Verse 2

Euodia and Syntyche were two women who seem to have been at variance; probably deaconesses of the church. He repeats, "I beseech," as if he would admonish each separately, and with the utmost impartiality. in the Lord--the true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency.

Verse 3

And--Greek, "Yea." true yoke-fellow--yoked with me in the same Gospel yoke (Mat 11:29-30; compare Ti1 5:17-18). Either Timothy, Silas (Act 15:40; Act 16:19, at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as Co1 9:5 implies he had none. help those women--rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [BIRKS]; or as ALFORD, "Help in the work of their reconciliation." which laboured with me--"inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who labored with Paul in the Gospel. In selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made" (Act 16:13), and being early converted, would naturally take an active part in teaching other women called at a later period; of course not in public preaching, but in a less prominent sphere (Ti1 2:11-12). Clement--bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. ALFORD thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But ORIGEN [Commentary, Joh 1:29] identifies the Clement here with the bishop of Rome. in the book of life--the register-book of those whose "citizenship is in heaven" (Luk 10:20; Phi 3:20). Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare Exo 32:32; Psa 69:28; Eze 13:9; Dan 12:1; Rev 20:12; Rev 21:27).

Verse 4

(Isa 61:10.) alway--even amidst the afflictions now distressing you (Phi 1:28-30). again--as he had already said, "Rejoice" (Phi 3:1). Joy is the predominant feature of the Epistle. I say--Greek, rather, "I will say."

Verse 5

moderation--from a Greek root, "to yield," whence yieldingness [TRENCH]; or from a root, "it is fitting," whence "reasonableness of dealing" [ALFORD], that considerateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve (Psa 130:3-4); though having exacted the fullest payment for us from our Divine Surety. There are included in "moderation," candor and kindliness. Joy in the Lord raises us above rigorism towards others (Phi 4:5), and carefulness (Phi 4:6) as to one's own affairs. Sadness produces morose harshness towards others, and a troublesome spirit in ourselves. Let . . . be known--that is, in your conduct to others, let nothing inconsistent with "moderation" be seen. Not a precept to make a display of moderation. Let this grace "be known" to men in acts; let "your requests be made to God" in word (Phi 4:6). unto all men--even to the "perverse" (Phi 2:15), that so ye may win them. Exercise "forbearance" even to your persecutors. None is so ungracious as not to be kindly to someone, from some motive or another, on some occasion; the believer is to be so "unto all men" at all times. The Lord is at hand--The Lord's coming again speedily is the grand motive to every Christian grace (Jam 5:8-9). Harshness to others (the opposite of "moderation") would be taking into our own hands prematurely the prerogatives of judging, which belongs to the Lord alone (Co1 4:5); and so provoking God to judge us by the strict letter of the law (Jam 2:12-13).

Verse 6

Translate, "Be anxious about nothing." Care and prayer are as mutually opposed as fire and water [BENGEL]. by prayer and supplication--Greek, "by the prayer and the supplication" appropriate to each case [ALFORD]. Prayer for blessings; and the general term. Supplication, to avert ills; a special term, suppliant entreaty (see on Eph 6:18). thanksgiving--for every event, prosperity and affliction alike (Th1 5:18; Jam 5:13). The Philippians might remember Paul's example at Philippi when in the innermost prison (Act 16:25). Thanksgiving gives effect to prayer (Ch2 20:21), and frees from anxious carefulness by making all God's dealings matter for praise, not merely for resignation, much less murmuring. "Peace" is the companion of "thanksgiving" (Phi 4:7; Col 3:15). let your requests be made known unto God--with generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow men. So Jacob, when fearing Esau (Gen 32:9-12); Hezekiah fearing Sennacherib (Kg2 19:14; Psa 37:5).

Verse 7

And--The inseparable consequence of thus laying everything before God in "prayer with thanksgiving." peace--the dispeller of "anxious care" (Phi 4:6). of God--coming from God, and resting in God (Joh 14:27; Joh 16:33; Col 3:15). passeth--surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness (Co1 2:9-10; Eph 3:20; compare Pro 3:17). shall keep--rather, "shall guard"; shall keep as a well-garrisoned stronghold (Isa 26:1, Isa 26:3). The same Greek verb is used in Pe1 1:5. There shall be peace secure within, whatever outward troubles may besiege. hearts and minds--rather, "hearts (the seat of the thoughts) and thoughts" or purposes. through--rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure.

Verse 8

Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbors, men in the intercourse of the world, &c. true--sincere, in words. honest--Old English for "seemly," namely, in action; literally, grave, dignified. just--towards others. pure--"chaste," in relation to ourselves. lovely--lovable (compare Mar 10:21; Luk 7:4-5). of good report--referring to the absent (Phi 1:27); as "lovely" refers to what is lovable face to face. if there be any virtue--"whatever virtue there is" [ALFORD]. "Virtue," the standing word in heathen ethics, is found once only in Paul's Epistles, and once in Peter's (Pe2 1:5); and this in uses different from those in heathen authors. It is a term rather earthly and human, as compared with the names of the spiritual graces which Christianity imparts; hence the rarity of its occurrence in the New Testament. Piety and true morality are inseparable. Piety is love with its face towards God; morality is love with its face towards man. Despise not anything that is good in itself; only let it keep its due place. praise--whatever is praiseworthy; not that Christians should make man's praise their aim (compare Joh 12:43); but they should live so as to deserve men's praise. think on--have a continual regard to, so as to "do" these things (Phi 4:9) whenever the occasion arises.

Verse 9

both--rather, "The things also which ye have learned . . . these practice"; the things which besides recommending them in words, have been also recommended by my example, carry into practice. heard--though ye have not yet sufficiently "received" them. seen--though ye have not as yet sufficiently "learned" them [BENGEL]. and--"and then," as the necessary result (Phi 4:7). Not only "the peace of God," but "the God of peace" Himself "shall be with you."

Verse 10

But--transitional conjunction. But "now" to pass to another subject. in the Lord--He views everything with reference to Christ. at the last--"at last"; implying he was expecting their gift, not from a selfish view, but as a "fruit" of their faith, and to "abound" to their account (Phi 4:11, Phi 4:17). Though long in coming, owing to Epaphroditus' sickness and other delays, he does not imply their gift was too late. your care . . . hath flourished again--Greek, "Ye have flourished again (revived, as trees sprouting forth again in spring) in your care for me." wherein ye were also careful--in respect to which (revival, namely, the sending of a supply to me) "ye were also (all along) careful, but ye lacked opportunity"; whether from want of means or want of a messenger. Your "lack of service" (Phi 2:30), was owing to your having "lacked opportunity."

Verse 11

I have learned--The I in Greek is emphatical. I leave it to others if they will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence (Heb 5:8), to be content in every state. content--The Greek, literally expresses "independent of others, and having sufficiency in one's self." But Christianity has raised the term above the haughty self-sufficiency of the heathen Stoic to the contentment of the Christian, whose sufficiency is not in self, but in God (Co2 3:5; Ti1 6:6, Ti1 6:8; Heb 13:5; compare Jer 2:36; Jer 45:5).

Verse 12

abased--in low circumstances (Co2 4:8; Co2 6:9-10). everywhere--rather, "in each, and in all things" [ALFORD]. instructed--in the secret. Literally, "initiated" in a secret teaching, which is a mystery unknown to the world.

Verse 13

I can do all things--Greek, "I have strength for all things"; not merely "how to be abased and how to abound." After special instances he declares his universal power--how triumphantly, yet how humbly! [MEYER]. through Christ which strengtheneth me--The oldest manuscripts omit "Christ"; then translate, "In Him who giveth me power," that is, by virtue of my living union and identification with Him, who is my strength (Gal 2:20). Compare Ti1 1:12, whence probably, "Christ" was inserted here by transcribers.

Verse 14

He here guards against their thinking from what he has just said, that he makes light of their bounty. ye did communicate with my affliction--that is, ye made yourselves sharers with me in my present affliction, namely, by sympathy; of which sympathy your contribution is the proof.

Verse 15

Now--"Moreover." Arrange as Greek, "Ye also know (as well as I do myself)." in the beginning of the gospel--dating from the Philippian Christian era; at the first preaching of the Gospel at Philippi. when I departed from Macedonia-- (Act 17:14). The Philippians had followed Paul with their bounty when he left Macedonia and came to Corinth. Co2 11:8-9 thus accords with the passage here, the dates assigned to the donation in both Epistles agreeing; namely, "in the beginning of the Gospel" here, and there, at the time of his first visit to Corinth [PALEY, HorÃ&brvbr PaulinÃ&brvbr]. However, the supply meant here is not that which he received at Corinth, but the supply sent to him when "in Thessalonica, once and again" (Phi 4:16), [ALFORD]. as concerning giving and receiving--In the account between us, "the giving" was all on your part; "the receiving" all on mine. ye only--We are not to wait for others in a good work, saying, "I will do so, when others do it." We must go forward, though alone.

Verse 16

even in Thessalonica--"even" as early as when I had got no further than Thessalonica, ye sent me supplies for my necessities more than once.

Verse 17

a gift--Greek, "the gift." Translate, "It is not that I seek after the gift, but I do seek after the fruit that aboundeth to your account"; what I do seek is your spiritual good, in the abounding of fruits of your faith which shall be put down to your account, against the day of reward (Heb 6:10).

Verse 18

But--Though "the gift" is not what I chiefly "seek after" (Phi 4:17), yet I am grateful for the gift, and hereby acknowledge it as ample for all my needs. Translate, "I have all" that I want, "and more than enough." Literally, as English Version, "I abound" over and above my needs. I am full--Greek, "I am filled full." the odour of a sweet smell--(See on Eph 5:2). The figure is drawn from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (Mat 25:40), before whom it "came up for a memorial" (Act 10:4), sweet-smelling in God's presence (Gen 8:21; Rev 8:3-4). sacrifice acceptable-- (Heb 13:16).

Verse 19

my--Paul calls God here "my God," to imply that God would reward their bounty to HIS servant, by "fully supplying" (translate so, literally, fill to the full) their every "need" (Co2 9:8), even as they had "fully" supplied his "need" (Phi 4:16, Phi 4:18). My Master will fully repay you; I cannot. The Philippians invested their bounty well since it got them such a glorious return. according to his riches--The measure of His supply to you will be the immeasurable "riches of His grace" (Eph 1:7). in glory--These words belong to the whole sentence. "Glory" is the element in which His rich grace operates; and it will be the element IN which He will "supply fully all your need." by Christ Jesus--by virtue of your being "IN" (so Greek, not "by") Christ Jesus, the Giver and Mediator of all spiritual blessings.

Verse 20

God and our Father--Translate, "Unto our God and Father." be glory--rather as the Greek, "be the glory." Not to us, but to Him be "the glory" alike of your gift, and of His gracious recompense to you.

Verse 21

Salute every saint--individually. greet--salute you. The brethren which are with me--Perhaps Jewish believers are meant (Act 28:21). I think Phi 2:20 precludes our thinking of "closer friends," "colleagues in the ministry" [ALFORD]; he had only one close friend with him, namely, Timothy.

Verse 22

they that are of CÃ&brvbrsar's household--the slaves and dependents of Nero who had been probably converted through Paul's teaching while he was a prisoner in the PrÃ&brvbrtorian barrack attached to the palace. Philippi was a Roman "colony," hence there might arise a tie between the citizens of the mother city and those of the colony; especially between those of both cities who were Christians, converted as many of them were by the same apostle, and under like circumstances, he having been imprisoned at Philippi, as he now is at Rome.

Verse 23

(Gal 6:18). be with you all. Amen--The oldest manuscripts read, "Be with your spirit," and omit "Amen." Next: Colossians Introduction

Verse 1

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 Co1 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.

Verse 2

I beseech Euodias, and beseech Syntyche,.... Two women, who were members of this church at Philippi, and who seem to have been at variance; either with each other, on account of some temporal and civil things, as often is the case of the dear children of God, who fall out by the way; and it becomes a very hard and difficult task to reconcile them, though as here entreated in the most tender and importunate manner to agree: or else with the church, having entertained some sentiments in religion different from it; being drawn aside by false teachers from the simplicity of the Gospel, and their steadfastness in the faith; and this may rather be thought to be the meaning, since the apostle would scarcely take notice of a private difference in so public a manner, and since this exhortation follows so closely the former: that they be of the same mind in the Lord; either that they agree together, and be reconciled to each other, considering the relation they stood in to one another, and to the Lord; or that they become of the same mind, and embrace the same truths, and profess and maintain the same principles the church did; and so the Arabic version renders it, "that ye entertain one and the same opinion concerning the faith of the Lord".

Verse 3

And I entreat thee also, true yoke fellow,.... Not his wife, as some think (d), for he had none, as appears from Co1 7:7, at the writing of which epistle he was at Ephesus, where he stayed some little time, and then went to Jerusalem; where he was quickly apprehended, and sent a prisoner to Rome, and where he now was as such; and therefore it is not likely that he should marry a wife within this compass of time, and much less that he should have one at Philippi; besides, the word used is of the masculine gender, and designs a man and not a woman: some think it is the proper name of a man, who was called "Syzygus", and so the Arabic interpreter seems to understand it; and by the apostle, true "Syzygus", signifying that as was his name, so was he, really and in truth, a companion and fellow labourer, that drew in the same yoke with him; the Syriac version renders it, "the son of my yoke", and the Ethiopic version, "my brother and my companion": some think this person was the husband or brother of one of the above women; and therefore is entreated to use his interest, and compose the difference between them, or endeavour to reconcile them to the church; and others that it was the jailer, that was converted by the apostle: but it seems most likely to have been one that was under the same yoke of the Gospel, and who had been employed with him in preaching of it, a fellow labourer; such an one as Barnabas, Silas, and Timothy, and might be one of those; or rather Epaphroditus, who was minister in this church, and by whom the apostle sent this letter, and whom he might address and importune in this manner; the word may very well be thought to answer to the Hebrew word often used in Jewish writings, for an associate, a colleague, and a disciple of the wise men, to which the apostle may allude; see Phi 2:25, help those women; Euodias and Syntyche. The Syriac and Ethiopic versions read "them", referring to the above women; and the Arabic version reads, "help both"; that is, both those women; not by relieving their temporal wants, which it does not appear they were in; but either by composing their differences, or by assisting them with good counsel and advice; and giving them proper instructions in the doctrines of the Gospel, that they might be brought to think the same things the church did: and the rather such pains should be taken with them, since they were such, says the apostle, which laboured with me in the Gospel; not in preaching it, for he suffered not a woman to teach in the church, Ti1 2:12; but by professing it, and bearing reproach and persecution for it; and by supporting and encouraging, and spreading it with their worldly substance: with Clement also; which some think is the same with Clemens Romanus, who was afterwards bishop of Rome, and whose epistle to the Corinthians is still extant; other writings are ascribed to him, but are spurious; however, by his name he seems to be a Roman; and from his being joined with the apostle, as one with whom these women also laboured in the Gospel, he appears to be a preacher of it at Philippi: and with other my fellow labourers; in the work of the ministry, as Timothy, who was with him at Philippi, when he first preached the Gospel there, Act 16:1, and some others: whose names are in the book of life; the book of God's eternal purposes and decrees, divine predestination to eternal life; and this being called a "book", and the names of persons being said to be in it, denote the love of God to his elect, his care of them, his value for them, his remembrance of them, and the exact knowledge which he has of them; as well as imply, that his eternal election of them is personal and particular, is well known to him, and is sure and unchangeable; being more so than the writing of Pilate on the cross, who said, what I have written, I have written, Joh 19:22; and is called the "book of life", because those whose names are written in it, have a spiritual life here, and an eternal one hereafter; to both which they are afore written in this book, or pre-ordained in God's counsels, and certainly and infallibly enjoy it: now the apostle's knowledge of these persons being written in this book, did not arise from any special revelation, as being shown the book of life, and the names of the elect in it, when he was caught up into the third heaven, Co2 12:2; nor was his knowledge of this matter peculiar and limited to these persons only, but common to all that he had reason to hope and believe had received the grace of God in truth, and walked worthy of the calling wherewith they were called, Eph 4:1; such persons in a judgment of charity, which hopes and believes all things, he concluded were in this book of life; and the same judgment, faith, and hope, ought all believers to form and entertain one of another, nothing appearing contrary to it, in their faith and conversation, (d) Vid. Euseb. Eccl. Hist. l. 3. c. 30.

Verse 4

Rejoice in the Lord alway,.... This is a repetition of the exhortation in the preceding chapter; See Gill on Phi 3:1; with this addition "alway"; for there is always cause and matter for rejoicing in Christ, even in times of affliction, distress, and persecution; since he is always the same; his grace is always sufficient; his blood has a continual virtue in it, and always speaks for peace and pardon; his righteousness is an everlasting one, and so is his salvation, and such is his love; though some join this word with what follows, and again, I say, rejoice; this is what was continually inculcated by him, as being of great importance and use for the comfort of believers, and the honour of Christ.

Verse 5

Let your moderation be known unto all men,.... The Vulgate Latin reads, "your modesty". The Syriac and Arabic versions, "your meekness", or "humility"; graces which accompany moderation, and are very necessary to it, but not that itself. The Ethiopic version renders it, "your authority", which by no means agrees; for moderation lies not in exerting authority and power to the uttermost, at least with rigour, but in showing clemency and lenity; not dealing with men according to the severity of laws and strict justice, but according to equity, and with mildness and gentleness; giving up strict and proper right, receding from what is a man's due, and not rigidly insisting on it; putting up with affronts and injuries, and bearing them with patience; and interpreting things in the best sense, and putting the best constructions on words and actions they will bear; and in using inferiors and equals with all humanity, kindness, and respect: and this is what is here intended, which the apostle would have made "known"; exercised and practised publicly, that it might be seen and known of all, and God might be glorified, by whose name they were called, though their agreeable conversation among men; see Mat 5:16; and he would not only have this known unto, but exercised towards "all men"; not only to believers, the members of the church, by ruling with gentleness, by bearing the infirmities of the weak, and by forgiving offences; but also to unbelievers, to the men of the world, by not avenging themselves, but giving way to wrath; by patient suffering for well doing, without making any returns of ill, either by words or deeds: this is the moderation here meant, and not moderation in eating and drinking, and in apparel, and in the love and use of, and care for the things of this world; though such moderation highly becomes professors of religion; and much less moderation in religion, or towards the false teachers, thinking and speaking well of them; and interpreting their notions in the best sense, hoping they may mean otherwise than they say, and therefore should treat their persons with great respect, and their principles with tenderness; but this can never be thought to be the apostle's sense, after he had himself given them such names and characters, as in Phi 3:2; and besides, though we may, and many times ought, as men and Christians, to give way, and yield up what is our right and due, for the sake of peace, yet we cannot, nor ought to give up anything, that of right belongs to God and Christ, in matters of doctrine or worship; nor in the least abate of our zeal for the same, or give way to false teachers in any respect, nor for any time: moreover, moderation in religion is nothing else but lukewarmness and indifference, than which nothing is more detestable, or abhorred by Christ. The argument or reason enforcing moderation in the above sense of it follows, the Lord is at hand. The Syriac version reads, "our Lord": and the Ethiopic version, "God is at hand". The sense is, either the Lord is near, he is omnipresent, and sees and observes the conduct of his people, their deportment in the world, and to one another; and therefore, as in his presence, and under his eye, they should behave according to equity, and with kindness and tenderness towards their fellow creatures and fellow Christians: or the Lord is nigh unto them, as he is to all that call upon him in truth, Psa 145:18; he is a present help in time of trouble, Psa 46:1; he is in the midst of them, and will help, and that right early, Psa 46:5; and will avenge his elect, and vindicate their cause, and right all their wrongs in his due time; and therefore they should take all things patiently, and not avenge themselves: or in a little while Christ will come to judgment, when he will plead the cause of his people, and convince ungodly sinners of their ungodly deeds, and hard speeches against him and his, Jde 1:15; and therefore they should leave all to that time, and commit themselves to him that judgeth righteously, Pe1 2:23.

Verse 6

Be careful for nothing,.... This must be understood not in the most extensive sense, but with a limitation and restriction. There are many things that saints are to be careful for, as men and Christians; they are to be careful of their bodies, as well as of their souls; of the health of them, which is to be preserved by all lawful means, and not exposed to unnecessary danger; and for their families, to provide things honest for them, proper food and raiment, and the necessaries of life; for whoever does not do that, denies the faith, and is worse than an infidel; and even for the things of this world in a moderate way, using all diligence and industry in obtaining them; men ought to be careful to discharge the duties of their calling in civil life, and to care and concern themselves for the honour of God, the interest of religion, and the support of the Gospel; and that they offend not God, by sinning against him: but the carefulness the apostle speaks of, is an anxious solicitude for worldly things, an immoderate concern for the things of life, arising from diffidence, or negligence, of the power, providence, and faithfulness of God: saints should not be anxiously, or in a distressing manner concerned for the things of this world, but be content, whether they have less or more; nor be over much pressed with what befalls them, but should cast their care upon the Lord, and carry every case to him, and leave it there: but in everything. The Syriac and Ethiopic versions render it, "in every time": always, constantly, every day, as often as there is opportunity, and need requires. The Vulgate Latin and Arabic versions join it with the following clause, "in every prayer and supplication"; but the grammatical construction of the words will not admit of such a version; it is best to understand it of every thing, or case, which should be brought to God; whether it be of a temporal or spiritual kind, relating to body or soul, to ourselves or others, to our families, relations, and acquaintance, the church, or the world: by prayer and supplication: which may include all sorts of prayer, mental or vocal, private or public, ordinary or extraordinary, and every part of prayer: prayer may design petition, or asking for good things that are wanted; and "supplication", a deprecating of evils that are feared; though these two are often used together for the same thing, for prayer in general: which ought always to be accompanied with thanksgiving; for mercies received; for a man can never come to the throne of grace, to ask for grace and mercy, but he has mercies to bless God for, and so to do is very acceptable to God; nor can a person expect to succeed in the enjoyment of future mercies, when he is not thankful for past and present ones: in this manner therefore, at all times, upon every occasion, in a way of humble petition and supplication, joined with thankfulness for all favours, let your requests be made known to God; not to men; fly not to an arm of flesh, but to God, to him only, and that in the most private mariner, as not to be known by men; and put up such requests, as there may be reason to hope and believe God will "know" and approve of; such as are agreeable to his will, to the covenant of his grace, and the declaration of his word: use familiarity with God, tell him as you would do a friend, freely and fully, all your case, pour out your souls and your complaints before him. This God would have his people do, and he expects it from them; and though he knows all their wants, and what are their desires before they express them, yet he will seem not to know them, or take any notice of them, until they open them to him in some way or other; either by vocal prayer, or mental; by ejaculations, or sighs and groans, by chattering as a crane or a swallow, all which he understands: and be the case made known in what way or manner soever, with ever so much weakness, so be it, it is made known, it is enough, it shall be regarded and not despised.

Verse 7

And the peace of God which passeth all understanding,.... Not that peace which God calls his people to among themselves in their effectual calling; and which he requires of them to cultivate and maintain; and which he encourages in them by the promise of his gracious presence among them; and which indeed he is the author of, and therefore is so called, Col 3:15; and which may be said to surpass or exceed all speculative knowledge, and understanding; for the one puffs up and profits nothing, but the other edifies; and much less that peace which God has in himself, who is all peace and love, and which passes all understanding, human and angelic; but either that peace which is made with God by the blood of Christ, and is published in the Gospel of peace, which passes and surprises all understanding of men and angels, that it should be; that the thoughts of God should be concerning it from everlasting; that a council of peace should be called and held between the eternal Three, and a covenant of peace entered into; that Christ should be appointed the peace maker, and the chastisement of it laid on him; that he should make it by the blood of his cross, and for men, while enemies to God and to himself: or else that peace of conscience, which arises from a view of peace made by Christ; of justification by his righteousness, and atonement by his sacrifice; and which may be called "the peace of Christ", as the Alexandrian copy reads; both because it is founded upon, and springs from him, and is what he is the donor of: and this is what passes the understanding of every natural man; he knows nothing of this peace, what this tranquillity of mind means; he intermeddles not with this joy; it is unaccountable to him how it should be, that such then should have peace, who have so much trouble, are so much reproached, afflicted, and persecuted, and yet have peace in Christ, while they have tribulation in the world; which shall keep your hearts and minds through Jesus Christ, or "in Christ Jesus": some read these words prayer wise, or as a wish, "let it", or "may it keep", so the Vulgate Latin; but they are rather a promise, encouraging the saints to the discharge of the above duties; as rejoicing always in the Lord, showing their moderation to all men, avoiding anxious care, and betaking themselves at all times, on all occasions, to prayer to God; in which way they may expect peace, and such as will be of that see vice to them, as here expressed; that is, be a means of their final perseverance; for the peace of God, in either sense, is a preservation of the saints: peace made with God secures them in Christ from all condemnation by the law, sin, Satan, the world, or their own hearts; and peace in their own souls, on so good a foundation as it is, keeps them through Christ as in a garrison, from being overset with the troubles of the world, or the temptations of Satan; and is a means of preserving them from being carried away with the errors and heresies of the wicked, having a witness to truth within themselves; and from every evil way and work, from profaneness and immorality; the grace of God teaching them, and the love of Christ constraining them, which is shed abroad in their hearts, to live and act otherwise.

Verse 8

Finally, brethren, whatsoever things are true,.... To close all with respect to the duties of Christianity incumbent on the professors of it, the apostle exhorts to a regard to everything that is true; that is agreeable to the Scriptures of truth, to the Gospel the word of truth, or to the law and light of nature; and whatever was really so, even among the very Heathens, in opposition to falsehood, lying, and hypocrisy whatsoever things are honest; in the sight of men; or grave, or "venerable" in speech, in action or attire, in opposition to levity, frothiness, or foppery: whatsoever things are just; between man and man, or with respect both to God and men; giving to God what belongs to him, and to man what is his due; studying to exercise a conscience void of offence to both, in opposition to all impiety, injustice, violence, and oppression: whatsoever things are pure; or "chaste", in words and deeds, in opposition to all filthiness and foolish talking, to obscene words and actions. The Vulgate Latin and Arabic versions render it, "whatsoever things are holy"; which are agreeable to the holy nature, law, and will of God, and which tend to promote holiness of heart and life: whatsoever are lovely; which are amiable in themselves, and to be found even among mere moral men, as in the young man whom Christ as man is said to love, Mar 10:21; and which serve to cultivate and increase love, friendship, and amity among men; and which things also are grateful to God and lovely in his sight, in opposition to all contention, strife, wrath, and hatred: whatsoever things are of good report; are well spoken of, and tend to get and establish a good name, which is better than precious ointment, Ecc 7:1; for though a good name, credit, and reputation among men, are to be sacrificed for the sake of Christ when called for; yet care is to be taken to preserve them by doing things which may secure them, and cause professors of religion to be well reported of; and which beautiful in all, and absolutely necessary in some: if there be any virtue; anywhere, among any persons whatever, in opposition to vice: and if there be any praise; that is praiseworthy among men, and deserves commendation, even though in an unjust steward, Luk 16:8, it should be regarded. The Vulgate Latin adds, "of discipline", without any authority from any copy. The Claromontane manuscript reads, "if any praise of knowledge": think on these things: meditate upon them, revolve them in your minds, seriously consider them, and reason with yourselves about them, in order to put them into practice.

Verse 9

These things which ye have both learned,.... Meaning from himself, in a doctrinal way: and received; not only into their heads but hearts, had embraced cordially, with great affection, in the love thereof, as well as given a full assent to: and heard; either publicly or privately, from the pulpit, or in conversation; or had heard of him when absent, or from him when present: and seen in me: in his life and conversation, which were well known, and were a pattern to them that believe; and therefore he adds, do; practise the same things which they had learned from him as their duty, and had heard him urge as such, and had seen exemplified in himself: and the God of peace shall be with you; to give that peace which is beyond the conception of a natural man, and the expression of a spiritual one, and is the great preservative through Christ; and to enable to do and to continue to do the above things, and to keep them from all harm, and every enemy of their souls; to favour them with his gracious presence here, and with endless peace hereafter.

Verse 10

But I rejoiced in the Lord greatly,.... The apostle proceeds to the last part of this epistle, and to take notice of the present which these Philippians had sent him, on account of which this his rejoicing was; and which was not small but great, and was not of a carnal but spiritual kind; it was a joy in the Holy Ghost, which is opposed to meats and drinks, and earthly enjoyments; it was a joy in the Lord; "in our Lord", as the Syriac version renders it; it was not so much on account of the nature, substance, quantity or quality of the things sent him, and the suitableness of them to his present necessity; but because this thing was of the Lord, he had put it into their hearts to do it, and had given them not only ability, but a willing mind, and had wrought in them both to will and to do; and because what they did they did for the sake of Christ, and to him as an apostle of his, and in obedience to Christ, and with a view to promote his cause and interest, honour and glory: that now at the last your care of me hath flourished again; which supposes that they had formerly, at the first preaching of the Gospel, showed great respect to him, and took great care of him, as appears from Phi 4:15, but that for some time past, and it seems for a considerable while, they had dropped it, or at least had not shown it; but that now it revived again, and was seen in the present they had now sent him. The allusion is to trees, which in the summer season bear much fruit, in autumn cast their leaves, and in the winter are entirely bare, and in the spring of the year revive again, and put forth leaves and fruit: and just so it is with the saints, they are compared to trees, and are called trees of righteousness, Isa 61:3, and are fruitful ones, Jer 23:3; but they have their winter seasons, when they are barren and unfruitful, and look as if they were dead; but when it is a spring time with them they revive again, as in the exercise of their faith and hope in Christ, so of their love to him, and to one another, and the ministers of the Gospel; when the south wind of the Spirit blows, the sun of righteousness arises, and, the dews of divine grace fall upon them; and such a revival was now in this church; and this was what the apostle so much rejoiced in, not so much for the gift bestowed on him, as for the fruit that appeared in them; see Phi 4:17; but whereas he had said that this care of him flourished again, "at last"; lest this should be thought as finding fault with them, and bringing a charge against them, he corrects himself by adding, wherein ye were also careful, but ye lacked opportunity; signifying that he believed they had entertained the same sentiments of him, had the same affection and inward care for him all along; but they had no opportunity of showing it, he being at such a distance, and they having no convenient or proper persons to send to him; or were hindered through multiplicity of business on their hands, that they could not attend to him; and so the Vulgate Latin version renders it, "but ye were busied", or taken up and employed in business; or it was for want of ability; for the words will bear to be rendered, "but ye lacked ability"; and to this sense does the Syriac version render it, , "but ye were not sufficient"; or had not a sufficiency, were not able to do it, and therefore to be easily excused.

Verse 11

Not that I speak in respect of want,.... Either of want of will in them; of their slowness and backwardness in their care of him, postponing him to others, caring for him last of all; this gave him no uneasiness, he did not take it ill, knowing and owning himself to be less than the least of all saints: or of his own want before this present came; and his sense is, that he did not express himself with so much joy, because of the penury and distress he was in before the things came to him which they sent; for he was not in want; though he had nothing, he possessed all things, and was as happy, and in as comfortable a frame, and in as much content then as now: for I have learned in whatsoever state I am, therewith to be content; or "to be sufficient", as the Vulgate Latin version renders it; or that that is sufficient for me which I have, as the Syriac version renders it; for the word here used signifies to be self-sufficient, or to have a sufficiency in one's self, which in the strict sense of the phrase is only true of God, who is "El-shaddai", God all-sufficient; but, in a lower sense, is true of such who are contented with their present state and condition, with such things as they have, be they more or less, and think that they have enough, as old Jacob did, Gen 33:11; and such persons have a sort of an all-sufficiency in them; they are thankful for every thing they have, be it little or more, and in every state, whether of adversity or prosperity; and quietly and patiently submit to the will of God, and cheerfully take and bear whatever is assigned them as their portion; and such an one was the apostle: he was not only content with food and raiment, and such things as he had, but even when he had nothing at all; when he had neither bread to eat nor clothes to wear; when he was in hunger and thirst, in cold and nakedness, as was sometimes his case; and therefore he does not say here, that he had learnt to be content with such things as he had, but , "in what I am": and this he had not by nature, but by grace; it was not natural, but adventitious to him; it was not what he had acquired by his industry, but what he had "learned"; and that not in the school of nature and reason, while an unregenerate man; nor at the feet of Gamaliel, while he was training up under him in the law of Moses, and in the traditions of the elders; but he learned it of God, and was taught it by the revelation of Christ, and under the teachings of the Spirit of God, and that in the school of affliction, by a train of experiences, of many sorrows, afflictions, and distresses; for this lesson is learned quite contrary to all the rules and reasons among men, not by prosperity, but by adversity: many are the things that may excite and encourage to the exercise of this heavenly grace, where it is wrought; as the consideration of the unalterable will of God, according to which every man's state and condition is settled, and therefore what God has made crooked can never be made straight; and of our case when we came into the world, and what that will be when we go out of it, naked and bare of this world's things; and of our unworthiness of the least mercy at the hand of God: add to which, the consideration of God being our portion and exceeding great reward; of having an interest in Christ and all things in him; and of the profits and pleasures of a life of contentment; and of the promises which God has made to such; and of the future glory and happiness which will shortly be enjoyed: so that a believer may say, who has the smallest pittance of earthly enjoyments, this, with a covenant God, with an interest in Christ, with grace here and heaven hereafter, is enough.

Verse 12

I know both how to be abased,.... Or "humbled"; to be treated with indignity and contempt, to be trampled upon by man, to suffer hardships and distress, to be in a very mean and low condition, to work with his own hands, and minister to his own and the necessities of others in that way; yea, to be in hunger and thirst, in cold and nakedness, and have no certain dwelling place; and he knew how to behave under all this; not to be depressed and cast down, or to fret, repine, and murmur: and I know how to abound; or "to excel"; to be in the esteem of men, and to have an affluence of the things of this world, and how to behave in the midst of plenty; so as not to be lifted up, to be proud and haughty, and injurious to fellow creatures; so as not to abuse the good things of life; and so as to use them to the honour of God, the interest of religion, and the good of fellow creatures, and fellow Christians: every where; whether among Jews or Gentiles, at Jerusalem or at Rome, or at whatsoever place; or as the Arabic version renders it, "every time": always, in every season, whether of adversity or prosperity: and in all things; in all circumstances of life: I am instructed; or "initiated", as he was by the Gospel; and, ever since he embraced it, was taught this lesson of contentment, and inured to the exercise of it, and was trained up and instructed how to behave himself in the different changes and vicissitudes he came into: both to be full, and to be hungry; to know what it was to have plenty and want, to have a full meal and to want one, and be almost starved and famished, and how to conduct under such different circumstances: both to abound and to suffer need; which the apostle repeats for confirmation sake; and the whole of what he here says is an explanation of the lesson of contentment he had learned; and the knowledge he speaks of was not speculative but experimental, and lay not merely in theory, but in practice; and now lest he should be thought guilty of arrogance, and to ascribe too much to himself, he in Phi 4:13 attributes all to the power and grace of Christ.

Verse 13

I can do all things,.... Which must not be understood in the greatest latitude, and without any limitation; for the apostle was not omnipotent, either in himself, or by the power of Christ; nor could he do all things that Christ could do; but it must be restrained to the subject matter treated of: the sense is, that he could be content in every state, and could know how to behave himself in adversity and prosperity, amidst both poverty and plenty; yea, it may be extended to all the duties incumbent on him both as a Christian and as an apostle, as to exercise a conscience void of offence towards God and men; to take the care of all the churches; to labour more abundantly than others in preaching the Gospel; and to bear all afflictions, reproaches, and persecutions for the sake of it; yea, he could willingly and cheerfully endure the most cruel and torturing death for the sake of Christ: all these things he could do, not in his own strength, for no man was more conscious of his own weakness than he was, or knew more of the impotency of human nature; and therefore always directed others to be strong in the Lord, and in, the power of his might, and in the grace that is in Christ, on which he himself always depended, and by which he did what he did; as he adds here, through Christ which strengtheneth me. The Vulgate Latin and Ethiopic versions leave out the word "Christ", and only read "him"; and so the Alexandrian copy and others; but intend Christ as those that express it: strength to perform duty and to bear sufferings is in Christ, and which he communicates to his people; he strengthens them with strength in their souls, internally, as the word here used signifies; by virtue of which they can do whatever he enjoins them or calls them to, though without him they can do nothing.

Verse 14

Notwithstanding ye have well done,.... This he says lest they should think he slighted their kindness, and lest they should be discouraged from doing any such thing of this kind another time, either to himself or others; for though he was so well contented with his state, and knew how to be abased and to suffer need, and could do all things through the strength of Christ, yet he observes they did well in communicating to him; for communicating to poor saints or ministers is a considerable branch of well doing; it is a good work when it is done in faith, and from love, and with a view to the glory, honour, and interest of Christ; it is what is agreeable to the will of God, and is an odour of a sweet smell, and acceptable to him: that ye did communicate with my affliction; by which is meant, not any affliction of mind, for he was in as comfortable a frame, had as clear views of his interest in God, as his covenant God, and was as contented and satisfied as ever he was in his life; nor any disorder or distemper of body; but he was in prison and penury: these Philippians communicated with him in it, both by sympathizing with him in his tribulation, and by sending their minister to visit him, and with him a present for his relief and support; in doing which they did well.

Verse 15

Now ye Philippians know also,.... As well as the apostle did, that they not only communicated now, but also had done formerly, and when none else beside them did; wherefore he not only commends them for their present kindness to him, but for their past favours: that in the beginning of the Gospel; of the preaching of it by the apostle in the parts of Macedonia, particularly at Philippi; as soon as ever the Gospel was preached to them, they showed a grateful and beneficent spirit; of which we have an instance in Lydia, the first person we read of converted there, and also in the jailer, who was the next; see Act 16:12; yea, not only while he was with them they communicated to him, but when he was gone from them: when I departed from Macedonia; when he went to Corinth and other places, to preach the Gospel in other parts and to other people, they sent the brethren after him with presents which supplied what was lacking to him, and in which other churches were deficient; see Co2 11:8; the Ethiopic version reads, "when ye went from Macedonia with me": but is not supported by any copy or other version: no church communicated with me, as concerning giving and receiving, but ye only; the phrase, "giving and receiving", is the same with avm wmtN, which is often used by the Jews for trading and commerce (e); and the allusion is to the keeping of accounts by men in business, by debtor and creditor, in a book, putting down in one column what is delivered out, and in the other what is received, whereby accounts are kept clear: the apostle's meaning is, that whereas he and his fellow ministers had delivered out spiritual things to this church, they had in return communicated their carnal things; so that there was a proper account kept, which was not observed by other churches, and which was greatly to the commendation of this, (e) Vid. Kimchi in Psal. xv. 3. & Targum in Isa. ix. 4.

Verse 16

For even in Thessalonica,.... When the apostle was there; for from Philippi he went to Thessalonica; see Act 17:1, ye sent once and again unto my necessity; for his use and service, to support him while he was at that place, and relieve and assist him in his necessities; for the people at Thessalonica were either not able to communicate, or were not of a beneficent disposition, or the apostle did not care to be chargeable to them; and they seem many of them to have been idle and lazy, and therefore he wrought among them with his own hands to set them an example; and the Philippians hearing and knowing that this was the case, sent frequently, while he was here, some of the brethren with gifts unto him.

Verse 17

Not because I desire a gift,.... This commendation of them he entered into, not because he desired another present to be made to him, either by them or others; he was not a man of such a disposition, he was not like one of those that could never have enough; he was fully satisfied and highly contented with what he had; he was not like the false teachers, that made merchandise of men; he sought not theirs, but them: but I desire fruit that may abound to your account; he had planted them, or had been an instrument in planting of them, as trees of righteousness, Isa 61:3; and his great desire was to see fruits of righteousness grow upon them, Phi 1:11; by which sometimes are meant acts of beneficence, as in Co2 9:10; and that these might be abundant and turn to their profit and advantage, as such fruit does; for God does not forget to recompence acts of bounty, and labours of love, but if even a cup of cold water is given to a prophet or minister of Christ, on account of his being so, it shall have its reward in the issue of things, upon the casting up of accounts, Mat 10:42; for the apostle still has reference unto that; his view was, that the balance might be on their side, and that much might be received by them; so that it was not for himself, but for their encouragement and future good, he said this; for as for himself he adds,

Verse 18

But I have all things, and abound,.... Or "I have received all things", as the Syriac version renders it; all that they had sent by Epaphroditus; and for which he now gives a receipt; and by virtue of which he now abounded; and which abundance of his was not so much owing to the largeness of their presents, as to the peace of his mind; looking upon this gift of theirs, though it might be but small in itself, a fulness to him; for he adds, I am full; as much as he desired, he wanted no more, he had enough: having received of Epaphroditus the things which were sent from you: and which he acknowledged, that the character of this good man might stand clear, who had been intrusted with this affair: an odour of a sweet smell, a sacrifice acceptable, well pleasing to God, this is said in allusion to the sacrifices under the former dispensation, in which God smelled a sweet savour, Gen 8:21, in reference to which, as the sacrifice of Christ is said to be of a sweet smelling savour, Eph 5:2, and as the spiritual sacrifices of the saints, as praises and prayers, are called odours, Rev 5:8, and are said to be acceptable unto God, Pe1 2:5; so acts of beneficence are called sacrifices, with which he is well pleased, Heb 13:16.

Verse 19

But my God shall supply all your need,.... Or "fulfil all your need": the Jews, when they would comfort any, under the loss of any worldly enjoyment, used to say, , "God fulfil", or "will fulfil thy need" (f). The Vulgate Latin, Syriac, and Arabic versions, read these words as a wish or prayer, "but may my God supply" or "fulfil all your need"; I am not able to make you any returns, but I pray that my God would recompence it to you, that as you have supplied my want, he would supply all yours; but we with others, and as the Ethiopic version, read, "shall" or "will supply"; as an assertion by way of promise, though he could not, yet his God would; he who was his God, not only as the God of nature and providence, or as the God of the Israelites, but as the God of all grace; who had loved him as such, had chosen, adopted, regenerated, and sanctified him; who was his God in Christ, and by virtue of the covenant of grace, and which was made known in the effectual calling; whose ambassador he was, and whom he had faithfully served in the Gospel of his Son; this God, who had been his God, was and would be so unto death, in whom he had an interest, and because he had an interest in him, and was thus related to him, be firmly believed, and fully assures these saints, that he would supply their wants who had been so careful of him: believers, though they need nothing as considered in Christ, being complete and filled full in him, having in him all grace, and all spiritual blessings, and under believing views of this at times, see themselves complete and wanting nothing; yet, in themselves, they are poor and needy, and often want fresh discoveries of the love of God to them, fresh supplies of grace from Christ, stand in need of more light from him, and to be quickened according to his word; they want fresh supplies of strength from him answerable to the service and work they are daily called to; and as their trials and afflictions abound, they have need of renewed comfort to support under them; and have also need of fresh manifestations and applications of pardoning grace to their souls, and fresh views of the righteousness of Christ, as their justifying righteousness before God; and, in a word, need daily food for their souls as for their bodies: now God, who is also their God, is able and willing to supply their wants; and he does so, he withholds no good thing from them, nor do they want any good thing needful for them, for he supplies "all" their need; and this they may expect, since he is the God of all grace, and a fulness of grace is in his Son; and this grace is sufficient for them, and a supply of it is given them by the Spirit, according to his riches; God is rich not only in the perfections of his nature, which are inconceivable and incommunicable; and in the works of his hands, of creation and providence, the whole earth is full of his riches, Psa 104:24, and according to these riches of his goodness he supplies the wants of all creatures living; but he is also rich in grace and mercy, Eph 2:4, and it is according to the riches of his grace he supplies the spiritual wants of his people, and he does it like himself, according to the riches he has; he gives all things richly to enjoy, plenteously and abundantly: in glory: in a glorious manner, so as to show himself glorious, and make his people so, to the glory of his rich grace; and "with glory", as it may be rendered, with eternal glory; he will not only give grace here, and more of it as is needful, according to the abundance of it in himself and in his Son, but glory hereafter: and all by Christ Jesus; and through him, who is full of grace and truth; who is the Mediator in whom the fulness of it lies, and through whose hands, and by whom, it is communicated to the saints: or "with Christ Jesus"; along with him God gives all things freely, all things pertaining to life and godliness: or "for the sake of Christ Jesus"; not for any worth or merit in men, but for the sake of Christ, in whom they are accepted, and on whose account respect is had to their persons, and so to their wants, (f) T. Bab. Betacot, fol. 16. 2. Debarim Rabba, sect. 4. fol. 239. 4.

Verse 20

Now unto God and our Father,.... To God, who is our Father in Christ, be glory for ever and ever, Amen; for all the grace he gives now, and for all the glory and happiness expected hereafter; for the supply of every want both temporal and spiritual; seeing every good gift comes from him, and is to be ascribed to his free grace and favour, and not to any deserts of men: and particularly he may mean for what they had sent him, and he had received from them.

Verse 21

Salute every saint in Christ Jesus,.... Meaning at Philippi, whether rich or poor, lesser or greater believers, common saints, as well as the officers of the church, bishops and deacons; who were in Christ by electing grace, and as their covenant head, and representative from everlasting, and which was manifested and made known by their conversion and the effectual calling: the brethren which are with me greet you; such as Timothy; see Phi 2:19; and Epaphras, Marcus, Aristarchus, Demas, and Lucas; see Plm 1:23; he makes no mention of Peter anywhere, when he writes from Rome or to it, which shows he was not there then, or a bishop of that place, as the Papists say.

Verse 22

All the saints salute you,.... The members of the church at Rome, chiefly they that are of Caesar's household; for by means of the apostle's bonds, which were made manifest in the emperor's palace, Christ was made known to some there likewise; though Nero, the then reigning emperor, was a very wicked prince, and his court a very debauched one, yet the grace of God reached some there: who these were cannot be said; as for the conjecture that Seneca the philosopher, Nero's master, was one of them, it is without foundation; the eight letters of his to the Apostle Paul, and the six letters of the apostle to him, are spurious, though of ancient date, being made mention of by Austin and Jerom (g): a like groundless conjecture is that, that Lucan the poet, Seneca's brother's son, was another; for there is nothing in his writings, or in any account of him, any more than in the former, that shows him to be a Christian. Torpes, a man in great favour and dignity in Nero's court, and Evellius his counsellor, who both suffered martyrdom under him, according to the Roman martyrology, are also mentioned, (g) Vid. Fabricii Bibliothec. Latin, p. 69.

Verse 23

The grace of our Lord Jesus Christ be with you all,.... The Vulgate Latin and Ethiopic versions read, "with your spirit", as in Gal 6:18; and so the Alexandrian copy and some others read. This is the apostle's token in all his epistles of the genuineness of them, and which he wrote with his own hand, Th2 3:17; see Gill on Rom 16:22, Rom 16:24. Amen: with which all the epistles are concluded; see Gill on Rom 16:27. The subscription is, it was written to the Philippians from Rome, by Epaphroditus; that this epistle was written to the Philippians by the Apostle Paul, when he was a prisoner at Rome, and sent to them by Epaphroditus their minister, when he returned from him to them. Next: Colossians Introduction

Verse 1

The apostle begins the chapter with exhortations to divers Christian duties. I. To stedfastness in our Christian profession, Phi 4:1. It is inferred from the close of the foregoing chapter: Therefore stand fast, etc. 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, Phi 1:8. (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, Jo2 1:4; Jo3 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 6:10. "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 (Phi 4:2, Phi 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 (Phi 4:3), 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, Ti1 2:12, 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 (Luk 10:20), not blotting his name out of the book of life (Rev 3:5), and of those who are written in the Lamb's book of life, Rev 21:27. 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, Phi 4:4. All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord (Psa 37:4), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls (Psa 94:19), and our meditation of him is sweet, Psa 104:34. 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 (Phi 3:1): 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, Phi 4:5. 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. 14. 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 (Phi 4:6): Be careful for nothing - mēden merimnate: the same expression with that Mat 6:25, 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, Phi 4:7. 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 ham, Co1 2:9. 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 26:3. 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 (Phi 4:8), 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 2:29. In these things he proposes himself to them for an example (Phi 4:9): 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.

Verse 10

In these verses we have the thankful grateful acknowledgment which the apostle makes of the kindness of the Philippians in sending him a present for his support, now that he was a prisoner at Rome. And here, I. He takes occasion to acknowledge their former kindnesses to him, and to make mention of them, Phi 4:15, Phi 4:16. Paul had a grateful spirit; for, though what his friends did for him was nothing in comparison of what he deserved from them and the obligations he had laid upon them, yet he speaks of their kindness as if it had been a piece of generous charity, when it was really far short of a just debt. If they had each of them contributed half their estates to him, they had not given him too much, since they owed to him even their own souls; and yet, when they send a small present to him, how kindly does he take it, how thankfully does he mention it, even in this epistle which was to be left upon record, and read in the churches, through all ages; so that wherever this epistle shall be read there shall this which they did to Paul be told for a memorial of them. Surely never was present so well repaid. He reminds them that in the beginning of the gospel no church communicated with him as to giving and receiving but they only, Phi 4:15. They not only maintained him comfortably while he was with them, but when he departed from Macedonia they sent tokens of their kindness after him; and this when no other church did so. None besides sent after him of their carnal things, in consideration of what they had reaped of his spiritual things. In works of charity, we are ready to ask what other people do. But the church of the Philippians never considered that. It redounded so much the more to their honour that they were the only church who were thus just and generous. Even in Thessalonica (after he had departed from Macedonia) you sent once and again to my necessity, Phi 4:16. Observe, 1. It was but little which they sent; they sent only to his necessity, just such things as he had need of; perhaps it was according to their ability, and he did not desire superfluities nor dainties. 2. It is an excellent thing to see those to whom God has abounded in the gifts of his grace abounding in grateful returns to his people and ministers, according to their own ability and their necessity: You sent once and again. Many people make it an excuse for their charity that they have given once; why should the charge come upon them again? But the Philippians sent once and again; they often relieved and refreshed him in his necessities. He makes this mention of their former kindness, not only out of gratitude, but for their encouragement. II. He excuses their neglect of late. It seems, for some time they had not sent to enquire after him, or sent him any present; but now at the last their care of him flourished again (Phi 4:10), like a tree in the spring, which seemed all the winter to be quite dead. Now, in conformity to the example of his great Master, instead of upbraiding them for their neglect, he makes an excuse for them: Wherein you were also careful, but you lacked opportunity. How could they lack opportunity, if they had been resolved upon it? They might have sent a messenger on purpose. But the apostle is willing to suppose, in favour of them, that they would have done it if a fair opportunity had offered. How contrary is this to the behaviour of many to their friends, by whom neglects which really are excusable are resented very heinously, when Paul excused that which he had reason enough to resent. III. He commends their present liberality: Notwithstanding, you have well done that you did communicate with my affliction, Phi 4:14. It is a good work to succour and help a good minister in trouble. Here see what is the nature of true Christian sympathy; not only to be concerned for our friends in their troubles, but to do what we can to help them. They communicated with his affliction, in relieving him under it. He who says, Be you warmed, be you filled, and giveth not those things they have need of, what doth it profit? Jam 2:16. He rejoiced greatly in it (Phi 4:10), because it was an evidence of their affection to him and the success of his ministry among them. When the fruit of their charity abounded towards the apostle, it appeared that the fruit of his ministry abounded among them. IV. He takes care to obviate the bad use some might make of his taking so much notice of what was sent him. It did not proceed either from discontent and distrust (Phi 4:11) or from covetousness and love of the world, Phi 4:12. 1. It did not come from discontent, or distrust of Providence: Not that I speak in respect of want (Phi 4:11); not in respect of any want he felt, nor of any want he feared. As to the former, he was content with the little he had, and that satisfied him; as to the latter, he depended upon the providence of God to provide for him from day to day, and that satisfied him: so that he did not speak in respect of want any way. For I have learned, in whatsoever state I am, therewith to be content. We have here an account of Paul's learning, not that which he got at the feet of Gamaliel, but that which he got at the feet of Christ. He had learnt to be content; and that was the lesson he had as much need to learn as most men, considering the hardships and sufferings with which he was exercised. He was in bonds, and imprisonments, and necessities, often; but in all he had learnt to be content, that is, to bring his mind to his condition, and make the best of it. - I know both how to be abased and I know how to abound, Phi 4:12. This is a special act of grace, to accommodate ourselves to every condition of life, and carry an equal temper of mind through all the varieties of our state. (1.) To accommodate ourselves to an afflicted condition - to know how to be abased, how to be hungry, how to suffer want, so as not to be overcome by the temptations of it, either to lose our comfort in God or distrust his providence, or to take any indirect course for our own supply. (2.) To a prosperous condition - to know how to abound, how to be full, so as not to be proud, or secure, or luxurious. And this is as hard a lesson as the other; for the temptations of fulness and prosperity are not less than those of affliction and want. But how must we learn it? I can do all things through Christ who strengthens me, Phi 4:13. We have need of strength from Christ, to enable us to perform not only those duties which are purely Christian, but even those which are the fruit of moral virtue. We need his strength to teach us to be content in every condition. The apostle had seemed to boast of himself, and of his own strength: I know how to be abased (Phi 4:12); but here he transfers all the praise to Christ. "What do I talk of knowing how to be abased, and how to abound? It is only through Christ who strengthens me that I can do it, not in my own strength." So we are required to be strong in the Lord, and in the power of his might (Eph 6:10), and to be strong in the grace which is in Christ Jesus (Ti2 2:1); and we are strengthened with might by his Spirit in the inner man, Eph 3:16. The word in the original is a participle of the present tense, en tō endunamounti me Christō, and denotes a present and continued act; as if he had said, "Through Christ, who is strengthening me, and does continually strengthen me; it is by his constant and renewed strength I am enabled to act in every thing; I wholly depend upon him for all my spiritual power." 2. It did not come from covetousness, or an affection to worldly wealth: "Not because I desired a gift (Phi 4:17): that is, I welcome your kindness, not because it adds to my enjoyments, but because it adds to your account." He desired not so much for his own sake, but theirs: "I desire fruit that may abound to your account, that is, that you may be enabled to make such a good use of your worldly possessions that you may give an account of them with joy." 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. "For my part," says he, "I have all, and abound, Phi 4:18. What can a man desire more than enough? I do not desire a gift for the gift's sake, for I have all, and abound." They sent him a small token, and he desired no more; he was not solicitous for a present superfluity, or a future supply: I am full, having received from Epaphroditus the things which were sent by you. Note, A good man will soon have enough of this world; not only of living in it, but of receiving from it. A covetous worldling, if he has ever so much, would still have more; but a heavenly Christian, though he has little, has enough. V. The apostle assures them that God did accept, and would recompense, their kindness to him. 1. He did accept it: It is an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. Not a sacrifice of atonement, for none makes atonement for sin but Christ; but a sacrifice of acknowledgment, and well-pleasing to God. It was more acceptable to God as it was the fruit of their grace than it was to Paul as it was the supply of his want. With such sacrifices God is well pleased, Heb 13:16. 2. He would recompense it: But my God shall supply all your wants according to his riches in glory by Christ Jesus, Phi 4:19. He does as it were draw a bill upon the exchequer in heaven, and leaves it to God to make them amends for the kindness they had shown him. "He shall do it, not only as your God, but as my God, who takes what is done to me as done to himself. You supplied my needs, according to your poverty; and he shall supply yours, according to his riches." But still it is by Christ Jesus; through him we have grace to do that which is good, and through him we must expect the reward of it. Not of debt, but of grace; for the more we do for God the more we are indebted to him, because we receive the more from him.

Verse 20

The apostle concludes the epistle in these verses, 1. With praises to God: Now unto God and our Father be glory for ever and ever, Amen, Phi 4:20. Observe, (1.) God is to be considered by us as our Father: Now unto God and our Father. It is a great condescension and favour in God to own the relation of Father to sinners, and allow us to say to him, Our Father; and it is a title peculiar to the gospel dispensation. It is also a great privilege and encouragement to us to consider him as our Father, as one so nearly related and who bears so tender an affection towards us. We should look upon God, under all our weaknesses and fears, not as a tyrant or an enemy, but as a Father, who is disposed to pity us and help us. (2.) We must ascribe glory to God as a Father, the glory of his own excellence and of all his mercy unto us. We must thankfully own the receipt of all from him, and give the praise of all to him. And our praise must be constant and perpetual; it must be glory for ever and ever. 2. With salutations to his friends at Philippi: "Salute every saint in Christ Jesus (Phi 4:21); give my hearty love to all the Christians in your parts." He desires remembrances not only to the bishops and deacons, and the church in general, but to every particular saint. Paul had a kind affection to all good Christians. 3. He sends salutations from those who were at Rome: "The brethren who are with me salute you; the ministers, and all the saints here, send their affectionate remembrances to you. Chiefly those who are of Caesar's household; the Christian converts who belonged to the emperor's court." Observe, (1.) There were saints in Caesar's household. Though Paul was imprisoned at Rome, for preaching the gospel, by the emperor's command, yet there were some Christians in his own family. The gospel early obtained among some of the rich and great. Perhaps the apostle fared the better, and received some favour, by means of his friends at court. (2.) Chiefly those, etc. Observe, They, being bred at court, were more complaisant than the rest. See what an ornament to religion sanctified civility is. 4. The apostolical benediction, as usual: "The grace of our Lord Jesus Christ be with you all, Amen. The free favour and good will of Christ be your portion and happiness."

Verse 1

4:1 stay true to the Lord (literally stand in the Lord): Cp. 1:27. • Their continuing faithfulness to Christ was a deep source of joy to Paul and the crown for his hard work (see 1 Thes 2:19-20).

Verse 2

4:2-9 Before closing, Paul addresses a small conflict in the church and writes a few words of encouragement.

4:2 because you belong to the Lord, settle your disagreement: The Lord’s people are to live together in harmony (see 2:2; 1 Cor 1:10; Eph 4:1-3, 31-32; Col 3:12-15). The nature of the dispute between Euodia and Syntyche is unknown.

Verse 3

4:3 my true partner or loyal Syzygus: The Greek word suzuge is either a proper name or a description; this person is unknown. • Nothing more is known of Clement. • Those whose names are written in the Book of Life are true believers, destined to receive eternal life (see Luke 10:20; Rev 3:5; 13:8; 17:8; 20:12, 15; 21:27; cp. Exod 32:32; Ps 69:28; Dan 12:1).

Verse 4

4:4-6 rejoice! . . . pray . . . thank him: Cp. 1 Thes 5:16-18; both passages are addressed to persecuted churches; see also Rom 12:12.

4:4 In Paul’s letters, joy and rejoicing are a response to the Good News (see Eph 5:19-20). Joy is not dependent on circumstances; believers find joy in the Lord even in the midst of suffering. • rejoice! See Phil 2:18; 3:1; Rom 12:12, 15; 1 Thes 5:16.

Verse 5

4:5 Believers are to be considerate in their responses to others, even in persecution. They can afford to leave justice in God’s hands because they know the Lord is coming soon (cp. Jas 5:8-9).

Verse 6

4:6 Believers need not worry about anything because the heavenly Father loves his children and cares about their needs, and he has invited his children to pray about everything (see Matt 6:25-34; 7:9-11; Rom 12:12; Eph 6:18; 1 Thes 5:17; 1 Pet 5:7).

Verse 7

4:7 The life of trusting God (4:6) brings God’s peace (see also Isa 26:3; John 14:27; Col 3:15).

Verse 8

4:8 Paul urges the Philippians to focus on God’s good gifts so that, even during suffering and persecution, their lives will be exemplary and their minds and hearts will be filled with peace (4:7, 9).

Verse 9

4:9 all you learned and received from me: Everything Paul had taught them by word or example about the kind of life God desires (see 3:17; 1 Cor 4:6, 16-17; 2 Thes 3:7-9).

Verse 10

4:10-20 In closing, Paul thanks the Philippians for the gift they had sent him by the hand of Epaphroditus.

4:10 Why they didn’t have the chance to help him earlier is not clear.

Verse 11

4:11-12 As a slave of Christ, Paul has learned to be content with every situation, whether he had plenty or little. His life was filled with the joy that comes from doing the will of God whatever the cost.

Verse 13

4:13 through Christ: With Christ’s help, Paul had the strength to do everything. In everything, especially while enduring suffering, Paul relied on the strength of Christ, who lived in him and worked through him (see 2 Cor 1:8-10; 4:7-12; 12:8-10; Gal 2:20; Col 1:27).

Verse 14

4:14 The Philippians’ generosity and care were commendable, especially given Paul’s present difficulty in prison.

Verse 15

4:15 the only ones who gave me financial help: By contrast, Paul determined not to accept financial help from the Corinthians because it would have damaged the reputation of the Good News in their eyes (1 Cor 9:11-18; 2 Cor 11:7-12). He did not face such a problem with the Philippians. • when I first brought you the Good News: See Acts 16:11-40.

Verse 16

4:16 After leaving Philippi (4:15) Paul had gone to Thessalonica (see Acts 17:1-8; cp. 1 Thes 2:1-14).

Verse 17

4:17 I don’t say this because I want a gift from you: Paul preferred to support himself (see Acts 18:3; 1 Cor 4:12; 9:3-18; 2 Cor 11:7-11; 12:14-15). • The reward would be a blessing from God.

Verse 18

4:18 Epaphroditus (see also 2:25-30) had carried the gifts from Philippi. • Their gifts were a sweet-smelling sacrifice: In the Old Testament, acceptable offerings were a pleasant fragrance to God (see Lev 1:9, 13, 17; 2:2, 9; 3:5, 16; cp. Rom 12:1; Eph 5:2).

Verse 20

4:20 Having reflected on God’s glorious blessings, Paul concludes appropriately with an expression of praise to God.

Verse 22

4:22 Those in Caesar’s household were believers employed in the service of the Roman government—perhaps those whom Paul had evangelized while in prison. They might have been especially close to Paul and concerned for him in prison (see 1:13).

Verse 23

4:23 In closing his letters, Paul usually invokes the grace of the Lord Jesus Christ on those to whom he writes (see also 1:2). Believers depend on Christ’s grace to save and sustain them. • The spirit is the part of the person that relates directly to God.