished by the fact that his friends had no opportunity of helping him, perhaps because he was far beyond their reach in the sweep of his missionary journeys.

2. Their kindness inspired him with a holy joy. Not because it was in answer to prayer for timely help, but because it typified the true grace of God in his converts. Their liberality was an evidence at once of their personal interest in him and of their Christian standing in the Lord.

II. THE APOSTLE‘S CONTENTED SPIRIT. “Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, I know also how to abound. In everything and in all circumstances I have learned both to be full and to be hungry, both to abound and to suffer need.”

1. What a checkered experience was that of the apostle! He had experience of want and of fullness in his wanderings as an apostle. He was no stranger to hunger.

2. What a happy spirit for such a life! He was content with such things as he had. The poet says

“Art thou poor?
Yet hast thou golden slumbers,
O sweet Content.”

There is no passage in any writer which depicts a more expansive, a more positively exalted attitude of mind than he describes in this passage as the virtue of content. It is that condition of mind in which nothing can foil the energy of the spirit. It is the quality which, having evoked generosity in others, flows forth in gratitude for that generosity; which, having failed to evoke generosity, manifests itself in submission to disappointment and in patient trust for the future germination of the seed sown.

III. THE TRUE SECRET OF CONTENTMENT. “I can do all things in him that infuses strength into me.” This language implies that there is a Divine spring of help in all conditions.

1. Consider the extent of a Christian‘s ability.

(1) He is able to undergo every trial.

(2) To brave every sort of suffering.

(3) To overcome every variety of temptation.

(4) To perform every duty.

2. Consider the source of the Christian‘s strength. “In him.” By virtue of our vital union with Christ we have access to the true Source of strength. Christ infuses strength into us:

(1) By his teaching.

(2) By his examinee of holy patience and forbearance.

(3) By the moral influence of his death as a reed sacrifice for sin.

(4) By the abundant bestowed of his Holy Spirit.

Thus the believer becomes “strong in the Lord, and in the power of his might.”

IV. THE SIGNIFICANCE OF THE APOSTLE‘S STATEMENT.

(1) It was at once a declaration of experiences and

(2) an expression of gratitude.T.C.

Php 4:14-18

The circumstances of their liberality.

The apostle guards against any appearance of slighting their gifts by specifying the grounds of his joy in them.

I. THEIR LIBERALITY WAS NOT MERE ALMSGIVING, BUT AN ACT OF CHRISTIAN SYMPATHY. “Ye did well in communicating with my affliction.” They were ready to share the burden of his troubles. There were no converts nearer to the heart of the apostle or more closely identified with his deepest trials.

II. THE APOSTLE‘S WILLINGNESS TO ACCEPT THEIR GIFTS WAS EXCEPTIONAL IN ITS CHARACTER. While he refused to receive gifts from the Corinthians (2Co 11:9) and from the Thessalonians (1Th 2:5; 2Th 2:8) because he would not compromise his independence in the case of Churches which were only too ready to question his motives, he conferred on the Philippians the exceptional privilege of ministering to his wants. Once when he left Macedonia, and twice when he was in Thessalonica, they sent, “to relieve his want.”

III. THIS WILLINGNESS DID NOT IMPLY THAT HE COVETED THEIR GIFTS. “Not that I seek the gift, but I seek the fruit that aboundeth to your account.” He does seek to stimulate their generosity, but rather to increase that recompense which every fresh proof of their love would be sure to enhance.

IV. HIS ACKNOWLEDGMENT OF THEIR LATEST GIFTS BY EPAPHRODITUS. “I have all things and abound: I am full, having received from Epaphroditus the things sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God.”

1. It was a thoughtful kindness to send him gifts while he was a prisoner at Rome. The Christians at Rome seem to have been lax in this duty. As he could not gain a living for himself in prison, he was the more dependent on outside generosity.

2. It was doubly pleasant to have the gifts from Philippi conveyed by one so faithful and so dear to the apostle as Epaphroditus.

3. The gifts in his eyes owed their chief value to their being acceptable in God’s sight.T.C.

Php 4:19

The true source of supply in spiritual need.

The apostle seems to say, “You have supplied all my wants; my God shall supply all yours in turn.” Consider

I. THE AUTHOR OF SUPPLY. “My God shall supply all your need.”

1. The expressions, “my God,” seems to say that what the apostle had found him to be in all his wants, his converts would be sure to find him, likewise. “My God,”

(1) because he is mine and I am his;

(2) because he has me wholly in charge and has all my interests committed to him.

2. The expression, implies, not merely God‘s ability and willingness to supply all over need, but his obligation to do so, in virtue of the covenant between, him and his people.

II. THE NEEDS OF THE CHRISTIAN.. “All your need.”

1. This does not signify all that the Christian wants; only what he needs. In our waywardness and our childishness we ask for many things which are not really needful to us, but rather hurtful.

2. Our needs are many.

(1) In temporal things;

(2) in spiritual things.

We need faith and its increase, love and its enlargement, hope and its brighter kindling, grace in all its fullness and variety, perseverance in grace to the end.

III. THE RULE OR MEASURE OF SUPPLY. “According to his riches in glory.” Not the riches of his glory, but according to his riches, which will find their full development in placing the Christian in glory. Thus there is an inexhaustible supply in God.

IV. THE MEDIUM OF SUPPLY. “In Christ Jesus.” In virtue of our union with him we receive of his fullness, grace for grace. That union is the guarantee of a full supply for all our needs.

V. THE DOXOLOGY APPROPRIATE TO SUCH A THOUGHT. “Now to God even our Father be the glory for ever and ever. Amen.” This anticipatory doxology is suggested by the pregnant thought of this passage. The glory is due to him who supplies our need.T.C.

Php 4:21, Php 4:22

Mutual salutations.

I. CHRISTIANITY IS THE RELIGION OF GOOD WILL TO MAN. It wishes well to all men, but especially to those of the household of faith. The apostle asks the Philippians to salute each individual saint as if he were to be the recipient of a separate blessing: “Salute every saint in Christ Jesus.” The blessings we wish for our friends are only to be enjoyed in Christ Jesus.

II. THE SALUTATIONS INDICATE THE SOLIDARITY OF THE CHURCH. The Church at Rome is closely bound to the Church at Philippi.

1. The salutation of the apostle‘s companions. “The brethren which are with me salute you.” That is, as distinguished from the saints at Rome. The brethren included, at least, Timothy, Luke, Epaphroditus, Aristarchus, Tychicus, Epaphras, Mark, Demas, Onesimus.

2. The salutation of the saints, and especially those of Caesar‘s household. “All the saints salute you, but especially those of Caesar’s household.” The saints of the great city of Rome, so far from despising the saints of the colonial town of Philippi, acknowledge a common brotherhood in their kindly greeting. The thought of the saints in Caesar’s household suggests many reflections as to the penetrative power of the gospel. It is a remarkable tribute to its power that there should be saints in the household of Nero Caesar. Mark:

(1) The place of these saints. “In Caesar’s household.” Whether they were members of the Praetorian Guard or retainers in the emperor’s family, they were

(a) in the most important position in the worldat Rome, the seat of empire, with communications reaching to the ends of the earth;

(b) they were tolerated in their religion, during the brief interval when Rome, with a glorious impartiality, opened its gates to all the faiths of the world, but in two years’ time, indifference turned to hatred, and hatred to persecution;

(c) they were in the most corrupt household in the world, in the last place where we should have expected to find saints.

(2) The character of their saintship.

(a) It was heroic saintship;

(b) it showed independence;

(c) it showed constancy.

The catacombs of Rome convey the record of this saintship in the original purity of gospel life.T.C.

HOMILIES BY R.M. EDGAR

Php 4:1-9

The life of joy and peace.

Celestial citizenship, “other-worldliness,” as it has been called, should have a further issue than the expectation of the advent. It should have practical issues in a life of great peace and joy. It is, therefore, to such a life Paul calls his Philippian converts. Let us look at the interesting details.

I. CELESTIAL CITIZENSHIP CALLS FOR UNITY AND COOPERATION IN THE WORK OF THE LORD. (Php 4:1-3.) Nothing is so productive of unity as our assurance that we are citizens of the same heaven. Why should compatriots fall out in this distant land? Should we not bury our differences and march forward shoulder to shoulder? Euodias and Syntyche must be of the same mind in the Lord. The workers male and female at Philippi are cordially to co-operate. They ought to be a united band. As heaven overarches us all and unifies the population of the globe, so should the thought of our celestial citizenship make all one. For in heaven there shall be no divisions and vexations. The brotherhood shall never there be broken. For unbroken brotherhood, therefore, we should long and labor here.

II. CHRISTIAN CITIZENSHIP CALLS FOR JOY IN THE LORD AT ALL TIMES. (Php 4:4.) The art of enjoying life is what Christianity alone can teach us. Man’s effort at first was to rejoice apart from God; to eat and enjoy the fruit, no matter what charges God had given. And this idea still haunts mankind. Prodigals and legalists imagine that they can enjoy life most away from the heavenly Father (Luk 15:11-32). But we learn a different lesson in the gospel. We learn that the Father’s house is full of “music and dancing;” in other words, heaven is the home of joyjoy, too, that is everlasting. And we realize that in the Lord alone the sources of true and lasting joy are to be found. When we look to him and confide in him, then we come as citizens of heaven to rejoice in him at all times. In seasons of sorrow as well as in seasons of mirth there may be an undertone of celestial joy. Man is called to joy, not to trouble. The art is in going straight to Jesus the infinite Fountain, and in avoiding the broken cisterns that line our way.

III. CELESTIAL CITIZENSHIP BESPEAKS MODERATION. (Php 4:5.) It ill befits a citizen of heaven to be ostentatious and venturesome to the utmost brink of Christian liberty. Display is not the outcome or issue of a consciousness of our citizenship above. Especially when we live with the abiding persuasion of the Lord’s speedy advent, all want of moderation seems out of place. In proportion as we rejoice in the Lord shall we be distinguished by moderation in our life and carriage. If God gives abundance, it is that we may manifest the spirit of moderation and never be the least intoxicated by success. Ostentation must be left to the world.

IV. CELESTIAL CITIZENSHIP CALLS FOR A LIFE WITHOUT CAREFULNESS. (Php 4:6, Php 4:7.) Just as in heaven the saintly souls keep nothing back from God and so live an unclouded life before him, so ought celestial citizens to live the open life with God here and be correspondingly free from care. And here it may be observed that an old divine has quaintly put our duty as expressed in these verses thus, that we should “be careful for nothing; be prayerful for everything; be thankful for anything.” The result of such confidence is peace. “God’s peace which passeth all understanding shall keep our hearts and minds,” or, as the Revised Version has it, “shall guard your hearts and your thoughts in Christ Jesus.” Freed from anxious care, why should we not be peaceful?

V. CELESTIAL CITIZENSHIP CALLS UPON US TO LOOK OUT FOR AND THINK UPON THE TRUE, THE HONOURABLE, THE JUST, THE PURE, THE LOVELY, THE GRACIOUS, THE MANLY, AND THE PRAISEFUL. (Php 4:8.) Now, it is truly wonderful how a joyful Christian spirit will discover upon his path, be it ever so lowly, such food for thought as is sketched for us here. It has been said with great beauty, “If we do but open our hearts at a single point, the spiritual water and blood will find an entrance, will purge our egotism and complete the sacrifice. In this confidence, ‘as sorrowful, yet always rejoicing,’ we shall go freely on our appointed way, knowing that it may become to us a discipline of God, and that there is no way so beaten but that things true and honest, and just and lovely, may be found in it.” The joyful, heaven-centred soul discerns food for meditation where others cannot find it, and moves upward upon a path of increasing light towards “the perfect day.”

VI. THE GOD OF PEACE GRANTS FELLOWSHIP TO SUCH CITIZENS. (Php 4:9.) If we honestly enter upon the joyful, peaceful life of heavenly citizenship, the felt presence of God as the God of peace shall be always with us. Over the peace he has made in our once tempest-tossed hearts he will rejoice with singing, and in his love and fellowship we shall be enabled to rest. The King of the celestial country can keep his citizens company all the time they are here on earth; they are at home with God all their happy days; he takes their burdens from them and soothes them in sorrow and makes them somewhat worthy of their heavenly hopes. With such well-filled minds and hearts may we journey onward towards the fatherland above!R.M.E.

Php 4:10-23

The art of Divine contentment.

The Philippians, having sent by Epaphroditus certain love-tokens to the apostle, must have a receipt from the magnanimous receiver. Most likely they were not of much intrinsic value, but Paul’s great heart rejoices over them and calls them “an odour of a sweet smell, a sacrifice well-pleasing unto God.” At the same time, he lets them know that he could have been content without these love-tokens, though he is delighted with them; for he has learned the lesson of the years, to be content with any state in which a loving Lord might be pleased to place him. And here we have to notice

I. CONTENTMENT IS AN ART. (Verse 11.) It must be “learned.“ We cannot acquire it at a bound. We must serve our apprenticeship to it as to any other art. It is not a science to be theoretically mastered, but an art to be practically obtained. We must go to the “school of art,” we must set ourselves earnestly as scholars to learn the lesson, and we must “keep our hands in” by constant practice.

II. THE CONTENTED SPIRIT MAKES LITTLE OF ITS WANTS. (Verses 11-13.) Paul had not sent any word to Philippi about his needs. He had become so superior to circumstances that abasement and abundance made no difference to him. Faith in Christ made him independent. It is the humble spirit which trusts the omnipotent Savior which proves to be really the independent spirit. It is humility and independence which always go together. When we control our desires, minimize our wants, we can reach independence more really than by acquiring vast estate. The rich are often discontented. Their desires outstrip all acquisition, and they are discontented in spite of their abundance.

III. THE CONTENTED SPIRIT MAKES MUCH OF ITS BOUNTIES. (Verses 12-18) With the independence Paul manifests magnanimity. See how he speaks of the attention of the Philippians. He makes it out that they have been always sending to himthat every time they had an opportunity they were sending him their love-tokens. “Once and again” they had sent to his necessity. Now, it requires a big contented spirit to take the kindness of others cordially. Emerson says, “You cannot give anything to a magnanimous person. After you have served him he at once puts you in debt by his magnanimity. The service a man renders his friend is trivial and selfish compared with the service he. knows his friend stood in readiness to yield him, alike before he had begun to serve his friend and now also. Compared with that good-will I bear my friend, the benefit it is in my power to render him seems small. Besides, our action on each other, good as well as evil, is so incidental and at random that we can seldom hear the acknowledgments of any person who would thank us for a benefit without some shame and humiliation. We can rarely strike a direct stroke, but must be content with an oblique one; we seldom have the satisfaction of yielding a direct benefit which is directly received. But rectitude scatters favors on every side without knowing it, and receives with wonder the thanks of all people.” In the same way, we find the magnanimous Paul making as much of the kindness of the Philippians as led them, we may be sure, to wonder at such mention being made of their gifts at all.

IV. THE CONTENTED SPIRIT LOOKS AT ALL IN A SPIRITUAL LIGHT. (Verses 19-23.) Paul was glad of their gift, for it was spiritual “fruit.” It was a benefit to them more than to him. Did they not realize that “it is better to give than to receive”? They had pleased God by their goodness to his servant. And he would supply all their need, according to his glorious riches in Christ Jesus. He would give them spiritual compensation. They would get a benefit in soul which was cheaply bought by what they had given.

He then sums up the joy-inspiring Epistle with salutations, among others, from those saints in Caesar’s household. This shows what success Paul’s mission had enjoyed at the capital, how even the entourage of the emperor had felt the spell of the aged prisoner. Paul had shown that he could live a heavenly, joyful, contented life, in spite of his imprisonment and possible martyrdom. The hero made heroes of others. The guardsmen who were chained to him cleaved to him in love May such a celestial life be ours!R.M.E.

HOMILIES BY R. FINLAYSON

Php 4:1-7

Various exhortations.

I. STEADFASTNESS. “Wherefore, my brethren beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved.” As in the first chapter our performing our duties as citizens is followed by the exhortation to stand fast, so here our possession of the privileges of heavenly citizens is more formally made the ground of the same exhortation. We are to stand fast so as has been pointed out, i.e. as heavenly citizens. There might be a standing fast against becoming heavenly citizens. And even as heavenly citizens they were to stand fast in the Lord, i.e. within the limits and to the extent prescribed by Christ, and in the strength offered by Christ. But the duty of steadfastness is almost lost sight of in the wealth of epithets of endearment with which it is surrounded. The Philippians were his brethren beloved; he cherished the warmest feelings toward them. They were his longed for; he had in absence a great desire to see them. They were his joy; he had a great delight in their Christian excellences. They were his crown, or wreath of victory round the diadem; they were evidence that he had not run in vain. And, having stated the duty with all brevity, he falls back on the first epithet, as if he had difficulty in breaking away from affectionate expression. Let them not, then, grieve such love by neglecting to stand fast.

II. THE RECONCILIATION OF EUODIA AND SYNTYCHE.

1. Direct appeal “I exhort Euodia, and I exhort Syntyche, to be of the same mind in the Lord.” It is a strange destiny by which the names of these women have been handed down from generation to generation in God’s Book, in connection with a difference which existed between them. It is well that our differences are soon forgotten, as even our names will be after we are gone. And yet the record is kept of our differences, as of our names, in God’s book of remembrance. It would be a surprise to these women to be thus referred to by name in the apostle’s letter, read before the assembled congregation. And so it will be a surprise to us to hear many things in connection with our names read out before the assembled universe. The apostle appeals to each separately, as being both to blame, though not necessarily equally to blame. Their own conscience would tell them how much they were each to blame; and so our conscience, appealed to at the last day, will tell us how much we are each to blame. It would be humbling to these women to have public notice taken of their difference; and so we ought to be humbled now on account of our differences, that we may not be humbled by publicity hereafter. The difference between these women arose from their not being in the Lord in the matter concerned, i.e. not following Christ’s leading, not cherishing Christ’s spirit. And so it is when we are not true to Christ that differences arise between us. The way in which these women were to be of one mind was by returning to the leading and influence of Christ; and there is no other way in which a reconciliation can be satisfactorily effected.

2. Assistance of the apostle‘s yokefellow at Philippi solicited. “I beseech thee also, true yokefellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow-workers, whose names are in the book of life.” The true yokefellow not being named, we are to understand the one to whom it properly belonged to grant assistance in the work of reconciliation, viz. the minister of the Church at Philippi. Had Paul been present he would have undertaken the work; but, in his absence, it fell to him who was set over the Church and over these women in the Lord, and who was of like spirit with him, to undertake it. The ground on which the apostle was so anxious to have the reconciliation effected was that they were deserving women. And it was satisfactory that, when their names were to go down to all ages in connection with a difference, there was also something to be added which was to their credit. They had labored in the gospel, and in honorable company. That is the testimony that is borne regarding them. The influence of women seems to have been a feature of the Macedonian Churches. At tnessalonica it is said, “Of the chief women not a few.” At Beroea, “Many of them believed: also of the Greek women of honorable rank not a few.” And in connection with the start of the Philippian Church, it is said, “We spake to the women that were gathered together.” “The extant Macedonian inscriptions,” says Lightfoot, “seem to assign to the sex a higher social influence than is common among the civilized nations of antiquity. In not a few instances a metronymic takes the place of the usual, patronymic; and in other cases a prominence is given to women which can hardly be accidental. But whether I am right or not in the conjecture that the work of the gospel was in this respect aided by the social condition of Macedonia, the active zeal of the women in this country is a remarkable fact, without a parallel in the apostle’s history elsewhere, and only to be compared with their prominence at an early date in the personal ministry of our Lord.” We can think of Euodia and Syntyche as of the number of those who assembled at the riverside, It may have been in connection with their work that they differed. The Greek word translated “labored” suggests that, while they strove with each other in a way that was not to their honor, they at the same time strove, as in the games, in the sphere of the gospel. Of the honorable company in which they thus nobly strove, the first was Paul. The next is Clement, whose identity with Clement of Rome is very doubtful. Of the others, the names are not given, but the honorable thing is said regarding them that they, as well as Clement, were Paul’s fellow-workers, and that their names are in the book of life. Not known now to men, they are known to God, written among the living in Jerusalem. Their names are in the register of the covenant people kept in the heavenly Jerusalem, and will yet be read out before the assembled universe as among those who have title to all covenant privileges.

III. THE DUTY OF REJOICING. “Rejoice in the Lord alway: again I will say, Rejoice.” The apostle takes up the parting address which was broken off at Php 2:1, strengthened here by the addition of “alway,” and repeated with emphasis in a form which points to the maximum of deliberation, “Again I will say, Rejoice.” All wish to rejoice, but mistakes are made even by Christians as to the object. According to the teaching here, we are to rejoice in the Lord. Or, as Christ says, bringing us back to the pure fount of joy, “Howbeit in this rejoice not, that the spirits are subject unto you; but rejoice that your names are written in heaven.” We are not to rejoice in ourselves, or in any of God’s creatures, as though they were the first cause, the primal source of joy. Nay, we are not even to rejoice primarily in works which God may do by us. When one is eminently successful in conversion-work, we say, perhaps not without a feeling of envy, “What a joy must fill that man’s soul!” If we were the instrument of converting sinners like him, we think we could rejoice too. But it is to be noted that the most successful laborer in the vineyard is not before the humblest Christian in the deepest source of his joy. What we have all alike to rejoice in is this, that our names are written in heaven; in other words, that we ourselves are the children or people of God, that we have God as our Portion, that he regards us individually with judicial favor and fatherly love. There is thus a very humble, self-excluding element in our joy. The ground of rejoicing in the Lord, for us who were born in sin, is the atoning work of Christ. To atone for sin entailed great sorrow on our Substitute. From eternity having joys most exalted in himself, he endured pains which, considering their cause, were infernal The pains of hell got hold upon him. Think of Gethsemane; think of Calvary. But he never veered a hairbreadth from the purpose of our salvation. He set his face like a flint, and so the work was done, and done for ever. And now, in Christ, God stands in a gracious relation to his people. He has entirely altered their relation to him, from being objects of his regard to being objects of his complacent regard. Double reason, then, have we for rejoicing in God. “O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.” Ours, then, should be a deep and a perennial joy. Even under depreciation of earthly comfort, there should be more gladness in our heart than men of the world have in the time that their corn and their wine and their oil abound. God, in Christ, is more to us than corn, or wine, or oil; ay, more than the dearest earthly friend, and One who will never fail us; and therefore we may alway rejoice.

IV. DUTY OF FORBEARANCE.

1. Stated. “Let your forbearance be known unto all men.” Forbearance is reasonableness (to which the derivation points) on its gentle side. It is the opposite of rigorism. It is “considerateness for others, not urging one’s own rights to the uttermost, but waiving a part, and thereby rectifying the injustice of justice. The archetype of this grace is God, who presses not the strictness of his Law against us, as we deserve, though having exacted fullest payment for us from our Divine Surety.” It was a grace especially to be “known” unto their persecutors. It was a grace to be “known” unto the worst offenders. As inseparable from them, it was to be “known” unto all men; i.e. in all their dealings with men.

2. Enforced. “The Lord is at hand.” Rigorism “would be taking into our own hands prematurely the prerogative of judging, which belongs to the Lord alone; and so provoking God to judge us by the strict letter of the Law.” Let us think kindly of men, even of the worst of men, as those who are still under trial, and who, by our forbearance, may be won over to the Lord’s side. And, as judgment lingereth not, let us fully embrace the opportunity.

V. MEANS TO BE USED AGAINST ANXIETY.

1. The evil to be avoided. “In nothing be anxious.” “Nothing” has the emphasis. To not one thing is our anxiety to extend. Anxiety is harassing care, very different from the providential care of God. We cannot help having cares in the worldcares about getting a livelihood, cares about health, cares about higher matters, cares about those who are near and dear to us, and cares, beyond our immediate circle, for men generally and for the Church. But, though we cannot help having cares in this world, we are not to be harassed by cares, as though we had to bear them ourselves.

2. Means to be used against the evil. “But in everything by prayer and supplication with thanksgiving let your requests be made known unto God.” Over against the “nothing” of anxiety is the “everything” by prayer. Every part of our life is to be connected with prayer. There is nothing too small to be connected with prayer. Specially on every occasion of care are we to pray. And, while we pray generally, we are to make our prayer turn upon our special need. We are to supplicate to be relieved from care, or to be strengthened under care. And while we thus supplicate for relief or strengthening, we are to be thankful for our freedom from other cares, for the number of our mercies, for the special mercy that is mingled with our care. In our supplication we are to have special petitions which we are to make known unto God. For though known unto God are all our wants, yet it is good for the work of communion, for the exercise of faith and of other graces, that we should make our wants known in the proper quarter. If we have cares, what more natural than that we should go with them to him from whom they have come as their First Cause? That must be more satisfactory than going to an intermediate cause or burdening ourselves with them. We can feel assured of his thoroughly understanding our case, of his power to help as having inexhaustible resources at his command, and of his being invested, not with a mere earthly greatness such as might repulse us, but with a greatness which is fitted to be a home and a shelter to us. He will not cover himself with clouds, so that our prayer shall not pass through. He will not turn away our prayer nor his mercy from us.

3. Blessed results of using the means. “And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus.” This is the peace of God, i.e. of which God is the source and origin. It is not the peace of unfallen beings, but the peace of those who have been sinners and are now reconciled, the sweet sense of sin forgiven, the blessed feeling that the condemnation which was resting upon us is now removed. More than that, it is, in its essence, a holy tranquillity, that comes from resting in God, such a tranquillity as fills the mind in God. It is a peace which passeth all understanding, which has a mysterious, unspeakable sweetness about it, so that he who has once felt what it is would never like to lose it. This peace is to guard our hearts and our thoughts, is to be stationed as a strong guard, so that no disturbing influence shall pass through to the center of our being or into the workings of our mind. So effectually is anxiety to be excluded. Our wisdom, then, is to seek repose by prayer. “If your mind be overcharged or overwhelmed with trouble and anxiety, go into the presence of God. Spread your case before him. Though he knows the desires of your heart, yet he has declared he will be sought after; he will be inquired of to do it for you. Go, therefore, into the presence of that God who will at once tranquillize your spirit, give you what you wish or make you more happy without it, and who will be your everlasting Consolation, if you trust in him. He will breathe peace into your soul, and command tranquillity in the midst of the greatest storms.”R.F.

Php 4:8, Php 4:9

Categories of morality.

Conclusion announced. “Finally, brethren.” This is his second attempt to conclude. In the usual form he intimates that all he has to say, in addition to what he has already said, he is now to state shortly. In other Epistles Paul gives a considerable place to ordinary morality, including the relative duties. He does not deem it necessary (there being no urgency) to write at length to the Philippians upon this subject. He only puts it into his conclusion, where brevity is a necessity. And there is not that plain mode of expression which is found elsewhere: ‘ Let him that stole steal no more.” But, as for advanced or skilled Christians, there is a certain transcendental mode of expression, with an added reference to apostolic interpretation.

I. CATEGORIES OF MORALITY FOR THOUGHT. The summarizing under “virtue and praise” points to morality, as does also their being presented for practice in the ninth verse. They are emphatically separated as categories by the repetition of “whatsoever things,” while the summary is made emphatic by the repetition of the words, “if there be any.” They seem to be arranged in pairs, according to the following division.

1. Things in themselves.

2. Things in relation to law.

3. Things in relation to the estimation in which they are held.

4. Summary.

It will be most suitable to our homilectic purpose to name them separately. “Whatsoever things are true.” There are things that are true in themselvesthat would have been true if there had never been a Bible, that would have been true if there had never been the placing of man under law. There is an eternal standard by which things are to be judged. There are immutable principles which lie at the foundation of morality. The things that are necessarily true subsist in God, and as subsisting in God he is immutablea rock on which we can absolutely depend. The things that are true are also to be in ourselves. That certainly means that we are to speak the truth. For veracity belongs to the eternal order of things, while a lie, however glossed over, is an infringement of that order. But our whole life is to be founded in truth. If it is to be founded in the work of Christ, yet is it in the work of Christ, as wrought out in accordance with eternal principles, and in that work as giving, relatively to us, added sanction and lustre to those principles, as what must regulate our life. We are, therefore, under all temptation to have to do with falsehood, to hold close by the true as that alone which can give stability to our life. “Whatsoever things are honorable.” There are things which are honorable in themselves. They are more than venerable from antiquity. They are to be honored from their essential and eternal worth. As subsisting in God, they are the ground of his being infinitely to be honored. The things that are honor-able are also to be in ourselves. That certainly means that we are to be honest, as the word used to be in the translation. For there is disgrace necessarily attaching to a dishonest action. But more than that, it means that our whole life is to be based on what can be thoroughly respectedon what can bear looking into as in its nature and bearings honorable; on what is to be honored, whether men honor it or not; on what we cannot respect ourselves if we do not honor. If we, amid all temptation to act basely, keep our mind open to the honorable, then we shall have a dignity, gravity, taken from that to which we look and with which we converse. “Whatsoever things are just.” This brings in relation to law. The things that are just are in God in the position in which he is placed as Lawgiver and Administrator. He absolutely fills up what belongs to him in the position; he acts according to the eternally true and honourable, i.e. according to his own eternal excellence as moral Governor. He is just in placing us under law, in the nature which he has given us, in what he exacts of us, and in all his dealing with us as under law. He never can do wrong to any of his creatures. Though clouds and darkness are round about him, yet judgment and justice are the habitation of his throne. And the things that are just are to be in us, as placed under law to God. We are to fill up the measure of duty that belongs to us in the position. Obedience, compliance with the Divine will in all matters, is what we owe to God. Justice requires that, as dependent creatures, we should humbly acknowledge and worship him. We are to do the duty of every relation in which we stand to our fellow-men. We are to be in subjection to the higher powers, and not only because of the wrath, but also for conscience sake. We are to honor all men, whatever their condition, because of the dignity of their nature. And far be it from us that we should do any of our fellow-men the injustice of defrauding them or of treating them uncharitably. We are to be characterized by universal, deep-reaching conscientiousness. “Whatsoever things are pure.” There is not only justice, but purity in relation to law. The things that are pure are absolutely in God. He is so pure that even the stars are not pure in his sight. He rules in the interests of purity. He holds up before us a high conception of purity in his Statute-book. “The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times;” “The commandment of the Lord is pure.” He looks upon purity wherever it is with complacency, and it has a place with him; but he is of purer eyes than to behold iniquity, and evil shall not dwell with him. The things that are pure are also to be in ourselves. We are to be pure in the narrower sense. We are to be chaste in our thoughts, in our words, in our actions. More than that, we are to have chastity as a preservative and a defense to our whole nature. We are to be kept within the Law, by our great sensitiveness and strong attraction to snow-white purity, to heavenliness, and by our repelling the slightest suggestion of impurity, by our shrinking from the slightest touch of worldliness. We are to have God’s own love for that which makes and keeps us pure, and his own abhorrence and loathing of sin as that which defiles. “Whatsoever things are lovely.” This brings in relation to the estimation in which things are held. For the Greek word seems to point to things which are worthy of love. There are, indeed, things which are lovely according to the eternal standard of taste. As subsisting in God they are the ground of his being infinitely to be loved. We read of the beauty of the Lord our God. He is beautiful in his whole character, but especially in his love in Christ. God is love; and herein is love. In this he as it were surpasses himself. He magnifies his Word above all his Name. He is beautiful as he comes forward and does not spare his own Son, but delivers him up for us all. He is beautiful in his forbearance towards sinners and his exercising towards them the prerogative of pardon. His beauty is manifested in him who, standing upon our earth, said, “And I, if I be lifted up from the earth, will. draw all men unto myself.” And the things which are lovely are to be in us. It is true of virtue as a whole that it is lovely. Cicero says, there is nothing more lovely than virtue, nothing which more allures to loving.” But the things that are lovely are especially those that rise to a high standard. We must not be merely righteous; but we must be good. Even Lot is called righteous in Scripture; but there was one that towered high above him, having the things that are lovely. How beautiful to see Abraham exercising the grace of hospitality! How beautiful to see his generous treatment of Lot, his not standing on his rights with him, his forgiving his selfishness, his heaping on his head coals of kindness! How beautiful especially to see him going so far in his self-denial toward God as not to withhold from him his son, his only son! Did he not have the qualities of a noble, royal nature? “Whatsoever things are of good report.” This is distinctly estimation. There are things which sound well in the ear. Of even God in connection with the redemption from Egypt it is said that he had gotten himself a name. It sounded well in the cars of the Israelites, and of the uncovenanted nations too. And so God has gotten him a name in connection with the great redemption from sin. It can be said of the name of Redeemer that it sounds well. And we are to have the things of good report in us too. Virtue, says an ancient philosopher, is the concurring voice of the good. The things that are well reported of are especially those that rise above the common standardthat show disinterestedness and devotion. If a thing is lovely in itself, it is an additional advantage that it is well spoken of, especially among the good. “If there be any virtue.” This, showing a change of form, but still universality, seems to summarize the preceding, with the sole exception of the last. The derivation of “virtue” points to manliness or valor. But it is to be taken as inclusive of every form of moral excellence. We are to have the excellence that comes from the true, from the honorable, from the just, from the pure, from the lovely. But, lest that should not cover the whole ground of excellence, he adds, “If there be any virtue.” “And if there be any praise? We are not to understand anything that is praiseworthy, but the actual bestowment of praise. It covers the things that are of good report; but points rather to the distinct embodiment of moral judgment regarding things in eulogy, such as Paul’s praise of love in the thirteenth chapter of 1 Corinthians, and our Lord’s praise of humility and other virtues in the beatitudes. “Think on these things.” We come to the things which have been mentioned partly by intuition, but we must dwell upon them and converse with them, if we would have a clear apprehension of them and have skill in detecting their counterfeits. The thought of the psalmist is that the use of the understanding is necessary to the right keeping of God’s Law. If we allow the intellect to slumber, do not examine into circumstances and carefully investigate the moral character of what we are doing, we may go far enough astray from the true, and honorable, and just, and pure. It is by constantly judging our conduct by these things that they come to have the shaping of our life. “To cover human life with beauty, to carve it into nobleness, requires thought as truly as to cover canvas with lovely forms or to make the hard and unwilling marble assume a shape of majesty and grace. Is there any nobler use of the intellect of man than this, to serve the conscience and the heart with faithful loyalty, to master the moral laws by which life should be ruled, and the motives which may assist the vacillating will in keeping them? Among common men, what restless, incessant thought there is about how they may extend their trade and increase their profits, come to live in a larger house and keep a better table, and how little thought about the eternal law of righteousness and their obligation to keep and honor it! Do Christian men believe that he who gave them their intellect meant them to think incessantly of the price of iron, the rate of wages, the condition of the money market, the furniture of their houses, the fruit in their gardensnever or only sluggishly about his own awful majesty, his glorious perfection, his ideas of what human life ought to be?

II. THESE CATEGORIES OF MORALITY ALSO FOR PRACTICE WITH THE HELP OF APOSTOLIC INTERPRETATION.

1. Interpretation of his teaching. “The things which ye both learned and received.” The only difference between these verbs seems to be that in the former we are pointed more to the activity of the taught, in the latter more to the activity of the teacher. The fact that Paul holds up these high categories before the Philippians shows that they were in an advanced state. At the same time, it was not long since they had come out of heathenism. And the apostle refers them to such simple rules as he had laid down for their conduct, of which there are examples in other Epistles.

2. Interpretation of his example. “And heard and saw in me.” They heard when he was absent and saw when he was present. It is well when both teaching and life go together. It was a great advantage to the Philippians that, when the rules of their life were completely changed for them, these were not only presented in their particularity, but were exemplified in their teacher of whom they heard, or, what was better, whom they saw among them. Thus could they be led on from the state of childhood to the state of maturity, in which they could be thought of as conversing with the high categories of morality. “These things do.” Calvin properly remarks, “Meditation precedes, practice follows.” Once we have carefully thought of our conduct in the light of the great categories, there is the carrying our thought into practice. If we have thought well beforehand, we have a great advantage; but it will never be but difficult, considering the treachery of our hearts, the strength of our temptations, to bring our daily practice up to our thought. It is difficult enough to do the things that are true, that are honorable, that are just, that are pure; how much more to do the things that are lovely, that are of good report!

III. PROMISE ATTACHED TO PRACTICE FOLLOWING ON THOUGHT OF THE CATEGORIES, “And the God of peace shall be with you.” There is a recurrence with a difference of form to the thought of Verse 7. There peace was to guard those who prayed. Here the God of peace is to be with those who practice the moralities. He has peace in his own mind, in his own balanced perfections; and he has peace in what he thinks of us. And, as we strive to carry out his holy purposes, he stands by us to banish our fears, to soothe our minds. “Great peace have they who love thy Law; and nothing shall offend them.” Let us bring the six great categories into our life, and we shall assuredly have the peace which God himself has in their absolute possession.R.F.

Php 4:10-20

Paul thanks the Philippians for their contribution.

There is noticeable throughout mingled dignity and delicacy. He is careful on the one hand to maintain his independence, and on the other hand to show his sense of their kindness.

I. THE REVIVED THOUGHT SHOWN IN THEIR CONTRIBUTION. “But I rejoice in the Lord greatly, that now at length ye have revived your thought for me; wherein ye did indeed take thought, but ye lacked opportunity.” The occurrence was associated in his mind with joy. He verily thought that the Lord had put it into the hearts of the Philippians to scud that contribution to him. His joy rose to a great height. What made him rejoice so greatly was that then at length (an indefinite period, which went back at least to the coming of Epaphroditus) their thought for him was putting forth new shoots as trees do in spring. This was a revival which by no means reflected on their past. It had been winter with them, and, while winter lasts, no one expects nature to revive. But as soon as the proper season came round the fresh shoots appeared.

II. STATEMENT REGARDING CONTENTMENT.

1. Introduced. “Not that I speak in respect of want.” He was not to be understood as thinking merely of want. He was in such a relation to a state of want that the mere escape from it could not make him jubilant.

2. His state generally. “For I have learned, in whatsoever state i am, therein to be content.” To be content is, literal]y, to be self-sufficient, independent. He was thus content relatively to his being in one state or another. He had learned to be content. “These words signify how contentedness may be attained, or how it is produced; it is not an endowment innate to us; it doth not arrive by chance into us; it is not to be purchased by any price; it springeth not up of itself, nor ariseth from the quality of any state; but it is a product of discipline’I have learned.’ It is an art which cannot be acquired without studious application of mind and industrious exercise; no art, indeed, requireth more hard study and pain toward the acquiry of it, there being so many obstacles in the way thereto; we have no great capacity, no towardly disposition to learn it; we must, in doing it, deny our carnal sense, we must settle our wild fancy and suppress fond conceits; we must bend our stiff and stubborn inclinations; we must repress and restrain wanton desires; we must allay and still tumultuous passions; we must cross our humor and curb our temper: which to do is a hard chapter to learn; much consideration, much practice, much contention and diligence are required thereto. Here it is an art which we may observe few do much study, and of the students thereof few are great proficients; so that ‘Qui fit, Mecaenas?’ Horace’s question, ‘How comes it to pass that nobody liveth content with the lot assigned by God?’ wanted not sufficient ground. However, it is not like the quadrature of the circle, or the philosopher’s stone, an art impossible to be learned, and which will baffle all study; there are examples which show it to be obtainable; there are rules and precepts by observing which we may arrive to it” (Barrow). The apostle for one had learned. The force of the language is, “I for my part, have learned.” “With noble self-consciousness,” is the remark of Meyer. He had been exceptionally placed for learning this lesson. There were few, if any, who could compare with him in the changes he had seen in providence, in the states through which he had been made to pass. And he had rightly improved his experiences. He had learned to be independent of his outward state, in looking to the sufficiency of his inward enjoyments in God’s favor and love and the prospects of everlasting bliss. He had learned farther to be independent by looking to his outward state, whatsoever it was for the time being, as appointed him by God, as therefore better than he could choose for himself, as the best possible for him in view of his discipline and usefulness.

3. Contrasted states. “I know how to be abased, and I know also how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want.” He condescends and dwells on particular states with variety of expression. As the result of his learning, he knew how to be abased, i.e. by any adverse state, and not merely by want. And he knew also how to abound, which is more specific, being the opposite of being in want. The knowing is next amplified, being made to extend to everything and all things (distributively and collectively). It is further amplified in being made to refer to acquired knowledge which is hidden from the uninitiated. He had learned the secret. The two states are now plainly described as a being filled and a being hungry, an abounding (in the means of subsistence) and a being in want (of the means of subsistence). We do not know so much about Paul being in the former state, but about the latter state there are affecting notices. “Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place” (1Co 4:11); “In hunger and thirst, in fastings often, in cold and nakedness’ (2Co 11:27). He knew how to maintain the right attitude to both states, and we are to understand the right attitude to be independence. He was so independent that he was “neither exalted by abundance nor crushed by want,” as Pelagius properly remarks. There is a contentment (to use the narrower word) which extends even to a state of abundance. For in a state of abundance men are apt to make themselves poor by enlarging their desires. The apostle had “stayed affections,” and that was the secret of his contentment in both states.

4. Source of support generally. “I can do all things in him that strengtheneth me.” The apostle rises from the special to the general, and points triumphantly, but humbly, to what supported him, not only in want, but in every state. The Strengthener here is the same who is said to make us more than conquerors, viz. Christ.

(1) How Christ comes to have strength to give to his people. We are not to conceive of this strength as that belonging to him by original right as the Son of God. If we had not fallen from our original condition that would have been the source of strength to us, as it is to unfallen angels. The creature naturally finds strength in the Creator, and we should have found unfailing strength in him by whom God made the heavens and the earth, by whom also he made us. But Christ, as the Savior, had no blessing for his people until he had acquired it. All the strength that we need for our being raised out of sin into holiness had to be labored for, struggled for, bled for. The work for which Christ was set apart needed strength for its accomplishment. And this he was constantly augmenting until, at the last, in the depths of suffering, in conflict with all the powers of darkness, under the eclipse of the Divine countenance, he struggled out into perfect spiritual strength. He became strong, not by ease, but by “resisting unto blood, striving against sin.” His own strength was not the result of his atoning work; it was rather that which accomplished it. But that he should give strength to his people, that follows on his atoning work, and does not go before it. We are taught to think of it as part of the reward which the Father gave him for finishing his appointed work. Raised to the right hand of God, he received gifts for men, even for the rebellious; and one of these gifts is strength to support us in the doing of God’s will. He has acquired for us that strength in which he himself overcame. That, then, is the hard-won manner in which Christ has become the Source of strength. He has risen out of the great glorious work of redemption to be strength to his people. He is our Strength, because our Redeemer.

(2) What the nature of the strength is which Christ gives to his people. There is ascribed to the holy a kind of omniscience: “Ye have an unction from the Holy One, and know all things.“ That does not mean that we know all things in the sense in which God knows them, but that we know them so far as our duties are concerned, and are delivered from all that would obscure our vision. There is, in the same way, ascribed to us here a kind of omnipotence: “I can do all things.” That does not mean that we can

“Rift the hills or roll the waters,
Flash the lightning, weigh the sun.”

Such an omnipotence is not like us; it is only like One, and such glory he cannot give to another. Besides, it would not make us better beings that we possessed this power, while the possession of it would be accompanied with tremendous peril. It must mean that we can do all things such as are like us or can be expected of us. We have omnipotence within the range of our duties. We can feel out all round where our duties lie, and realize that we are perfectly equal to them. “‘Impossible’ is not a French word,” said a warrior of that brave nation; with much more truth may we say that “impossible” is not a Christian word. We have strength equal to our believing on Christ at the first, even in the inability of our will. We have strength equal to the most difficult duty to which we can be called. We have strength equal to the most trying position in which God may see fit to place us, which is the special application in the context.

(3) How Christ strengthens his people. He does not do it miraculously, as though we should retire at night in an ordinary state of mind, and rise in the morning miraculously strengthened in spirit. The Spirit may come as he does at first, without seeking; but he who would sit still and wait for a miracle shall never be strengthened. Where the Spirit is, there will be a seeking spirit. We are to seek strength in prayer, according to the direction, “Seek, and ye shall find.” We are to seek it in the Word. Such a word as this before us, appropriated by faith, is fitted to strengthen us for duty and trial. But we are also to seek it in connection with providences. Prepared beforehand, we are, in the actual doing or bearing, to have a habit of reliance upon Christ. That is the secret of strength in working and in suffering. We are only promised strength according to our day, and not beyond the present day, in order that we may have a habit of reliance upon Christ for each day’s strength. At the same time, it should be true that we are ever, in holy habit, acquiring strength against the future. The way to be prepared for the future is to live well in the present. The way to be prepared for the more important duties of life is to do well the humble everyday duties. The way to be prepared for the great emergencies of life and especially for the last emergency is to bear well our lesser trials and annoyances.

III. ACKNOWLEDGMENT OF THEIR KINDNESS.

1. Kindness to him at Rome. “Howbeit ye did well, that ye had fellowship with my affliction.” Having so carefully guarded himself, he feels that he must now guard against any appearance of slighting their kindness. Having already excluded the idea of mere pecuniary relief, in his acknowledgment he looks to the moral excellence which they had displayed in their contribution. They had done well in that they had shown sympathy with him, not in his poverty (for he does not admit the existence of that), but in his affliction, i.e. in the sufferings generally to which he was subjected for the gospel in Rome. They had fellowship with him in the gospel. Having fellowship with him in greater matters, they had also fellowship with him in lesser matters. Their heart was open to all that the Christian preacher, to whom they as well as others had been so much indebted, might need in his prison in Rome. And that was the aspect of the contribution which made it peculiarly acceptable to the afflicted apostle.

2. Early kindness.

(1) When he was going forth from Macedonia. “And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no Church had fellowship with me in the matter of giving and receiving, but ye only.” He had dwelt upon his own independence; he must now dwell upon their kindness. They, the Philippians, whom he mentions affectionately by name, knew as well as he that their kindness had not been of late growth. It had dated from the beginning of the gospel. For “he places himself in their situation, dates from (so to speak) their Christian era.” It had dated from the time when he was going forth from Macedonia. Then they alone of the Churches had fellowship with hint in the matter of giving and receiving. We are here supplied with a general name for finance, from the two sides of the ledgercredit and debit. In the Philippian ledger there was an account opened with Paul, in which there were only entries under the head of giving; nevertheless (to keep purely to finance, and not to complicate the thought by bringing in spiritual benefit received by the Philippians), it was categorically an account of giving and receiving. In our ledger (for business ideas ought to be carried into our whole income and expenditure) there should never be wanting a missionary account, an account opened with those who are in need of the gospel of Christ, or are our suffering fellow-Christians.

(2) When he was still in Thessalonica. “For even in Thessalonica ye sent once and again unto my need.” Before the going forth from Macedonia, while he was still laboring in Thessalonica (within the bounds of Macedonia), they had sent once and again unto his need. The exceptional character of this proceeding is to be explained, on the one hand by the intensity of their affection for the apostle, and on the other hand by his consciousness that he was so well understood by them that, without misinterpretation, he could accept of their gifts.

IV. UNSELFISHNESS OF THE ACKNOWLEDGMENT.

1. He did not seek gifts. “Not that I seek for the gift: but I seek for the fruit that increaseth to your account.” By enlarging on their liberality he might be thought to be coveting their gifts. To guard himself he would have them understand that he did not seek for the gift, i.e. gifts of that kind. But he sought for the fruit corresponding to the gifts. Every time that they gave they were sowing; and the fruit would grow up for them in the next world. Every time that they gave there was an entry made in their name and to their account in the ledger of God, increasing the amount which God, as Debtor, would yet make good to them.

2. He did not need their gifts. “But I have all things, and abound: I am filled, having received from Epaphroditus the things that came from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God.” There is a climax. He had all things he needed; he had more than he needed; he was filled to abundance beyond what he needed. It was the contribution of the Philippians sent by Epaphroditus that had put him in this position. The contribution was pleasing to him; but what was he to be thought of in the matter? It was rather pleasing to God. Given to God in him, the servant, it was pleasing to God; nay, it was peculiarly pleasing. Every morning and evening incense was burned in the Jewish temple. Every morning and evening an animal was slain. That symbolized the offering and sacrifice of Christ. The apostle makes bold to say that the contribution of the Philippians, savouring so much of Christ, was “an odour of a sweet smells a sacrifice acceptable, well-pleasing to God.” Let us take encouragement from such an example. “But to do good and to communicate, forget not: for with such sacrifices God is well pleased.”

V. PROMISE. “And my God shall fulfill every, need of yours according to his riches in glory in Christ Jesus.” He makes the promise, not in his own name, but in the name of his God. The Philippians had supplied Paul’s need; Paul’s God, in turn, would, for him, supply their need. He would supply the whole extent of their need, temporal and spiritual. He would do this according to his riches. A rich God, he would, with no stintedness, supply their need. The mark up to which he would supply it, and which would best manifest his wealth, would be their glorification. And all this, as he is always careful to note, was only to be realized within Christ as the ever-blessed sphere. Let us, then, fulfill the condition of the promise. In Old Testament form, condition and promise thus run: “Blessed is he that considereth the poor: the Lord will deliver him in time of trouble. The Lord will preserve him and keep him alive; and he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies. The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness.”

VI. Doxology, “Now unto our God and Father be the glory for ever and ever. Amen” The thought of the rich God glorifying his people, coincident with the close of the Epistle, calls forth an ascription of glory. It is an ascription of glory to him as our God and Father, the God of whom the brightest feature is his fatherhood, and to whom we are brought into the closest relation by adoption. The glory would be ascribed to him for the ages and ages that would roll on after his people were glorified.R.F.

Php 4:21-23

Salutation and benediction.

I. SALUTATION.

1. Paul. “Salute every saint in Christ Jesus.” He salutes the Philippians individually. With a knowledge of many of them, he was interested in every one of them as contributing to the strength of the cause of Christ at Philippi. Besides this general salutation by letter, to be read before the assembled congregation, there would be special salutations, to be delivered privately by Epaphroditus.

2. Personal companions. “The brethren which are with me salute you.” These companions are not mentioned by name. Timothy was the only available companion for Philippi. Some might be told off for other work. Others, although they showed selfishness, were not debarred from sending fraternal greetings.

3. Christians resident in Rome. “All the saints salute you.” Although not acquainted with the Philippian Christians, they belonged to the same Christian brotherhood, were interested in the common cause, looked forward to the common home; and therefore they too sent their greetings.

4. Of Roman Christians one class singled out. “Especially they that are of Caesar’s household.” “Nero (the Caesar here referred to) Was a prince that as far surpassed others in infamy as Augustus did in royalty; a man who, if every soul beside himself in his household had been a saint, concentrated inhumanity and pollution enough in his person to have darkened all their virtue by the blackness of his unnatural crimes; a man that expended more ingenuity in contriving new modes of dishonoring humanity than most Christians have in serving it, and who earned the reputation of introducing into history as facts crimes so enormous and combinations of wickedness so revolting that but for him they would have been held too fabulous for the wildest fancy; a man that hunted up and down his vast domains to find some fresh species of murder, with exquisite and aggravated accompaniments to season it to his monstrous appetite, with the same eagerness that gluttons search out a fresh delicacy for a sated palate; a man that tried three different ways of butchering his own mother, and at last despatched her by a vulgar execution, in a petulant rage at being baffled so often; and who added the tyrant’s caprice to the incendiary’s, by undertaking at once to throw off the suspicion of his own agency in the diabolic conflagration of his capital, and to comfort his bloodthirsty temper by imputing the fire to the innocent Christians; who tortured his Christian subjects by unheard-of torments, dressing them in the skins of wild animals to provoke dogs to tear them to pieces, or wrapping their bodies in clothing smeared with pitch and then setting them on fire to light up the Roman night with their burning; a man, in short, that wrought so awful an impression of his attributes of superhuman atrocity on the minds of the believers that that a common rumor went abroad among them, after his horrible death, that he would return again alive to vex the world anew, and to be the antichrist of prophecy.” In the household of Nero, including the highest functionaries and lowest menials, were found saints. Their saintliness shone out all the more against the neighboring blackness. And, with such blackness in their neighborhood, there were sure to be seen burning around them fires of persecution. To be saints, then, in Caesar’s household required extraordinary courage and modesty, independence and constancy. “This saintliness is possible and is much wanted also wherever an adverse influence frowns on Christian purity or hinders Christian fidelity. For that bad influence may proceed from things not held in much suspicionfrom a false social standard, from a set of surrounding associations hostile to holiness, from a dominant worldliness in a nation, or a city, or a college, or a literal household. Our Nero is self-love. The senses are the Caesars of all ages. The reigning temper of the world is the imperishable persecutor and tyrant of the faithful soul. And so in every home and street, seminary and dwelling, there are chances for the reappearing of saints in Caesar’s household. Wherever a fearless man deems any bribe to do wrong an insult to his clean heart; wherever an incorruptible merchant refuses to conform to popular deceptions; wherever a righteous mechanic refuses to let down his performance to the standard of superficiality; wherever an honest statesman stands above his party the moment his party cast away their principles; wherever a self-commanding woman dares to be a rebel against extravagance and insincerity; wherever a disciple of Christ is not ashamed to own and praise that holy Lord, by whom only he has forgiveness, though unbelieving associates taunt and ridicule;there we behold saints of Caesar’s household.”

II. BENEDICTION. “The grace of the Lord Jesus Christ be with your spirit.” The blessing invoked is grace, or unmerited favor. It is invoked, as belonging to him who, from his saving work, has the right to dispense it to his people. It is invoked on their spirit; for from the spirit as the center must blessing go forth upon the whole nature.R.F.

HOMILIES BY D. THOMAS

Php 4:1-6

Genuine Churchism.

“Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. And I entreat thee also, true yokefellow, help those women which labored with me in the gospel, with Clement also, and with other my fellow-laborers, whose names are in the book of life. Rejoice in the Lord alway: and again I say, Rejoice. Let your moderation be known unto all men. The Lord is at hand. Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God.” These words suggest to us certain ideas concerning genuine Churchism. Churchism, of course, implies a Church or Churches, i.e. community or communities of men. Here in England we have what is called the Church, which its ministers seemed delighted to call “our Church.” Here also we have Churches which sectarian leaders somewhat arrogantly call “our Churches.“ Such Churches are too frequently assemblages of men characterized often by ignorance, exclusiveness, and intolerance. Now, neither in “our Church” nor “our Churches” do we always find genuine Churchism. But the text suggests certain things essential to genuine Churchism. It suggests

I. How the members should be esteemed by their TRUE PASTOR. They should have the deep tender love and strongest and devoutest wishes of the pastor. “Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.” What an accumulation of strong epithets of affection are here! “Longed for;” yearned after. “My joy;” that is, the source of my joy; his chief interest was in them. “And crown;” by this is meant that he gloried in them, he prided himself in them. Then follows his ardent desires for their highest good. That they should “stand fast in the Lord,” that they should be “of the same mind in the Lord,” that they should help one another, etc. An affection of this kind implies the existence of two things.

1. The existence in the pastor of a loving nature. There are men who claim to be pastors of conventional Churches, not always blest with the most amiable natures; they are irascible, splenetic, etc., belonging to the generation elsewhere called the “children of wrath”that is, their nature is more or less malign. You have only to hear the querulous tones of their voice and the ideas they express in their discourses to feel this. Their ideas are more like yelping curs scratching the earth than singing birds soaring into sunshine. They irritate their audience.

2. The existence of a lovable character in their disciples. The audience must have a loving nature; for if the pastor, however lovable himself, is amongst people of a morally unlovable character, how can he feel affectionately towards them? Genuine Churchism, then, implies a spiritually loving pastor and a morally lovable charge.

II. How the members should act in relation to THEMSELVES. Three things are indicated here.

1. Moral firmness. “Stand fast in the Lord.” Moral firmness implies not only deeply rooted convictions, but a strongly settled love. Moral firmness is as opposed to obstinacy as to vacillation. It is a state of mind settled in its chief faiths and loves; it is “rooted and grounded in the faith.” Where there is not moral firmness in the members of Churches there is no genuine Churchism. Genuine Churchism implies moral manhood of the highest type.

2. Spiritual unity. “I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.” These names in all likelihood represent women. Paul had many women belonging to his charge, and who co-operated with him in his work. in the long list of greetings to the Church at Rome (Rom 16:1-27.) we have the names Priscilla, Phoebe, Mary, Tryphena, Tryphosa, Persis, etc. It is not improbable that the two women mentioned here, Euodias and Syntyche, had fallen out, as is not very uncommon with the sex. The apostle’s request is that they should be reunited, that they should be harmonious in sentiment, affection, and aim. Unity is essential to genuine Churchism; all must be one.

3. Religious happiness. “Rejoice in the Lord alway: and again I say, Rejoice.” Be happy in your religion. Happiness is an essential element in genuine religion. “I am come that ye might have life [happiness], and that ye might have it more abundantly.” Christly men are filled with all “joy and peace in believing.” Happiness is not only a privilege of the disciples of Christ, but a duty. It would seem that it is as wrong for the disciple of Christ to be unhappy as for him to break any of the ten commandments; for the command to rejoice is founded on the same authority as “Thou shalt not steal.” A community that is sad and gloomy is destitute of genuine Churchism.

III. How the members should act in relation to EACH OTHER.

1. They should exercise mutual helpfulness. “I entreat thee also, true yokefellow, help those women which labored with me in the gospel, with Clement also.” Who the “true yokefellow” was, whether Luke, or Lydia, or Epaphroditus, no one knows. It matters not. It was some one who was well known to be a co-worker with Paul, and he asks, on behalf of the women who labored with him and others, for co-operation. Genuine Churchism implies mutual co-operation: “Bear ye one another’s burdens, and so fulfill the Law of Christ.”

2. They should exercise social forbearance. “Let your moderation [forbearance] be known unto all men.” In most social circles there is much to try men’s patience one with another. All are more or less imperfect; hence the need of forbearance, magnanimous self-control. Pray ever for our enemies; do good to them that spitefully use us.

IV. How the members are connected with THE EMPIRE OF CHRIST. “Whose names are in the book of life.” (For the “book of life,” see Dan 12:1; Rev 2:5; Rev 13:8; Rev 17:8; Rev 20:12; Rev 21:27.) From that book the name may be blotted out now (Rev 2:5; Exo 32:33) till the end fixes it for ever. There is a peculiar beauty in the allusion here. The apostle does not mention his fellow-laborers by name; but it matters notthe names are written before God, in the book of life. If they continue in his service those names shall shine out hereafter when the great names of the earth fade into nothingness. The names of all the citizens in a city have a registration; so metaphorically the names of all the citizens of the heavenly Jerusalem are duly enrolled. God registers the names in this book. He omits none who are entitled to it, makes no mistake in the record. The “hook of life.” Ah, what names are there! How illustrious, how multitudinous, how increasing! Genuine Churchism implies the registration of names in this “book.”

V. How the members should act in relation to the GREAT GOD. “Be careful for nothing [in nothing be anxious]; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God.”

1. All-confiding. “Be careful for nothing.” “Take no anxious thought for the morrow.” Unbounded confidence in the paternal government that is over all.

2. Ever prayerful “In everything by prayer.” Prayer is not words, it is a life; not a service, it is a spirit. “Pray without ceasing.” An abiding, practical realization of dependence on God is prayer, and this should be constant as lifethe very breath of the soul.

3. Always thankful. “With thanksgiving.” Being the recipients of mercies, unmerited, priceless, and ever increasing every minute, the spirit of thanksgiving should throb with every beating pulse.

Conclusion: Brothers, have you genuine Churchism? Talk not to me about your Churches. You must have genuine Churchism in order to be identified with the “Church of the Firstborn written in heaven.”D.T.

Php 4:7, Php 4:8

Divine peace.

“And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” These words direct attention to the highest good in the universepeace; highest because it implies the existence and development of every conceivable moral virtue. These words suggest three remarks concerning Divine peace.

I. ITS NATURE IS OF DIFFICULT INTERPRETATION. “The peace of God, which passeth all understanding.” “That is, which surpasses all that men had conceived or imagined. The expression is one that denotes that the peace imparted is of the highest possible kind. The Apostle Paul frequently used terms which had somewhat of a hyperbolical cast, and the language here is that which one would use who designed to speak of that which was of the highest order.” Elsewhere Paul says, concerning the love of Christ, “it surpasseth knowledge;” that is, the knowledge of the understanding. You cannot put it into propositions.

1. Who can interpret peace as it exists in the mind of God? We may have negative conceptions of it, exclude from it that which cannot possibly belong to it and which is opposite to its nature. It is not stagnation. Not the peace of the lake that has no ripple. He is essentially active. It is not insensibility. Not the quiescence of the rock which feels not the greatest violence of storms. He is feeling, the infinite Sensorium of the universe. But what is it? It transcends all intellectual understanding. We cannot measure the measureless, we cannot fathom the fathomless.

2. Who can interpret Divine peace as it exists in the mind of the Christly? The peace of God comes from God; it is the gift of Christ. “My peace I give unto you: not as the world giveth, give I unto you.” In truth the highest states of mind, such as love, joy, peace, cannot be explained. These are matters of consciousness, not logic. You can no more put the divinest and deepest emotions of the heart into a proposition than you could put the ocean into a nutshell. They are things that “cannot be uttered.”

II. ITS EXISTENCE IN MAN IS A TRANSCENDENT GOOD. “Shall keep [guard] your hearts and minds [your thoughts] through [in] Christ Jesus.” It keeps the heart and mind, it garrisons the soul from every distressing element. what are the disturbing elements of the soul? The three chief may be mentioned.

1. There is fear. Foreboding fears are agitating elements. Under the influence of fear all the powers of the soul often tremble and shake like the leaves of a forest in a storm. But “perfect love casteth out fear,” and peace is the fruit of love.

2. There is remorse. Sense of guilt fills the soul with those feelings of self-loathing and self-denunciation which lash Auto fury. But in the case of Christly men this sense of guilt is gone. Being made right, or justified, “we have peace with God through our Lord Jesus Christ.”

3. There are conflicting tendencies. In every soul there are instinctive tendencies towards. God and the true. In every unregenerate soul there are tendencies towards the devil and the false. These are ever in battle on the arena of un-Christly minds. Hence the wicked are like the troubled sea. He who is Christly is delivered from this conflict. The corrupt tendencies are exorcised, and all the corrupt passions and forces of the soul are brought into one grand channel, and will flow on translucently and harmoniously with ever-increasing volume to the great oceanGod.

III. IT CAN ONLY BE REACHED BY THE PRACTICE OF GOODNESS. “Finally, brethren, whatsoever things are true, whatsoever things are honest [honorable], whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report.” Whatever minute definition we may give of these terms, they all stand for the elements of moral goodness; and to these elements we are bidden to give a practical regard. “If there be any virtue, and if there be any praise, think on these things.” The practice of the morality of Christ is the ladder by which alone we can climb through all that is dark and tumultuous in the atmosphere of the soul into the pure heavens of peace. It is the “doer” of the Word that is blessed, not the hearer. There are some, alas! who recommend other means to this glorious end, but they are utterly worthless. Some recommend ritualistic observances and sacerdotal services. Some recommend faith in an event that transpired on Calvary eighteen centuries ago. They say you have only to believe on this and peace will come at once. A philosophic absurdity and a monstrous delusion! Some recommend a mechanical religiousness. They say, “Go to church regularly, join in the liturgy, listen to sermons, partake of the communion, and all will be right.” Ah me! The peace which such things give is like that peace in nature which cradles the thunder-storm. I tell you peace is only reached by the practice of that morality proclaimed in that grand sermon on the mount and embodied in the life of its matchless Preacher, and this requires faith in him.

Though my means may be small and name quite obscure,
Live only by labor and dwell ‘mid the poor,
I’m resolved upon this, and I’ll follow it through,
To love and to practice the “things that are true.”
The things that are showy are things in request,
The empty and thoughtless regard them as best.
I’ve pondered the matter, and I will pursue,
Despite of all customs, the “things that are true.”

I’m resolv’d upon this, and I’ll follow it through,
To love and to practice the “things that are true.”

The things most imposing are things for the proud;
The pomp and the glitter enamour the crowd;
Pretences and shams I’m resolved to eschew,
And walk in the light of the “things that are true.”
Though things most in vogue are the things to ensure
Most gold for the pocket, most fame for the hour;
The vain and the greedy, for them they may do,
To me all is worthless but “things that are true.”

I’m resolved, etc.

The “things that are true” are the things that will last,
All seemings will vanish as dreams that are past;
Like clouds that are swept from the face of the sky,
All falsehoods of life they shall melt by-and-by.
The things of a party Heav’n knows how I hate!
The blight of the Church and the curse of the state;
The minions of cliqueship, what mischief they do!
Avaunt to all canting! All hail to the true!

I’m resolved, etc.

Php 4:9

The transmission of the knowledge of Christ.

“Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.” This verse is supposed by some to close the letter. The remaining verses are considered to be the postscript in which the apostle gracefully acknowledges the generous contributions he had received from them through the hands of Epaphroditus. The text directs attention to the transmission of the knowledge of Christ. Observe

I. This knowledge of Christ is to be transmitted FROM MAN TO MAN. “Those things, which ye have both learned, and received,” etc. It is suggested that the transmission of this knowledge includes two things.

1. Teaching on the part of the minister. Paul had received the gospel (1Co 15:3; Gal 1:12), and received it as a message, received it to communicate. This he diddid to the Philippians as well as to others. He did it in two ways.

(1) By words. “And heard.” After his commission Paul used all his oratoric force for this purpose. He spoke to men rationally, devoutly, intelligently, earnestly, and with invincible persistence. The story of Christ is to be handed down from man to man by human lips. The pen can no more do the work of the tongue in this respect than the moon can do the work of the sun. Under the influence of the former the landscape will wither and the rivers will freeze.

(2) By example. “And seen in me.“ Paul embodied the gospel. His life confirmed the doctrine that his lips declared. In him, as in his Master, the “word became flesh.” Here, then, is the Divine way of transmitting from generation to generation the story of Christ. Men have tried other ways and have signally failed; hence the wretched moral condition of the world to-day. This way is, to a great extent, practically ignored.

2. Learning on the part of the hearer. “Ye have both learned, and received, and heard.” A man may tell the story of Christ with the utmost accuracy and fullness. The spirit of the story he may breathe in his life and embody in his conduct, but it is only vitally transmitted so far as it is learnt by the auditors. We live in an age when people, through a vitiated moral taste, theological prejudices. and sectarian proclivities, turn away their ear from the true teachers of their time. They resort to places where they can be tickled, not taught, flattered, not corrected.

II. This knowledge of Christ is to be transmitted IN ORDER TO BE PRACTISED. “Those things which ye have both learned, and received, and heard, and seen in me, do.“ A gospel sermon should never be regarded as a lecture on philosophy, literature, or arta mere subject for speculative thought or a subject of discussion. The gospel is a law, it comes from the highest authority and with a binding force. What is said is to be done, not merely approved, criticised, thought on, or sighed about, but done. The ideas communicated are to be translated into actions, and such actions will ever be Christly in spirit and tendency. But into what actions are the conventional sermons of England translated? Turn to the columns of our daily journals and read of the mercantile swindlings, the courtly depravities, idlenesses, and sports, the political intrigues, senatorial slanderings and quarrellings, the barbaric executions, the bloody wars, and other nameless iniquities sanctioned and enacted by the hearers of what are called gospel sermons. Ah me! What boots preaching?

III. The practice of this knowledge of Christ ENSURES THE SUBLIMEST GOOD. “The God of peace shall be with you.” In verse 7 we read of having the “peace of God,” here of having the “God of peace.” To have his peace is something glorious; but to have himself is something transcendently greater. “The God of peace.” Elsewhere he is called the “God of salvation,” the “God of consolation,” the “God of hope,” etc.; but this title seems to transcend all others.

1. He is at peace with himself. A moral intelligence to possess peace must be absolutely free from the following thingsmalice, remorse, forebodings. The mightiest revolutions through all the millenniums and the hostilities of all the hells of the universe awake no ripple upon the boundless sea of his ever-flowing love.

2. He is at peace with the universe. He has no unkind feeling to any sentient being; he contends with no one; he is at peace with all. He contend, forsooth! Does the immovable rock contend with the waves that break at its feet? Does the sun contend with the fleeting clouds? Now, they who translate the gospel into their life shall have the “God of peace” ever with themwith them as the sunny heavens are with the earth.D.T.

Php 4:10-17

Man in model aspects.

“But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me. Notwithstanding ye have well done, that ye did communicate with my affliction. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no Church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity. Not because I desire a gift: but I desire fruit that may abound to your account.” The apostle now turns his attention to a new subject, and the verses that follow to the close of the chapter seem to be a kind of postscript, acknowledging in a very graceful manner the various offerings which he had received from the Philippians by the hands of Epaphroditus. The passage before us may be regarded as presenting man in certain model aspects.

I. Here is a man represented as an OBJECT OF CHRISTIAN BENEFICENCE, “But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again.”

1. He received their beneficence with religious gratitude. “I rejoiced in the Lord,” etc. “There is,” says Dr. Barry, “in these words an expression of some hitherto disappointed expectation, not wholly unlike the stronger expression of wounded feeling in 2Ti 4:9, 2Ti 4:10, 2Ti 4:16. At Caesarea St. Paul would have been necessarily cut off from the European Churches; at Rome, the metropolis of universal concourse, he may have expected some earlier communication. But fearing to wound the Philippians by even the semblance of reproof, in their case undeserved, he adds at once, ‘in which ye were also careful, but ye lacked opportunity.’ Epaphroditus would seem to have arrived early, almost as soon as St. Paul’s arrival at Rome gave them the opportunity which they previously lacked.” The contributions which came from the Philippians to him he traced to the Lord. He saw the hand and felt the love of God in their gifts. There is not a man on earth who is not in some measure the object of human beneficence. We are all receiving from others, every day in our life, some kind of goodphysical, intellectual, social, or spiritual. All this good we should devoutly ascribe to the Father of lights, from whom cometh “every good and perfect gift.” Whether those of our fellow-men, who confer on us good, do it with their will or against their will, selfishly or disinterestedly, it matters not so far as our obligation to Heaven is concerned. From him all the good of all kinds and through all channels proceeds.

2. He received their beneficence with hearty appreciation. “Notwithstanding [howbeit] ye have well done, that ye did communicate [had fellowship] with my affliction.” “Ye have well done.” Your beneficence was dictated from a generous sympathy with my affliction, and it was timely withal. True beneficence is a blessed virtue. “It is more blessed to give than to receive.” His appreciation seems to have been deepened by the fact that their beneficence preceded that of other Churches. “Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no Church communicated [had fellowship] with me as concerning [in the matter of] giving and receiving, but ye only.” The time referred to is the period of his leaving Macedonia and Athens for Corinth (Act 17:14). They rendered him help, not only after he had left Macedonia, but before that time, when he had just passed from Philippi to Thessalonica. “At Thessalonica, as at Corinthboth very rich and luxurious communitieshe refused maintenance and lived merely by the labor of his own hands (1Th 2:9; 2Th 2:8). But it appears from this passage that even then he received, once and again (that is, occasionally, once or twice), some aid from Philippi to supply his need, that is (as in all right exercise of liberality), to supplement, and not to supersede his own resources.” In this also he acts in a model way. There are those ingrates in society who receive help from others as a matter of course, attach little or no value to the good which they are constantly receiving. Ay, and moreover, there are those, too, who, instead of becoming bound to the benefactor as friends through gratitude for the favors, not unfrequently become enemies. Ah me! this worst of human vices is, perhaps, the most common. “As there are no laws against ingratitude,” says Seneca, “so it is utterly impossible to contrive any that in all circumstances shall reach it. If it were actionable, there would not be courts enough in the whole world to try the causes in. There can be no setting a day for the requiting of benefits, as for the payment of money; nor any estimate upon the benefits themselves; but the whole matter rests in the conscience of both parties; and then there are so many degrees of it, that the same rule will never serve all.”

3. He received their beneficence with entire unselfishness. “Not because I desire a gift: but I desire fruit that may abound [increaseth] to your account.” He means to say, I do not “desire a gift” for my own sake as much as for yours. I value the gift as an expression and evidence of your faith in Christ. An old writer says, “It is not with any design to draw more from you, but to encourage you to such an exercise of beneficence as will meet with a glorious reward hereafter.” True men always value a gift, not simply because of its intrinsic value, or even because it will serve their temporal interest, but because of the priceless sentiments of the heart, love, disinterestedness, and friendship, which it represents. We are all objects of beneficence. Let us act as Paul did in this character, accept all human favors with religious gratitude, with hearty appreciation, and with entire unselfishness.

II. Here is a man represented as a SUBJECT OF PROVIDENTIAL VICISSITUDES. “I have learned, in whatsoever state I am, therewith [therein] to be content.” “Whatever state.” How constantly changing are our states! Life is in truth a checkered scene. Every hour we pass from one condition or mood to another. We change in mind, body, and circumstances. We alternate between friendship and bereavement, prosperity and adversity, sunshine and storms. Now, the aspect in which Paul is seen in passing through these changes is that of contentment, and in this respect’ he is a model to us all. His contentment does not mean insensibility, a kind of Stoicism; does not mean indifference to the condition of others, or a satisfied complacency either with his own moral condition or that of the world. It is a cordial acquiescence in the arrangements of Heaven. “Not my will, but thine, be done.” This state of mind is not innate, it is attained. Paul “learnt” it. This is moral scholarship of the highest kind.

“Some murmur when their sky is clear

And wholly bright to view,

If one small speck of dark appear

In their great heaven of blue.

And some with thankful love are filled,

If but one streak of light,

One ray of God’s great mercy, gild

The darkness of their night.”
(French.)

III. Here is a man represented as a GENUINE REFORMER. “I can do all things through Christ [in him] which strengtheneth me.“ Paul was a genuine reformer. The reformation he sought was not in corrupt legislation, in outward institutionssocial, political, or ecclesiasticalin theological systems, or in external behavior. Such reformations are of little worth. He wrought.

1. In the realms of motive, the springs of action, to change the moral heart of the world. Every man on earth should act in this character and become a moral reformer. All should study and imitate Paul in this aspect. How did he act as a reformer?

2. In conscious dependence on Christ. “I can do all things through Christ.” “All things” pertaining to this work as a reformer, not by my own talents, skill, or industry, not in my own strength, but in “Christ which strengtheneth me.” Indeed, in Christ’s strength what cannot a man do? He can work miracles as the apostles did, he can turn the moral world upside down, he can create men “anew in Christ Jesus,” he can sound a trumpet whose blast shall penetrate the ears of slumbering souls and awake the teeming millions that are sleeping in the dust of worldliness and depravity. “Through Christ which strengtheneth me.“ Strengthens me by turning me away from things that are temporal to things that are spiritual, rooting my faith in eternal realities, filling and firing me with the love which he had for human souls and for the everlasting Father.

Conclusion. Study well these model aspects of a man who, as an object of Christian beneficence, is always religiously grateful, heartily appreciative of the favors he receives, and entirely unselfish; as a subject of providential vicissitudes, magnanimously contented in every condition and mood of life; and, as a get, aide reformer, does his work, not in his own strength, but in the power of Christ.D.T.

HOMILIES BY V. HUTTON

Php 4:2, Php 4:3

The healing of dissensions.

A dissension between two women, probably persons of prominence in the Church. Women occupy an important position in the Church at Philippi (Act 16:13-18). This fact may account somewhat for its orthodoxy, its fervent devotion, and its special temptation to want of unity. This particular dissension is regarded by St. Paul to be of sufficient importance to demand a notice in this Epistle, and to call for his personal interposition.

1. The only method of healing dissension. Persons alienated from one another must be brought to be of one mind in the Lord. No reconciliation is abiding except it be in him who is the Peace-maker.

2. To heal dissension is a work worthy of the highest ministry of the Church. St. Paul calls to his aid their chief pastor, Clement, who was afterwards Bishop of Rome, and others whose names are in the book of life. No error in the Church is worse than the error of uncharitableness and envy.

3. To remove such dissensions is truly to help (Php 4:3) those who are the victims of them. Note that even they who labored with St. Paul were not free from human infirmities. They who could stand by him in his work now need all his entreaties and endeavors to bring them into reconciliation. A warning to all Church workers.V.W.H.

Php 4:4, Php 4:5

Rejoicing always.

I. THE POSSIBILITY OF IT. The command to rejoice always appears to be one which it is impossible that we should obey. This impossibility vanishes when we remember that we are to rejoice “in the Lord.” Note the frequency of this expression in this Epistle. St. Paul profoundly realizes that the Christian soul is living in a sphere not recognizable by the outward senses, but which is ever present to the eye of faith. If we are living in the Lord we can always rejoice, because in him all things work together for good, and even our sorrows he turns into joy.

II. THE METHOD OF IT. By letting our forbearance be known unto all men. He who is living in the Lord is always rejoicing, not with the joy which triumphs over the sorrows of others, but with the self-restrained joy which recognizes that, being yet in travail, we must yet have sorrow mingled with our joy. This sense of self-restraint is the truest preventive of dissension and dispute.

III. THE REASON FOR IT. “The Lord is at hand.” He is ever ready to appear visibly in our midst, and for this appearing we are constantly to watch. How can we be doing so unless we are rejoicing in him, and rejoicing in him with gentle forbearance towards our fellow-Christians? He is, indeed, always at hand, even if he yet appear not in visible form; for where two or three are gathered together in his Name he is in the midst of them. Is not this a reason for joy and for forbearance?V.W.H.

Php 4:6, Php 4:7

God’s peace.

I. WHAT IT IS. God’s own peace; that which he himself possesses. It is the peace which our Lord had and which he promised to his disciples: “My peace I give unto you.” It is, therefore, no mere superficial freedom from external troubles, but a deep-seated harmony with God the Source of all peace. Thus it transcends human understanding and human expression.

II. WHAT PREVENTS OUR POSSESSING IT? Over-anxiety and worry. These are a kind of practical atheism, since they prevent us from leaving all things to him who is supreme over all circumstances.

III. HOW TO OBTAIN IT. By prayer, which rests upon him for all things; by cation, which brings our own special causes for anxiety into his presence; by thanksgiving, which recognizes that his will must be full of blessing. By thus turning our cares into prayers we throw them upon him who gives us in return his peace.

IV. WHAT IT DOES FOR US. It keeps our hearts and minds, preserving them from undue anxiety, and making them realize the strength of the peace which Christ bestows. How do these words come home with sublime force at the end of our Communion Service! Having received him who is our Peace (Eph 2:14), we have entered into and taken possession of the Face of God which passeth all understanding.V.W.H.

Php 4:8, Php 4:9

Meditation and action.

Having insisted on the duties of prayer and thanksgiving and the reward which accompanies them, St. Paul proceeds to point out the need of meditation on all that is of God, and of practically living out the God-like life upon earth. To such also is attached a special reward.

I. THE NEED OF MEDITATION. This is. universal. All persons meditate on that which is to them of absorbing interest. By meditation the stock of our ideas is increased and a mental atmosphere is formed in which we live and move. Every great work and every great life has been produced by much meditation.

II. THE BEST SUBJECTS FOR MEDITATION. “Whatsover things are true,” etc. We need not limit these to the subject-matter of the Christian revelation, although undoubtedly each of these forms of goodness will find its highest expression in that. But since all good things are of God, we may find him reflected in every act of virtue, in every prompting of love, in every aspiration after a higher life, in whatever way these may be manifested. The terms selected include all that is noble towards God, all that is purifying to ourselves, and all that commends itself to the better instincts of men. Meditating on such an exhaustive catalogue of high ideas, how can we become anything else than filled with all that is true and Divine?

III. TRUE MEDITATION WELL PRODUCE ACTION. If it does not do this it enervates the will and dissipates the motive forces of the character. A truth acted upon provides us with an unanswerable evidence that it is a truth. It becomes worked into our nature and forms part of ourselves.

IV. TRUE ACTION IS LEARNED FROM EXAMPLE RATHER THAN FROM PRECEPT. “That which ye have seen in me, do.” Action is in life and not in theory. Note how the same truth is to be found in the Beatitudes. They begin with a description of abstract blessedness, such as is to be found in poverty of spirit; they end by translating this idea of blessedness into a living reality in the ease of the disciples who were being taught. “Blessed are they” turns into “Blessed are ye,” and their blessedness is to be found in such an active life of righteousness as is to involve persecution for Christ’s sake.

V. THE REWARD OF TRUE ACTION PROCEEDING OUT OF PROFOUND MEDITATION. “The God of peace shall be with you.” The peace of God is the reward of prayer and trustfulness; this is an inward gift bringing God into the soul. But true action secures the presence of the God of peace, externally defending and guiding, as well as internally teaching and blessing.V.W.H.

Php 4:11

Contentment.

To be contented with one’s lot is a thing to be desired; to be contented with one’s self is a thing to be dreaded. Our lot is that which God has been pleased to choose for us. Our self is that character or disposition which is being daily built up by our co-operation with God’s grace.

I. ST. PAUL‘S DISCONTENT WITH HIMSELF. (See Php 2:12-14.) It is his sense of need which aroused the desire for, and therefore secured the possession of, spiritual growth. To be contented with one’s own spiritual state is to prevent the possibility of spiritual progress. All progress springs out of a sense of insufficiency. “Blessed are the poor in spirit: for theirs is the kingdom of heaven.”

II. ST. PAUL‘S CONTENT WITH HIS LOT. So far as worldly advantages are concerned it was not an enviable one. But he had received sufficient of his Master’s Spirit to know that man’s life consisteth not in the abundance of the things that he possesseth. This contrast between Divine discontent and Divine content is paralleled by the “Thou shall not covet” of the Decalogue and the “Covet earnestly the best gifts” of St. Paul.V.W.H.

Php 4:12, Php 4:13

The difficulties of prosperity.

1. Contentment needs to be cultivated, not only when we possess little, but likewise when we possess much. It may be thought that to be contented with plenty is an easy task. But this is not so. It is often easier to know how to be abased than to know how to abound. We may be in greater danger when our prayers are answered than when the answer is withheld.

2. St. Paul, having learned many things, can teach us many things. Not only does he know theoretically how difficult it is to abound, but he knows it experimentally, and experimentally he has overcome the difficulty. He has been initiated in the experience of both need and abundance, and has known how to bear either tot with safety.

3. This he had been able to do, not through any Stoical superiority to the things of this life, nor yet through any force of natural character, but in the power in which his whole life was now being lived, the strength given by union with Jesus Christ.V.W.H.

Php 4:14-19

Almsgiving a part of Christian life and worship.

I. THE RELATIONSHIP BETWEEN THOSE who GIVE AND THOSE WHO RECEIVE ALMS IS ONE OF COMMUNION. (Php 4:15.) It is a mistake to suppose that the benefit of almsgiving is all on the side of the recipients. They who possess, possess in order that they may show their brotherhood with those who possess not. To receive is just as much an act of brotherhood as to give. Never regard the bestowing of alms as an act of patronage, or the receiving of them as an act of homage.

II. THE BENEFIT OF ALMSGIVING TO THE ALMSGIVER. It is fruit (Php 4:17), which abounds to his account. Fruit is the production of life.

III. ALMSGIVING IN THE SIGHT OF GOD. A sacrifice well-pleasing to him (Php 4:18). He sees in every act of self-denial a reflection of the sacrifice of his dearly beloved Son in whom he is well pleased.

IV. ALMSGIVING A PART OF CHRISTIAN WORSHIP. Worship is the offering of ourselves and our substance to God. We can only do this through receiving of his grace. We give him back in offerings what he gives us in bounty He returns our offerings multiplied with his blessing and full of his grace (Php 4:19). There is a Divine circulation of grace as there is a natural circulation of the blood. So long as we are true to Jesus, who is the very heart of God, so long does he pour forth his grace into us the living members of his body. We return that grace to him in the shape of our poor prayers and deeds of service, and we are again quickened by him from the boundless riches of his grace.V.W.H.

HOMILIES BY W.F. ADENEY

Php 4:1

Steadfastness.

I. THE DUTY.

1. It is important. Christian faithfulness does not consist in a few occasional heroic acts done in the excitement of temporary enthusiasm. It is a constant faithful living; it is holding the citadel throughout life against the assaults of temptation. Though great deeds have been done and a considerable time well spent, all is vain if we give up at the last and make shipwreck at the end of the voyage.

2. It is difficult. It is easier to be the faithful martyr of a day than the faithful servant of a lifetime. To stand fast when we are weary, to hold on through a long cheerless night of adversity, to have patience with the fretting of small trials, and to endure to the end, are the hard tasks.

II. THE CONDITION. We are to “stand fast in the Lord.” Steadfastness in our own condition, opinion, and habit, is stagnation. We may be in a state when anything but steadfastness is necessary, when to be upset is to be saved. There are men who need to be made to doubt. Christ was a most unsettling preacher, and true Christian teaching must aim at disturbing those who are holding on in a wrong way. Let us not confound a right steadfastness with obstinate self-will. The first essential is that we are “in the Lord,” and the one steadfastness commended is abiding in him.

III. THE METHOD. “Wherefore so stand fast,” etc. These words carry us back to the preceding thoughts. There we have a description of the Christian’s heavenly citizenship, and his hope of the second advent of Christ. A persistent hope is a security for steadfastness, an anchor of the soul (Heb 6:19). Just in proportion as we live in heaven, with thoughts, affections, motives, and efforts centred in Christ and his kingdom, shall we be able to hold out on earth firmly against the storms of trouble and temptation.

IV. THE MOTIVE. The motive which inspires St. Paul to urge the duty of steadfastness upon the Philippians is his personal affection for them. The expression of this must have been felt by them as a strong incentive to a true response. The apostle seems to have regarded his Macedonian converts at Philippi and Thessalonica as the choicest of his friends. They were his brethren, beloved, longed for in absence, still a source of joy to the imprisoned apostle as he thought of them, and regarded as a crown of victory and proof of the glorious success of his labors for the day of the Lord. We can wish nothing better for those we love than their Christian fidelity. Ministers have a strong hold upon their people when they can urge personal affection and joyous recognition of good done as a motive for further progress. The love and honor of those who have labored and suffered for the Church are great motives to inspire faithful steadfastness in all Christians.W.F.A.

Php 4:4

Christian joy.

No doubt the apostle used a common expression of parting salutation, similar to our “farewell,” when he wrote the word which we translate “rejoice.” But it is certain that he was not one to employ conventional language as an empty form. Old familiar words, often repeated quite thoughtlessly, were taken by him in their full original signification. So when Christ said, “Peace be with you,” he uttered a familiar phrase of parting; but he breathed into it a deep meaning, and gave peace with the words. Christ’s salutation was a benediction; St. Paul’s salutation was at least an utterance of a heartfelt desire for the joy of his friends.

I. WE ARE ENCOURAGED TO REJOICE. Christianity grows out of a gospel. It was heralded by angel-songs of gladness. The funeral dirge is not the suitable expression of our worship. Hosanna shouts and hallelujahs more become its glad character. We are encouraged to rejoice on many grounds.

1. For our own sakes. If there is no virtue in melancholy, it is foolish to refuse the gladness offered by God.

2. For the sake of our work. Joy is invigorating. “The joy of the Lord is your strength.” Needless melancholy is sinful when it paralyzes our energies.

3. For the sake of others. Our joy will be sunshine to others if it be a true, generous, Christian gladness. Our gloom will make others miserable. Moreover, by manifesting Christian toy we invite others to share in the benefits of the gospel.

4. For Christ‘s sake. It pleases him and honors him.

II. OUR JOY SHOULD SPRING FROM CHRIST. We are to “rejoice in the Lord.” Other innocent joys are permitted and consecrated by Christ; for was he not a helpful Guest at the marriage feast? and did he not scandalize some gloomy hypocrites by taking a very different course from his ascetic forerunner? Indeed, many earthly joys are safe to the Christian which are perilous to others, because the Christian enters them with Divine safeguards. “All things are yours” is said to Christians, partly because “to the pure all things are pure.” But a peculiarly Christian joy is derived directly from Christ.

1. The joy of his love, receiving and returning it. Love is the source of the greatest joy.

2. The joy of his service, delighting to do his will.

3. The joy of his blessing. The heavenly citizenship and its inheritance are ours in Christ.

III. OUR JOY IN CHRIST SHOULD BE CONTINUOUS. The difficulty is to rejoice alway. It requires much faith and nearness to Christ. It is only possible to those who live in the unseen and eternal. But if, believing in our heavenly citizenship, we set our affections above, with our heart anal our treasure in heaven, and with the heaven of Christ’s presence in our soul here, there will spring up a joy in the midst of earthly trouble. It is remarkable that this Epistle to the Philippians, written under the most adverse earthly circumstances, by the worn and aged apostle in prison, is the fullest of gladness. The secret is the richness of the inner life of St. Paul, as this was made bright by his close fellowship with Christ.W.F.A.

Php 4:6

The cure for anxiety.

I. THE DISEASE. We must, of course, be careful for many things, in the sense of taking thought about them or taking pains in working on them. Christianity does not favor indolent improvidence; for it teaches, “If a man will not work neither let him eat.” Nor does it encourage reckless carelessness; for it everywhere instils a thoughtful, conscientious sense of responsibility. What it does discourage is anxiety.

1. This is painful. How painful most of us know only too well. The wear and fret of care sometimes make the advice to rejoice alway read like a mockery.

2. This is injurious. Men rarely die of hard work, but often of vexing anxiety. It is not toil, but trouble, that turns the hair grey before its time.

3. This hinders spiritual energy. The “cares of this world” choke the good seed as much as its pleasures and riches. When absorbed in worldly anxiety, men have no energy, heart, nor time for spiritual concerns. In the petty cares of a day they drown the grand claims of eternity.

II. HUMAN REMEDIES.

1. Reason. Care is foolish and useless.

“Care is no cure, but rather corrosive,
For things that are not to be remedied.”

Often it is groundless, a shadow of our own imagination, and of no real trouble. Thus Burns says

“But human bodies are sic fools,
For a’ their colleges and schools,
That when nae real ills perplex them,
They make enow themsel’s to vex them.”

But anxiety is too strong for reason. It persists against reason.

2. Phitosophic complacency in the best of all possible worlds. We cannot think that “whatever is is best.” Philosophers may say so in their calm seclusion; toilers and sufferers will never believe it in the rough experience of real life (Christianity does not require this optimism, or it would not encourage prayer for changes).

3. Stoical indifferences. Here and there this may be possible; but it is not natural, and it is only got with the loss of much human tenderness.

4. Cyclical carelessness. This may come with despair. It is not the cure of anxiety, but its fatal victory over a ruined life.

III. THE DIVINE CURE. Christ taught us to conquer earthly anxiety in two ways, by trusting in our heavenly Father (Mat 6:32), and by transferring our care to more worthy objects, by which means it becomes itself transformed into a noble concern for the kingdom of God (Mat 6:33). St. Paul follows on the same lines.

1. Prayer is the remedy for care. we are distinctly invited to bring our anxieties to God. We are to be anxious about nothing, by making supplication about everything. Thus, as the area of prayer advances, that of care recedes. The conventional limitation of prayer is the secret of much unconquered anxiety.

2. Thanksgiving perfects the remedy. This is a ground of encouragement in prayer for future help and a direct relief from pressing anxiety. Care has a bad memory. Grateful recollections of the past will greatly allay anxieties about the future.W.F.A.

Php 4:7

The peace that is better than intellectual satisfaction.

I. GOD ANSWERS THE PRAYER OF ANXIETY WITH A GIFT OF PEACE, The promise of peace follows close upon the exhortation to convert our anxieties into prayers. The result of such conduct is not the immediate removal of the source of care: the old trouble may still be with us, and the dreaded danger may not yet be averted; but we have an inward peace and acquiescence in the assurance that all must be well in our Father’s hands. Thus the prayer is answered, though not exactly as we expected.

1. This peace is given by God. It is not the product of our own reasonings, nor of altered circumstances, but of Divine grace.

2. It is directly dependent on communion with God; for it is not so much a blessing bestowed in response to prayer as the natural consequence of approaching God in prayer. As we turn from the fretting cares of life to talk with God, we enter a new serene atmosphere above the tumults of earth, and the peace of it steals into our souls.

3. It is a peace like that of God himself. Given by God, growing out of communion with God, it has the character of God. It is a solid, deep, pure, true, lasting peace, quite different from any peace the world can give (Joh 14:27).

II. THIS PEACE IS BETTER THAN ANY INTELLECTUAL SATISFACTION. We are impatient for an explanation of the mysteries of providence. We would know why God has dealt with us so differently from what we had expected. We would have the veil of the future uplifted that our anxious hearts might be set at rest. But it is not possible. We are left to grope among many dark secrets while we learn to walk by faith. Nevertheless, if we have not the understanding, the peace is better. If we cannot know all, we can live trustfully with an inward quiet. Better a calm in midnight darkness than a storm in the glare of noon. For our training it is well not to know many things that God has mercifully hidden from our imperfect comprehension. If we can trust God in the darkness and be at peace in our own souls, we have the highest blessing.

III. THIS DIVINE PEACE PREVENTS OUR MINDS FROM WANDERING FROM CHRIST. It is represented as a sentinel on the watch, guarding our hearts and thoughts, and keeping them in Christ. The cares of this world tempt us from Christ with vexing doubts and distracting claims. In peace of heart our thoughts return to him. No understanding of providence and its mysteries would thus settle the Soul on the true foundation of its rest. That would not guard our hearts and thoughts because it is not the ideas of our minds but the spirit of our lives, the tone and temper and character of them, that dissuades our affections and thoughts from wandering from Christ. This, therefore, is the great commendation of the Divine peace which is given in response to the prayer of anxiety, It does not remove the trouble that causes the anxiety, but it prevents that trouble from driving us from Christ, and so secures to us the supreme blessedness of abiding in him.W.F.A.

Php 4:8

The contemplation of goodness.

I. OUR MINDS SHOULD BE OCCUPIED WITH THE CONTEMPLATION OF GOOD THINGS.

1. It is not enough that our deeds are pure, our thoughts must be pure also,

(1) because the inner life is the true life, and

(2) because our ideas will ultimately color our actions.

2. Good thoughts spring from the study of good things. We cannot touch pitch and remain undefiled. But the consideration of worthy characters and actions will insensibly fill our minds with a kindred spirit. This fact. should govern our choice of literature, friends, scenes, and occupations. It is particularly important to study objective goodness outside ourselves. This is a cure for dreamy subjectivity, for self-conceit, and for narrow notions.

II. THE GOOD CHARACTERISTICS OF MEN OF THE WORLD SHOULD BE GENEROUSLY ADMITTED. It is remarkable than the list of good things here drawn out by St. Paul consists chiefly of pagan virtues. He appears to be calling upon Christians to consider the goodness that is to be found outside the pale of the Church. I. These good characteristics exist. The world is not wholly depraved. It was not even so in the dark days of the Roman empire. One who had a keen sympathy with goodness was able then to detect the genuine indications of light amidst the gloom. The life of Care and the writings of Seneca, for example, contain much that commands our profound admiration. “There is a soul of goodness in things evil.”

2. These good characteristics should be ungrudgingly recognized

(1) in justice to men;

(2) for the glory of God, who is the Source of all goodness in the world as well as in the Church, pagan as well as Christian;

(3) for our own sakes. A narrow censorious spirit is most unchristian. A follower of the innocent Christ should be a lover of all things good.

III. CHRISTIANS MAY GREATLY PROFIT BY THE CONTEMPLATION OF THE GOODNESS OF MEN OF THE WORLD. It might be thought that, if this is a lower form of goodness, it would be useless to study it. But:

1. The consideration of it will widen our sympathies. It will help us better to appreciate and love our brother man. Approaching them through their good points, we shall the better influence them (e.g. see Act 17:22). Compare Clement and Origen in their recognition of what was good in paganism, with Tertullian and his denunciation of heathen religion and philosophy as diabolical, and with Arnobius and his railing against human nature itself. Surely the Alexandrian apologists were wisest as well as most charitable.

2. The contemplation of these good things will reveal virtues not sufficiently studied by Christians. The Church has not the monoply of the virtues. If she excels in the higher graces men who do not own her name may sometimes shame her with their excellence in other respects. Christians may learn much from Plato and Epictetus and from Goethe and Carlyle.

IV. DETAILS OF GOODNESS MAY BE USEFULLY CONSIDERED. St. Paul makes a list of good things. He was in the habit of drawing out such lists. We must begin with the inward spirit of holiness in love to God and man, but we must develop our character by attention to details.

1. This excites our attention. Our imagination flags at generalities. Objective details please it best.

2. This prevents our goodness from evaporating in value sentiment.

3. This gives breadth and variety to our character. Good things are numerous and of varied types. We must beware of a narrow morality. “Whatsoever things are good,” etc., are worthy of study, in order that every possible attainment of character may be reached in every possible direction.W.F.A.

Php 4:11, Php 4:12

The secret of contentment.

I. CONTENTMENT IS A RARE AND PRECIOUS CHRISTIAN GRACE. It must be distinguished from spiritual self-satisfaction, which is sinful and fatal, and is concerned with our own inner condition, while true contentment has regard to our external circumstances. It must also be distinguished from the recklessness of folly and from the apathy of despair. It is a quiet restfulness in the midst of all kinds of changing events.

1. It is rare and difficult of attainment, because

(1) outside events are frequently untoward;

(2) our own hearts are unhealthily restless; and

(3) we live too much in dependence on this world and its fortunes.

2. Contentment is most desirable. For without it the most propitious circumstances can minister little pleasure, and with it the hardest privations can produce little distress. The important question in regard to our happiness is notWhat things do we possess? butWhat kind of thoughts and feelings do we experience?

3. Contentment is requisite in every condition of life. It is not only the virtue of the poor and the solace of the disappointed. Rich and prosperous people are too often also discontented people. It is harder for some to know how to abound than to know how to suffer want. Wealth brings the thirst for more wealth. Pleasure palls. Prosperity wearies. It is a grand attainment to be able to pass up and down the whole gamut of social change and to behave one’s self with equanimity and contentment in every stage up from abasement to abundance and then down again from fullness to need.

II. THE SECRET OF CONTENTMENT IS TO BE LEARNED FROM CHRIST. There is a secret. Some have not yet found it out. But it exists and it is well worth seeking. To be fully understood and enjoyed it must be learned as a long, difficult, painful lesson. St. Paul had learnt it, and his example should win fresh pupils to study the same great lesson.

1. Christ gives us strength to bear varying fortunes. St. Paul could speak of his contentment because he could also say, “I can do all things in him that strengtheneth me.” If we know and feel nothing beyond this, there is a certain satisfaction to be got from the mere sense of new power given to bear that which before seemed to be unbearable.

2. Christ enables us to live in faith. Thus believing that even now all things are ordered wisely and kindly by our heavenly Father, that they are working together for good not yet seen, working for us a far more exceeding and eternal weight of glory, we learn to bear the present mystery of trial in hope of the future revelation of blessedness.

3. Christ leads us to live in the spiritual. This is the real secret. External circumstances are constantly changing. At best they will not satisfy the soul’s deep hunger. While we live in them we are necessarily often disappointed and discontented. In the inner world of spiritual things we must find our best experience, and when this opens up to the higher world of Divine and heavenly things we have a source of unfailing peace. Resting in God we shall be content in every variety of earthly affairs.W.F.A.

Php 4:13

Christian omnipotence.

The language of faith resembles in form the language of boastful presumption. But the two are essentially dissimilar. So long as our ground of confidence is not in ourselves, but in Christ, it is no mark of humility, but rather a sign of unbelief and ingratitude, for one to make little of it. There is a legitimate boasting in Christ which is quite different from the boasting of the braggart in his own resources. “My soul will make her boast in the Lord”this the humblest may say.

I. THE TRUE CHRISTIAN IS A STRONG SOUL. He is not simply pardoned the failures of past weakness; he is prepared to be more successful in future trials. For those trials he is not merely protected by Divine armor; he is also girded by Divine strength. God does not simply hide his child in the cleft of a rock while the storm passes; he also inspires him with might wherewith to face and brave and conquer the storm even out in the open. He who protects the feeble fledglings in their warm nest also braces the strong branches of the oak to wrestle with the gale. Moreover, if strength is possible to the Christian, weakness is culpable. No one can plead his feebleness as an excuse for falling when he might have been strong in the energy of God.

II. CHRIST IS THE SOURCE OF CHRISTIAN STRENGTH. We are made strong in Christ, not in ourselves. By himself the Christian is as weak as any one else. It is union with Christ that supplies Christ’s strength made perfect in our weakness.

1. Christ strengthens with an inspiration of Divine energy. The language of the apostle points to a real supply of strength, not a mere sense of courage, etc. There is a positive outflow of God’s might into a soul that is united to Christ.

2. Christ strengthens by his union with us. We must be in him and he in us. Then his life-power flows through us.

3. Christ strengthens though our faith. We are able to receive Christ’s energy just in proportion as we trust him, as they who were cured by him had. blessings according to their faith. The energy is not in our faith, but in Christ. Still, faith is the channel of communication. Faith can move mountains, not by reason of its own inherent virtue, but because it invokes the omnipotence of God, as the engineer starts the train when he turns on the steam.

III. THERE ARE GREAT CLAIMS ON CHRISTIAN STRENGTH. It is not allowed to rust in idleness. St. Paul writes of “all things,” as though there were many things to be done in the power of Christ.

1. Troubles, temptations, and changing circumstances of life must be borne with contentment. It is in regard to this requirement that the apostle more immediately records this assurance of sufficiency of strength.

2. Duties have to be fulfilled. Christ gives strength for work as well as strength for endurance. The Christian must not only stand firmly like a rock; he must put forth active power like a Samson. The calls for strength are many and various, flesh and heart fail before them; but “they that wait on the Lord shall renew their strength,” so that in Christ the heaviest burden may be borne and the hardest task accomplished and the weakest soul win the victory over the most powerful foe, with a strength which is practically omnipotent, because it is derived frown an almighty source.W.F.A.

Php 4:19

A full supply.

The Philippians had “sent once and again unto” St. Paul’s need (Verse 16). In return the apostle assures them that the recompense which is beyond his power will be made for him by his God, who will supply all their need. We are most enriched when we most sacrifice ourselves (Pro 11:24). What we give to the work of Christ we shall receive back with far more than the worth of our offerings.

I, WE ALL HAVE GREAT NEEDS THAT ONLY GOD CAN FULFIL. “Every need of yours.” What a vast field this expression covers!

1. Earthly need. Few but are pressed by such need in some direction, and often to an extent that no human aid can satisfy. But we must observe that what God will supply is the need, not the desire; the two cover very different ground. God will not give what we wish, but what is requisite for us. Moreover, we cannot distinguish between the real need and our idea of what we need. It is the former only that God will supply.

2. Spiritual need. This is far larger and more important than all material wants. We need forgiveness, purification, strength, knowledgegreat and glorious graces that no man can give.

II. GOD WILL FULFIL EVERY NEED OF HIS FAITHFUL SERVANTS.

1. He will fulfill the need. The fulfillment will not be as we expect it; perhaps because the need is not exactly what we imagine it to be. As God only knows the real wants of our lives, he only can rightly supply them. But not one true need will he ultimately leave unsatisfied. There is a royal abundance in the treasury of Divine grace and an unstinting generosity in the gifts from it.

2. This assurance is only for those who are faithful. St. Paul gives it to the Philippians after they have given abundant evidence of their devotion. It is not every one who can rightly be promised that his every need shall be fulfilled, nor to the unspiritual will the Divine supply of the soul’s true needs seem to be such, as they will be blind to these wants and at the same time much con-corned with fancied needs of no real importance which God will certainly not supply.

III. THE SOURCE OF THE DIVINE SUPPLY IS IS CHRIST JESUS.

1. The riches with which to supply our poverty are found in Christ. His unsearchable riches (Eph 2:8) consist in the grace that he brings to us in his advent and the grace that he secures for us by his death and resurrection. As we receive the highest blessings for Christ’s sake they may be regarded as riches that are stored up in Christ.

2. The method of supplying our need is through sharing in the glory of Christ. The riches are in glory. They are the fruits of the triumph of Christ. Fighting under our Captain’s banner, we share his triumph, enter into the same glory with him, and so enjoy his wealth of blessings.W.F.A.

Fuente: The Complete Pulpit Commentary

Php 4:1. Therefore, my brethren; &c. There is no more reason for making this the beginning of a new chapter, than there would be for disjoining the last verse of 1 Corinthians 15. (in a sense exactly parallel to this,) from the preceding discourse on the resurrection, with which it is so beautifully and properly connected. The variety of words here used by the Apostle is remarkable,My brethren,dearly beloved, and longed for;my joy and crown; repeating again one of the terms at the end of the verse, as though he thought he could never apply words enough to express the greatness of his love and tenderness to them. The word so refers to his immediately foregoing discourse; “So stand fast as I have exhorted you: follow this my example which I have earnestly recommended to you; and be accordingly solicitous, in defiance of all the insinuations of such as would seduce you, to persevere in your dependance on Christ, and to press after that state of future happiness which he will shortly bestow upon his saints.” But since the word may be supposed to denote a continued and persevering posture, it seems not unreasonable to allow, that he may herein have a respect to their past behaviour, and the steadfastness for which he had before commended them.

Fuente: Commentary on the Holy Bible by Thomas Coke

Phi 4:1 . Conclusion drawn from what precedes, from Phi 4:17 onwards. We are not justified in going further back (de Wette refers it to the whole exhortation, Phi 3:2 ff., comp. also Wiesinger, Weiss, Hofmann), because the direct address to the readers in the second person is only introduced at Phi 4:17 , and that with , as in the passage now before us; secondly, because the predicates place the summons in that close personal relation to the apostle, which entirely corresponds with the words in Phi 4:17 ; thirdly, because finds its logical reference in that which immediately precedes, and this in its turn is connected with the exhortation . . . in Phi 4:17 ; and lastly, because in Phi 4:1 is correlative to the in Phi 3:17 . [175]

] accordingly; the ethical actual result, which what has been said of the in. Phi 3:20 f. ought to have with the readers. Comp. Phi 2:12 ; 1Co 15:58 .

. . .] “blandis appellationibus in eorum affectus se insinuat, quae tamen non sunt adulationis, sed sinceri amoris,” Calvin.

How might they disappoint and grieve such love as this by non-compliance!

] longed for , for whom I yearn (comp. Phi 1:8 ); not occurring elsewhere in the N. T.; comp. App. Hisp . 43; Eust. Opusc , p. 357. 39; Aq. Eze 23:11 ( ); Psa 139:9 ( ); Ael. N. A . vii. 3 ( ).

] comp. 1Th 2:19 ; Sir 1:9 ; Sir 6:31 ; Sir 15:6 ; Eze 16:12 ; Eze 23:42 ; Pro 16:31 ; Pro 17:6 ; Job 19:9 . The honour , which accrued to the apostle from the excellent Christian condition of the church, is represented by him under the figure of a crown of victory . Comp. , Soph. Aj . 465; Eur. Suppl . 313; Iph. A . 193, Herc. F . 1334; Thuc. ii. 46; Jacobs, ad Anthol . IX. p. 30; Lobeck ad Aj. l.c.; also (Wesseling, ad Diod. Sic . I. p. 684), , Pind. Pyth . i. 96, xii. 9, , Wis 4:2 , and Grimm in loc . The reference of to the present time, and of . to the future judgment (Calvin and others, comp. Pelagius), introduces arbitrarily a reflective distinction of ideas, which is not in keeping with the fervour of the emotion.

] corresponding to the that has just been set forth and recommended to you (Phi 3:17 ff.). Chrysostom, Theophylact, Oecumenius, Erasmus, Calvin, Bengel, and others, interpret: so, as ye stand , so that Paul “praesentem statum laudando ad perseverantiam eos hortetur,” Calvin. This is at variance with the context, for he has just adduced others as a model for his readers; and the exhortation would not agree with . . , Phi 3:17 , which, notwithstanding all the praise of the morally advanced community, still does not presuppose the existence already of a normal Christian state.

] Comp. 1Th 3:8 . Christ is to be the element in which the standing fast required of them is to have its specific character, so that in no case can the moral life ever act apart from the fellowship of Christ.

] “ haec vocis hujus ,” Grotius. In no other epistle so much as in this has Paul multiplied the expressions of love and praise of his readers; a strong testimony certainly as to the praiseworthy condition of the church, from which, however, Weiss infers too much. Here, as always (Rom 12:19 ; 2Co 7:1 ; 2Co 12:19 ; Phi 2:12 ; 1Co 10:14 ; Heb 6:9 , et al .), moreover, stands as an address without any more precise self-evident definition, and is not to be connected (as Hofmann holds) with .

[175] In opposition to which Hofmann quite groundlessly urges the objection, that Paul in that case would have written instead of . As if he must have thought and spoken thus mechanically! The is in fact substantially just a which maintains its ground.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

V. SECTION FOURTH

Warning against Judaistic teachers and wicked deceivers

Php 3:1 to Php 4:1

1. The disposition of these teachers in contrast with that of the Apostle

(Php 3:1-16)

(1) The Apostle warns his readers against the disposition of these false teachers, especially their pride (Php 3:2-7); points out plainly the opposition between righteousness which is of the law and that which is of faith (Php 3:8-11); declares with humility that he is yet striving after perfection (Php 3:12-14), and concludes by exhorting them to unity (Php 3:15-16).

1Finally, my brethren, rejoice in the Lord. To write the same things to you, to 2me indeed is not grievous, [irksome] but for you it is safe. Beware of [the] dogs, beware of [the] evil workers, beware of the concision. 3For we are the circumcision, who worship (God) in the Spirit [of God1] and rejoice [glory] in Christ Jesus, and have no confidence in the flesh. 4Though I might [can] have confidence (also) in the flesh. If any other man thinketh that he hath whereof he 5might trust in the flesh, I more: circumcised2 the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee: 6concerning zeal,3 persecuting the church; touching the righteousness which is in the law, blameless. 7But what things were gain to me, those I [have] counted 8loss for Christ. Yea, doubtless, and I count all things (but) loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them (but) dung [refuse] that I may win Christ, 9and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by [upon] faith; 10that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable 4 [being conformed] unto his death: 11if by any means I might attain unto the resurrection of the dead.5 12Not as though I had already attained, either were already perfect: but I follow after, that I may apprehend [lay hold upon] that for which also I am apprehended 13[was laid hold upon] of [by] Christ Jesus. Brethren, I count not myself to have apprehended6 [to have laid hold upon] but (this) one thing: (I do,) forgetting 14those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. 15Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you. 16Nevertheless, whereto we have already attained, let us walk by the same rule,7 let us mind the same thing [in the same let us walk].

EXEGETICAL AND CRITICAL

Php 3:1. Finally ( ) as formula progrediendi begins (Bengel) as in Php 4:8; Eph 6:10; 2Co 13:11; 1Th 4:1; 2Th 3:1), a section usually near the end. Hence in the glow of feeling the Apostle always adds my brethren ( or ). It does not conclude what immediately precedes (Schenkel), nor does it so necessarily indicate the end, that Php 3:2 follows as a digression (Meyer).Rejoice in the Lord ( ). This is of the first importance, and corresponds with the ground-tone of the letter (see Introd. 1, 2, p. 4; and comp. Php 4:4; Php 2:17-18; Php 2:28; Php 1:18; Php 1:25). Their joy should have its origin and element in Christ (Rom 14:17; 1Th 1:6). That the emphasis falls upon this expression is shown by the final exhortation (Php 4:1) (Php 4:2), which lies at the foundation of that given here, and appropriately follows the warning against the false teachers who would separate them from the Lord.To write the same things to you, to me indeed is not irksome but for you it is safe ( , , ). We infer from (from sluggishness, delay, like , qui aliis facit), which in Mat 25:26; Rom 12:11, signifies slothful, that an unpleasant task is meant, and that may consist in a formal repetition of his words. (from , labo, vacillare facio), properly firm, secure, (Heb 6:19; Act 21:34; Act 22:30; Act 25:26), or adapted to secure, make safe, presupposes warnings against imminent dangers. It is clear that Paul, who writes the same things ( ), only for the sake of the Philippians, would prefer not to be compelled to do so; it is, therefore, no feeling or confession of poverty of thought (Baur). It is also evident that does not refer to consolation, exhortation, which would not be to him burdensome (). Hence it is not the preceding exhortation to rejoice that is meant (Bengel, Wiesinger, and others). Both adjectives lead us to think of the warning as directed against false teachers in Philippi. But in this letter Paul as yet has written nothing about these teachers, since those mentioned in Php 1:15; Php 1:17 sq. are in Rome and may be endured, whereas those here are of the most dangerous character. It is most natural to think of another letter of Pauls to Philippi, especially as Polycarp says of Paul (Philippians 3): , . He also says in another passage (Philippians 2), preserved only in a Latin translation.: Ego autem, nil tale sensi in vobis vel audivi, in quibus laboravit beatus Paulus, qui estis in principio epistol ejus, de vobis enim gloriatur in omnibus ecclesiis. The meaning of this is not: Ye are in the beginning of his letter, but according to 2Co 3:1-3 : Ye are from the beginning, in the beginning, his letters, letters of recommendation. Why may not an epistle to the Philippians have been lost, as well as that to the Laodiceans (Col 4:16), and one to the Corinthians (Bleek, Studien und Kritiken, 1830, p. 625; Winers Realw.; p. 673)? The view that qu prsens dixeram should be supplied (Pelagius, Erasmus, and others) is untenable; for he does not say , nor can we suppose, with Heinrichs and Paulus, that from to Php 4:20, we have an esoteric letter to his more intimate friends, while the remainder is an exoteric letter to the church. This is an arbitrary notion, and does not help us at all to explain the language; it is a manifest historical and psychological misconception, says Meyer, if we only think of Pauls relations to the Philippians. [Paul had been at Philippi twice after his founding of the church there (Act 20:1-2) where this city must have been among those parts mentioned in that passage, and again on his return to Macedonia after the three months in Greece, (Php 3:3; Php 3:6); and on these occasions he must have given to the Philippian Christians much and varied oral instruction. The as present will bear the emphasisto be writing as I now doand this could be opposed to the warnings which they had heard from his lips, when among them. The act of dictating and writing to them would thus be tacitly opposed to the easier task of merely speaking to them. He would submit cheerfully ( ) to the trouble of repeating his instructions in every form, with the pen or the voice, if he could only by such or any other means secure them against the dangers to which they were exposed. So, among others, Calvin and Wiesinger. Prof. Lightfoot understands the expression as referring to the Apostles reiterated warnings against dissension in this letter, and Bishop Ellicott of his exhortations, expressed or implied, to rejoice in the Lord.H.] In we see Pauls aim, in his readiness, in the churchs danger and want, and in (not ) the variety or compass of his teachings.

Php 3:2. Beware of [the] dogs, beware of [the] evil-workers, beware of [the] concision. , followed as here by a direct accusative, strictly means behold, fix your eye upon; and so in 1Co 10:18; 1Co 1:26. See Winers Gram., p. 223. The proper Greek for beware of, would require With the genit. after (Mar 8:15; Mar 12:38). The one sense here involves the other; videte et cavebitis (Bengel). The threefold repetition marks the Apostles earnestness and the importance of the warning (Winers Gram., p. 609), while it corresponds gradatione retrograda (Bengel) to the three clauses (Php 3:3) which describe only a single class of teachers, and hence not three different kinds of false teachers (Van Hengel). The first substantive ( ) was a term of reproach with heathen and Jews, and implies impudence, shamelessness (in Mat 15:26, , less severe); among the Jews it () implied also uncleanness (Mat 7:6; Rev 22:15), and among the heathen that of ferocity and malevolence. It is most natural to retain here the biblical idea, viz., profane, impure, shameless, thereby indicating the moral character of the teachers in question. Hence it is not to be understood of mere shamelessness (Chrysostom), or this together with covetousness (Grotius), or ferocity or violence (Rilliet), and least of all a special class: homines a Christi professione ad Judorum superstitionem reversi, imitatores canum ad vomitum suum redeuntium (Van Hengel). designates their activity, not as , evil to others, but as evil in itself, unprofitable, injurious (comp. , 2Co 11:13). See the contrast in 2Ti 2:15. Van Hengel is incorrect: qui se a Christo quidem non avertunt, sed superstitione illa divinam corrumpunt doctrinam. , paranomasia nam gloriosam appellationem vindicat Christianis Php 3:3, de concisione vetita, Lev 21:5; Leviticus 1 Reg. Lev 18:28; non sine indignatione loquitur (Bengel). See Winers Gram., p. 638. The language here states the result of their activity; with their circumcision they effect only an outward mutilation. This ironical and sarcastic paranomasia (found often in Paul as well as in Luther) marks only the quality, not the quantity (Baur), of the circumcision, and is to be taken passively in its concrete sense, i.e., the mutilated, not the mutilators. The reference is not to idolatry (Beza, et al.), or to a separation of faith from the heart (Luther), a sundering of the church (Calvin, et al.), and still less to a class of teachers: Judi, fiduciam suam in carnis circumcisione potentes atque ita ad Christum venire nolentes, sed illum contemnentes et spernentes (Van Hengel). It is certain that they were Judaists, as in Galatia, and were active at Philippi, and though they had no success and no adherents at Philippi, yet were dangerous opponents of Pauls view of Christianity. The severity of the Apostles language contrasts strongly with his joy and friendliness with reference to the Philippians, but was justified by the fact that a spiritual field so fair and hopeful was threatened and endangered by such disturbers. The condition itself of the church furnished a reason for his sharpness against them. The contrast in Php 3:3 sheds further light on this point.

Php 3:3. For we are the circumcision ( ). Causa, cur, Php 3:2, alios tam longe secludat (Bengel). [Paul justifies here () his refusing to recognize the Judaists as the advocates of true circumcision. They are destitute of the marks of those who answer to that character. They substitute an outward form for the spirit of true worship, and rely upon their own works for acceptance, instead of the righteousness offered to them in the gospel; whereas the circumcision that God accepts is that of the heart and not of the letter (Rom 2:29), and is the seal or evidence of the justification which man obtains by faith and not by deeds of the law (Rom 4:11 sq.). Christians fulfilled both of these requisitions for obtaining the favor of God, and hence they also were entitled to be called the circumcision.H.] precedes with emphasis. The Apostle means himself and his beloved church, which was composed for the most part of Gentiles. Hence is to be understood in the purely spiritual sense, that is, Christians who have received circumcision of the heart (Col 2:11; Rom 2:25-29). Comp. 1Co 7:19; Gal 3:28; Gal 5:6; Gal 6:15.These are further characterized: who worship in the Spirit of God ( ). The verb is used absolutely, as Heb 9:9; Heb 10:2; Act 26:1; Luk 2:31, of the worship of God which the instrumental dative defines more fully as spiritual, and the genit. refers to the Holy Spirit in opposition to the human spirit. It is contrasted with the in its moral sense. Comp. Joh 4:23-24; Heb 9:14; Gal 3:3; Rom 12:1 ( ). Hence the dative does not designate the rule (Van Hengel). Winers Gram., p. 216. Comp. 1Co 9:7.And rejoice [glory] in Christ Jesus ( ). For the form of expression see Rom 2:17; Rom 5:11; 1Co 1:31; 1Co 3:21; 2Co 10:17. They are here contrasted with the .And have no confidence in the flesh ( ) denotes their moral position as pposed to the , the impure, insolent, while that which precedes marks their religious sphere. implies a direct negative: qui non confisi sunt, whereas would have made it hypothetical (si non confisi sunt). See Winers Gram., p. 485.

Php 3:4. Although I might have (more strictly am having = have) confidence also in the flesh. is restrictive here only in Paul, more frequently in the Epistle to the Hebrews (Heb 5:8; Heb 7:8; Heb 12:17). singled out from , Php 3:3 (the truly circumcised whether outwardly or not), places the Apostle, who is a Jew as the false teachers were (Php 3:2), not one of the heathen as was the greater part of the Philippian Church, in contrast with these teachers, as having confidence in the flesh ( ) de jure, not de facto. His actual confidence is based not upon the flesh, upon outward advantages, but upon Christ (hence before i.e., also in it as well as Him), though not without his reasons for that other confidence and a right to it. Hence the participle does not denote the past (Van Hengel), nor is it to be resolved into could have (Schenkel), nor is merely argumentum fiduci (Beza, Calvin, et al.). In special reference is made to circumcision. [This rite is named because it was the watchword, as it were, of those who, in their system of salvation, exalted good works above the merits of Christ (see Gal.) H.]If any other man thinketh that he hath whereof he might trust in the flesh, I more, introduces a comparison between Pauls condition and that of the others. is entirely general, leaving his readers to apply it to the Judaists. denotes the subjective, arbitrary judgment, as in Gal 6:3; 1Co 3:18; 1Co 8:2. No appeal can be made to Gal 2:6; Gal 2:9 (Schenkel), for there the meaning is to be found such by others, to have that repute. denotes the actual , contained in the perf. With we are to supply ; comp. 2Co 11:23.

Php 3:5. Now follow the specifications which justify this claim. His first advantage is: Circumcised the eighth day ( ). The dative (not nominative, as if the abstract were used for circumcisus (Bengel), which is true only in the collective sense) denotes the respect in which (Eph 2:3 : ). Winers Gram., p. 215. The adjective designates Paul in contrast with proselytes, as a Jew by birth, who had been circumcised on the eighth day, according to the law (Gen 17:12; Lev 12:3).In censum nunc venit splendor natalium (Van Hengel), the second advantage: Of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews ( , , ). These all belong together according to the sense and the construction, for the preposition is not repeated before . As Schenkel well remarks: The theocratic full-blood (Rom 11:1; 2Co 11:22) is contrasted with the Idumean half-blood. Comp. Eph 2:12. The tribe of Benjamin enjoyed and conferred a distinction, because unlike the Ephraimites it had remained faithful to the theocracy. Besides this his Jewish extraction () was also perfect: his mother also was a Jew, and not a foreigner. It is incorrect to understand this of Hebrew-speaking parents (the Greek interpreters), which the context does not support, or of a tota majorum series ex Ebris (Grotius), which would be unnecessary if he sprung from the people of Israel, from the tribe of Benjamin.The third advantage: As touching the law a Pharisee. denotes the reference, as (Eph 6:21). Winers Gram., p. 401. Comp. Act 22:3; Act 26:5. His religious position, his relation to the law, is marked as strict, rigorous; for the Pharisees observed it conscientiously and scrupulously. is not = , disciplina, (Grotius and others).

Php 3:6. The fourth advantage: Concerning zeal, persecuting the Church ( ) describes his moral conduct in the relations above mentioned. The participle is to be taken substantively as in Mat 2:20. It is not equivalent to (Grotius). That which is the greatest sin of the Apostles life, in his own estimation (1Co 15:8-9; 1Ti 1:13-16), he reckons by a sort of irony in this controversy with the Judaizers, as a glory to himself.The fifth advantage: Touching the righteousness which is in the law, blameless ( ) presents the moral result. The righteousness referred to here (as the result of his conduct) is that which rests in the law, is based upon and determined by it; hence essentially that which is (Php 3:9), and not righteousness under or in the condition of law (De Wette). In this respect he is blameless () according to mens judgment (communi hominum existimatione, Calvin). It does not fully embrace Pauls meaning to say: se nihil fecisse, quod morte aut verberibus castigandum esset (Grotius). , put for emphasis before the adjective, signifies becoming, striving himself to be, upon which, as the context teaches, he places value in the presence of God, but only when he opposes the carnal pride of these false teachers. To find here an obvious, though weak and lifeless imitation of 2Co 11:18-27, and to call this passage tame and without interest (Baur), indicates a perverted taste (Meyer).

Php 3:7. But what things were gain to me, presents forcibly Pauls own position in contrast with () that of these teachers. In , qucunque, which is emphatic as the following shows, are included the preceding privileges and others of the same class.These formerly , were actually gains, as the verb, emphatic by position, indicates. By Paul means himself, as when he was Saul of Tarsus, and there is no need of weakening the sense by taking the pronoun () as the dative of judgment (Erasmus, et al.) The plural is used ob rerum varietatem, but there is no reason for supplying non vera lucra, sed opinata (Van Hengel) which is no more implied in the plural than in , since precedes.These [have] I counted loss for Christ ( ). The perfect, after the emphatic , denotes an actio prterita, qu per effectus suos durat, and implies the inward decision which has resulted in action. It does not refer to the act in itself, but to the act as a result of conscious freedom. Hence it is not abjeci, repudiari (Van Hengel), which Php 2:3 does not confirm. Both the collocation and the signification of the words are to be observed. As to the order, we notice that stands between and : Christ must first be known, then the are esteemed . With respect to the words we remark the following: (1) that with the accusative marks the reason (Winers. Gram., p. 398); (2) that denotes the well known, historical Christ, and (3) that calls to mind Act 27:10 ( , ), and Php 3:21, where reference is made to what had been thrown into the sea. Hence it is jactura, after the figure of a merchant who throws his overboard, as , in order to save his life. The various kinds of gain () are esteemed as one loss of life, so far as these () separate and keep one away from Christ.

Php 3:8. Yea, doubtless, and I count all things loss. contrasts the present () with the perfect (). Mev rem presentem confirmat, conclusionem ex rebus ita comparatis conficit, (so also Meyer) and connects the present with the preceding perfect. Winers Gram., p. 442. [The stricter translation according to this view, is: But therefore also I count, etc. The present () reaffirms his former judgment: He has still the same view of the worthlessness of all reliance on outward forms and privileges.H]. The contrast does not lie in (Rilliet), for this only embraces the in its widest scope.The reason why he thus holds all things to be loss ( ) the subsequent clause unfolds: For the excellency of the knowledge of Christ Jesus my Lord ( ). The explanation which belongs to does not lie in the relation defined by the preposition (that being simply repeated), but in that with whom it effects the relation. The substantive participle ( ) designates in comparison with those gains () one of far surpassing value, which results from a knowledge ( ) of the Redeemer both in His Person ( ) and in His relation to each individual ( ). Calvin wrongly takes it ad exprimendam affectus vehementiam.For whom I have suffered the loss of all things. [It is the aorist in Greek, suffered, which refers to the definite epoch in Pauls life when he experienced the change in his views and relations which he here describes.H]. In he returns again to the person of Christ, on which, after all, everything depends, not on the subjective knowledge. , where the article recalls just mentioned, is the limiting accusative after the passive , which states a result consequent on this altered view of his character and wants. Luther incorrectly renders it: I have counted loss; and Van Hengel: cujus causa factum est, ut me illis privarem omnibus.But the Apostle has not merely endured this passively, for he adds: And do count them refuse that I may win Christ. indicates his activity, conviction, knowledge, the ground of which is still for whom ( ). (from ) marks the absolute worthlessness more strongly than which concedes a relative value: , jactura fit quo animo, properi abjiciuntur, posthac neque tactu, neque adspectu dignanda. (Bengel). [Another derivation is that from , , dung, filth, which some good etymologists adopt, though the other is generally preferred.H]. The aim and purpose of such a judgment is , that I may gain Christ, who replaces all losses.The future does not exclude present possession, but yet implies a fuller appropriation, which the present does not satisfy. is stronger than simply Christi favorem (Grotius).

Php 3:9 attaches itself closely to that which precedes.And may be found in him, . Bengel well observes: qui omnia, ne se ipso quidem excepto, amittit, Christum lucrifacit et in Christo lucrifit; Christus est illius et ille est Christi. Plus ultra loquitur, Paulus quasi adhuc non lucrifecerit. It is incorrect to take the objective gaining of Christ. ( ) placed emphatically after the subjective, i.e., the being found () opposed to , as equivalent to sim, (Grotius) or to restrict it to judicum dei (Beza). How he will be found is stated in what follows.Not having mine own righteousness, which is of the law. is used with in the first place, because it belongs to a final clause, but also because it expresses a judgment concerning Paul: as one who does not have. See Winers Gram., p. 482 sq. Van Hengel incorrectly joins it closely with : ut deprehendar in ejus communione non meam qualemcunque habere probitatem, while Rheinwald and others explain it as holding fast. It is habens as a specific modal-limitation of . describes the righteousness () under two aspects: first, , emphatic by position, corresponding to (Rom 10:3) his own, self-acquired, to which is opposed or (Rom 10:3); secondly, with reference to the medium, as in like manner (Rom 3:26) and answering to (comp. Rom 3:21-22; Rom 3:26; Rom 4:5; Rom 9:32; Rom 10:3; Rom 10:5-6).Hence he at once adds to the latter the opposite characteristic. But that which is through the faith of Christ, . Here righteousness (i.e., of faith) is described as the causa apprehendens or means of securing the benefits of Christs work.But for the sake of completeness he now adds still under the antithetic : The righteousness which is of God upon faith ( ). It is not a righteousness proceeding from the subject, but from God (causa efficiens), which rests on faith as its basis. The article renders the gen. objecti ( or ), and the article before unnecessary, because this limitation is immanent in the conception as the faith-righteousness. Winers Gram. p. 135. Meyer incorrectly connects this clause ( , etc.) with , and Schenkel, with . So remote a connection is itself against both views. We reject also the following: In fide (Vulg.), per fidem(Grotius), propter fidem (De Wette), conditione hujus ipsius fidei posita (Van Hengel).

Php 3:10. That I may know him ( ). This knowing of Christ is what the righteousness of faith proposes, without which such knowing is impossible, in the possession of which therefore he would be found, that he may be able to know Christ. In like manner in Rom 6:6, one clause with is joined to another with and the infinitive. Thus the process of the knowledge of Christ (Php 3:8) is given. Calvin, Bengel, and others, join this clause incorrectly with . The excellence of this knowledge lies first of all in its object, the person of the Lord, a practical, experimental acquaintance with Him. What follows is epexegetical.And the power of His resurrection, and the fellowship of His sufferings ( ). The first denotes the vis et efficacia which the resurrection of Christ has upon those who know Him, which they experience when they embrace by faith the resurrection of the Lord; whereby God declared Him to be the author of justification and righteousness to all and every one who believes, (Rom 4:25; Rom 8:11; 1Co 15:17; 2Co 2:14; 2Co 4:10-11; Col 3:1-2). Hence the new life, the striving for that which is above, the conversation in heaven (Php 3:20), spring up in and with the righteousness of faith. Hence is not to be regarded as exortus (Bengel); or to be understood as the power which effects the resurrection (Grotius); nor is reference had to the certainty of our resurrection and exaltation (Hlemann, et al.) The other expression, , indicates a participation in the sufferings of Christ, a (Rom 7:17. See Gal 2:20 : ; 2Ti 2:11) a suffering for Christs sake and in fellowship with Him. Thus suffering alone does not lead to glory as dying does not save or make us blessed. With Him! But as there is no resurrection without death, so also is there none without suffering (Wiesinger). Hence this thought, which logically should come first, takes the second place, emphatically intimating that the second is something not to be overlooked if one desires the first. The reference is not merely to a similar disposition in suffering (Van Hengel), or to an appropriation by faith of the merit of Christ, (Calov), nor is it to be explained as if it were written (Hlemann), These two things, the power of the resurrection of Christ and the fellowship of His sufferings, are objects of the knowledge which only the righteous by faith possess. Hence such knowledge transcends all other advantages (Php 3:8).Being conformed unto his death, . The nominative with , without its relation to the subject being more closely defined is unusual. It would properly be the accusative of the subject, but is a constructio ad sensum, as if it had been . Comp. Joh 8:54; and for the opposite construction Act 27:10. Winers Gram., p. 572; see on Eph 4:2. The present participle points to an incipient present accomplishment, which the verb shows to be outwardly similar to the death of Christ. Paul had been exposed in the cause of the gospel more immediately to a violent death, at the hands of the heathen in league with the Jews; he might at length die a martyrs death. It is not therefore to be carried forward beyond the nearer clause, to which it actually belongs, to one more remote, which has its own limitations; nor does it denote a condition yet to be attained, or an inward ethical relation of likeness to the death of the sinless Redeemer (Schenkel).

Php 3:11. If by any means or perchance, , si forte, denotes a hope which naturally connects itself with what has been said of the power of the resurrection of Christ, of fellowship with His sufferings, and of the Apostles, own impending death by martyrdom. The problematical form of the expression shows his humility in view of the glory which is the object of this hope. We are not to suppose any hesitation, or doubt, but only the exclusion of moral certainty.I might attain unto the resurrection of the dead. as in Act 26:7. is simply the resurrection of the righteous to blessedness. The first preposition in the substantive , found only here, (the verb in Mar 12:19; Luk 20:28; Act 15:5), points to the place whence the dead come forth ( ). Bengel hypercritically refers to the resurrection of Christians, and to Christs resurrection. Our passage gives no support to the distinction between a first and second resurrection. Comp. 1Co 15:23; 1Th 4:16. [The general resurrection of the dead, says Prof. Lightfoot, whether good or bad, is (e.g, 1Co 15:42); on the other hand, the resurrection of Christ and of those who rise with Christ, is generally [] [] (Luk 20:35; Act 4:2; 1Pe 1:3); the former includes both the and the (Joh 5:29); the latter is confined to the . To infer that the righteous only are to be raised at the last day would contradict the express declaration of Christ in Joh 5:26-29; and of Paul in Act 24:14; Act 24:16.H]. Van Hengels view is singular: si forte perveniam ad tempus hujus eventi, hence: live to the time when the dead shall rise.

Php 3:12. Not that I have already attained [laid hold of] or am already [or have become] perfect. guards against the error of supposing that Paul would say of himself . The object of is not named, hence is to be drawn from the context: (Php 3:10), (Php 3:8). naturally denotes complete, secure possession; as if he were entirely penetrated by such knowledge, and it had entirely penetrated him, as if it had accomplished in him its perfect moral effect. The explanatory defines the meaning. With this modest literal account of his experience we are not to connect the figurative in Php 3:14, which does not come forward till after the intervention of several other clauses (the Greek interpreters, Bengel, Meter, and others); and also not (Rheinwald), jus ad resurrectionem beatam (Grotius), (Matthies), all of which belong to the future, or (Theodoret), moral perfection (Hlemann). Bengel well remarks: in summo fervore sobrietatem spiritualem non dimittit apostolus.But I follow after if I may also apprehend [lay hold of] that ( , ). means (as in Rom 9:30; 1Co 14:1; 1Ti 6:21; 2Ti 2:22) studiosi appeto, in contrast with () , and having the same object. The shows the striving to be with humility. points back to ; is stronger: cum quis plene potitur (Bengel); laying hold firmly (Meyer), Comp. Rom 9:30; 1Co 9:27.Because also I was apprehended [laid hold of]. The ground on which he hopes to lay hold of ( ), as in Rom 5:12; 2Co 5:4 (Winers Gram., p. 394), hence equivalent to . It is inappropriate to supply as the object of , for which, (Rilliet, Wiesinger, and others); for the Apostles thought relates not so much to the reciprocal acts of laying hold, and being laid hold of, as to the effectual initiative which Christ has taken; and equally out of place is the idea of being laid hold of for Christian perfection. The tone of the passage, which is not dialectic, reflective, speaks against such interpretations as: under the condition, (Matthies), quo ut pervenire possim (Grotius). Luthers rendering is unphilological. After that, and Calvins quem adn modum. We are to recognize a suggestive and fine allusion in to the manner of Pauls conversion (Act 9:3 ff.). [This reference appears to me doubtful.H.]

Php 3:13. Brethren, . Familiariter fatelur (Bengel). I count not myself to have laid hold of, . A repetition of Php 3:12, which emphatically excludes himself (Act 26:9; Joh 5:30; Joh 5:32; Joh 7:17; Joh 8:54). The perfect as distinguished from , denotes the having laid hold and kept hold. He resolutely discards all certainty and self-conceit, not so much on account of his readers and of their conduct (Php 2:2-4), as Wiesinger thinks, but for their sakes in view of false teachers among them, or who might appear among them.

Php 3:14 answers to Php 3:12 b. But one thing, , introduces the antithesis of ; hence we are to supply (Luther), or brought forward; for what follows he maintains to be true of himself in opposition to what he has denied to be so. There is no ground for inserting (Bengel, Winers Gram., p. 620, et al.); nor (Van Hengel). refers to the whole following sentence, not merely to one member of it, viz., the two participial clauses (Meyer).Forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, ( , ). The finite verb, as in Php 3:12, is first of all defined more closely by two participles, which stand emphatically before it. The first clause is negative: forgetting that which lies behind; the second is positive: reaching out to what lies before; the first designates a purely spiritual act; the second describes a spiritual act by the posture of the body. indicates the bent-forward posture of one stretching himself out towards an object. Bengel: Oculus manum, manus pedem prvertit et trahit. The concrete expressions (, , , , , , ) gradually pass over more and more into the figure of a runner who in view of the goal before him and in thinking of the prize, forgets the space that lies behind. At first these expressions are such as readily attach themselves to the figureperhaps it already lay at the bottom of themin the end they are borrowed directly from the figure, so that naturally follows as a part of the description. Hence in the reference is not to the advantages mentioned, Php 3:5-6 (Pelagius, et al.), for these as attributes of the flesh () must be given up before the race begins, nor is it to the labors of the apostleship (Theodoret), but to the past attainments of the Christian life (Meyer). , according to the figure the space yet to be traversed, is the life: future experience, not the goal itself, which is pointed out by . The dative ( ) shows upon what the gaze is fixed, while the preposition () indicates the direction, so that the goal is always thought of beyond the intermediate steps: it is thus = goalward (Meyer), versus metam (Winers Gram., p. 400).For the prize of the high calling of God in Christ Jesus. presents now the object towards which his thoughts and efforts are directed. See 1Co 9:27; comp. Col 3:15. How the genitive is to be understood, a due attention to the subject and the figure shows. By is meant the heavenly calling (Heb 3:1 : ) in opposition to (Col 3:2), and as usual denotes an action (Eph 1:18; Eph 4:1; Eph 4:4; Rom 11:29; 2Ti 1:9; 2Th 1:11; 1Co 1:26; 1Co 7:20). If its nature and character are thus determined, so now is its author ( ). Comp. 1Th 2:12. The medium is presented by (Winers Gram., p. 135 sq. Comp. Col 1:4.) To connect this clause with (Chrysostom, Meyer) is against both the sense and the construction. Accordingly is genitive of the subject, which holds forth to , but not the genitive of apposition (Schenkel). [On the games of the Greeks and Romans, from which the Apostle has drawn his illustration, see Games in Dr. Smiths Dictionary of the Bible.H].

Php 3:15. Let us therefore, as many as be perfect, be thus minded. begins the practical application as an inference () from the preceding. is to be distinguished from : ille, cursui habilis, hic, brabeo proximus, jam jam accepturus (Bengel). The first word designates a character or condition objectively determined without measuring its subjective development or degree; whereas the second determines the measure of that growth or progression. It designates like (Eph 1:1) the Christian state of which the context treats, Php 3:12 (), Heb 7:11. See 1Co 14:20; Mat 5:48; Col 4:12; Jam 1:4; Jam 3:2; Heb 5:14. As the is the strongest obligation to , so the presents the strongest incentive to strive after the (Wiesinger). The nature or extent of the perfection () appears in Php 3:9-10. The question is one not of absolute, but only of relative perfection. points back to the entire passage (114), not merely to 1214 (Meyer). By each individual is left to judge for himself whether he belongs to the or not. There is no reason for understanding the expression as ironical, and since he includes himself, as self-irony (Schenkel). Nor can the Apostle refer to intelligence only (Grotius, et al.), for the point under remark is the righteousness of faith. Hence, too, a comparison with immature believers or beginners in the Christian life, (1Co 2:6; 1Co 3:1; 1Co 14:20; Heb 5:13-14) as Meyer supposes, is irrelevant. has reference to the moral disposition. Bengel: hoc unum (Php 3:14). Unlike the false teachers the church should be of the same mind as the Apostle. The reference is not to (Van Hengel); the point in question is the true way of striving after the .And if in anything ye be otherwise minded, ( ) supposes a case in which the members of the church differ among themselves in their views or spirit in regard to points which are incidental or formal, and not essential, (it is , not , as if to distinguish between form and substance), but Still not rightly, as surely might be the case according to Php 1:9-11. The context does not indicate in any way how this has taken place.Those of whom Paul speaks are not (aliter ac perfecti, Bengel) nor those who have been led astray (Grotius); nor yet are the errors entirely indifferent (Schenkel), for authorizes hope of correction or recovery; nor is it: si quid boni per aliam viam expetitis (Van Hengel).God shall reveal also this unto you ( is a confident hope, not a wish (Luther). also points to other things that He has already revealed. The verb indicates an immediate disclosing to the human spirit by the Spirit of God, which next to the teaching () of the church men need in order to understand ethical truth. See Eph 1:17.

Php 3:16. Nevertheless, whereto we have already attained, let us walk in the same. [For the rendering of this verse, see remarks on the text.H]. (as in Php 1:14; and Php 4:14) limits the hope by a conditio sine qua non, which is . The infinitive as in German: nurwandeln! is to be construed as an imperative (Winers Gram. p. 316), but not connected with (cumenius), or with what follows (Rilliet). The verb, according to its derivation from , row, order, (from , to ascend), signifies to walk with and after one another, and is construed with the dative (Gal 5:25, ; Gal 6:16, ; Rom 4:12, ). Hence the meaning of is: to walk together with each other according to or in the same. is more closely defined by . This verb means to arrive at, to reach, hence has to do with an act completed at a definite time, which the tense marks as belonging to the past, while the act denoted by is continuous, reaching from the present into the future. The common rule by which they are to act is that which they have experienced or gained in the Christian lifethe gospel, truth, Christ, Gods Spirit and lifeand indeed in its entire range as the indefiniteness of the expression indicates. Thus there is no reference to the , or any single thing, and the sense is: Should energy become even violence; mildness, softness; earnestness, stubbornness; reserve, exclusiveness; fidelity, narrowness; freedom, laxity; in any one point (all which is ), only hold fast to the gospel, the Lord and His word, to the essential truth of the same, to that of which we have become partakers.

DOCTRINAL AND ETHICAL

1. Christianity plants and nourishes essentially and chiefly joy, true joy, joy in the Lord, in His word and work, His life and gifts, His excellence and glory.

2. Irony and humor in sacred things (Php 3:2 : )hold almost the same place that the imprecatory Psalms hold among the prophetic; the former invoke on the enemies of God and His kingdom what the latter predict. Irony and humor are an expression of the difference which exists between reality and truth, a difference sharply recognized and as sharply uttered, without mercy for the delinquent, but with a tender regard for those who are to be instructed. They occur especially in the style and thoughts of genial men distinguished for faith, at the same time full of deep earnestness as well as tender love, like Paul and Luther (whose Drecket Drecketal, instead of Dekret Dekretal, Meyer compares here with Pauls sarcastic paranomasia). They are to be distinguished from ridicule which only seeks to provoke laughter against one, and thus to achieve a petty triumph, and from derision and scorn which have their origin in contempt. It is not an allowed ridicule or scornallowed to an Apostle, even a duty, but in general to be condemned (Schenkel)that is here employed. The greatness of the danger and of the interests at stake, the hot struggle at an endangered post, a true and lively sense of justice, the deepest sympathy with those for and around whom the contest is raging, and great spiritual keenness, sagacity, and depth of feeling, occasion the hard, telling, crushing expression (see Php 3:3).

3. Two things are as important as they are difficult: to determine the extent of ones advantages and gifts, and the worth and relation of the same. Birth and lineage, family, tribe and nationality on the one hand, and the moral character determined by them on the other, Paul reckons together as excellencies and gifts of the same kind, and holds them all in slight esteem compared with what he has in Christ. The morality of men belongs to the province of the natural life; it depends on birth, family, position, culture, time and circumstances, and gives reason, as does every favor for humble thankfulness, but not for proud boasting (Php 3:3-5).

4. The righteousness of faith has its advantage over righteousness of the law in the author to whom it owes its origin, that is God Himself; in the medium through which it is wrought, faith which embraces and clings to the Mediator; and in the experiences which it works, and which reach into the eternal glory, that is, Christs life and sufferings, with whom the believer has sympathy (Php 3:10).The worthlessness of the righteousness of the law does not consist in this, that law and advantages, such as birth, family, nation, morality, are in themselves valueless, but in the fact that man of himself, the natural man, without Christ, in his perverseness, does not rightly estimate them (Php 3:7-9, and Rom 7:7-24).

5. Progress consists in advancing from the possession of faith to that of knowledge, which is not merely an intellectual thing, but an experience of the whole man, a transforming of impressions into views or judgments, and then onward through suffering with Christ to glorification with Him who perfects His servants even as He completed His own course. The first points out the material or means of progress, the second its form or sphere, while the end is the permeating of the entire man by the dead and again risen Lord (Php 3:11-14).

6. The progress of the Christian to eternal glory has its origin in the fact, that he has been called from above by God in Christ, and has been laid hold of by Him; its continuance in the fact, that he holds firmly to Christ without contentedly looking back upon what has been already won, but with his face earnestly set towards the goal with the feeling that he has not yet reached it; and its end in the fact, that the exalted Lord receives him into His glory. It is thus an onward movement in one direction, without elation or depression, or a deviation to the right or left (Php 3:13-14). To him belongs the who obeys the (Php 4:1).

7. He who has the truth-loving heart will never want the helping guidance and revelation of the Spirit of truth; and as certainly will he have his waverings and his need of this help (Php 3:15-16).

8. [It seems appointed that much of the highest instruction should come to us (even in the Bible) through the sufferings and struggles of individual men. Perseverance in the Christian life is, after all, the basis of St. Pauls character. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air; but I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway. Not as though I had already attained, but I follow after. This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. (Dr. Howsons Lectures on the Character of St. Paul, p. 212 f.)H].

HOMILETICAL AND PRACTICAL

Warn thy hearers constantly by holding up before them first of all what the Lord commands, and by leading them to observe what they have lost, and by whom they have been deprived of it.Never glory in the gifts of the Lord, but only in the Lord of the gifts.Do not leap over the valley of sorrows through which the way to the heights of glory passes.Thou art never complete, never think thyself complete; what thou hast and art is ever less than what thou shouldest have and be.Far-seeing, circumspect, self-inspecting, watch all waverings in thyself, that thou mayest not depart from the one way of salvation.

Luther:Thoughtless, full, surfeited souls, if they have once heard a word of Gods, act as if it were an old thing, and yawn for something new, as if they were able to do all that they have heard. This is a dangerous plague and wicked artifice of the devil, who thereby renders men confident, secure, over-curious, and ready for every error and schism; and they are guilty of the vice of slothfulness () in the service of God (Php 3:1).Flesh and blood say: Something new, else it becomes tiresome. Nay, says Christ, but think of me. The word of God rightly received into the heart, produces neither fulness nor satiety, but greater desire the longer it is known (Php 3:1).

Jerome Schurf:Sic mutatam et corruptam esse ecclesi doctrinam, quia concionatores existimarint gloriosum esse, non repetere eadem, sed alia et nova afferre redeuntibus iisdem festis.

Starke:God has no respect of persons; before Him the slave has as much worth as the master, the peasant as the noble, the subject as the prince. We see this, indeed, in death, which is Gods provost, who uses even justice, and punishes the master with the slave.It is a humility which becomes those to whom God has lent many talents, and who have also increased them by usury, to act as if they knew it not, and so to give God all the glory.To boast of ones race, lineage, rank, and external advantages, is a vain ostentation; but we may well praise those on account of their family and descent, who also possess the faith and virtues of their ancestors.False prophets may perhaps be blameless in their outward walk; but without circumcision of the heart, it is only a coat of whitewash over an old, unsightly wall.Righteousness of the law is good, but it does not merit blessedness, which is bestowed as a gift only through faith in Christ.Whoever fancies that he has advanced so far in Christianity that he needs nothing more, may perhaps in Gods school hardly sit upon the lowest form. Christians have ever to be learning, and cannot finish their education during their entire life (Php 3:15).In religious matters we ought not to depart a hairs breadth from the prophetic and apostolic doctrine; and thus many errors may be prevented.

Rieger:As with the two scales of a balance, when one rises the other falls; and what I add to one, diminishes the relative weight of the other; so as one adds to himself he takes away from the pre-eminence which the knowledge of Christ should have. what he concedes to Christ makes him willing to abase himself, to resign all confidence in his own works. Therefore the sharp expressions, to count as loss, as dung, become in experience not too severe; for to reject the grace of Christ, to regard the great plan of God in sending His Son, as fruitless, were indeed far more terrible (Php 3:8).

Gerlach:The inner and outer life of the Christian upon earth, is a life of suffering in the sorrow which he feels for the sins of others, for his own, and for the distress of others, and for the oppression, conflicts, and even apparent defeats of the children of God. These sufferings are the sufferings of Christ Himself, not merely similar to His; He bears them with His members. His conflicts and their conflicts are the same; it is one cause for which, and one strength in which, they strive; it is one victory and one crown which He has won, and which He gives to them (Php 3:10).What is behind signifies in this figure not merely the world and sin, which we have forsaken, but also our own virtue, the actual progress which we have made, on which we are prone to dwell with self-complacency, and so to become unmindful of our great deficiencies and sins (Php 3:14).True Christian perfection, therefore, in this world, the token of a mature Christian, is that, certain of his election in Christ he yet does not regard himself perfect, but painfully perceives the wide space which still intervenes between the righteousness imputed to faith and the sanctification of his entire heart and life, and unceasingly strives to reach the goal.

Schleiermacher:Are now the expression of the Apostle John, Little children, love one another, as he explains it, and the expression of the apostle Paul, Rejoice in the Lord, one and the same? And are both such that one can say of them with confidence, that they never weary the speaker, and that they always strengthen the hearer?

Menken:The ever recurring exhortation of the apostle to rejoice in the Lord, was adapted to assure them that Christianity is something bright, cheerful, and joyful, to make them certain, confident in their knowledge and walk in opposition to those who imagine that one must mix a bitterness, narrowness, and legal servitude with the mildness, breadth and freedom of the new covenant and its gospel.There is no one among us, however limited his powers may be, whose weakness and incapacity may not be changed into wisdom and knowledge; his timidity into firmness and fearlessness; his hardness and unloveliness into gentleness and amiability, through our Lord Jesus Christ, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. Hence the Christian religion is vastly different from human morality.The choice of the best part is never repented of.As in the life of the body the question is not, whether the man will breathe or not, whether he will make use of the light that is in the world to see or not; but as it is understood, that according to the laws of nature he must breathe, if he will live, and must open his eye to the light, if he will see; and as there is no way of supporting life outside of the atmosphere, and no medium for perceiving the world of matter, except the light; so is there no other way of becoming partakers of the divine light and life except Christ, and no room for the question whether man can do without Christ or not.All men are under sin and death, and no one comes to the divine light and life, to his own source and endto God, except through Christ.The forgiveness of sins is not indeed deliverance from sin, but it is the sure pledge and earnest of future complete deliverance, and is necessary, and must form the beginning.

Heubner:The preacher should not be ever thinking of something new, but of what is useful, edifying. The Sophists made it a charge against Socrates that he repeated the same things.Lavaters principle of saying at least something in every sermon, which he was certain he had never said before, i.e., something that he had never before spoken either so plainly, or so urgently, or with such a particular application (though the kernel of the sermon must always be the same) is not at variance with that of the Reformers; for they also do not exclude variety in the contents, or diversity in the form of the sermon.Spiritual sloth may creep over even the converted, so that the Bible becomes dull to them. Bunyan himself complained of this.What a vast difference between blamelessness before God, and legal blamelessness before men! How can one deceive himself therein!How many an ecclesiastic buries himself in his studies, while he might be sowing seed for eternity by oral instruction, visits, and the teaching of children. The more earnest in conversion and sanctification, the humbler is our state of mind, and clearer our knowledge of our imperfections, because we then first see and understand how lofty and distant is this goal of perfection, and how great is the work of sanctification. The Christian does not please himself with the conceit that he has already laid hold of, or attained it; this folly is far from him.The influence of grace is mighty, but not irresistible.The most advanced Christian thinks least of himself.The Christian is not yet in quiet possession; he should not rest on his laurels.The Christian knows that he is ever in arrears, and so long as there are debts still remaining, so long must he also work.I look not back like Lots wife towards the Sodom I have left, nor long like the Israelites after the flesh pots of Egypt. Both kinds of looking back are idle and ruinous, for they make us slothful, they lead to unfaithfulness.Perfect Christians, in the proper sense of that language, are those who know the goal and the way thither, i.e., Christ, and have begun with earnestness to press towards it.The hope of spiritual growth is conditioned on fidelity, conscientiousness, and adherence to known truth.

Passavant:Every one who will not deceive God or himself knows in his own heart out of what darkness the light broke forth with him, and out of what darkness old and new, it has long continued to break forth.Paul forgets what is behind, viz., three things: 1) those objects of pride which he formerly regarded as gain and glory; 2) the sins of his past life in general, and especially the many and great sins which he had committed as a persecutor and blasphemer of the Church; and 3) his progress hitherto in the new divine way of life.

Ahlfeld:The genuine warrior of Christ may not stand still: 1) he knows that he has not yet obtained the prize; 2) in the pursuit of it he never becomes weary; 3) he journeys towards the city of God, having the same mind as his brother.

Harless:Three great foes of Christian and social virtue; 1) the conceit of being perfect; 2) the weakness of looking back; 3) obstinacy and destructiveness of self-will.

Lehmann:True progress in the Christian life. 1) From what origin must it proceed? Laid hold of by Christ! 2) By what rule must it shape itself? I have not yet obtained! 3) What end must it seek? The prize of the heavenly calling (Php 3:12-14).

[Robert Hall:As every person either has, or expects to have some spring of joy or source of consolation, there is nothing which so much determines our character as that from which we expect this to rise. So if we wish to know ourselves we must examine where this spring or source lies.We see from the Apostles account of his experience, that it is very possible for a person to have great zeal for modes, and forms, and ceremonies, and yet be totally ignorant of the spirit of true religion. Real religion is one thing; an attachment to forms and ceremonies another. We may be very zealous for one particular creed, opinion, sect or denomination, and with the credit and conceit of our wisdom yet be very defective in the Christian spirit. This temper leads to malignity of feeling. There may be sufficient in such religion for us to hate one another, but not enough to cause us to love each other. Let us worship God in spirit, rejoice in Christ Jesus, and be taught to value the great truths and promises of the Gospel as all in all (Php 3:1-2; Php 3:6).H].

Footnotes:

[1]Php 3:3. is found in A B C, and most of the authorities, whereas has but slight support, and is evidently a correction. [The evidence, says Tischendorf, is clearly on the side of the former.H].

[2]Php 3:5. [The approved text is and not the nominative . See the notes below.H].

[3]Php 3:6. has the support of A B D* F G, et al. A few manuscripts have . Is it a copyists error (comp. 2Co 9:2. Meyer)? The passage here would seem rather to require in 2Co 9:2, [instead of , masculine. See Winers Gram. p. 65].

[4]Php 3:10. is found in A B, et al. On the other hand, (E K L, et al.) and (F G, et al.), cooneratus, have but slight support.

[5]Php 3:11. , is well attested by A B D E et al., better than , and need not appear strange after , though Paul has elsewhere . [See the exegetical notes infra.H.]

[6][Apprehend meant formerly to take in the hand, or by the hand (a Latin sense of the word). Thus Jeremy Taylor (Holy Living, ii. 6) says: There is nothing but hath a double handle, or at least we have two hands to apprehend it.H].

[7]Php 3:16. , for which also occurs, has after it , , in C, but in some other copies has the worlds before it, while in others again the words appear only in part. No doubt Php 2:2, and Gal 6:16, have led the copyists to change the text for the sake of uniformity.

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

(2). The destiny of false Christians in contrast with that of true believers

( Php 3:17 to Php 4:1)

17Brethren, be followers together of me [become imitators of me] and mark them 18who walk so as ye have us for an ensample. For many walk, of whom I (have) told you often, and [but] now tell you even weeping, that they are the enemies of the cross of Christ; 19whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things. 820For our conversation [citizenship 21] is in heaven; from whence also we look for the [a] Saviour the Lord Jesus Christ; who shall [will] change [transform] our vile body [the body of our humiliation], that it may be fashioned like9 unto his glorious body [the body of his glory], according to the working whereby he is able even [also] to subdue all Php 4:1 things unto himself.10 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

EXEGETICAL AND CRITICAL

Php 3:17. Brethren, become imitators of me, , . 1Co 4:16 : . They are to look to the Apostle, to follow him, with him to act on the principle of following the light which they have ( , Php 3:16). This result is not achieved at once, but by degrees (hence , become). The refers to the Apostles associates, as is evident from what immediately follows (Theophylact: ). [The associates are those whom the Apostle would have the Philippians to imitate, together with himself ( ); and the import of more naturally is=be ye all a company of imitators (Ellicott).H]. Hence it is not: una cum Paulo (Bengel), omnes uno consensu et una mente (Calvin), or superfluous (Heinrichs). Brethren, , indicates the fervor of the appeal.And mark them who walk so, ( ) associates others with Paul, who are models for the church, since they walk as he does.As ye have us for an ensample ( ) embraces Paul and those who walk like him. is thus neither Paul alone, especially as it stands after , while besides, we should have in that case , instead of , nor Paul and Timothy (Schenkel), nor Paul and all approved Christians (Matthies), nor ut ego meique socii (Van Hengel). The singular () is found not only where one is spoken of (1Ti 4:12; Tit 2:7), but also in regard to a plurality (1Th 1:7; 2Th 3:9). In 1Pe 5:3 occurs where several are meant. The singular here indicates that they all present the same image, belong to the same category. In lies unquestionably an argumentative force=in the measure (Meyer).

Php 3:18. The Apostle confirms his exhortation by two contrasts (Php 3:18-21).For many walk ( ), since there are many wicked persons who strive to lead others astray, consider us, not them. [They should heed his expostulations the more because there were so many () whom they could not safely imitate. The persons here meant are not the Judaizing teachers, but the anti-Roman reactionists. This view is borne out by the parallel expression, Rom 16:18 : , where the same persons seem to be intended; for they are described as creating divisions and offences (Rom 3:17), as holding plausible language (Rom 3:18), as professing to be wise beyond others (Rom 3:19), and yet not innocent in their wisdom: this last reproach being implied in the words , . They appear therefore to belong to the same party to which the passages Rom 6:1-23; Rom 14:1 to Rom 15:6, of that epistle are chiefly addressed. For the profession of wisdom in these faithless disciples of St. Paul, see 1Co 1:17 sqq.; 1Co 4:18 sqq.; 1Co 8:1 sqq.; 1Co 10:15 (Lightfoot). See the remarks on Php 3:18.H]. is not neutral here as in 1Pe 5:8, circulantur (Heinrichs), go about (Meyer). It could not stand absolutely after . Paul wishes to describe more closely the moral walk of those in question, but he is led away from the adverbial construction by the first relative clause, and proceeds in relative clauses to speak of the end, motive, and character of this walk. Hence neither (cumen.) nor longe aliter (Grotius), is to be supplied, nor is the concluding limitation ( ) to be joined with the verb to relieve the difficulty (Calvin); nor are we to assume that since in itself needs no qualifying term, the sentence proceeds with entire correctness with the subjoined limitations of the subject (Meyer). Those, whose example the Philippians should shun () are according to the entire description members of the church, not false teachers, as in Php 3:2; at the most they are those who, led astray by such teachers, have become in turn corrupters of others.Of whom I told you often, but now tell you even weeping, ( , .) [The imperf. shows the habit=was accustomed to speak of. This is an instance of Pauls repeating in his letter what he had said in person when he was among the Philippians. See the remarks on Php 3:1. The Apostle in this passage, refers evidently to his former warnings, when he was at Philippi.H]. To understand the remark of passages in the letter itself (Php 3:2; Php 1:15), is untenable; for these here are different persons from those referred to in the passages mentioned. To corresponds . Why he now weeping repeats that which he had formerly said without tears, is well explained by Chrysostom, . [The evil in the meantime had become more serious.H]. He writes with deeper emotion, with streaming eyes.That they are the enemies of the cross of Christ ( ) we are to join with . [On this construction see Winers Gram., p. 530.H]. Paul thus designates those to whom the cross is an offence or foolishness; formerly they may have been Jews or heathen, but now they are Christians, who wish to know nothing of the fellowship of Christs sufferings, ( , Php 3:10), to whom the sufferings of Christ ( , 2Co 1:5) are offensive, who are not willing to suffer with Him, (, Rom 8:17), nor allow the world to be crucified to them and themselves to the world (Gal 6:14), nor crucify their flesh together with its lusts and desires (Gal 5:24). The Apostle is speaking of immorality of life, ethical errors, while Php 3:19 ( ) indicates an Epicurean, careless life (, Chrysostom). No reference is made to their doctrine of the cross (Theodoret); or even to theoretical errors, or intellectual misconceptions. The reference is not to those who are not Christians (Rilliet) or hostes evangelii (Calvin).

Php 3:19. Whose end is destruction ( ) is first mentioned. Hoc ponitur ante alia, quo majore cum horrore hs legantur; in fine videbitur. Finis, ad quem cujusvis rationes tendunt, ostendit sane, qu sit ejus conditio (Bengel). , the opposite of (Php 1:26) is passive. Bengel incorrectly regards salvator as the equivalent term, and Heinrichs takes the meaning to be: their end is to destroy Christianity. The end is described by (2Co 11:12-15) as their own peculiar, appointed end.Whose God is their belly, ( ). The belly is termed their God, as being their highest concern, the master whom they serve (Rom 16:18). from , cavus, is venter (Mat 15:17; Mar 7:19; Luk 15:16) uterus (Luk 1:41; Luk 1:44; Luk 2:21; Joh 3:4; Mat 19:12), and also intirma hominis (Joh 7:38). It embraces here the organs of sensual desire and of gluttony, not excluding licentiousness, nor referring exclusively to it: so that this passage comprehends more than 1Co 15:32.And whose glory is in their shame ( ). takes the place of . signifies the honor and glory which belong peculiarly to them; that which they conceive to be glory, but which is actually and truly their shame, and will in the end prove to be such. Bengel well remarks: Deus et gloria ponuntur ut parallela. Sic venter et pudor sunt affinia. Id colunt isti, cujus ipsos maxime pudere debebat et suo tempore pudebit misere. But there is no reference to circumcision, the genitals (Bengel, et al.) It is not intimated that they have perverted Christian truth to palliate their moral laxity (Wiesinger).Who mind earthly things. The individualizing article introduces the comprehensive characteristic: . The nominative is the logical subject (Meyer), and it is not vocative (Winers Gram., p. 183).

Php 3:20. For our citizenship is in heaven ( ). The confirmatory sentence () points back like Php 3:18-19, to Php 3:17, and states why the Philippians should look to Paul and to those who walk as he does ( as in Php 3:17 ). [Their souls are mundane and grovelling. They have no fellowship with us; for we are citizens of a heavenly commonwealth. The emphatic position of contrasts the false adherents of St. Paul with the true (Lightfoot). On the state of the text see the notes.H.] , found only here, in the N. T., denotes according to its termination and its derivation (from Php 1:27) citizenship, commonwealth, the rank and rights of a citizen. Comp. , Act 22:28. True Christians have nothing to do with an earthly possession and existence simply, but are citizens of the heavenly ( ) Jerusalem (Gal 4:26; Rom 5:2; Rom 8:24; 2Th 2:8; Heb 12:22-23) even here. We are not to join with , as if the citizenship did not exist here at all, but to regard as descriptive of the character of the rather than the place. Hence this sentence does not confirm the conclusion of Php 3:19 (Winers Gram. p. 453, Meyer, et al.); for it is not pertinent to say for this very reason I warn you against them, since he does not warn but exhorts them. It does not confirm (Wiesinger), but (Php 3:17). Nor does it present the higher glory of the true Christian as the cause of his deep sorrow over the misconduct of the enemies of the cross (Schenkel), since is too subordinate a remark. Again, is not , walk, (Luther) nor does it refer to the Messiahs kingdom which has not yet appeared (Meyer), for it exists already even upon earth, and only waits for its completion.From whence also we look for a Saviour, the Lord Jesus Christ. , an adverbial expression, equivalent to unde (Vulg., Winers Gram., p. 141 sq.) refers to , not to (Bengel); but is not equivalent to ex quo (Erasmus), nor even to (Matthies). before indicates that He is looked for (, an awaiting, ad finem usque, perseveranter exspectare, Rom 8:19; Rom 8:23; Rom 8:25; 1Co 1:7; Gal 5:5) not merely as in their , in contrast with the of the enemies of the cross, but also as a Saviour, in contrast with their destruction (). Comp. Luk 18:7-8; Luk 21:28. points neither to a relation corresponding to what has been said of their citizenship (Meyer), nor to conduct (Wiesinger), which does not agree with .

Php 3:21. Who will transform the body of our humiliation ( ) explains how the Lord will manifest Himself as . The reference is to a future transformation which relates to the or fashion of the body (Php 2:8; 2Co 11:13-14; 1Co 4:6); and not to its identity. Hence Paul does not speak of the body alone as the object of the change ( ) but adds the genitive of characterization (Winers Gram., p. 187 sq.), namely, , as in Col 1:22 : ; Rom 6:8; ; Rom 7:24; . Chrysostom well observes: , , , . But we must also include here the carnal, the sinful in mans nature; for it is that especially which makes up the . Not merely the body, but we ourselves (note the ) suffer these things, which constitute this humiliation, that cleaves to the body. The object or result of the transformation is now stated,That it may be fashioned like unto the body of his glory, . The breviloquence (or adj., instead of a sentence) is like 1Th 3:13; Mat 12:13. See Winers Gram., p. 624 sq. Out of this arose the variation noted in the critical remarks. The body is now no longer , but has become , and as that was ours () so this is his (). The body comes forth from our present humiliation, and becomes a participant in the glory of Him who has transformed it. This is to be effected by the change which makes it like, conformed to, the body of His glory; hence through a transformation into His image (Rom 8:29), which begins even here (2Co 3:18 : ). [The body is that which exhibits His glory not merely because He has it in His glorified state, but because His glory in that state so pre-eminently appears in the spiritual body with which He is there clothed, and which stands forth as the type of the spiritual body into which every one of His true followers will be transformed.H.] Hlemann joins with , with . Hammond explains as the church; Luther supposes only the weakness and frailty of the body to be meant, Meyer, the change which first begins at the time of Christs second advent. All of these views are more or less faulty. He has the power necessary to produce such a transformation.According to the working whereby he is able also to subdue all things unto himself. On , see Eph 1:19, where is added, while here we have . Since all things are and must be subject to Him, He can also () transform the (body ); for the connects that verb with . It is an argumentum a majori ( ) ad minus (). Comp. 1Co 15:25-28; 1Co 15:56-57. It is incorrect for Hlemann to connect and by , as if Paul would say that He is able to do all things and subject all things to Himself. [ is stronger with the article: not only this, but all the things together which require infinite power (comp. Php 3:8).H.]

Php 4:1. Therefore () introduces the conclusion, as in Php 2:12. The section extends from Php 3:1 to Php 4:1, not merely from Php 3:17 to Php 3:21 (Meyer); for points back to . [So extended a reference of is uncommon and not necessary here. In view of the glorious destiny which awaits those whose citizenship is above, they should persevere and not frustrate such a hope (Php 4:20-21). Comp. 1Co 15:58.H.]My brethren dearly beloved and longed for, my joy and crown, is an expression of his love and recognition of them. indicates the relation of fellow-believers with respect to the personal fellowship, which not only renders the Philippians an object of special love (), but also of earnest longing ( ; comp. Php 1:8). [The Apostles separation from them was so painful because his affection for them was so strong.H.] marks the personal, the official relation: they are the joy of his heart and the honor of his office (Schenkel). The first expression refers to the present, the second reaches onward into the future. [The among the Greeks was the emblem of victory, and not of regal power or dignity, which was denoted by . On this distinction see Smiths Dictionary of the Bible, vol. i. p. 597 (Amer. ed.) Hence his converts will be his wreath of victory; for it will appear that he did not run in vain, (Php 2:26), and he will receive the successful athletes reward. Comp. 1Co 9:25 (Lightfoot).H.]So stand fast in the Lord ( ); i.e., as I and those who walk with me stand (Php 3:17) and as I have exhorted you (Php 3:1 sq.) Comp. Php 1:27. Bengel, incorrectly, ita, ut statis, state [which disagrees with Php 2:17.H.].Beloved () thus repeated shows his ardent affection for them.

DOCTRINAL AND ETHICAL

1. The instinct of imitation gives force to the power of example; and the Apostle here does not present merely his own apostolic character, but joins with himself those who walk with him.Sympathy and community of feeling render specially effective an example which embodies ethical views and principles. Hence precisely in the section where the citizenship of Christians in heaven is brought forward, this appeal is specially appropriate. Manifold as may be the forms of life in individuals, they are yet features of one image; they harmonize with each other, are not discordant; the many reflect one type (). The power and frequency of evil example (1Co 15:33) make it the more necessary to regard the Apostles exhortation.

2. Enmity to the cross of Christ, which takes offence at Christs form as a sufferer, and His path of suffering wherein His followers ought to walk, has its ground not exclusively indeed, but to a great extent, in a sensual character, subject to the lust of the world, by which many are governed even in the church. From an occasional, easy, and subtle service of the senses it may come to be uninterrupted and overbearing. Gentleness towards the natural man is cruelty towards the spiritual. Forbearance towards sensual desire ends in the loss of eternal glory, and that which passes current under the forms of conventional propriety, is in truth often a shame and disgrace.
3. The stand-point in the Christian life which fixes the eye on the future, the familiarity with God which maintains a close connection with the church, militant on earth but triumphant in heaven, and does not suffer the child of God to forget his eternal inheritance, affords the surest protection against evil example, and gives to good example its strongest attractive power.
4. [Neander:The earthly mind Paul would say (Php 4:19-21) must be far from us, who are Christians; for our conversation, (more correctly citizenship) is in heaven. His meaning is, that Christians, as to their life, their walk, belong even now to heaven; in the whole direction of their life existing there already.This he deduces from their relation to Christ, their fellowship with Him to whom they are inseparably united, so that where He is there are they also. While here, they are sustained by the consciousness that Christ now lives in heaven, manifested to believers, though hidden from the world. Thither is their gaze directed, as their longings rise towards a Saviour, who will come again from thence to make them wholly like Himself, to fashion them wholly after His own glorious pattern, to transform them wholly into the heavenly. Hence Paul says: From whence also we look for the Saviour, the Lord Jesus Christ; who shall change the body of our humiliation, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. There is not presented here a resurrection, as a restoration merely of the same earthly body in the same earthly form; but, on the contrary, a glorious transformation, proceeding from the divine, the all-subduing power of Christ; so that believers, free from all the defects of the earthly existence, released from all its barriers, may reflect the full image of the heavenly Christ in their whole glorified personality, in the soul pervaded by the divine life and its now perfectly assimilated glorified organ.H.]

5. [Chr. Wordsworth:Christ, at His own transfiguration, gave a pledge and glimpse of the future glorious transformation of the risen body, and thus prepared the apostles to suffer with Him on earth, in order that they may be glorified forever with Him, in body and soul, in heaven (N. T. Commentary, vol. 2. p. 357).H.]

HOMILETICAL AND PRACTICAL

In lack of faith is found the cause of lack of joy.There is no true renewal without humbly going to the cross of Christ. The bodies of many who profess to be renewed, are temples of the god of the belly and of his servants to whom Christs cross is so entirely an offence, that they are even its enemies.He who does not see the Easter sun rising behind the cross on Golgotha is no true Christian, does not cling fast to the good example of the apostles, and the faithful in the church, and becomes himself an evil example which may frighten away and even destroy others.

Starke:Not all who point out the way to heaven will themselves be received into it. Many helped to build the ark of Noah who did not enter it.Thou rejoicest when thou canst lay off an old garment and put on a new one: why art thou troubled because thy body shall experience corruption? By this means it lays aside not only what is worthless but attains to a glorious transformation (Php 3:21).

Rieger:Our house, home, city, and fatherland where we belong, the seeking and hoping for which govern all our thoughts, are not mere fancies to be grasped only by the imagination, but exist in heaven; God has prepared them there; and faith in His word affords us a complete representation of them.

Gerlach:Every one who is not redeemed by Christs cross from sin and from the present evil world, serves his flesh and minds earthly things, though his imagination take ever so exalted flights, though he be a philosopher, or a slave to grovelling lusts.No Christian can find perfect rest until even the last trace of sin is overcome and destroyed: hence his life upon earth is a life of waiting and longing.

Schleiermacher:If a man still values and seeks sensual good he is then an enemy of the cross of Christ. If he has earthly honor in view, and desires to distinguish himself before the world, he is then an enemy of the shame of Christ which accompanied His sufferings.Eternal life is not to be thought of apart from a mans reconciliation with himself and with Christ, who has left peace as His most beautiful legacy to His followers.

Heubner:They who will not recognize the crucified Redeemer as their only righteousness, who are proud of their legal virtue, are as much enemies of the cross of Christ as those who from a fleshly mind will not follow the crucified Redeemer, nor crucify their flesh together with its lusts and desires.Pride and the lust of the world can make a man an enemy of the cross of Christ.The holiest thing may become an offence to a corrupt heart, and excite violent opposition.Even evil examples must be salutary to the Christian, because they deter him from evil: they present it to him in all its fearfulness and render him anxious for himself.The man who opposes the cross of Christ, labors for his own ruin.That which is honorable with God, the worldly man does not understand at all.The present body disturbs the heavenly life; and hence this body is to be glorified. The future body will promote, facilitate the spiritual life. We are to attain to a complete likeness to Christ, even the body is to become like His; but as the condition of this the soul here must first resemble His soul. The power of Christ extends to the new creation of our bodies and of the world.-Though difficult, the Christian may guard himself against the destructive influence of evil examples. 1) He has no lack of good examples around him; 2) He sees the fearfulness of evil examples; 3) He has a heavenly calling.There is a Christian use of bad examples as well as good.

Passavant:This is the three-fold divine working of the one Redeemer; He has redeemed His people from the curse of sin through His blood; He redeems them more and more by His Holy Spirit from the power of sin, and He will finally redeem them from all misery and all oppression in this evil, godless world, and bring them to His heavenly kingdom.

[Neander:Each one is required to apply to his own life the measure of spiritual discernment bestowed upon him (Php 3:16).All progressive revelation of the Spirit, all new light of which man is made partaker, presupposes a faithful application of what has previously been given (Php 3:15).If each one were careful to put in practice with strict fidelity his own measure of Christian knowledge, without contending with others about matters wherein they differ from himself, how many schisms might have been avoided in the church, how many differences might for its interest have been, overcome and adjusted!H.]

Footnotes:

[8]Php 3:20. [The here has the support of all the oldest manuscripts, though the passage is cited by many early writers, as if was the connective.H].

[9]Php 3:21. Before some codices insert manifestly an interpretation.

[10]Ibid. A B et al. have . A few copies read [adopted in the received text.H].

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

DISCOURSE: 2158
STEADFASTNESS IN GOD

Php 4:1. My brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

ST. PAUL was a man of feeling, a man of love. He felt for all: for those whom he saw perishing in sin, he would willingly have endured all that men or devils could inflict, if only it might be instrumental to their salvation [Note: Rom 9:3.]. For those who belonged to Christ, even though they had never seen his face in the flesh, he had great conflicts, striving if by any means he might promote their eternal welfare. But towards those who had been converted by his ministry, he felt as a father towards his children: he could say, God is my record how greatly I long after you all in the bowels of Jesus Christ [Note: Php 1:8.]. To such is this epistle addressed; as indeed the words of our text clearly evince. Such an accumulation of tender expressions can scarcely be found in the same space in all the Book of God. But what is the drift of them all? Why does he so labour to convince the Philippians of his love, and to conciliate their regards to him? it was, that they might be stirred up to give the more earnest heed to his exhortations, and to stand fast in the Lord.

To be in the Lord is the character of every believer: he is united unto Christ by faith, and is engrafted into him as a branch of the living vine. But our blessed Lord cautions us again and again to abide in him, and warns us against the danger of separation from him [Note: Joh 15:1-6.]. In like manner we are frequently exhorted to stand fast in the Lord; and so to continue in the faith grounded and settled, that we may not be moved away from the hope of the Gospel.

To you then we would now address the exhortation, and say, Stand fast in,

Your allegiance to him

Many things will conspire to draw you away from Christ
[The world, with its vanities on the one hand, and its terrors on the other, will assault you continually the flesh also will operate to bring you into subjection to all its basest lusts Nor will Satan be idle: he, with all his confederate hosts, will strive, by innumerable wiles and temptations, either to subvert your principles, or to vitiate your practice It is a warfare into which you are brought, when once you enlist under the banners of Christ; and you must expect all manner of conflicts to your dying hour.]
But you must be steadfast in your adherence to him
[You must be good soldiers of Jesus Christ, and never cease to fight till you have obtained the victory. Neither hopes nor fears, neither joys nor sorrows, must be suffered to alienate you from him, or to damp your zeal in his service. True it is that the Lord gives you many great and precious promises, that he will keep you, and that nothing shall ever separate you from his love [Note: Rom 8:35-39.]. But this is not to encourage supineness; but rather to make you more earnest in your application to him for protection and support. With the example of Demas before you, you should never cease to fear, lest you also should fall from your own steadfastness [Note: 2Pe 3:17.], and be corrupted from the simplicity that is in Christ [Note: 2Co 11:3.]. Aware of your danger, you must fight the good fight of faith, and cleave unto the Lord with full purpose of heart. You must be faithful unto death, if ever you would obtain the crown of life.]

Stand fast also in,

II.

Your dependence on him

From this also you are in danger of being drawn
[There is in us a continual proneness to self-confidence and self-dependence. We are ever ready to lean to our own understanding to guide us our own righteousness to justify us our own strength to preserve us It is a great matter to have the soul brought to a simple reliance upon the Lord Jesus Christ for every thing.]
But we must live altogether by faith on Christ
[He is Head over all things to his Church, and has all fulness of blessings treasured up in him for our use [Note: Eph 1:22-23. Col 1:19.]. He is made of God unto us wisdom, and righteousness, and sanctification, and redemption; and from him must we receive them all [Note: Joh 1:16.], that in, and by, and for all, His name may be glorified [Note: Isa 45:24-25.] ]

Nor must any thing be suffered to weaken,

III.

Your expectation of his future advent

To that day there is a particular reference in the preceding context [Note: Php 3:20-21.]

We are apt to lose sight of that awful day
[This is evident, from the remissness and negligence with which the things of eternity are pursued. Could we be dull and slothful with that day before our eyes? Could the allurements or terrors of the world have any influence upon our hearts, if we knew and saw that the Judge was at the door? ]
But we must stand continually in a state of preparation for it
[To wait for Christs second coming is the habit of mind to which every believer is brought [Note: 1Th 1:9-10.]: and in proportion as it is formed in the mind, is the progress which we have made in the Divine life [Note: 1Co 1:7.]. We should not give way to sloth, like the foolish Virgins; but have our loins girt, and our lamps trimmed, and ourselves as those who wait for the coming of their Lord. We should look forward with a holy longing for that day, as the termination of all our conflicts, and the consummation of all our joys [Note: Tit 2:13. 2Pe 3:12.] and comfort ourselves with the assured expectation that then we shall be ever with the Lord [Note: 1Th 4:17-18.]. With that period before our eyes, we shall be diligent to be found of him in peace, without spot and blameless [Note: 2Pe 3:14.].]

Permit me, in conclusion, to urge this matter, after the example of the Apostle in my text

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

CONTENTS

In this Chapter, Paul closeth his Epistle. It consists chiefly of Exhortations. The Apostle’s great Joy at the Prosperity of the Church.

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

(1) Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. (2) I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. (3) And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

What a lovely frame of mind Paul enjoyed? And how continually we find proofs of it, in his writings. He hardly knows how to express himself, in shutting up his Epistle to the Church, in terms sufficiently strong, to show his affection. Brethren, dearly beloved, and longed for; my joy, and crown. And again he repeats, dearly beloved. Reader! do not overlook in it, the change grace wrought: neither in the effect, on Paul’s mind, forget the source, in God’s grace. He that was once breathing out nothing but threatenings, and slaughters, against the disciples of the Lord; now unable to find words of sufficient tenderness. Act 9:1 . And, Reader! while not overlooking the cause; connect with it, for every other occasion, of the Lord’s people, how easily the same grace which converted Paul from a Lion to a Lamb, can convert the souls of his redeemed, from darkness to light, and from the power of sin and Satan, to the living God.

We have no account in any other part of Scripture, concerning those Persons Paul speaks of: Euodias, Syntyche, and Clement. No doubt, members of the Church at Philippi; and of the body of Christ. But let not the Reader overlook, how sweetly the Apostle intimates their union, and interest in Christ, in having their names in the book of life. This is the first, and predisposing cause, of all the blessedness of the Church. The names, by which is meant, the Persons of Christ’s mystical body, are all given by the Father to the Son; are all known by him, and loved by him, from all eternity. And Christ’s love of them, in redeeming them, washing them in his blood, watching over them, and carrying them, through all the time-state of their being here below, until he brings them all home to glory: all, and every Covenant mercy in Christ, ariseth from the first, and original source; they were chosen in Christ before the foundation of the world. Eph 1:4 . And hence, from the same everlasting love, and on the same account, all the blessings they receive, from the quickening, and regenerating grace of God the Holy Ghost, with all his gifts, and graces, from the first moment of God’s electing love, until grace is summed up in glory: the whole, and every one, springs from hence, their names are written in the book of life.

Not that God needs such records, as we do, in our transactions in life; but it is spoken in accommodation to our apprehension of things. It is expressive, both of God’s purposes, and decrees; and of the personal choice the Lord hath made, of every one. Sweet, and precious truth! And, so infinitely important is it, in the view of Christ, that he bid his disciples rejoice more in the assurance of it, than even the devils being made subject to them through his name. And, beyond all doubt, it is an infinitely greater motive for joy: just as much as a cause is beyond an effect. See Luk 10:20 ; Heb 12:23 .

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

Euodia and Syntyche

Phi 4:2

This is a dual biography in a nutshell. These persons are nowhere else referred to. The outline is faint enough; yet on thoughtful consideration it reveals not a few interesting facts.

I. The persons here mentioned were women. They were members of the Philippian Church, which is often spoken of as a ‘woman’s church’. It is frequently said by way of criticism that two-thirds of the members of the entire Christian Church are of the gentler sex. But shall the fact be regarded as a reflection on the character of the church? Before we leap to that conclusion, let us yoke with it another fact; to wit, seven-eighths of the inmates of our prisons and penitentiaries are men. A fair deduction from both these premises can place no discredit upon the Church for her preponderance of female membership. Indeed, it speaks eloquently for her thoughtfulness and purity of character.

II. We are given to understand that Euodia and Syntyche were good women. There is much in a name. Euodia means ‘fragrance’; Syntyche means ‘happiness’. We are informed that they were ‘labourers in the Gospel’. We have a further intimation as to the character of Euodia and Syntyche in the statement that their names were written ‘in the Book of Life’.

III. These good women were not of one mind.

IV. The quarrel was about a trifle. We infer this from the fact that Paul asked for no investigation of their case. Indeed, the whole affair would appear to have been much ado about nothing. It may have originated in a bit of gossip, a flash of temper, or an inadvertent word. Is it not true that most disagreements have a slight origin? We should find it difficult to account for most of our likes and dislikes; and as for our bitter disagreements, it would be quite impossible to justify them.

V. It would appear that both women were to blame. This may be inferred from their having an equal interest in the message: ‘I beseech Euodia, and beseech Syntyche’. It takes two to make a quarrel.

VI. The results of this quarrel were far-reaching. It has come down through nineteen hundred years.

VII. We do not know that Euodia and Syntyche were ever reconciled on earth. The women who were parties to this Philippian quarrel are generic types. And the practical application is plain. If there are bitternesses to be healed or differences to compose, let us not wait until the shadows enfold us.

D. J. Burrell, The Gospel of Certainty, p. 73.

Phi 4:2

‘It has been justly observed,’ says Dr. Johnson in The Rambler (99), ‘that discord generally operates in little things; it is inflamed to its utmost vehemence by contrariety of tests, oftener than of principles.’

References. IV. 2. Expositor (6th Series), vol. x. p. 46. IV. 2, 3. J. H. Jowett, The High Calling, p. 162.

Phi 4:3

In his Specimen Days in America, describing the cases of the soldiers he visited in hospital during the Civil War, Walt Whitman writes: ‘No formal general’s report, nor book in library, nor column in the paper, embalms the bravest, north or south, east or west Unnamed, unknown, remain and still remain, the bravest soldiers.’

References. IV. 3. S. K. Hocking, Christian World Pulpit, vol. xlvii. p. 102. J. G. Greenhough, ibid. vol. liii. p. 264. A. Maclaren, Expositions of Holy Scripture Philippians, p. 11.

Phi 4:4

Dr. Marcus Dods wrote at the age of twenty-six to his sister Marcia: ‘If you are going to send texts I’ll send you one that will last you all the year and more , Rejoice in the Lord always: again I say, rejoice: then notice the connections on to the end of the paragraph’. Early Letters, p. 165 (see also p. 257).

Equanimity ( Christmas )

Phi 4:4

In other parts of Scripture the prospect of Christ’s coming is made a reason for solemn fear and awe, and a call for watching and prayer, but in the verses connected with the text a distinct view of the Christian character is set before us, and distinct duties urged on us. ‘The Lord is at hand,’ and what then? why, if so, we must ‘rejoice in the Lord’; we must be conspicuous for ‘moderation’; we must be ‘careful for nothing’; we must seek from God’s bounty, and not from man, whatever we need; we must abound in ‘thanksgiving’; and we must cherish, or rather we must pray for, and we shall receive from above, ‘the peace of God which passeth all understanding,’ to ‘keep our hearts and minds through Christ Jesus’. Now this is a view of the Christian character definite and complete enough to admit of commenting on, and it may be useful to show that the thought of Christ’s coming not only leads to fear, but to a calm and cheerful frame of mind.

I. Nothing perhaps is more remarkable than that an Apostle a man of toil and blood, a man combating with powers unseen, and a spectacle for men and Angels, and much more that St. Paul, a man whose natural temper was so zealous, so severe, and so vehement I say, nothing is more striking and significant than that St. Paul should have given us this view of what a Christian should be. It would be nothing wonderful, it is nothing wonderful, that writers in a day like this should speak of peace, quiet, sobriety, and cheerfulness, as being the tone of mind that becomes a Christian; but considering that St. Paul was by birth a Jew, and by education a Pharisee; that he wrote at a time when, if at any time, Christians were in lively and incessant agitation of mind; when persecution and rumours of persecution abounded; when all things seemed in commotion around them; when there was nothing fixed; when there were no churches to soothe them, no course of worship to sober them, no homes to refresh them; and, again, considering that the Gospel is full of high and noble, and what may be called even romantic, principles and motives, and deep mysteries; and, further, considering the very topic which the Apostle combines with his admonitions is that awful subject, the coming of Christ; it is well worthy of notice that, in such a time, under such a covenant, and with such a prospect, he should draw a picture of the Christian character as free from excitement and effort, as full of repose, as still and as equable, as if the great Apostle wrote in some monastery of the desert or some country parsonage. Here surely is the finger of God; here is the evidence of supernatural influences, making the mind of man independent of circumstances! This is the thought that first suggests itself; and the second is this, how deep and refined is the true Christian spirit! how difficult to enter into, how vast to embrace, how impossible to exhaust! Who would expect such composure and equanimity from the fervent Apostle of the Gentiles? We know St. Paul could do great things; could suffer and achieve, could preach and confess, could be high and could be low; but we might have thought that all this was the limit and the perfection of the Christian temper, as he viewed it; and that no room was left him for the feelings which the text and following verses lead us to ascribe to him.

And yet he who ‘laboured more abundantly than all’ his brethren, is also a pattern of simplicity, meekness, cheerfulness, thankfulness, and serenity of mind.

II. It is observable, too, that it was foretold as the peculiarity of Gospel times by the Prophet Isaiah:

‘The work of righteousness shall be peace; and the effect of righteousness, quietness and assurance for ever. And My people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting-places.’

‘But this I say, brethren, the time is short.’ What matters it what we eat, what we drink, how we are clothed, where we lodge, what is thought of us, what becomes of us, since we are not at home? It is felt every day, even as regards this world, that when we leave home for a while we are unsettled. This, then, is the kind of feeling which a belief in Christ’s coming will create within us. It is not worth while establishing ourselves here; it is not worth while spending time and thought on such an object. We shall hardly have got settled when we shall have to move.

‘Be careful for nothing,’ St. Paul says, or, as St. Peter, ‘casting all your care upon Him,’ or, as He Himself, ‘Take no thought’ or care ‘for the morrow, for the morrow will take thought for the things of itself’. This of course is the state of mind which is directly consequent on the belief, that ‘the Lord is at hand’. Who would care for any loss or gain today, if he knew for certain that Christ would show Himself tomorrow? no one. Well, then, the true Christian feels as he would feel, did he know for certain that Christ would be here tomorrow.

III. The Christian has a deep, silent, hidden peace, which the world sees not, like some well in a retired and shady place, difficult of access. He is the greater part of his time by himself, and when he is in solitude, that is his real state. What he is when left to himself and to his God, that is his true life. He can bear himself; he can (as it were) joy in himself, for it is the grace of God within him, it is the presence of the Eternal Comforter, in which he joys. He can bear, he finds it pleasant, to be with himself at all times, ‘never less alone than when alone’. He can lay his head on his pillow at night, and own in God’s sight, with overflowing heart, that he wants nothing, that he ‘is full and abounds,’ that God has been all things to him, and that nothing is not his which God could give him. More thankfulness, more holiness, more of heaven he needs indeed, but the thought that he can have more is not a thought of trouble, but of joy. It does not interfere with his peace to know that he may grow nearer God. Such is the Christian’s peace, when, with a single heart and the Cross in his eye, he addresses and commends himself to Him with whom the night is as clear as the day. St Paul says that ‘the peace of God shall keep our hearts and minds. By ‘keep’ is meant ‘guard,’ or ‘garrison,’ our hearts; so as to keep out enemies. And he says, our ‘hearts and minds’ in contrast to what the world sees of us. Many hard things may be said of the Christian, and done against him, but he has a secret preservative or charm, and minds them not.

J. H. Newman.

References. IV. 4. Spurgeon, Sermons, vol. xli. No. 2405. B. J. Snell, The Virtue of Gladness, p. 73. W. H. Evans, Sermons far the Church’s Year, p. 15. J. T. Bramston, Fratribus, p. 66. J. H. Jowett, The High Calling, p. 168. A. Maclaren, Expositions of Holy Scripture Philippians, p. 21. IV. 4-7. F. J. A. Hort, Village Sermons in Outline, p. 221.

The Golden Mean

Phi 4:5

‘Your moderation,’ forbearance, conciliatoriness, yieldingness.

I. Note this admonition as it applies to matters of faith. The Apostle designed to put the Philippians on their guard against treating coldly or harshly those of another creed; the text is a warning against bigotry and dogmatism. The danger was lest they should exhibit an intolerant spirit in dealing with their unconverted neighbours. This admonition is by no means out of date; the modern Christian needs to give it most prayerful consideration, for he also is in danger of haughtiness and exclusiveness. (1) There is a pride of orthodoxy. (2) There is the pride of denominationalism.

II. The admonition of the text applies to matters of character. We are tempted to judge our brethren harshly; some of them are not like us in certain particulars, and we conclude that they are inferior in wisdom or devotion. (1) We must beware how we deal offensively with any whom we may imagine to be inferior to ourselves. (2) And let us be careful lest we grieve those who are different from ourselves.

III. This admonition applies to matters of conduct We are to display our reasonableness in daily life, and not severely to judge our fellows. It is not always easy to say what is exactly right and fitting to be done; we must, therefore, watch against illiberality and painful dogmatism. ‘Reasonableness of dealing, not strictness of legal right, but consideration for one another,’ is the lesson of the text and the high duty of the Christian life. The earth itself is not a rigid body; it yields to stress, it displays a certain plasticity for which the astronomer allows; and such is the character of living goodness. Just as the mighty ocean softly adjusts itself to all the articulations of the shore without any sacrifice of majesty; as the rock-ribbed earth is tremblingly sensitive, yielding to stress whilst delicately true to its orbit; so the strong, sincere, pure soul has a quick sense of the essential and non-essential is ready within well-understood lines to give and take, and so preserves that aspect of ease and beauty which belongs to whatever is strong and free.

W. L. Watkinson, Themes for Hours of Meditation, p. 113.

References. IV. 5. W. M. Sinclair, Christ and Our Times, p. 231. R. W. Hiley. A Year’s Sermons, vol. ii. p. 346. F. St. John Corbett, The Preacher’s Year, p. 7. W. H. Evans, Short Sermons for the Seasons, p. 20. J. Keble, Sermons or Advent to Christmas Eve, p. 391. J. Jefferis, Christian World Pulpit, vol. xliv. p. 403. J. H. Jowett, The High Calling, p. 174. IV. 6. Ibid. p. 180. Spurgeon, Sermons, vol. xxv. No. 1469. A. Maclaren, Expositions of Holy Scripture Philippians, p. 31.

Man’s Care Conquered By God’s Peace

Phi 4:6-7

Let us see whether this exhortation against anxiety is as impracticable and visionary as some assume it to be; whether, on the contrary, it is not one of the wisest and kindest precepts God ever gave to His children; whether fuller obedience to it would not relieve us of our burdens and wipe away our tears, giving smiles in the place of sadness and peace in the midst of storms.

I. In distinguishing between various kinds of care, there are some which are evidently right, others as evidently wrong, and some which require thought before we can determine whether they are lawful or unlawful. (1) It is clear that some cares are perfectly justifiable. The injunction to pray about them implies this, and our obedience to Divine precepts necessitates them. (2) There are some cares which are as certainly wrong, because they flow from an evil source which taints them. Envy, suspicion, ambition, consciousness of guilt, pride, ill-temper may originate them and often do. (3) But, besides these, there are cares about which it is by no means easy to say whether they are lawful or unlawful. Can we find any touchstone to which we can bring a doubtful care, to test whether it be right or wrong? I think we can, and that it lies before us in my text, where we are pointed to prayer. Any care you can confidently pray about is lawful. (4) But some cares, lawful enough in themselves, become unlawful through their excess.

II. To let in the light of heaven on anxieties and cares in other words, to pray over them is to expel the evils in them. (1) Those evils are manifold. Even the body suffers from over-anxiety, as sleepless nights, a careworn face, and shattered nerves often testify. Our mental faculties are affected too. (2) How is this to be averted? We want a power put within us which will drive out the strong man armed, being stronger than he. And this is brought in by prayer.

III. The effect of obedience to this precept is set forth in the words: ‘And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. This peace is not a passive possession but an active power which ‘keeps the heart’; or, as Paul says to the Colossians, ‘rules the heart’.

A. Rowland, Open Windows and other Sermons, p. 130.

References. IV. 6, 7. Spurgeon, Sermons, vol. xl. No. 2351. J. A. Beet, Christian World Pulpit, vol. xliv. p. 273. E. Armitage, ibid. vol. xlviii. p. 149.

Phi 4:7

In the letters of J. M. Neale, an account is given of the death of the Rev. Charles Simeon. It is from the pen of Mr. Cams. ‘I went in to him after chapel this morning, and he was then lying with his eyes closed. I thought he was asleep, but after standing there a little while he put out his hand to me. I said, ‘The peace of God, which passeth all understanding, shall keep your heart and mind’. He said nothing. I said again, ‘They washed their robes, dear sir, and made them white in the Blood of the Lamb; therefore they are before the throne of God’. ‘I have, I have!’ he said. ‘I have washed my robes in the Blood of the Lamb; they are clean, quite clean I know it.’ He shut his eyes for a few minutes, and when he again opened them I said, ‘Well, dear sir, you will soon comprehend with all saints what is the breadth, and length, and depth, and height, and know the love of Christ, which passeth knowledge, that ye may He tried to raise himself, and said, after his quick manner, ‘Stop! stop! you don’t understand a bit about that text; don’t go on with it I won’t hear it I shall understand it soon!’ After a little while he said, ‘Forty years ago I blessed God because I met one man in the street who spoke to me, and, oh, what a change there is now’!

References. IV. 7. Spurgeon, Sermons, vol. iv. No. 180 and vol. xxiv. No. 1397. Bishop Creighton. University and other Sermons, p. 1. T. Arnold, Christian Life: Its Hopes, p. 238. Archbishop Benson, Living Theology, p. 211. E. J. Boyce, Parochial Sermons, p. 188. Phillips Brooks, The Law of Growth, p. 219. T. Binney, King’s Weigh-House Chapel Sermons (2nd Series), p. 79, 94, 106, 121. J. H. Jowett, The High Calling, p. 186. A. Maclaren, Expositions of Holy Scripture Philippians, p. 39.

Protected Thoughts

Phi 4:7-8

In the Christian life the thought-realm is the seat of the greatest difficulty with which a man is confronted. Our thoughts are so elusive, so difficult to control, and so entirely independent of any known law, that to order them arightly seems an impossibility. It is characteristic of the Gospel that such a difficulty is not ignored, but is honestly faced and frankly dealt with. It proposes a solution of the problem of the thought-life the worth of which can only be known by personal test, and the man who would know the fulness of the Evangel must seek the fulfilment of its promises here. Indeed, in its ultimate analysis the adequacy of the Gospel as a scheme of salvation depends upon its power in this hidden realm of our being, for our thoughts are by far the largest parts of our lives. We think far more than we speak or act, and it is a matter of common experience that our thoughts are the springs of both speech and action.

I. The power of thought is the strongest force in the life of any one of us, as witness its annihilation of distance and time, and its disregard of circumstances. Our holiest moments are often invaded by our un-holiest imaginations, and uncontrolled thought at such times makes vivid to us things long since past. On this account it is that thought manifests its greatest strength as an avenue of temptation. Our temptations come to us mainly by our thoughts, which gather strength in this respect from their own past victories.

II. The fact, that our thoughts have a direct and powerful influence upon others is an added emphasis upon the necessity of our endeavouring to apprehend the fulness of Christ’s salvation in this respect. It is quite impossible to disregard what is now known as the power of thought-communication and transference, a misapprehension of which has led not a few into a regular cult of thought-power, from which a right understanding of the Gospel in its fulness would have saved them. Now we may understand something of its reality and influence by looking at it inversely. We all know the power of thoughtlessness and the strength which it has to wound and to hurt. We all know that nothing cuts us so deeply as thoughtless treatment on the part of those from whom we expected something better. And by introversion we may understand something also of the influence of holy, pure, and loving thought.

III. Along with the creation of personal self-discovery, the Gospel proclaims an inward emancipation, promising to the surrendered heart a guardianship of thought which liberates from moral bondage, and a communication of power which brings ‘every thought into captivity to the obedience of Christ’. And these words are not expressive of an unattainable ideal, spoken to mock us with the sense of shortcoming which they create, but are rather a call to us to enter into the joy of our Lord.

The Gospel does not call us to a life of mere passivity, which would be, to say the least, of but questionable morality. We are to co-operate with Him, and it is always within our own power to keep ourselves in the love of God. Hence it is that the Gospel imposes a rigid self-discipline with regard to thoughts, and lays upon us the responsibility for thought-selection. Assuming that we have learned our own helplessness, that we have yielded ourselves to the Lord, and are now relying upon His promise to undertake the responsibility of guarding our hearts and our thoughts, it enjoins ‘Whatsoever things are true, honest, lovely, of good report think on these things’. Christ does not supersede our own activities but rather strengthens them, and to us is committed the task of crowding out the evil by the good, always in reliance upon His imparted strength.

J. Stuart Holden, The Pre-Eminent Lord, p. 181.

Right Thoughts

Phi 4:8

St. Paul here tells the beloved Philippians what things to think of, what to value, what to practise in their lives; if they do this, he says that the ‘God of Peace’ will certainly be with them. Let us look at the things which he suggests for their meditation and practice a little more closely.

I. Whatsoever Things are True. The word has a fuller and deeper meaning in the Bible than it now has. Truth with us means the opposite of falsity in speech, but in Scripture it means the opposite of all unreality, all sham. St. Paul bids them think habitually of all that is real; on the substance, not on the shadow; on the eternal, not on the transitory; on God, not on the world. ‘Whatsoever things are real’ God, the Soul, Eternity, the Gospel of Jesus Christ ‘think on these things.’

II. Whatsoever Things are Honest. The word in the original means ‘noble,’ ‘grave,’ ‘reverend,’ ‘seemly’. It is an exhortation to dignity of thought as opposite to meanness of thought. It invites to the gravity of self-respect. Nothing becomes too bad for men who have lost their self-respect. Why is this sea of life strewn with hopeless wrecks? Could the unmanly man, the unwomanly woman, have sunk to such depths of loathsome degradation if they had ever thought of whatsoever things are honest? There are no words of counsel more deep-reaching than these, especially to young men and women.

III. Whatsoever Things are Just. Justice is one of the most elementary of human duties, and one of the rarest. Try to be, what so few are, habitually fair.

IV. Whatsoever Things are Pure. Ah! that this warning might reach the heart of every one of you, and inspire you with the resolve to banish from your minds everything that defileth. Impure thoughts encouraged lead inevitably to fatal deeds and blasted lives.

V. Whatsoever Things are Lovely. Winning and attractive thoughts that live and are radiant in the light. If you think of such things, the baser and viler will have no charm for you. Try then, above all, ‘the expulsive power of good affections’. Empty by filling empty of what is mean and impure by filling with what is noble and lovely.

VI. Whatsoever Things are of Good Report. The world delights in whatsoever things are of ill report base stories, vile innuendoes, evil surmisings, scandalous hints; it revels in envy, hatred, malice, and all uncharitableness. If you would be noble, if you would be a Christian man, have nothing to do with such things.

VII. Then, if there be any Virtue, and if there be any Praise, think on these Things. The words do not imply the least doubt that there is virtue, and that there is praise, but they mean, whatever virtue and praise there be, think on these. There is no nobler character than the man who knows the awful reverence which is due from himself to his own soul; who loveth the thing that is just and doeth that which is lawful and right, in singleness of heart; who keeps the temple of his soul pure and bright with the presence of the Holy One; who hates all that is ignoble and loves his neighbour as himself. What has such a man to fear? The eternal forces are with him. His heart, his hope, his treasure, are beyond the grave; and ever and anon he is permitted to see the heavens open, and ‘the angels of God ascending and descending upon the Son of Man’.

Dean Farrar.

What to Think About

Phi 4:8

‘Think on these things.’ ‘These things’ constitute the prescribed liberty of Christian manhood. They are a kind of inventory of the mental furnishings of the Christian life. And I think everybody will readily grant that the furnishings are not cheap and stingy, not bare and monotonous, but liberal and varied, graceful and refined.

Now let me review these glorious possibilities, this authorised dominion in Christian freedom of thought.

I. Whatsoever Things are True. True, not simply veracious. The word ‘true’ is not used by the Apostle as we use it in a court of law, when we enjoin a witness to ‘speak the truth, the whole truth, and nothing but the truth’. The things described in a police court as true are usually ugly and repulsive; truth is always beautiful. Truth in a police court is correspondence with fact. Truth as used in the New Testament is correspondence with God. An unclean story may be accurate; an unclean story can never be true. A story is true when in very substance it shares the likeness of Him who is the truth. Veracity accurately describes a happening, truth describes a particular happening. We are therefore enjoined not to think about merely accurate things, but about accurate things which unveil the face of God.

II. Whatsoever Things are Honourable. Things that are worthy of honour, worthy of reverence, the august and the venerable. The Authorised Version uses the old English word ‘honest,’ which is suggestive of gravity, seemliness, dignity. There is a certain fine stateliness in the word, recalling the impressive grandeur of a cathedral pile. Whatsoever things make the character of men and women to resemble the imposing proportions of a cathedral, ‘think on these things’.

III. Whatsoever Things are Just. And yet our word ‘just’ does not convey the Apostle’s mind and meaning. Justice can be very cold and steely, like the justice of a Shylock. It may mean only superficial exactitude as between man and man. But to be really just is to be right with God. No man is really just until he is adjusted to his Maker. Whatsoever things satisfy the standards of the Almighty, ‘think on these things’.

IV. Whatsoever Things are Pure. But to be pure is to be more than just. It is to be stainless, blameless, and unblemished.

V. Whatsoever Things are Lovely. We are to bring the amiable and the lovable within the circle of our regard. John Calvin gives the meaning as ‘morally agreeable and pleasant. I am glad that juicy word came from the lips of that austere prophet. Dr. Matheson tells of a young woman who came to him in great distress over her failure to fulfil the religious duties of life. He was aware that at this very time she was living a life of sacrificial devotion to a blind father. ‘I asked if this service of hers was not a religious duty. She answered, “Oh no, it cannot be, because that brings me such joy, and it is the delight of my heart to serve my father”.’ It is a most common and perilous mistake. There are tens of thousands of duties and liberties which are juicy and delicious, and they are the portion of those who sit down at the Lord’s feast.

VI. Whatsoever Things are of Good Report. Not merely things that are well reported of, but things which themselves have a fine voice, things that are fair speaking, and therefore gracious, winsome, winning, and attractive. And then, as though he were afraid that the vast enclosure was not yet wide enough, and that some fair and beautiful thing might still be outside its comprehensive pale, the Apostle adds still more inclusive terms, and says, ‘ If there be any virtue’ whatever is merely excellent; ‘ and if there be any praise,’ whatever is in any degree commendable take account of them, bring them within the circle of your commendation and delight, ‘think on these things’. Fasten your eyes upon the lovely wheresoever the lovely may be found.

J. H. Jowett, The High Galling, p. 192.

Time to Think

Phi 4:8

This age has been called an age of growth, and so in many ways it is growth of empire, of commerce, of wealth, of population, and an improvement in physique.

But what of spiritual growth? There is a growth in organisations, in spiritual activities, in spiritual fuss, but this is only the scaffolding; the building itself grows but little. What is the remedy? We find it in the first word of our text, ‘Think’.

I. Get Time to Think. It is more necessary than many realise; it is indeed absolutely necessary, for without time to think our spiritual life cannot grow. We hear too much of the voice of man. Get time to hear the voice of God.

II. Acquire the Habit of Thinking. The mind quickly forms habits just as the body does, and if those habits are habits of idleness or day-dreams or vanity, the mind will soon become useless for thinking. Discipline your mind! Keep still and think. Think deeply, and so become deep. Think regularly, and so acquire the habit of thinking.

III. What shall we Think? It is a good thing to drive out wrong and impure thoughts from our hearts we must do so; but unless we obtain good thoughts to fill their place the evil thoughts will return with sevenfold force. What, then, shall we think? ‘Whatsoever things are true, honest, just, pure, lovely, of good report, if there be any virtue, any praise, think on these things.’ That is the great remedy for our lack of spiritual growth. The scaffolding is here; let us build up the spiritual building.

The Regulation of Thoughts

Phi 4:8

What a vast and varied domain there is spread out before man in which his thought may expatiate! Have we not in this itself an intimation of our immortality? It has been said that ‘art is long, and life is short’. The truth is that life is long too, as long as art long even to infinity. He who has given the eternal faculties and the eternal longing will also give the eternal life. ‘As a man thinketh in his heart, so is he.’ A man can never be better than his thoughts. Everything good and everything evil originates in thought. And herein we are greatly helped or hindered, as the case may be, by the power of habit. What you want is carefully painfully, if necessary to cultivate the habit of choosing those things which are good and pure and honourable and lovely and of good report. It may be a slow process, but it is a sure one, if only, by the grace of God, you persevere. For you must remember that interest in a particular subject is, to a very large extent, a matter of habit. Bearing in mind that what is necessary is not simply a good resolution such as one might make at the close of a sermon, or in one of his better moods, but a steady and persevering course of training and culture, let us see more precisely what it is we have to do.

I. The first thing clearly is to select that which is good (as opposed to that which is evil) to think about. Here comes in the weighty truth that ‘to the pure all things are pure, but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled’. It is not so much the things at which we look as the way in which we look at them, which makes the great difference.

II. Not only, however, is it our duty to select that which is good as opposed to that which is bad, but to choose that which is best in preference to that which is inferior, to think about. God made us to soar. He has given us atmosphere enough to soar in, and heaven enough to soar to; and it is a shame that so many of us should be content to think such paltry thoughts as we do. There is one theme which is loftier and more inspiring than all others, which we neglect at the peril of all that is highest and best, and most hopeful in us the great theme of the Gospel ‘Jesus Christ and Him crucified’.

III. While the greatest theme of all which can engage our attention is the truth as it is in Jesus, there is no disposition to narrow the range of our thinking. There is only one thing narrow in Christianity, and that is the gate the entrance.

J. M. Gibson, A Strong City, p. 165.

The Discipline of Thought

Phi 4:8

When we speak of unseen things, we commonly refer to things that are eternal. We associate the unseen with the world beyond the veil, where the angels of God, innumerable, are around the throne. But the world of thought, of feeling, of passion, and of desire that world still baffles the finest powers of vision: as surely as there is an unseen heaven above us, there is an unseen universe within. I wish, then, to turn to the world within. I believe that most of us give far too little heed to what I might call the discipline of thought First, I shall speak on the vital need there is of governing our thoughts. Next, on how the Gospel helps man to this government.

I. First, then, on the government of our thoughts and at the outset I would recognise the difficulty of it. I question if there is a harder task in all the world than that of bringing our thoughts into subjection to our will. And yet there are one or two considerations I can bring before you, that will show you how, in the whole circle of self-mastery, there is nothing more vital than the mastery of thought (1) Think, for example, how much of our happiness our common happiness depends on thought. Our common happiness does not hang on what we view. Our common happinesss hangs on our point of view. Largely, it is not things themselves; it is our thoughts about them, that constitute the gentle art of being happy. (2) Again, how much of our unconscious influence lies in our thoughts. That very suggestive and spiritual writer, Maeterlinck, puts the matter in his own poetic way. He says: ‘Though you assume the face of a saint, a hero, or a martyr, the eye of the passing child will not greet you with the same unapproachable smile if there lurk within you an evil thought’. (3) There is only one other consideration I would mention, and that is the power of thought in our temptations. In the government of thought in the power to bring thought to heel lies one of our greatest moral safeguards against sin.

II. How does the Gospel help us to govern our thoughts? To some of you the mastery of thought may seem impossible it is never viewed as impossible in Scripture, and the secret of that Gospel-power lies in the three great words light, love, life. (1) Think first of light as a power for thought-mastery. In twilight or darkness what sad thoughts come thronging which the glory of sunlight instantly dispels. The glory of Christ is that by His life and death He has shed a light where before there was only darkness. The light of Christ, for the man who lives in it, is an untold help in the government of thought (2) Then think of love is it not one mark of love that our thoughts always follow in its train? (3) Then think of life are not our thoughts affected by the largeness and abundance of our life? Christ’s great tide of life, like the tide of the sea that covers up the mudbanks, is the greatest power in the moral world for submerging every base and bitter thought.

G. H. Morrison, The Unlighted Lustre, p. 1.

Things That Are Lovely

Phi 4:8

And ‘these things’ constitute the prescribed liberty of Christian manhood. They are a sort of inventory of the mental furnishings of the Christian life. If we are to find our mental furnishings among things that are lovely, where shall we make our explorations? We can find them in humanity, in nature, and in God as revealed to us of Jesus Christ our Lord.

I. Turn, then, to humanity, and whatsoever things are lovely think on these things. And do not be surprised if I counsel you to begin with yourselves. Steadily seek and contemplate the true and the gracious, and the better side of your own self. Do you imagine that this will foster self-conceit? It will only nourish a healthy self-respect In the most barren wastes of life solitary blooms are blowing. They may be weak and fragile and sickly, but ‘think on these things’. And we must busy ourselves in diligently seeking hidden beauties in the lives of others. It is a very chivalrous and manly guest, and it receives a rich reward.

II. And turn to nature, and ‘whatsoever things are lovely think on these things’. We need to ‘get back to the land’ in more senses than the political one of which we are so helpfully hearing today. We want to get back to its poetic significance, its mystic interpretations, its subtle influences upon the spirit by its ministry of light, and shade, and colour, and fragrance, its delicate graces, and its awful austerity. We need a refreshed communion with God’s beautiful world. It is a most neglected side of modern education.

III. And lastly and surely firstly, too turn to the Lord Jesus, and contemplate ‘the chief among ten thousand, the altogether lovely’. Is it not relevant counsel to our age to advise men to sometimes lay down their apparatus of criticism, and just bask in the contemplation of the moral glory of our Lord? I am not disparaging criticism, but I am advising that criticism be not allowed to suffocate devotion. I once saw an eminent professor of physics who was so intent upon watching the disturbance effected in a cup of coffee by allowing the bowl of his spoon to rest upon it that he took no breakfast at all! It is possible to be so occupied with critical problems concerning the Bread of Life that we altogether forget to eat. And so I say it is well at times, and very frequently too, to lay all critical questions on one side, and just absorbently contemplate the spiritual glory of our Redeemer.

J. H. Jowett, The British Congregationalist, p. 252.

References. IV. 8. F. W. Farrar, Everyday Christian Life, p. 46. H. Howard, The Raiment of the Soul, p. 44. T. Sadler, Sunday Thoughts, p. 139. W. J. Hocking, Christian World Pulpit, vol. xlv. p. 59. F. W. Farrar, ibid. vol. xlviii. pp. 49, 52. A. P. Stanley, Canterbury Sermons, p. 291. A. L. Lilley, Christian World Pulpit, vol. liii. p. 202. Church Family Newspaper, vol. xv. p. 564. R. J. Drummond, Faith’s Certainties, p. 215. Expositor (5th Series), vol. ix. p. 437; ibid. (6th Series), vol. xi. p. 147. A. Maclaren, Expositions of Holy Scripture Philippians, p. 48.

Phi 4:9

There may be something more finely sensitive in the modern humour that tends more and more to withdraw a man’s personality from the lessons he inculcates, or the cause that he has espoused; but there is a loss herewith of wholesome responsibility; and when we find in the works of Knox, as in the Epistles of Paul, the man himself standing nakedly forward, courting and anticipating criticism, putting his character, as it were, in pledge for the sincerity of his doctrine, we had best waive the question of delicacy, and make our acknowledgment for a lesson of courage, not unnecessary in these days of anonymous criticism, and much light, otherwise unattainable, in the spirit in which great movements were initiated and carried forward.

R. L. Stevenson, in Men and Books.

References. IV. 9. J. H. Jowett, The High Galling, p. 198. IV. 10. Expositor (5th Series), vol. viii. p. 409; ibid. vol. x. p. 196. IV. 10-14. A. Maclaren, Expositions of Holy Scripture Philippians, p. 58. IV. 10-23. W. C. Smith, Scottish Review, vol. vi. p. 248. IV. 11. Spurgeon, Sermons, vol. vi. No. 320. T. F. Crosse, Sermons (2nd Series), p. 122. H. P. Liddon, Sermons on Some Words of St. Paul, p. 262. J. Keble, Sermons for the Sundays After Trinity, p. 86. J. H. Jowett, The High Calling, p. 204. Expositor (6th Series), vol. xi. p. 285.

Concurrent Adaptation

Phi 4:11-12

True life with serene acquiescence accommodates itself to things as they are, and, whilst still pursuing its highest ideals, finds in its surroundings the conditions of its unfolding and satisfaction. All inward irritation and revolt on the score of circumstance mean so much defect of life.

I. Note the wide range of the Apostle’s experience. We are naturally curious as to the history of a teacher who declares that he has found the secret of perennial content. If the circumstances of such a man were narrow and monotonous, if his life were cloistered and uneventful, we should not be greatly impressed by his avowal; he who is to witness with effect on this subject must have a history. This the Apostle had. He had ranged all climes from the south to the north pole of human circumstance and sentiment. He assures us, however, that no change found him unprepared. From none did he shrink, and by none did he suffer loss. Those who have not mastered the secret of adjusting themselves to the incidence of the perpetual unsettlements of life are liable to suffer terribly in spirit and faith, temper and character.

II. Mark the process by which the Apostle arrived at this perfect contentment. Whatever may be the aspect of his lot to the carnal eye, he accepts it with gratitude and expectation: ‘I can do all things in Him that strengtheneth me’. How, then, is the Christian thoroughly reconciled to a life which occasions the natural man such deep discomfort, and which involves him in dire peril? (1) Christ restores the inner harmony of our nature upon which the interpretation of the outer world depends. In the sovereign power of redeeming and sanctifying grace the conscience is sprinkled from guilt, the passions are purified, the heart glows with love, the will is sceptred, and with peace, patience, and power dwelling within there is no longer any reason or temptation to quarrel with things outside. (2) By rendering us self-sufficing, Christ renders us largely independent of the outer world. To the natural man the world of circumstance is the whole of life. But he who lives in the Spirit, and walks in the Spirit, has an altogether different conception of the place and power of circumstance. He knows of another world than that which meets the carnal eye of a kingdom within him having marvellous interests, treasures, dignities, sciences, and delights of its own. Within his own heart he carries the summer, the fountain, the nightingale, and the rose, therefore the palace does not mock nor the prison paralyse. (3) By strengthening us in the inner man Christ makes us masters of circumstance.

W. L. Watkinson, Themes for Hours of Meditation, p. 72.

Reference. IV. 11, 12. E. Armitage, Christian World Pulpit, vol. lii. p. 202.

Phi 4:11-13

Oliver Cromwell, a few days after the death of his daughter, Lady Elizabeth Claypole, ‘called for his Bible, and desired an honourable and godly person there (with others) present to read to him Phi 4:11-13 “Not that I speak in respect of want, for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound. Everywhere and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need. I can do all things, through Christ which strengtheneth me,” which read, saith he: to use his own word, “This Scripture did once save my life, when my eldest son died, which went as a dagger to my heart, indeed it did”. And then, repeating the words of the text himself, declared his then thoughts to this purpose, reading the tenth and eleventh verses of Paul’s contentation, and submission to the will of God in all conditions (said he): “‘Tis true, Paul, you have learned this, and attained to this measure of grace: but what shall I do? Ah, poor creature, it is a hard lesson for me to take out! I find it so!” But reading on to the thirteenth verse, where Paul saith, “I can do all things through Christ that strengtheneth me” then faith began to work, and his heart to find support and comfort, and he said thus to himself: “He that was Paul’s Christ is my Christ too,” and so drew water out of the wells of salvation, Christ in the covenant of grace.’

Adversity is sometimes hard upon a man; but for one man who can stand prosperity, there are a hundred that will stand adversity.

Carlyle, Heroes (v.).

Acclimatisation of Character

Phi 4:12-13

I. The vicissitudes of our life, especially when they are sudden and unexpected, are always attended by serious peril. Artificial acclimatisation in Nature is possible only when effected with great care, and even then it is often followed by disappointment. Said a tourist to a famous Swiss guide: ‘You have been in all weathers, and all changes of weather’. ‘The changes are worse than the weather,’ replied the guide. The alternations of circumstance and experience in human life are repeatedly more dangerous to faith and principle than the most trying settled conditions to which time and habit have reconciled us.

II. And this ordeal of change was never more incessant and sharp than it is today. In the simple times of the past things were more stereotyped and existence more sluggish than we now know them to be. Every hour we see and feel the ebb and flow of things, and without swift handling of the helm we may easily make shipwreck.

III. Yet this acclimatisation of character is happily possible, as we learn from our text. With a patience and skill that science cannot rival, with subtle and inexhaustible resources, Nature effects marvellous acclimatisations in plants and flowers, creating in regions intermediate between hot and cold climates a profuse vegetation of a tropical character which can, nevertheless, sustain almost an arctic severity. Grace effects much the same thing for human nature. ‘I can do all things in Him that strengtheneth me’. What is entirely impossible in artificial acclimatisation is effected by Nature; and that which is unattainable in character through any artifice of our own becomes delightfully actual and experimental through the grace of Christ In a high and sincere spirituality of life we attain perfect liberty touching the outside world, drawing wisdom and blessing from all surroundings and sensations, as the bee sips honey from flowers of all shapes and colours.

W. L. Watkinson, Inspiration in Common Life, p. 108.

The Power of the Cross

Phi 4:13

‘Crucified with Christ’ Such is the language in which the author of the Epistle to the Philippians elsewhere describes his relation to Calvary. But is there any life which, unless we are admitted to its secret history, seems less like crucifixion than the career of the stout Apostle Paul? There is no paleness in its presentation. Its hours are crowded with glorious life. It is romantic, adventurous, and vivid. If happiness indeed consist in the unimpeded exercise of function there is abundance of this quality in the missionary journeys which the Acts records. St. Paul is perhaps the most vigorous, efficient, self-realising character in the pages of the New Testament He who bids the Christian imitate the humility of Him who took upon Him the form of a slave is himself one of the world’s masters. He would withstand you to the face as soon as look at you. He knows his mind and carries through his purpose. No doubt he was impatient of dull wits, and was, it may be, too ready to call the tiresome unbeliever a fool, the priestly bully a whited wall. None can deny him the honour of the strong man, who leaves his mark, creates ideals, and makes history. ‘I can do all things’ seems to portray the man more faithfully than ‘I am crucified’.

His missionary journeys rival in interest the travels of Odysseus. They impress us by the fulness of their experience rather than by the greatness of their self-sacrifice. The strong man delights in dangers, in hair-breadth escapes, in critical situations. The adventurous lad who first hears the celebrated catalogue of Pauline perils hardly pities the man who encountered them. These are all in the day’s work of him who would earn the reward of efficiency.

I. The Christian, then, according to the type which is presented to us in the New Testament, is the man that can do all things, or, to borrow a striking phrase from the Lord’s own teaching, who through faith can remove mountains. The characteristic note of the Gospel is not sacrifice but salvation. ‘In hoc signo vinces’ is the legend inscribed upon the banner of the cross. Calvary is the symbol not of renunciation but of life. It is very easy to get a distorted view of the real message which the Gospel brings to human needs if we go for our ideals outside the range of the Apostolic Church, if we seek for the pattern of Christian manhood whether in mediaeval or modern times. We need not hesitate to acknowledge the witness of the saints in every age to the manifoldness of Christ if we look rather to the New Testament for the due proportions of Christian discipleship.

The gospel of the cross was no apotheosis of pain, but the proclamation of power. It presents to our gaze a spectacle of Divine tenderness only because it is the message of victorious life. And for St Paul it is the Gospel which is the fixed thing in Christianity; the inviolable unchangeable centre of authority; the standard presentation of the fact of Christ which gives unity, cohesion, and solidity to all the riches of wisdom and knowledge which are hid in Him.

II. In Jesus pain is transmuted into power, only because to Him is given all authority in heaven and in earth, and in His hands He bears the keys of hell. In Him we behold no servile submission of the creature to the Law of the God who made it He is Himself the very son and substance of the Everlasting Will, enthroning the humanity which He assumes, manifested as the goal and destiny of all creation. How near to every age and to each human life He seems how near and yet how far! As, when some traveller among the mountains has climbed the shoulder of a westward hill and almost thinks his journey at an end, the scene expands; the perspective widens; ridge behind ridge, alp behind alp, peak behind peak appears, rising in stairs and terraces to meet the horizon now almost lost in dreamy distances of dazzling light; so Christ the end of human life becomes a vaster Christ the nearer we attain.

But with God all things are possible. This is no formal acknowledgment of an omnipotence which, if it have concrete existence, is a fact too general and remote to have any real bearing upon the practical concerns of life, but a great experience which has made men strong. ‘Ye shall receive power’ was the form in which the risen Master renewed the promise of an energising influence, an inward presence, a controlling Personality, which entering into His elect should make them sons of God. ‘Repent ye and be baptised every one of you in the name of Jesus Christ unto the remission of your sins,’ such was the burthen of St. Peter’s witness on the Day of Pentecost, ‘and ye shall receive the gift of the Holy Spirit’.

J. G. Simpson, C hristus Crucifixus, p. 25.

Phi 4:13

Cardinal Vaughan wrote in the spring of 1882: ‘I am fifty years old. It is said that no man becomes a saint after fifty. I am determined to give no peace to myself or to my Holy Patrons, or indeed to our dear Lord Himself. By prayer even this miracle can be performed, and a dry, hard, stupid old stick like me can reach great sanctity in eo qui me confortat . St. Francis of Sales died at fifty-six: St. Francis of Assisi, Xavier, and St. Charles were dead and saints about ten years earlier. What a grace to have spatium paenitentiae . I am determined to use the remaining time better than the last, God helping.’

J. G. Snead-Cox, Life of Cardinal Vaughan, vol. 1. p. 452.

References. IV. 13. Spurgeon, Sermons, vol. vi. No. 346. J. B. Lightfoot, Cambridge Sermons, p. 317. J. M. Neale, Sermons Preached in Sackville College Chapel, vol. i. p. 400. F. A. Noble, Christian World Pulpit, vol. 1. p. 162. T. F. Crosse, Sermons (2nd Series), p. 122. J. A. Alexander, The Gospel of Jesus Christ, p. 410. J. H. Jowett, The High Calling , p. 210. J. G. Simpson, Christus Crucifixus, p. 25. IV. 14. Ibid. p. 216.

Phi 4:15

Nothing is harder to manage, on either side, than the sense of an obligation conferred or received.

Morley’s, Life of Cobden (ch. 1.).

The law of benefit is a difficult channel, which requires careful sailing or rude boats.

Emerson.

References. IV. 15. Expositor (5th Series), vol. viii. pp. 122, 135; ibid. (7th Series), vol. vi. p. 371. IV. 16. Ibid. (4th Series), vol. x. p. 333. IV. 17. Bishop Westcott, The Incarnation and Common Life, p. 195. IV. 18. Expositor (4th Series), vol. vi. p. 194. IV. 19. Spurgeon, Sermons, vol. xxix. No. 1712. H. J. Bevis, Sermons, p. 131. IV. 19, 20. J. H. Jowett, The High Calling, p. 222. IV. 20-23. A. Maclaren, Expositions of Holy Scripture Philippians, p. 74.

The Saints of Caesar’s Household

Phi 4:22

It is the chiefly upon which I want to lav the stress that the warmest and most loving salutation should have come from the unlikeliest place. St. Paul is sending a letter to the Church at Philippi. He sits in all the rude discomforts of a prison, writing amidst much difficulty, secured by a coupling chain to a soldier. Is this life wasted? He is preaching in this prison to a greater congregation than could ever be gathered in the market place or on Mars’ Hill. At that hour, when time seemed to stand still, he was preaching to all the ages. And this day this word is ours because Paul was in prison. But of this ministry in the dungeon the fruit was not only afar off in the future, it was immediate.

I. Let us think of those of whom St. Paul writes, ‘the saints of Caesar’s household’ certainly the last place to which we should go to look for saints. Rome at that time was the most unlikely place in the world to look for a saint. No language could utter the depth of abomination to which it had sunk. And of all its people the most miserable was the lot of the slave. So many of these were there that they could only be kept in subjection by the most terrible severity. To complete it all they were slaves in Caesar’s household. This Caesar was Nero a very monster in iniquity. Here it is, then, where the example and influence of this monster had poisoned the very atmosphere within the walls of Nero’s palace that a little company of his own slaves gather in loving fellowship around Paul the prisoner, and send their loving greeting to the Church at Philippi.

II. To us, too, the saints of Caesar’s household send their greetings. (1) There are those whose position seems to make Christianity a difficulty they may think sometimes, perhaps, almost an impossibility. My brother, my sister, these saints of Caesar’s household salute you. What think you would they count those hindrances of which you make so much? (2) And yet again, others shrink in fear of themselves. Surely, again, these saints of Caesar’s household salute you! (8) Does it seem to some that their sphere is so little, so narrow, so lowly, that there is no room for any service for God? Again the saints of Caesar’s household salute you.

M. G. Pearse, The Gentleness of Jesus, p. 125.

Saints in the Household of Caesar

Phi 4:22

There are few contrasts so startling as that which is suggested by this Epistle to the Philippians. We read our pagan history and we read our Bible, but it is not often that the two come so close together and that the lines of both histories touch for one moment to separate again. Here we have for the first time that union of sacred and profane history. Here seems to commence that long struggle between the religion of Christ and the Empire of Rome, which ended by establishing the Gospel upon the ruins of the Eternal City. Here we read of Philippi, the advanced guard of the ambition of Macedonian kings, but now the seat of a Christian Church. Philippi, on whose battlefield the future of the world was decided just a hundred years before, now sending Epaphroditus to bear comfort and help to the Apostle in his Roman prison. Everything seems to point to the same contrast between the inspired word of Christian advice as written in this Epistle and the Roman Praetorian command, between the purity and piety of the writer and that golden palace of sin and shame outside the walls of which he wrote, between the preaching of St. Paul, Apostle of Christ, and Nero, Emperor of Rome, tyrant, matricide, and anti-Christ. There, for two years, as we know, waiting for his trial, the Apostle abode, and thither came many of his friends, Timotheus, Luke, Aristarehus, Marcus, Demas their names are familiar to the whole Christian world; but who are these of whom the text speaks, ‘saints of Caesar’s household’? We do not know. The Bible is silent. The history of the world has passed them over, the history of the Church knows them not. By chance, indeed, in the dark recesses of the Catacombs, amid the quaint symbols of the hope of immortality, their names may even now be deciphered, but beyond that we know them not.

I. Christians under Adverse Circumstances. It is about them that I would fain say to you just two words. One is that if we can conceive of any place in the world more unlikely than another at that day in which to find a Christian man it was Nero’s palace. If we had been asked where we should expect to hear of a Christian in Rome, Nero’s gilded palace would be the very last place which would be mentioned. A friend of Paul, a follower of Jesus Christ in that palace of bastard art, and lust, and murder! What sins he must have witnessed, what temptations must have beset his path, what responsibility, what difficulties, I had almost said what impossibilities, in the way of a Christian life. Well, then, the encouragement to us is this, that, if there, then anywhere it is possible to be a follower of our Blessed Lord. The encouragement is, that there must surely be no difficulties of life, no post of duty, no situation of temptation, in which a Christian man, by the grace of God, may not work his life unharmed. All may learn by this example the sufficiency of the Grace of God to sustain and strengthen them in the most adverse circumstances.

II. Our Real Danger. The world in which we live, our domestic, professional, social, political world, it is to us Caesar’s household. We have to live there, work there, wait there for our Blessed Master, and, though of course superficially the world has changed, there is no arena, there is no garment of flaming pitch, there is no fierce cry, of ‘Christians to the lions!’ nothing that could tempt to apostasy in our case, or offer excuse to weak human nature to compromise with sin and infidelity, yet our dangers are no less real. The world is, after all, though softer and gentler, no less dangerous to Christian men, because day by day they are brought in contact with those who neither serve nor know our Divine Master, and then zeal in duty brings its own temptation, earthly labour has its own peril. Our fees are really not so much the foes that we find in the world, but the foe we bear about with us wherever we go. But a heart right with God, a mind directed by His Spirit, a habit of dependence on His grace and of prayer, a habit of close walking with our Lord and Saviour, these will keep a man safe anywhere, and the more difficult it is to make profession of faith in our own individual circumstances, so much the more distinct and decided by the grace of God may that profession be.

III. Never Despair of Finding Good Men Anywhere. Moreover, I think that from these unknown saints in Caesar’s household we may all of us, men and women, learn a lesson of charity, never to despair of finding good men anywhere. God sees not as we see, sufficient if He knows His own, and will one day bring them into the light. Depend upon it there will be many in heaven whom we did not expect to meet For God’s servants are often hidden sometimes from pure unobtrusiveness, sometimes from a shrinking fear lest they should after profession fall and bring dishonour on the cause, sometimes again from circumstances which have not brought out their character before those with whom they live. But let us comfort ourselves with the assurance that God knows them and will declare them one day. We ourselves are blind and err in our judgment, and we have no right to pass sentence on one another. Let it be enough for us that our heavenly Father allots to all His children the post that they are to take in life, and when the pressure is too strong or the temptation too great for their strength, then the same loving Father will assuredly call them from it, or if not then, He can by His grace sustain them in it and hold up their goings that they slip not, for if there could be saints in the golden palace of Nero it is incongruous and illogical to suppose that there is any post of earthly duty or difficulty or temptation to which we could be subjected, in which we could plead that it is impossible to do right.

References. IV. 22. J. H. Jowett, The High Calling, p. 234. J. Tolefree Parr, The White Life, p. 106. J. Thew, Broken Ideals, p. 97. IV. 23. J. H. Jowett, The High Calling, p. 239.

Fuente: Expositor’s Dictionary of Text by Robertson

XXVII

THE MINISTRY OF TEARS AND PAUL’S RECIPE FOR HAPPINESS

Phi 3:15-4:23 .

This chapter closes the exposition of the letter to the Philippians. Commencing at Phi 3:15 we make a running comment on the rest of the letter.

“Let us therefore, as many as are perfect.” It is somewhat surprising that just before this Paul said that he counted not himself to be perfect, but that is in the passive voice, to be perfected. Now we have an active form of the same word, only it is an adjective instead of a verb, and the question arises, Is there a contradiction? The answer is, no. The adjective “perfect” is frequently used in the New Testament in the sense of full-grown, mature, as a mature Christian and not a novice, not a babe in Christ, as in the letter to the Hebrews, where he says that “when for the time ye ought to be teachers ye have need that one teach you again the first principles of the oracles of God,” and then says, “Let us go on to perfection,” that is, to maturity.

To continue: “And if in anything ye are otherwise minded, God shall reveal even this unto you.” What kind of a revelation is this? Does it mean that God will indefinitely keep up his external revelation, so that there will be continual additions to the Bible? It does not mean that. It is an internal revelation by the Spirit of God. In other words, where a matter is not clear a man, if he be of the right mind and seeks the Spirit’s guidance, then God will reveal the matter to him by inward monition.

Verse Phi 3:17 : “Brethren, be ye imitators together of me, and mark them that so walk even as ye have us for an ensample. For many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is perdition, whose God is the belly, and whose glory is in their shame, who mind earthly things.”

This passage puts before us two examples, one they are exhorted to follow, and the other they are exhorted to shun. The first is the example of Paul himself just cited and expounded in the preceding chapter. Every preacher should be an example to the flock, as Peter says: “Not lords over God’s heritage, but examples to the flock.” Now Paul wishes to be imitated just as far as he follows Christ, as he explains it in another passage, “Follow me as I follow Christ.” The other, the evil example, and before I expound it I raise this question: To what kind of people is he referring that give this evil example? Then I raise this question: Is he referring to the Judaizing element of the Christian church, as he has been doing in Phi 3 ? He is referring to Antinomians, whether Jews or Gentiles. That is a big word and is applied in theology to that class of people who emphasize salvation through justification so as to deny the necessity of Christian people’s living right, that is, opposed to the law. I do not know any worse enemies to the cross of Christ than the Antinomians, and I am sorry to say that we have had some of them in Texas. They are not necessarily Jews, but people who, as Luther did in some things, so stress justification by faith, election, calling, and predestination that they take no account of the kind of life that a Christian ought to live. I am ashamed to say that I knew a Baptist preacher in Texas who, after offering an infamous proposition to a fellow Christian too shameful for me to specify said, “What harm will it do? You and I are both Christians, and nothing that a Christian does is charged against him.”

Paul says, “I tell you, even weeping, that these people are enemies of the cross of Christ. Their god is their appetite their lust; their god is the gratification of their animal desires, and they glory in their shame.” To me the most horrible thing in the world is for a man to profess belief in the high doctrines of grace and then live an evil life. God calls men to good works; God regenerates men, creates them unto good works, and whom he calls he not only justifies but sanctifies, and I am sure that the unsanctified man will never enter heaven.

I quote a part of that verse again: “I now tell you, even weep-ing.” Such a thing excited the deepest concern in Paul’s heart, and I recall attention to this verse in order to cite in this connection Monrod’s lectures, or sermons on Paul, and particularly the one on the “Tears of Paul.” What things excited this man’s tears? There are many cases of Paul’s weeping, and in each case there was a specific cause for his tears.

Let us look at Jesus on Olivet weeping over Jerusalem. There is no such lamentation in all history: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her brood under her wings, and ye would not! Behold, your house is left unto you desolate I” On this passage is based the hymn

Did Christ o’er sinners weep? And shall our cheeks be dry? Let floods of penitential grief, Burst forth from every eye.

The psalm says, “He that goeth forth weeping, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” Tears are an indication of earnestness and sympathy. Macaulay, in that famous poem of his, “The Battle of Ivry,” represents Henry of Navarre this way: He looked upon the foemen and his glance was stern and high; He looked upon his comrades and a tear was in his eve.

Verse Phi 3:20 : “For our citizenship is in heaven.” The citizens of a city were enrolled. Rome enrolled her citizens, and the Philippians were all on that roll as being a Roman colony, but our citizenship is in the New Jerusalem, the heavenly Jerusalem, from whence also we look for the Saviour, the Lord Jesus Christ. Where is Jesus now? He is in heaven, at the right hand of the Father. How long will he remain there? Until his enemies be made his footstool. Why will he come back to this earth? To raise the dead, the just and the unjust, and to judge the world in righteousness. Our citizenship is in heaven. From whence, i.e., from heaven; Peter says, “Whom the heavens must retain until the time of the restoration of all things,” and our text adds, “Who shall change our vile bodies that they may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things unto himself.” That subject is abundantly discussed in 1Co 15 , and it embodies a cardinal doctrine, vital and fundamental. A man who does not believe in the resurrection of the dead and the glorification of the bodies of the saints has no right to claim to be a Christian.

Keble in his “Christian Year” uses this language: Before the judgment seat, Though changed and glorified each face, Not unremembered we shall meet, For endless ages to embrace.

Phi 4 : “Therefore, my brethren beloved and longed for, my joy and crown.” More than once I have called attention to Paul’s joy and crown. He says about the same thing in the letter to the Thessalonians “Ye are my crown of rejoicing.” The psalmist says, “He shall come again with rejoicing, bringing his sheaves with him.”

When we enter heaven it will not delight us that on earth we were great generals, or great admirals, or great statesmen, but it will delight us to see there those who, through our instrumentality, were saved. That shares the very heart of Christ.

“He will be wondered at” in the old sense of the word admired in all them that believe, and the whole ransomed church of God will be his crown of rejoicing. “He shall see of the travail of his soul and be satisfied.” So when we see those of them whom we have influenced to become Christians, or more faithful Christians, they will be our “crown of rejoicing.”

When Spurgeon died a memorial service of his death was held in Nashville, Tennessee, and I was invited to deliver the oration; and my first volume of sermons is that oration. As a part of the oration I drew a picture, and yet a scriptural picture, of those who greeted Spurgeon when he entered heaven the aged widows whom he had sheltered and protected, the orphans whom he had clothed and fed, the young preachers whom he had instructed and whose expenses he had largely met and who were supplied with libraries by his wife these all, passing into heaven, were standing on the battlements to shout their welcome to the coming preacher, and he shouted back, “Ye are my crown of rejoicing,” and it is this to which Paul alludes when he says, “For other foundation can no man Jay than that which is laid, which is Jesus Christ. But if any man buildeth on the foundation gold, silver, costly stones, wood, hay, stubble; . . . a day of fire shall declare it,” and the bad material that he has put on shall be his loss. He, himself who is on the foundation will be saved, but only the good material that he has put in the building will be his reward. “He will come with rejoicing, bringing his sheaves with him.”

We now come to an exhortation upon which I wish to give a few remarks. “I exhort Euodia, and I exhort Syntyche, to be of the same mind in the Lord. Yea, I beseech thee also, true yokefellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life.”

The position of women in Macedonia was far superior to many other countries, and the Macedonian women were particularly prominent and useful in the Philippian church. That, in fact, accounted in part for the great liberality of that church. Here were two sisters, both prominent, both great workers, that helped Paul when he was there, and also Clement, and they helped all the rest of Paul’s fellow workers. But they fell apart, I do not know just why. There might have been some little talk at a quilting, but I am pretty sure it was not at a bridge party. Or it might have been at a Ladies’ Aid Society. How sad! Paul stands up for these women. He gives them both a certificate of good character; they were both noble workers, his fellow laborers. He exhorts somebody, whoever this true yoke fellow is, to help these women to get together. It is a very sad thing when two prominent men in a church get to pulling apart, but I think it is a sadder thing when two prominent women get to pulling apart. Men know better how to put things in a parentheses than women. Whenever there is a sharp difference between two women in a church it is much more apt to reach the home and the children. A man can have a difference with a man and say nothing to the wife about it, and especially to the children, but if a woman has a difficulty everybody in the house has to hear about it, and everybody must take sides or get into trouble.

I am a great believer in women’s societies. A woman’s society helped to take care of our Lord. There are a great many Texas churches that would have gone into oblivion long ago but for a few faithful women. They were the life and soul of this Philippian church.

It is too bad that Euodia and Syntyche could not pull together. The longer we serve as pastors the more we find Euodias and Syntyches, and the Lord give us wisdom when we come to deal with these cases. “I beseech thee also, true yokefellow, help those women.”

Let us look at this word “yokefellow.” Is it a proper name or not? Farrar and others say that this is a proper noun, and by a play on words, not unusual with Paul, he calls him a true yokefellow. I think Paul refers to Epaphroditus, who was there when this letter arrived and who was the pastor, and he had just demonstrated at Rome that he was a true yokefellow with Paul. The subscription says that this letter was carried by Epaphroditus. Paul could refer to the pastor of the church as the yokefellow, who put his neck into the yoke when he found Paul in prison at Rome, and helped him pull the gospel wagon; so I doubt its being a proper noun.

Phi 4:3 closes this way: “Whose names are in the book of life.” On that book of life I give some scriptures to be studied: Exo 32:32-33 ; Psa 69:28 ; Psa 87:6 ; Isa 4:3 ; Eze 13:9 ; Dan 12:1 ; Luk 10:20 ; Rev 3:5 ; Rev 13:8 ; Rev 17:8 ; Rev 20:12 ; Rev 21:27 . I also recommend that one of my sermons in the first book of sermons called The Library of Heaven. The last book mentioned as belonging to the “Library of Heaven” is the book of life, and in that sermon will be found some helpful light on this book of life, and particularly on this question: When does a man’s name go into the book of life? Of course in the divine purpose the roll of the saved was complete in eternity. He who hath numbered the very hairs of our heads I presume has numbered the heads as well, and in that sense the book would be the elect as in God’s thought, but I don’t think that is the thought here. The book of life is the register of the citizens enrolled. He says, “Our citizenship is in heaven.” Our names go down and we become citizens, that is, whenever we are converted. It is a register of judicial decisions recorded as each one is justified. Hence this book is the deciding thing at the judgment seat of Christ: “Whosoever is not found written in the book of life” already written before the judgment day comes “shall be cast into the lake of fire.” It is in view of that book that we have that good old Baptist hymn: When thou, my righteous Judge, shalt come, To take thy ransomed people home, Shall I among them stand? Shall I, who sometimes am afraid to die. Be found at thy right hand? How can I bear the piercing thought: What if my name should be left out?

In Phi 4:5 , going on with the running comment, we have this statement, “The Lord is at hand.” What does that mean? It does not mean the Lord’s coming. It means his presence. It means that we should live continually as if sensible of the presence of the Lord right here. As John says in the letter to the Laodiceans, “Behold I stand at the door and knock” at the door of the heart of the church member “and if any man hear my voice and open the door I will come in and I will sup with him and he will sup with me.” Commencing with verse 6 and extending to verse 9 we have the famous recipe for happiness as found in the analysis. Here is the secret of happiness, and it certainly consists of he following things:

1. “Be anxious about nothing.” We have heard people say, “It is the pace that kills.” It is not the pace that kills; it is the anxiety that kills the anxiety that draws the wrinkles on the brow and the crow’s feet around the eyes, and makes a man look as if he was not only aged, but burdened an Atlas with the world on his shoulders, and those anxieties are the kill-joys and the most foolish things in the world, for nine-tenths of the things that we are anxious about never happen. The danger exists in our imagination. “A brave man never dies but once a coward is dying all the time. He dies every day of his life.”

My father taught his children a solemn lesson. He had only twelve children of his own, so he adopted three other families, making twenty-five in all, and in the winter time the great room of our house was he dining room, about forty feet long, and a fireplace eight feet wide. It took two grown men to bring in the back log for us. Now, with that big fireplace roaring and the big, heavy dining table pushed back, the twenty-five of us would gather around that fire and he would talk and instruct us. One day shall never forget it it was Saturday the dining table had just been pushed back and every boy on the place was growling because they had planned to go fishing and it was pouring down rain. My father looked around and said, “Boys, by the will of God, I give you permission to fret and be anxious about everything in the world but two things.” We thought this allowed us a big margin and eagerly asked what they were. This was his answer:

“First, never fret or be anxious about a thing you can help. If you can help it, just help it, and quit worrying.

“Second, never fret about a thing you can’t help, for fretting won’t do any good.”

The more we thought about it the more we found that there wasn’t any margin about it at all; the two things covered all things.

In Psa 37 is a passage that I have read at family prayers oftener than any other in the Bible, another recipe for happiness: “Fret not yourselves because of evildoers . . . Trust in the Lord and do good . . . Delight thyself also in the Lord, and he shall bring it to pass. Rest in the Lord; wait patiently for him . . . I have seen the wicked in great power, spreading himself like a green bay tree; and lo I he passed away. . . . I have never seen the righteous forsaken nor his seeding begging bread. . . . The steps of a good man are ordered by the Lord.” To the same effect is our Saviour’s Sermon on the Mount: “Be not anxious for the morrow, as to what ye shall eat or drink, or what ve shall out on.” That is the first step in the recipe for happiness. Throw anxieties over your shoulders. They don’t do a bit of good.

It was a custom in that big family of ours to practice archery. It was noticeable that whenever a boy drew an arrow to the head and let it fly at the target, if the arrow, visible in its flight, seemed to be going too far to the right he would lean to the left, as if his leaning would shape the course of a shaft after it was sped from the bow. So in futile anxiety we waste our strength on impossible things.

2. “But in everything by prayer and supplication with thanksgiving let your requests be made known unto God.” When we are troubled about anything let us take it to the Lord in prayer. We can’t carry it. Let us put in on him. That is the second step. What is the result? “And the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus.” The peace of God!

3. The first step disposes of anxiety, and the second substitutes prayers and supplication with thanksgiving. The third element of the recipe relates to the government of the thoughts: “Finally, brethren, whatsoever things are true, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.”

I call attention to a law. We become assimilated, that is, made like unto the things that we habitually and steadfastly contemplate. If we habitually think about falsehood, and dishonesty, and murder, and unlawful things, and things of bad report, and immodest things, then we become like them.

A lady member of my church had great concern about the future of her daughter. I said to her, “My sister, what sort of pictures do you hang up in your daughter’s room to look at the first thing in the morning and the last thing at night? If you want her to be unselfish, put up the picture of Florence Nightingale or Clara Barton. If you want her to be modest or pure in heart, put up the picture of Mrs. Prentiss. If you want her to be worldly-minded, then put up those fashionable pictures that represent worldly things, like a round of fashionable social games and pleasures, as the thing for her to think about.”

While I am talking about pictures I am not referring so much to painted canvas as to the direction of habitual thoughts. It is a tremendous lesson.

God pity the poor girl whose selfish, worldly-minded mother is thinking only of society’s demands and leaves the girl’s soul beggarly and bankrupt in the sight of God.

Dr. Broadus used to say, “The best way to judge a man to ask him to tell what he reads when he is tired. On what does he relax his mind.” Some people want to go to a show, some to read yellow-backed literature, some to take a moral furlough. Our habitual trend is evidenced by what our minds turn to as soon as restraint of duty is removed. What comes to us first say, on Monday morning after we have preached on Sunday on what the preachers call “Blue Monday”?

4. The fourth element of the recipe for happiness is in the verses Philippians 11-13: “I have learned in whatsoever state I am, therein to be content. I know how to be abased, and I know how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want. I can do all things in him that strengtheneth me.” Of course that man is unhappy whose happiness depends on a big dinner, and he can’t get it, or upon the weather; he is miserable because it rains or is cold, or if the bank breaks and the crop fails. Here I give a secret that I told all over Texas in Philippians 1887: The springs of our happiness are never outside of us but in us. If we are all right inside, the external things can’t disturb our happiness. The remarkable, acute discernment of Robert Burns expresses the thought exactly: “Tis not in title, nor in rank, Tis not in wealth like London bank, To give us peace and rest; If happiness has not her seat And center in the breast; We may be wise, or rich, or great, But never can be blest.

I have already discussed the offerings that Paul next refers to, and so I come to the conclusion of the letter: “Salute every saint in Christ Jesus.” But suppose a man is a Methodist! Well, if he be a saint, salute him. If he be a Roman Catholic, give him the hand of fellowship not the hand of church fellowship but Christian fellowship; rejoice in heart over every really converted soul of whatever denomination. “They that are of Caesar’s household salute you.” What was Caesar’s household? It does not mean Caesar’s individual family, but his slaves and dependents. The household of a Roman Emperor included clients and advisers, as well as hundreds of slaves, well-trained, efficient, educated, and many of them nobles in their own land before their captivity. Some of the noblest men and women in Rome were slaves who had been princes and princesses in their own land; some of them had been heroes. Caesar’s household was very extensive. Dr. Lightfoot calls attention to the fact that a recent discovery bears on this passage. He says that the names of 170 members of Caesar’s household are inscribed on the monuments that have been discovered, and they include quite a number of names mentioned in Paul’s letter to the Romans.

QUESTIONS

1. What is the sense of “perfect” in Phi 3:15 , and what its distinction from “perfected” in Phi 3:12 ?

2. What is the sense of “reveal” in Phi 3:15 ?

3. What are two examples, one good and the other bad, are put before us in Phi 3:17-18 , and who are these “enemies of the cross”?

4. Cite the instances of Paul’s weeping, showing for what in each case, and cite every instance of our Lord’s weeping and for what in each case, together with a pertinent passage from the psalm concerning the same, and the cases of Elisha and Jeremiah, all bearing on the ministry of tears.

5. Who has given a great discourse on the tears of Paul?

6. Cite the first stanza of the hymn on the weeping of Christ, and Macaulay’s couplet on Henry of Navarre in the battle of Ivry,

7. What is the allusion in “Our citizenship is in heaven,” and what the parallel passage in Ephesians?

8. On the “whence also we wait for our Lord” (Phi 3:20 ), cite a passage from the Psalm and one from Peter in Acts, showing how long our Lord remains in heaven, and a pertinent passage each from Romans and 1 Corinthians to show what his employment is in heaven.

9. What is Paul’s “crown of rejoicing” in Phi 4:1 , and our Lord’s at the judgment?

10. Why is an alienation between two prominent good women of a church more disastrous and more difficult to heal than in the case of men?

11. Who is the yokefellow in Phi 4:2 , and does the reference to Clement mean that he, with the women, labored with Paul, or that these women labored with Clement and others as well as Paul?

12. Cite the passages in both Testaments on the “book of life,” tell what it is, when the enrolment takes place, and what its final use.

13. Cite a stanza from a great hymn bearing on this final use.

14. What is the meaning of “The Lord is at hand,” and cite a similar passage from James and one from Revelation.

15. State the four elements of the recipe for happiness in Phi 4:6-8 ; Phi 4:11-13 , and give parallel to same, part in Psalm and part in the Sermon on the Mount.

16. What is the meaning of Caesar’s household?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

Ver. 1. Dearly beloved and longed for ] What heart melting language is here! Ministers must woo hard for Christ, and speak fair, if they will speak to purpose: “though I might be much bold in Christ to enjoin thee, yet for love’s sake I rather beseech thee,” Phm 1:8-9 . How often are men fain to sue for that which is their own; and how heart glad if by fair entreaties they can gather up their debts!
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1 .] Concluding exhortation , referring to what has passed since ch. Phi 3:17 , not farther back, for there first he turns directly to them in the second person, with , as here, there also occurs, answering to the here, and there, in the Christian’s hopes, Phi 4:20-21 , lies the ground of the here.
] ‘qu cum ita sint’ since we have such a home, and look for such a Saviour, and expect such a change: , , , Chrys. Cf. 1Co 15:58 .
. ] longed for . The word occurs in Appian, vi. 43, . , . For the verb, see ch. Php 1:8 reff.: for the substantive, – , 2Co 7:7 ; 2Co 7:11 .
] from ref. 1 Thess., both and apply to the future great day in the Apostle’s mind. And indeed even without such reference to his usus loquendi, it would be difficult to dissociate the “ crown ” from such thoughts as that in 2Ti 4:8 .
] see above: ‘as I have been describing:’ not , as Chrys., Thl., c., Calv., Beng., ‘ ita, ut statis, state ,’ which would be inconsistent with ch. Phi 3:17 .
] as the element wherein your stedfastness consists.
] an affectionate repetition: , Thdrt. “Doctrinam suo more vehementioribus exhortationibus claudit, quo eam hominum animis tenacius infigat. Et blandis appellationibus in eorum affectus se insinuat: qu tamen non sunt adulationis, sed sinceri amoris.” Calv.
Fuente: Henry Alford’s Greek Testament

Php 3:1 to Phi 4:1 . ] WARNING AGAINST CERTAIN JUDAIZERS, ENFORCED BY HIS OWN EXAMPLE (1 16): ALSO AGAINST IMMORAL PERSONS (17 4:1).
Fuente: Henry Alford’s Greek Testament

17 4:1 .] Exhortation to follow his example (17): warning against the enemies of the cross of Christ (18, 19): declaration of the high privileges and hopes of Christians (20, 21), and affectionate entreaty to stedfastness ( Php 4:1 ). Be imitators together (i.e. with one another: so, and not imitators together with those mentioned below (Mey., Wies.), must the word here be rendered. The latter would be allowable as far as the word is concerned, but the form of the sentence determines for the other. forms a complete clause, in which has the place of emphasis, and in the preposition: it is therefore unallowable to pass on the sense of the . to another clause from which it is separated by and another verb. So that instead of . . . being a reason for this meaning, it is in fact a reason against it) of me, and observe (for imitation: , Xen. Symp. iv. 42) those who walk in such manner as ye have an example in us . The construction is much controverted. Meyer and Wiesinger would separate and observe those who thus walk (i.e. as implied above); as ye have (emphatic ye are not in want of) an example in us (viz. Paul and those who thus walk). My objection to this is, that if and are to be independent the three verbs , , , being thus thrown into three independent clauses, will be all correlative, and the will not apply to , but to the foregoing verbs, thus stultifying the sentence: “ Be &c., and observe &c., as ye have an example (viz. of being and of ) in us .” Besides which, the would he (1) very vague as referring back to what went before , seeing that no has been specified, whereas (2) it is directly related to what follows , by the of Phi 3:18 . I therefore retain the usuul rendering. Meyer’s objections to it are, (1) that it is , not : but this does not affect the matter: for, the example including in its reference the and the Philippians, the 2nd person would be more naturally used, the 3rd making a separation which would not be desirable: (2) that it is , not : but granting that this does not apply to Paul alone, it certainly cannot, as Mey., be meant to include the . . with him, which would be a way of speaking unprecedented in his writings, but must apply to himself and his fellow-workers, Timotheus, Epaphroditus, &c. Of course the is no objection (as De W.) to the proper plural sense of , for it is used of that wherein they were all united in one category, as in (Plato), (sch.): see Khner, ii. 27.
Fuente: Henry Alford’s Greek Testament

Phi 4:1-3 . COUNSELS TO INDIVIDUAL MEMBERS OF THE CHURCH.
Fuente: The Expositors Greek Testament by Robertson

Phi 4:1 . . It seems better to regard this as drawing the conclusion from Phi 3:17-21 than to refer it to the whole of the discussion in chap. 3. . . Cf. the combination in 1Th 2:19 , ; the meaning is best seen from chap. Phi 2:16 . He is thinking of the “day of Christ”. His loyal Christian converts will then be his garland of victory, the clear proof that he has not run in vain. Cf. 1Co 9:24-25 , Sir 6:31 . often means “to reward,” see Dsm [13] . , BS [14] . , p. 261. . That is, according to the type which has been described in chap. Phi 3:17 ff. is a word of late coinage, belonging to the colloquial language, and leaving as its survival the modern Greek . Often found in N.T.
[13] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).
[14] . Bibelstudien
Fuente: The Expositors Greek Testament by Robertson

Philippians Chapter 4

The main truth which was in the mind of the Apostle, and which the Lord was using him to lay upon the hearts of the Philippian saints, was now clearly expressed and enforced. The rest of the epistle, this last chapter, consists rather in the connected exhortations and practical use to which it was turned for present profit. Indeed it may have been noticed that, throughout, this epistle is eminently practical. Every whit of it has an immediate and important bearing upon the communion and walk of the saint of God. Of course in a general way there is no truth which is not meant to deal with the heart and walk in some way or another; yet I do not hesitate to say that this epistle is remarkable for nothing more than for its being the personal experience of the Apostle himself seeking to raise the experience of the saints at Philippi to the same measure, yea, according to the standard of Christ Himself. Accordingly, having shown us Christ fully, both as an example here below and as a motive in heaven (the earthly example being specially given in Phi 2 , and the heavenly motive in Phi 3 ) now comes the practical object to which it is applied.
“Therefore,” says he, “my brethren, dearly beloved and longed for, my joy and my crown, so stand fast in the Lord, my dearly beloved.” It is evident that the spiritual affections of the Apostle were deeply moved. Brotherly love was flowing out powerfully, and not the less because he had been occupied with Christ, with the deep feeling of what Christ had been and is, and with the joyous anticipation of that which the saints are destined to be when they see Him coming from heaven in the fullness of His grace and power, changing even their very bodies of humiliation that they may be fashioned like unto His glorious body. Salvation being only then and there complete, he bids them “so stand fast in the Lord, my dearly beloved.” And so much the more because it would appear that there were some among them who were at variance one with another.
Things were working there which separated in the way of affection, or at least, in the service of the Lord, those who had been engaged in it from earliest days. And this may be found where there is nothing at work of a scandalous character, because the very ardour and zeal of the servant of God may easily carry him, if there be not adequate occupation with Christ, into danger; even service ensnares and imperils where it becomes an object instead of Christ. It would appear that such was the case with some active saints at Philippi. “I beseech Euodia, and I beseech Syntyche that they be of the same mind in the Lord; yea, I entreat thee also true yoke-fellow, help them [i.e., these women just named], seeing that they contended with me in the gospel, with Clement also and the rest of my fellow-labourers whose names are in the book of life.”
Now, it is plain that there are two things which the Apostle here presses. First is the great importance of having the same mind not only in the Lord but also in the work of the Lord. The danger is of having some aim or way of our own in that holy occupation. The Lord is assuredly jealous over those whom He employs, and He works continually to preserve each servant in the immediate sense of his own responsibility to Himself. No one need fear that this would interfere with mutual respect or hinder the outflow of divine affection linking together the various servants of God. Man would think so because he must judge from his own selfish heart. It is the flesh that seeks its own things; while the Spirit of Christ, whatever may be its holy judgment of evil, is never selfish. It is the grossest mistake to suppose that where the heart is brought to estimate all things according to God, you bring in an element of division between brethren; not this, but the indulgence of flesh opens the door to strife and schism.
Supposing a child of God who has gone astray, what is it that separates him from his brethren? Nothing but the evil that has been indulged in. The Holy Ghost acts in the man’s soul; now he feels, confesses, and separates from that which is fleshly. At once the balance is restored and you are more united in love with that erring soul than, perhaps, you ever were before. Up to that time there may have been much which hindered fellowship. The irritability of spirit, the censoriousness, the vanity, the self-confidence broke out too often in the very service and worship of God – all this had previously produced many an anxious feeling for spiritual minds, and this just because there was real love to his soul. The consequence was so far that which separated, not in outward walk, but in fellowship of heart; whereas the moment there was the genuine action of the Holy Spirit of God – sin having actually, perhaps, broken out because of nature not being judged and the separation having become complete – the moment the evil is dealt with even in the man’s spirit, and he owns frankly that he has sinned against the Lord, your heart is knit to him and you have a confidence in him which may never have existed before.
The notion is false, therefore, that serious judgment of evil is what divides between brethren. On the contrary, it is evil (not separation from it) which sows discord or makes separation necessary among brethren. Gracious separation from evil knits the hearts of those who are true with the Lord. It is holiness in fact. Apart from sin there is the enjoyment of God Himself and of His good and acceptable will. In this world holiness implies the judgment of evil and separation from it in heart and practice, as far as we are concerned. The cross of the Lord Jesus Christ is that which gathers the children of God on the ground that all their evil has been judged there and separated from them forever by His death.
No matter how you look at it, in every case it is evil that divides, and it is the judgment of evil that unites hearts, in an evil world according to God. Any unity of the children of God would be a positive sin against Him if it were not founded upon separation from evil. Having referred to the broad and fundamental principle of separation from evil, which will be found to be eminently practical, we may turn now to see its application to the matter before us.
At Philippi there rose before the Apostle’s heart godly persons there at work; but work is not always Christ and may be division. The tendency is not uncommon to disparage what another is found doing, and to exalt ourselves in what we know to be our own line of things. This tends to break up happy fellowship of heart; and, where there is anything of a spiritual atmosphere, these things are deeply felt. Among the Corinthians this was but a small thing compared with the grosser evils that were active in their midst; but at Philippi where the state was comparatively healthy and blessed, where also the spirit of obedience reigned as we know, the lack of harmony from whatever cause it may have sprung becomes of importance; and the variance therefore of these two sisters is pressed home by the Spirit of God, but not before ample comfort had been ministered, which would encourage their hearts to look to Christ.
How tender, and withal how personal, is the appeal to each of these Christian women! “I exhort Euodia and I exhort Syntyche that they be of the same mind in the Lord.” He begins with the Lord, not with the service, though the variance may have grown up in its course. He calls on them one by one (for one might hear if not the other) to be of the same mind in the Lord. Depend upon it that, where the Lord occupies us, differences soon dwindle. Having each the eye fixed upon the Lord, there is found a common object of attraction, and thus the enemy’s hope of producing alienation is defeated at once.
He adds a request also to his true yokefellow. I suppose the reference is to Epaphroditus, of whom he had spoken with ardent affection in Phi 2 . “Yoke” in Scripture is a badge of union or of subjection, as the case may be, in service. Thus, in 2Co 6 , the believer is told not to be unequally yoked with unbelievers. Many narrow that scripture to the natural relationship of marriage. But though the marriage tie between believers and unbelievers is evidently not according to God, yet I doubt that there is any particular allusion to it in that scripture. The object there of the Spirit of God is to take up the commixture of the believer with the unbeliever in the service and worship of God. The Apostle brings forward the temple of God as well as individual matters, and shows that we are not to have fellowship corporately any more than individually with unbelievers. I only refer to it now because it is often put aside from the consciences of the children of God through the mistaken habit of referring it to marriage; whereas, it is plain on the face of it that the direction the Holy Ghost gives would not strictly apply to marriage.
Bad as it is for a believer to marry an unbeliever, God does not even then say, Come out from the relationship; leave your wife; part from your husband. Apply it to its legitimate object (that is, fellowship with unbelievers in the things of God), and then you have a maxim of deep and urgent importance. I am not to unite with the world in any one thing that concerns the service and worship of God. This is the true meaning of being unequally yoked. “Come out and be separate” is then the special word that applies to any such unholy alliance.
This makes all plain, when men ask if we are not to do anything for the world. If there is sorrow and want, am I not to help sufferers? Surely if there be a peculiar duty to the household of faith, I am also bound to do good unto all men; but there is no yoking together with others outside Christ in this, and no communion. The worldly man gives because he is generous, or feels for the need of the person, or is expected to give. The child of God does it because it is the will of God. The one acts on the ground of nature, the other in faith. Even in the most ordinary necessary acts, as eating and drinking, I may and ought to do it all to God’s glory.
Suppose a man drowning, or a house on fire, there is a claim of course on any man; but to use the help that a servant of God might render on such occasions, as a reason for joining the world with the saint in the service of God, is to deceive or be deceived – it may be, willingly. I have no hesitation in saying that to put an unbeliever on the ground of joining in prayers and hymns and taking the Lord’s supper, to sanction his joining with you in such services, is as far as you can to damage if not destroy his soul. No believer would act thus without an object other than Christ. What the Holy Ghost seeks for the unregenerate soul is to convince him of his ruin; but, if yoked with you in God’s work or temple, you are cheating him (or he you) into a false ground. You thus far treat him as an acceptable worshipper and make him think that he is doing God’s service as truly, though perhaps not so well, as yourself. This is as contrary to holiness as to love, equally opposed to God’s glory and man’s good.
Were these godly, energetic women now apart in spirit? He not only exhorts each separately, but asks Epaphroditus as I suppose, the true yokefellow of the Apostle, to help them. For these women had shared the Apostle’s sufferings in the gospel when it entered Philippi. It is not, “And entreat thee,” as in the English version or the commonly received text; nor is it, “Yea and,” etc. The best authorities omit “and” altogether, which was a corruption of “yea.” For the Apostle is continuing in verse 3 the same thought as in verse 2, and is urging his dear and true yokefellow at Philippi to succour those previously named women (not others, as the ordinary rendering might convey), “the which” (haitines) or “since they” contended with him in the gospel. It is not said that they preached; there is no reference to public service here.
There is a great difference between preaching the gospel and sharing the contentions of the gospel. Even a man might have laboured diligently and never have preached in his life; and there might be some striving every day in the gospel as diligently, or more so even, than those who preached it every day. There is beautiful choice in the language of the Holy Ghost. We all ought to know that the New Testament puts the Christian woman in the place of exceeding blessedness, removing every thought that would give her an inferior place in Christ; but it puts her also at the same time in the background, wherever it is a case of public action. Here officially, so to speak, the man is called to be uncovered, the woman to be veiled. She is thus, as it were, put behind the man; whereas, when you speak of our privileges in Christ, there is neither male nor female. It is of importance to see where there is no difference and where there is.
The first epistle to the Corinthians is most plain that the head of the woman is the man; and as Christ is the glory of the man, so the man is the glory of the woman. We find there the administrative difference between the man and the woman. When you come to the heavenly privileges we have in Christ, all these distinctions disappear. There is no public action that I know in the world or in the Church allotted to the Christian woman. As to private dealing with souls, the case is different. In their father’s house, the four daughters of Philip may have prophesied. They were evidently highly gifted women; for it is not said of them that they laboured in the gospel, but that they prophesied – one of the highest forms of gift from Christ. At the same time the Holy Spirit, who tells us that a woman might and did prophesy as a fact, instructs us that it is forbidden to a woman to speak in the Church where prophesying properly had its course. But there a woman was forbidden to speak, not even allowed to ask a question, much less to give an answer. Yet as to the private scene, at home, even with an Apollos, a woman might fitly act; that is, if she acted under and with her husband. Priscilla might be of more spiritual weight than Aquilla; but this very thing would lead her to be the more careful to take an unobtrusive lowly place. The yokefellow of the Apostle seems to have been somewhat timid of helping these women. The Apostle, accordingly, entreats him also as he had exhorted him. “Help those women in that they contended with me in the gospel.” They were not putting themselves forward in an unseemly public sort, but they had shared the early trials of the gospel with the Apostle Paul.
At Corinth the women assumed much, and the Apostle manifests his sense of it by the reproachful demand, if the Word of God came out from them, or if it came to them only (1Co 14:36 ). Thus, and not only thus, had they quite slipped aside from that which prevailed in the churches of the saints. No doubt they reasoned that, if women had gifts, why should they not exercise them in all places? But He who gives the gift is alone entitled to say when, how, and by whom it is to be exercised. At Philippi where there was an obedient spirit, there might have been too great reluctance to meddle with these otherwise estimable women who were estranged from each other. The Apostle bids Epaphroditus to render his help. “Help them who are such as contended with me in the gospel.” He gives them special praise. They strove for and with him in the work. He joins himself with those persons whom his yokefellow may have been rather afraid of. He joins them also with Clement and other fellow labourers. What tenderness in touching the case! He encourages the fellowship in the service of the gospel not only with faithful men, but with women whose faithfulness was not forgotten because there were painful hindrances just now.
But now, leaving the question of variance among them, he returns to his topic of exceeding joy. He had been encouraging one who had his sympathy and confidence to help these women. He now calls on all to rejoice in the Lord alway. If he touched on these sorrows, let them not suppose that he wanted to dampen their joy; on the contrary, “Rejoice in the Lord alway, and again I say rejoice.” This, let me repeat, is an important thing practically. It is a total mistake when we allow difficulties or differences among the saints of God to hinder our perfect delight in the Lord. Do we desire the glory of Christ among those who are His? I must always maintain that glory in my own soul if I am to be a witness to Christ among others. Is the Lord’s love affected or at least enfeebled by these passing circumstances? Is His glory less bright because some shades of self have betrayed themselves over the brow of His saints? Surely not. Thus he turns to the keynote of the epistle, that joy in the Lord of which he had been speaking as his own portion now, and by-and-by in chapters 1 and 2, and that to which they were called in chapter 3 and again in chapter 4.
Is it not a sorrow to think where Christians have got to in this respect – how this answer of heart to Christ has faded away from the hearts of so many; how even the assembling together to remember Christ in His supper does not always awaken fullness of joy, but often an uneasy feeling and most painful shrinking back from His table as if it concealed some hidden danger, some lion in the way, instead of Jesus my Saviour and Lord, who loved me and gave Himself for me? What humiliation of spirit ought to be ours as we think of all that thus dishonours the name of Christ. But does God intend that even this should hinder our joy? In no wise. Let the ruined state of God’s people be in Israel or in the Church, those who felt it most invariably enjoyed the greatest nearness to Himself and most of all entered into His own joy, while at the same time they mourned the more over the shortcomings of those bearing His name. The two things go together. Show me hearts which, though godly, are not happy; hearts over-occupied with the circumstances of the Church, constantly talking about the evil and low condition here and there; and you will never show me souls that deeply enjoy the Lord and His grace; whereas in the person who really enjoys the Lord and has the consciousness of what Christ and the Church of God are in Christ and should be in the power of the Spirit now, who therefore best estimates what Christendom has become, there will be the two things harmonized – the heart resting upon Christ, dwelling in His love; while, at the same time, man’s weakness and Satan’s malice in ruining all can be rightly judged. These two things we have to cultivate.
“Let your moderation [mildness] be known to all men. The Lord is at hand. Be careful [anxious] about nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known to God.” vv. 5, 6. To prayer is added thanksgiving, because the Lord is entitled to it. The heart should not forget what a God we are making our requests to. In the confidence of this let us thank Him, even when we are spreading our wants before Him. But he had said before this, “Let your moderation be known unto all men.” Supposing there is someone who has seen us a little off our balance in standing upon our rights, real or imaginary, something which contradicted the gentleness of Christ, ought we not to feel humbled, and take an early opportunity to wipe off what may have given a false impression to that man’s soul? God would have our readiness to yield, not resist, known, and this not sometimes or to some persons, but to all men. By moderation the Apostle means that spirit of meekness which can only be where the will is not allowed to work actively for that which we may desire. And what a reason why we need not be anxious to assert a claim, even when we are right! “The Lord is at hand.” Where there is the happy feeling in the soul that one is doing that which pleases God, there is generally the readiness of trust in the Lord that puts aside anxiety and leaves all in His hands. Besides, He is coming soon.
He will bring out everything that is according to Himself. He will bless every desire wherever there may have been a true testimony for Himself. He will give effect to it in that day. “The Lord is at hand.” He is not come yet, but you can go to Him now and lay all your requests before Him, assured that He is near, that He is coming. And what is the result? “The peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus.” v. 7. When the heart commits to God all that would be a burden to it, the consequence is that His peace, the peace in which He moves and lives, guards us from the entrance of all that would harass. The sources of care are cast into the Lord’s lap, and the peace of God Himself, which surpasses every understanding, becomes our protection.
Wherever we have grace to spread before God what would have tried us (had we thought of it and kept it before our spirits), there is infallibly His own peace as the answer of God to it. The affections are at rest, and the working of the mind that would otherwise forecast evil. Hence all is calmed down by the peace of God Himself.
Peace is viewed in more ways than one in Scripture. The peace of God here has nothing to do with the purging of conscience. It is a question of keeping heart and mind. Where conscience is yet burdened, there is but one way of finding peace. “Being justified by faith, we have peace with God through our Lord Jesus Christ.” Sins were there, and how was the moral nature and majesty of God to be vindicated about sin? Far from God, in all our ways at war with God, how could we have peace with Him? The only door, through which we, poor enemies, pass out of such a condition into peace with God, is by believing the testimony He has given of His Son. But this is “peace with God,” not “the peace of God.” If I endeavour to get comfort for my conscience by spreading out my need before God, there is never full rest of conscience. The only means entitled to give rest to the sin-stricken is faith in God’s assurance that sins are blotted out by the blood, and sin has been perfectly judged in the cross of the Lord Jesus Christ. “By him all that believe are justified.” If one’s own state mingles for a single moment with this, it is a delusion on such a ground to reckon upon peace with God. But if I believe on Christ and what He has done, I can boldly say that Christ deserved that even my sins should be forgiven. Therefore I can add, “Being justified by faith, we have peace with God.” The value is not in the faith, but in our Lord Jesus Christ. You cannot get the blessing without believing, but it is an answer to the worth of Christ in God’s sight.
But, besides this settled peace which we have through the work of Christ, there is the practical peace of God, which has nothing to do with the remission of sins (though assuming it as a settled thing for a foundation), but of the circumstances through which the believer passes day by day. Paul was in prison, when he wrote to the Philippians, unable to build up the churches or to labour in the gospel. He might have been cast down in spirit, but he never was more happy in his life. How is this? Because, instead of being anxious and troubled about the danger of the Church and the afflictions of individuals, about souls that were perishing, he looked at them in connection with God, instead of looking at them as connected with himself. If God was in peace about these things, why should not he too be? Thus the simple resource of spreading out all before God and casting it off himself into the bosom of his Father had for its effect that God’s peace kept his heart and mind. Nor was it special to the Apostle. He puts it before the saints as that which ought to be equally their portion. It is evident there is no room left for anxiety. God would not have His children burdened or troubled about circumstances. Till the Lord come, this is the blessed source of relief. God is here working, and His peace keeps our hearts and minds through Christ Jesus, where we give Him His honour and our trust.
But even this is not all, for there are other things which claim or test us besides anxieties and cares. There is our ordinary Christian life; what can strengthen us in it? Here is the word, the apostolic counsel (v. 8), “Finally, brethren, whatsoever things are true.” There may not be many bright spots, but there are some; am I not to think of them? This is what I am called upon to do – to be quick of discernment, seeing not what is bad but what is good. I may have to judge what is evil, but what God looks for is that the spirit should be occupied with the good. “Whatsoever things are true, whatsoever things are honest [rather, venerable, or noble], whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, and if there be any praise, think on these things.” Our consciences can answer whether these are the things we are most apt to think about. If we are swift to hear not of these things but all that is painful, while slow to hear whatever is of God, the consequence is, instead of having the God of peace as our companion, we have ourselves and others hindered by evil thoughts and communications. For that which the soul wants is only what is good. We are not exhorted to be learned in the iniquity of world or church, but “wise unto that which is good and simple concerning evil.” God has given those whom He qualifies to judge evil – spiritual men who can take it up as a duty to Him, and with sorrow and love toward those concerned – but these God employs, among other purposes, for the sake of keeping His saints in general out of the need of such tasks. It is happy that we are not all called upon to search and pry into evil, seeing and hearing its details; but that, while the Lord may graciously interfere to guard us from being mistaken, our proper wisdom is growing in what is according to God.
Why, ordinarily, should a simple child of God occupy himself, for instance, with a bad book or a false teacher? It is enough for us if we have good ground to know that a thing is mischievous, and all we have then to do is to avoid it. If, on the contrary, I know of something good, it has a claim on love and respect; it is not only for myself but for others. We are never right if we shut up our hearts from the sympathy of Christ with the members of His body or the workings of His Spirit here below. If there were even a poor Roman Catholic priest, who knew and brought out the truth of God more plainly than others, let us not say, “can any good thing come out of Nazareth?” but, come and see if any thing come with adequate evidence of having God’s stamp upon it. Let us not limit Him who is above all circumstances; even if there be that which is most distressing, let us thank God that His gracious power refuses to be bound by any limits of man. It is of great importance that we should have largeness of heart to think of all that is good, wherever it may be.
“Those things which ye both learned, and received, and heard, and saw in me, do.” v. 9. If ever there was a man with a large heart, it was the Apostle Paul. And yet no servant of God had a deeper view of evil, and a more intense abhorrence of it. Here the Spirit directs them by what they had seen in his own spirit and ways. It is not matter of doctrine but his practical life. This goes farther than supplanting anxiety by the safeguard of God’s own peace; it is the practical power of positive good. What is the effect upon the heart? “The God of peace shall be with you.” “The God of peace” is far more than even “the peace of God.” It is Himself the source; it is the enjoyment of His own blessed presence in this way. There is relief in having the “peace of God” as the guard of our hearts and minds; there is power in having “the God of peace” with us. Want we anything? Impossible. “But I rejoiced in the Lord greatly that now at the last your care of me flourished again; wherein ye were also careful, but ye lacked opportunity.” They had shown love to the Apostle Paul at a previous time, as we find afterward (v. 16) where he contrasts “the beginning of the gospel” with “at the last.”
The Philippians had been favoured of God and had shown their love to the Apostle in their early days. He had not forgotten it. It would appear that he rarely received from the saints of God, perhaps because he met with but few even among them that could have been trusted. It would have wrought evil by reason of their want of spiritual feeling. They might have thought something of it, or the gospel might have suffered in their minds or with others through it. But the Philippians were sufficiently simple and spiritual, and we know what delicate feelings the power of the Spirit can produce. They, accordingly, had the privilege of ministering to his wants. This the Apostle alludes to, and with exceeding sweetness of feeling on his part. He felt that the word, “at the last,” might be construed into a kind of reproach, as if they had forgotten him for a long time. He hastens to add therefore, “wherein ye were also careful, but ye lacked opportunity” (v. 10). On the other hand, he guards them against supposing he wanted more from them. “Not that I speak in respect of want” (v. 11).
In the corrupt heart of man, the very expression of gratitude may be an oblique hint that further favours would not be amiss. The Apostle cuts off all thought of this by the words, “I have learned, in whatsoever state I am, therewith to be content.” This is not indigenous to human nature. Even Paul may not always have known it; he had learned it. “I know both how to be abased and I know how to abound.” v. 12. His experience had known betimes what it was to be in absolute want, as he knew what it was to have want of nothing. “Everywhere and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer. I can do all things through him [the true reading] who strengtheneth me.” A wonderful thing for a man in prison to say, one who apparently was in most abject circumstances, and in no small danger – unable to do anything, men would say. But faith speaks according to God, and the man who can do nothing in the judgment of his fellows, is the very one who could say he had strength for all things in Him that strengthened him (v. 13).
When the world comes into collision with a Christian, when it criminates, robs, and imprisons him, when the Christian is evidently as happy as before, the world cannot but feel it has come into contact with a power that is entirely above its own. Whenever it is not so, we have failed. What the world should find in us, under all circumstances, is the expression of Christ and His strength. It is not merely when the trial comes that we should go to the Lord and spread out our failure before Him; we ought to be with Him before it. If we wait for the trial, we shall not stand. In our Lord’s case you will find that where there was victory in the power of faith, our Lord went through the suffering before it came. He went through it with God, yet no one felt trial as He. This therefore does not make the suffering less, but the contrary.
Take the garden of Gethsemane as an instance. What saint but our Lord ever sweated drops of blood in the prospect of death? Hence others may have entered into it in some little degree; and the measure has always been the power of the Spirit of God giving them to feel what is contrary to God in this world; for in this world whoever loves most suffers most. But here was one who had suffered much, who knew rejection as few men ever knew it, who had found the world’s enmity as it is the lot of not many to prove. And yet this man, under these circumstances, says he has strength for all things through Him who strengthened him. Be assured that a blessed strengthener is near every one who leans upon Him. Paul does not speak here of apostolic privilege, but as a saint, a ground on which he can link himself with us, that we may learn to walk in the same path which he was treading himself. Having freely owned their love (in vv. 14-16), having shown that it was because he desired fruit that might abound to their account in verse 17, he closes all with this: “I have all and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.” v. 18. And, marvelous to say, he is a giver himself. At any rate he counts upon One who would give everything that was needed in full supply. “But my God shall supply all your need, according to his riches in glory by Christ Jesus.” v. 19.
What language from a man who had just been in want, and whose want had been supplied by these saints! Now he turns round and says, “My God shall supply all your need. ” The God whose love and care and resources he had proved through all his Christian career – ” my God,” he says, “shall supply all your need according to his riches in glory by Christ Jesus.” He is supplying the saints now according to all the wealth of His resources even in glory in Christ. There the shadow of a want will be unknown, but God is acting according to the same riches now. Therefore the Apostle breaks forth in praise to God forthwith. “Now unto God and our Father be glory for ever and ever, Amen.” v. 20.
There is a notable change in phraseology. He says first, “My God shall supply all your need,” and afterward, “our God and Father.” When it is a question of experimental knowledge and confidence, he could not say “our God,” because they might not have the same measure of acquaintance with His love as he had who had proved and learned so profoundly and variedly what God is. But when he ascribes unto the ages of ages glory to God the Father, he cannot but join them fully with himself. “Now unto our God and Father be glory,” etc. His heart goes out to all believers. “Salute every saint in Christ Jesus.” v. 21. What a joy for those in Philippi to hear of brethren in unexpected quarters! The Apostle had gone to Rome to be tried before Caesar. Now, it appears, there were those of the imperial household who sent special salutation through the Apostle to the Philippians. “The brethren which are with me greet you. All the saints salute you, chiefly they that are of Caesar’s household.” vv. 21, 22.
The heart gets wonderful relief in seeing the things that are lovely and of good report, and calculated to give our hearts confidence in the darkest day. Whatever the great trial of the present time (and never were there subtler snares or more imminent danger), there is no less grace in God, no less blessing to men in view of all. Let us not forget the word, “Rejoice in the Lord always; again I will say, rejoice.” v. 4. This epistle was not written as looking back upon the day of Pentecost, but for a time when the Apostle was cut off from helping the churches, and when the saints were warned that they must work out their own salvation with fear and trembling. But the trial is yet sharper for the spirit, if not bodily, for those who would walk with the Lord now. Let us not doubt His love, but be sure that God is above all circumstances. If God has cast our lot in these days, let us not doubt His goodness, but know that we may have as deep and even deeper joy because the joy is less in saints, less in circumstances, and more exclusively in Christ.
It was sin that hindered the Church’s blessedness in these ways and others; but since we have been called when and where we are now, may we eschew the unbelieving wish to exchange for any other. It is a question very simply of faith in God. He loves us and He cares for us. May our hearts answer to the perfections of His grace. While feeling the sorrow of the saints, of the gospel, of the Church more deeply, as all affects the glory of God, let us leave room in our hearts to count upon a known, tried God, who ever will be God, superior to all difficulties, foes, snares, and sorrows. “The grace of the Lord Jesus Christ be with your spirit. Amen.” v. 23.
Fuente: William Kelly Major Works (New Testament)

Philippians
A TENDER EXHORTATION
Php 4:1 .
The words I have chosen set forth very simply and beautifully the bond which knit Paul and these Philippian Christians together, and the chief desire which his Apostolic love had for them. I venture to apply them to ourselves, and I speak now especially to the members of my own church and congregation.
I. Let us note, then, first, the personal bond which gives force to the teacher’s words.
That Church at Philippi was, if Paul had any favourites amongst his children, his favourite child. The circumstances of its formation may have had something to do with that. It was planted by himself; it was the first Church in Europe; perhaps the Philippian gaoler and Lydia were amongst the ‘beloved’ and ‘longed for’ ones who were ‘his joy and crown.’ But be that as it may, all through the letter we can feel the throbbing of a very loving heart, and the tenderness of a strong man, which is the most tender of all things.
Note how he addresses them. There is no assumption of Apostolic authority, but he puts himself on their level, and speaks to them as brethren. Then he lets his heart out, and tells them how they lived in his love, and how, of course, when he was parted from them, he had desired to be with them. And then he touches a deeper and a sacreder chord when he contemplates the results of the relation between them, if he on his side, and they on theirs, were faithful to it. It says much for the teacher, and for the taught, if he can truly say ‘My joy,’–’I have no greater joy than to know that my children walk in the truth.’ And not only were they his joy, but they who, by their faithfulness, have become his joy, will on that one day in the far future, be his ‘crown.’ That metaphor carries on the thoughts to the great Judgment Day, and introduces a solemn element, which is as truly present, dear friends, in our relation to one another, little of an Apostle as I am, as it was in the relation between Paul and the Philippians. They who ‘turn many to righteousness shine as the brightness of the firmament,’ because those whom they have turned, ‘shine as lights in the world.’ And at that last august and awful tribunal, where you will have to give an account for your listening, as I for my speaking, the crown of victory laid on the locks of a faithful teacher is the characters of those whom he has taught. ‘Who is my joy and hope, and crown of rejoicing?’ Are not even ye in the presence of our Lord Jesus at his coming?
Now, notice, further, how such mutual affection is needed to give force to the teacher’s exhortation. Preaching from unloved lips never does any good. It irritates, or leaves untouched. Affection melts and opens the heart to the entrance of the word. And preaching from unloving lips does very little good either. So speaking, I condemn myself. There are men who handle God’s great, throbbing message of love so coldly as that they ice even the Gospel. There are men who have a strange gift of taking all the sap and the fervour out of the word that they proclaim, making the very grapes of Eshcol into dried raisins. And I feel for myself that my ministry may well have failed in this respect. For who is there that can modulate his voice so as to reproduce the music of that great message, or who can soften and open his heart so as that it shall be a worthy vehicle of the infinite love of God?
But, dear brethren, though conscious of many failures in this respect, I yet thank God that here, at the end of nearly forty years of a ministry, I can look you in the face and believe that your look responds to mine, and that I can take these words as the feathers for my arrow, as that which will make words otherwise weak go further, and may help to write the precepts upon hearts, and to bring them to bear in practice–’My beloved and longed for’; ‘my joy and my crown.’
Such feelings do not need to be always spoken. There is very little chance of us Northerners erring on the side of letting our hearts speak too fully and frequently. Perhaps we should be all the better if we were a little less reticent, but at any rate you and I can surely trust each other after so many years, and now and then, as to-day, let our hearts speak.
II. Secondly, notice the all-sufficient precept which such love gives. ‘So stand fast in the Lord.’
That is a very favourite figure of Paul’s, as those of you who have any reasonable degree of familiarity with his letters will know. Here it carries with it, as it generally does, the idea of resistance against antagonistic force. But the main thought of it is that of continuous steadfastness in our union with Jesus Christ. It applies, of course, to the intellect, but not mainly, and certainly not exclusively to intellectual adherence to the truths spoken in the Gospel. It covers the whole ground of the whole man; will, conscience, heart, practical effort, as well as understanding. And it is really Paul’s version, with a characteristic dash of pugnacity in it, of our Lord’s yet deeper and calmer words, ‘Abide in Me and I in you.’ It is the same exhortation as Barnabas gave to the infantile church at Antioch, when, to these men just rescued from heathenism and profoundly ignorant of much which we suppose it absolutely necessary that Christians should know, he had only one thing to say, exhorting them all, that ‘with purpose of heart they should cleave to the Lord.’
Steadfast continuance of personal union with Jesus Christ, extending through all the faculties of our nature, and into every corner of our lives, is the kernel of this great exhortation. And he who fulfils it has little left unfulfilled. Of course, as I said, there is a very strong suggestion that such ‘standing’ is by no means an easy thing, or accomplished without much antagonism; and it may help us if, just for a moment, we run over the various forms of resistance which they have to overcome who stand fast. Nothing stands where it is without effort. That is true in the moral world, although in the physical world the law of motion is that nothing moves without force being applied to it.
What are the things that would shake our steadfastness, and sweep us away? Well, there are, first, the tiny, continuously acting, and therefore all but omnipotent forces of daily life–duties, occupations, distractions of various kinds–which tend to move us imperceptibly away, as by the slow sliding of a glacier, from the hope of the Gospel. There is nothing so strong as a gentle pressure, equably and unintermittently applied. It is far mightier than thrusts and hammerings and sudden assaults. I stood some time ago looking at the Sphinx. The hard stone–so hard that it turns the edge of a sculptor’s chisel–has been worn away, and the solemn features all but obliterated. What by? The continual attrition of multitudinous grains of sand from the desert. The little things that are always at work upon us are the things that have most power to sweep us away from our steadfastness in Jesus Christ.
Then there are, besides, the sudden assaults of strong temptations, of sense and flesh, or of a more subtle and refined character. If a man is standing loosely, in some careless dgag attitude, and a sudden impact comes upon him, over he goes. The boat upon a mountain-locked lake encounters a sudden gust when opposite the opening of a glen, and unless there be a very strong hand and a watchful eye at the helm, is sure to be upset. Upon us there come, in addition to that silent continuity of imperceptible but most real pressure, sudden gusts of temptation which are sure to throw us over, unless we are well and always on our guard against them.
In addition to all these, there are ups and downs of our own nature, the fluctuations which are sure to occur in any human heart, when faith seems to ebb and falter, and love to die down almost into cold ashes. But, dear brethren, whilst we shall always be liable to these fluctuations of feeling, it is possible for us to have, deep down below these, a central core of our personality, in which unchanging continuity may abide. The depths of the ocean know nothing of the tides on the surface that are due to the mutable moon. We can have in our inmost hearts steadfastness, immovableness, even though the surface may be ruffled. Make your spirits like one of those great cathedrals whose thick walls keep out the noises of the world, and in whose still equability there is neither excessive heat nor excessive cold, but an approximately uniform temperature, at midsummer and at midwinter. ‘Stand fast in the Lord.’
Now, my text not only gives an exhortation, but, in the very act of giving it, suggests how it is to be fulfilled. For that phrase ‘in the Lord’ not only indicates where we are to stand, but also how . That is to say–it is only in proportion as we keep ourselves in union with Christ, in heart and mind, and will, and work, that we shall stand steadfast. The lightest substances may be made stable, if they are glued on to something stable. You can mortice a bit of thin stone into the living rock, and then it will stand ‘four-square to every wind that blows.’ So it is only on condition of our keeping ourselves in Jesus Christ, that we are able to keep ourselves steadfast, and to present a front of resistance that does not yield one foot, either to imperceptible continuous pressure, to sudden assaults, or to the fluctuations of our own changeful dispositions and tempers. The ground on which a man stands has a great deal to do with the firmness of his footing. You cannot stand fast upon a bed of slime, or upon a sand-bank which is being undermined by the tides. And if we, changeful creatures, are to be steadfast in any region, our surest way of being so is to knit ourselves to Him ‘who is the same yesterday, and to-day, and for ever,’ and from whose immortality will flow some copy and reflection of itself into our else changeful natures.
Still further, in regard to this commandment, I would pray you to notice that very eloquent little word which stands at the beginning of it. ‘ So stand fast in the Lord.’ ‘So.’ How? That throws us back to what the Apostle has been saying in the previous context. And what has he been saying there? The keynote of the previous chapter is progress–’I follow after; I press toward the mark, forgetting the things that are behind, and reaching forth to the things that are before.’ To these exhortations to progress he appends this remarkable exhortation: ‘So’–that is, by progress–’stand fast in the Lord,’ which being turned into other words is just this–if you stand still, you will not stand fast. There can be no steadfastness without advancement. If a man is not going forward, he is going backward. The only way to ensure stability is ‘pressing toward the mark.’ Why, a child’s top only stands straight up as long as it is revolving. If a man on a bicycle stops, he tumbles. And so, in the depths of a Christian life, as in all science, and all walks of human activity, the condition of steadfastness is advance. Therefore, dear brethren, let no man deceive himself with the notion that he can keep at the same point of religious experience and of Christian character. You are either more of a Christian, or less of one, than you were at a past time. ‘ So , stand fast,’ and remember that to stand still is not to stand fast .
Now, whilst all these things that I have been trying to say have reference to Christian people at all stages of their spiritual history, they have a very especial reference to those in the earlier part of Christian life.
And I want to say to those who have only just begun to run the Christian life, very lovingly and very earnestly, that this is a text for them. For, alas! there is nothing more frequent than that, after the first dawnings of a Christian life in a heart, there should come a period of overclouding; or that, as John Bunyan has taught us, when Christian has gone through the wicket-gate, he should fall very soon into the Slough of Despond. One looks round, and sees how many professing Christians there are who, perhaps, were nearer Jesus Christ on the day of their conversion than they have ever been since, and how many cases of arrested development there are amongst professing and real Christians; so that when for the ‘time they ought to be teachers, they have need’ to be taught again; and when, after the number of years that have passed, they ought to be full-grown men, they are but babes yet. And so I say to you, dear young friends, stand fast. Do not let the world attract you again. Keep near to Jesus. ‘Hold fast that thou hast; let no man take thy crown.’
III. Lastly, we have here a great motive which encourages obedience to this command.
People generally pass over that ‘Therefore’ which begins my text, but it is full of significance and of importance. It links the precept which we have been considering with the immediately preceding hope which the Apostle has so triumphantly proclaimed, when he says that ‘we look for the Saviour from heaven, the Lord Jesus Christ, who shall change the body of our humiliation that it may be fashioned like unto the body of His glory, according to the working whereby He is able even to subdue all things to Himself.’
So there rises before us that twofold great hope; that the Master Himself is coming to the succour of His servants, and that when He comes, He will perfect the incomplete work which has been begun in them by their faith and steadfastness, and will change their whole humanity so that it shall become participant of, and conformed to, the glory of His own triumphant manhood.
That hope is presented by the Apostle as having its natural sequel in the ‘steadfastness’ of my text, and that ‘steadfastness’ is regarded by the Apostle as drawing its most animating motives from the contemplation of that great hope. Blessed be God! The effort of the Christian life is not one which is extorted by fear, or by the cold sense of duty. There are no taskmasters with whips to stand over the heart that responds to Christ and to His love. But hope and joy, as well as love, are the animating motives which make sacrifices easy, soften the yoke that is laid upon our shoulders, and turn labour into joy and delight.
So, dear brethren, we have to set before us this great hope, that Jesus Christ is coming, and that, therefore, our labour on ourselves is sure not to be in vain. Work that is done hopelessly is not done long, and there is no heart in it whilst it is being done. But if we know that Christ will appear, ‘and that when He who is our life shall appear, we also shall appear with Him in glory,’ then we may go to work in keeping ourselves steadfast in Him, with cheery hearts, and with full assurance that what we have been doing will have a great result.
You have read, no doubt, about some little force in North-West India, hemmed in by enemies. They may well hold out resolutely and hopefully when they know that three relieving armies are converging upon their stronghold. And we, too, know that our Emperor is coming to raise the siege. We may well stand fast with such a prospect. We may well work at our own sanctifying when we know that our Lord Himself–like some master-sculptor who comes to his pupil’s imperfectly blocked-out work, and takes his chisel in his hand, and with a touch or two completes it–will come and finish what we, by His grace, imperfectly began. ‘So stand fast in the Lord,’ because you have hope that the Lord is about to come, and that when He comes you will be like Him.
One last word. That steadfastness is the condition without which we have no right to entertain that hope.
If we keep ourselves near Christ, and if by keeping ourselves near Him, we are becoming day by day liker Him, then we may have calm confidence that He will perfect that which concerns us. But I, for my part, can find nothing, either in Scripture or in the analogy of God’s moral dealings with us in the world, to warrant the holding out of the expectation to a man that, if he has kept himself apart from Jesus Christ and his quickening and cleansing power all his life long, Jesus Christ will take him in hand after he dies, and change him into His likeness. Don’t you risk it! Begin by ‘standing fast in the Lord.’ He will do the rest then, not else. The cloth must be dipped into the dyer’s vat, and lie there, if it is to be tinged with the colour. The sensitive plate must be patiently kept in position for many hours, if invisible stars are to photograph themselves upon it. The vase must be held with a steady hand beneath the fountain, if it is to be filled. Keep yourselves in Jesus Christ. Then here you will begin to be changed into the same image, and when He comes He will come as your Saviour, and complete your uncompleted work, and make you altogether like Himself.
‘ Therefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, dearly beloved.’

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

dearly beloved. App-135.
longed for. Greek. epipothetos. Only here. Compare Php 1:8. Rom 1:11.
my joy and crown. Compare 1Th 2:19, 1Th 2:20.
stand fast. Compare Php 1:27,
in. App-104.
Lord. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics

1.] Concluding exhortation, referring to what has passed since ch. Php 3:17,-not farther back, for there first he turns directly to them in the second person, with , as here,-there also occurs, answering to the here,-and there, in the Christians hopes, Php 4:20-21, lies the ground of the here.
] qu cum ita sint-since we have such a home, and look for such a Saviour, and expect such a change:- , , , Chrys. Cf. 1Co 15:58.
.] longed for. The word occurs in Appian, vi. 43, . , . For the verb, see ch. Php 1:8 reff.: for the substantive, -, 2Co 7:7; 2Co 7:11.
] from ref. 1 Thess., both and apply to the future great day in the Apostles mind. And indeed even without such reference to his usus loquendi, it would be difficult to dissociate the crown from such thoughts as that in 2Ti 4:8.
] see above: as I have been describing: not , as Chrys., Thl., c., Calv., Beng., ita, ut statis, state, which would be inconsistent with ch. Php 3:17.
] as the element wherein your stedfastness consists.
] an affectionate repetition: , Thdrt. Doctrinam suo more vehementioribus exhortationibus claudit, quo eam hominum animis tenacius infigat. Et blandis appellationibus in eorum affectus se insinuat: qu tamen non sunt adulationis, sed sinceri amoris. Calv.
Fuente: The Greek Testament

Chapter 4
Therefore, my brethren dearly beloved and longed for ( Php 4:1 ),
What a beautiful words by Paul to the church, expressing his heart, just bearing his heart to them, “Dearly beloved, I long for you. My brothers, who I dearly love and I long for,”
[You are] my joy and [you are] my crown, so stand fast in the Lord, my dearly beloved ( Php 4:1 ).
The heart of the apostle. He is bearing his heart now, his love for those who he ministered to and those who ministered to him. Now, there were a couple of women in Philippi who were having an argument, a fight. That’s not becoming the church, so Paul said,
I beseech Euodia ( Php 4:2 ),
And the s isn’t there, it is just, the s would make it a masculine name, but in the Greek, unfortunately, it is a feminine name, Euodia,
and I beseech Syntyche, that they be of the same mind in the Lord ( Php 4:2 ).
Now, let’s not argue, let’s not fight, let’s not create division within the body. Let’s be of the same mind in the Lord.
And I entreat thee also, true yokefellow ( Php 4:3 ),
Now, we don’t know who Paul is referring to here. There have been a lot of guesses. Probably all of them are wrong. But the yokefellow would be one who had labored together. Maybe he was writing to the Philippian jailer who had been converted. There are some, I think it was Tertullium, one of the early church fathers, said he was writing her to his wife. But that hardly seems possible.
help those women which labored with me in the gospel, with Clement also, and with other of my other fellow laborers, whose names are in the book of life ( Php 4:3 ).
When Paul went to Philippi, he first shared the gospel by the river where a group of ladies had gathered together for prayer. Among them, Lydia, you remember, the seller of purple. And having shared with the women, the following week they told their friends, and a big crowd of people gathered to hear Paul share the gospel of Jesus Christ. Because many of the women believed and were saved and baptized, and so the work of God really began with women, and they had a very important part in the ministry in the church in Philippi. And so, “Help those women who labored with me in the gospel, with Clement also, my fellow laborers, whose names are in the Book of Life.”
In Luke’s gospel, chapter 10, there is the report of the disciples who had been sent out by Jesus, two by two, the seventy of them. And they came back and they said, “Lord, it was fantastic. A lot of people were healed; people who were blind, their eyes were opened. And Lord, even the devils were subject unto us.” And Jesus said to them, “Don’t rejoice in these things, but rejoice rather that your name is written in heaven.” Hey, that is the most important thing. There is nothing more important to me that my name is written in heaven. Not in what God is done through my life, that is not so important is that my name be written in heaven. That’s what is really important to me. God has a book of life. It is exciting to realize that my name is there in His Book of Life.
We read in Rev 20:1-15 of the great white throne judgment of God, “And the books were open, and the people were judged out of the things that were written in the book, and death and hell gave up their dead, and they were judged, and whosoever name was not found written in the Book of Life was cast into Gehenna and this is the second death.” But there again, the mention of the Book of Life. It is interesting to me that God has this book in heaven, the Book of Life, and the names of those who are heirs of the heavenly kingdom, ordained of God to share, and He has inscribed their names in the Book of Life.
Now, when did God write my name in the Book of Life? When did He write your name in the Book of Life? You say, “Well, I was saved on October 2, 1968, so I guess God wrote my name in the Book of Life October 2, l968.” No! We read in the book of Revelation that our names were written in the Book of Life before the foundation of the world. How could He do that? Because He is God, and He is smarter than you are, because He is omniscient, He knows all things. And if God ever . . . well, because He knows all things, He can’t learn anything. It is impossible for God to learn anything. So, if God ever is to know who is going to be saved, He has always known who is going to be saved, and having always known those that were going to be saved, He wrote their names in the Book of Life before the foundation of the earth. Aren’t you glad? He knew you and wrote your name there before He ever laid the foundations of the earth. “Whose names were written in the Book of Life,” from the foundations of the earth. And so those fellow laborers, Paul said, “Whose names are written in the Book of Life.” Something that Jesus mentions, something that Paul mentions, something that John mentions in the book of Revelation. Now,
Rejoice in the Lord always: and again I say, Rejoice ( Php 4:4 ).
Again, notice the rejoicing is in the Lord. There is always cause for rejoicing in the Lord. I can rejoice because He wrote my name in His Book of Life before the foundation of the world. Oh, thank you, Lord. I can rejoice in the Lord. Rejoice in the Lord always, and again I say rejoice. A sad, sour Christian is no real witness to the gospel of Jesus Christ.
Let your moderation be known unto all men. The Lord is at hand ( Php 4:5 ).
That is, live moderately, don’t live extravagantly. There’s no place in the Christian life for extravagant living. Live moderately. Why? Because the Lord is at hand. Don’t get too involved in the things of the world, the Lord’s coming.
Be careful [or anxious] for nothing [don’t worry about anything]; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God ( Php 4:6 ).
The answer for worry is prayer. Prayer and commitment, those things that concern me, those things that are prone to cause me to worry are the very things I need to be praying about. And once I pray about them, I need to just trust God to take care of them. I need to know that once I commit them to God, they are in His hands and He will work them out for His glory. Now, it may not be for my pleasure, it may not be like I want it to be, but I thank God I’m not in control. I thank God that He is in control of the circumstances that surround me. If I were in control of my life, I could make the worst mess of my life thinking that I was just doing what was good. But, you know, if you just let a kid go, they will just eat ice cream sundaes and nothing else. And so I would order my life, you know, make it sweet, make it delectable, put hot fudge and whipped cream on top and toasted almonds, you know. I want a bed of roses, Lord. I want to take it easy. But it doesn’t always work out that way. Many times there are hardships, there are difficulties. There are things that I don’t understand, but my faith is being tested, and my faith is being developed because I’m learning to trust in God even when I can’t see the way. And though it doesn’t fall the way I would like it to fall, I still trust the Lord and I learn that He has a better plan. Yes, it was tough, yes, I did hurt, yes, there was suffering. But ohhh the lessons that I learned that I wouldn’t trade for anything, because I grew immensely and my walk and relationship with God has been enhanced by the whole thing. And I count that which I gained in my relationship with Him far more than the struggle that I went through.
We used to hear down in the south that song, “Farther along we’ll know all about it. Farther along we’ll understand why. Cheer up, my brother, live in the sunshine. We’ll understand it all by and by.” It was written during the depression years, I think. Hard times down in the south. Song of encouragement.
They that live godly in Christ Jesus shall suffer persecution. It’s not going to be easy, but the Lord is going to be there. And the Lord will give you strength, and the Lord will help you. So, the worries, the concerns, the anxieties, pray about them, give them over to the Lord, cast all of your cares on Him, because He cares for you.
And so, with prayer and supplication, with thanksgiving, three aspects of prayer. Prayer itself is very broad term that describes communion with God. Prayer is not a monologue; it is a dialogue. And it is important that we wait for God to speak to us, as well as to speak to God. So many people consider prayer a monologue. I want to go in and talk to God, and I do all of the talking, and when I am finished talking, I get up and leave. I never wait for God to respond or to answer. Through the years, I have come to the conclusion that it is more important that God talk to me than I talk to God. I am convinced that what God has to say to me is far more important than what I have to say to God. And I have sought to develop that listening side of prayer. The communion, prayer is communion with God. Listening for Him to speak to my heart. Laying my heart out before Him, waiting upon Him, worshipping Him, loving Him, all a part of prayer. Another part of prayer is supplication: my requests, where I present to God those needs of my life, those needs in the lives of those around me. The supplications are personal, but they can also go into intercession. So, there is request, and in the narrow sense, for my own needs, and then in the broader sense, for the needs of those around me, the intercessory prayer. And then there is that thanksgiving aspect of prayer.
Now, as we look at the Lord’s prayer as a model, “Our Father, which art in heaven, and hallowed be thou name,” you see it begins with the acknowledgment of God and the greatness and the glory of God. The name of God, hallowed be that name, reverend be that name. Petitions in a broad sense, “Thy kingdom come, thy will be done, in earth even as it is in heaven.” Petitions in a narrow sense, “Give us this day, our daily bread, and forgive us our debts as we forgive our debtors. Lead us not into temptation, deliver us from evil.” Praise, glory, thanksgiving, “For thine is the kingdom and the power and the glory forever.” So it begins with worship, it ends with worship, sandwiched in between, our petitions and intercession. And so, we find prayer, supplications, thanksgiving, let your request be made known unto God.
And the peace of God [the result of this will be the peace of God], which passeth all [human] understanding, shall keep your hearts and minds through Christ Jesus ( Php 4:7 ).
You will experience such peace. “Hey, what are you going to do?” “Well, I have prayed about it.” “Yah, but what are you going to do about it?” “Well, I have already done it, I have prayed.” “Yah, but you can’t just pray; you have got to do more than that.” “Now God is going to take care of it. I have peace. It is in God’s hands; I have turned it over to Him. I am not struggling with it anymore. I am not wrestling with the issues anymore; I have turned them over to God, and now I am going to rest in Him. I am going to have an experience.” That peace that passeth human understanding, passes your own understanding. You can’t understand how that you can feel such peace in the midst of such turmoil.
Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things ( Php 4:8 ).
That pretty well eliminates television, doesn’t it? Of all of the mental pollution that is going out night after night over the major networks. Our whole nation is being polluted by the television industry and by the movie industry. I mean, it is leading the nation right down the tubes. Why? Because it is having people think on things that are impure, unholy, filthy, unrighteous, immoral, and there is other things we need to be thinking on. Sort of tragic, a lot of people watch television just before they go to sleep, because you plant that junk in your mind just before you drop off.
You know, I have found that what I plant in my mind the last thing at night before I go to sleep is something that sticks with me. I learned as a child that I can memorize any poem by reading it over three times before I went to sleep. In the morning I could get up and recite it. Poems of several pages, all I do is read them over three times before I went to sleep, and in the morning I could recite them. Because it seems like during the night, what you plant just before you go to sleep has a way of your mind continuing to work on it.
And many areas across the United States we have begun our Word for Today broadcast on many stations now Act 10:00 o’clock at night. And a lot of people have gotten in the habit of setting their clocks on the radios to, you know, from Phi 10:00 to Phi 10:30 ,then, you know, and I put them to sleep every night. What a wonderful thing. The last thing in the night to be planting in your mind: that which is pure, that which is true, that which is honest, that which is just, that which is lovely, that which is of virtue and good report, think on these things. Interesting how we like to think on other things, isn’t it? The hurts, the disappointments, the nasty thing that he said to me. Here is a good model to follow, I think that somewhere around the house we ought to put up, “True, Honest, Just, Pure,” that our minds, we gear them toward these things.
Those things, which ye have both learned, and received, and heard, and seen in me ( Php 4:9 ),
Paul the apostle, when he was talking with the elders at Ephesus, he said, “I was daily with you teaching you and showing you.” It was show and tell with Paul. His life was the example of that which he was preaching, and so should it always be. It isn’t just the proclaiming of the truth, it is the demonstration of the truth. And so Paul tells them, “Those things which ye have learned, and received, and heard, and you have seen in me, I set the example before you.”
do [them]: and the God of peace shall be with you. But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity ( Php 4:9-10 ).
In other words, “You were anxious to send me some help, but you lacked opportunity. ” Epaphroditus, you remember, had come to Rome, with a offering from the church in Philippi for Paul. And so, the care of him has flourished again. They sent him a very generous offering. They desired to do it before now, but, of course, he had been on his way from a Caesarea to Rome. He had been on that ship that was wrecked and spent a lot of time; they weren’t able to catch up with him. But now, finally, that he is sitting there in prison in Rome, they are able to get to him again, and they send this offering. And so he thanks them that this care for him is flourished again.
Not that I speak in respect of want ( Php 4:11 ):
It is not that I really am, you know, desperately in need. It isn’t that I have tremendous needs while I am here.
for I have learned, in whatsoever state I am, therewith to be content ( Php 4:11 ).
Oh, what a tremendous lesson we need to learn. Because always the state that we are in might not be the most pleasant state to be in. Paul was in prison when he wrote this, chained twenty-four hours a day to a different Roman guard, as they would make their changes. And yet, content. “For I have learned whatever state I am in to be content.”
I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need ( Php 4:12 ).
It doesn’t matter to me; I can live with it, I can live without it. I have learned to be content with it. I have learned to be content without it. Whatever state God sees to put me, I am content, because my life is in God’s hands; He is in control of those things that surround me. He wrote, “Godliness with contentment is great riches.” I have learned how to be content.
[For] I can do all things through Christ which strengtheneth me ( Php 4:13 ).
And there is the secret: I can abound, I can be poor, I can do all things through Christ which strengthens me.
In the fifteenth chapter of the gospel of John, as Jesus is talking about His relationship to His disciples, He said unto them, “I am the vine, ye the branches, my Father is the husbandman. Every branch in Me that bears fruit, He washes it that it might bring forth more fruit. Now you are clean through the word which I’ve spoken unto you. Abide in Me, and let My words abide in you, as the branch cannot bear fruit of itself, except it abide in the vine, neither more can ye except you abide in Me, for without Me you can do nothing.”
Do you believe that? I didn’t for a long time. The Lord had to prove that to me. I thought there was something I could do worthwhile in my flesh. And I tried too long to offer to God the sacrifices of my flesh. But one day, after years of struggle, I came to the truth of the statement of Christ and realized the truth of it, apart from Him I could do nothing. But thank God, in the same day I also learned the truth that I can do all things through Christ who strengthens me. And so, rather than being all wiped out because I can’t do anything in myself, I rejoice because of what I can do in Him. I can do all things through Christ. There are two verses I count extremely important in my own experience. Vitally important. To learn those two verses is vital to Christian growth. “Apart from me you can do nothing,” Jesus said. But Paul said, “I can do all things through Christ who strengthens me.”
Notwithstanding, ye have done well, that ye did communicate with my affliction [to my needs]. Now ye Philippians know also that in the beginning of the gospel, when I departed from Macedonia [Philippi was in the area of Macedonia], no church communicated with me as concerning giving and receiving, but ye only ( Php 4:14-15 ).
When I left you, you were the only church. Now, there was a church at Thessalonica, Paul established the church of Berea. They didn’t do anything for him. The only church that really sought to help Paul and support that ministry was the church of Philippi.
For even in Thessalonica [when I was there] ye sent once and again unto my necessity [to take care of my needs]. Not because I desire a gift: but I desire fruit that may abound to your account ( Php 4:16-17 ).
I love that. Paul was thanking them for what they sent, “not because I desire a gift. I desire that fruit might abound to your account.” Now, God has a very interesting bookkeeping system. And in God’s bookkeeping system, your investments that you make in the kingdom of God bring fruit to your account. Jesus said, “Don’t lay up for yourself treasures on earth where moth and rust can corrupt and decay and thieves can break through and steal. But lay up for yourself treasures in heaven where these things cannot happen, for where your treasure is there will your heart be also.”
God accounts to the person who supports the missionary the fruit that comes from the missionary’s service. How can they hear without a preacher? How can they preach except they be sent? So, those that send share equally in the fruit of the ministry of those who go. That is why in supporting a ministry, I want to be very careful what ministry I support. I want to make sure that it is an effective ministry, doing a good work for God. Because there is a lot of charlatans out there that are padding their own pockets and not really doing a real service for God.
We were in Goroka, New Guinea, a beautiful place, sort of an ideal place to live. Weather is perfect year around. And just up in the highlands in New Guinea just beautiful, beautiful streams, beautiful forest, beautiful place to live. And as they were taking us through there, they said there is just a lot of paper missionaries here. And I said, “Paper missionaries, what do you mean?” And he said there are a lot of people who have retired here in Goroka who get their support by writing letters to people in the United States and Australia and England, sharing with them the ministry here among the New Guinea people. And what they do is, they get in their Land Rovers and they go out to the villages and they pass out candy to the children. And they will take pictures of the children reaching out for candy. And then they will send these pictures and letters back to the people and say, you know, “The children are reaching out for the New Testaments that we are passing out in the villages and all, and look at how, you know, all of the children, and all, had a tremendous response and God is doing a glorious work and all.” And people are supporting them. Yet, they are just retired; they don’t do anything but go out to the village once a month to take pictures of kids getting candy. Unfortunately, those people do exist. Frauds, charlatans, they’ll have to answer to God.
The World Counsel of Churches uses a portion of their funds to support terrorist groups in Africa, supporting the P.L.O. their terrorism programs. A lot of missionaries were killed in Zabway by the terrorists, missionary children, by the dollars given in the churches that have a part in the National Counsel of Churches and the World Counsel of Churches.
I wouldn’t give a dime to any church that’s affiliated with the World Counsel of Churches, knowing that a portion of that dime would be going to support the World Counsel of Churches. I don’t want to be giving money to terrorists in Africa who are murdering missionaries and their families. Nor would I want to be supporting Angelia Davis’s defense, which received a generous contribution from the National Counsel of Churches. Careful where you invest. Paul said, “That fruit might abound to your account.” Well, there is some kind of fruit that I really don’t want to my account. And thus, I don’t want to invest in that. I want to know that there is a valid and legitimate work being done, and that it is a fruit-bearing work, that fruit might abound. I want to support that kind of work.
And so Paul said, “Not that I desire a gift. I desire that fruit might abound to your account.”
But [I have everything] I have all, I abound ( Php 4:18 ):
Got plenty. What a beautiful thing to say even though you’re broke. I have all, I abound. Why? Because I have Jesus. That’s enough.
I am full, having received from Epaphroditus the things which were sent from you, an odor of a sweet smell [Probably some cologne, I guess], a sacrifice acceptable, [and] well-pleasing to God. But my God shall supply all of your need according to his riches in glory by Christ Jesus ( Php 4:18-19 ).
Isn’t that a glorious promise? Take hold of it tonight. My God shall supply all of your need according to His riches in glory in Christ Jesus. Now who can measure that kind of riches? If God spared not His own Son, but delivered Him up for us all, how much more then shall He not freely give us all things?
Now unto God and our Father be glory forever and ever. Amen. Salute [greet] every saint in Christ Jesus. The brethren which are with me greet you. All the saints salute you, chiefly they that are of Caesar’s household ( Php 4:20-22 ).
As Paul was chained to the Roman guard, those were Caesar’s guards, and so many of Caesar’s household send their greetings through Paul, who had received Christ because Paul’s imprisonment there.
The grace of our Lord Jesus Christ be with you all. Amen ( Php 4:23 ).
Beautiful, beautiful epistle to the Philippians, and now the glorious epistle to the Colossians; next week, the first two chapters. The preeminence of Jesus Christ. Aw, this one just lifts you into glory as we behold Jesus Christ our Lord, and we see the preeminence that God has given unto Him. The preeminence of Christ. The book of Colossians, one that will enrich us so completely as we study it together.
And now may God cause you to abound in love and in your walk in the Spirit. And may indeed you find the promise to be true as God supplies all of your needs: spiritual, financial, physical, according to His riches in glory by Christ Jesus our Lord. God bless and keep you and give you a beautiful week. In Jesus’ name. “
Fuente: Through the Bible Commentary

Php 4:1. Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.
It is a great joy to a minister, as it was to the apostle Paul, to have converts; but that joy is greatly diminished when they do not stand fast: then, indeed, every supposed joy becomes a sorrow, and instead of the roses which yield a sweet perfume to the Lords servant, thorns begin to prick and wound his heart.
Php 4:2. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
Only two women, and we do not know who they were; yet Paul gives them a beseech each: I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. If there are only two of the most obscure sisters in the church who are quarrelling, their differences ought to be brought to an end at once. There should be no disagreements amongst Christians, love should reign, peace should predominate. If there is anything contrary to such a state as that, God grant that it may soon be brought to an end!
Php 4:3. And I entreat thee also, true yoke fellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellow-labourers, whose names are in the book of life.
Brother, do all the good you can to help everybody else to do good. Help those whose names are in the book of life, even if they are not known anywhere else. Also help the Clement whose name is known; be sure to help him; indeed, help everybody. There is an office, in the Church of Christ, which we do not sufficiently recognize; but which ought to be abundantly filled. Paul mentions it in writing to the Corinthians. He says, And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. It is the office of certain Christians to be helps. May we always have many such helps amongst us! Did you ever notice that, almost every time that Bartholomew is mentioned in Scripture, we read, and Bartholomew? He is never spoken of alone; but it is written, Philip, and Bartholomew, or Bartholomew, and Matthew. It is good to have some Bartholomews who are always helping somebody else, so that, when there is any good work to be done, Bartholomew is always ready to share in it; for he shall also have a part in the reward at the last.
Php 4:4. Rejoice in the Lord always: and again I say, Rejoice.
The very word rejoice, seems to imply a reduplication; it is joy, and re-joy, joy over again; but here, you see, it is a fourfold rejoicing; joy, and re-joy; and again I say, joy, and re-joy; and this is to be the Christians continual experience, for the apostle says, Rejoice in the Lord always.
Php 4:5-6. Let your moderation be known unto all men. The Lord is at hand. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
Have no care, but much prayer. Prayer is the cure for care. If you are in trouble, Let your requests be made known, not to your neighbors, but unto God.
Php 4:7-8. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.
Be on the side of everything that is good and right, everything that helps on true human progress, everything that increases virtue and purity. As a Christian man, take an interest in everything that helps to make men true, honest, just, pure, and lovely.
Php 4:9. Those things, which ye have both learned, and received, and heard, and seen in me, do; and the God of peace shall be with you.
May the Lord fulfill that gracious word to all of us, The God of peace shall be with you! Amen.
This exposition consisted of readings from 1 John 4 and Php 4:1-9.
Fuente: Spurgeon’s Verse Expositions of the Bible

Php 4:1. , therefore) Such expectations being set before us.-, beloved) This word is twice used with great sweetness; first as at the beginning of the period; and then, for strengthening the exhortation.-, yearned after, longed for) so he speaks of them in their absence, ch. Php 1:8.- , my crown) Php 2:16.-) so, stand ye, as ye now stand; comp. , 1Co 9:24, note.-, stand) Php 1:27.
Fuente: Gnomon of the New Testament

Php 4:1
Php 4:1
Wherefore,-[By this word, just as at the conclusion of the description of the depth of the riches both of the wisdom and the knowledge of God (Rom 11:33-36), and of the glorious climax of the doctrine of the resurrection (1Co 15:35-58), Paul makes the vision of future glory to be an inspiring force, giving life to the sober, practical duties of everyday Christian life and its responsibilities. For faith which comes by hearing is not only the assurance of things hoped for, but a conviction of things not seen. (Heb 11:1).]
my brethren beloved and longed for,-[The peculiar affectionateness of this verse is very noticeable. It is strikingly coincident with the words addressed, some years before, to another Macedonian church: For what is our hope, or joy, or crown of glorying? Are not even ye, before our Lord Jesus at his coming? For ye are our glory and our joy. (1Th 2:19-20). But the passage before us impresses us deeply with the apostles sense of loss caused by his enforced separation from them. One of his severest trials as a prisoner was that his bonds prevented his freedom of movement among the churches. Because they were his beloved they were longed for by him.]
my joy and crown,-[Yet, though his heart goes forth to the Philippians in great tenderness, that is not his only thought with reference to them. They had given him, as a church, nothing but delight. He tells them, therefore, of his rejoicing in the memory of them, and of their love, but looking forward to the great day when the Lord shall come, he tells them, too, that in that day their faith will be his joy and crown in the presence of the Lord, into whose service he had been privileged to bring them.]
so stand fast in the Lord, my beloved.-[Christ is to be the element in which the standing fast required of them is to have its specific character, so that in no case can the spiritual life ever act apart from the fellowship of Christ. In no other epistle so much as in this has Paul multiplied the expressions of love and praise of his readers; a strong testimony certainly as to the praiseworthy condition of the church.]
Fuente: Old and New Testaments Restoration Commentary

Passing from particular to general instruction, the apostle first enjoined the grace of rejoicing. Twice he repeated his injunction. Moreover, he charged the Philippians that forbearance toward all men should be manifested. Continuing, he showed that the cure for anxiety is supplication with thanksgiving. In this connection he used that remarkable phrase, “the peace of God.” Observe it carefully, the peace of God, His quietness as serenity, based on His infinite knowledge and unlimited power. Well does the apostle declare that it passes all understanding. This is the peace which is to guard the heart of such as make their requests known to God. To know that He knows, to be sure that He cares, to obey in the confidence that He is able to accomplish all His perfect will, is to have the heart at rest, and the thoughts guarded against anxiety, and free for highest service.
The mind thus guarded by the peace of God is set free to think on the highest things which Paul here named. Drawing to the conclusion of his letter, the apostle expressed thankfulness for the love manifested to him by the saints at Philippi, and declared that in all things he had learned the secret of rest in the midst of varying circumstances. That secret is ultimately revealed in the words, “I can do all things in Him that strengtheneth me.”
The deepest reason for his thankfulness for their care is not selfish, but that their giving meant that fruit increased to their account. What a fulness of thought there is in the declaration so familiar, and yet forevermore surprising. “My God shall supply every need of yours, according to His riches in glory in Christ Jesus.”
The doxology constitutes a fitting expression of the experience of the Christian. This prisoner of the Lord Jesus recognizing his relationship to God, ascribes to Him the glory and is thus seen superior to all the limitations which characterized his position. The last words are those of personal and tender salutation by the pronouncement of the single and inclusive benediction of the grace of the Lord Jesus Christ.
Fuente: An Exposition on the Whole Bible

4:1-9. VARIOUS EXHORTATIONS TO UNITY, JOY, FORBEARANCE, TRUSTFULNESS, PRAYER, ATTENTION TO ALL VIRUTES, AND THE PRACTICE OF ALL THAT THEY HAVE LEARNED FROM PAUL; WITH ASSURANCES OF THE PRESENCE, GUARDIANSHIP, AND PEACE OF GOD
In view of this glorious future, do you, my brethren beloved, continue steadfast in the Lord. I learn that Euodia and Syntyche are at variance. I beseech them to be reconciled; and I entreat you, Synzygus, who are justly so named, to use your influence to this end; for those women were my helpers in the gospel work, along with Clement and other faithful laborers. Rejoice in the Lord, always. I repeat it, rejoice. Let all men see your forbearing spirit; and in no case be anxious, for the Lord is at hand. Commit every matter to God in prayer, and pray always with thankful hearts; and Gods peace which, better than any human device, can lift you above doubt and fear, shall guard your hearts and thoughts in Christ Jesus. Finally, my brethren, take account of everything that is venerable, just, pure, lovely, and of good report-in short, of whatever virtue there is, and of whatever praise attaches to it. Practise what you have learned from me, and the God of peace shall be with you.
1. : so that; accordingly. (Comp. Mat 12:12; Rom 7:4, Rom 7:12; 1Co 15:58; Php 2:12.) Connected immediately with 3:20, 21; but through those verses with the whole of ch. 3., since in heavenly citizenship are gathered up all the characteristics which Paul in that chapter has commended to his readers. This verse may therefore be regarded as the proper conclusion of ch. 3.
: longed for. A hint of the pain caused by his separation from them. Only here in N.T. (Comp. Clem. ad Cor. lxv.) The verb occurs mostly in Paul. (See Rom 1:11; 2Co 5:2; Php 1:8, Php 2:26.) only in Rom 15:23. , 2Co 7:7, 2Co 7:11. (See on 1:8.)
: my joy and crown. (Comp. 1Th 2:19.) by metonymy for the subject of joy. in class. mostly of the woven crown-the chaplet awarded to the victor in the games; a wreath of wild olive, green parsley, bay, or pine; or the garland placed on the head of a guest at a banquet. (See Athen. xv. p. 685; Aristoph. Ach. 636; Plat. Symp. 212.) So mostly in N.T., though occurs with (Rev 14:14). The kingly crown is , found only in Apoc. The distinction is not strictly observed in Hellenistic Greek. (See Trench, Syn. 23) Neither nor applied to the Philippians is to be referred to the future, as Calv., Alf. They express Pauls sense of joy and honor in the Christian fidelity of his readers. (Comp. Sir. 1:11, 25:6.)
: so stand fast. So, as I have exhorted you, and as becomes citizens of the heavenly commonwealth. Not, so as ye do stand, as Beng., Calv. For see on 1:27. The particle with the imperative retains its consecutive force, but instead of a fact consequent upon what precedes, there is a consequent exhortation.
: With the exception of Rev 14:13 only in Paul, who uses it more than forty times. See on (1:1). Denoting the sphere or element in which steadfastness is to be exhibited. (Comp. 1Th 3:8.)
: repeated with affectionate emphasis.
B, 17, Cop., Syr.sch, add .
Two prominent women in the church are urged to become reconciled to each other.
2. -: Euodia-Syntyche. Not Euodias, as A.V. Both are female names; see (vs. 3). Both occur in inscriptions, and there are no instances of masculine forms. The activity of the Macedonian women in coperating with Paul appears from Act 17:4, Act 17:12.
I am a little doubtful, however, as to Lightfoots view that a higher social influence was assigned to the female sex in Macedonia than was common among the civilised nations of antiquity. I fail to find any notice of this elsewhere. Lightf.s inference is drawn wholly from inscriptions which do not appear to be decisive. For example, all the inscriptions which he cites to show that monuments in honor of women were erected by public bodies, distinctly indicate Roman influence. The names are Roman, and perpetuate the memory of different Roman gentes, a point which would naturally be emphasised in a Roman colonia distant from the mother city. His assertion, moreover, that the active zeal of Macedonian women is without a parallel in the apostles history elsewhere, seems open to question in the light of the closing salutations of the Epistle to the Romans. Klpper thinks that the names Euodia and Syntyche represent two women in each of whose houses a separate congregation assembled, the one Jewish-Christian and the other Gentile-Christian. Lipsius thinks this possible. For some of the fanciful interpretations of these two names, see Introd. vi. Theo.Mop. mentions a story he had heard to the effect that they were a married pair, the latter name being Syntyches, and that the husband was the converted jailer of Philippi. The climax is reached by Hitzig (Krit. paulin. Br. 5 ff.), who affirms that Euodia and Syntyche were reproductions of the patriarchs Asher and Gad; their sex having been changed in the transition from one language to the other; and that they represent the Greek and the Roman elements in the church.
: I exhort. See on (2:1). The repetition of the word emphasises the separate exhortation to each.
: to be of the same mind. (See on 2:2.)
: With . . . In that accord of which the Lord is the bond: each individually in Christ, and each therefore at one with the other.
3. : yea. The reading has almost no support. (Comp. Mat 15:27; Rom 3:29; Phm 1:20.) The preceding exhortation is enforced by introducing a third party. I have urged Euodia and Syntyche to live in harmony; yes, and I entreat you also, etc.
: I beseech thee also. originally to question, as Luk 22:68; Joh 9:21. Only in that sense in class. The meaning to entreat belongs to later Greek. Thus rendered, it usually signifies to ask a person; not to ask a thing of a person; and to ask a person to do; rarely to give. See Trench, Syn. xl.; but his distinction between and does not hold. (See Ezra Abbot, The Authorship of the Fourth Gospel and Other Critical Essays.)
: Synzygus, who art rightly so named. The A.V. yoke-fellow, gives the correct sense of the proper name, and marks the person addressed as one to whom the name is justly applied. (See on , 2:20. Comp. , 2Co 6:14.) It is true that this proper name has no confirmation from inscriptions; but such descriptive or punning names are very common, as Onesimus, Chrestus, Chresimus, Onesiphorus, Symphorus, etc.
The attempts to identify the person referred to are numerous, and the best are only guesses. Clem. Alex., Pauls own wife; Chr., the husband or brother of Euodia or Syntyche; Lightf., Epaphroditus. But it is improbable that Paul would have written thus in a letter of which Epaph. was the bearer. Others, Timothy or Silas; Ellic. and De W., the chief bishop at Philippi. Wiesel., Christ; introducing a prayer.
: help those (women). Lit. take hold with. Assist them in reconciling their differences. (Comp. Luk 5:7.)
Lips., following Chr. and Theoph., explains the verb in a general sense: interest yourself in them. Grot. refers it to their support as widows.
: inasmuch as they. See on (3:7). Not as A.V. who. The double relative classifies them among Pauls helpers, and gives a reason why Synzygus should promote their reconciliation.
: they labored with me. The verb only here and 1:27, on which see note. It indicates an activity attended with danger and suffering. (Comp. 1Th 2:2.)
: the sphere of their labors. (Comp. Rom 1:9; 1Th 3:2.)
: Construe with . Who labored with me in the gospel along with Clement and others. The position of between the preposition and the noun is unusual, and shows that the force of the preposition extends over the whole clause.
Lightf. takes . with . According to this, Paul calls upon Clement and the rest whose names are in the book of life to help the women. But the relative clause ., etc., associates itself more naturally with . Paul gives this confidential commission to one person, and not to an indefinite number.
Philippi was probably the scene of the labors referred to, since Paul speaks of them as familiarly known. Clement appears to have been a Philippian Christian who assisted in the foundation of the church at Philippi. This is suggested by .
The attempt to identify him with Clement of Rome, which originated with Origen (In Joann. i. 29), is generally abandoned. (See Lightf. Comm. p. 168 ff.; Langen, Geschichte der Rmischen Kirche, Bd. 1. S. 84; Mller, Kirchengeschichte, i. 89; Salmons art. Clemens Romanus in Smith and Wace, Dict. Chn. Biog.)
: Comp. ii. 25. Only once in N.T. outside of Pauls letters. (See 3Jn 1:8.)
: whose names are in the book of life. Supply , not , may they be, as Beng., who says, they seem to have been already dead, for we generally follow such with wishes of that sort. The names are in the book of life, though not mentioned in the apostles letter. The expression or in N.T. is peculiar to Apoc. This is the only exception, and the only case in which occurs without the article. (See Rev 3:5, Rev 3:13:8, Rev 3:17:8, Rev 3:20:12, Rev 3:15, Rev 3:21:7, Rev 3:22:19.) It is an O.T. metaphor, drawn from the civil list or register in which the names of citizens were entered. The earliest reference to it is Exo 32:32. (Comp. Isa 4:3; Eze 13:9; Dan 12:1.) To be enrolled in the book of life is to be divinely accredited as a member of Gods commonwealth (comp. Luk 10:20), so that the expression falls in with (3:20). To be blotted out from the book of life (Exo 32:32, Exo 32:33; Psa 69:28) is to be disfranchised, cut off from fellowship with the living God and with his kingdom. The phrase was also in use by Rabbinical writers. (See Wetst.) Thus in the Targum on Eze 13:9: In the book of eternal life which has been written for the just of the house of Israel, they shall not be written. Any reference to the doctrine of predestination is entirely out of place. Flacius, cit. by Mey., justly observes that it is not fatalis quaedam electio which is pointed to, but that they are described as written in the book of life because possessing the true righteousness which is of Christ.
Exhortations to the Church at Large
4. : rejoice; the keynote of the epistle. Not farewell. (See on 3:1.)
: With a look at the future no less than at the present, and at the possibility of future trials. Only as their life shall be will they have true joy.
: again I will say it. As if he had considered all the possibilities of sorrow. In spite of them all, I will repeat it -rejoice.
Not as Beng., joining with the second , again I will say, always rejoice.
5. : your forbearance. From , reasonable; hence, not unduly rigorous. Aristot. Nich. Eth. v. 10, contrasts it with , severely judging. The idea is, do not make a rigorous and obstinate stand for what is your just due. Comp. Ign. Eph. x., : Let us show ourselves their brothers by our forbearance.
in N.T., 1Ti 3:3; Tit 3:2, where it is joined with ; 1Pe 2:18; Jam 3:17, with and . , Act 24:4; 2Co 10:1; the latter with . LXX, , Psa_86 (85):5: , Sap. 2:19; 2 Macc. 2:22; 3 Macc. 3:15. , not in N.T., 1Sa 12:22; 1Sa_2 K. 6:3; 2 Macc. 9:27. The neuter adjective with the article =; the abstract noun . (Comp. , Rom 2:4; , 1Co 1:25.)
Mey. remarks that the disposition of Christian joyfulness must elevate men quite as much above strict insistence on their rights and claims as above solicitude.
: Not to your fellow-Christians only.
: the Lord is near. For , see on 2:11.In the Gospels usually God. In Paul mostly Christ, and more commonly with the article (Win. xix. 1). The phrase expresses the general expectation of the speedy second coming of Christ. Comp. (1Co 16:22), the Lord will come, or the Lord is here. See also Rom 13:12; Jam 5:8. , of time. The connection of thought may be either with what precedes, or with what follows; i.e. the near approach of Christ may be regarded as a motive to either forbearance or restfulness of spirit. Most modern expositors connect with the former, but the thought proceeds upon the line of the latter. Apart from this fact there is nothing to prevent our connecting . . with both, as Alf. and Ellic. Be forbearing; the Lord is at hand who will right all wrongs and give to each his due. Be not anxious. The Lord is at hand. Why be concerned about what is so soon to pass away? The Lords coming will deliver you from all earthly care. (Comp. 1Co 7:29-31.)
Some of the earlier interpreters, taking in a local sense, explain of the perpetual nearness of Christ; as Mat 28:20 (Aug.). Others, taking =; God, of the helpful presence of Gods providence; as Psa 34:18, Psa 119:151, Psa 145:18 (am E., Calov., Ril.). But this does not accord with the Pauline usage of .
6. : in nothing be anxious. occurs most frequently in the Gospels. In Paul only here and 1 Cor. From the root or , which appears in the Homeric , to be anxious, to debate anxiously. The verb may mean either to be full of anxiety, or to ponder or brood over. In N.T. usage it does not always involve the idea of worry or anxiety. See, for inst., 1Co 7:32, 1Co 7:12:25; Php 2:20. In other cases that idea is emphasised, as here, Mat 13:22; Luk 10:41. (See Prellwitz, Etymol. Wrterb. d. griech. Sprache, sub ; Schmidt, Synon. 86, 3; W. St. on Mat 6:25.) The exhortation is pertinent always to those who live the life of faith (1Pe 5:7), and acquired additional force from the expectation of the speedy coming of the Lord.
: in everything. Antithesis to . The formula is found only in Paul. Not on every occasion, supplying (see Eph 6:18), nor, as Ril., including the idea of time; nor, as Vulg., in omni oratione et obsecratione, construing with . . . Prayer is to include all our interests, small and great. Nothing is too great for Gods power; nothing too small for his fatherly care.
: by prayer and supplication. The (or your) prayer and the supplication appropriate to each case. In N.T. the two words are joined only by Paul. (See Eph 6:18; 1Ti 2:1, 1Ti 2:5:5; LXX Psa 6:10, 55 [54]:2.) For the distinction, see on 1:4. The dative is instrumental.
: with thanksgiving. The thanksgiving is to go with the prayer, in everything (comp. Col 3:17); for although the Christian may not recognise a particular ground of thanksgiving on the special occasion of his prayer, he has always the remembrance of past favors and the consciousness of present blessings, and the knowledge that all things are working together for good for him (Rom 8:28). This more comprehensive application of may explain the absence of the article, which appears with both and , and which Paul uses with . in only two instances (1Co 14:16; 2Co 4:15), where the reason is evident. Rilliet observes that the Christian, being, as it were, suspended between blessings received and blessings hoped for, should always give thanks and always ask. Remembrance and supplication are the two necessary elements of every Christian prayer. Thanksgiving expresses, not only the spirit of gratitude, but the spirit of submission, which excludes anxiety, because it recognises in the will of God the sum of its desires. So Calv., Dei voluntas votorum nostrorum summa est. Paul lays great stress upon the duty of thanksgiving. (See Rom 1:21, Rom 1:14:6; 2Co 1:11, 2Co 1:4:15, 2Co 1:9:11, 2Co 1:12; Eph 5:20; Col 1:3; 2Th 1:3.)
: your requests. Only here; Luk 23:24; 1Jn 5:15. According to its termination, is a thing requested, and so in all the N.T. instances. Vulg. petitiones.
In class. it sometimes has the sense of , the act of requesting, which does not occur in N.T., as Plato, Repub. viii. 566 B. On the other hand, is found in the sense of , as Hdt. vii. 32; LXX 3 K. 2:16, 20.
: be declared or made known. (See on 1:22.) As if God did not know them. (Comp. Mat 6:8.)
: Not merely to God, but implying intercourse with God, as well as the idea of direction. (See on 2:30; and comp. Mat 13:56; Mar 6:3, Mar 6:9:16; Joh 1:1; 1Co 16:6.)
7. : Consecutive; and so.
: the peace of God. Only here in N.T. Comp. (vs. 9). Not the objective peace with God, wrought by justification (Rom 5:1 [Chr., Theoph., Aug.]); nor the favor of God (Grot.); nor peace with one another (Thdrt., Lips.), since mutual peace cannot dissipate anxiety; but the inward peace of the soul which comes from God, and is grounded in Gods presence and promise. It is the fruit of believing prayer; the companion of joy (Beng.). Of course such peace implies and involves the peace of reconciliation with God. In the hearts of those who are reconciled to God through faith in Christ, the peace of Christ rules (Col 3:15). As members of the heavenly commonwealth (3:20), they are in a kingdom which is righteousness and peace and joy (Rom 14:17). The God of hope, to whom their expectation is directed, fills them with all joy and peace in believing (Rom 15:13). They are not disquieted because they know that all things are working together for good to them that love God (Rom 8:28).
: which surpasseth every thought (of man). For , to rise above, overtop, surpass, see 2:3, 3:8. The verb is not common in N.T. Only four times in Paul, and once in 1Pe 2:13. Paul has been enjoining the duty of prayer under all circumstances as a safeguard against anxiety. Hence this assurance that the peace of God surpasses every human thought or device as a means of insuring tranquillity of heart. The processes and combinations of human reasoning result only in continued doubt and anxiety. Mere reason cannot find a way out of perplexity. The mysterious dealings of God present problems which it cannot solve, and which only multiply its doubts and questionings. Within the sphere of Gods peace all these are dismissed, and the spirit rests in the Lord, even where it cannot understand. A different and widely-accepted explanation is that of the Greek expositors: that the peace of God is so great and wonderful that it transcends the power of the human mind to understand it. So Ellic., Ril., Alf., Ead. Aug. and Theoph. add that even the angels cannot comprehend it. But this thought has no special relevancy here, while the other explanation is in entire harmony with the context. Comp. also 1Co 2:9-16.
is the reflective intelligence; in Paul, mostly as related to ethical and spiritual matters. It is the organ of the natural moral consciousness and knowledge of God (Rom 1:20, Rom 1:28, Rom 1:7:23). It is related to as the faculty to the efficient power. Until renewed by the divine , it cannot exercise right moral judgment (Rom 12:2); and although it may theoretically approve what is good, it cannot conform the practice of the life to its theory (Rom 7:25). It is this which is incapable of dealing with the painful and menacing facts of life in such a way as to afford rest.
: shall guard. A promise, not a prayer, may the peace of God guard, as the Greek Fathers (Chr., however, says it may mean either), some of the older expositors, and Vulg. custodiat. The word, which is a military term, in the N.T. is almost confined to Paul. (See 1Pe 1:5.) The metaphor is beautiful -the peace of God as a sentinel mounting guard over a believers heart. It suggests Tennysons familiar lines:
Love is and was my King and Lord,
And will be, though as yet I keep
Within his court on earth, and sleep
Encompassed by his faithful guard,
And hear at times a sentinel
Who moves about from place to place,
And whispers to the worlds of space,
In the deep night, that all is well.
All limitations of the promise, such as guarding from the power of Satan, from spiritual enemies, from evil thoughts, etc. are arbitrary. The promise is general, covering all conceivable occasions for fear or anxiety. He teaches us the certain result of our prayers. He does not, indeed, promise that God will deliver us in this life entirely from calamities and straits, since he may have the best reasons for leaving us in this struggle of faith and patience with a view to his and our greater glory at the appearing of Christ; but he does promise us that which is greater and more desirable than all the good things of this life-the peace of God (Schlichting).
: your hearts and your thoughts. in the sense of the physical organ is not used in N.T. It is the centre of willing, feeling, and thinking. Never, like , to denote the individual subject of personal life, so as to be exchanged with the personal pronoun; nor as , of the divine principle of life in man. Like our heart, it denotes the seat of feeling, as contrasted with intelligence (Rom 9:2, Rom 9:10:1; 2Co 2:4, 2Co 2:6:11; Php 1:7). But not this only. It is also the seat of mental action-intelligence (Rom 1:21; Eph 1:18), and of moral choice (1Co 7:37; 2Co 9:7). It gives impulse and character to action (Rom 6:17; Eph 6:5). It is the seat of the divine Spirit (Rom 5:5; 2Co 1:22; Gal 4:6), and the sphere of his operation in directing, comforting, establishing, etc. (Col 3:15; 1Th 3:13; 2Th 2:17, 2Th 3:5). It is the seat of faith (Rom 10:9), and of divine love (Rom 5:5), and is the organ of spiritual praise (Col 3:16).
, only in Paul. Things which issue from the ; thoughts, acts of the will. Hence, of Satans devices (2Co 2:11). (See 2Co 3:14, 2Co 4:4, 2Co 10:5, 2Co 11:3.) The two nouns are emphatically separated by the article and the personal pronoun attached to each.
Calv.s distinction between . and . as affections and intelligence is unpauline. Neither are they to be taken as synonymous, nor as a popular and summary description of the spiritual life (De W.).
: As so often, the sphere in which divine protection will be exercised. This divine peace is assigned as guardian only to those who are in Christ (3:9).
Some, as De W., Ril., Kl., Weiss, explain: Shall keep your hearts in union with Christ. So Theoph., .
8. : finally. (See on 3:1.) Introducing the conclusion of the letter. No reference to 3:1, by way of resuming after a long digression; nor does it introduce what remains for them to do in addition to Gods protecting care (De W.), since there is no indication of an antithesis. It prefaces an exhortation parallel with vs. 4-6, containing a summary of duties, to which is added a promise of the presence of the God of peace. The exhortation is not to the cultivation of distinct virtues as such (so Luth., Calv., Beza, Beng.), but each virtue represents general righteousness of life viewed on a particular side, the different sides being successively introduced by the repeated , and summed up by the twofold .
: true. God is the norm of truth. That is true in thought, word, or deed, which answers to the nature of God as revealed in the moral ideals of the gospel of his Son, who manifests him, and who can therefore say, I am the truth (Joh 14:6). Not to be limited to truth in speaking, as Thdrt., Beng.
: reverend or venerable. Exhibiting a dignity which grows out of moral elevation, and which thus invites reverence. In class. an epithet of the gods. Venerable is the best rendering, if divested of its conventional implication of age. Matthew Arnold (God and the Bible, Pref. xxii.) renders nobly serious, as opposed to , lacking intellectual seriousness.
With the exception of this passage, occurs only in the Pastorals, and the kindred only there. (See 1Ti 2:2, 1Ti 2:3:4, 1Ti 2:8, 1Ti 2:11; Tit 2:2, Tit 2:7.) In LXX, of the name of God (2 Macc. 8:15); of divine laws (2 Macc. 6:28); of the Sabbath (2 Macc. 6:11); of the words of wisdom (Pro 8:6); of the words of the pure (Pro 15:26).
: just. In the broadest sense, not merely in relation to men, but according to the divine standard, satisfying all obligations to God, to their neighbor, and to themselves. (Comp. Rom 2:13.)
: pure. Always with a moral sense. So (2Co 6:6). Not to be limited here to freedom from sins of the flesh: it covers purity in all departments of the life, motives as well as acts. In class. is pure, chaste, in relation to life (as of female purity, purity from blood-guilt), or to religious observances, as of sacrifices. (See Schmidt, Synon. 181, 11.) Both and mean pure in the sense of sinless. The radical difference between them is, that is holy, as being set apart and devoted; , as absolutely undefiled. Christ is both and . See on , 1:1. In 1Jn 3:3, is applied to Christ, and to the imitation of his purity. In 2Co 11:2, of virgin purity. (Comp. Clem. ad Cor. xxi.) In 1Ti 5:22, of moral spotlessness. In Jam 3:17, as characterising heavenly wisdom. (Php 1:17), of preaching the gospel with unmixed motives. , which in LXX is used only of ceremonial purification, has that meaning in four of the seven instances in N.T. (Joh 11:55; Act 21:24, Act 21:26, Act 21:24:18). In the others (Jam 4:8; 1Pe 1:22; 1Jn 3:3), of purifying the heart and soul. Neither , , nor occur in the Gospels.
and all the kindred words which appear in N.T. are found in LXX (Num 19:9), not in N.T. For (Num 8:7), the correct reading is . In LXX. is used of the oracles of God, of the fear of God, of prayers, of the heart, of works, of fire, of a virgin, of a man free from cowardice, and of the soul. (See Psa_12[11]:6 , 19 [18]:10; Pro 19:13, Pro 19:20:9, Pro 19:11:8; Pro_2 Macc. 13:8; 4 Macc. 5:37, 18:7, 8, 23.)
The two following qualities appeal to the affectionate or admiring recognition of others.
: lovely, amiable. Whatever calls forth love. Only here in N.T. In LXX in a passive sense (Sir. 4:7, 20:13).
: fair-sounding. A.V. and R.V. of good report. Gracious, R.V. marg. is vague. Not merely having a fair sound to the popular ear, vox et praeterea nihil, but fair-sounding, as implying essential worthiness.
In class. of words or sounds of good omen. Hence , abstaining from inauspicious words; keeping a holy silence. (See sch. Ag. 1247; Soph. O. C. 132.)
A comprehensive exhortation follows, covering all possible virtues.
: if there be any: whatever there is. For the form of expression, comp. ii. 1; Rom 13:9; Eph 4:29. Not whatever other.
: virtue; moral excellence. In class. it has no special moral significance, but denotes excellence of any kind-bravery, rank, excellence of land or of animals. It is possibly for this reason that Paul has no fondness for the word, and uses it only here. Elsewhere in N.T. only by Peter, who uses it of God (1Pe 2:9; 2Pe 1:3), and enjoins it as a Christian quality (2Pe 1:5). It is found in LXX; of God, Hab 3:3 = ; Isa 42:8, Isa 42:12, plu., in connection with , and 43:21, signifying Gods attributes of power, wisdom, etc.; Zec 6:13, of him whose name is the Branch, and who shall receive , i.e. the attributes of sovereignty; Esth. (interpol.) xiv. 10, of the pretended attributes of the vain; Sap. 4:1, of moral excellence in men.
Lightf.s explanation is ingenious and suggestive. Whatever value may reside in your old heathen conception of virtue; as if he were anxious to omit no possible ground of appeal.
: praise. If there is any praise that follows the practice of virtue, as the praise of love (1Co_13.). Not that which is praiseworthy (Weiss).
: these things take into account. Reckon with them. Horum rationem habete (Beng.). It is an appeal to an independent moral judgment, to thoughtfully estimate the value of these things. Not = , as De W. Think on these things (A.V., R.V.) is a feeble and partial rendering.
He now brings the scheme of duties more clearly before them, and at the same time reminds them, by appealing to his own previous instructions and example, that he is making no new demands upon them. Facit transitionem a generalibus ad Paulina (Beng.).
9. : those things which also. Those things which are true, venerable, etc., which also ye learned of me.
Others cordinate the four : those things which ye have as well learned as received; as well heard as seen (Vulg., Calv., Beza, Lightf.).
The four verbs form two pairs: and referring to what they had learned by teaching; and , by example.
: learned received. The meanings do not differ greatly, except that . adds, to the simple notion of learning, that of what was communicated or transmitted.
Kl. . by personal instruction; . as oral or epistolary traditions obtained from him or transmitted by his delegates. Mey. renders . accepted; but that sense is rare in Paul. 1Co 15:1 is doubtful. 1Co 11:23, 1Co 11:15:3; Gal 1:12; 2Th 3:6, signify simple reception. (See Lightf. on Gal 1:12; Col 2:6; 1Th 2:13.)
: heard and saw. In their personal intercourse with him. Not through preaching (Calv.), which has already been expressed. Lightf. and others explain . of what they heard when he was absent. But all the other verbs refer to the time of his presence at Philippi.
properly belongs to . and ., but is loosely taken with all four verbs. . and ., strictly, would require .
: do, or practise. A distinction between and is recognisable in some cases; , practise, marking activity in its progress, and in its accomplishment or product. The distinction, however, is not uniformly maintained, and must not be pressed. (See Schmidt, Synon. 23, and Trench, Syn. xcvi.)
: Consecutive, as vs. 7; and so.
: the God of peace. Who is the source and giver of peace. The phrase only in Paul and Heb. (See Rom 15:33, Rom 15:16:20; 1Th 5:23; Heb 13:20.) Peace, in the N.T. sense, is not mere calm or tranquillity. All true calm and restfulness are conceived as based upon reconciliation with God. Christian peace implies the cessation of enmity between God and man (Rom 8:7); the complete harmony of the divine and the human wills; the rest of faith in divine love and wisdom (Isa 26:3). God is the God of peace only to those who are at one with him. Gods peace is not sentimental, but moral. Hence the God of peace is the sanctifier of the entire personality (1Th 5:23). Accordingly peace is habitually used in connection with the Messianic salvation, both in the Old and the New Testaments. The Messiah himself will be peace (Mic 5:5). Peace is associated with righteousness as a Messianic blessing (Psa 72:7, Psa 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Act 10:36); the gospel is the gospel of peace (Eph 2:17, Eph 2:6:15; Rom 10:15); Christ is the Lord of peace (2Th 3:16), and bestows peace (Joh 14:27, Joh 16:33). It is through God, as the author and giver of peace, that man is able to find the harmony which he seeks in the conflicting elements of his own nature, in his relations with the world, and in his relations to God himself (Westcott, on Heb 13:20).
He now returns thanks for the gift which the Philippian church has sent him by Epaphroditus, and praises their past and present generosity.
10-20. I greatly rejoice in the Lord because of your kind thought for me as shown in your gift; a thought which you have indeed entertained all along, but have had no opportunity to carry out. I do not speak as though I had been in want; for I have learned the secret of being self-sufficient in my condition; not that I am sufficient of myself, but I can do all things in Him that strengtheneth me. It was a beautiful thing for you thus to put yourselves in fellowship with my affliction; but this is not the first time; for in the very beginning, as I was leaving Macedonia, you were the only church that contributed to my necessities, sending supplies to me more than once in Thessalonica. But my chief interest is not in the gift itself, but in the spiritual blessing which your acts of ministry will bring to you. Nevertheless my need is fully met by this gift which Epaphroditus brought from you-this sacrifice of sweet odor, acceptable to God. And as you have ministered to my need, so God will supply every need of yours, with such bounteousness as befits his riches in glory in Christ Jesus. To him, our God and Father, be glory forever. My salutations to all the members of your church. The brethren who are with me send you greeting, and all the members of the Roman church, especially those of Csars household. The grace of the Lord Jesus Christ be with your spirit.
10. : but I rejoice in the Lord. Again the keynote of the epistle is struck. (See 1:18, 2:17, 18, 28, 3:1, 4:4; comp. Polyc. ad Phil. i.) .: epistolary aorist.
: The gift, its motive, and the apostles joy in it, were all within the sphere of life in Christ. The gift has its distinctive and choicest character for him as proceeding from their mutual fellowship in Christ. Thus Chr., , , : I rejoice, he says, not in a worldly fashion, nor as over a matter of common life.
: greatly. Only here in N.T. (See LXX; 1Ch 29:9; Neh 12:43.) Notice the emphatic position.
: now at length. Only here and Rom 1:10. marks a present as related to a past during which something has been in process of completion which is now completed, or something has been expected which is now realised. indicates indefinitely the interval of delay. With the writer puts himself at the point where the interval indicated by terminates.
Others, as Weiss, render already once; which would be a mere reference to something past and now repeated. This is precluded by the connection, and especially by the latter part of vs. 10.
: ye have revived your thought for me. . is transitive, and . . . is accusative of the object. You caused your thought for me to sprout and bloom afresh, like a tree putting out fresh shoots after the winter. So Weiss, Lips., Lightf., De W.
Others, as Mey., Kl., Ellic., Alf., Beet, regard the verb as intransitive. In that case either . . must be taken as accus. of the obj. after ., ye revived to think of that which concerned me, which is awkward and improbable; or . . . must be taken as the accus. of reference, ye revived as regarded the thinking concerning me. According to this the following clause would mean, ye took thought concerning the taking thought for me. The only serious objection urged against the transitive sense of . is that it seems to make the revival of interest dependent on the will of the Philippians, and thus implies a reproach. But this is straining a point. Paul simply says: I rejoice that, when the opportunity permitted, you directed your thought towards me and sent me a gift which circumstances had prevented your doing before. That no reproach is implied is evident from the following words. only here in N.T. In LXX, transitively, Eze 17:24; Sir. 1:18, 11:22, 50:10.
: wherein, or with reference to which; namely, the matter of my welfare. () emphasises the personal interest; merely marks a reference to the matter in question.
: Besides your at the favorable opportunity, you were also concerned all the time until the opportunity occurred.
: imperfect tense: ye were all along taking thought. Every possible suggestion of reproach is removed by this.
: but ye were lacking (all the while you were thus taking thought) opportunity. The verb (only here in Bib.) refers to the circumstances which had prevented them from sooner sending their gift; either lack of means, or want of facilities for transmitting the contribution, etc.
There is a possibility of their misunderstanding his expression of joy to mean merely satisfaction at the relief of his personal needs. He will guard this.
11. : not to say that, or I do not say that. A distinctively N.T. formula. (See Joh 6:46, Joh 6:7:22; 2Co 1:24, 2Co 3:5.) In class. not only; or, when not followed by a second clause, although.
: I speak according to want; i.e. as if I were in a state of want. Lightf. aptly, in language dictated by want. Comp. , , 2:3. , only here and Mar 12:44. He does not deny the want itself, but the want as the motive and measure of his joy.
: for I have learned. The aorist for the perfect. See on , 3:12 (Burt. 46, 55). The tuition has extended over his whole experience up to the present. emphasises his personal relation to the matter of want. I, so far as my being affected by want.
: in the state in which I am. Not as A.V. and R.V., in whatever state I am, but in all the circumstances of the present. For or , see Mar 5:25; Luk 22:42; 1Co 15:17; 1Th 2:6, 1Th 5:4.
: self-sufficing. Only here in N.T.; LXX Sir. 40:18; , 2Co 9:8; 1Ti 6:6. is an inward self-sufficing, as opposed to the lack or the desire of outward things. Comp. Plat. Tim. 33 D, : For the Creator conceived that a being which was self-sufficient would be far more excellent than one which lacked anything. It was a favorite Stoic word. See on , 1:27. It expressed the doctrine of that sect that man should be sufficient unto himself for all things, and able, by the power of his own will, to resist the force of circumstances. Comp. Seneca, De Vita Beata, 6, addressed to Gallio: Beatus est praesentibus, qualiacunque sunt, contentus. A list of interesting paralls. in Wetst. Paul is not self-sufficient in the Stoic sense, but through the power of a new self-the power of Christ in him. (Comp. 2Co 3:5.)
He proceeds to explain in detail. The is developed by and .
12. : I know, as the result of having learned. (See on 1:19, 25.)
: also how to be abased. connects . with the preceding more general statement, . . : to be brought low, with special reference to the abasement caused by want. Not in the spiritual sense, which is all but universal in N.T. The usual antithesis of is . (See 2Co 11:7; Php 2:8, Php 2:9; 1Pe 5:6.) Here the antithesis is , contrasting abundance with the want implied in .
: and I know how to abound. is repeated for emphasis. ., to be abundantly furnished. Not to have superfluity, as Calv. Paul says, I know how to be abased and not crushed; to be in abundance and not exalted. (Comp. 2Co 4:8, 2Co 4:9.)
: in everything and in all things. In all relations and circumstances. In every particular circumstance, and in all circumstances generally. In Allem und Jedem. (Comp. 2Co 11:6.) For , comp. Col 1:18, Col 1:3:11; 1Ti 3:11; Heb 13:18. Paul more commonly uses . Both adjectives are neuter, after the analogy of (vs. 11).
Such interpretations of as ubique (Vulg., Calv., Beza); or reference to time (Chr.); or, taking as neuter, and as masculine (Luth., Beng.), are fanciful.
: I have been initiated. R.V., I have learned the secret. In class., mostly in the passive, of initiation into the Greek mysteries, as the Eleusinian. (See Hdt. ii. 51; Plat. Gorg. 497 C; Aristoph. Plut. 846; Ran. 158.) In a similar sense, LXX; 3 Macc. 2:30. The kindred word is common in Paul of the great truths hidden from eternity in the divine counsels, and revealed to believers (Eph 3:3, Eph 3:4, Eph 3:9; Col 1:26, Col 2:2, etc.). Comp. Ign. Eph. xii., : associates in the mysteries with Paul who has been sanctified. Connect . . . adverbially with ., while the infinitives depend on . Thus: In everything and in all things I have been instructed to be full, etc.
Others, as De W., Lips., Ellic., while connecting . . . with . as above, make the following infinitives simply explicative; while that in which Paul has been instructed is represented by , etc. The objection urged against this is that appears to be habitually construed, either with the accusative of the thing, the dative, or, rarely, with the infinitive; though there is one instance of its construction with a preposition, (3 Macc. 2:30). This objection is not formidable, and is relieved by our rendering.
: to be full. The verb, primarily, of the feeding and fattening of animals in a stall. Comp. Apoc. xix. 21, of feeding birds of prey with the flesh of Gods enemies. In Synop., of satisfying the hunger of the multitude (Mat 14:20 and paralls.). In Mat 5:6; Luk 6:21, of satisfying spiritual hunger.
: to suffer need. From , behind. The phrase to fall behind is popularly used of one in straitened circumstances, or in debt. It is applied in N.T. to material deficiency (Luk 15:14; Joh 2:3); and to moral and spiritual short -coming (Rom 3:23; 1Co 8:8; Heb 12:15). The middle voice (not pass. as Thay.) indicates the feeling of the pressure of want, as Luk 15:14; Rom 3:23; 2Co 11:8. The mere fact of want is expressed by the active voice, as Mat 19:20; Joh 2:3. In 2Co 12:11, Paul says that he was in no respect behind the extra super apostles; , expressing the fact of his equality, not his sense of it.
See some good remarks of Canon T.S. Evans on 1Co 1:7 (Expositor, 2d Ser. iii. p. 6); also Gifford, in Speakers Comm., on Rom 3:23.
13. : I can do all things. Not only all the things just mentioned, but everything.
and the kindred words , , are not of frequent occurrence in Paul. The meanings of and (see ) often run together, as do those of and . (See on 3:21.) The general distinction, however, is that is indwelling power put forth or embodied, either aggressively, or as an obstacle to resistance; physical power organised, or working under individual direction. An army and a fortress are both . The power inhering in the magistrate, which is put forth in laws or judicial decisions, is , and makes the edicts , valid, and hard to resist. is rather the indwelling power or virtue which comes to manifestation in . (See Schmidt, Synon. 148, 3, 4, 5.) For the accus. with , comp. Gal 5:6.
: in him that strengtheneth me, or, more literally, infuses strength into me. The . appears in the .
is added by c DFGKLP.
: Not through, but in; for he is in Christ (3:9). , mostly in Paul. (See Rom 4:20; Eph 6:10; 1Ti 1:12.) With the thought here, comp. 2Co 12:9; 1Ti 1:12; 2Ti 2:1, 2Ti 2:4:17; and Ign. Smyr. iv., , : I endure all things, seeing that he himself enableth me who is perfect man. Any possible misunderstanding of (vs. 11) is corrected by these words.
He guards against a possible inference from his words that he lightly esteems their gift, or thinks it superfluous. Not, as Chr., c., and Theoph., very strangely, that he feared lest his apparent contempt for the gift might dissuade them from similar acts in the future. It is characteristic that there is no formal expression of thanks beyond his recognition and commendation of the moral and spiritual significance of the act, in which he virtually acknowledges the benefit to himself. The best thanks he can give them is to recognise their fidelity to the principle of Christian love, and to see in their gift an expression of that principle. On the other hand, there is no attempt to conceal the fact that he was in real affliction (), and that their act relieved it; and only the most perverted and shallow exegesis, such as Holstens, can read into his words an expression of indifference to the love displayed by the church, and describe them as thankless thanks, or see in them a contradiction of 1Th 2:9.
14. : nevertheless. (See on 1:18, 3:16.) Nevertheless, do not think that, because I am thus independent of earthly contingencies, I lightly prize your gift.
: ye did nobly. Positive and generous praise: not a mere acknowledgment that they had simply done their duty. It was a beautiful deed, true to the gospel ideal of . For the phrase , see Mar 7:37; Luk 6:27; 1Co 7:37.
: that ye made common cause with my affliction; went shares with (Lightf. on Gal 6:6). The A.V. communicate is correct, if communicate is understood in its older sense of share, as Ben Jonson, thousands that communicate our loss. (Comp. Rom 12:13.) The verb occurs only in Eph 5:11; Rev 18:4. The participle, as the complement of ., specifies the act in which the . . was exhibited. For the construction, comp. Act 5:42; 2Th 3:13; Win. xlv. 4. The dative expresses that with which common cause was made.
Their gift is not the first and only one which he has received. It is a repetition of former acts of the same kind, a new outgrowth from his long and affectionate relations with them. He might justly expect and could honorably accept help from those who had been the first to minister to his necessities, and who had so often repeated their ministry. The idea of a quasi-apology for his reproach of the Philippians, because his former relations with them had justified his disappointment in not receiving earlier supplies (Chr., c., Theoph.), is utterly without foundation, since no reproach had been uttered or implied. There is no specific praise of their earlier gifts, but the . . is confirmed by the fact that the last gift was a continued manifestation of the same spirit that had marked them from the beginning.
Baurs inference from 2Co 11:9, that the Philippians had been accustomed to send him a regular annual contribution which had now for some time been intermitted, requires no notice.
15. : and ye also, Philippians, know. passes on to the mention of former acts of liberality, or perhaps marks the contrast between the expression of his own judgment (vs. 14) and the appeal to their knowledge. marks the comparison of the Philippians with the apostle himself. Ye as well as I. Not, as Calv., ye as well as other witnesses whom I might cite. It is quite unnecessary to assume, as Hofn. and Weiss, any special sensitiveness of Paul in alluding to his relations with other churches, which causes him to appeal to the knowledge of the Philippians.
: Paul is not accustomed thus to address his readers by name. (See 2Co 6:11; Gal 3:1.) The address is not intended to point a contrast with other churches, but expresses earnestness and affectionate remembrance.
: that. Habitual construction with . (See 1:19, 25; 1Co 3:16; Gal 4:13, etc.) Not because, as Hofn., whose explanation, ye know that ye have done well because this is not the first time that you have sent me similar gifts, needs no comment. (See Mey. ad loc.)
: in the beginning of the gospel. The reference is clearly shown by the succeeding words to be to the first preaching of the gospel in Macedonia, about ten years before the composition of this letter. It is equivalent to when the gospel was first proclaimed among you. He alludes, no doubt, to money supplied before or at his departure from Macedonia (Act 17:14).
Some, as Lightf., De W., Weiss, refer to the contribution given at Corinth (2Co 11:9), in which case must be rendered as pluperf. This, of course, is grammatically defensible. Lightf. says that as the entrance into Macedonia was one of the two most important stages in Pauls missionary life, he speaks of his labors in Macedonia as the beginning of the gospel, though his missionary career was now half run. The faith of Christ had, as it were, made a fresh start (Biblical Essays: The Churches of Macedonia). This is fanciful. (See Ramsay, St. Paul, the Traveller, etc. p. 199.)
Explanations which assume to fix the exact points of correspondence between Pauls statements here and the narrative in Acts must needs be tentative and indecisive. No doubt the different parts of the N.T., in some cases, exhibit undesigned coincidences; but in many other cases the coincidences are imperfect, or are altogether wanting. It is most unlikely that all the contributions of the Philippians to Paul were accurately chronicled by Luke. That Paul in vs. 16 mentions a contribution earlier than that noted in vs. 15 presents no difficulty. Having said that the Philippians were the very first to assist him on his departure from Macedonia, he emphasises that readiness by going back to a still earlier instance. Not only on my departure, but even before I departed you were mindful of my necessities.
: In Pauls later letters he always prefers to mention provinces rather than cities in connection with his own travels, and does so in cases where a definite city might have been as properly referred to. (See Rom 16:5; 1Co 16:15; 2Co 2:13, 2Co 7:5, 2Co 8:1, 2Co 9:2, and Weizs. Apost. Zeit. p. 195.)
: became partner with me, or entered into partnership with me. See on ., vs. 14. Comp. Ril., ne se mit en rapport avec moi. For the construction with dat. of the person, see Gal 6:6, and Ellic.s note there.
: as to an account of giving and receiving. The matter is expressed in a mercantile metaphor. He means that the question of money given and received did not enter into his relations with any other church. The Philippians, by their contributions, had opened an account with him.
Others, as Ril. and Lightf., dismiss the metaphor and render as regards, or with reference to. This has classical but not N.T. precedent. (See Thuc. iii. 46; Dem. De Falsa Leg. 385; Hdt. iii. 99, vii. 9.) But the recurrence of in vs. 17, where the metaphor is unmistakable, seems to point to the other explanation.
For . comp. . (1:5), and see Win. xxx. 8 a. . . forms one idea. For , in the sense of account or reckoning, see Mat 12:36; Luk 16:2; Rom 14:12; and comp. Ign. Philad. xi., , as a mark of honor; Smyr. x., , who followed me in the cause of God.
. ., in the sense of credit and debt, occurs in LXX, Sir. 41:19, 42:7. (Comp. Arist. Eth. Nic. ii. 7, 4; Plat. Repub. 332 A.) in N.T. only here and Jam 1:17. The giving by the Philippians and the receiving by Paul form the two sides of the account. Chr., Theoph., c., Aug., followed by Calv., Weiss, Lips., and others, explain of an exchange: Paul giving spiritual gifts to the Philippians, and receiving their material gifts. This is possible, but seems far-fetched.
: but ye only. (Comp. 1Co 9:6-18; 2Co 11:7-10; 1Th 2:9.) In all those cases he is speaking of rightful remuneration for apostolic service, and not, as here, of free offerings.
16. : for, or since, justifying the statement of vs. 15. Not that, as Ril., Weiss, connecting with .
: even in Thessalonica. A Macedonian city, near Philippi, where a church was founded by Paul before his departure into Achaia (Act 17:1-9); yet the contribution came from Philippi, and not from Thessalonica, and that while he was actually in Thessalonica. cannot be explained as to.
: not merely once, but twice. (Comp. 1Th 2:18.)
: with reference to the (then) present need. , as in 1:5; 2Co 2:12. with a possessive sense, my, or the particular need of the time. For , comp. 2:25.
They are not, however, to understand him as implying that he desired their gifts principally for his own relief or enrichment. He prizes their gift chiefly because their sending it will be fruitful in blessing to them. In vs. 11 he disclaimed the sense of want. Here he disclaims the desire for the gift in itself considered.
17. : See on vs. 11.
: Used by Paul only here and Rom 11:7. The continuous present, I am seeking, characterising his habitual attitude.
marks the direction, not the intensity of the action. See on , 1:8.
: the gift. In Paul only here and Eph 4:8. Not the particular gift which they had sent, but the gift as related to his characteristic attitude, and which might be in question in any similar case.
: The verb is repeated in order to emphasise the contrary statement. (Comp. the repetitions in vs. 2, 12.)
: the fruit. (See on 1:11.) The recompense which the gift will bring to the givers. (Comp. 2Co 9:6.)
: that increaseth or aboundeth. The verb, which is often used by Paul, signifies large abundance. Paul does not use it transitively, exc. 1Th 3:12, though it is so found in LXX, as Num 26:54; Psa_50(49):19; 71(70):21; 1 Macc. 4:35. In class. mostly, to superabound. It is associated with in 2Th 1:3 (see Lightf. ad loc.), and with in 1Th 3:12. The phrase . is unique, since . habitually stands alone. In 2Th 1:3, goes with . For this reason, some, as De W., connect with : I seek, with a view to your advantage, fruit which aboundeth, etc. But this is against the natural order of the sentence, since . . . forms one idea in contrast with . . .; and, as Mey. justly remarks, the preposition is not determined by the word in itself, but by its logical reference.
: account or reckoning, as vs. 15. The idea of interest (), as Kl., is, perhaps, not exactly legitimate, though it suits the metaphor in . ., and is used in class. of profit from material things, as flocks, honey, wool, etc. Mey.s objection that this sense is unsuited to is of little weight, since the might be figuratively regarded as an investment. It is arbitrary to limit the meaning to the future reward (Mey., Alf., Ellic.). The present participle may, indeed, signify, which is rolling up a recompense to be awarded in the day of Christ; but it may equally point to the blessing which is continually accruing to faithful ministry in the richer development of Christian character. (Comp. Rom 6:21, Rom 6:22.) Every act of Christian ministry develops and enriches him who performs it. (Comp. Act 20:35.) Aug., distinguishing between the gift as such and the gift as the offering of a Christian spirit, says that a mere gift might be brought by a raven, as to Elijah.
18. : and I have all things. is not adversative, but connective, introducing an additional reason for , I do not seek the gift but the fruit; and as to my need, I have all that I could need.
Otherwise Ellic., De W., Ead., Weiss, Alf., Vulg., who take as adversative. So Alf. But, notwithstanding that the gift is not that which I desire, I have received it, and am sufficiently supplied by it. This seems feeble and superfluous after the strong adversative .
: I have to the full. Nothing remains for me to desire. marks correspondence; i.e. of the contents to the capacity; of the possession to the desire (Lightf.). (See Win. xl. 46.) So Mat 6:2. They have their reward in full. There is nothing more for them to receive. (Comp. Luk 6:24.) Not a formal acknowledgment of the gift, omitted in vs. 17 (Chr., c., Theoph.).
: and abound. Not only is my need met, but I have more than I could desire. On see Lightf. on 1Th 3:12.
: I am filled. Hardly the completion of a climax (Ellic.), since fulness is not an advance on . It rather introduces the following clause, which is an explanatory comment upon what precedes.
: Explanatory of . I am filled, now that I have received.
: See on 2:25.
: the things sent from you (through him). emphasises the idea of transmission, and marks the connection between the giver and the receiver, more than , which merely points to the source. (See Win. xlvii.; Lightf. on Gal 1:12; Schmidt, Synon. 107, 18.)
: an odor of a sweet smell. Their offering of love is described as a sweet-smelling sacrifice. The expression is common in O.T. to describe a sacrifice acceptable to God. (See Gen 8:21; Lev 1:9, Lev 1:13, Lev 1:17. Comp. 2Co 2:15, 2Co 2:16; Eph 5:2.) is in apposition with ; is genit. of quality. is more general than , denoting an odor of any kind, pleasing or otherwise.
: a sacrifice. Not the act of sacrifice, but the thing sacrificed. (See on 2:17.) Here in the same sense as Rom 12:1.
: acceptable. Rare in N.T., and only here by Paul, 2Co 6:2 being a quotation. (See LXX; Lev 1:3, Lev 1:4, 19:5, 22:19.)
: well-pleasing, as Rom 12:1. In N.T. only in Paul and Heb. (See Rom 14:18; 2Co 5:9; Eph 5:10; Heb 13:21; LXX; Sap. 4:10, 9:10.)
: Connect with both . . and .
19. : and my God shall fulfil every need of yours. My God who has made you his instruments in fulfilling my need (, vs. 18) will fulfil every need of yours. The is not adversative, but (Beng., De W., A.V.), which would seem to emphasise the loss incurred in sacrifice by setting over against it the promise of the divine supply. It rather adds this statement to the preceding; and this statement expresses Gods practical approval of the Philippians offering, and not their compensation by him. (Comp. 2Co 9:8-11.)
: according to his riches. The measure or standard of the supply; the infinite possibility, according to which the will be dispensed.
: in glory. The mode or manner of the fulfilment, gloriously; in such wise that his glory will be manifested. Construe with , not with (as Grot., Rhw., Heinr., A.V., R.V.), riches in glory, which is contrary to N.T. usage, since with is invariably in the genitive. See, e.g., (Rom 9:23); and comp. Eph 1:18, Eph 1:3:16; Col 1:27. is always used in connection with a verb (see 2Co 3:8, 2Co 3:11; Col 3:4), and so are all similar phrases, as , , , , , , etc. There is not in the N.T. a phrase like . Comp. (2Th 1:11).
Mey. makes instrumental, though dependent on , with glory, or in that he gives them glory, and characterises the explanation given above as indefinite and peculiarly affected, in which he is followed by Alf., who calls it weak and flat in the extreme. Nevertheless it is adopted by Thay., Lips., De W., Calv., Ead., Weiss, Kl. Comp. Rom 1:4, where is adverbial with , and 2Co 3:7, 2Co 3:8, 2Co 3:11. Mey.s explanation is shaped by his persistent reference to the parousia, which narrows his interpretation of in vs. 17. He cannot conceive how Paul, with his view of the parousia as imminent, could promise, on this side of it, a glorious recompense. So Lightf. by placing you in glory. But is not to be limited to the future reward. It includes, with that, all that supply which God so richly imparts in this life to those who are in Christ. (See Joh 1:16; 1Co 1:5; Eph 3:16-20; Col 2:10.)
: Not to be connected with , but with , as the domain in which alone the can take place.
The dignity and tact with which Paul treats this delicate subject have been remarked by all expositors from the Fathers down. Lightf. has justly observed that Paul had given to the Philippians the surest pledge of confidence which could be given by a high-minded and sensitive man, to whom it was of the highest importance, for the sake of the great cause which he had advocated, to avoid the slightest breath of suspicion, and whose motives nevertheless were narrowly scanned and unscrupulously misrepresented. He had placed himself under pecuniary obligations to them. With his tone of manly independence and self-respect, mingles his grateful recognition of their care for him and a delicate consideration for their feelings. He will not doubt that they have never ceased to remember him, and have never relaxed their eagerness to minister to him, although circumstances have prevented their ministry. Yet he values their gift principally as an expression of the spirit of Christ in them, and as an evidence of their Christian proficiency. He can give their generosity no higher praise, no higher mark of appreciation and gratitude, than to say that it was a sacrifice of sweet odor to God. He is not raised above human suffering. Their gift was timely and welcome; yet if it had not come, he was independent of human contingencies. They have not only given him money, but they have given him Christian love and sympathy and ministry-fruit of his apostolic work.
The promise just uttered, by its wonderful range and richness, calls forth an ascription of praise.
20. : to our God and Father; the God who will supply every need out of his fatherly bounty. For the formula, see Gal 1:4; 1Th 1:3, 1Th 1:3:11, 13. probably belongs to both nouns, since the article is unnecessary with , and is apparently prefixed in order to bind both nouns with the pronoun. On the other hand, Ellic. suggests that, as expresses a relative idea and an absolute one, the defining genitive may be intended for only. (See Ellic. and Lightf. on Gal 1:4.)
: to the ages of the ages. Forever. For the formula, see Gal 1:5; 1Ti 1:17; 2Ti 4:18; 1Pe 4:11, and often in Apoc. LXX habitually in the singular; (Psa 89:29 [88:30], 111[110]:3, 111:10); , omitting (Psa 61:4 [60:5], 77 [76]:8; 2Ch 6:2). For similar doxologies in Pauls letters, see Rom 11:36; Gal 1:5; Eph 3:21; 1Ti 1:17. Paul has (Rom 1:25, Rom 9:5, Rom 11:36); (1Co 8:13; 2Co 9:9); (Eph 3:21). is a long space of time; an age; a cycle. In the doxology the whole period of duration is conceived as a succession of cycles.
CLOSING SALUTATIONS
21. : every saint; individually. Comp. (1:1); (1Th 5:26); (Rom 16:16; 1Co 16:20; 2Co 13:12). The salutation is probably addressed through the superintendents of the church (1:1), into whose hands the letter would be delivered, and who would read it publicly. For , see on 1:1.
: May be construed either with or with . The matter is unimportant. with does not occur in N.T.; with , 1Co 16:19. with ., 1:1. The passages commonly cited from the closing salutations of Rom. are not decisive. The evidence is rather in favor of . It is true that . implies . .; but the same reason may possibly apply here which is given by Chr. for the phrase in 1:1; namely, that he speaks of them as saints, in the Christian as distinguished from the O.T. sense.
: the brethren who are with me. The circle of Pauls immediate colleagues or more intimate friends. The apparent disagreement of these words with 2:20 cannot be considered until we can explain the latter passage, which, with our present knowledge, seems hopeless. In any case, Paul would not withhold the name brethren even from such as are described there. Probably there were equally unworthy members of the Philippian church, yet he addresses the whole body by that title (1:12, 3:1, 4:1, 8). See, for a different view, Weiss in Amer. Jour. Theol., April, 1897, p. 391.
22. : The church-members in Rome generally, as distinguished from the smaller circle just named.
: especially they that are of Csars household. does not signify members of the imperial family, but the whole mnage of the imperial residence- slaves, freedmen, household servants, and other dependants, possibly some of high rank. Freedmen, and even slaves, were often entrusted with high and confidential positions in the palace. The imperial establishment was enormous, and the offices and duties were minutely divided and subdivided. (See R. Lancianis Ancient Rome in the Light of Recent Excavations, p. 128 ff.) Many Christians were doubtless numbered among these retainers. Some have thought that included the prtorian guard, members of which might have come from Macedonia; for though the prtorians were originally of Italian birth, they were drawn, later, from Macedonia, Noricum, and Spain, as well as from Italy. But this is improbable. I cannot do better than to refer the reader to Lightf.s dissertation on Csars Household, Comm. p. 171, to which may be added Professor Sanday on Rom. Introd. p. xciv., and notes on Ch. xvi., p. 422 ff. Lightf. argues, fairly I think, that, assuming the earlier date of the Philippian letter (see Introd. v.), the members of Csars household who sent their salutations to Philippi were earlier converts who did not owe their knowledge of the gospel to Pauls preaching at Rome; that Paul assumes the acquaintance of the Philippians with these, and that therefore we must look for them among the names in the closing salutations of the Roman Epistle, composed some three years before this letter.
Why , cannot be explained. It may imply some previous acquaintance of these persons with the Philippians.
23. : the grace of the Lord Jesus Christ be with your spirit. So Phm 1:25; Gal 6:18.
For , TR reads with c KL, Syr.utr.
ADKLP, Vulg., Cop., Syr.utr, Arm., th., add , which is omitted by WH., Tisch., Weiss, with BFG, 47, Sah.
Comp. Compare.
Athen. Athenus.
Aristoph. Aristophanes.
Calv. Calvin.
Alf. Alford.
Beng. Bengel.
B Cod. Vaticanus: 4th century. Vatican Library. Contains both epistles entire. Correctors: B2, nearly the same date; B3, 10th or 11th century.
17 National Library, Paris: 9th or 10th century. Both epistles entire.
Cop. Coptic, Memphitic, or Bohairic.
Syr. Schaafs ed. of Peshitto.
A.V. Authorized Version.
Lightf. Lightfoot.
Theo.Mop. Theodore of Mopsuestia.
Chr. Chrysostom.
Ellic. Ellicott.
De W. De Wette.
Wiesel. Wieseler.
Lips. Lipsius.
Theoph. Theophylact.
Grot. Grotius.
Wetst. Wetstein.
Mey. Meyer.
Aristot. Aristotle.
Ign. Ignatius.
LXX Septuagint Version.
Sap. Wisdom of Solomon.
= Equivalent to.
Win. Winer: Grammar of N. T. Greek. 8th ed. of Eng. Transl. by Moulton. Grammatik des neutestamentlichen Sprachidioms, 8 Aufl., von P. W. Schmiedel. 1 Theil, 1894.
Aug. Augustine.
am am Ende.
Calov. Calovius.
Ril. Rilliet.
W. St. Vincent: Word Studies in the N. T.
Vulg. Vulgate.
Hdt. Herodotus.
Thdrt. Theodoret.
Ead. Eadie.
Kl. Klpper.
Weiss Der Philipperbrief ausgesetzt und die Geschichte seiner Auslegung kritisch dargestellt. 1859. A most thorough piece of work. It leaves no point untouched, and treats every point with ample learning, conscientious pains taking, independence, and positiveness. It is valuable in studying the history of the exegesis.
Luth. Luther.
R.V. Revised Version of 1881.
Soph. Sophocles.
Polyc. Polycarp.
Bib. Bible.
Burt. Burton: N. T. Moods and Tenses.
D Cod. Claromontanus: 6th century. Grco-Latin. National Library, Paris. Contains both epistles entire. Corrector: Db, close of 6th century.
C Cod. Ephraem: 5th century. Palimpsest. National Library, Paris. Very defective. Wanting from (Eph 4:17) to (Php 1:22), and from () (Php 3:5) to the end. Correctors: C2, 6th century; C3, 9th century.
Thay. Thayer: Greek-English Lexicon of the N. T.
Cod. Sinaiticus: 4th century. Discovered by Tischendorf in the convent of St. Catherine on Mt. Sinai, in 1859. Now at St. Petersburg. Contains both epistles complete. Correctors: a, nearly contemporary; b, 6th century; c, beginning of 7th century, treated by two correctors,-ca cb.
F Cod. Augiensis: 9th century. Grco-Latin. Library of Trinity College, Cambridge. Philippians entire; Philemon wanting in the Greek from (vs. 21) to the end.
G
Cod. Boernerianus: 9th century. Grco-Latin. Dresden. Wanting Greek and Latin, Phm 1:21-25.
An asterisk added to the title of a MS., as D*, signifies a correction made by the original scribe.
K Cod. Mosquensis: 9th century. Moscow. Contains both epistles entire.
L Cod. Angelicus: 9th century. Angelican Library of Augustinian monks at Rome. Wanting from (Heb 13:10) to the end of Philemon.
P Cod. Porphyrianus: beginning of 9th century. Palimpsest. St. Petersburg. Both epistles entire, but many words illegible.
c. cumenius.
Hofn. Hofmann.
Weizs. Weizscker.
Thuc. Thucydides.
Dem. Demosthenes.
Rhw. Rheinwald.
Heinr. Heinrichs.
TR Textus Receptus.
Syr. Peshitto and Harclean versions.
A Cod. Alexandrinus: 5th century. British Museum. Contains both epistles entire.
Arm. Armenian.
th. Ethiopic.
WH. Westcott and Hort: The New Testament in the Original Greek.
Tisch. Tischendorf: Novum Testamentum Graece. Editio Octava Critica Major.
47 Bodleian Library: 11th century. Both epistles entire.
Sah. Sahidic.
Fuente: International Critical Commentary New Testament

Inspiring Exhortations
Php 4:1-9
What a strong and faithful heart was Pauls! Poor and despised though he was, he had both joys and crowns of which no hostile force could deprive him. He lived in the encompassing atmosphere of eternity, as we may. Surely these two Christian women could not have withstood this tender exhortation; and all his fellow-workers must have been heartened by the thought that their names were dear to Christ, and entered in the birthday book of the twice-born.
Joy and peace are the subjects of the next paragraph. How wonderful that these struggling little churches were drinking of springs of which the princes and citizens of Greece and Rome knew nothing. Note the conditions. We must be moderate in our ambitions and gentle in our behavior. We must ever practice the presence of our Lord-He is always at hand. We must turn over all causes of anxiety to the Fathers infinite care and leave them with Him. We must thank Him for the past, and count on Him for the future. While we pray, the Angel of Peace will descend to stand as sentry at our hearts door. But we must possess the God of peace as well as the peace of God-the one condition being that we must earnestly pursue all things that are true, just, pure, and lovely.
Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter Four Christ, The Believers Strength
Steadfastness and Unity (Php 4:1-3)
Having concluded the long parenthesis of chapter 3, the apostle again exhorted believers to strive for steadfastness and unity. It is evident that there was incipient division in the assembly of believers at Philippi. The Epistle to the Philippians was written in order to deal with this problem, but Paul did not put his finger on the difficulty immediately. The ministry of chapters 1-3 was an attempt to prepare the hearts of the offenders for a final word of exhortation. Then in chapter 4 he called them by name and pleaded with them not to let self-interest hinder the work of the Lord.
With expressions of deepest affection he addressed the assembly as a whole. They were his dearly beloved brethren, for whom he yearned. They would be his joy and crown at the judgment seat of Christ. Notice that this expression in Php 4:1 is analogous to that of 1Th 2:19-20. There, addressing the saints who had been won to Christ through his ministry, he could say, For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy.
Paul was saying that when he stands at the judgment seat of Christ as His servant, that which will fill his heart with gladness will be the sight of those for whose eternal blessing he labored on earth. Rutherford beautifully expressed the same thought when, speaking of the town in which he had labored so long, he cried:
Oh, if one soul from Anwoth Meet me at Gods right hand, My heaven will be two heavens, In Immanuels land.
At the judgment seat of Christ, he who sows and he who reaps will rejoice together. Each servant will come bringing in his sheaves and, looking up into the face of the Lord, will be able to say, Behold I and the children which God hath given me (Heb 2:13).
The crown of rejoicing is the soul-winners garland composed of those he has won for Christ. (A Christian must always stand in a more precious relationship to the one who was used for his conversion than to any other.) Those the soul-winner has won are his children in the faith, his sons and daughters in Christ Jesus. Their happy progress in the Christian life gladdens his heart and is rich reward for his service on their behalf. On the other hand, their failure-as evidenced by loss of interest in divine things, by dissension, or by resumption of worldly ways-must rend his heart with grief and fill him with a sense of shame.
Now we live, wrote Paul in 1Th 3:8, if ye stand fast in the Lord. A brother-servant, the apostle John, wrote to his converts, And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming (1Jn 2:28). Notice that John said thatwemay not be ashamed (italics added), not they. He was not referring to the shame of converts who failed, but to the shame of those who were instrumental in leading them to Christ.
So Paul earnestly exhorted his beloved Philippians to stand fast in the faith. Satan is always trying to hinder the people of God from clinging steadfastly together and presenting a united front to the enemy. It is unfortunate that his efforts to introduce dissension so readily succeed because of the flesh.
In Php 4:2, without further delay and with perfect frankness, the apostle spoke directly to the two offenders against unity (whom he had in mind from the beginning of the letter). There is no sternness, no lording it over their consciences; instead there is pleading. As though Christ Himself were beseeching, Paul entreated Euodias and Syntyche. They had been earnest laborers in the gospel, but they had quarreled, so Paul exhorted them to be of the same mind in the Lord.
Paul certainly did not mean by that they had to think alike in everything or see all things from the same standpoint. That would have been asking for the impossible. The very possession of mind, which distinguishes men from animals, gives occasion for differences of judgment and so calls for much patience. No two people ever see the same rainbow. The slightest difference of position gives each a view at a different angle. The formation and contour of the eye also affect the view. One person may be able to discern every distinct shade while another person may be colorblind. No amount of argument or persuasion will enable the second person to see what is so clear to the first.
We might even say that no two people have ever read the same Bible. Of course there is not one book from God for one person and a different book for another, but there is a difference in our understanding. We are so influenced by our environment and our education that we are prejudiced without realizing it. Even when we try to be open-minded, we are often misled by our impressions and the limitations of our comprehension. Therefore we need to be patient with each other.
But if what we have been saying is true, how can we be of one mind? Php 4:2 makes the answer plain, for Paul beseeched Euodias and Syntyche to be of the same mind in the Lord (italics added). If both had the lowly mind of Christ, if both sought to be subject to the Lord even though there were differences of judgment, each would respect the others viewpoint and neither would try to control the others conscience. Then there would be no reason for dissension.
Unfortunately we do not always have the lowly mind and often we insist on what seems to be an exceedingly important truth when nothing vital is at stake. An equally honest and earnest brother or sister in Christ may fail to see things as we see them. At the judgment seat of Christ, it may be revealed that they, not we, were right-or perhaps that both of us were wrong.
Php 4:3 was probably spoken by Paul directly to Epaphroditus, to whom the apostle was, I presume, dictating this letter. Epaphroditus, having fulfilled his mission and having regained strength after his illness, was about to return to Philippi and he was to be the bearer of this Epistle. The apostle entreated him as a true yokefellow to help Euodias and Syntyche reach the unity of mind about which he had been writing.
Paul mentioned that the two women had labored in the gospel with him, with Clement, and with others whose names, though not given here, are in the book of life. We are not to understand from Pauls words that the women had occupied the public platform, taught in the assembly of Gods people, or participated in public testimony, for this would contradict the words of the Holy Ghost given through Paul in 1Co 14:33-34 and 1Ti 2:9-15.
There are many Scriptural ways in which devoted women can serve the Lord in the gospel. In oriental as well as occidental lands, the gospel work done by women is of tremendous importance. Godly women may have free access to many places where men cannot go. Laboring in the gospel implies a great deal more than simply speaking from a platform. In many instances speaking from a platform may be of lesser value than individual heart-to-heart work.
Epaphroditus evidently caught the note of inspiration in Pauls personal words to him, and so he included them in the Epistle. We can be thankful to God that these words have come down to us. They give us deeper insight into the working of the spirit of grace in the mind of Paul, and until the churchs history on earth has ended, these words will be valuable to all who seek to serve the Lord.
Joy and Confidence (Php 4:4-7)
In Php 3:1 Paul wrote, Finally, my brethren, rejoice in the Lord. Undoubtedly, as far as his own mind was concerned, the apostle was ready to bring his letter to a close. But, as we have already seen, this was not the mind of the Spirit. Like his brother-apostle Jude, Paul was led to exhort the saints to earnestly contend for the faith which was once delivered (Jud 1:3).
Now in Php 4:4 Paul again referred to that which was so much on his heart: he exhorted the saints to rejoice in the Lord. Joy and holiness are inseparable. Holy Christians are able to rejoice even when passing through the deepest afflictions. But believers who through lack of watchfulness have permitted themselves to fall into unholy ways, lose immediately the joy of the Lord, which is the strength of those who walk in communion with Christ.
A second exhortation (see Php 4:5) is one we should earnestly heed: Let your moderation be known unto all men. Moderation is a most commendable Christian virtue, but the word translated moderation has other meanings. The word has been rendered yieldingness by some. This translation is excellent and suggests that Paul is urging resilience of character, which many of us sadly lack. Rotherham translated the word as considerateness and the Revised Version renders it as forbearance or gentleness. All these various meanings are summed up, I think, in Matthew Arnolds rendering. This English critic translated the passage, Let your sweet reasonableness be manifested to all men. He pointed out the interesting fact that the original word is unknown in classical Greek; it was his impression that Paul coined the word for the occasion.
Sweet reasonableness is a lovely trait in a Christian. It is the very opposite of that unyielding, harshly dogmatic, self-determined spirit which so often dominates in place of the meekness and gentleness of Christ. I beseech you, my brethren, wrote Cromwell to the warring theologians of his day, remember that it is possible you may be wrong. We are apt to forget this when we are engaged in discussions about doctrines, methods of service, or church principles.
Sweet reasonableness does not indicate a lack in intensity of conviction or a lack of assurance about the correctness of doctrines, principles, or practices that one believes he has learned from the Word of God. But it does imply a kindly consideration for the judgment of others who may be equally sincere and equally devoted-and possibly even more enlightened. Nothing is ever lost by recognizing this and by remembering that we all know only in part (1Co 13:12).
How apt is the brief sentence that follows the exhortation to sweet reasonableness: The Lord is at hand. I take it that the thought here is not exactly that the Lord is coming; rather it is that the Lord is standing by, looking on, hearing every word spoken, taking note of every action. Closer is He than breathing, / Nearer than hands or feet. If believers truly realized that He is at hand, strife and dissension would quickly cease and the forbearance and grace exhibited in Christ would be seen in His followers.
In Php 4:6 a wonderful promise in connection with prayer is based on a third exhortation. Our Lord warned against anxious thoughts, and the Holy Spirit expanded His teaching by saying here, Be careful [anxious] for nothing.
But how am I to obey an exhortation like this when troubles are surging around me and my restless mind will not be at peace? I need to talk to someone, but like the psalmist, I am so agitated, that I cannot speak (F. W. Grants translation of Psa 77:4). What should I do? To whom should I turn? It is natural to worry and fret in circumstances such as these, even though I tell myself over and over again that nothing is gained by worrying, and my trouble only seems to become exaggerated as I try to carry my own burdens.
The Spirit of God points the way out. He wants me to bring everything-the great things and the little things, the perplexing conditions and the trying circumstances-into the presence of God and leave them there. By prayer and supplication, not forgetting thanksgiving for past and present mercies, He wants me to pour out my requests to God. I may feel that I do not know the mind of the Lord in regard to them, but that need not stop me. I am to make known my requests, counting on His wisdom to do for me what is best both for time and for eternity. If I cast my cares on Him and leave everything in His own blessed hands, the peace of God will guard my heart and mind through Christ Jesus. This peace is that which He Himself always enjoys, even though storms and darkness may be round about. It is a peace that passes all understanding.
I cannot obtain this peace for myself. I may tell myself over and over not to fret, but my thoughts, like untamed horses with bits in their teeth, run away with me. Or like an attacking army, worries crowd into the citadel of my mind and threaten to overwhelm me. But God, by the Holy Spirit, has promised to garrison my mind and protect my restless heart so that my thoughts will neither run away with me nor overwhelm me. Every thought will be brought into captivity to the obedience to Christ.
I will enjoy the peace of God, a peace beyond all human comprehension, as I leave my burdens where faith delights to cast every care. I leave them at the feet of Him who, having not withheld His own Son, has now declared that through Him He will freely give me all things. I can rest in this promise because He cannot deny Himself.
Holiness and Peace (Php 4:8-9)
Php 4:8-9 concludes the apostles instructions. All that follows (verses 10-23) is a postscript of much practical value, although not addressed directly to the saints as homiletic teaching.
Throughout the Epistle, Paul presented Christ to his readers in many different aspects. Now in Php 4:8-9 the apostle summed his presentation up in a brief exhortation to think on holy things. He thus recognized the Old Testament principle, As [a man] thinketh in his heart, so is he (Pro 23:7).
Thinking of these things in an abstract way, many have missed the point Paul was making. The apostle was not just urging us to fill our minds with beautiful sentiments and poetic ideals. It would be exceedingly difficult to think on things true, honest, just, pure, and lovely without focusing on a concrete example. We have an example before us in our Lord Jesus Christ (the perfect man), in whom all these qualities are found. And to a certain degree these qualities are reproduced by the Holy Spirit in all who have been made partakers of the divine nature.
When we link Php 4:8-9 with 4:2, we realize that Euodias and Syntyche needed to see what the Spirit had accomplished in each other. If Euodias looked critically on Syntyche and dwelt on what was contrary to the virtues mentioned in verse 8, the breach between them would be widened immeasurably. If Syntyche retorted by exaggerating every defect or shortcoming in Euodias, she would soon become so alienated from her sister in Christ that reconciliation would be almost impossible.
If, on the other hand, Euodias and Syntyche, realized that they both had been redeemed to God by the same precious blood and were indwelt by the same Holy Spirit, they would be determined to think of each others virtues, to recognize in each other anything worthy of praise, and to refuse to indulge in unkind criticism. As each magnified the others graces and minimized her faults, each would be so attracted to what was of Christ in the other that she would find herself linked in heart to the one from whom she previously had turned coldly away.
Is not this kind of thinking what we all need in our dealings with one another? In every truly converted soul can be found virtues produced by the Spirit of God, evidences of the new nature: things that are honest, just, pure, lovely, and of good report. If we think on these things instead of dwelling on the failures to which we all are liable, our fellowship will become increasingly precious as the days go by. Even when there is actual cause for blame, we should stop to consider the circumstances that may have led up to that which seems so blameworthy. Then Christian pity and compassion will take the place of criticism and unkind judgment. Criticism cannot restore the erring one; it only drives him further into sin. To err is human; to forgive divine (Alexander Pope).
Even the secular world recognizes the folly of judging that which the eye cannot see. A Scottish poet taught us: We only ken the wrang thats dune, / We ken na whats resisted. We may blame a wrongdoer for things that have already deeply troubled his heart and conscience and have already been cleansed away by the washing of water by the word as applied by the Lord Jesus Himself (Eph 5:26).
Of course it is important that we never permit our minds to feed like carrion vultures on the wicked, filthy, and unholy things of the flesh, as the carnal man naturally does. The carnal mind is still present in believers, and will be until the day our bodies of humiliation are changed and made like Christs body of glory. But we are not to allow the carnal mind to dominate us, since the Holy Spirit dwells in us to control us for Christ. There is so much that is honest, so much that is just or righteous, so much that is pure, so much that is lovely and lovable, so much that is of good report, so much that is virtuous and trustworthy, that it would be foolish for us to be occupied with their opposites.
As we meditate on things that are positive and good, we grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ (2Pe 3:18), for all the beautiful traits Paul mentioned were fully exemplified in Him. As noted before, they have also been imparted in measure to each of His servants-probably in larger measure to Paul than to anyone else. So without pride but as an example to the flock of Christ, the apostle could add, Those things, which ye have both learned, and received, and heard, and seen in me, do.
As we walk the Christian path according to the power of the indwelling Spirit, we have the sweet assurance that the God of peace shall be with you. These words of assurance connect all the exhortations in Php 4:8-9 with the promise of 4:7, where we are told that the peace of God will guard the minds and hearts of all who cast their cares on Him. In 4:9 we learn that the God of peace will walk with those who seek to walk before Him in piety and holiness of mind and practice.
Gratitude and Assurance (Php 4:10-23)
In this closing section of the Epistle, Paul thanked the assembly of believers at Philippi for the practical way in which they had demonstrated their fellowship in the gospel. They were not like those who are willing to profit eternally through the gospel ministry, but have very little concern about the temporal welfare of the servants of Christ to whom they owe the knowledge of that truth which has made them free. From the beginning of their Christian lives, the Philippian saints had cared for the needs of the apostle as opportunities arose. They even sent funds to him when he was laboring in Thessalonica, where he and his companions had gone after being released from the Philippian jail.
But years had elapsed since then and Paul had traveled far and passed through many varied experiences. Often he had found it impossible to keep in close touch with the different churches he had been used of God to establish. Consequently it was not strange that at times it seemed as if his dearest friends had forgotten him. But they had not forgotten him. The love was there, but they had lacked opportunity to display it. When the Philippians learned that he was in Rome and that he was a prisoner for the truths sake, they hastened to show their fellowship in his sufferings by sending Epaphroditus with a gift of love.
In acknowledging their kindness, Paul took the occasion to glorify God for His care of him even when the churches had forgotten their indebtedness to him. The apostle had known cold neglect, but such indifference had never soured his spirit or led him to complain. Paul noted the coldheartedness, but he did not find fault. He left it all with the Lord and committed his circumstances to Him. Assured that He never forgot and was never an unconcerned spectator of His servants sufferings, Paul accepted peoples neglect as a lesson in the school of God. The apostle could say, I have learned, in whatsoever state I am, therewith to be content (Php 4:11 ).The Lord was his portion, and he could rest in the knowledge of Christs unchanging love and care.
Paul had not in a moment learned to be content. Like all disciples in Gods school, he had to advance in the life of faith by learning practically the things he later taught to others. But he had earned his degree, so to speak, and he could now declare, I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need (Php 4:12). These are blessed lessons. The soul is never really at rest in the trials and testings of life until these precious secrets have been learned.
John Wesley is reported to have said that he did not know which dishonored God the most: to worry (which really is to doubt His love and care) or to curse and swear. Every saint would shrink from the latter with abhorrence, but many of us have no sense of the wrong we do when we worry. Our attitude should always be to rest in faith on the knowledge that all things work together for good to them that love God, to them who are the called according to his purpose (Rom 8:28).
Those who go forth to serve in entire dependence on the One who has sent them out as His ambassadors, are called on to exemplify the trusting attitude in a very special sense as they minister in Word and doctrine. This leads me to say something about the New Testament principle for the support of those who labor entirely in spiritual things. First let it be noted that there is no such thing in Scripture as putting the servant of God on the low level of a salary basis. In the Bible the only man hired by the year as a minister was the apostate Levite who was engaged by Micah of mount Ephraim and later by the Danites to be their father and priest (Judges 17-18). In the legal dispensation Jehovah was the portion of the Levites. They prospered and were cared for according to the measure in which God blessed His people and their hearts responded to His goodness. In the Christian economy we have no special clerical or extra-priestly class to be supported as professional men by their so-called lay brethren. The distinction between clergy and laity is utterly unscriptural; it is part of the Judaizing system that has perverted the truth of the church.
But there are those who are specially gifted as evangelists, pastors, and teachers, and in many instances these believers are called on to separate themselves from secular pursuits in order to devote their time exclusively to spiritual service. In the early church such men went forth, taking nothing of the Gentiles (3Jn 1:7). They depended on the Lord to supply their needs and He cared for them through His own grateful people, who obeyed the injunction in Gal 6:6: Let him that is taught in the word communicate unto him that teacheth in all good things. Inspired by the Spirit, John wrote, We therefore ought to receive such, that we might be fellow helpers to the truth (3Jn 1:8). Such teachers have a claim on the people of God-not because they are official ministers, but because they are engaged in making known the truth. All believers are privileged to share in their service by supporting their work.
Observe carefully, however, that the servant of God is never to look to the saints for his support. He is to look directly to the Lord; he is to make his personal needs known only to Him. The servant of God should not hesitate to contact assemblies of believers to acquaint them with special opportunities for ministry to others as occasions arise. Paul did this frequently and earnestly. But rather than mention his personal needs, the apostle labored with his own hands. He did not feel he was degrading his calling by doing this. Rather, he felt that by laboring with his hands he was able to provide things honest in the sight of all men (Rom 12:17) and set an example to any who were inclined to seek an easy path and depend on support from those in better circumstances.
The principle is clear: The servant of Christ is to go forth in absolute dependence on the One who has commissioned him and who makes Himself responsible to meet his needs. At the same time, the people of God are called on to pray about what share they should have in the support of those who are engaged in full time ministry. No ministering brother has the right or authority to demand support from the saints. They, not he, must judge whether he is worthy of support. But if they benefit from his spiritual ministry, he should receive material benefits from them (see 1Co 9:11). They which preach the gospel should live of the gospel (1Co 9:14).
If a servant of the Lord finds fault because his support is small, he is showing that his dependence is on man rather than on God. But if the saints are callously indifferent to the temporal needs of one whom they recognize as a God-sent messenger, they show that they are out of touch with Him who has given them the privilege of helping financially in the spread of the truth. Both those who minister and those who are ministered to should seek direction from the Lord about their mutual responsibilities.
Paul had walked in dependence on the Lord for many years. As he looked back over the journey and saw how he had been sustained of God, he knew he could count on Him for the future. He faced the days to come with the assurance that he could do all things through Christ who was his strength. The One who was his life, example, and object was also his unfailing source of supply for every emergency that might arise, even a martyrs death.
While Paul did not look to man for his supplies, he was truly grateful for those who ministered to him. He did not take for granted the gift of love sent by his dear Philippian children in the faith. He expressed himself in most appreciative terms as he thanked them for their fellowship. In his expression of gratitude he is an example to all of Christs servants, some of whom have been neglectful of courtesies that often mean more to the saints than they realize.
Paul did not receive the gift of the Philippians because he desired to profit from their generosity. He received the gift because he saw in it evidence of the working of the Spirit of grace in their souls. The Spirit was working for their blessing as well as his. And so he gladly accepted the gift, seeing in it an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God (Php 4:18).
The Lord-for whose glory the Philippians ministered to His imprisoned servant-would not allow them to put Him in their debt. Instead He promised to supply all their need according to his riches in glory by Christ Jesus (Php 4:19). When we have given to our utmost limit, we have only returned a little of His own, and even that He will abundantly repay.
The last three verses of the Epistle give the concluding salutation. Note how every saint is again greeted affectionately (Php 4:21; compare 1:1); Paul refused to recognize any factions. All the believers who were with Paul joined in the salutation. He particularly mentioned those of Caesars household who belonged to the imperial guard (4:22). Some of these were evidently new converts, having come to the faith as a result of their contact with Paul in his prison cell.
We close our meditations on this instructive Epistle with a message of grace ringing in our souls. The grace of our Lord Jesus Christ be with you all. A-men (Php 4:23).
Fuente: Commentaries on the New Testament and Prophets

Php 4:1
(with 1Ti 6:12)
From the soul’s supreme object comes her supreme inspiration.
I. We do not ask you to stand fast in anything that is partial, limited, or temporary. “Stand fast in the Lord.” “Lay hold on eternal life,” which is nowhere save in the eternal unity of powers, which is, and was, and for ever shall be, the Lord. As we might expect, the Gospel of the Lord and the Gospel of the sky are in perfect harmony. Astronomy is the word of God, and the New Testament is a mirror of astronomy’s higher meaning. It was not only at the point of the sun’s return from his deepest absence and at astronomical midnight that Jesus was born; but His birth was also the turning point of earth’s moral cold and moral darkness. The sun of nature and the sun of our souls were coming anew into our world, and were coming together. Lay hold on His eternal life. His eternal life is your eternal life; His form is the ideal of your form, and capable of transmuting your form.
II. The eternal life often flashes on us, touches us to the quick, talks with us; but much more than this is necessary, if it is to create us anew. We must ourselves lay hold on it. We do our very utmost to maintain our hold on mortal life, not because it is mortal, but because it is life. The eternal life visits all men’s souls, but all men’s souls do not take hold, and therefore they are not changed, not glorified.
III. A word must be said to beginners, who are perhaps doubtful whether they have any hold at all on the eternal life. Persevere, and your new nature will grow, and with growth its appetite will increase. Remember, it is a form of your nature which can never undergo disintegration. You may undergo a thousand deaths before you attain to it, but when once the Lord’s form of humanity is evolved about you as your own form, you can die no more.
J. Pulsford, Our Deathless Hope, p. 137.
References: Php 4:1.-Talmage, Old Wells Dug Out, p. 340; E. Lawrence, Christian World Pulpit, vol. xxvi., p. 395. Php 4:1-4.-H. Quick, Ibid., vol. ii., p. 312. Php 4:2.-Phillips Brooks, Twenty Sermons, p. 353. Php 4:3.-R. D. B. Rawnsley, Village Sermons, 1st series, p. 40.
Php 4:3-4
One Spirit and One Body.
I. This measureless body, spread out before our eyes in vast outline, so varied, so glorious, so wonderful, is convincement enough of the wealth and grandeur of the Spirit whose body it is, whose manifestation it is. It is God revealing Himself to the eyes of our flesh. The whole body is as full of soul for our souls, as of glory for our eyes. There is soul in the sun, and the earth is full of the same soul. In the beast world, the bird world, the tree world, the flower world, the one soul is present, and revealing Himself. “There is one body and one Spirit.”
II. Endeavour to keep the unity of both, that you may come to wisdom. If you break up the unity and begin to analyse, you may have little bits of knowledge, but no wisdom, fragments of this and fragments of the other, but no philosophy, no apprehension of the order of God. Sacredly keep the unity of every material form, for its life, its Divineness, depends on its holiness. If you want to get at the unity of the Spirit, do not desecrate the unity of any body in which the Spirit dwells. Respect the unity of your own body, and do your utmost to keep its unity, for directly it loses its symmetry and balance your health is gone, and your life is in danger.
III. Man is the miracle of the universe, a little unity of body and spirit, representing the great unity of the one body’s nature and of the one Spirit, God. Man is the epitome of all wonders, the looking-glass of the universe, the house of God’s incarnation. Reflect why Jesus is Lord: He is not Lord because He is called Lord; He is Lord because the great, mute body of the universe is unified in Him. The humanity of Christ found the secret path through death to heaven, because the unity of the Spirit was in Him. It is in virtue of His secret inmost essence likewise that He opens every secret door in man, touches the most secret springs, and remakes the soul. He is the Divine reconciliation of all things; therefore He is creation’s peace and our peace.
J. Pulsford, Our Deathless Hope, p. 21.
Php 4:4
Christian Cheerfulness.
I. We can hardly appreciate the full instruction to be drawn from these words unless we remember St. Paul’s condition when he wrote his epistle to the Philippians. He was a prisoner at Rome, and his life hung on the caprice of the insane tyrant who then occupied the imperial throne; his circumstances were so dreary, so comfortless, so hopeless, that, except for his brethren’s sake, he desired earnestly that death might release him from his anxiety and sorrow. Yet he was so wonderfully supported by consolation in Christ, comfort of love, and fellowship of the Spirit that the burden of his exhortations to distant friends, from whom he was thus cruelly separated, was that they should rejoice in the Lord.
II. We learn then generally from the Apostle’s emphatic and repeated exhortations that God intends His people to be habitually cheerful and happy. (1) Note the limitation to this cheerfulness. We are to rejoice in the Lord. There are some kinds of joy which would separate us from Christ. (2) Joy in the Lord must be a real practical principle, influencing all our habits and the whole regulation of our conduct. The signs and consequences of our privilege are three: (a) forbearance for others, (b) freedom from anxiety for ourselves, and (c) communion with God by prayer.
III. The precept, “Rejoice in the Lord alway,” teaches us that manly cheerfulness is characteristic of the true Christian, and that this is alike remote from selfish inactivity and overcareful anxiety. This is the spirit in which each of us should go forth day by day to the work to which God has called him, and should carry it on in trustful prayer, in faith and hope and love.
G. E. L. Cotton, Sermons on the Epistles, vol. i., p. 40.
I. Who would care for any gain or loss today, if he knew for certain that Christ would show Himself tomorrow? No one. The true Christian feels as he would feel did he know for certain that Christ would be here tomorrow. For he knows for certain that at least Christ will come to him when he dies; faith anticipates his death and makes it just as if that distant day, if it be distant, were past and over. It is very plain that matters which agitate us extremely now will a year hence not interest us at all. So will it be with all human hopes, fears, pleasures, pains, jealousies, disappointments, successes, when the last day is come. They will have no life in them; they will be as the faded flowers of a banquet, which do but mock us. What this world will be understood by all to be then, such is it felt to be by the Christian now. He looks at things as he will then look at them, with an uninterested and dispassionate eye, and is neither pained much nor pleased much at the accidents of life, because they are accidents.
II. Another part of the character under review is what our translation calls moderation: “Let your moderation be known unto all men,” or, as it may be more exactly rendered, your consideration, fairness, or equitableness. The Christian does not fear; fear it is that makes men bigots, tyrants, and zealots; but for the Christian it is his privilege, as he is beyond hopes and fears, suspense and jealousy, so also to be patient, cool, discriminating, and impartial, so much so that this very fairness marks his character in the eyes of the world, is “known unto all men.”
III. Joy and gladness are also characteristic of him, according to the exhortation of the text, “Rejoice in the Lord alway.” The duty of fearing does but perfect our joy; that joy alone is true Christian joy which is informed and quickened by fear and made thereby sober and reverent.
J. H. Newman, Parochial and Plain Sermons, vol. v., p. 58.
References: Php 4:4.-H. J. Wilmot-Buxton, The Life of Duty, vol. i., p. 24; H. P. Liddon, Advent Sermons, vol. i., p. 283; C. Kingsley, Town and Country Sermons, p. 394; H. P. Liddon, Christian World Pulpit, vol. viii., p. 401; H. W. Beecher, Ibid., vol. xii., p. 147; Colborne, Ibid., vol. xvi., p. 382; J. Baldwin Brown, Ibid., vol. xvii., p. 129; A. P. Stanley, Ibid., vol. xxi., p. 10; F. Case, Short Practical Sermons, p. 94; E. C. Wickham, Wellington College Sermons, p. 1.
Php 4:4-6
A Life of Prayer a Life of Peace.
St. Paul in these words bids the Christians of Philippi to carry all their sorrows and fears to the throne of Christ. He specially bids them remember the nearness of our Lord and the freedom we may use in speaking to Him; and in so doing he has taught us a great and blessed truth, needful for all men in all ages; I mean that a life of prayer is a life of peace.
I. St. Paul here tells us, first of all, that there is One ever near us who can fulfil all our desire and overrule all things in our behalf: “The Lord is at hand.” How soon He may reveal Himself in person we know not; but, soon or late, it is certain that, although unseen, He is ever near us. His presence departed not from the Church when He ascended into heaven. He is withdrawn from the eyes of our flesh, but in the sight of our hearts He is always visible; though He be at the right hand of God, yet He is in the Church and in our secret chamber; He is both able and willing to fulfil all our hearts’ desires, and nothing is hid from His sight.
II. St. Paul tells us further that we may make all our desires known unto God; we may speak with Him as a man speaks with his friend. We all know the relief of unburdening ourselves and opening our hidden cares even to an earthly companion; we seem to have laid off a weight when we have told our sorrow: and yet there is a point beyond which we do not reveal ourselves to our fastest and nearest friend. But from God not only is it impossible to conceal, but we do not desire to hide, anything. Though He be the Holy One, and His eyes as a flame of fire, so piercing and so pure, yet we do not shrink from making all known to Him, for though He be perfect in purity, He is likewise perfect in compassion; He is as pitiful as He is holy. Though unworthy to ask the least blessing, yet we may make our requests known unto Him by silent humiliation and by secret appeal to His perfect knowledge. We shall not indeed always have what we ask; but if we ask in faith, we shall always have peace. Of this we shall never fail-(1) first, because whatsoever we ask which is truly for our good, that He will give us freely. No father so much delights to give the very thing his children ask for, as our Father in heaven. Whatsoever we desire that is in harmony with the eternal will, with the love of our Redeemer, and with the mind of the Holy Ghost-those things we shall without fail receive. All good things, all good, eternal and created, all blessing, grace, and truth, all the benedictions of. the kingdom of God, all the promises of the Gospel, and all the pledged mercies of redemption-all these we may ask importunately, and shall assuredly receive. (2) Whatsoever we ask that is not for our good, He will keep it back from us. In this entangled twilight state of probation, where the confines of good and ill so nearly approach and almost seem to intermingle, there needs a keen and strong spiritual eye to discern and know the nature and properties of all things which encompass us about. How awful would be our lot if our wishes should straightway pass into realities. (3) We know certainly that if God refuse us anything, it is only to give us something better.
H. E. Manning, Sermons, vol. iii., p. 240.
References: Php 4:4-7.-E. Blencowe, Plain Sermons to a Country Congregation, vol. ii., p. 57; J. Carr, Church of England Pulpit, vol. xiii., p. 13.
Php 4:5
The Great Expectation.
I. It has been the expectation of the coming of the Lord which ever since the time of the Apostles has always been the inspiration of the Christian world. The noblest souls always have believed that humanity was capable of containing, and was sure sooner or later to receive, a larger and deeper infusion of Divinity. The power of any life lies in its expectancy. What do you hope for? What do you expect? The answer to these questions is the measure of the degree in which a man is living. He who can answer these questions by the declaration, I am expecting a higher, deeper, more pervading, mastery of Christ-we know that he is thoroughly alive.
II. The more varied and manifold a man’s experiences have become, the more he has the chance to know of God, the more chance God has to show Himself to him. Every new experience is like an opportunity of knowing God; every experience is like a jewel set into the texture of our lives, on which God shines and makes interpretation and revelation of Himself. And the man who feels himself going out of a dying year with these jewels of experience which have burned forth from his life during its months, and knows that God in the new year will shine upon them and reveal them, may well go full of expectation, saying, “The Lord is at hand.” There are two ways in which the Lord is always coming to His servants. He opens their eyes to see how near He is already, and He does actually draw nearer to their lives.
III. In the text St. Paul describes what ought to be the result of this expectation of the coming of the Lord upon a man’s life: “Let your moderation be known unto all men.” This word ”moderation”-“forbearance” the new version renders it-is one of Paul’s great words; it means self-restraint, self-possession. There is somewhere in the human mind an image of human character in which all wayward impulses are restrained, not by outside compulsion, but by the firm grasp of a power which holds everything in obedience from within by the central purpose of the life. It is this character which St. Paul calls by his great word “moderation.” It is self-possession; it is the self found and possessed in God; it is the sweet reasonableness which was in Jesus, of whom it was written that He should not strive nor cry, neither should His voice be heard in the streets: that He should not break the bruised reed, and the smoking flax He should not quench, until He sent forth judgment to victory. In these words we have the true description of what St. Paul meant by moderation.
Phillips Brooks, Twenty Sermons, p. 353.
References: Php 4:5.-Church of England Pulpit, vol. xix., p. 157; Homilist, 3rd series, vol. v., p. 53; Ibid., 4th series, vol. i., p. 34; Clergyman’s Magazine, vol. xii., p. 278.
Php 4:5-6
I. It is not easy to determine in which of two senses the former clause is to be taken. The Lord is near in position, and the Lord is near in approach. In either sense we can connect the doctrine and the precept. If the Lord is soon coming, how idle must be all anxiety about things soon to be dissolved; if the Lord is always present, how needless must be all anxiety about things easy of remedy. The two thoughts fall into one. But it is with the latter of the two that I desire to occupy you now. The Lord Jesus Christ is always at hand; therefore turn all anxiety into prayer. Thousands of hearts have found repose in this one word of inspiration. Towards some verses we cannot but feel as we do towards a place ennobled or consecrated by the footsteps of saints or heroes. Such verses have a history as well as a doctrine, and is not this one of them? The Lord is ever near, not more in the approach of His advent, than in the reality of His spiritual power. Wherever, in perfect solitude or amidst the din of uncongenial sounds, one humble heart turns to Him as the Saviour and the Intercessor, there is He, not to be sought far and found late, but listening before speech, answering before entreaty. Whatever we be, He changes not; if we doubt His presence, we disparage His power, we deny His Divinity.
II. Be anxious about nothing. Anxiety is (1) an idle thing: (2) an enfeebling thing; it eats the very life out of the energies; it leaves the man, not only where he was, but ten times less capable and less vigorous than at the beginning: (3) an irritating thing; it ruffles the temper; it upsets the balance of the spirit; it is the sure source of moodiness, and sharpness, and petulance, and anger; it sets a man at war with himself, with his neighbour, with God’s providence and God’s appointments. Anxiety is a sign of mistrust; a sign of feeble faith, of flagging energy, and languid obedience. In Christ’s presence, in His human soul, in His compassionate heart, we may lay aside our anxieties, we may rest from our burdens, and we may take refuge from our fears and from our sins.
C. J. Vaughan, Lectures on Philippians, p. 279.
Php 4:6
I. “Let your requests be made known unto God.” (1) Requests. All creatures are dependent. The act of breathing seems the emblem at once of the creature’s continual need and the Creator’s abundant supply. With us there is emptiness: with Him there is fulness; and, as in the case of breathing, the emptiness of the creature draws supply from God. His goodness has compassed us about like the atmosphere, and when we open our mouth it is filled with good. (2) “Let your requests be made known unto God.” God desires company among His creatures; He made an intelligent being that He might have intercourse with the work of His own hands. (3) “Your requests.” Search and see what element it is in the requests of his little child that goes like an arrow to a parent’s heart, filling that heart with delight and opening sluices for a flood of gifts; it is this: that they are the requests of his own child.
II. “By prayer and supplication with thanksgiving.” Prayer is the soul’s believing and reverential approach unto God; supplication means the needs which demand supply or the asking which springs from a sense of emptiness.
III. “In everything.” He is not a man of little faith who puts little things into his prayers. That very thing shows him to be a man of great faith. Prayer in secret is a pouring out of the soul before God; and if it is not a pouring, it is not prayer. Anything left behind, cherished in you but concealed from God, vitiates all.
W. Arnot, The Anchor of the Soul, p. 82.
The Ideal Manhood.
I. This is a command given by one of the ablest professors in the school of Christ. There is a luminousness, and a joyfulness, and a habitual thanksgiving in Paul’s life, which contrast very strangely with the outward facts and conditions of that life. He was a prisoner; he was a man advanced in life; he was singularly proud by nature; he was sensitive to a degree that no AEolian harp ever was, for no wind, either loud or low, ever touched him that every sympathy in him did not sound out; and he had been subjected to every indignity of body and soul that a man could undergo. And yet, in other words, he says, Let your disposition be such that you shall see so many things to give thanks for that whenever you have occasion to ask for anything you shall do it through the radiant atmosphere of thanksgiving for all the mercies by which you are surrounded.
II. This is the ideal which a man who comes into the Christian communion sets before himself: a higher, a perfected manhood, which makes him superior to other men. To every intelligent person the first steps on becoming a Christian are steps that lead towards the realisation of the conception of the power of a manhood that has been illumined by the Divine Spirit of God and made superior to the body and to the whole outward life, and that makes a man a prince, who is able to govern both himself and others. The first steps that a man takes in a religious life are ranked, not by external circumstances and conditions, but by the ideal which he is seeking to reach. They are the first steps in that education which is by-and-by to give him control over his own being and over his surroundings. Is there anything in this world more fit to be the object of any man’s ambition than the attainment by his reason and moral sense of such an absolute power by which he can control all the conditions of his life and every part of himself? Is there anything nobler than that?
H. W. Beecher, Christian World Pulpit, vol. xiv., p. 313.
References: Php 4:6.-Spurgeon, Sermons, vol. xxv., No. 1469; Church of England Pulpit, vol. vii., p. 103; Homilist, vol. iv., p. 302; T. R. Stevenson, Christian World Pulpit, vol. xiv., p. 382; G. Brooks, Five Hundred Outlines, p. 215; Sermons on the Catechism, p. 74.
Php 4:6-7
The Peace of God and what Hinders it.
The Apostle speaks of certain things which hinder the ideal peace, and the practical thing for us is to understand these hindrances and remove them.
I. The evil that he would prohibit is care-over-anxiety about the things of life. The care condemned is an overanxious solicitude about material things; a restless, wearing, fretting anxiety, that cannot let us do our best, and then leave issues in the hands of God’s providence. Exercises of faith are more easy in spiritual things than they are in temporal things. The slightest derangement of our business plans, the least check in our business prosperity, is often too much for our faith. We give way to despondency; every experience seems a presage of evil, every road tangled and rough; we receive no gift of God with joy, we offer no prayer with thanksgiving; we fret ourselves, and perhaps charge God foolishly.
II. There are things that we have no right to care about at all, things of sheer envy and covetousness. How our cares would be lessened were they limited to things fairly belonging to us. They, too, who are always foreboding evil, always looking on the dark side of things, and if there be a disastrous possibility anticipate it, make cares for themselves. “Sufficient unto the day is the evil thereof.” Every anxiety about duty has its limits, overpassing which it becomes a disqualifying burden, presses down the springs of action, and disables the judgment. I may be so afraid of doing wrong that I never do right.
III. It is difficult to distinguish between the measure of legitimate desire which is right and the excess of it, which is wrong. Two or three suggestions may help us. The legitimate measure of even lawful care is exceeded when religious trust in God is disabled; when our spirit is so disquieted and absorbed that we cannot pray, save in the utterances of imperious desires; when the care intrudes at all times and overpowers all feelings, so that we absolutely cannot leave the issue with God. Undue care is one of the most inveterate forms of unbelief. It wears out physical energies, takes the vital spirit out of a man; instead of a sound mind in a healthy body, he has to contend with a disordered mind in a body nervously unstrung; he can neither work by day nor sleep by night; full of morbid activity, he does nothing; his over-anxiety has defeated itself.
IV. How is this great hindrance to peace to be counteracted? The strong man armed can be cast out only by a stronger than he; we cannot cast out the evil spirit and leave an empty heart-swept and garnished. Natural human feeling must have something whereon to rest. It rests upon its misfortune and fear; the true remedy is to rest on God. Pray, and the peace of God shall guard your heart and mind.
H. Allon, The Indwelling Christ, p. 107.
Reference: Php 4:6, Php 4:7.-J. Fleming, Christian World Pulpit, vol. xiii., p. 145.
Php 4:7
The Peace of God.
Let us consider the two ideas suggested by the statement that this peace is the peace of God, and that it passeth all understanding; that is, we propose looking at its nature and its greatness, its Divine source, and its incomprehensible character.
I. The nature of this peace is such that it is denominated the “peace of God.” For this we assign the following reasons: (1) Because it is that for which God made man at first; it is the realisation of His original idea of the happiness of humanity. (2) To this general statement you might add that religious blessedness, as now experienced by humanity, is denominated the peace of God because it is the result of His merciful interposition for man as well as the realisation of His original ideas respecting him. (3) The blessedness of the spiritual life in man is denominated the peace of God because, in addition to its including restoration to the happiness for which God originally designed him and the possession of that which God supernaturally provided for by the Gospel, it is that which is immediately produced by God’s Spirit, and is thus in some degree of the nature of a direct Divine donation. (4) It might be said perhaps, in the last place, that religious peace is the peace of God because it is sustained, nourished, and enlarged by those acts and exercises, private and public, which bring the soul into contact with God.
II. The second thing is the statement in the text that this peace of God “passeth all understanding.” (1) The peace of God in the soul of man, or the felt blessedness of the religious life, passes the understanding of the men of the world. (2) The peace of God, as a felt, conscious, and experienced blessedness, passes the understanding of the Christian himself. (3) The peace of God, looked at in connection with the facts and agencies from which it springs, is a thing which passes the understanding even of angelic intelligence. In the mystery of God, of the Father and of Christ, there are “treasures of wisdom” laid up which no created intelligence will ever comprehend, and which eternity will not exhaust. But this mystery is precisely that out of which flows to man the power of God; the stream partakes of the nature of its source, and hence the Divine gift of the incomprehensible God itself surpasses “all understanding.”
T. Binney, King’s Weighhouse Chapel Sermons, p. 106.
The Warrior Peace.
The great mosque of Constantinople was once a Christian church, dedicated to the Holy Wisdom. Over its western portal may still be read, graven on a brazen plate, the words, “Come unto Me, all ye that labour and are heavy-laden, and I will give you rest.” For four hundred years noisy crowds have fought, and sorrowed, and fretted beneath the dim inscription in an unknown tongue; and no eye has looked at it, nor any heart responded. My text is Christ’s offer of peace. The world offers excitement; Christ promises repose.
I. Mark, first, this peace of God. What are its elements? (1) It must be peace with God; (2) it is peace within ourselves.
II. Notice what my text tells us that the peace of God does: it takes upon itself warlike functions, and garrisons the heart and mind. The peace of God, which is peace militant, is unbroken amidst the conflicts. The wise old Greeks chose for the goddess of Athens the goddess of Wisdom, and whilst they consecrated to her the olive branch, which is the symbol of peace, they set her image on the Parthenon, helmed and spear-bearing, to defend the peace which she brought to earth. So this heavenly virgin, whom the Apostle personifies here, is the “winged sentry, all skilful in the wars,” who enters into our hearts, and fights for us to keep us in unbroken peace.
III. Notice how we get the peace of God. (1) Trust is peace; (2) submission is peace; (3) communion is peace. You will get no quiet until you live with God; until He is at your side you will always be moved.
A. Maclaren, The Unchanging Christ, p. 115.
References: Php 4:7.-Spurgeon, Sermons, vol. iv., No. 180; vol. xxiv., No. 1597; J. H. Thorn, Laws of Life after the Mind of Christ, 2nd series, p. 1; Clergyman’s Magazine, vol. v., p. 31; Homiletic Quarterly, vol. ii., p. 280; T. Arnold, Sermons, vol. v., p. 238; H. W. Beecher, Sermons, 3rd series, p. 446; H. Melvill, Penny Pulpit, No. 3753.
Php 4:8
When the Apostle wrote these words, he was filled with the best of all loves. These grand words were almost the last outpouring of the fulness of the Apostle’s love. Everybody knows them; everybody admires them; everybody is conscious of an undefined pleasure in them.
I. Observe that all the good and holy things of the text purify. St. Paul does not say, Do them, but what is far more: “Think on them.” The word means literally, Take them into your mouths; dwell on them; imbue your very spirit with them; for there is life in them when fostered in the inner life of which the outer life is only a reflection. Every mind must have its thoughts, and every thought must have its food. Thought dies without food. Some men think too abstractedly; some men think much of the evils which they wish to avoid; that is vainness: the thought may take the bad character even from the wrong thing, which it is the object of that very thought to destroy. It is far safer, it is far better, and far more effective to think of the true, the holy, and the good.
II. The more you meditate upon the truth, the honesty, and the justice which regulate the sacred transactions between Heaven and man-that is, the more you see the Cross of Christ as the great embodiment of the mind of God and contemplate the highest truth as it is exhibited there-the more prepared you will be to go on to take a proper estimate of what is to be “the true, the honest, and the just” in the relations and dealings of the present life. Whenever you can form this lofty conception of the inner and beautiful principle, your standard will be very high, and you will be better able to take measure of the circumstances of life. He will always make the best prophet the eye of whose mind is the most familiar with a Divine and prompt obedience.
J. Vaughan, Fifty Sermons, 1874, p. 151.
I. We can all appreciate the importance of being able to guide and control our thoughts; we can all understand that it must be a serious thing to have lost or not to possess the power of doing so. And who has not known by experience something of the evil effects of thinking of the opposite things to those which St. Paul here recommends? St. Paul bids the Philippians entertain one kind of guests within, and by inference exclude or expel another. And which of us does not feel that there is wisdom in this caution? A man who lives much amongst the evil things of human nature, even if professional or other duty requires it of him, can seldom preserve unsullied the purity of his Christian feeling. And if such be the effect of an acquaintance with things hateful and impure in those who approach them at the call of business or duty, how must it be with those who live amongst them by choice? There are those who gloat upon the records of vice or crime, and find in them an attraction and fascination which is wanting in things lovely and of good report.
II. St. Paul’s charge has a depth of wisdom and a wholesomeness of counsel scarcely noticed perhaps on its surface. We ought to cherish only such thoughts concerning others as are lovely and of good report; we ought to dwell by choice only upon virtues. The charge presupposes a power over the thoughts. And thus we are led to a serious reflection upon the importance of turning our faith to account in the work of regulating and disciplining thought. Of ourselves we can neither think nor do one good thing; but if the Gospel be true, we can think as well as do all things through Christ who strengtheneth us. Let us pray to God to cleanse the thoughts of our hearts by the inspiration of His Holy Spirit.
C. J. Vaughan, Lectures on Philippians, p. 295.
References: Php 4:8.-F. W. Farrar, Everyday Christian Life, p. 46; T. M. Herbert, Sketches of Sermons, p. 158; W. B. Pope, Sermons, p. 213; Preacher’s Monthly, vol. ii., p. 200; Christian World Pulpit, vol. v., p. 115; R. M. Stewart, Ibid., vol. xix., p. 121; H. W. Beecher, Ibid., vol. xxvii., p. 148; J. G. Rogers, Ibid., vol. xxviii., p. 28; Ibid., p. 295; Clergyman’s Magazine, vol. vii., p. 289. Php 4:9.-W. G. Horder, Christian World Pulpit, vol. xxx., p. 277; S. Martin, Sermons, 2nd series, p. 219; G. Brooks, Five Hundred Outlines, p. 382.
Php 4:11
The Secret of Happiness.
I. When St. Paul speaks of being content, he uses in the original a word which occurs nowhere else in the New Testament. But this word, so rare with St. Paul, was in common use with all the schools of ancient Greece. Perhaps it would have been rendered more closely by “self-sufficing.” St. Paul, as was his custom, took the old Greek word and baptized it; he gave it a new value; he read instinctively a new meaning into it. A Christian can only be self-sufficing, because in a Christian self is virtually suppressed. The old self is superseded by, is absorbed into, another self.
II. What are the ingredients of Christian contentment, and what are the ruling considerations which should make a Christian happy and thankful to be what he is? (1) The first motive, common in a large measure to St. Paul and to the wiser heathen, is that nothing earthly either lasts or satisfies. Why not acquiesce in whatever befalls us when all is relatively unimportant, relatively insignificant? (2) The second motive for cherishing a contented spirit is confidence in the wise and loving providence of God. We each are placed where we are. God is too ‘wise not to know all about us and not to know what it is best for us to be and to have; and God is too good not to desire our highest good, and too powerful if He desires not to effect it. Our true course is to remember that He sees further than we do, and that we shall understand Him in time when His plans have unfolded themselves. (3) The third motive is that a Christian in a state of grace already possesses God: “If any man love Me, My Father will love him, and we will come unto him and make our abode with him.” Surely, if these Divine words are real to us, we must know that nothing that is finite can be needed to supplement this our firm hold upon the infinite, that no created thing can add to what we have in possessing the Creator.
H. P. Liddon, Christian World Pulpit, vol. xxv., p. 273.
References: Php 4:11.-Spurgeon, Sermons, vol. vi., No. 320; Ibid., Morning by Morning, p. 47; Homilist, 2nd series, vol. ii., p. 247; Parker, Hidden Springs, p. 1; H. W. Beecher, Sermons, 1st series, p. 159; Plain Sermons by Contributors to “Tracts for the Times,” vol. vi., p. 204. Php 4:11, Php 4:12.-E. Cooper, Practical Sermons, vol. ii., p. 189. Php 4:11-13.-H. W. Beecher, Christian World Pulpit, vol. vii., p. 124.
Php 4:12
All men have owned that the knowledge which Paul claimed is not an easy one to win or keep. To know how to be poor! Plenty of people there are who are set down to the hard lesson. Plenty of people-yes, all people in different degrees and different ways-are led into some disappointment or abasement, but how few seem to stand in it evidently the stronger and the better for it. Poverty seems to men to be like the old fabled Sphinx, a mysterious being who has in herself the secrets of life, but holds them fast and tells them only in riddles, and devours the brave, unfortunate adventurers who try to guess at the wisdom she conceals and fail. The result is that few men seek her wisdom voluntarily. It is only when all other schools turn them out that they will go to hers.
I. It is evidently a distinct region of life in which Paul finds himself, where so long as he lives there is a special harvest for him to reap which he could reap nowhere else. To recognise the land in which he finds himself and to reap the harvest which he finds waiting for him there-that is the knowledge of how to be abased which Paul is thankfully claiming; that is what all his life and abasement has given him. “When I am weak, then am I strong.” Is there not here a true intelligible picture of the way in which a man may know how to be abased? If it is possible to look upon a limited, restricted life as a certain kind of life, with its own peculiar chances and environments out of which a man, if he knows how, may get a character, and in which a man, if he knows how, may live a life which would be impossible elsewhere, then certainly this limited restricted life may win and hold an affectionate respect which is a positive thing and may be very strong and real. We need not be haunted with the demon of comparison; we need not say whether the cultures and pleasures of abasement are greater or less than those of abundance; enough that it has its own, peculiar to itself and full of value. Life is a medal with two sides; the “other” side, as we choose to call it, has its own image and superscription, and is not made up only of the depressions which are necessary to make the elevations on the face. Not to all men, not to any man always, does God give complete abundance. To all men sometimes, to some men in long stretches of their lives, come the abasement times, times of poverty, times of ignorance, times of friendlessness, times of distrust and doubt. But God does not mean that these times should be like great barren stretches and blanks in our lives, only to be travelled over for the sake of what lies beyond. To men who, like Paul, know how to be abased, they have their own rich value. To have our desire set on nothing absolutely except character, to be glad that God should lead us into any land where there is character to win-this is the only real explanation of life.
Phillips Brooks, The Light of the World, p. 179.
Php 4:12
I. The phrase is very simple. Behind the duty of being anything lies the deeper duty of knowing how to be that thing in the best way and to the best result. No man has a right to be anything unless he is conscious that he knows how to be it, not with a perfect knowledge-for that can come only by the active exercise of being the thing itself-but at least no man has a right to be anything unless he carries already in his heart such a sense of the magnitude and the capacity of his occupation as makes him teachable by experience for all that his occupation has to make known to him. This is the law which Paul suggests with regard to abundance. Wealth is a condition, a vocation, he declares. A man may have the condition and not have, not even seek to have, the knowledge of how to live in that condition. Go to, ye rich men, and learn how a rich man ought to live.
II. Is it possible for us to put our finger on this mysterious knowledge of St. Paul, and say exactly what it was? I think we can. It must have been a Christian knowledge. Imagine that to his meagre life there had been brought the sudden prospect of abundance. “Tomorrow, Paul, a new world is to be opened to you. You shall be rich; you shall have hosts of friends; all your struggles shall be over; you shall live in peace. Are you ready for this new life? Can your feet walk strong and sure and steady in this new land, so different from any land where they have ever walked before?” What will Paul’s answer be? “Yes. I have Christ; I know my soul is in Him. I am His servant; nothing can make me leave Him. With the power of that consecration, I can rob abundance of its dangers, and make it the servant of Him and of my soul. I shall not be its slave; it shall be mine. I will walk at liberty because I keep His commandments.” The power by which Paul could confidently expect to rob abundance of its dangers and to call out all its help was the knowledge of the true perfection of a human soul in serving Christ.
III. In each of the several departments of our life it is not enough that a man shall have attained abundance: he must also know how to abound in riches, in learning, in friendships, in spiritual privilege; there is a deeper knowledge which alone can fasten the treasure which he has won, and make it truly his, and draw out its best use. What a great principle that is! Under that principle a man may even be the master of the heart and soul of some possessions whose form he does not own. I know that Jesus, the poor Man who walked through rich Jerusalem and had not where to lay His head, had still the key to all that wealth. We cannot attain to all abundance in this one short life; but if we can come to God and be His servants, the knowledge of how to be things which we shall never be may enter into us. In poverty we may have the blessing of riches, in enforced ignorance the blessing of knowledge, in loneliness the blessing of friendship, and in suspense and doubt the blessing of peace and rest.
Phillips Brooks, The Light of the World, p. 157.
Reference: Php 4:12.-Spurgeon, Morning by Morning, p. 41.
Php 4:13
I. The context shows that it is more of bearing than of doing that St. Paul speaks. He has been initiated, he says, into the great mystery of contentment. He knows how to reconcile himself to every extreme, how to conduct himself in plenty and in hunger, in abundance and in need. It is true in every sense of a Christian, certainly it was true in every sense of St. Paul, that he can do all things through Christ strengthening him; but here we are especially called to notice that Christ enabled St. Paul, and can enable all who believe, to be contented with any condition and with any circumstances of life which the providence of God has been pleased to ordain. Contentment is the ready acquiescence of the heart and will in that which is, and is for us; it is the not reaching forth to that which is forbidden or denied to us; it is the not looking with eager desire through the bars of our cage at a fancied liberty or an imagined paradise without; it is the saying, and saying because we feel it in the deep of our soul, This is God’s will, and therefore it is my will; it is the condition of one who is independent of all save God, of one whom neither riches nor poverty, neither affluence nor want, neither success nor failure, neither prosperity nor adversity, can so affect as to make the difference to him of being a happy man or a miserable.
II. Such contentment is, as Paul himself here writes, of the nature of a secret or mystery communicated only by special revelation to a selected few. I have been initiated, he writes, into it. Who tells the secret? who initiates into that Divine mystery? It must be a person. We do not hear secrets from the whispering winds; we are not initiated into mysteries by common rumour or by the passing changes and chances of mortal life. That contentment which is in one sense a mystery is in another equally true sense a grace and a strength.
C. J. Vaughan, Lectures on Philippians, p. 311.
We see here-
I. Jesus Christ strengthening His disciple and Apostle Paul. Every man needs strength, but no man has within him strength equal to the demands that are made upon him. An Apostle is no exception to this rule. The apostleship did not assist Paul’s personal Christianity; but it rendered that Christianity more difficult and more arduous. Paul, the wonderful convert, the chief Apostle, was equal to all things only by Christ strengthening him.
II. Paul assured that all things were possible to him. He felt equal to all the labour and toil which duty could ever involve; he felt equal to all suffering which could become his portion. Not as a Jew, not as a child of Abraham, not as a disciple of Moses, but as a Christian, Paul said, “I can do all things through Christ which strengtheneth me.”
S. Martin, Westminster Chapel Sermons, 1st series, p. 126.
References: Php 4:13.-Spurgeon, Sermons, vol. vi., No. 346; Homiletic Quarterly, vol. ii., p. 268; G. Brooks, Five Hundred Outlines, p. 107; Sermons on the Catechism, p. 1; F. Temple, Rugby Sermons, 1st series, p. 1.
Php 4:17
I. In a certain sense all almsgiving abounds to the account of the giver, all almsgiving, I mean, which is worthy of the name. I may be glad of the gift given, but I cannot call it almsgiving of a Christian kind unless there be two things in it: disinterestedness and self-denial. We must have no side aims, no crooked or selfish motives, in that almsgiving which is to inherit the promise. A person must not give to be seen of men, and a person must not give because not to give would, be to be blamed by men, and a person must not give thus much because not to do so would appear mean and illiberal. These are bad motives, and half the almsgiving in Christian congregations is no doubt spoiled by them for the giver. Again, I cannot call it almsgiving in a high or Christian sense unless there is in it something of self-denial. I say again, it may do good without this, but it can bring no blessing after it. It is well from early years to associate the idea of giving to another with sparing from one’s self. Let the little sum which you had intended to lay out upon self, in body or mind, be willingly and cheerfully given to another: to the relief of the body, the instruction of the mind, or the enlightenment of the soul, of some other person or persons for whom, as for you, Christ died. Then that is Christian almsgiving; it is the act of one who out of love to Christ gives away that which he would have had to spend. Now all such almsgiving brings after it fruit which abounds to the giver.
II. But most of all surely will this be so in cases where the act itself is an act of faith. To relieve distress, disease, destitution, when it stares you in the face, is better than not to relieve it; but it is oftentimes an act rather of natural kindness than of spiritual principle. But when you give in the cause of a Christian mission, you are doing that which can be prompted by no such motive; and it is the certain reaction of such almsgiving, such in motive and such in object, that it strengthens the faith out of which it springs.
C. J. Vaughan, Lectures on Philippians, p. 327.
References: Php 4:18.-J. Armstrong, Parochial Sermons, p. 192. Php 4:19.-Spurgeon, Sermons, vol. xxix., No. 1712. Php 4:21.-American Pulpit of the Day, p. 374; Wilkinson, Thursday Penny Pulpit, vol. viii., p. 94.
Php 4:22
The Spirit of Christianity.
I. The words of the text suggest to us that the Gospel is a spiritually restoring power. It makes men, sinful men, saints; it is a power to raise, ennoble, and make morally strong, a power which the world needs and must experience before prosperity shall abound and peace on earth shall be enjoyed. The want of the world is saints-saints like those who were in Rome, and who during all the ages have been the salt of the earth. Saints are those who* stand right with God, right with all their brethren and mankind, and right with themselves. They become all this by the spiritual power of the Gospel, the spiritual energy which alone can turn sinners into saints, and the old mankind into a new mankind, zealous of good works. And all Churches should be gardens to grow such saintly men, who will go forth as the sacramental host of God’s elect to do battle with sin in every form.
II. The words of our text suggest that the Gospel is a spreading power. It has within it a life which must expand and permeate all with whom it comes into contact. Like the light of the sun, it seeks to flood the world with heat, life, and glory; like the fragrance of the flower, it diffuses itself all around and sweetens the atmosphere of human existence. Christianity is a movement and a moving power. Under its inspiring and elevating influence civilisation advances, science makes progress, literature flourishes like a green bay-tree, trade and commerce are developed, and nations lifted to higher altitudes of moral and spiritual being. And as it moves on it blesses and scatters benefactions on all around. The soul is not saved for itself only, but for others also. Every real Church should be, and is, a company of men animated by the missionary spirit, and all its members should be living epistles, known and read of all men.
III. Further, the words of the text teach us that the Gospel imparts the spirit of true courage. Previously to the appearance of Christ in the flesh, the world recognised those who were animated by the spirit of bravery, and whose courage was embodied in action; but the courage we should now admire most is the moral courage which is ready to stand up for the right and the true, no matter the nature and extent of the opposition. And those are the real heroes who dare to be right, even with two or three, and are ever ready to obey God rather than man. Such courage is the fruit of the Gospel, and has been exhibited in its grandest manifestations in the history of the Christian Church.
IV. Finally, our text implies that the Gospel imparts a spirit of sympathy. This is needed in the world. The Gospel might have made those who received it righteous, brave, and heroic, but it would have failed in its mission if it did not at the same time impart a strong and genuine sympathy with all those who are called upon to shed tears, heave sighs, part with loved ones, and struggle hard with the opposing forces of everyday life. Let us cultivate the element of sympathy, for it is an element of the Divine life in the soul. It is a strange, strong power, without which in many cases existence would be a burden, and earth a prison-house of despair. Let it be ours to dry the tear, to quell the fear, and make the burdens of others our own. In this way we shall weep with those who weep, rejoice with those who are glad, and thereby fulfil the law of Christ.
W. Adamson, Christian World Pulpit, vol. xxxvi., p. 163.
References: Php 4:22.-W. Walters, Christian World Pulpit, vol. xxi., p. 382; G. Dawson, The Authentic Gospel, p. 101; Preacher’s Monthly, vol. vii., p- 245.
Fuente: The Sermon Bible

IV. CHRIST, THE BELIEVERS STRENGTH,
SUFFICIENT FOR ALL CIRCUMSTANCES
CHAPTER 4
1. Stand fast and rejoice (Php 4:1-4)
2. Dependence on God and true heart occupation (Php 4:5-9)
3. I can do all things through Christ (Php 4:10-13)
4. The fellowship of the Philippians (Php 4:14-20)
5. The greeting (Php 4:21-23)
Php 4:1-4
And now the final testimony of the prisoner of the Lord, telling us from his own experience that Christ is sufficient for all circumstances down here. The first verse is filled with the precious fragrance of the great apostles affection. What refreshment there is for all His dear saints in these opening words of this chapter! Therefore my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, dearly beloved. How he loved the saints and longed for them. He looked upon them as his joy and crown; his joy down here and his crown in the day of Christ. So the aged John testified, I have no greater joy than to hear that my children walk in truth (3Jn 1:4). They were to stand fast in the Lord, for this gives strength and the Lord constantly before the heart and mind gives victory. Euodias and Syntyche, two sisters in the Lord, are exhorted to be of the same mind in the Lord. They had difficulties and had become separated. How graciously and tenderly they are exhorted to overcome their differences. The true yokefellow is probably Epaphroditus, who was now fully restored and carried this letter to the Philippians. Paul requests him to assist those women who had contended with him in the gospel, of course in the sphere which belongs to woman. And there were Clement and other fellow laborers, whose names are in the book of life. These names are known to Him and in His day their labors will come to light and they will receive their reward. It is enough for the laborers to know that his name, though unknown to the world, is in the book of life, and his service, though unapplauded by the world, has His approval. Once more he exhorts to rejoice in the Lord alway, under all circumstances, at all times. And again I say, Rejoice. He did not write such words when he was taken up into the third heaven, but these blessed words come from the prison in Rome. When the Lord is before the heart, if He is the controlling principle of our life, the pattern and the goal, never lost sight of, then He giveth songs in the night.
Were a light at the end of a long straight alley, I would not have the light itself till I get to it; but I have ever increasing light in proportion as I go forward; I know it better. I am more in the light myself. Thus it is with a glorified Christ, and such is the Christian life.
Php 4:5-9
And this walk in Christ and with Christ must be characterized by dependence on God. Let your moderation be known to all men. The Lord is at hand. Walking thus means to walk in meekness, not reaching out after the things which are but for a moment, content with such things as we have, never asserting ones right. Moderation means to put a check upon our own will. How easy all this becomes if we just have it as a present reality that the Lord is nigh and that when He comes all will be made right. A little while longer and all will be changed. And while we walk here in His fellowship, His command to us is, Be anxious for nothing. All rests in His loving hands. His people have tribulation down here. He told us so. In the world ye shall have tribulation; be of good cheer, I have overcome the world (Joh 16:33). And prayer is our refuge. Most blessed words! How the child of God loves, appreciates and makes use of them! Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. We can cast all our cares upon Him, for we know He careth for us. He is our burden bearer. We may look upon all our burdens as being permitted by Him so that we may give them back to Him and find out His love and power.
We are in relationship with God; in all things He is our refuge; and events do not disturb Him. He knows the end from the beginning. He knows everything, He knows it beforehand; events shake neither His throne, nor His heart; they always accomplish His purposes. But to us He is love; we are through grace the objects of His tender care. He listens to us and bows down His ear to hear us. In all things therefore, instead of disquieting ourselves and weighing everything in our hearts, we ought to present our requests to God with prayer, with supplication, with a heart that makes itself known (for we are human beings) but with the knowledge of the heart of God (for He loves us perfectly); so that, even while making our petition to Him, we can already give thanks, because we are sure of the answer of His grace, be it what it may; and it is our requests that we are to present to Him. Nor is it a cold commandment to find out His will and then come: we are to go with our requests. Hence it does not say, you will have what you ask; but Gods peace will keep your hearts. This is trust; and His peace, the peace of God Himself, shall keep our hearts. It does not say that our hearts shall keep the peace of God; but, having cast our burden on Him whose peace nothing can disturb, His peace keeps our hearts. Our trouble is before Him, and the constant peace of the God of love, who takes charge of everything and knows all beforehand, quiets our disburdened hearts, and imparts to us the peace which is in Himself and which is above all understanding (or at least keeps our hearts by it), even as He Himself is above all the circumstances that can disquiet us, and above the poor human heart that is troubled by them. oh, what grace! that even our anxieties are a means of our being filled with this marvellous peace, if we know how to bring them to God, and true He is. May we learn indeed How to maintain this intercourse with God and its reality, in order that we may converse with Him and understand His ways with believers! (Synopsis of the Bible).
Our prayers may not always be answered as we want to have them answered, for He alone knows what is best. We speak to Him about our cares and put them thus into His heart and He puts His own peace into our hearts.
What are thy wants today? Whateer they be Lift up thy heart and pray: God heareth thee, Then trustfully rely that all thy need He surely will supply in every deed. But every prayer of thine, and every want Of either thine or mine, He may not grant, Yet all our prayers God hears, and He will show Some day, in coming years, He best did know–C. Murray
And in the life down here, surrounded by every form of evil, we are to be occupied with only that which is good, things true, things noble, just, pure, lovely, things of good report; if there be any virtue or any praise, think on these things. This is the way how peace of mind and blessing, happiness and joy may be maintained, not being occupied with the evil which surrounds us, or the evil in others, but with the very opposite. The Word of God is given to us for this purpose. As we read it prayerfully and meditate on it we are kept in that which is good, true, noble, just and lovely. Walking according to these exhortations they would find that the God of peace is with them. And so shall we.
Php 4:10-13
Paul also rejoiced in the Lord greatly because their care for him had flourished again, and added wherein ye were also careful, but ye lacked opportunity. They had ministered to him as the Lords servant, in temporal things. The words, now at last your care of me hath flourished again, indicates that they had delayed their ministration, but he puts another meaning upon it. He does not insinuate that it was a failure and neglect on their side, but ye lacked opportunity. He did not mention this in respect of want. For I have learned in whatsoever state I am, therewith to be content. He had learned it all practically and knew about being abased and abounding–everywhere and in all things I have learned the secret, both to be full and to be hungry, both to abound and to suffer want. I can do all things through Christ who strengtheneth me. The secret of this victory over all circumstances, whether good or evil, was Christ. It was not I but Christ. In himself he had no strength, but all His strength to be abased and to abound, to be full or hungry, in abounding and in suffering want, was the Lord Jesus Christ. And this strength continually flows from and is supplied by our relationship with Christ as it is maintained by faith in a close walk with Him. He had learnt to trust Him fully; he trusted Him and walked in fellowship with Him in adversity, and, also, which is more difficult, in prosperity. His faith always reckoned on Christ. He kept him from being careless and indifferent, when he was full and abounded in all things and He kept him from being discouraged and dissatisfied when he suffered privations. He had found Christ sufficient in every circumstance. This is the happy life, which, too, we may live if Christ is our object and our all.
(Prosperity in earthly things is for many children of God a snare. The person who requested prayer for a brother who was getting rich made a good request. We need more prayer and need more watching when all goes well and when we abound. Then the danger to become unspiritual and indifferent is great.)
Php 4:14-20
He reminds them of their faithfulness to himself; he had not forgotten their love and what they had done in the past. He delighted in the remembrance of it, nor does God forget the ministries to His servants. But to do good and communicate forget not, for with such sacrifices God is well pleased (Heb 13:16). For God is not unrighteous to forget your work and labor of love, which you have showed toward His name, in that ye have ministered to the saints, and do minister (Heb 6:10). Yet he does not want them to misunderstand him, as if he was anxious to receive further fellowship from them for his personal need. Therefore he adds, Not because I desire a gift, but I desire fruit that may abound to your account. But I have all, and abound; I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well pleasing to God. In reminding them and himself of their love he did not desire more gifts for the sake of having them, but he desired the fruit which would result from their faithfulness and liberality, which would abound to their account in the day of Christ. All ministry to Gods servants and to the saints should be done from this viewpoint.
But my God shall supply all your need according to His riches in glory in Christ Jesus. Now unto God and our Father be glory for ever and ever. Amen. The God whom He had learnt to know so well in all circumstances–my God, as he called Him–would supply all their need. It is not a wish that He may do so, nor a prayer that he prays, but it is an assured fact. He knows his God so well that he counts on Him for the supply of all the need of the beloved saints according to His riches in glory in Christ Jesus.
Php 4:21-23
The greetings close this blessed little Epistle of love and joy, so full of the realities of true Christian experience, made possible for every child of God through the indwelling Spirit. He sends his greetings to every saint and conveys the greetings of the saints with him, chiefly they that are of Caesars household. Blessed hint that even there the gospel had manifested its power in the salvation of some.
Fuente: Gaebelein’s Annotated Bible (Commentary)

Therefore: Phi 3:20, Phi 3:21, 2Pe 3:11-14
and: Phi 1:8, Phi 2:26
my joy: Phi 2:16, 2Co 1:14, 1Th 2:19, 1Th 2:20, 1Th 3:9
so: Phi 1:27, Psa 27:14, Psa 125:1, Mat 10:22, Joh 8:31, Joh 15:3, Joh 15:4, Act 2:42, Act 11:23, Act 14:22, Rom 2:7, 1Co 15:58, 1Co 16:13, Gal 5:1, Eph 6:10-18, Col 4:12, 1Th 3:8, 1Th 3:13, 2Th 2:15, 2Ti 2:1, Heb 3:14, Heb 4:14, Heb 10:23, Heb 10:35, Heb 10:36, 2Pe 3:17, Jud 1:20, Jud 1:21, Jud 1:24, Jud 1:25, Rev 3:10, Rev 3:11
Reciprocal: 1Ch 29:9 – David Job 31:36 – a crown Luk 15:6 – his Act 13:43 – persuaded Rom 1:11 – I long Rom 16:8 – my 1Co 10:14 – my 2Co 9:14 – long 2Co 12:14 – for I 2Co 12:19 – dearly Phi 1:4 – with Phi 1:14 – brethren Phi 2:12 – my beloved 1Th 2:8 – dear 2Ti 1:2 – Timothy Phm 1:20 – let me Heb 13:17 – with joy Jam 1:16 – my
Fuente: The Treasury of Scripture Knowledge

STAND FAST
Therefore, my brethren dearly beloved and longed for, my jog and crown, so stand fast in the Lord, my dearly beloved.
Php 4:1
The life that we are to live as Christians is expressed in these words, Stand fast. Let me call your attention to seven passages from Gods holy Word which show what will be our life if we stand fast in the Lord.
I.Stand fast in the faith (1Co 16:13).
II.Stand fast in Christian liberty (Gal 5:1).
III.Stand fast in all the armour of God (Eph 6:11-14).
IV.Stand fast in one spirit (Php 1:27).
V.Stand fast in the will of God (Col 4:12).
VI.Stand fast in the Word of God (2Th 2:15).
VII.Stand fast in the grace of God (1Pe 5:12).
What can we ask more? These seven things comprise every possible want that can rise in our hearts, and they are all supplied in Christ Jesus.
Rev. Prebendary Webb-Peploe.
Illustration
A young man said, Formerly, my highest wish was to be a manly Christian; now, I have come to desire to be a Christly man, a man taken possession of by Christ. It is true that you take possession of Christ here for acceptance and salvation, but to win a crown, Christ must take possession of you.
Fuente: Church Pulpit Commentary

(Php 4:1.) , , , , , – Wherefore, my brethren, loved and longed for, my joy and crown, so stand in the Lord, beloved. The apostle’s mind turns away from the enemies of the cross to the genuine believers; and his heart opens itself to them, and opens all the more unreservedly from the contrast. He weeps over the one party, as he thinks of their awful destiny; but his soul is filled with holy rapture when he turns to the other party, and as he contemplates their coming glory. The epithets are the coinage of a jubilant spirit. The accumulation of them proceeds from his conscious inability to express all his ardour. Indeed, the language of endearment is fond of such repetitions.
Meyer says that we need not carry the reference in farther than the 17th verse, where the address in the second person commences,-Be followers of me. This idea is so far correct; yet, though the counsel in the last section rises to a climax, the entire chapter is closely compacted, and in the very first verse there is a direct personal appeal. One might say, too, that the injunction, stand fast in the Lord, naturally results from such warnings as are found as far back as the second verse. At all events, the narrow view of Grotius cannot be sustained-quum tanta nobis proeposita sunt proemia; and the opposite view of De Wette and Wiesinger is at the same time too vague. We might conclude that is generally and in spirit an inference from the entire chapter, and in form and more especially from its last paragraph, which describes such power as believers hope to be realized at the second advent. (On the meaning of with the imperative, see under Php 2:12.) The apostle terms them brethren beloved-children of one spiritual Parent-forming one happy family-and rejoicing to meet at length in the Father’s house of many mansions. They were spiritually dear to him; his heart clasped them with special fondness- . See Php 1:8; Php 2:26. The word occurs only here in the New Testament. The apostle’s heart yearned toward them, and there was reason for this indescribable longing,- they were his joy and crown- . 1Th 2:19. There is no reason for Calvin’s taking the first term as referring to the present, and the second to the future, or for Alford referring both to the future. The words are both the expression of present emotion. They were a source of gladness to him, in their rescue from sin and danger, in their spiritual change, and in its visible development. Nay, as he had been so instrumental in their conversion, they were to him even now a wreath of honour. The term is often used in a similar sense. Sophocles, Ajax, 465-
,
where, however, the noun is explained by the genitive which it governs; or Philoct. 841-
V ,
where, however, the image is different. See also Pro 4:9; Pro 12:4; Pro 14:24; Pro 16:31; Pro 17:6; Isa 28:5. The expression was a common one. The scene of the first introduction of the gospel to Philippi recurred for a moment to his memory-the preaching of the truth, the impression made, the anxious inquiries put, the decided change produced, the organization of the church, and its growth and prosperity, as the result of his labours, prayers, and sufferings. His success he wore as a garland of imperishable verdure. If he who saved in battle the life of a Roman citizen received from his grateful countrymen an oaken garland, ob civem servatum, how much more might their apostle call them saved and blessed by his ministry, my crown! He was not insensible to the high honour of being the founder and guardian of such a community. That this joy might not fail, and that this crown might not wither, he adds in earnest and loving tone-
-so stand in the Lord. 1Th 3:8. The preposition points out the sphere or element. To stand, or stand fast, in the Lord, is neither to wander out of Him, nor even to waver in connection with Him, but to remain immoveable in fellowship with Him,-to live in Him without pause-to walk in Him without digression-to love Him without rival-and serve Him without compromise. It is here to be untouched by the ceremonial pride of the concision, and especially to be proof against the sensualism of the enemies of the cross. But what is implied in -thus? Is it, stand so as you are doing, or, so as I have prescribed? The former view, which is that of the Greek Fathers, Calvin, Bengel, and Am Ende, is not so utterly untenable as Meyer represents it; for the apostle has already praised them for consistency and perseverance (Php 1:6), and the verb might bear such a pregnant meaning. Yet, as Meyer, De Wette, and others argue, there may be a reference to Php 3:17-Be ye unitedly followers of me, and here may correspond to there. Van Hengel is self-consistent in bringing out this idea-ut vivendi ratio quam sequamini in coelis sit. To give it the turn which Elsner proposes in his translation-ita dilecti-is out of the question, nor is Drusius waranted so to Hebraize as to bring out this sense-state recte. We therefore take the reference as being especially to the two preceding verses, and as being in virtual contrast with the description of Php 4:18-19. In opposition to those who were sunk in sensuality and earthliness, and on whom the cross of Christ exercised no spiritualizing power, they were to live as the citizens of a better country, their mind lifted above the world by such an ennobling connection, and thrilled at the same time with the prospect of the Saviour’s advent, to transform and prepare their physical nature for that realm in which they should have an ultimate and a permanent residence. And he concludes with a second ,-so great is the reaction from , and so great his attachment to his Philippian converts; or, as Theodoret describes it, .
The remaining statements and counsels are somewhat detached in their nature- are the ethical miscellany with which the apostle often concludes an epistle. They are personal, too, in character, and presuppose a confidential intimacy.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

THERE ARE TWO words in the first verse which direct our thoughts to what has gone before: Therefore and so. We are to stand fast in the Lord therefore, that is, because of, or in view of, what has just been stated. Well, what has been stated? Our heavenly calling, our heavenly citizenship, our expectation of that body of glory, fashioned like unto Christs in which we shall enter into our heavenly portion. No uncertainty here! And no disappointment when the moment of realization comes! We may well stand fast in the Lord!
But we are to stand fast so, that is, in like manner to the way in which Paul himself stood fast as delineated in chapter 3. We are to be followers together of him, and have him for an ensample, as he told us. If we too find in the knowledge of Christ an excellency that far outshines all else, we shall indeed stand fast in the Lord. Our affections, our very beings will be so rooted in Him that nothing can move us.
As we have previously noticed the adversary was attempting to mar the testimony through the Philippians by means of dissension. In verse Php 4:2 we discover that at the moment the trouble largely centred in two excellent women who were in their midst. The Apostle now turns to them, naming them with the entreaty that they be of the same mind in the Lord. The three words emphasized are of all importance. If both came thoroughly under the domination of the Lord, having their hearts set for Him as Pauls was, differences of mind, which existed at that moment, would disappear. The mind of Euodias as to the matter, and Syntyches mind, would disappear and the mind of the Lord would remain. Thus they would be of the same mind by having the Lords mind.
Verse Php 4:3 appears to be a request to Epaphroditus, who was returning to Philippi bearing this letter, that he would help these two women in the matter, for they had been in the past devoted labourers in the Gospel along with the Apostle himself, Clement and others. If they could be helped the main root of dissension would be removed.
With verse Php 4:4 we come back to the exhortation of the first verse of Php 3:1-21. There we were told to rejoice in the Lord. Here we are to rejoice in the Lord alway; for nothing is to be allowed to divert us from it. Further, he emphasizes by repeating the word, that we are to rejoice. We are not merely to believe and to trust, we are also to rejoice.
This leads to the consideration of things that would hinder our rejoicing in the Lord. The harsh unyielding spirit that always insists on its own rights is one of these things, for it is a fruitful source of discontent and self-occupation. In contrast thereto we are to be characterized by moderation and gentleness, for the Lord is near and He will undertake our cause.
Then again there are the varied testings and worries of life, things which have a tendency to fill our hearts with anxious care. In regard to these prayer is our resource. We should mingle thanksgivings with our prayers, for we should ever be mindful of the abundant mercies of the past. And the scope of our prayers is only limited by the word, everything.
This scripture invites us to turn everything into a matter of prayer, and freely make known our requests to God. There is no guarantee, you notice, that all our requests will be granted. That would never do for our understanding is very limited and consequently we often ask for that which, if granted to us, would be neither to the glory of our Lord nor to our own blessing. What is guaranteed is that our hearts and minds shall be guarded by the peace of God, which surpasses all understanding. Again and again when Christians have passed through trials, from which they had in vain requested to be exempted, we find them looking back and saying, I am a wonder to myself. How I could have passed through so heavy a trial, and yet have been lifted above it into such serenity, I cannot understand.
The peace of God, must be distinguished from peace with God, of which we read in Rom 5:1. That is the peace in relation to God, which comes from the knowledge of being justified before Him. This is the peace, in character like unto Gods own peace, which fills our hearts when having committed everything to Him in prayer, we trust in His love and wisdom on our behalf, and consequently have anxious care as to nothing.
It may also be helpful to distinguish between prayer as presented in this passage and as presented in Joh 14:13, Joh 14:14. There the Lord was speaking more particularly to the Apostolic band, in their character as the representatives that He was leaving behind Him in the world, and He gives them plenary powers as regards prayer in His Name. The force of in My Name, is as My representatives. This praying in His Name is a tremendously responsible and solemn thing. Every cheque drawn really in His Name on the Bank of Heaven will be honoured. Only we must be very careful that we do not draw cheques for purely personal purposes of our own, under cover of drawing in His Name. That would be a kind of misappropriation of trust funds! And let us remember that in the Bank of Heaven there is a penetrating vision which can infallibly discriminate between the cheque which is genuinely in His Name and the one which is not.
Still, though there are a thousand and one matters in our lives that we could hardly present to God in prayer as being directly connected with the Name and interests of Christ, yet we have full liberty to present them to God, and indeed are bidden to do so. As we do so we may be in the enjoyment of the peace of God. We may be anxious as to nothing, because prayerful as to everything, and thankful for anything.
Anxious care being driven out of our hearts there is room for all that is good to come in. Of this verse Php 4:8 speaks. One can hardly exaggerate the importance of having the mind filled with all that is true and pure and lovely, the highest expression of which is found in Christ. Our lives are so largely controlled by our thoughts, and hence it says, As he thinketh in his heart, so is he (Pro 23:7). Hence to have our minds filled with what is true and just and pure is like a high road leading to a life marked by truth and justice and purity. We have of necessity to come into contact with much that is evil, but needlessly to occupy ourselves with it is disastrous, and a source of spiritual weakness.
But if the supreme and perfect expression of all these good things was found in Christ, there was also a very real exhibition of them in the life of the Apostle himself. The Philippians had not only learned and received and heard them, but also seen them in Paul, and what they had seen they themselves were to do. To DO, notice, for the excellent things that fill our minds are to come into practical display in our lives. Then indeed the God of peace shall be with us, which is something beyond the peace of God filling our hearts.
With verse Php 4:10 the closing messages of the epistle begin, and Paul again refers to the gift which the Philippians had sent him. That gift had been a cause of great rejoicing to him in his imprisonment. He knew that he had not been out of their thoughts, but they had not had opportunity to send help until this occasion of the journey of Epaphroditus. It had now arrived most opportunely; yet his joy was not primarily because it relieved him of privation, as the beginning of verse Php 4:11 shows, but because he knew it meant more fruit towards God, which would be to their credit in the coming day, as verse Php 4:17 shows.
Speaking of want or privation leads the Apostle to give us a wonderful insight into the way in which he faced his sufferings and imprisonment. These tragic circumstances had become to him a fountain of practical instruction, for he had learned to be content. To be content in present circumstances, no matter what they be, was not natural to Paul any more than it is to us. But he had learned it. And learned it, not as a matter of theory, but in experimental fashion by passing through the most adverse circumstances, with his heart full of Christ, as we see in chapter 3. Hence he was able to face changes of the most violent sort. Abasement or abounding, fulness or hunger, abounding or acute privation, all was the same to Paul, for Christ was the same, and all Pauls resources and joys were in Him.
In Christ Paul had strength for all things, and the same strength in the same way is available for every one of us. If only we exploited all that is in Christ for us we could do all things. But Paul did not simply say, I could, but rather, I can. It is easy to admire the wonderful fortitude, the serene superiority to circumstances which marked the Apostle, and it is not difficult to discern the source of his power, but it is another thing to tread in his steps. That is hardly possible except we go through his circumstances, or similar ones. Here it is that our weakness is so manifest. We conform to the world, we lack spiritual vigour and aggressiveness, we avoid the suffering, and we miss the spiritual education. We cannot say, I have learned… I know… I am instructed… I can do, as Paul could. It is just as well that we should candidly face these defects that mark us, lest we should think that we are rich and increased with goods, that we are picked Christians of the twentieth century, and consequently as to spiritual intelligence almost the last word as to what Christians ought to be.
The Apostle then was not in any sense dependent on the gifts of the Philippian saints or of others, and he would have them know it; yet though this was so he assures them, and that in a very delicate and beautiful way, that he was fully alive to the love and devotion both towards the Lord and himself that had prompted their gift. He recognized that the Philippians peculiarly shone in this grace, and had done so from the first moment that the Gospel had reached them. They had thought of him in the past, when no other assemblies had done so, both in Macedonia and Thessalonica, and now again in Rome.
The devotion of the Philippians in this respect was heightened by the fact that they were very poor. We are enlightened as to this in 2Co 8:2. They also had been in much affliction themselves, and they had experienced much joy in the Lord. All this is very instructive for us. Oftentimes we are unsympathetic and stingy because our own experiences both of suffering and spiritual refreshment are so very shallow.
Having received of their bounty through Epaphroditus, Paul would have them know that now he had a full supply and was enjoying abundance. But their gift had not only met his need, it was in the nature of a sacrifice acceptable to God, like to those sacrifices of a sweet smelling odour of which the Old Testament speaks. This was a greater thing still.
But what of the Philippians themselves? They had further impoverished themselves, further reduced their already slender resources by their gifts in favour of an aged prisoner who could in no wise reciprocate or help them. Paul felt this and in verse Php 4:19 he expresses his confidence as to them. God would supply all their need. Notice how he speaks of Him as, My God,-the God whom Paul knew and had practically tested for himself. That God would be their Supplier, not according to their need, nor even according to Pauls ardent desires on their behalf, but according to His own riches in glory in Christ Jesus. It would have been a wonderful thing had God engaged to supply them according to His riches on earth in Christ Jesus. His riches in glory are more wonderful still. The Philippians or ourselves may never be rich in the things of earth and yet be enriched in the things of glory. If so we shall indeed respond, in attributing glory to God our Father for ever and ever.
It is interesting to note in the closing word of salutation that there were saints found even in Caesars household. The first chapter told us that his bonds had been manifested as being in Christ in all the palace, and if in all the palace even to Caesar himself, we suppose. But with some of his attendants and servants things had gone further than that, and they had been converted. In a great stronghold of the adversarys power souls had been translated from the kingdom of darkness and brought into the kingdom of Gods dear Son.
Such triumphs does grace effect! How fittingly comes the closing desire, The grace of our Lord Jesus Christ be with you all. Amen.
Fuente: F. B. Hole’s Old and New Testaments Commentary

Tender Words from a Prison Cell
Php 4:1-8
INTRODUCTORY WORDS
There is, perhaps, no Epistle that so beautifully displays the inner life-throbs of Paul, as does the Epistle to the Philippians.
In this Epistle, Paul’s life, like a rose in full bloom, is sending forth its fragrance.
We must think of Paul mid the discomforts and the curtailments of the Roman prison. It is from there that he writes. However, he never complains. He did miss the fellowship of those whom he had loved, and with whom he had labored. Yet, he was willing, in every way, to suffer his bonds if it would add power and blessing to the testimony of the Gospel for which he labored.
As our eyes run through the Epistle we see that Paul had a great yearning to be once more on the road preaching Christ, and he particularly longed to visit Philippi.
In his Letter he did not dwell upon the bitter experiences he had known in the Philippian jail. The one burden of his message seemed to be a call to the saints to joy and rejoice. So far as he was concerned he was full of joy.
In the fourth chapter Paul is coming to several climactic statements. These statements have to do, First, in his concern for others; and, Secondly, in his thought of himself. We wish to note some things in which he breathed out his personal desires and yearnings in his own behalf.
1. Paul rejoiced at their care of him (Php 4:10).
There had been a long time since they had been able to help supply his needs, but now, at last, their care of him had flourished again. How deeply Paul appreciated this “grace” we know. It is in Php 4:18, that he said, “I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God.”
The Apostle did not write to them, because he desired a gift, but he did write because he felt they had done well in communicating unto him in his affliction.
Let us learn this lesson. He who ministers to us in spiritual things, should be made a partaker of our temporal things.
The Apostle, moreover, impressed upon the Philippians that their gifts to him, were well-pleasing to God. The Lord once said, “Inasmuch as ye have done it unto one of the least of these, My brethren, ye have done it unto Me.”
The Apostle Paul added a third thing: He promised that God would reward them for their kindness, and service in his behalf. He said, “My God shall supply all your need according to His riches in glory, by Christ Jesus.”
2. Paul knew both how to abound and to be abased (Php 1:12).
The gifts from the saints at Philippi were a matter of great joy, but Paul’s spirit was happy, whether in want or in plenty. He said, “I have learned, in whatsoever state I am, therewith to be content.” Thus, whether he was full, or whether he was hungry; whether he abounded, or whether he suffered need; in either event, he was satisfied. Herein is a great lesson.
Too many of us have joy only when the weather is fair, and the winds are balmy. A little rain, or, a few hours of darkness, steal away our song. This is not as it should be. Habakkuk wrote, “Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flocks shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation.”
Our Lord sang, as the nightingale sings, in the darkest hour of His night; even at His breaking of bread, and pouring forth of the cup. Even so, let us sing all the time.
“I feel like singing all the time,
My tears are wiped away,
For Jesus is a Friend of mine,
I’ll praise Him every day.
While I’m singing, singing, all the time.”
I. PAUL AND HIS BRETHREN (Php 4:1)
There are five things which Paul called the saints of Philippi, in this one short verse.
1. He called them, “My brethren.” There was no superior bearing in Paul’s life. He felt that One was the master of saints, and that all they were brethren. Paul seemed to get right down among the believers. He lived as they lived; sharing with them, in all things.
We had a letter from our son, while he was in Japan. He said, “A Japanese Christian is entertaining me in his home in the suburbs of Yokohama.” Then, he added, “I am living as they live; eating the same food, sitting on the same mats, and sleeping as they sleep.”
The preacher or the Christian who assumes superior airs, and walks on stilts is unlike his Lord; and, unlike his Lord’s servant, Paul.
2. He called them, “Dearly Beloved.” One reason the Apostle could speak to the saints, reproving them for their sin, and urging them on in their work for Christ, was because he loved them so. No man can effectively preach to anyone, unless he loves them, and loves them dearly. Mark this, also, the Christian life is not foreign to those tender manifestations of love. We believe, that the Spirit-filled believer becomes more and more filled with love, and with all of the compassions which are found in Christ Jesus.
3. He called them his “longed for.” The Apostle Paul yearned after the saints. He was homesick for them. He desired to see them again. We remember receiving a letter from South America, from a man with whom we had labored years ago. He said: “I have ‘saudades’ for you.” This word “saudades” carries with it the tenderest of solicitations, and the deepest of yearning. We know of no word in the English that approaches it. Paul evidently had “saudades” for the saints.
4. He called them, “My joy.” It was to the Thessalonians that Paul wrote that they were his joy, and crown of rejoicing at the presence of the Lord. The supreme joy of Christ, will be His saints who have been redeemed by His Blood. When He sees them the travail of His soul, He will be satisfied.
5. He called them, his “crown.” What is the supreme reward of saints? Will it not be those whom they have won for Christ? What more fitting crown could there be than this crown?
“Oh it would every toil repay,
If just one soul would gladly say,
To Jesus, up in Heaven some day,
Dear Lord, he taught my lips to pray.”
II. PAUL’S THREEFOLD ADMONITION IN THE LORD (Php 4:2-4)
1. Paul said, “Stand fast in the Lord.” This is the closing statement of Php 4:1.
The Apostle yearned that the saints should be steadfast in the work of the Lord; steadfast against the wiles of the devil. He knew, however, the hopelessness of any fidelity outside of-“in the Lord.” “He that thinketh he standeth, let him take heed lest he fall.”
When Peter said, “Although all shall be offended, yet will not I”; he was boasting in the flesh. He stood fast, only a moment and then he fell. He followed afar, and finally he said, “I know not the Man.”
2. Paul said, “Rejoice in the Lord.” He knew very well that we could not always rejoice in our environments, in our persecutions, and the like. He knew, however, that in spite of such things we could rejoice in the Lord.
The Lord Jesus, before He went away, said, “That My joy might remain in you, and that your joy might be full.” The only joy that abides, is His joy. If we are to “always rejoice,” we must rejoice in the Lord, because the fruit of the Spirit is joy.
3. Paul said, “Be of the same mind in the Lord.” There was a divergence of opinion between Euodias and Syntyche. They were good women, beyond doubt; and, their names were in the Book of Life. However, they did not love one another as they should. They failed in teamwork.
The Apostle realized how useless it was to lecture them on “The duty of unity,” or, to remonstrate with them, against their spirit of schism and division. He merely told them to be of the same mind in the Lord.
The spokes of the wheel become closer to each other as they approach the hub. So, do we find ourselves of one heart, and of one mind, as we come into fellowship with the Lord Jesus.
We remember a Southern pastor-evangelist who received a letter from his home church stating that it was rent asunder with division. We asked him, “What are you going to do?” He replied, “I am going home and start a revival in my own church.” He knew that spiritual life, and a closer walk with God, would unite his flock.
“Blest be the tie that binds,
Our hearts in Christian love;
The fellowship of kindred minds
Is like to that above.”
III. PAUL’S THREEFOLD CALL (Php 4:5-6)
1. “Let your moderation be known unto all men.” The word “moderation” is translated in one version, “gentleness.” In another translation, it is spoken of as “sweetness.” The word stands for all of those marks of consideration, and of loving thought, which saints should manifest one toward another. The most beautiful sight, and, withal, the greatest testimony among believers, is the spirit of unity and of brotherly love which pervades the Spirit-filled life.
The Holy Spirit, through Paul, is calling upon the saints to manifest this “moderation” before all men. We need to let our lives and our lips express, the Holy Gospel we possess. We need to give a daily demonstration, by word and deed, of those tender marks of the Christian life, which will give glory to God in the sight of the people.
Wherever there is strife there is every evil work.
2. “Be careful for nothing.” The word “careful” carries with it the thought of worry and of fret. The Lord is saying to us,-“In nothing be anxious.” The Children of Israel, wandering in the wilderness, were given to complainings and to murmurings. It was for this cause that they could not enter into their Canaan.
Wherever there is anxiety, and carefulness, there is a lack of perfect trust. We worry because our faith is weak; and because we are afraid to leave it all with God.
3. “In everything by prayer.” Here is the secret of victory. It is prayer and supplication that solves our problems. Instead of fretting over “what we shall eat, or drink”; and, over, “wherewithal shall we be clothed”; we need to pray, and make our requests known unto God.
The Lord knows our needs and He also knows the difficulties of our task. What time we trust, we will not be afraid. What time we pray with thanksgiving”, we will not be filled with care.
Paul wrote to the Philippians giving this admonition. It was right that he should do so, for, in Philippi he had practiced what he was now preaching. He had suffered persecution in the jail at Philippi; and as he suffered, he prayed and made supplications, with thanksgiving unto God. We even read that Saul and Silas praised while they prayed, and sang hymns. Let us do likewise.
“Just where you are in the conflict,
There is your place.
Just where you think you are useless
Hide not your face.
God placed you there for a purpose,
Whate’er it be,
Think, He has chosen you for it,
Pray loyally.”
IV. THE GREAT INSPIRATION (Php 4:5, l.c.)
The words before us are brief, but full of meaning. Our expression reads, “The Lord is at hand.” This was the basis for all the things which the Holy Spirit is now saying through Paul. Let us see if we can understand the meaning of these striking words.
1. The words suggest an ever-present Christ. The Holy Spirit seems to be saying, “Stand fast in the Lord”; “Be of the same mind in the Lord”; “Rejoice in the Lord”; “Let your moderation be known”; “Be careful for nothing”; because “the Lord is at hand”; that is, “He is near”; “He is watching over you”; “He is observing where you are, and what you are doing.” The same thought is contained in this statement of Scripture, “Thou God seest me.”
The Lord is at hand, not in a critical sense, but in a compassionate sense. He is watching over us, to aid us. He seems to be saying, “I will hold thee by the right hand”; “Fear not, I will help thee.”
2. The words suggest an imminent coming of Christ. The Apostle seems again to be saying, “The Lord is at hand,” that is, the Lord’s Coming is at hand. The early Church lived, looking for that Blessed Hope and the glorious appearing of our great God, and Saviour Jesus Christ. When Christ went away, with upturned faces, they watched Him disappear. The two shining ones who came down, did not admonish them against “looking”; they merely warned them against gazing sadly, because their Lord was leaving them. Mark the words:-“Ye men of Galilee, why stand ye gazing up into Heaven? This same Jesus, which is taken up from you into Heaven, shall so come in like manner as ye have seen Him go into Heaven.”
From that hour the saints looked for Christ’s Return. They went away from the Mount of Olives, to preach and to pray, to suffer and to sing, under the inspiration of Christ’s Second Coming.
What is it lightens all our way?
The harbinger of coming day.
It is the Blessed Hope.
Then go, send forth the blest refrain
That Christ is coming back again,
Proclaim the Blessed Hope!
Let all who mourn, let all who fear
Lift up their heads, the Coming’s near:
Oh, blessed is the Hope.
V. GOD’S GARRISONING OF THE HEART AND THE MIND (Php 4:7)
1. We have the promise of peace. This peace is not a peace from God merely; it is the “peace of God.” Christ said, “Peace I leave with you, My peace I give unto you: not as the world giveth, give I unto you.”
Oh, what peace now abides in my soul,
Oh, what rest doth my spirit control!
The “peace of God,” is, however, a conditioned peace. It is given to those who follow the injunctions set forth by the preceding verses. When we “stand fast in the Lord”; and, are of “the same mind in the Lord”; and, “Rejoice in the Lord”: when we are without carefulness, and with prayer and supplications, we make our requests known unto God,-then the peace of God will be ours.
2. We have the promise of peace as a garrison of our hearts and minds. Where is there an army equal to this God-given guard? Nothing that would disturb, or break the quiet of our spirits, can enter the cloisters of the heart and mind which is garrisoned by peace.
Oh, what peace is mine, in the world below,
Oh, what rest of soul. Divine;
For the Lord is near, wheresoe’er I go,
And His joy doth ever shine.
If there is one, today, whose life is filled with sorrow and with sighing; if there is one who dwells in darkened pathways, lone and drear; let me urge him to-
Cease thy fear, thy pathway drear;
Christ is standing at thy door to give thee cheer;
He will garrison thy life,
Take away thy tears and strife;
And His peace will keep thy heart, for He is near.
VI. FINALLY, BRETHREN (Php 4:8)
We close the sermon for today with one of those great expressions, which occur seven times in Paul’s Epistles. Here it is-“Finally, brethren.”
The “finally,” for us, is perhaps the best of the seven. It runs, “Finally, brethren, * * think on these things.” What are the things that should hold our thoughts?
1. We should think on the things that are true. Why be for ever living in the maze of the false? Why wander in the regions of uncertainties? Why delve into the density of doubts set forth by unprincipled and disordered minds?
Jesus said, “I am the Truth”; why not think on Him? God’s Word is forever settled in Heaven; His Word is Truth; why not walk in the Truth?
2. We should think on the things which are honest. Let us beware that we spend not our time weighing the things dishonest, and dishonorable. If we continually wade in the murk and mire of the mud-puddle, we cannot but carry away suggestions and marks of its filth.
“Don’t look for the faults, as you go through life;
And, even when you find them-
It is better by far to look at a star,
Than the spots in the sun, abiding.”
3. We should think on the things which are pure and lovely. We become like those with whom we associate. If we allow our minds to be thinking on the unclean, and the unholy, we will soon become impure. As are the thoughts of the man, so is the man himself. Cultivate meditations on the high and holy; think on God, and life, and light, and love.
4. We should think on the things which are of good report. Do not be talehearers, nor talebearers. Some people are given to magnifying the sins of their compatriots and of minimizing their good qualities.
Why pursue so fatal a course? He who is given to maligning, will find that he is flinging a boomerang.
Think on the things of good report; the things which lift up; the things which bless.
Our verse concludes-“If there be any virtue, and if there be any praise, think on these things.”
“If there be some weaker one,
Give me strength to help him on;
If a blinder soul there be,
Let me guide him nearer Thee.
Clothe with life my weak intent,
Let me be the thing God meant.
Give me thoughts without alloy.
Thoughts that lift and fill with joy,
Until the thoughts both sweet and good,
Are my natural habitude.”
-Adapted.
Fuente: Neighbour’s Wells of Living Water

Php 4:1. Therefore indicates a conclusion, and it is drawn from the wonderful truths expressed by the closing verses of the preceding chapter. This verse is in the form of a kindly exhortation, but really it is telling the Philippians that they have much reason to stand fast in the Lord. The record of Paul’s work in starting this church, also the constant devotion the brethren had shown him, will fully explain the words, dearly beloved and longed for. They were a joy to him because of their faithfulness in the cause of the Lord. Crown is from stephanos, and Thayer defines it at this place, “that which is an ornament and honor to one.” Paul felt honored by the faithfulness of these brethren, since they were the product of his labors, and their continued devotion was due to their respect for the truth he had delivered to them.
Fuente: Combined Bible Commentary

Reiterated Exhortation to Stedfastness, Php 4:1.
In a few most affectionate and earnest words the apostle enforces the exhortation with which the Epistle began (Php 1:27), that they should continue stedfast in their Christian course.
Php 4:1. Therefore. Because you are citizens of a heavenly country, whom the trials and temptations of the world should not be able to draw into forgetfulness of your true home; and because you are expecting a Saviour, and therefore should be in readiness for His coming.
my brethren, beloved and longed for. Every word testifying more than the last to the intenseness of the affection with which the apostles heart was filled. It is in no mere sense of ordinary Christian brotherhood that he uses the name brethren. They are his own, and treasured in his heart, the great desire of which is that he may see them once more. He has used the kindred verb of his own longing after them already (Php 1:8), and of the desire, the home-sickness, of Epaphroditus (Php 2:26).
my joy and crown. Yet, though his heart goes forth to the Philippians in great tenderness, that is not his only thought with reference to them. They have given him as a church nothing but delight. He tells them, therefore, of his rejoicing in the memory of them, and of their love, but, looking forward also to the great day of account, he tells them too that in the judgment day their faith will be his joy and crown in the presence of the Lord, into whose service he has been privileged to bring them.
so stand fast. Be stedfast in the way in which I have been pointing out, bearing in mind the humility of Christ, and the feebler yet more attainable example of me, His servant. Then your adversaries shall not prevail over you, and you will be ever preparing and prepared for the advent of Christ
in the Lord. But it must not be attempted in your own strength. It must be in trust on Christ, and for the love of Christ, or, while thinking you stand, you will be in peril of falling.
my beloved. The verse runs over with affection from a full heart.
Fuente: A Popular Commentary on the New Testament

Division 4. (Php 4:1-23.)
The experience of Christ through all the way.
The doctrine, if we may call it so, (though it is doctrine very different plainly from that which we have had in the other epistles,) is now complete. Nevertheless, one thing remains, without which the epistle, as a whole, could not be complete. He who has been running this path with Christ, who has been thus before him, -he is to give us his experience now; and manifestly it is the experience of one who on both sides can speak with decision. He knows what Christ is. He knows the various difficulties and exigencies of the way itself. What is needed now, is to put the two together as he does here, and to show that for all these things Christ has been found competent, absolutely so.
1. There are exhortations to others which naturally come in here. His brethren are, as he has shown us, in his heart. He longs after them. They are his joy, and to be his crown. He would have them stand fast in the Lord. That is a standing fast which means, of necessity, the fullest progress. He exhorts Euodia and Syntyche to be of the same mind in the Lord. It is the common purpose of heart, the common thought of the One they serve that is to bring them right. And he presses upon one who is not named, but whom he calls his yoke-fellow, (perhaps the Epaphroditus who seems to be carrying the letter, and whom he is sending to them,) urging him to assist these who have contended along with him in the gospel, with Clement and other fellow laborers, whose names are in the book of life. And again he urges upon them this joy in the Lord that he can never forget. They are to “rejoice in the Lord always,” and he will still repeat it, he will say “rejoice.”
2. In this way, they will indeed be competent to let their moderation be known to all men. They can be moderate enough as to all the things of life, as men say, when the Lord is thus their joy, and when the Lord is near also: near, I suppose, as one who never leaves his people, not perhaps in the sense that He is coming, (although He is coming,) but whether He comes or not, He is always with His people. They need be anxious, therefore, about nothing. Prayer became them, the confession of dependence, which, in a creature, is always becoming. Prayer and supplication, then, they could use with regard to everything, but with thanksgiving, which delivers the prayer itself from being the expression of any unbelief or murmuring, and also increases confidence in the prayer itself to One whose answers have been already manifest. Thus, spreading out before the omniscient eye of God who loves us, all their need, the peace of God, the peace in which He abides Himself, the peace which is the consciousness of perfect command of everything, so that nothing, after all, can disturb the serenity of perfect confidence, this peace of God, he says, “Shall guard your hearts and thoughts by Christ Jesus.” The heart kept from wandering, the thoughts will be formed aright.
Then he would have them occupied, not with the evil around, of which there was so much, as we have learned, but with the very opposite. The heart can only find blessing in the contemplation of that which is true, noble, just, pure, amiable and of good report. These are the things to be thought about, so that the power of evil itself may not disturb us, not weigh us down, not provoke in us a spirit of mere judgment, such as evil may naturally arouse. Again he can speak of what they had seen in him as an example, -what they had learned and received and heard from him also. They were to do these things, and the God of peace, not merely peace, but the God of peace, would be with them.
3. He now turns to speak of that which might at first sight seem personal to himself. Personal it is, but experience is personal, and here it is that we are to have the joy of learning what was his personal experience in the things through which he passed. It is suited to this that he has to speak of, or at least to intimate, a real necessity in which he has been, so that he can rejoice about their thinking of him again; that is, as far as their present ministry might indicate that, but he can credit his Philippians with having thought of him indeed when they had lacked opportunity to carry out what was in their hearts. It was not his privation, whatever that might have been, that he would speak of. He had found with regard to that, in whatever circumstances he was, a perfect content. He knew how to be abased on the one hand. He knew (what is more difficult, no doubt,) how to abound on the other. He knew what it was to be in prosperity, as men speak, as well as in adversity, -how to be master of himself in both. He had learned as a disciple, had been initiated into the secret of how to be full and to be hungry, how to abound and to suffer need, everywhere and in all things. Here is a blessed experience indeed. He does not stop here without showing to us the source of this contentment and this peace which were always his. It was Christ who gave him the strength. No wonder, then, that it was ability for all things. This is, in fact, the jubilant summing up from the side of experience. How good it is to have it from one so well able to give it! It is plain that, personal as the need and the trial have been, what he seeks here is to give Christ the glory of that perfect competence which he had found in Him.
4. He will not, on this account, make light of that which ministered to his need, and was the manifestation of the Philippians, love and care for himself. He recognizes how well they have done, not simply at the present time, but from the beginning. At the beginning of the gospel, they were, in fact, alone in their communication with him then. They had sent and sent again for his need in Thessalonica. His heart rejoices, not in his having received such things as he plainly says, but to have such fruit in them, abounding to that account which, by and by, is to be fully given. He was now fully supplied. He was now, as he says, “abounding.” A very little would, in fact, make one like this abound as to his temporal needs. He had received the things sent from them through Epaphroditus, “an odor,” as he says, “of a sweet savor, an acceptable sacrifice, agreeable to God.” No doubt it was that; not merely a little out of abundance, but a ministry which cost them something; and which yet, after all, in itself, one may surely say, repaid them abundantly above all costs. So it is ever, and must be, with the gracious God we have. If there is an odor of a sweet savor to God in that which is done, there will be something corresponding to it in the souls of those who have in this way offered what is agreeable to Him.
He could speak himself, therefore, for God with regard to them. His God, the God he knew so well, would abundantly supply all their need. How far? “According to His riches in glory in Christ Jesus.” We must take that into account if we are to realize the character of this abundant supply. We may make great mistakes otherwise, and plainly there is no straitness with Him at any time. If we speak of straitness, after all, God is abundant in His love, as He is abundant in the riches that He delights to minister. “To Him,” he says, our God and Father, “be glory through the ages of ages.” He closes with brief salutations, mentioning, amid the general salutation of the saints at Rome, those specially of Caesar’s household, manifestly in a difficult place these for disciples of Christ, and beautiful it is to see that they can be prominent in this way in their salutations of Christ’s people elsewhere.
The apostle closes with what is in one way or other the close in all of them: “The grace of the Lord Jesus Christ be with your spirit.”
Fuente: Grant’s Numerical Bible Notes and Commentary

JOY IN ANXIETY
The chapter opens with another exhortation to unity, but this time in a specific case (Php 4:1-3). Two Christian women, probably deaconesses, like Phoebe (Rom 16:1), were at variance. The spirit of self had got in and Paul pleads with them to come together again, and pleads with his true yokefellow, whoever he may have been, to help them do it.
This leads to a statement of a great truth about self-will (Php 4:4-9). In the first place, to rejoice in the Lord is an antidote to self-will (Php 4:4). Second, the absence of mere self-will in a Christian should be known to all men, i.e., it should be a reality in his life, since the Lord is always at hand to help and to calm his spirit. Third, since the occasion of the Christians self- will is likely to be some cause for anxiety about himself, he is to remove this by telling it to the Lord (Php 4:6). Thus Gods peace will garrison his heart, keeping it as with a sentinel from being invaded by disquiet, giving rise to self-will. The Christian who thus draws his strength from God is able to act on the advice of Php 4:8, and to follow the example of Paul in Php 4:9. How wonderful the grace of God in Paul, when he might dare to remind them of himself in these respects, not in egotism, but in sober and blessed fact!
The remainder of the letter is taken up with personal matters. The church at Philippi had contributed to the apostles physical needs through the ministration of Epaphroditus. They had aided him in his necessity before; but sometime had elapsed since they had done so, because they lacked opportunity (Php 4:10). The apostle was not complaining. He had not wanted anything, not because he had much, but because he had learned to do with little (Php 4:11-12). This was not a natural gift of his, but a supernatural enduement (Php 4:13). Nevertheless the kindnesses of the Philippians were appreciated, and especially because they were the fruit of Pauls ministry among them, which ultimately would bring reward to them abound to your account (Php 4:14-17). This would be true because they did it for him in the name of the Lord, Who would supply all their need (Php 4:18-19).
Note in the closing salutation, They that are of Caesars household (Php 4:22), which means Christian believers gathered from the retainers of the palace. The household of Caesar embraced a vast number of persons in Rome and in the provinces, all of whom were either actual or former slaves of the Empire, filling every description of office more or less domestic. It should be added that they were not necessarily of inferior races, but captives taken in war, just as the Hebrews were made to serve at the court of Babylon. Their associations and functions give a noble view of the power of grace to triumph over circumstances, and to transfigure life where it seems most impossible.
QUESTIONS
1. Explain Php 4:1-3.
2. State in your own words the inspired teaching about self-will.
3. State in your own words Pauls feeling about the ministrations of this church to him.
4. Who are meant by Caesars household?
5. How is the power of grace illustrated in them?
Fuente: James Gray’s Concise Bible Commentary

Observe here, 1. The loving, affectionate, and endearing compellations which St. Paul bestows upon his beloved Philippians: he calls them his brethern twice, in one verse, his dearly beloved and longed for, his joy and crown; thereby testifying his fervent affection towards them, his passionate longing for their spiritual welfare, and that their conversion by his preaching was matter of great joy and comfort to him, yea, the crown and honour of his ministry, My joy and crown; that is, my chief joy, and crown of rejoicing, that which he rejoiced in more than he could in an earthly crown.
Behold in this glass the heart of every faithful ambassador of Jesus Christ: it would not please them so much to have an imperial crown set upon their heads, and to be made the emperors of the world, as to see souls brought off from the world, by their ministry, to the obedience of the word. This made the Philippians St. Paul’s joy and crown at present, and gave him hopes they would be his crown of rejoicing in the day of Christ. May the same mind be in us which was in this great apostle.
Observe, 2. The great and important duty which St. Paul here exhorts the Philippians to; and that is, steadfastness in the faith and doctrine of the gospel in general: and in particular, in the liberty wherewith Christ hath made them free, without obliging themselves to observe circumcision, or any part of the ceremonial law: Stand fast in the Lord, my dearly beloved, my joy and crown.
Learn hence, 1. That steadfastness in the true religion, and perseverance in the faith of Christ, is the great and indespensable duty of every Christian that has a due regard to his salvation. That such a steadiness in the faith of Christ, and his holy religion, is a present joy, and will be an eternal crown of rejoicing to the ministers of God.
Fuente: Expository Notes with Practical Observations on the New Testament

Php 4:1
“Stand Fast In The Lord”
In chapter 3 of Philippians, Paul warned of the danger of false teachers. He stressed the importance of having heaven as one’s only goal. He also pointed toward heaven as the place where Christ’s followers maintain their citizenship. Because of all thes things, the apostle went on to encourage the brethren to “stand fast,” like soldiers holding position in the thick of battle. As he was urging them to stand fast, Paul used four different expressions to show his deep feelings for the Christians at Philippi. They were his “beloved,” which Thayer says was a tender address used for one who was esteemed, dear or a favorite. Naturally, with those types of feelings accompanied by a long period of separation, Paul could also say he longed for them. As Thayer says, they were a cause of joy even in the apostle’s imprisonment. Further, he viewed them as being like a victor’s crown or a crown given to honor a guest at a banquet ( Php 4:1 ).
Fuente: Gary Hampton Commentary on Selected Books

Php 4:1-2. Therefore, my brethren The exhortation contained in this verse appears to be closely connected with the latter part of the preceding chapter, from which certainly it ought not to have been separated. It is as if the apostle had said, Since such a glorious change awaits all those who, in consequence of their faith in Christ, and in the truths and promises of his gospel, are citizens of heaven, and have their thoughts and affections placed there, let me exhort you to be steadfast in your adherence to that religion which is the foundation of all your glorious hopes. Dearly beloved and longed for Whose welfare and happiness I earnestly desire; my joy and crown Whose faith and piety give me now great joy, and I trust will be to the honour of my ministry in the expected day of final accounts, manifesting that I have not laboured in vain; so stand fast in the Lord In your faith in Christ, and in your expectation of eternal life from him, as you have hitherto done, and as it becomes those to do who are so nearly related and so dear to him. I beseech Euodias, &c. Macknight, following the order of the words in the original, reads, Euodia I beseech, and Syntyche I beseech; he repeats the word beseech twice, as if speaking to each face to face, and that with the utmost tenderness; that they be of the same mind in the Lord That whatever cause of difference may have arisen between them, they would lay aside their, disputes for the credit of the gospel, which they both profess to believe. The apostles expression, , may be rendered to mind, or care for, the same thing; that is, as Whitby understands the apostle, to promote the success of the gospel as with one soul. For he thinks the apostle could not mean to exhort them to be of one judgment, because no man can become of the same judgment with another by entreaty, but only by conviction.
Fuente: Joseph Bensons Commentary on the Old and New Testaments

Philippians Chapter 4
The Philippians were therefore to stand fast in the Lord. This is difficult when the general tone is lowered; painful also, for ones walk becomes much more solitary, and the hearts of others are straitened. But the Spirit has very plainly given us the example, the principle, the character, and the strength of this walk. With the eye on Christ all is easy; and communion with Him gives light and certainty; and is worth all the rest which perhaps we lose.
The apostle nevertheless spoke gently of those persons. They were not like the false judaising teachers who corrupted the sources of life, and stopped up the path of communion with God in love. They had lost this life of communion, or had never had more than the appearance of it. He wept for them.
I think that the apostle sent his letter by Epaphroditus, who probably also wrote it from the apostles dictation; as was done with regard to all the epistles, except that to the Galatians, which, as he tells us, he wrote with his own hand. When therefore he says (chap. 4:3), true [or faithful] yokefellow, he speaks as I think, of Epaphroditus, and addresses him.
But he notices also two sisters even, who were not of one mind in resisting the enemy. In every way he desired unity of heart and mind. He entreats Epaphroditus (if indeed it be he) as the Lords servant to help those faithful women who had laboured in concert with Paul to spread the gospel. Euodias and Syntyche were perhaps of the number-the connection of thought makes it probable. Their activity, having gone beyond the measure of their spiritual life, betrayed them into an exercise of self-will which set them at variance. Nevertheless they were not forgotten, together with Clement and others, who were fellow-labourers with the apostle himself, whose names were in the book of life. For love for the Lord remembers all that His grace does; and this grace has a place for each of His own.
The apostle returns to the practical exhortations addressed to the faithful, with regard to their ordinary life, that they might walk according to their heavenly calling. Rejoice in the Lord. If he even weeps over many who call themselves Christians, he rejoices always in the Lord; in Him is that which nothing can alter. This is not an indifference to sorrow which hinders weeping, but it is a spring of joy which enlarges when there is distress, because of its immutability, and which becomes even more pure in the heart the more it becomes the only one; and it is in itself the only spring that is infinitely pure. When it is our only spring, we thereby love others. If we love them besides Him, we lose something of Him. When through exercise of heart we are weaned from all other springs, His joy remains in all its purity, and our concern for others partakes of this same purity. Nothing moreover troubles this joy, because Christ never changes. The better we know Him, the better are we able to enjoy that which is ever enlarging through knowing Him. But he exhorts Christians to rejoice: it is a testimony to the worth of Christ, it is their true portion. Four years in prison chained to a soldier had not hindered his doing it, nor being able to exhort others more at ease than he.
Now this same thing will make them moderate and meek; their passions will not be excited by other things if Christ is enjoyed. Moreover He is at hand. A little while, and all for which men strive will give place to Him whose presence bridles the will (or rather puts it aside) and fills the heart. We are not to be moved by things here below until He shall come. When He comes, we shall be fully occupied with other things.
Not only are the will and the passions to be bridled and silenced, but anxieties also. We are in relationship with God; in all things He is our refuge; and events do not disturb Him. He knows the end from the beginning. He knows everything, He knows it beforehand; events shake neither His throne, nor His heart; they always accomplish His purposes. But to us He is love; we are through grace the objects of His tender care. He listens to us and bows down His ear to hear us. In all things therefore, instead of disquieting ourselves and weighing everything in our own hearts, we ought to present our requests to God with prayer, with supplication, with a heart that makes itself known (for we are human beings) but with the knowledge of the heart of God (for He loves us perfectly); so that, even while making our petition to Him, we can already give thanks, because we are sure of the answer of His grace, be it what it may; and it is our requests that we are to present to Him. Nor is it a cold commandment to find out His will and then come: we are to go with our requests. Hence it does not say, you will have what you ask; but Gods peace will keep your hearts. This is trust; and His peace, the peace of God Himself, shall keep our hearts. It does not say that our hearts shall keep the peace of God; but, having cast our burden on Him whose peace nothing can disturb, His peace keeps our hearts. Our trouble is before Him, and the constant peace of the God of love, who takes charge of everything and knows all beforehand, quiets our disburdened hearts, and imparts to us the peace which is in Himself and which is above all understanding (or at least keeps our hearts by it), even as He Himself is above all the circumstances that can disquiet us, and above the poor human heart that is troubled by them. Oh, what grace! that even our anxieties are a means of our being filled with this marvellous peace, if we know how to bring them to God, and true He is. May we learn indeed how to maintain this intercourse with God and its reality, in order that we may converse with Him and understand His ways with believers!
Moreover, the Christian, although walking (as we have seen) in the midst of evil and of trial, is to occupy himself with all that is good, and is able to do it when thus at peace, to live in this atmosphere, so that it shall pervade his heart, that he shall be habitually where God is to be found. This is an all-important command. We may be occupied with evil in order to condemn it; we may be right, but this is not communion with God in that which is good. But if occupied through His grace with that which is good, with that which comes from Himself, the God of peace is with us. In trouble we shall have the peace of God; in our ordinary life, if it be of this nature, we shall have the God of peace. Paul was the practical example of this; with regard to their walk, by following him in that which they had learnt and heard from him and seen in him, they should find that God was with them.
Nevertheless, although such was his experience, he rejoiced greatly that their loving care of him had flourished again. He could indeed take refuge in God; but it was sweet to him in the Lord to have this testimony on their part. It is evident that he had been in need; but it was the occasion of more entire trust in God. We can easily gather this from his language; but, he delicately adds, he would not, by saying that their care of him had now at last flourished again, imply that they had forgotten him. The care for him was in their hearts; but they had not had the opportunity of giving expression to their love. Neither did he speak in regard of want; he had learnt-for it is practical experience and its blessed result we find here-to be content under all circumstances, and thus to depend on no one. He knew how to be abased: he knew how to abound; in every way he was instructed both to be full and to be hungry, to be in abundance and to suffer want. He could do all things through Him who strengthened him. Sweet and precious experience! not only because it gives ability to meet all circumstances, which is of great price, but because the Lord is known, the constant, faithful, mighty friend of the heart. It is not I can do all things, but I can do all through him who strengtheneth me. It is a strength which continually flows from a relationship with Christ, a connection with Him maintained in the heart. Neither is it only One can do all things. This is true; but Paul had learnt it practically. He knew what he could be assured of and reckon on-what ground he stood on. Christ had always been faithful to him, had brought him through so many difficulties and through so many seasons of prosperity, that he had learnt to trust in Him, and not in circumstances. And Christ was the same ever. Still the Philippians had done well, and it was not forgotten. From the first God had bestowed this grace upon them, and they had supplied the apostles need, even when he was not with them. He remembered it with affection, not that he desired a gift, but fruit to their own account. But, he says, I have all, his heart turning back to the simple expression of his love He was in abundance, having received by Epaphroditus that which they had sent him, an acceptable sacrifice of sweet odour, well-pleasing to God.
His heart rested in God; his assurance with regard to the Philippians expresses it. My God, he says, shall richly supply all your need. He does not express a wish that God may do so. He had learnt what his God was by his own experience. My God, he says, He whom I have learnt to know in all the circumstances through which I have passed, shall fill you with all good things. And here he returns to His character as he had known Him. God would do it according to His riches in glory in Christ Jesus. There he had learnt to know Him at the beginning; and such he had known Him all along his varied path, so full of trials here and of joys from above. Accordingly he thus concludes: Now unto our God and Father-for such He was to the Philippians also-be glory for ever and ever. He applies his own experience of that which God was to him, and his experience of the faithfulness of Christ, to the Philippians. This satisfied his love, and gave him rest with regard to them. It is a comfort when we think of the assembly of God.
He sends the greeting of the brethren who were with him, and of the saints in general, especially those of Caesars household; for even there God had found some who through grace had listened to His voice of love.
He ends with the salutation which was a token in all his epistles that they were from himself.
The present state of the assembly, of the children of God, dispersed anew, and often as sheep without a shepherd, is a very different condition of ruin from that in which the apostle wrote; but this only adds more value to the experience of the apostle which God has been pleased to give us; the experience of a heart which trusted in God alone, and which applies this experience to the condition of those who are deprived of the natural resources that belonged to the organised body, to the body of Christ as God had formed it on earth. As a whole, the epistle shews proper Christian experience, that is, superiority, as walking in the Spirit, to everything through which we have to pass. It is remarkable to see that sin is not mentioned in it, nor flesh, save to say he had no confidence in it.
He had at this time a thorn in the flesh himself, but the proper experience of the Christian is walking in the Spirit above and out of the reach of all that may bring the flesh into activity.
The reader will remark that chapter 3 sets the glory before the Christian and gives the energy of Christian life; chapter 2, the self-emptying and abasement of Christ, and founds thereon the graciousness of the Christian life, and thoughtfulness of others: while the last chapter gives a blessed superiority to all circumstances.
Fuente: John Darby’s Synopsis of the New Testament

Php 4:6. Be careful for nothing let your requests be made known unto God. Not that we are to abandon all care, or become careless, about the things of the present life, for that would be inconsistent with the requirement, to provide things honest in the sight of all men, and for that purpose to be diligent in business, fervent in spirit, serving the Lord. But it becomes christians not to be burdened with inordinate care, or to be over solicitous about any temporal good, so as anxiously to enquire, what shall we eat, what shall we drink, or wherewithal shall we be clothed; for our heavenly Father knoweth that we have need of these things, and he is able to provide. Mat 6:31-32. The Lord is my shepherd, said the pious psalmist: I shall not want. If sorrow and trouble come upon us, if threatened with poverty or destitution, let us flee without delay to the mercyseat, and make our requests known unto God, who has appointed this way of relief, that we may feel our dependence upon him, and that we may go to him day by day for our daily bread as children to their father. And what a happy life, free from corroding care and depressing anxiety, having cast all our cares on Him who careth for us, and is able to supply all our need. It is also one of the tests of true religion that we not only pray on special occasions, but on all occasions, and in every thing make our requests known unto God; that we tell him all our wants and all our hearts, even in matters that to others might appear trivial or unimportant.
Php 4:7. And the peace of God shall keep your hearts and minds. This follows as a consequence upon the foregoing exhortation. The way to be kept in perfect peace, is to have our minds stayed upon the Lord, as a building rests upon its foundation. Isa 26:3. Then, when troubles come, our hearts shall be kept as in a garrison, which no enemy can invade. This peace of God, arising from reconciliation with him and a consciousness of acceptance in his sight, will diffuse a sweet tranquility over all the sorrows of life, and enable the believer to view without dread the approaching hour of death and a judgment to come. And while many errors, as well as troubles, are abroad in the world, it will keep our minds free from them, and prevent our being corrupted from the simplicity that is in Christ. 1Co 11:3. He that lives in communion with God will neither be in danger of any fatal error, nor of sinking under the trials of life.
REFLECTIONS.
How condescending is this great apostle in the kind notice he takes, not only of his fellow-labourers in the work of the christian ministry, but even of the women, who, according to the opportunity which God gave them, lent their assistance for the service of the gospel, whatever those assistances were; whether by their prayers, or familiar addresses to their friends, or their kind offices to the bodies of those in distress, or that uniform example by which the several virtues of christianity were recommended, and the christian profession adorned. Let none then object the privacy of their stations, as if that must necessarily cut them off from usefulness, but let them endeavour diligently and humbly to do their utmost, and pray for encreasing wisdom and grace, to guide them in their deliberations and resolves.
It will be very subservient to this happy design, that christians, in whatever stations they are, should be of one mind in the Lord; that they should endeavour to lay aside mutual prejudices, and unite in love, if they cannot perfectly agree in all their sentiments. Then may they rejoice in the Lord; and it is to be urged upon them again and again, that they do so. It is to be urged, not only as a privilege, but a duty. And surely, if we consider what a Saviour he is, and how perfectly accommodated to what our necessities require, and what our hearts could wish, we shall easily enter into the reasonableness of the exhortation.
Let us often represent it to ourselves as a truth equally important and certain, that the Lord is at hand. By his spiritual presence he is ever near us, and the day of his final and visible appearance is continually approaching. Let our hearts be duly influenced by it, and particularly be taught that holy moderation which becomes those who see the season so nearly advancing, when all these things shall be dissolved. And let this abate our anxiety about them. Why should we be solicitous about things which shall so soon be as if they had never been? Let us seek the repose of our minds in prayer. In every thing by humble supplication let us make known our requests to God, and let us mingle thankful acknowledgments for past favours with our addresses to the throne of grace for what we farther need. This will establish the serenity of our souls, so that the peace of God, more sweet and delightful than any who have not experienced it can conceive, will keep our hearts and minds in Christ Jesus, and make our state secure as well as pleasant. Let us study the beautiful and the venerable, as well as what is true and just in actions, and pursue every thing which shall, as such, approve itself to our consciences, every thing in which there shall be virtue and praise. Let us always in this view endeavour to keep the moral sense uncorrupted, and pray that God would, if I may be allowed the expression, preserve the delicacy of our mind in this respect, that a holy sensibility of soul may warn and alarm us, to guard against every distant appearance of evil. That so cautious of venturing to the utmost boundaries of what may be innocent, we may be more secure than we could otherwise be from the danger of passing over to the confines of guilt, and of wandering from one degree of it to another. And while we exhort others to such a care, let us ourselves endeavour to be like this holy apostle, among the brighter examples of it.
What a noble spirit of generosity and gratitude appears in the apostle. How handsomely does he acknowledge the favour of his friends, still maintaining the dignity of his character, rejoicing in the tokens of their affection to him, chiefly as fruits abounding to their account, and as it would be a sweet savour acceptable to God. And as the incense which they were presenting at the divine altar, would also by its fragrancy delight them, surely they enjoyed what they had of their own, whether it were more or less, with greater satisfaction, when they were imparting something with filial gratitude to their father in Christ, to make his bonds and imprisonments the less grievous.
The apostle freely professes that he received these tokens of their affection with pleasure, but much happier was he in that noble superiority of mind to external circumstances which he so amiably describes. Truly rich and truly great, in knowing how to be content in every circumstance; possessed of the noblest kind of learning, in having learned how to be exalted, and to be abused, to abound or to suffer need. This alsufficiency of which he boasts, is it haughty arrogance? Far from it; he is never humbler than when he speaks of himself in this exalted language. It is in the strength of another that he glories. I am sufficient for all things through Christ which strengthens me. And here the feeblest christian may join issue with him, and say, If Christ will strengthen me, I also am sufficient for all.
His grace let us constantly seek, and endeavour to maintain a continual dependance upon it, praying for ourselves and for each other, that the grace of the Lord Jesus Christ may be with us. This grace produced and maintained saints, where of all places upon earth we should least have expected to find them, even the palace of Csar, of Nero. Let it encourage us to look to God to supply our spiritual necessities out of the riches of his glory in Christ. And in a cheerful hope that he will do it, let us through him ascribe glory to our God and Father for ever and ever. Amen.
ADDITIONAL NOTES TO Philippians 4.
Php 4:1. My joy and crown, so stand fast in the Lord. Other combatants fought for garlands which fade in a day, but Pauls contest was for a crown of righteousness which fadeth not away. Daniel had said before, that those who are wise, and those who turn many to righteousness, should shine as the brightness of the firmament, and as the stars for ever and ever. Paul had turned multitudes of gentiles to the Lord, and his crown was bedecked with a whole galaxy of celestial luminaries. What an argument for perseverance, and steadfastness in the faith. Other robbers steal a persons money, but backsliders steal away irradiated crowns from the heads of their dejected pastors.
Php 4:3. I entreat thee also, true yoke-fellow, help those women which laboured with me in the gospel. Erasmus is almost singular in understanding this of Pauls wife. Eusebius affirms that he was married, but does not say at what period of his life. Others understand it of Epaphroditus, the bishop of Philippi, the genuine yoke-fellow of Paul, and therefore joined with Euodias, Syntyche, and Clement; and it was his business to succour and comfort the deaconesses of the church. But the name Syntyche having a feminine termination, Calmet, after some others, thinks she was a woman in the church of Philippi eminent for piety and good works. If so, she must, like the daughters of Philip, have been a prophetess in the church, a mother in Israel. The inscriptions to the bishops, in Php 1:1, does not affect this idea, for Pauls epistles were provincial, as well as particular, and he refers to the bishops of adjacent towns. True yoke-fellow is therefore a term of courtesy, Epaphroditus having laboured with Paul in the ministry. Women in the east, being separated from the men, as indicated by the court of the women in the temple, matrons were alike essential in the synagogue and in the church of Christ. Rom 16:1.
Whose names are in the book of life. See on Exo 32:32. Homer says of Ulyses, that his name was in Jupiters court. . Indeed all the heroes claimed divine descent, as is intimated by many of their names. Christ keeps the register of the faithful in the archives of heaven.
Php 4:4. Rejoice in the Lord alway; and again I say rejoice. The believer has indeed cause for joy, both in this world and in that which is to come. He has a God, a Redeemer, a hope laid up in heaven. Why not then, like David, bless the Lord at all times, and call upon him seven times a day. Why not dispose of his cares, and sorrows, and crosses; and being persuaded that all his affairs are in the hands of a heavenly Father, why not sing, though the figtree should not blossom?
Php 4:5. Let your moderation be known unto all men. The adjective, , is here put for the substantive: let your modesty, meekness, lenity, candour, probity, humanity, be noted and approved of all. Men shrink away from the Nabals of the age.
Php 4:8-9. Whatsoever things are honest, pure, lovely. Here the moral glory of the christian character is described, similar to what we find in Psalms 15, 119. and in our Lords sermon on the mount. It is the want of this amiable and lovely character that hinders the world from believing in Christ, by giving an unjust and unfavourable view of the gospel. Joh 17:20-21. Christianity, they say, has done nothing for us a most grievous sarcasm against the true church. Her charities at this moment are blazing out to distant lands, under every form of active benevolence.
Php 4:11-13. I have learned, in whatsoever state I am, therewith to be content. This is not a lesson of theory, but of practice; nor is it one that nature teaches, for Paul had to learn it long after his conversion; and he learned it in hunger and affluence, in stripes and jails. At Philippi he sung at midnight in the stocks; he was calm in the tempest at sea, and he saw his bonds the means of converting many in Csars court. Well then did the Saviour say of outward troubles and calamities, In patience possess ye your souls. Christ can strengthen us to do and to suffer all his pleasure.
Php 4:15. No church communicated with me but ye only. Paul had asked nothing for his journey to Jerusalem; but now, being in affliction and bonds, they more than supplied all his lack at Rome. This was an odour of sweet smell to Him, who in return would supply all their need, according to his riches in glory by Christ Jesus.
Php 4:23. The grace of our Lord Jesus Christ be with you all. As he began so he closes with benedictions, and pours upon them the full effusions of his heart. Nor are we to think lightly of paternal benedictions. The peace of a messenger of the Lord rests upon the good mans house, and who can estimate the good which that blessing contains. Assuredly, the reading of this epistle would warm every heart, and brighten every countenance. The eye of him that sees the Saviour shall not be dim, nor the ear dull of hearing.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Php 4:1. Steadfastness.Paul introduces his exhortation to steadfastness with the word wherefore, so as to base it on what he has just said about the coming of Christ and its expected effects, and he enriches it with an affectionate reference to the relation of the Philippians to himself. In a peculiar way it is they, of all his converts, who give him joy, and whom he regards as like a festive garland or a victors wreath, since they especially illustrate in their lives and characters the success of his ministry.
Fuente: Peake’s Commentary on the Bible

His heart overflowing at the contemplation of such an Object, the apostle in Ch.4 dwells upon the sufficiency of the Lord Jesus to supremely satisfy the soul. If in Ch.3 Christ is his Object in Glory, in this chapter Christ is his Strength for the wilderness pathway; and in contrast to Israel’s constant murmuring in the wilderness, he tells us with a full heart, “I have learned in whatsoever state I am, to be content.” Sweet testimony to the fulness of love and grace in his adorable Saviour!
And toward the Philippians, too, his heart expands: “my brethren dearly beloved and longed for, my joy and crown.” This must be the result of all true occupation with Christ. If we thirst for the blessed knowledge of Himself, we spontaneously seek that others, too, might enjoy Him, and the spirit in which we do so will be one of tenderest consideration and entreaty. The Philippians were even then “his joy”, and would in Glory be “his crown.”
“So stand fast in the Lord, my dearly beloved.” Since he loves them, he can desire no less for them than a firm, steadfast stand “in the Lord,” in accordance with the moving truths of Ch.2. It will be noted that the first nine verses of this chapter are mainly devoted to exhorting the saints; and it is appropriate that they are first urged to maintain a single-hearted devotedness to the Lord, that will not waver in the face of trial.
But this is quickly followed by a plea for unity of mind. He addresses two sisters in the Lord, perhaps both of spiritual character, for their names (Euodias – “well met” and Syntyche – “a sweet smell”) have good implications. Yet each evidently had a mind of her own, and they were at issue. Beautiful it is to note that the apostle will not take sides, but tenderly beseeches them to “be of the same mind in the Lord.” For, to “stand fast in the Lord” does not mean to be disagreeable toward others. Unity may be maintained, and should be, and indeed will be, if we simply seek the Lord’s mind instead of our own.
In becoming moral order, helping follows closely with unity; “I entreat thee also, true yokefellow, help those women which laboured with me in the Gospel, with Clement also, and with other my fellow-labourers, whose names are in the book of life.” This is evidently addressed to Epaphroditus, the bearer of the epistle. It may well be that Euodias and Syntyche were among the women of whom Paul speaks. But he entreats Epaphroditus in this case to help them, not to reprimand them. Those who have sought by labour to further the work of the Gospel will be the special object of Satan’s attacks, and to help them is only right, and particularly spiritually, as the verse doubtless implies. God is not unrighteous, that He should forget their work and labour of love, and the apostle too speaks of it in manifest appreciation, “whose names,” he adds, “are in the book of life.” Man’s books of history and biography had no place for such, but how infinitely more honoured a distinction was theirs!
A fourth characteristic is now strongly urged in verse 4: “Rejoice in the Lord alway: and again I say rejoice.” He has said the same before, but it is a matter to be much emphasised. For, blessed as it is to be a help to others, there is real danger of making this the chief occasion of our joy. Many are turned aside by this snare, and we must be diligent to remember that the joy of being useful cannot in any wise substitute for joy in the Lord. Let us seek this with humble consistency, for every other occasion of joy has failure, fluctuation, feebleness in it. He abides the same.
Verse 5 however would remind us that such joy should be tempered by a gentleness or moderation that should be evident to all men. If the joy in the Lord is real – not mere effusion – we shall have a readiness to yield our own rights, a gentle reasonableness that seeks not self-importance or self-assertion, so that some have suggested the word “yieldingness” in place of “moderation.” This will be possible in just such measure as we realise that “the Lord is near.” It is the blessed experience of “enduring as seeing Him who is invisible;” not exactly the expectation of His coming, but the sweet, present sense of His nearness.
But this again is closely followed by another becoming exhortation; “Be anxious for nothing; but in everything by prayer and supplication with thanksgiving let Your requests be made known unto God.” Unbelief would urge that we are endangering our very existence by a gentle spirit that yields what may be our own rights. Should we therefore be anxious about such things? Far from it: “be anxious for nothing.” Yet this is an impossibility without prayer. Hence, prayer is our sixth positive responsibility mentioned here. This is the blessed expression of dependence upon the Living God, the only real preservation from distracting care. If we are to be anxious for nothing, it manifestly follows that in everything we should pray. Blessed reassurance for the soul that not the smallest matter that may concern the believer’s heart is too trivial for our God and Father. All should be brought candidly and earnestly to Him, where it will be well taken care of. In supplication we see this earnestness that pleads in the presence of God, so beautifully exemplified in our holy Lord in Gethsemane: “being ‘g in an agony, He prayed more earnestly” (Luk 22:44).
But along with this we are given a seventh admonition: “with thanksgiving.” Here is a most important preservative for our prayers. Even supplication is not to be demanding, but the expression of earnest desire for the will of God. A spirit of thanks. giving will keep us from the doubts and reasonings that are too often present when we are seeking something from God. Has He not met our real needs in the past? And are we not profoundly thankful for this? Thus quiet confidence as to the future is produced in the soul: “the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” Blessed result of true, lowly communion with God.
This is a very practical and experimental peace. “Peace with God” (Rom 5:1) is manifestly to be distinguished from this, for all the children of God, on the basis of the sacrifice of Christ, have peace with God by faith: it is their eternal possession immediately upon conversion. “The peace of God” rather is that tranquillity of soul that rests in the will of God: it is the same blessed peace seen in its perfection in all the path of the Lord Jesus. And such is a very real guard for the heart and mind, as the passage has been rightly translated, “shall garrison your hearts and minds through Christ Jesus.” Yet this infinitely strong protection and comfort can be enjoyed by the believer only as he acts truly upon the instruction of verse 6: this alone will give the calm, tranquil peace of a mind and heart resting in the blessed will of God. There is no real reason that this should not be the common experience of all saints: alas, that it is not more constantly so!
Verse 8 now supplies the eighth admonition of our chapter, dealing with our very thinking. Is it asking too much that our thoughts should be kept in definite bounds? Surely not. Indeed this is a vital though hidden spring of our actions, and if our thoughts are kept pure, certainly our actions will be also. The real reason for outward failure is our more serious failure in disciplining and controlling our minds.
The mind is an amazing instrument, constantly active, and ever forming itself according to the character of those things which occupy it. Hence we are told to think on (1) “whatsoever things are true.” This sets aside all idealistic fancies, books of fiction, and the like. Of what is true there is far more than enough to engage our whole time: how then find time for the empty imaginings of men’s minds? Secondly, “whatsoever things are noble.” For there are some things true that may not yet be noble, not profitable for the soul. Thirdly, “whatsoever things are just.” This speaks of the character of equity or fairness, a most needful addition to truth and nobility. Fourthly, “whatsoever things are pure,” that which has no admixture of an inconsistent nature. Fifthly, “whatsoever things are lovely.” This adds a character of warmth which may be lacking in the former things, but must not be considered apart from them. Sixthly, “whatsoever things are of good report, if there be any virtue, and if there be any praise.” This seems to be an over-all covering of the verse, a sort of crowning of the commendable characteristics that should occupy our minds. “Think on these things.”
Verse 9 now ends these admonitions with “doing” in the 9th place, not in the first, as many would prefer. Yet its place is seriously important: doing must flow from the former things or its character will be sadly deficient. “Those things which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.” As in Ch. 3, Paul is decidedly an example here, and the former chapter may well be again considered in connection with this verse. His single-hearted, devoted path of service to God and man is well worth emulating. “If ye know these things, happy are ye, if ye do them.”
The Philippians had first learned the practical character of Christianity through Paul’s conduct among them: they had received these things as of God: they had seen them in operation: and now that he was gone they had heard that he maintained the same characteristics. His was a living example of his own teachings.
Let them follow him, and they would find the same results as he: “The God of peace shall be with you.” God’s own presence in living power with them would give His approval of such ways. We might here be reminded that in verse 7 “the peace of God” is the result of dependent, believing prayer: in verse 9 the presence of “the God of peace” is the result of doing the will of God.
The apostle now turns to speak more personally, “But I rejoiced in the Lord greatly, that now at length your thought for me hath flourished again, though surely ye did think of me, but ye lacked opportunity” (N. Trans). The unfeigned and unselfish joy is beautiful to contemplate. The Philippians had desired before to send some temporal help to the apostle, but lacked opportunity, for their temporal resources were strictly limited. Their deep affection strongly affects the heart of Paul, and he greatly rejoices in the Lord at this willing sacrifice of their substance for the Lord’s sake.
“Not that I speak in respect of want: for I have learned, in whatsoever state I am, to be content.” It was not his benefiting that so rejoiced his heart, but rather their affection for Christ, which he knew would bear fruit to their account. Wondrous it is to think of Paul’s thorough contentment even in a Roman prison. He considered that he needed little indeed. Let us remark however, that this was not his natural character, but that he had “learned” to be content, doubtless through most trying experience and with unfeigned confidence in the Living God. Self-seeking is natural to the human heart: contentment therefore must be learned.
“I know both how to be abased, and I know how to abound: everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.” Let us note his emphasis on the word “how.” For it is all too possible to be abased and to take it in a wrong spirit. Not so with the apostle: “how to be abased” implies a cheerful acceptance of God’s will in it. On the other hand, “how to abound” is in some respects a more severe test for many of us, for this implies a proper and godly use, according to the will of God, of those things in which He has made us to abound. We must also observe another expression here: “I am instructed.” In measure like his Master, his “ear was opened to hear as the learner” (Isa 50:4). He was not self-taught in his contentment with whatever circumstances: God had taught him, and the instruction was welcome to his soul.
In all the varied circumstances through which the apostle passed, he recognises the perfect control of God, Who uses them in His own wise way for the benefit of His servant. Without such experience, he could not have been so instructed. May we not therefore shrink from those experiences through which our God would lead us: they are calculated to properly instruct us, as no other means would do.
Moreover, such things are necessary in order to display the superlative strength that is in Christ and working in His dependent servant. “I can do all things through Christ which strengtheneth me.” This was no mere sentiment or high ideal, so far as the apostle was concerned, but a claim abundantly verified in stern experience. His facing of circumstances as they were, bringing Christ into them, and making them a fruitful field of blessing, is a lovely display of the power of Christ over his own soul. All too lightly others may take such words into their lips – for experience does not bear them out – but the apostle speaks as one who has thus proven Christ in very real experience.
Yet, he is unfeignedly grateful for the affection that moved the Philippians in their ministering to his temporal need: “Ye have well done that ye did communicate with my affliction.” Moreover, he adds that no other assembly had, at the beginning of the Gospel in those parts, shown the same self-sacrificing love in giving of their substance for his support. But they had twice sent to him in Thessalonica after he had left Macedonia. With them it was no case of “out of sight, out of mind:” they had kept him in their hearts during his absence. This was affecting to his soul, “not” as he assures them, “because I desire a gift: but I desire fruit that may abound to your account.” Such indeed is the becoming attitude of the servant of Christ, however rare it may sadly be. But shall we not rejoice unfeignedly at the judgment seat of Christ for every commendation and reward which the Lord Jesus is able to bestow upon His saints? Certainly there will be no selfish or jealous motives then: therefore let it not be so now.
With profound thankfulness the apostle assures them, “But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God.” It may be remembered that the sweet-savour offerings in Leviticus were those which speak of the blessed value to God of the sacrifice of the Lord Jesus, that which delighted the heart of God in the devoted, voluntary offering of His Son. Thus, the affectionate offerings of the saints of God are a sweet reminder to His heart of the sacrifice of His Son. How acceptable therefore, and well-pleasing to Him! And how becoming a response to His own great love in the sacrifice of His Son.
Would such a God allow them to suffer need because of their liberality? Far from it! Well had the apostle learned in experience the sufficiency of his God: “But my God shall supply all your need according to His riches in glory in Christ Jesus.” Let it be well understood however, that this giving is the intelligent service of devoted affection for Christ. We are solemnly responsible, not simply to give, but to give as honouring the Lord. This must involve exercise of soul as to when, where, and in what manner to give. We could not rightly expect God to supply our needs if we squandered that which He had entrusted to us.
But the resources of our God are infinite, for who can measure the riches of His glory in Christ Jesus? Nor can His great heart of love suffer any less standard as to supplying the need of His saints. Therefore let His saints consider no lesser standard. The heart filled with Christ cannot but be deeply content.
As to all of this the apostle may well ascribe the glory to “our God and Father, – for ever and ever.” If Christ is the satisfying portion and strength of the soul, the glory of the Father is intimately linked with this.
In the closing salutations let us remark once again the pastoral character of the epistle, as the apostle, with expanded heart, writes, “Salute every saint in Christ Jesus.” No individual will he ignore. On the other hand, the brethren linked with Paul in his imprisonment join him in sending greetings. And this widens to include “all the saints,” and “specially they that are of Caesar’s household.” Touching indeed this fruit of the grace of God in the soldiers and prison authorities, whose affection for Paul and all saints had been so drawn out through the apostle’s faithful witness, by which doubtless they had been converted. How manifestly had his imprisonment “fallen out rather to the furtherance of the Gospel.”
“The grace of our Lord Jesus Christ be with you all. Amen.” Thus the benediction, warm and affectionate, ends with the characteristic “all,” that is, all the saints of God. Christ is seen to be in every sense the true Centre, and the circumference is complete.
Fuente: Grant’s Commentary on the Bible

Philippians 4
Philippians 4:2,3. Of the persons or occurrences here referred to, nothing is known beyond what is implied in these allusions.
Fuente: Abbott’s Illustrated New Testament

SECTION 9. WORLDLY-MINDED CHURCH- MEMBERS, WITH WHOM IS CONTRASTED THE CHRISTIANS HOPE.
CH. 3:17-4:1.
Be joint-imitators of me, brethren, and mark those who thus walk, according as ye have us for an example. For many walk of whom I often said to you, and now say even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is the belly, and their glory is in their shame, who mind the earthly things. For our citizenship is in heaven, whence also we wait for a Saviour, the Lord Jesus Christ, who will refashion the body of our humiliation conformed to the body of His glare, according to the working whereby He is able even to subject to Himself all things. So then, my brethren, beloved and longed for, my joy and crown, in this way stand in the Lord, beloved ones.
Exhortation to imitate Paul, Php 3:17 : opposite conduct of some church-members, Php 3:18-19 : with which is contrasted the Christians hope, Php 3:20-21 : concluding exhortation to steadfastness, Php 3:1.
Php 3:17. Joint-imitators of me, become ye: join with others in imitating Paul. The chief word here differs only one syllable from that in 1Co 4:16; 1Co 11:1, where Paul speaks of himself as an example. [So always when a genitive follows the word imitators: cp. 1Th 1:6; 1Th 2:14.] This is simpler than the exposition join with me in imitating Christ: for there is no reference in the context to the example of Christ; whereas in Php 3:17 b Paul speaks expressly of himself and others as patterns to the Philippians.
Mark: to look with a purpose, especially with a view to avoid, imitate, or obtain. Compare and contrast the same word in Rom 16:17. Same word as look-at in Php 2:4, and 2Co 4:18. The word walk takes up the similar, though not the same word in Php 3:16.
Who walk thus: viz. imitating Paul.
According as ye have etc.: a fact with which the above exhortations are in agreement. [This exposition gives to its full force as introducing a harmony. Had it introduced merely an exposition of , would probably have been used, as in Eph 5:28; Eph 5:33.]
Us: in contrast to me, including Paul and those who walk as he does. Such persons are an enrichment to the Philippian Christians: ye have a pattern. Same word and sense in 1Th 1:7; 2Th 3:9, where as here many men are one pattern; and in 1Ti 4:12; Tit 2:7 : same word in slightly different sense in Rom 5:14; Rom 6:17; 1Co 10:6.
While exhorting his readers in Php 3:15-16 Paul placed himself among their number: let us be of this mind we have attained. Conscious that he is himself doing what he exhorts, he now bids them to imitate him; and in so saying remembers that others are setting the same example. Upon these disciples who follow the steps of their teacher, Paul advises his readers to fix their attention, making use of the pattern they possess. He thus teaches the value of study of Christian character.
Notice that the example of Paul did not supersede the need and value of the example of others who imitate him. For a less example under our immediate observation is sometimes more effective than a greater one at a distance. And various good men present varieties of excellence suitable for imitation in various positions of life.
Php 3:18. Reason for the foregoing exhortation; viz. that many pursue an opposite path. These were apparently church-members. For the hostility and sensuality and worldliness of pagans was so familiar to Paul that it would hardly move him to tears. The neutral word walk (see under 1Co 3:3) simply places beside the walk of those who imitate Paul the outward life of these unworthy men. The path in which they walk is left to be inferred from what follows.
Many and often: notes of importance.
I have often said: probably when present at Philippi, where Paul must have been twice and possibly oftener, during his third missionary journey. It may also have included written warnings. The singular number, I said, suggests special warnings from Paul himself.
Even weeping; reveals the terrible position of the men referred to and the damage they were doing.
The enemies of the cross; implies that the death of Christ holds a unique place as a chief means of the advancement of His Kingdom. And this can be explained only by Pauls teaching in Rom 3:24-26 that our salvation comes, by the grace of God, through the death of Christ making the justification of believers consistent with the justice of God. To resist the cross of Christ, is to resist the tremendous earnestness of God meeting a tremendous need of man, and the infinite love, there manifested. We wait to know more about the men guilty of sin so great.
Php 3:19. Further description of the enemies of the cross. Whose end: as in 2Co 11:15, where see note. Destruction: utter ruin: see note under Rom 2:24, and especially The Expositor, 4th series, vol. i. p. 24. That ruin is here said to be the end of these men, implies clearly that Paul believed in the possibility of final ruin. For if all men will at last be saved, destruction cannot be their end. In that case the end of all men would be eternal life. The plain words before us prove that such universal salvation was altogether alien to the thought of Paul. For the universal purpose of salvation, see under Php 2:11.
Whose whose: stately repetition.
The belly: not their belly. The seat of appetite for food is looked upon in the abstract as one definite idea; and is thus in some sense personified; so 1Co 6:13. This gives great force to the terrible charge whose God is the belly. A similar, though slightly different thought in Rom 16:18. The appetite for food and the desire for pleasant food, with all the self-indulgence of which this appetite is a representative, are the supreme power which these men obey. The lower element of their nature controls the whole of it. The absence of the word whose before glory in their shame joins these words to the foregoing as together forming a second item in the description.
Glory: that which evokes admiration: see under Rom 1:21. That which evokes from their fellows admiration of them, and to which they look for admiration, is found in that which is their disgrace and ought to cover them with shame. To them, their degradation is their ornament.
The earthly things: good or ill, these looked upon as a complex yet definite idea: hence the plural, and the definite article.
Who mind: as in Php 3:15; Php 2:2; Php 2:5; Rom 8:5, etc.: a word frequent in this Epistle. The things of earth, i.e. material good and ill, are the objects of their mental activity. Exact contrast in Col 3:1; mind the things above.
About these enemies of the cross, Pauls first thought is the ruin which awaits them. He then mentions the most conspicuous feature of their character, viz. that desires common to animals are the supreme object of their worship, the lower thus ruling the higher. Closely connected with this terrible inversion, we find that that which gains for them admiration with their fellows is really their disgrace. All this Paul traces to its ultimate source, viz. concentration of their thought on things pertaining to the material world. This preference of the lower for the higher is inevitably degrading. Hence comes the supremacy of bodily appetites, and the distorted vision which mistakes a disgrace for an ornament. The result is ruin. Since Christ died in order to raise us above the dominion of the perishing world in which our bodies live, they who surrender their mental powers to contemplation of earthly things and their nature to the control of its lowest elements, by so doing declare war against the cross of Christ.
This fearful description of men who must have been church-members is in sad agreement with 2Co 12:21. It is thus a note of genuineness. But we have no hint that these were members of the Church at Philippi. And this is contradicted by Php 1:4 and the general tone of the Epistle. Nor do we know whether or not they were at Rome, where Paul was writing.
Php 3:20. This verse supports the condemnation implied in the last words of Php 3:19 by pointing to the city in heaven whose rights of citizenship are despised by those who fix their thoughts on earthly things.
City or commonwealth: the city looked upon as the home of municipal life and rights. Same word in 2 Macc. xii. 7: root up the whole city of the men of Joppa, so that the municipality of Joppa shall cease to be. Practically the sense would be the same if we gave to the word the meaning citizenship or rights-of-citizens, which it sometimes has. For where the city is there are the citizen rights.
Our city: viz. of Paul and those who imitate him; as in Php 3:17, us a pattern. Cp. Clement of Alex. Miscellanies bk. iv. 26: For the Stoics say that heaven is properly a city, but the things on earth no longer cities; said to be such, but not so actually the Elysian plains are the municipalities of just men. Is, or better exists, in heaven, in complete contrast to the earthly things of Php 3:19. Our commonwealth is in heaven: same thought in 2Co 5:1; Gal 4:26, where see notes. It is in heaven because there Christ is, in whom dwells the power which in the new earth and heaven will create the glorified home of His servants now on earth.
Whence: out of heaven, from within the veil which now hides from our view the unseen world.
We wait for: a strong word used in the same connection in Rom 8:19; Rom 8:23; Rom 8:25; 1Co 1:7; Gal 5:5; Heb 9:28 : cp. 1Th 1:10.
Also we wait etc.: in addition to already having a city in heaven.
Saviour: Eph 5:23. Also 2Ti 1:10; Tit 1:4; Tit 2:13; Tit 3:6; Act 13:23 in a sermon by Paul, referring to Christ; 1Ti 1:1; 1Ti 2:3; 1Ti 4:10; Tit 1:3; Tit 2:10; Tit 3:4, referring to God. Our home in which we have municipal rights exists in heaven: and we are eagerly waiting for One from heaven who will rescue us from the perils and hardships around.
Php 3:21. The deliverance which the expected Saviour will work, and the standard with which it will correspond.
Fashion-anew: give to it an altered shape and guise. Same word in 1Co 4:6; 2Co 11:13-15. This use of a word denoting only a change of shape suggests the continuity of the present and future bodies. Cp. Rom 8:12, raise your mortal bodies. And this continuity must be, in a way inconceivable to us, real. But it does not imply, any more than does the continuity of our bodies on earth, identity of material atoms. Niagara remains the same while every drop of water is ever changing. It is rather a continued relation to the human spirit of its material clothing. A description of the change is given in 1Co 15:35-53.
Our body, not bodies: as in Rom 6:12; see note under Rom 1:21. The body of, i.e. standing in relation to, our humiliation. On earth the servants of Christ are exposed to weakness, sickness, reproach, hardship, and peril. This their lowly estate, so inconsistent with their real rank, is determined by the constitution of their material clothing, which is therefore the body of their humiliation. But when Christ comes out of the unseen world He will refashion it. The body of Christ is the visible, material, human manifestation of His divine splendour: the body of His glory.
Conformed: sharing the form of: akin to the word form in Php 2:6. It is stronger than the word rendered fashion-anew, denoting such change of the mode of self-presentation as implies a share of the inward constitution of the body of Christ. When Christ appears, the changed bodies of His servants will become so like His body, which belongs to His essential splendour, as to share its mode of presenting itself to those who beheld it.
According to the working etc.: a measure with which will correspond the coming change. This phrase is a marked feature of this group of Epistles: Col 1:29; Eph 1:19; Eph 3:7; Eph 4:16; cp. Col 2:12; Php 2:13.
Working: literally inworking or activity, an inward putting forth of power. It is the Greek original of our word energy. Literally rendered, Pauls words are according to the energy, or the inworking, of His being able, i.e. of His ability, to subject to Himself etc.
All things: all the various objects in the universe, persons and things, these looked upon as a definite object of thought.
To subject to Himself all things: 1Co 15:27-28. It suggests that not yet do all things bow to Christ. But Christ has the abiding power to bend to His will all the component parts of the universe. The conformation of our bodies to His body will correspond with the activity of this abiding power. And this power confirms greatly our faith that He will remove from our bodies those mortal elements hostile to us and insubordinate to Him. These words also suggest that the victory to be gained in our bodies is part of a greater victory which will embrace and rescue all things. Thus, as ever, Paul rises from the particular to the general, from the partial to the universal.
Christs ability to subject all things to Himself does not contradict the sad indication in Php 3:19 that some will be finally lost. For the putting forth of His power is determined by His infinite wisdom, which passes our thought.
Notice here a clear proof of the divinity of Christ. The resurrection will be His work, a work in harmony with His infinite power.
Php 4:1. So-then: as in Php 2:12. It introduces a desired practical result of 9, and completes the exhortation begun in Php 3:19.
My brethren: recalling Php 3:17.
Longed for: natural result of being loved. Notice the warm affection of this double description, an affection prompted both by the unique excellence of the Philippians and by their love for Paul.
My joy: understood only by those who have children in the faith. Pauls converts at Philippi were its living embodiment.
And crown: as in 1Co 9:25 : the garland given to successful athletes. Close parallel in a letter to another Macedonian Church: 1Th 2:19. These converts of Paul were themselves to be his joyous reward. For they were a divinely-given result, and therefore a reward, of his labours. Moreover, since only in the light of the Great Day shall we see the full result of our labours on earth and be able to estimate the worth of a soul saved or lost, Paul speaks in 1Th 2:19 of the crown as given at the coming of Christ.
In-this-way stand: as do Paul and those whom in Php 2:17 he held up as a pattern.
Stand: as in Rom 5:2, etc.; maintain your spiritual position in spite of burdens which would press you down and of enemies who would put you to flight.
In the Lord: 1Th 3:8 : the personality of the Master whom they serve being the only firm standing ground of the Christian life.
Beloved: intensifying this loving appeal.
In 8, after a warning against Jewish opponents, Paul pointed to his own religious life, and especially to his eagerness for progress, as a pattern for his readers. In 9, he bids them observe and follow the men who imitate this pattern. This exhortation he justifies by pointing to sensual men who while bearing the name of Christ yet live for the present world. In contrast to these he describes the hope of a glorious resurrection cherished by himself and others, a hope prompted and measured by the omnipotence of Christ. In this hope and this example Paul bids his much-loved readers stand.
This appeal to the expectation of a bodily resurrection, in an exhortation to walk worthy of Christ, reveals the moral and spiritual power of the Christians hope of future glory. This hope takes hold of eternity, and thus saves us from drifting with the current around.
Fuente: Beet’s Commentary on Selected Books of the New Testament

Philippians 4.
Christ our Power.
In the former chapters Christ has been presented as our life, our pattern, and our object in glory: our life to govern our path through this world, our pattern to characterize our walk, and our object in glory to give energy in pressing on. In this closing chapter, Christ is presented as our power to make us superior to all the circumstances of this present life. The Christian is viewed in the Epistle as passing through an adverse world, opposed by a vigilant and unscrupulous enemy ever ready to use every means to turn the pilgrim from the heavenly path.
In his path, as set before us in this chapter, he finds the enemy against him; dissensions within the Christian circle; special trials peculiar to the Christian as such; the ordinary cares of life common to all; the evil and unlovely things of a world without God, and the adverse or prosperous circumstances of life. It will not, indeed, be found that all these things are specifically mentioned, but they are involved by the exhortations.
Furthermore, we have very blessedly set before us the One who alone can lift us above every trial and keep our feet in the heavenly path. Christ is our unfailing resource. His hand of power can alone enable us to walk in superiority to the dangers and snares of an adverse world, even as His mighty power enabled Peter to walk upon the water. Again and again the apostle delights to keep the Lord before us. He says,” Stand fast in the Lord,” “be of the same mind in the Lord,” Rejoice in the Lord alway.” Again he says, “I rejoiced in the Lord greatly,” and, “I can do all things through Christ which strengtheneth me.”
1. The Opposition of the Enemy (Verse 1).
The chapter opens with the exhortation, “Stand fast in the Lord.” This supposes all the power of the enemy arrayed against us, and that the Christian profession no longer walks at the height of the Christian calling. With the devil opposing, true saints giving up the heavenly calling, and mere professors denying the Cross of Christ, what hope is there that any will remain true to Christ, be preserved from giving up the heavenly path, and drifting into an easy-going and lifeless profession? Our one hope, our unfailing resource, is Christ. We cannot “stand fast” in our own strength. We cannot stand fast in our brethren. They, like ourselves, are weak and failing. We can “stand fast in the Lord.” He will never fail us; and in Him we shall find strength to stand against the enemy and all his wiles.
2. The Dissensions of Believers (Verses 2, 3).
We have not only to meet the unceasing hostility of the enemy, but the ever present dissensions amongst the people of God. Even in the bright Philippian assembly the spirit of dissension was at work. Two sisters were not of the same mind. Nothing is more distressing, disheartening and wearying to the spirit, than the constant dissensions amongst the Lord’s people. How often have such dissensions given the enemy an occasion, which he has not been slow to use, to turn aside a weak believer from the separate path of the heavenly calling, to settle down in some easy-going religious system of men’s devising!
Again, however, our true resource in the presence of our dissensions is the Lord. Why should we turn aside from the heavenly path, when difficulties rise, if we have the Lord to whom we can turn? Our differences will never be settled by mere discussion, or by way of compromise, or even by seeking to arrive at a common judgment, which might indeed be “one mind” and yet only our own mind. The only way to end dissension is for those who differ to turn to the Lord, seeking His mind. This, however, supposes the judgment of the flesh, the refusal of self-will, and subjection to the authority of the Lord. Thus only shall we arrive at the same mind in the Lord.
3. The Special Trials of Believers (Verses 4, 5).
There are special trials that are peculiar to the believer as such. There are sufferings for Christ’s sake, and sorrow of heart over the condition of the Christian profession. Paul, when writing this Epistle, was in prison for Christ’s sake. He was sorrowing over those who were turning aside to their own things, and weeping over others whose low walk made them enemies of the cross of Christ.
In the presence of these special sorrows we are exhorted to “Rejoice in the Lord alway.” Thus only shall we be sustained whether the days be dark or bright. We cannot always rejoice in our circumstances or in the saints, we can always rejoice in the Lord. Others change, others pass away; He remains, and He is the same.
Paul had known the Lord when a free man, and he had proved the Lord when a prisoner, and, from his own experience of the Lord’s sufficiency, he can say, “Rejoice in the Lord alway again I say rejoice.”
Moreover, this delight in the Lord delivers from the power of present things. If rejoicing in the Lord, and all the resources in Him; if confident that He is at hand, and that at His coming He will right every wrong; we shall not be over-troubled with the confusions in the world or the professing Church. We shall not be asserting our rights, or vehemently expressing our opinions on this world’s affairs. We can afford to be quiet if the Lord is at hand, and thus be known by all men for gentleness and moderation.
4. The Cares of this Life (Verses 6, 7).
Not only are there special trials peculiar to the Christian, but also there are the ordinary trials of life common to mankind. There are the everyday anxieties connected with our homes, our families, our health, our callings, and our circumstances. How are we made superior to these varied cares? It is evident that God would have his children to be free from all worry and anxiety. This, the word clearly tells us, can only be brought about by taking everything to God in prayer. It is not simply the great trials that we are to take to God, but the small worries. The little thing that worries might appear foolish or fanciful to others, nevertheless let us not weary ourselves with reasoning about it in our minds, but by prayer and supplication make it known to God. He knows all about the burden before we go to Him. We cannot tell Him anything that He does not know; but making it known we know that He knows. In result we are relieved from anxiety. It does not follow that we get our request, but we obtain the peace of God to garrison our hearts.
The story of Hannah in the Old Testament affords a striking example of the relief afforded by prayer. Wearied by a trial that made her fret and weep, there came a moment when she “poured out her soul before the Lord,” with the result that, though her circumstances were not altered or her prayer answered, she went on her way “in peace,” and was “no more sad” (1Sa 1:6; 1Sa 1:7; 1Sa 1:15-8).
David, in the day of his great sorrow, could say, “I cried unto the Lord, and He heard me”; with the result that he could add, “I laid me down and slept.” His circumstances were not altered, but his heart was relieved by casting his care upon the Lord (Psa 3:4-6).
Did not Mary of the eleventh of John learn the blessed effect of casting her sorrow upon the Lord when, having sent a message to the Lord concerning her trial, she was enabled to “sit still” in the house? (Joh 2:3; Joh 2:20).
5. The Defilements of the World (Verses 8, 9).
The fallen world through which we are passing is characterized by things that are false, and mean, and wrong; things unholy and unlovely; things that are of evil report, vicious and to be condemned.
There is indeed much that is beautiful in nature, and the natural man is capable of producing and appreciating much that is beautiful in music and art and literature, and yet sets little value on that which is morally beautiful. How can it be otherwise in a world that could see no beauty in the One who is altogether lovely?
The evil of the world is ever present, flaunting itself in public, retailed by the daily press, and broadcasted by wireless. It is gloated over in fiction, depicted in places of entertainment, and exploited for gain.
How then is the Christian to be kept from the defiling influences of such a world? Only by having his mind occupied with things that are true, noble, just, pure and lovely; things that are of good report, virtuous and to be praised. These things find their perfect expression in Christ and in His people in the measure in which Christ is formed in them. Thus, again, Christ is our resource to lift us above the defiling influences of a world without God. The character is formed by what the mind feeds on. Hence the importance of the exhortation, “Think on these things.”
The one whose mind is occupied with the things that are morally lovely, the things that Christ delights in, will be ready to do the things that are pleasing to Christ. Hence the “thinking” of verse 8 is followed by the “doing” of verse 9. Just as the evil thoughts of the heart find their expression in evil ways, so right thinking is followed by right acting. Thinking of things morally beautiful and doing that which is pleasing to God, we shall have, not only the peace of God in our hearts, but the God of peace with us in our walk.
6. The Circumstances of Life (Verses 10-13).
In his passage through this world the Christian may be tried through seasons of adversity, or tested by times of prosperity. Either condition has dangers for the believer. In adversity we may be tempted by the devil to lose confidence in God and question His ways or His love. It was thus Job was tested (Job 1:20-22; Job 2:9; Job 2:10). In prosperity we may grow self-confident and forget God. It was so with David (Psa 30:6). Moses warns God’s people lest in days of temporal fulness the heart be lifted up and God be forgotten (Deu 8:14).
Speaking from his own experience, the apostle instructs us how to escape both snares. Tested in every way he knew how “to be abased” without being cast down and losing confidence in God; and how to “abound” without being lifted up and forgetting God. What was it sustained Paul whether in fulness or hunger, whether abounding or suffering? His answer, in one word, is “Christ.” He had experienced the support of Christ in days of need as in days of plenty and he proved that in Christ he had strength for all things.
7. The Need of Others (Verses 14-19)
If, like the apostle, we have “learned” and been “instructed” by the support of Christ to be lifted above our circumstances, be they adverse or prosperous, we shall be ready to communicate to others. If overcome by need we shall think only of ourselves; if overcome by prosperity we shall forget God and the people of God. If strengthened by Christ in every circumstance our hearts will go out to others in need. And as with the Philippians, so with ourselves, it is well to communicate in the afflictions of the needy. Such gifts comfort the needy, bear fruit to the giver, and rise up as an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.
Thus in this closing chapter the apostle anticipates the opposition of the enemy, the special trials of the believer, the cares of this life, the defiling influences of the world, circumstances whether adverse or prosperous, and turns us to the Lord as the One who is able to sustain through all and lift us above all, that we may be kept for the glory of our God and our Father (verse 20).
Fuente: Smith’s Writings on 24 Books of the Bible

4:1 Therefore, {1} my brethren dearly beloved and longed for, my joy and {a} crown, so stand fast in the {b} Lord, [my] dearly beloved.
(1) A rehearsal of the conclusion: that they bravely continue until they have gotten the victory, trusting in the Lord’s strength.
(a) My honour.
(b) In that unification of which the Lord is the bond.
Fuente: Geneva Bible Notes

The concluding charge to stand fast in the Lord 4:1
The key word "Therefore" (Gr. hoste) and the repetition of "stand firm" (cf. Php 1:27) point to a conclusion of the main subject. This verse begins the rather drawn out conclusion of the letter. The apostle did not want his readers to lose their balance and tumble spiritually because of bad influences. Instead he wanted them to adopt the mind of Christ as he had and so continue with him in the partnership of the gospel. He proceeded to explain how to live until the Lord returns.
Paul’s strong affection for the Philippian Christians comes through very clearly in this verse. This is one of the warmest expressions of affection for his readers that we have in Paul’s inspired writings. He called them "brethren" four times (Php 1:12; Php 3:1; Php 3:17; Php 4:8), "beloved" twice (Php 2:12 and here), and "beloved brethren" once (here). Again he affirmed his desire to visit Philippi and see them again (cf. Php 1:8; Php 2:24). Moreover he referred to them as his present source of joy and his future crown when he would stand before the judgment seat of Christ. He would receive a reward for establishing them in the faith. [Note: See Joe L. Wall, Going for the Gold, pp. 129, 152-63, for discussion of the crown of life.]
In this section on walking steadfastly (Php 3:1 to Php 4:1) Paul urged his readers to rejoice in the Lord and warned them about false teaching of two kinds that would limit their joy. On the one hand, there was teaching from Judaizers, some of whom may have been Christians but most of whom were probably not. These false teachers wanted to limit the Philippians’ legitimate liberty by persuading them to submit to laws that God did not intend to govern them. On the other hand, there were antinomians, many of whom seem to have been believers but some of whom may not have been. They were urging the abandonment of legitimate law and were advocating self-indulgence. Paul’s example in the middle section of chapter 3 (Php 4:4-16) provides a path that leads us safely between these extremes (cf. Galatians 5).
Standing firm involves living in harmony with one another (Php 4:2-3), rejoicing on all occasions (Php 4:4-7), and developing the quality of sweet reasonableness (Php 4:8-9). This is clear because three imperatives in the Greek text explain "so stand firm" or "stand firm thus" (Gr. houtos).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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