Philippians · Chapter 4

V. 1. So stand-As ye have done hitherto.

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

Verses 1, 2. Therefore, my brethren — The exhortation contained in this verse appears to be closely connected with the latter part of the preceding chapter, from which certainly it ought not to have been separated. It is as if the apostle had said, Since such a glorious change awaits all those who, in consequence of their faith in Christ, and in the truths and promises of his gospel, are citizens of heaven, and have their thoughts and affections placed there, let me exhort you to be steadfast in your adherence to that religion which is the foundation of all your glorious hopes. Dearly beloved and longed for — Whose welfare and happiness I earnestly desire; my joy and crown — Whose faith and piety give me now great joy, and I trust will be to the honour of my ministry in the expected day of final accounts, manifesting that I have not laboured in vain; so stand fast in the Lord — In your faith in Christ, and in your expectation of eternal life from him, as you have hitherto done, and as it becomes those to do who are so nearly related and so dear to him. I beseech Euodias, &c. — Macknight, following the order of the words in the original, reads, Euodia I beseech, and Syntyche I beseech; he repeats the word beseech twice, as if speaking to each face to face, and that with the utmost tenderness; that they be of the same mind in the Lord — That whatever cause of difference may have arisen between them, they would lay aside their, disputes for the credit of the gospel, which they both profess to believe. The apostle’s expression, to auto fronein, may be rendered to mind, or care for, the same thing; that is, as Whitby understands the apostle, to promote the success of the gospel as with one soul. For he thinks the apostle could not mean to exhort them to be of one judgment, because “no man can become of the same judgment with another by entreaty, but only by conviction.”

1. Therefore—Conclusion from Philippians 3:17-21. This verse should close the preceding chapter. Perhaps no passage in all the writings of the apostle so abounds in terms of endearment, as though he would pour out upon his parchment the fulness of his heart’s affection, concentrating into a sentence the overflowing love of the entire epistle. Longed for—See on Philippians 1:8. My joy—Subjects of joy. Crown—Gloried in now, and to be an occasion of greater glory at Christ’s coming. See 1 Thessalonians 2:19. So stand fast—Thus, both in doctrine and conduct, as they have been exhorted, and as they should stand who are citizens of a heavenly country and looking for such an eternal salvation. VI. CONCLUDING EXHORTATIONS, Philippians 4:2-9.

1. To individuals, Philippians 4:2, 3.

Ver. 1. So-then: as in Philippians 2:12. It introduces a desired practical result of § 9, and completes the exhortation begun in Philippians 3:19.

My brethren: recalling Philippians 3:17.

Longed for: natural result of being loved. Notice the warm affection of this double description, an affection prompted both by the unique excellence of the Philippians and by their love for Paul. My joy: understood only by those who have children in the faith. Paul’s converts at Philippi were its living embodiment.

And crown: as in 1 Corinthians 9:25: the garland given to successful athletes. Close parallel in a letter to another Macedonian Church: 1 Thessalonians 2:19. These converts of Paul were themselves to be his joyous reward. For they were a divinely-given result, and therefore a reward, of his labours. Moreover, since only in the light of the Great Day shall we see the full result of our labours on earth and be able to estimate the worth of a soul saved or lost, Paul speaks in 1 Thessalonians 2:19 of the crown as given at the coming of Christ.

In-this-way stand: as do Paul and those whom in Philippians 2:17 he held up as a pattern.

Stand: as in Romans 5:2, etc.; maintain your spiritual position in spite of burdens which would press you down and of enemies who would put you to flight.

In the Lord: 1 Thessalonians 3:8: the personality of the Master whom they serve being the only firm standing ground of the Christian life. Beloved: intensifying this loving appeal.

In § 8, after a warning against Jewish opponents, Paul pointed to his own religious life, and especially to his eagerness for progress, as a pattern for his readers. In § 9, he bids them observe and follow the men who imitate this pattern. This exhortation he justifies by pointing to sensual men who while bearing the name of Christ yet live for the present world. In contrast to these he describes the hope of a glorious resurrection cherished by himself and others, a hope prompted and measured by the omnipotence of Christ. In this hope and this example Paul bids his much-loved readers stand.

This appeal to the expectation of a bodily resurrection, in an exhortation to walk worthy of Christ, reveals the moral and spiritual power of the Christian’s hope of future glory. This hope takes hold of eternity, and thus saves us from drifting with the current around.

V. 2. I beseech-He repeats this twice, as if speaking to each face to face, and that with the utmost tenderness.

Verse 2. I beseech Euodias, and beseech Syntyche] These were two pious women, as it is generally supposed, who were deaconesses in the Church at Philippi, and who in some points of doctrine and discipline had disagreed. He exhorts them to be of the same mind, that is, to compose their differences; and, if they could not perfectly agree to think and let think, and to avoid all public opposition, as their dissension would strengthen the hands of the common enemy, and stumble those who were weak. But it is more likely that Euodias was a woman, and Syntyche a man, and probably the husband of Euodias; and that it is Syntyche whom the apostle calls true yokefellow in the next verse.

Verses 1, 2. Therefore, my brethren — The exhortation contained in this verse appears to be closely connected with the latter part of the preceding chapter, from which certainly it ought not to have been separated. It is as if the apostle had said, Since such a glorious change awaits all those who, in consequence of their faith in Christ, and in the truths and promises of his gospel, are citizens of heaven, and have their thoughts and affections placed there, let me exhort you to be steadfast in your adherence to that religion which is the foundation of all your glorious hopes. Dearly beloved and longed for — Whose welfare and happiness I earnestly desire; my joy and crown — Whose faith and piety give me now great joy, and I trust will be to the honour of my ministry in the expected day of final accounts, manifesting that I have not laboured in vain; so stand fast in the Lord — In your faith in Christ, and in your expectation of eternal life from him, as you have hitherto done, and as it becomes those to do who are so nearly related and so dear to him. I beseech Euodias, &c. — Macknight, following the order of the words in the original, reads, Euodia I beseech, and Syntyche I beseech; he repeats the word beseech twice, as if speaking to each face to face, and that with the utmost tenderness; that they be of the same mind in the Lord — That whatever cause of difference may have arisen between them, they would lay aside their, disputes for the credit of the gospel, which they both profess to believe. The apostle’s expression, to auto fronein, may be rendered to mind, or care for, the same thing; that is, as Whitby understands the apostle, to promote the success of the gospel as with one soul. For he thinks the apostle could not mean to exhort them to be of one judgment, because “no man can become of the same judgment with another by entreaty, but only by conviction.”

2. Beseech—Euodia and Syntyche were two women of prominence in the Church, who unhappily had fallen into dissensions. Nothing more than is here stated is known respecting them or their disagreement. The counsel given to all in Philippians 2:2, is specifically repeated to them both, showing that they were both in fault, and must each seek a better and a Christian spirit.

V. 3. And I entreat thee also, true yokefellow-St. Paul had many fellowlabourers, but not many yokefellows. In this number was Barnabas first, and then Silas, whom he probably addresses here; for Silas had been his yokefellow at the very place, Acts 16:19.

Help those women who laboured together with me-Literally, who wrestled. The Greek word doth not imply preaching, or anything of that kind; but danger and toil endured for the sake of the gospel, which was also endured at the same time, probably at Philippi, by Clement and my other fellowlabourers-This is a different word from the former, and does properly imply fellowpreachers.

Whose names, although not set down here, are in the book of life-As are those of all believers. An allusion to the wrestlers in the Olympic games, whose names were all enrolled in a book. Reader, is thy name there? Then walk circumspectly, lest the Lord blot thee out of his book!

Verse 3. Help those women which laboured with me] Both in the Grecian and Asiatic countries women were kept much secluded, and is was not likely that even the apostles had much opportunity of conversing with them; it was therefore necessary that they should have some experienced Christian women with them, who could have access to families, and preach Jesus to the female part of them. The apostle tells us that certain women laboured with him in the Gospel, and were assistants to others also who had assisted him.

Some think the women here were Euodias and Syntyche; but I rather incline to the opinion that Syntyche was a male, and Euodias his wife. EUODIAS signifies a pleasant scent; SYNTYCHE, fortunate. There have been a number of conjectures who these persons were, and who is meant by the true yokefellow; but as there is nothing certain known on the subject, it is useless to propagate conjecture.

With Clement also] Supposed to be the same who was afterwards bishop of Rome, and who wrote an epistle to the Corinthians, which is still extant. Whose names are in the book of life.] Who are genuine Christians; who are enlisted or enrolled in the armies of the Lord, and have received a title to eternal glory. The reader is requested to refer to the note on Exodus 32:32, 33, and the concluding observations at the end of that chapter, “Exodus 32:35” where the writing in and blotting out of the book of life are particularly considered, and the difficulties on the subject removed. See Clarke also on “Luke 10:20”.

Verse 3. I entreat thee also, true yoke-fellow — St. Paul had many fellow-labourers, not many yoke-fellows. In this number was Barnabas first, and then Silas, whom he probably addresses here; for Silas had been his yoke-fellow at the very place, Acts 16:19. Help those women who laboured together with me — Greek, sunhqlhsan moi, literally, who wrestled, or contended together, with me — The word does not imply preaching, or any thing of that kind, but opposition, danger, and toil, endured for the sake of the gospel. With Clement also — Who endured the same things along with them; and with other my fellow-labourers — Here the word is sunergwn, fellow-workers, which may imply fellow-preachers; whose names are in the book of life — (Although not set down here,) as are those of all true believers. See the margin. The apostle alludes to the case of the wrestlers in the Olympic games, whose names were all enrolled in a book. Reader, is thy name in the book of life? Hast thou passed from death to life in consequence of being pardoned and accepted through faith in Christ? Then walk circumspectly, lest thou go back from life to death, and the Lord blot thee out of his book. It may not be improper to observe here, that according to some ancient Christian writers, the Clement mentioned in this verse is the person of the same name who afterward became bishop of the church at Rome, and who, to compose some dissensions which had arisen in the church at Corinth, about their spiritual guides, wrote an epistle to the Corinthians, which is still extant.

3. Yokefellow—Probably the chief elder or bishop of the Church is meant, who is asked to help the women named in verse 2 to a reconciliation. The apostle’s heart was deeply stirred by the knowledge of the variance of two who had been so actively engaged with himself, Clement, and others, in labours to advance the gospel. It was both a sin and a scandal. Clement— Resident at Philippi at the time referred to, and probably the Clemens Romanus who was afterward bishop of Rome. Book of life—A more honourable memorial than a mention by name in this epistle. Note on Luke 10:20.

2. Exhortations to the whole Church, 4-9.

PHILIPPIANS

SECTION 10. — ABOUT EUODIA AND

SYNTYCHE. CH. 4:2, 3.

Euodia I exhort, and Syntyche l exhort, to be of the same mind in the Lord. Yes, I request thee also, true yoke fellow, assist them; women who in the Gospel joined with me in my struggle, with Clement also and the rest of my fellow-workers whose names are in the Book of Life.

A new matter abruptly introduced.

Enodia, Syntyche: names of women, both found on inscriptions. Grammatically they might also perhaps be names of men. But no such men’s names are found elsewhere: and women are expressly referred to in Philippians 4:3, where the reference must be to these two persons. This mention by name suggests that they held a prominent place in the Church, and that the conduct which evoked this appeal was serious and notorious. Whether, like Phœbe (Romans 16:1) they were deaconesses, we do not know. They recall to us Lydia and the women who used to meet for prayer at Philippi when Paul first went there: Acts 16:13, 14. The exact repetition of the appeal suggests that it was needed by both women, and equally.

The same mind: as in Philippians 2:2. It implies that they were conspicuously of different mind, i.e. that they had openly quarrelled. In the Lord: the encompassing element of the hoped-for reconciliation. It is to be no mere human agreement, but a concord flowing from contact with the one Master.

Ver. 3. Yoke-fellow: e.g. oxen under one yoke; often used in Greek for a wife and for persons in any way joined together.

True, or genuine: as in 1 Timothy 1:2; Titus 1:4; cognate word in Philippians 2:20: one who is actually what his name describes. Either the man referred to here was indicated orally by Paul to Epaphroditus, or there was some one at Philippi who would be at once recognised as intended by this term. In other words, this phrase needs a key which has not come down to us. The yoke-fellow may be Epaphroditus himself whom in Philippians 2:25 Paul calls his fellow-worker and fellow-soldier and who occupied a unique position as messenger from Philippi and bearer of this letter. If so, these words pay honour to him as one worthy to be called a sharer of the Apostle’s toil. But this reference, not being itself evident, would need to be explained to Epaphroditus. It has also been suggested as early as the time of Chrysostom that yoke-fellow is a proper name, and that Paul added the word true to assert that the man was worthy of his name. [Notice its emphatic position before the substantive qualified.] This suggestion is supported by the proper names around, Euodia, Syntyche, Clement. If such a name existed in the Philippian Church, the reference would be caught at once: and the epithet true would be understood. The name, which we may write Synzygus, is not found elsewhere. But many Greek proper names occur only once: and we cannot suppose that all are preserved. A suggestion of Ellicott, that Paul refers to the chief of the bishops at Philippi, is most unlikely. For we have no hint, except possibly at Jerusalem, of any one raised so completely above his fellow-presbyters as to be accosted by Paul with this title. The only explanations, therefore, are the two noted above, the one implying a private indication of Paul’s meaning, the other implying the existence at Philippi of a man bearing a name not found elsewhere. Neither of these explanations is unlikely. But, between them, our data do not enable us to decide.

Assist them: join with them in grappling with the difficulty caused by their quarrel: same word in Luke 5:7. The pronoun them is feminine, referring evidently to the two ladies mentioned above. Paul wishes this true partner in his own toil to render help towards their reconciliation. Women who etc.: a description of the past services of these ladies, in support of this request for help. [aitinev introduces a class of persons to which these women belong, this involving a reason for helping them.] Joined-with me in my struggle: literally, joined with me in an athletic contest: same word in Philippians 1:27. Paul’s gratitude remembers the severity of the struggle in which they came to his aid. This gave them a claim to help from his friends.

In the Gospel: 1 Thessalonians 3:2; Romans 1:9: cp. fellowship for the Gospel in Philippians 1:5. They joined with Paul in his efforts to spread the Gospel, efforts severe like those of athletes. The hardship involved in evangelical effort at Philippi, we learn from 1 Thessalonians 2:2. And not only with Paul but also with another whom he mentions by name, Clement, did these ladies co-operate. Nay more. So eagerly did they join in every good work that they associated themselves with Paul’s other fellow-workers: cp. Philippians 2:25. This proves that their co-operation was not, as is often the case, prompted by personal friendship. They were ready to assist all sorts of Christian workers. Yet these excellent ladies had quarrelled. Possibly, as so often in all ages, their eagerness in Christian work led them in different and opposite directions, and thus caused collision. And now, along with the record of their excellence, this blemish stands against them on the imperishable page of Holy Scripture.

That Clement is mentioned by name, implies that in some special way these ladies were associated with him. Probably his name recalled some incident giving them a further claim to help. That Paul speaks here of help in the Gospel, suggests that Clement was a preacher of the Gospel. All else is unknown.

Origen in his Comm. on John vol. vi. 36 identifies this Clement with the author of the extant Epistle of Clement: see my Corinthians App. i. But the commonness of the name and the total absence of connecting links forbids the inference.

The Book of Life: as in Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27; cp. Luke 10:20. In Exodus 32:32, 33 we have a book of God, a register of His servants: similarly Psalm 69:28 Book of Life or living ones… written with the righteous. Possibly the N.T. use of the word may have been immediately derived from Daniel 12:1, where we have a register of those who will rise to eternal life. While mentioning only one of his fellow-workers, Paul remembers that other names unmentioned by him are securely recorded among the heirs of salvation.

These verses give an interesting glimpse into early church life. We have the struggle involved in preaching the Gospel, Paul’s various helpers in this work, and the two ladies who rendered assistance to him and to his brave comrades. Then steps in human imperfection. The ladies quarrel: and their quarrel comes to the ears of the prisoner at Rome. It is so serious as to demand mention in his letter to the Church. But the mention is only a recognition of their excellence, an exhortation to unity, and a request for help in the work of reconciliation.

Verse 4. Rejoice in the Lord alway] Be continually happy; but this happiness you can find only in the Lord. Genuine happiness is spiritual; as it can only come from God, so it infallibly tends to him. The apostle repeats the exhortation, to show, not only his earnestness, but also that it was God’s will that it should be so, and that it was their duty as well as interest.

Verses 4-7. Rejoice in the Lord alway — For, as believers in Christ, as children and heirs of God, and joint heirs with Christ of the heavenly, incorruptible inheritance, and as persons assured that all things, even those that are the most distressing in appearance, shall work together for your good, you have sufficient reason for rejoicing always. And again I say, Rejoice — The apostle repeats the exhortation, because the honour of Christ, and the comfort of his followers, greatly depend on its being taken. Let your moderation — Both in the pursuit of the various enjoyments of life, and in the sense you have of the injuries and indignities you may meet with: or your gentleness and sweetness of temper, as epieikev umwn may here be rendered, the result of your joy in the Lord. Moderation, says Macknight, “means meekness under provocation, readiness to forgive injuries, equity in the management of business, candour in judging of the character and actions of others, sweetness of disposition, and the entire government of the passions, Titus 3:2; James 3:17.” Be known unto all men — Good and bad, gentle and froward; be made manifest in your whole behaviour. Those of the roughest tempers are good-natured to some, (from natural sympathy, and various motives,) a Christian to all. The Lord — The Judge, the Rewarder, the Revenger; is at hand — Standeth at the door, James 5:9: he will quickly come to close the scene, and put an end to all your temporal enjoyments, and all that you can suffer from your enemies. Be careful for nothing — With a distrusting, distracting care: if men are not gentle toward you, yet neither on this, nor on any other account, be anxiously careful, but apply to God in prayer, committing the matter, which might otherwise be the cause or subject of your anxiety, to his disposal. And in every thing — Great and small; let your requests be made known unto God — They who, by a preposterous shame, or distrustful modesty, cover, stifle, or keep in their desires, as if they were either too small or too great to be spread before God, must be racked with care, from which they are entirely delivered who pour them out with a free and filial confidence. By prayer and supplication — Some by the former word, proseuch, understand petition for mercies, and by the latter, dehsiv, deprecation of judgment; but it seems more probable that by the latter, properly enough rendered supplication, the apostle meant nothing more than enlarging upon and urging our petitions; with thanksgiving — For blessings already received, and for the general or particular goodness, forbearance, and long-suffering of God toward us. For thanksgiving there is always room and always occasion, even in circumstances of the greatest affliction and distress, our chastisements being always less severe than we deserve, and being salutary in their nature and tendency, and in all our trials supporting grace being invariably given, and God being engaged by promise to make them all work for our good. The apostle’s exhortation doubtless “implies, not only that the afflicted have many mercies for which they ought to give God thanks, but that they ought to be thankful for their very afflictions, because they are the means by which the Father of their spirits makes them partakers of his holiness, in order to fit them for living with himself in heaven for ever.” Thanksgiving, joined with prayer, is a sure mark of a soul free from anxiety, and possessed of true resignation. And the peace of God — Not only peace with God, and peace of conscience, arising from the remission of past sin, and a consciousness of present power over sin; but the peace of God, that calm, heavenly repose, that tranquillity of Spirit, which God only can give; which passeth all understanding — Which none can properly comprehend or appreciate, but those that receive it; shall keep — Frourhsei, shall guard, as in a citadel or place of defence; your hearts — Your will and affections; and minds — Your understandings, imaginations, intentions, determinations, and all the various workings of them in the knowledge and love of God; through Christ Jesus — Through his truth and grace, through his merits and Spirit, through his dwelling in your hearts by faith.

4. Rejoice—The keynote of the epistle is again struck, and repeated with emphasis. By its foundation in fellowship with the Lord, the believer’s joy towers above all external circumstances, and may always abide, even in the most distressing conditions. Such is not the joy of the worldling.

PHILIPPIANS

SECTION 11. — SUNDRY EXHORTATIONS.

CH. 4:4-9.

Rejoice in the Lord always: again, I will say, rejoice. Let your equity be known to all men. The Lord is near. In nothing be anxious; but in everything, by prayer and by supplication, with thanksgiving, let your requests be made known to God. And the peace of God, which surpasses all thought, will guard your hearts and your thoughts, in Christ Jesus.

As to the rest, brethren, whatever things are true, whatever things honourable, whatever things righteous, whatever things pure, whatever things lovely, whatever things of good report, if there be any excellence and if any praise, take account of these things; what things also ye have learnt and accepted, and heard and seen in me, these things do. And the God of peace will be with you.

A series of exhortations, without grammatical links: cp. Romans 12:9-18.

Ver. 4. Rejoice in the Lord: as in Philippians 3:1. It takes up, after the interposed matters of §§ 8-10, the thread then suddenly dropped. Always: the new feature in this verse. Constancy is a distinguishing mark, and a measure, of Christian joy. To rejoice in the Lord always, is to rejoice when all earthly joy is withdrawn; and when the light of earth shines most brightly, even then to find our highest joy in the Master’s smile. A noble example in Habakkuk 3:17, 18. All other joy is subject to change. But they whose joy is an outflow of union with a Master in heaven walk in the light of a sun which never sets. And their joy is a safeguard against the perils both of earthly joy and earthly sorrow.

Again I will say: emphatic repetition, revealing the importance, in Paul’s view, of Christian joy. Of such joy, he is himself, as every page of this Epistle testifies, an illustrious example.

V. 5. Let your gentleness-Yieldingness, sweetness of temper, the result of joy in the Lord.

Be known-By your whole behaviour.

To all men-Good and bad, gentle and froward. Those of the roughest tempers are good natured to some, from natural sympathy and various motives; a Christian, to all.

The Lord-The judge, the rewarder, the avenger.

Is at hand-Standeth at the door.

Verse 5. Let your moderation be known] The word epieikev is of very extensive signification; it means the same as epieikeia, mildness, patience, yieldingness, gentleness, clemency, moderation, unwillingness to litigate or contend; but moderation is expressive enough as a general term. “Moderation,” says Dr. Macknight, “means meekness under provocation, readiness to forgive injuries, equity in the management of business, candour in judging of the characters and actions of others, sweetness of disposition, and the entire government of the passions.” The Lord is at hand.] A phrase something similar to the Maranatha of 1 Corinthians 16:22: The Lord is Judge, and is at hand to punish. Schoettgen supposes, from this verse, taken in connection with the preceding, that Euodias and Syntyche were of a quarrelsome disposition; and hence the exhortation and threatening in the third and fifth verses.

Verses 4-7. Rejoice in the Lord alway — For, as believers in Christ, as children and heirs of God, and joint heirs with Christ of the heavenly, incorruptible inheritance, and as persons assured that all things, even those that are the most distressing in appearance, shall work together for your good, you have sufficient reason for rejoicing always. And again I say, Rejoice — The apostle repeats the exhortation, because the honour of Christ, and the comfort of his followers, greatly depend on its being taken. Let your moderation — Both in the pursuit of the various enjoyments of life, and in the sense you have of the injuries and indignities you may meet with: or your gentleness and sweetness of temper, as epieikev umwn may here be rendered, the result of your joy in the Lord. Moderation, says Macknight, “means meekness under provocation, readiness to forgive injuries, equity in the management of business, candour in judging of the character and actions of others, sweetness of disposition, and the entire government of the passions, Titus 3:2; James 3:17.” Be known unto all men — Good and bad, gentle and froward; be made manifest in your whole behaviour. Those of the roughest tempers are good-natured to some, (from natural sympathy, and various motives,) a Christian to all. The Lord — The Judge, the Rewarder, the Revenger; is at hand — Standeth at the door, James 5:9: he will quickly come to close the scene, and put an end to all your temporal enjoyments, and all that you can suffer from your enemies. Be careful for nothing — With a distrusting, distracting care: if men are not gentle toward you, yet neither on this, nor on any other account, be anxiously careful, but apply to God in prayer, committing the matter, which might otherwise be the cause or subject of your anxiety, to his disposal. And in every thing — Great and small; let your requests be made known unto God — They who, by a preposterous shame, or distrustful modesty, cover, stifle, or keep in their desires, as if they were either too small or too great to be spread before God, must be racked with care, from which they are entirely delivered who pour them out with a free and filial confidence. By prayer and supplication — Some by the former word, proseuch, understand petition for mercies, and by the latter, dehsiv, deprecation of judgment; but it seems more probable that by the latter, properly enough rendered supplication, the apostle meant nothing more than enlarging upon and urging our petitions; with thanksgiving — For blessings already received, and for the general or particular goodness, forbearance, and long-suffering of God toward us. For thanksgiving there is always room and always occasion, even in circumstances of the greatest affliction and distress, our chastisements being always less severe than we deserve, and being salutary in their nature and tendency, and in all our trials supporting grace being invariably given, and God being engaged by promise to make them all work for our good. The apostle’s exhortation doubtless “implies, not only that the afflicted have many mercies for which they ought to give God thanks, but that they ought to be thankful for their very afflictions, because they are the means by which the Father of their spirits makes them partakers of his holiness, in order to fit them for living with himself in heaven for ever.” Thanksgiving, joined with prayer, is a sure mark of a soul free from anxiety, and possessed of true resignation. And the peace of God — Not only peace with God, and peace of conscience, arising from the remission of past sin, and a consciousness of present power over sin; but the peace of God, that calm, heavenly repose, that tranquillity of Spirit, which God only can give; which passeth all understanding — Which none can properly comprehend or appreciate, but those that receive it; shall keep — Frourhsei, shall guard, as in a citadel or place of defence; your hearts — Your will and affections; and minds — Your understandings, imaginations, intentions, determinations, and all the various workings of them in the knowledge and love of God; through Christ Jesus — Through his truth and grace, through his merits and Spirit, through his dwelling in your hearts by faith.

5. Moderation—The word means forbearance, yieldingness. It is the grace which is slow to take offence, and swift to forgive; which suffers wrong rather than quarrels, and refrains from the rigid enforcement of legal rights. Justice may exact an extreme penalty and demand the uttermost farthing; but they who are expecting a Saviour, from whom they need clemency, may well show all men that they are of a like character.

Ver. 5. Equity: a disposition which does not press to the full the claims of absolute justice; but, tempering these claims by a generous reasonableness, is satisfied sometimes with less than is due. It is discussed at length in bk. v. 10 of the Nic. Ethics of Aristotle, who explains it as being akin to justice but better than justice. It is eminently a Christian virtue: and the disposition which presses our claims to the full extent allowed by justice is eminently non-Christian. Paul bids us so to act that all men may see and know our generous reasonableness. Therefore we must treat all men with equity. The lord is near: at His second coming. For the Day of Christ was ever in Paul’s thought: Philippians 1:6,10; 2:16. And he has just referred to His expected return. Probably had Paul known that long ages would elapse before the return of Christ, he would not have used these words. But it is unsafe to infer from them that he confidently expected to survive His coming. The greatness and the certainty of that event, for which we to-day like Paul centuries ago wait eagerly as the consummation of all our hopes, occupied his entire field of view; and obscured completely the secondary question of time. If Christ be coming, to bring in by His presence the eternal day, then to our thought in all ages the Lord is near. The nearness of the coming of Christ is a strong dissuasive from the grasping spirit which made needful the foregoing exhortation. They who look for His appearing will not demand, from dying men around them, the last farthing they owe. Cp. 1 Corinthians 7:29; James 5:7.

V. 6. Be anxiously careful for nothing-If men are not gentle towards you, yet neither on this, nor any other account, be careful, but pray. Carefulness and prayer cannot stand together.

In every thing-Great and small.

Let your requests be made known-They who by a preposterous shame or distrustful modesty, cover, stifle, or keep in their desires, as if they were either too small or too great, must be racked with care; from which they are entirely delivered, who pour them out with a free and filial confidence. To God-It is not always proper to disclose them to men.

By supplication-Which is the enlarging upon and pressing our petition. With thanksgiving-The surest mark of a soul free from care, and of prayer joined with true resignation. This is always followed by peace. Peace and thanksgiving are both coupled together, Colossians 3:15.

Verse 6. Be careful for nothing] mhden merimnate. Be not anxiously solicitous; do not give place to carking care, let what will occur; for anxiety cannot chance the state or condition of any thing from bad to good, but will infallibly injure your own souls.

By prayer and supplication] God alone can help you; he is disposed to do it, but you must ask by prayer and supplication; without this he has not promised to help you.

By prayer-solemn application to God from a sense of want. Supplication-continuance in earnest prayer. With thanksgiving, for innumerable favours already received; and for dangers, evils, and deaths turned aside. And let your souls be found in this exercise, or in the disposition in which this exercise can be performed, at all times, on all occasions, and in all places.

Verses 4-7. Rejoice in the Lord alway — For, as believers in Christ, as children and heirs of God, and joint heirs with Christ of the heavenly, incorruptible inheritance, and as persons assured that all things, even those that are the most distressing in appearance, shall work together for your good, you have sufficient reason for rejoicing always. And again I say, Rejoice — The apostle repeats the exhortation, because the honour of Christ, and the comfort of his followers, greatly depend on its being taken. Let your moderation — Both in the pursuit of the various enjoyments of life, and in the sense you have of the injuries and indignities you may meet with: or your gentleness and sweetness of temper, as epieikev umwn may here be rendered, the result of your joy in the Lord. Moderation, says Macknight, “means meekness under provocation, readiness to forgive injuries, equity in the management of business, candour in judging of the character and actions of others, sweetness of disposition, and the entire government of the passions, Titus 3:2; James 3:17.” Be known unto all men — Good and bad, gentle and froward; be made manifest in your whole behaviour. Those of the roughest tempers are good-natured to some, (from natural sympathy, and various motives,) a Christian to all. The Lord — The Judge, the Rewarder, the Revenger; is at hand — Standeth at the door, James 5:9: he will quickly come to close the scene, and put an end to all your temporal enjoyments, and all that you can suffer from your enemies. Be careful for nothing — With a distrusting, distracting care: if men are not gentle toward you, yet neither on this, nor on any other account, be anxiously careful, but apply to God in prayer, committing the matter, which might otherwise be the cause or subject of your anxiety, to his disposal. And in every thing — Great and small; let your requests be made known unto God — They who, by a preposterous shame, or distrustful modesty, cover, stifle, or keep in their desires, as if they were either too small or too great to be spread before God, must be racked with care, from which they are entirely delivered who pour them out with a free and filial confidence. By prayer and supplication — Some by the former word, proseuch, understand petition for mercies, and by the latter, dehsiv, deprecation of judgment; but it seems more probable that by the latter, properly enough rendered supplication, the apostle meant nothing more than enlarging upon and urging our petitions; with thanksgiving — For blessings already received, and for the general or particular goodness, forbearance, and long-suffering of God toward us. For thanksgiving there is always room and always occasion, even in circumstances of the greatest affliction and distress, our chastisements being always less severe than we deserve, and being salutary in their nature and tendency, and in all our trials supporting grace being invariably given, and God being engaged by promise to make them all work for our good. The apostle’s exhortation doubtless “implies, not only that the afflicted have many mercies for which they ought to give God thanks, but that they ought to be thankful for their very afflictions, because they are the means by which the Father of their spirits makes them partakers of his holiness, in order to fit them for living with himself in heaven for ever.” Thanksgiving, joined with prayer, is a sure mark of a soul free from anxiety, and possessed of true resignation. And the peace of God — Not only peace with God, and peace of conscience, arising from the remission of past sin, and a consciousness of present power over sin; but the peace of God, that calm, heavenly repose, that tranquillity of Spirit, which God only can give; which passeth all understanding — Which none can properly comprehend or appreciate, but those that receive it; shall keep — Frourhsei, shall guard, as in a citadel or place of defence; your hearts — Your will and affections; and minds — Your understandings, imaginations, intentions, determinations, and all the various workings of them in the knowledge and love of God; through Christ Jesus — Through his truth and grace, through his merits and Spirit, through his dwelling in your hearts by faith.

Verse 6. Be careful for nothing — let your requests be made known unto God. Not that we are to abandon all care, or become careless, about the things of the present life, for that would be inconsistent with the requirement, to provide things honest in the sight of all men, and for that purpose to be diligent in business, fervent in spirit, serving the Lord. But it becomes christians not to be burdened with inordinate care, or to be over solicitous about any temporal good, so as anxiously to enquire, what shall we eat, what shall we drink, or wherewithal shall we be clothed; for our heavenly Father knoweth that we have need of these things, and he is able to provide. Matthew 6:31, 32. The Lord is my shepherd, said the pious psalmist: I shall not want. If sorrow and trouble come upon us, if threatened with poverty or destitution, let us flee without delay to the mercyseat, and make our requests known unto God, who has appointed this way of relief, that we may feel our dependence upon him, and that we may go to him day by day for our daily bread as children to their father. And what a happy life, free from corroding care and depressing anxiety, having cast all our cares on Him who careth for us, and is able to supply all our need. It is also one of the tests of true religion that we not only pray on special occasions, but on all occasions, and in every thing make our requests known unto God; that we tell him all our wants and all our hearts, even in matters that to others might appear trivial or unimportant.

6. Careful—Unduly solicitous: yet apathy and indifference are as widely removed from the proper Christian spirit as the anxious, disquieting solicitude which divides the heart and disturbs its joy, while it leaves but half for God. Note on Matthew 6:25. The true antidote is that constant prayer, which carries every thing, great and small, with no exception, to God. We need him always, as well as in the season of difficulty. Supplication presents the specific petition. The thanksgiving which should accompany prayer is general, and covers all past mercies. Prayer, moreover, asks, making known our desires to God, just as specifically and earnestly as if he were ignorant of them. Thus all anxieties and burdens may be laid on his hands.

Ver. 6. Anxious: not the forethought which enables us to guard against coming troubles, but the useless and painful care which merely brings the sorrows of to-morrow to spoil the pleasures of to-day. See under Philippians 2:20.

In nothing: absolute prohibition of all anxiety of every kind. Same prohibition from the lips of Christ in Matthew 6:25-34. See under 1 Corinthians 7:32. This anxiety arises from the common delusion that our happiness and well-being depend upon the possession of material good. It injures our body; and, by filling the mind with earthly care, blocks out the elevating influence of heavenly things; and exposes us to the terrible temptation of seeking in forbidden paths relief from present distress. This peremptory command, so difficult to obey, assures us that all anxiety is needless.

But in everything: exact positive counterpart of the foregoing negative exhortation. It is virtually Paul’s remedy for anxiety.

Prayer and supplication: same words together in Ephesians 6:18; 1 Timothy 2:1; 5:5; Psalm 6:10; Daniel 9:21, 23. The word prayer is used only in reference to God, and denotes every kind of verbal approach to God.

Supplication, or petition: earnest request for some special good, whether from God or from man. See Philippians 1:4 Paul bids us go in every difficulty to God in prayer and beg from Him the help we need. With thanksgiving: same connection in Colossians 4:2; 1 Thessalonians 5:18; 1 Timothy 2:1. Thanks should be an element in our every approach to God, and be associated with every petition. Thus will memory of benefits and answers to prayer already received aid our prayers by stimulating a confident hope of good things to come. Requests: things asked for. Same word, and the cognate verb twice, in 1 John 5:15.

Made-known to God: i.e. we must put our wants into words, as though He needed to have them made known to Him. Thus God puts Himself by our side as our friend that we may have the relief of pouring into His ears our tale of sorrow. By so doing, we grasp the consolatory truth that God knows our need.

Notice Paul’s remedy for anxiety. In every difficulty we must tell our case to God. We must put it in the form of request for help. This request must be mingled with thanks for the innumerable mercies already received. In the light of these mercies, of God’s promise to answer prayer, and of His loving sympathy, anxiety cannot live.

V. 7. And the peace of God-That calm, heavenly repose, that tranquility of spirit, which God only can give.

Which surpasseth all understanding-Which none can comprehend, save he that receiveth it.

Shall keep-Shall guard, as a garrison does a city.

Your hearts-Your affections.

Your minds-Your understandings, and all the various workings of them; through the Spirit and power of Christ Jesus, in the knowledge and love of God. Without a guard set on these likewise, the purity and vigour of our affections cannot long be preserved.

Verse 7. And the peace of God] That harmonizing of all passions and appetites which is produced by the Holy Spirit, and arises from a sense of pardon and the favour of God;

Shall keep your hearts] frourhsei. Shall keep them as in a strong place or castle. Your hearts-the seat of all your affections and passions, and minds-your understanding, judgment, and conscience through Christ Jesus; by whom ye were brought into this state of favour, through whom ye are preserved in it, and in whom ye possess it; for Christ keeps that heart in peace in which he dwells and rules. This peace passeth all understanding; it is of a very different nature from all that can arise from human occurrences; it is a peace which Christ has purchased, and which God dispenses; it is felt by all the truly godly, but can be explained by none; it is communion with the Father, and his Son Jesus Christ, by the power and influence of the Holy Ghost.

Verses 4-7. Rejoice in the Lord alway — For, as believers in Christ, as children and heirs of God, and joint heirs with Christ of the heavenly, incorruptible inheritance, and as persons assured that all things, even those that are the most distressing in appearance, shall work together for your good, you have sufficient reason for rejoicing always. And again I say, Rejoice — The apostle repeats the exhortation, because the honour of Christ, and the comfort of his followers, greatly depend on its being taken. Let your moderation — Both in the pursuit of the various enjoyments of life, and in the sense you have of the injuries and indignities you may meet with: or your gentleness and sweetness of temper, as epieikev umwn may here be rendered, the result of your joy in the Lord. Moderation, says Macknight, “means meekness under provocation, readiness to forgive injuries, equity in the management of business, candour in judging of the character and actions of others, sweetness of disposition, and the entire government of the passions, Titus 3:2; James 3:17.” Be known unto all men — Good and bad, gentle and froward; be made manifest in your whole behaviour. Those of the roughest tempers are good-natured to some, (from natural sympathy, and various motives,) a Christian to all. The Lord — The Judge, the Rewarder, the Revenger; is at hand — Standeth at the door, James 5:9: he will quickly come to close the scene, and put an end to all your temporal enjoyments, and all that you can suffer from your enemies. Be careful for nothing — With a distrusting, distracting care: if men are not gentle toward you, yet neither on this, nor on any other account, be anxiously careful, but apply to God in prayer, committing the matter, which might otherwise be the cause or subject of your anxiety, to his disposal. And in every thing — Great and small; let your requests be made known unto God — They who, by a preposterous shame, or distrustful modesty, cover, stifle, or keep in their desires, as if they were either too small or too great to be spread before God, must be racked with care, from which they are entirely delivered who pour them out with a free and filial confidence. By prayer and supplication — Some by the former word, proseuch, understand petition for mercies, and by the latter, dehsiv, deprecation of judgment; but it seems more probable that by the latter, properly enough rendered supplication, the apostle meant nothing more than enlarging upon and urging our petitions; with thanksgiving — For blessings already received, and for the general or particular goodness, forbearance, and long-suffering of God toward us. For thanksgiving there is always room and always occasion, even in circumstances of the greatest affliction and distress, our chastisements being always less severe than we deserve, and being salutary in their nature and tendency, and in all our trials supporting grace being invariably given, and God being engaged by promise to make them all work for our good. The apostle’s exhortation doubtless “implies, not only that the afflicted have many mercies for which they ought to give God thanks, but that they ought to be thankful for their very afflictions, because they are the means by which the Father of their spirits makes them partakers of his holiness, in order to fit them for living with himself in heaven for ever.” Thanksgiving, joined with prayer, is a sure mark of a soul free from anxiety, and possessed of true resignation. And the peace of God — Not only peace with God, and peace of conscience, arising from the remission of past sin, and a consciousness of present power over sin; but the peace of God, that calm, heavenly repose, that tranquillity of Spirit, which God only can give; which passeth all understanding — Which none can properly comprehend or appreciate, but those that receive it; shall keep — Frourhsei, shall guard, as in a citadel or place of defence; your hearts — Your will and affections; and minds — Your understandings, imaginations, intentions, determinations, and all the various workings of them in the knowledge and love of God; through Christ Jesus — Through his truth and grace, through his merits and Spirit, through his dwelling in your hearts by faith.

Ver. 7. And the peace of God — shall keep your hearts and minds. This follows as a consequence upon the foregoing exhortation. The way to be kept in perfect peace, is to have our minds stayed upon the Lord, as a building rests upon its foundation. Isaiah 26:3. Then, when troubles come, “our hearts” shall be kept as in a garrison, which no enemy can invade. This peace of God, arising from reconciliation with him and a consciousness of acceptance in his sight, will diffuse a sweet tranquility over all the sorrows of life, and enable the believer to view without dread the approaching hour of death and a judgment to come. And while many errors, as well as troubles, are abroad in the world, it will keep “our minds” free from them, and prevent our being corrupted from the simplicity that is in Christ. 1 Corinthians 11:3. He that lives in communion with God will neither be in danger of any fatal error, nor of sinking under the trials of life.

7. The peace of God—This result follows. This peace, though allied to that which follows the pardon of a sinner, differs from it. It is the quiet rest which God gives him who continually surrenders every thing into his hand.

Ver. 7. And the peace of God will guard etc.: blessed result which will follow the use of this remedy. It is not a prayer but a prophecy. Peace: inward rest arising from absence of disturbing causes within or around us, a happy consciousness of absolute safety. So Romans 1:7; where see note.

Peace of God: not with God as in Romans 5:1. Rather compare John 14:27, My peace I give to you. The words of God distinguish this peace from all other by pointing to its divine source and nature. Cp. righteousness of God in contrast to their own righteousness in Romans 10:3. It is the profound calm of omnipotence which fills the breast of God and which nothing can disturb, which He gives to, and by His presence and power works in, His servants. It shuts out all anxiety, which is always a result of felt helplessness. As the Giver of this peace, He is called in Philippians 4:9 the God of peace.

All thought: literally all mind: same word in Romans 1:28; 7:23, 25. It is the mental faculty which looks through outward appearances to the underlying realities. This peace, because divine, goes further than man’s mind can follow or comprehend. It passes the thought not only of those around but of those to whom it is given, who wonder at their own peace in the midst of sorrow or peril and acknowledge it to be a gift and work of God. Same thought and a cognate word in Ephesians 3:20, beyond all things which we ask or think. It is true that whatever comes from God surpasses human thought. But the peace of God is here expressly said to do so because it is found, not only in heaven where we expect it, but amid the anxieties and unrest of earth. And the unexpected contrast between storms around and peace within evokes surprise.

Shall guard: shall keep with military power; either from injury, as here and 1 Peter 1:5, or from escape as in Galatians 3:23; 2 Corinthians 11:32. Since anxiety exposes us to spiritual peril, the peace of God, by excluding anxiety, guards from peril. Breathed into us by infinite power, it is itself almighty: and, filling our hearts, it will guard us on every side from all evil. Just so the Roman garrisons in frontier towns guarded them from attacks of enemies, and enabled the inhabitants to carry on in peace their daily work.

Our hearts: those inmost chambers whence come thoughts and actions. See under Romans 1:21.

Thoughts: the products of mental activity. Same word in 2 Corinthians 11:3, The peace of God will guard the hearts of His people so that sin shall not invade them, and their thoughts so that doubt and fear shall not trouble them.

In Christ Jesus: His divine personality being a bulwark sheltering them from evil. This implies that the peace of God is definitely a Christian grace. Thus Paul guarantees the effect of the remedy he proposes. He bids us take to God in prayer, with gratitude for past mercies whatever now causes anxiety. And he assures us that if we do so we shall have, instead of anxiety, a peace which is God’s work and gift; and that this peace will be itself a protection guarding our hearts from the entrance of evil and guarding our thoughts from taking a wrong direction. This divine safety is ours in Christ Himself the home and refuge and bulwark of our spiritual life.

V. 8. Finally-To sum up all.

Whatsoever things are true-Here are eight particulars placed in two fourfold rows; the former containing their duty; the latter, the commendation of it. The first word in the former row answers the first in the latter; the second word, the second and so on.

True-In speech.

Honest-In action.

Just-With regard to others.

Pure-With regard to yourselves.

Lovely-And what more lovely than truth?

Of good report-As is honesty, even where it is not practised. If there be any virtue-And all virtues are contained in justice. If there be any praise-In those things which relate rather to ourselves than to our neighbour.

Think on these things-That ye may both practise them yourselves, and recommend them to others.

Verse 8. Finally, brethren] The object of the apostle is to recommend holiness and righteousness to them in every point of view; and to show that the Gospel of Christ requires all its professors to have the mind that was in Christ, and to walk as he himself also walked. That they were not to attend to one branch of righteousness or virtue only, but to every thing by which they might bring honour to God, good to their fellow creatures, and credit to themselves.

Whatsoever things are true] oJsa-alhqh. All that is agreeable to unchangeable and eternal truth. Whether that which is to be learned from the nature and state of created things, or that which comes immediately from God by revelation.

Whatsoever things are honest] oJsa simna. Whatever is grave, decent, and venerable. Whatever becomes you as men, as citizens, and as Christians.

Whatsoever things are just] oJsa dikaia. Whatsoever is agreeable to justice and righteousness. All that ye owe to God, to your neighbour, and to yourselves.

Whatsoever things are pure] oJsa agna. Whatsoever is chaste. In reference to the state of the mind, and to the acts of the body. Whatsoever things are lovely] oJsa prosfilh. Whatsoever is amiable on its own account and on account of its usefulness to others, whether in your conduct or conversation.

Whatsoever things are of good report] oJsa eufhma. Whatsoever things the public agree to acknowledge as useful and profitable to men; such as charitable institutions of every kind, in which genuine Christians should ever take the lead.

If there be any virtue] If they be calculated to promote the general good of mankind, and are thus praiseworthy;

Think on these things.] Esteem them highly, recommend them heartily, and practise them fervently.

Instead of ei tiv epainov, if there be any praise, several eminent MSS., as D*EFG, add episthmhv, of knowledge; and the Vulgate and the Itala have disciplinæ, of discipline; but none of these appear to be an original reading.

Verses 8, 9. Finally — To loipon, as for what remains for me to say, it may be despatched in a few words. The apostle, says Macknight, “being anxious to make the Philippians virtuous, mentions, in this exhortation, all the different foundations on which virtue had been placed, to show that it does not rest on any of these singly, but on them all jointly; and that its amiableness and obligation result from” whatsoever things are true — Conformable to truth; honest — Semna, grave, or venerable; just — Equitable and righteous; pure — Chaste and holy; lovely — Prosfilh, amiable, or, as the word may be rendered, friendly and kind; of good report — Eufhma, of good fame, or reputable; if there be any virtue — Any real worth, or beneficial tendency, in any quality or action: in this place alone does St. Paul use the word areth, rendered virtue: if there be any praise — Justly resulting from any thing. Bengelius gives a somewhat different view of the contents of this verse, thus: “Here are eight particulars placed in two four-fold rows; the former containing their duty, the latter the commendation of it. The first word in the former row answers the first in the latter; the second word the second; and so on: true — In speech; honest — In actions; just — With regard to others; pure — With regard to yourselves; lovely — And what more lovely than truth? of good report — As is honesty, even when it is not practised. If there be any virtue — And all virtues are contained in justice; if there be any praise — In those things which relate rather to ourselves than to our neighbour; think on these things — That ye may both practise them yourselves, and recommend them to others.” Those things which ye have learned — As catechumens; and received — By continual instructions; and heard and seen — In my life and conversation; these do, and the God of peace shall be with you — Not only the peace of God, but God himself, the fountain of peace.

8. Finally—Certain things on man’s part are important to this manifestation of God’s peace. True—Morally truthful. Honest—The old English for our honourable, decorous, becoming. Just—In accordance with eternal right. Pure—Untainted and unstained. Lovely—Calculated to win the heart as well as the judgment. Good report—Spoken well of among thoughtful and good men. These are so many elements of practical Christian morality. The first four go to make up virtue, or moral excellence; exhibited in actual life, they appear as the lovely and well spoken of, and are worthy of praise. Think—Ponder them well.

Ver. 8.-9. Concluding exhortations to meditation in Philippians 4:8, to action in Philippians 4:9a: followed in Philippians 4:9b by a promise.

As to the rest: same words and sense in Philippians 3:1, introducing words which cover all that Paul has left unsaid.

So many things as; suggests number and variety in each of the following classes. Notice the stately six-fold repetition.

True: words, acts, and disposition corresponding with reality, especially with the eternal realities, with which our thought and conduct must ever be in harmony, as opposed both to falsehood and to error. It includes, but is much wider than, truthfulness. Cp. Ephesians 4:21; 5:9; 1 John 1:6.

Honourable: deserving and gaining respect. It suggests the dignity which pertains to conduct worthy of Christ. Only, in N.T., here and 1 Timothy 2:2; 3:4, 8, 11; Titus 2:2, 7.

Righteous: agreeing with the authoritative standard of human conduct; as in Philippians 1:7; Ephesians 6:1.

Pure: unstained by evil of any kind, as in 2 Corinthians 6:6; 7:11; 1 Peter 3:2; 1 John 3:3.

Lovely: only here in N.T. Sirach iv. 7; xx. 13. It denotes the attractive sweetness of Christian excellence.

Of-good-report: cognate word in 2 Corinthians 6:8: whatever sounds well when spoken of.

If any etc.: an hypothesis which every one admits to be true, and which if true supports this exhortation. If there be such qualities, as undoubtedly there are, their existence makes them worthy of attention. Excellence, or virtue: common in classic Greek for excellence of any kind, moral, mental, bodily, or merely material; this looked upon as giving worth to its subject. In N.T., only 1 Peter 2:7; 2 Peter 1:3, 5. Possibly the reason of its rarity is that the N.T. writers look upon human excellence, not as inhering in man and giving him worth, but as wrought in him by the indwelling Spirit of God.

Praise: outward verbal recognition of excellence, which is inward and essential. It corresponds with of-good-report. Excellence covers the five preceding details. If there be any intrinsic human excellence, and if it have among men any recognition of its worth.

Take-account-of: reckon them up, so as to estimate and appreciate their worth: same favourite word in Philippians 3:13. Paul bids his readers calculate the worth of various kinds of moral excellence. And, feeling how many and various are its elements, he goes into detail and bids them contemplate actions, words, and dispositions which correspond with reality; and which therefore claim and gain respect; those which agree with the eternal standard of right; and are unstained by pollution; those which possess the charm of moral beauty; and which when mentioned secure for themselves name and fame among men.

Philippians 4:8 is Paul’s commendation of the science of Ethics. Only by careful meditation can we distinguish and appreciate moral worth. This is the real value of Christian biography. It sets before us in a variety of forms the various elements of Christian excellence. And this value is not destroyed, although the worth of a particular memoir is lessened, by occasional overstatement. Even if the portrait be overdrawn, it sets before us a model worthy of imitation.

V. 9. The things which ye have learned-As catechumens. And received-By continual instructions.

And heard and seen-In my life and conversation. These do, and the God of peace shall be with you-Not only the peace of God, but God himself, the fountain of peace.

Verse 9. Those things, which ye have-learned] From my preaching and writing;

And received] By faith, as a revelation from God;

And heard] From my preaching, and that of those who laboured with me; and heard from me, in my private communications with you; and heard of me from other Churches;

And seen in me] While living and labouring among you;

Do] Take them for the rule of your faith and practice. And the God of peace] He who is the author of peace, the lover of peace, and the maintainer of peace; he who has made peace between heaven and earth, by the mission and sacrifice of his Son, shall be ever with you while you believe and act as here recommended.

Verses 8, 9. Finally — To loipon, as for what remains for me to say, it may be despatched in a few words. The apostle, says Macknight, “being anxious to make the Philippians virtuous, mentions, in this exhortation, all the different foundations on which virtue had been placed, to show that it does not rest on any of these singly, but on them all jointly; and that its amiableness and obligation result from” whatsoever things are true — Conformable to truth; honest — Semna, grave, or venerable; just — Equitable and righteous; pure — Chaste and holy; lovely — Prosfilh, amiable, or, as the word may be rendered, friendly and kind; of good report — Eufhma, of good fame, or reputable; if there be any virtue — Any real worth, or beneficial tendency, in any quality or action: in this place alone does St. Paul use the word areth, rendered virtue: if there be any praise — Justly resulting from any thing. Bengelius gives a somewhat different view of the contents of this verse, thus: “Here are eight particulars placed in two four-fold rows; the former containing their duty, the latter the commendation of it. The first word in the former row answers the first in the latter; the second word the second; and so on: true — In speech; honest — In actions; just — With regard to others; pure — With regard to yourselves; lovely — And what more lovely than truth? of good report — As is honesty, even when it is not practised. If there be any virtue — And all virtues are contained in justice; if there be any praise — In those things which relate rather to ourselves than to our neighbour; think on these things — That ye may both practise them yourselves, and recommend them to others.” Those things which ye have learned — As catechumens; and received — By continual instructions; and heard and seen — In my life and conversation; these do, and the God of peace shall be with you — Not only the peace of God, but God himself, the fountain of peace.

9. Those things—Rather, which things, namely, those just enumerated. Learned—From his personal teaching. Received—Accepting the instruction. Heard—From others as to his character and life. Seen—In his personal conduct. These they were to do. Such is the apostle’s own expansion of his counsel, in Philippians 3:17, to an imitation of himself. The God of peace—The result of this course is the same as at verse 7. There it is the peace which God works; here, the God who in-works the peace. Not content with giving the grace, he comes himself.

Ver. 9. To the exhortation to ponder the foregoing virtues, Paul now adds an exhortation to practise them; and supports this last by his readers’ previous acceptance of his moral teaching and by his own example. Not only are these virtues worthy of being taken account of but the Philippian Christians have also already learnt them and have accepted them as good. Learnt: intellectual apprehension.

Accepted: moral approval, as in 1 Corinthians 15:1, etc. Probably these virtues were learnt from the lips of Paul. But it was not needful to say this. From whomsoever learnt, they had been understood and approved. Heard: not to be joined to the foregoing, to which it would add nothing, but to the words following. ‘Not only have ye learnt and accepted these virtues but ye have also heard and seen them exemplified in me,’ viz. in Paul’s verbal intercourse with them and in the life he had lived before their eyes. Happy they who can speak thus to their pupils. Such can with authority say do these things. Thus by the lessons already learnt and approved, Paul urges his readers to practise the virtues he has just bidden them to ponder.

To the above exhortation, as in Philippians 4:7, Paul adds a promise: and God shall etc. Where God is, there is peace, viz. the peace of God. He is therefore the God of peace. So Romans 15:33; 1 Corinthians 14:33.

With you: as in Romans 15:33. The Giver of peace will ever be with those who keep His commands.

Paul cannot conclude his letter without again and more emphatically bidding his readers to rejoice. And in their joy he bids them, in view of the near approach of the Great Judge, to treat all men not merely with strict justice but with reasonable fairness, He bids them dismiss all anxiety; and, in order so to do, to take to God all causes of anxiety, mingling their prayers with thanks for past mercies, All that now remains is covered by two exhortations and a promise. Paul bids his readers ponder the various forms of moral excellence, But in so saying he remembers that they have already learnt and approved the virtues he bids them ponder. And he reminds them that they have seen these excellences exemplified in himself. He exhorts them to practise what they have learnt and seen; and assures them that in so doing the Author of peace will Himself be their companion.

V. 10. I rejoiced greatly-St. Paul was no Stoic: he had strong passions, but all devoted to God.

That your care of me hath flourished again-As a tree blossoms after the winter.

Ye wanted opportunity-Either ye had not plenty yourselves, or you wanted a proper messenger.

Verse 10. But I rejoiced in the Lord] Every good comes from God, either immediately from his providence or from his grace; therefore the apostle thanks God for the kindness of the Philippians towards him; for it was God that gave them the power, and directed their hearts to use it. Hath flourished again] They had helped him before, Philippians 2:25; they had ceased for a time, and now they began again. This is evidently designed by the apostle, as the word aneqalete implies, which is a metaphor taken from the reviviscence of flowers in spring which seemed dead in winter. For the time in which they were apparently remiss he makes a delicate apology: Ye were careful, but ye lacked opportunity; or rather hkaireisqe, ye had not ability, ye wanted the means; as the word sometimes implies.

Verse 10. I rejoiced in the Lord greatly — Who directs all events. St. Paul was no stoic; he had strong passions, but all devoted to God; that now, at the last — By your present, which I have received from Epaphroditus; your care of me has flourished again — “Here, as in many other passages of his writings, the apostle shows the deep sense which he had of Christ’s governing the affairs of the world for the good of his servants: for this new instance of the Philippians’ care of his welfare, he ascribes expressly to the providence of Christ. And in the figurative expression, aneqalete to uper emou fronein, which is, literally, ye have flourished again to think or care, concerning me, he likens the Philippians’ care of him to a plant, which withers and dies in winter, but grows again in the following year; or to trees, which, after their leaves drop in autumn, put them forth again next spring. Lest, however, the Philippians might think this expression insinuated a complaint, that they had been negligent latterly, the apostle immediately adds, that they had always been careful to supply his wants, but had not had an opportunity till now.” Either they were in straitened circumstances themselves, or wanted a proper messenger by whom to send their bounty.

VII. THE APOSTLE’S PERSONAL RELATIONS, 10-23.

1. Thanks for the gift brought by Epaphroditus, 10-14.

10. Rejoiced—The renewed proof of their regard in the relief sent by Epaphroditus awoke in the apostle a holy joy. They were, in their solicitude, like a tree putting forth fresh shoots. They had helped him before, and, indeed, had never ceased their care for him, but they had for a long time lacked an opportunity of manifesting it.

PHILIPPIANS

SECTION 12. — PHILIPPIAN LIBERALITY

FAREWELL. CH. 4:10-23.

I rejoice in the Lord greatly that now at length ye have revived your thought on my behalf; for which also ye were taking thought, but ye were without opportunity. Not that I speak in respect of want. For I leave learnt in whatever circumstances I am to be content. I both know how to be abased and I know how to abound. In everything and in all things I have been initiated into the mystery both to be filled with food and to be hungry, both to abound and to be in want. For all things I have strength in Him who gives me power. Nevertheless ye did well that ye had fellowship with me in my affliction. Moreover, yourselves also know, Philippians, that in the beginning of the Gospel when I went out from Macedonia no church had fellowship with me for the matter of giving and receiving except ye only. Because even in Thessalonica both once and twice ye sent for my need. Not that I seek for the gift, but I seek for the fruit which is increasing for your account. But I have got all things, and I abound; I am full, having received from Epaphroditus the things from you, an odour of a sweet perfume, a sacrifice acceptable, well-pleasing to God. And my God will supply every need of yours, according to His wealth, in glory, in Christ Jesus. To God, our Father, be the glory for the ages of the ages. Amen.

Greet every saint in Christ Jesus. There greet you the brethren with me. There greet you all the saints, especially they of Cæsar’s household.

The grace of our Lord Jesus Christ be with your spirit. This section contains the specific occasion of the Epistle, viz. the gift brought to Paul at Rome from Philippi by Epaphroditus, added almost as a postscript to the far more important matters mentioned above.

Ver. 10. I rejoice, literally rejoiced: when the gift arrived from Philippi. Paul himself does what in Philippians 4:4 he bid his readers do, This keeps up the tone of joy which runs through the Epistle: so Philippians 1:4, 18, 25; 2:2, 17, 18, 28, 29; 3:1; 4:1, 4,10. In the Lord: as in Philippians 3:1. The joy occasioned by the gift from Philippi was no mere human emotion, but was distinctly Christian, i.e. prompted by union with the Master.

Greatly: calling marked attention to a cause of special joy; cp. Matthew 2:10.

Now at length; suggests delay. But not reproach: for the delay is at once and satisfactorily explained.

Revived, or burst forth-again: as a branch puts forth new shoots. So did the Philippians produce, by this gift to Paul, a new development of spiritual life.

Thought or thinking: same word as in Philippians 1:7; 2:2: mental activity for the good of Paul. This was the specific matter of the new development: touching your thought on my behalf.

For which: viz. the well-being of Paul, represented as the mental basis or aim of their thought. Not only had their Christian life burst forth now into a new practical development of care for Paul, but even before this their minds were at work in the same direction: ye were also taking thought. Ye-were-without-opportunity: apparently, without means to send a contribution. The opportunity was afterwards found in the journey of Epaphroditus, whether it was undertaken expressly to carry the gift or for some other purpose. In the former case, the circumstances which made the journey possible were the opportunity; in the latter, the journey itself. Possibly poverty may have been the hindrance; and better circumstances the subsequent opportunity. But an approaching journey of Epaphroditus to Rome for other reasons is the easiest explanation.

Thus Paul mentions the delay, and apologises for it. The new shoot reveals continuous life, latent before, but now assuming visible form. The gift was somewhat late. But its lateness was caused not by want of loving care but by lack of means to carry thought into action. At last the means had been found: and the consequent outburst of pent-up love had filled Paul with joy.

This delay implies that, when the relief from Philippi arrived, Paul had been a long time in want, For the news had reached Philippi, and after some delay a gift had been sent to Rome. It is difficult to suppose that this time of want includes the two years (Acts 24:27) at Cæsarea. And, if not, Paul must have been many months at Rome when he wrote this Epistle. This is therefore an indication of its date. See Introd. v.

V. 11. I have learned-From God. He only can teach this. In everything, therewith to be content-Joyfully and thankfully patient. Nothing less is Christian content. We may observe a beautiful gradation in the expressions, I have learned; I know; I am instructed; I can.

Verse 11. Not that I speak in respect of want] I am quite unconcerned in this respect; leaving the whole of my support, while bound for the testimony of Jesus, to the providence of God.

For I have learned] I am so satisfied with the wise providence and goodness of God, that I know whatever he determines is the best; and therefore I am perfectly contented that he should govern the world in that way which seems best to his godly wisdom. How true is the proverb, A contented mind is a continual feast! What do we get by murmuring and complaining?

Verses 11-14. Not that I speak in respect of want — As if he had said, I do not speak thus feelingly of the renewal of your care because I was unhappy in poverty; for I have learned — From God, he only can teach this; in whatever state I am — In whatever circumstances God is pleased to place me, whether in plenty or want, in honour or reproach, in health or sickness, ease or pain; therewith to be content — Joyfully and thankfully patient. Nothing less is Christian contentment. We may observe a beautiful gradation in the expressions, I have learned; I know; I am instructed; I can. I know how to be abased — When it pleases God to humble me, by depriving me of what seems needful for my body; and to abound — Having wherewith to relieve others also. Presently after, the order of words is inverted, to intimate his frequent transition from scarcity to plenty, and from plenty to scarcity. I am instructed — Memuhmai, literally, I am initiated. But as the initiated in the heathen mysteries were believed to be instructed in the most excellent and useful knowledge, the word signifies to be completely instructed in any science or art. The apostle seems to have used it on this occasion to intimate, that his bearing both adversity and prosperity properly was a sacred mystery, in which he had been initiated by Christ, and which was unknown to the men of this world; both to be full and to be hungry, &c. — To avoid the temptations, and perform the duties, both of a plentiful and scanty condition, and to be contented in either. I can do all things — Which God has made it my duty to do: I can even fulfil all the will of God; through Christ which strengtheneth me — Who confers on me the ability of mind and body which I have not by nature. “This is not arrogant boasting. For the apostle glories not in his own strength, but in the strength of another. The fathers, as Whitby informs us, observed three things on this passage: 1st, That the virtue of contentment requires much exercise, learning, and meditation. 2d, That it is as difficult to learn how to be full as to be hungry; abundance having destroyed more men than penury, and exposed them to more pernicious lusts. 3d, That our proficiency in this, or in any other virtue, is to be ascribed, not to ourselves, but to the divine assistance.” — Macknight. Notwithstanding, &c. — Though I was not dejected by my wants; yet you have well done that you did communicate with my affliction — Had a fellow-feeling of my sufferings, and helped me to bear the burden of them, by so liberally contributing to my necessities. Here the apostle teaches us, that the servants of Christ are not to be neglected in their afflictions, because they have learned to bear them patiently.

11. Not that I speak—That he was in want he does not deny, but he is anxious that they should not interpret his joy in their expression of sympathy as a mere satisfaction at his relief. His experiences had been such, that he had learned under all circumstances, whatever they might be, to be content, meeting adversity with no indifference or sullen submission, but with the cheerful composure which the abiding peace of God alone can give. Insensibility to privation and suffering is no virtue, but to be lifted above them is the blessed work of divine grace.

Ver. 11. Not that: introducing, as in Philippians 3:12, a safeguard against misinterpretation.

By way of want: as though his words were prompted by deep need. The expression of joy in Philippians 4:10 might seem to be the voice of a starving man whose distress had been unexpectedly relieved. That this is the explanation of his glowing words, Paul denies.

For I have etc.: proof of this denial.

Content: or literally self-sufficient. The cognate substantive occurs in 2 Corinthians 9:8; 1 Timothy 6:6: a simpler word, in 2 Corinthians 12:9, where we have the same thought in another form. The syllable self-states not the source, but the inwardness, of this sufficiency, in contrast to external possessions. Its divine source is stated in Philippians 4:13. Aristotle, Nicom. Ethics bk. i. 7, defines the self-sufficient to be that which even by itself alone makes life worthy of choice and needing nothing. This definition we may accept. That is self-sufficient which has in itself whatever is needful for its highest well-being, and is therefore independent of everything external to itself. Christian contentment is not a narrowing down of our desires to our poor possessions, but a consciousness of infinite wealth in Christ, in whose hands are all things already working for His servants moment by moment their highest good. He who has this consciousness is independent of his environment. His sufficiency is in himself.

In whatever circumstances I am: including the dungeon in which Paul wrote these words, and in which before the arrival of Epaphroditus he had been in actual want. Paul’s contentment was not natural but acquired. I-have-learnt; suggests gradual acquirement by the toilsome effort of the learner. But the task has been accomplished.

I: very emphatic. In this school each must learn personally and for himself.

V. 12. I know how to be abased-Having scarce what is needful for my body.

And to abound-Having wherewith to relieve others also. Presently after, the order of the words is inverted, to intimate his frequent transition from scarcity to plenty, and from plenty to scarcity.

I am instructed-Literally, I am initiated in that mystery, unknown to all but Christians.

Both to be full and to be hungry-For one day.

Both to abound and to want-For a longer season.

Verse 12. I know-how to be abased] I have passed through all these states; I know how to conduct myself in each, and how to extract good from all. And he had passed through these things, especially the hardships, so that he had learned the lesson perfectly, as the word memuhmai implies; he was thoroughly instructed; fully initiated into all the mysteries of poverty and want, and of the supporting hand of God in the whole. See here the state to which God permitted his chief apostle to be reduced! And see how powerfully the grace of Christ supported him under the whole! How few of those who are called Christian ministers or Christian men have learned this important lesson! When want or affliction comes, their complaints are loud and frequent; and they are soon at the end of their patience.

Verses 11-14. Not that I speak in respect of want — As if he had said, I do not speak thus feelingly of the renewal of your care because I was unhappy in poverty; for I have learned — From God, he only can teach this; in whatever state I am — In whatever circumstances God is pleased to place me, whether in plenty or want, in honour or reproach, in health or sickness, ease or pain; therewith to be content — Joyfully and thankfully patient. Nothing less is Christian contentment. We may observe a beautiful gradation in the expressions, I have learned; I know; I am instructed; I can. I know how to be abased — When it pleases God to humble me, by depriving me of what seems needful for my body; and to abound — Having wherewith to relieve others also. Presently after, the order of words is inverted, to intimate his frequent transition from scarcity to plenty, and from plenty to scarcity. I am instructed — Memuhmai, literally, I am initiated. But as the initiated in the heathen mysteries were believed to be instructed in the most excellent and useful knowledge, the word signifies to be completely instructed in any science or art. The apostle seems to have used it on this occasion to intimate, that his bearing both adversity and prosperity properly was a sacred mystery, in which he had been initiated by Christ, and which was unknown to the men of this world; both to be full and to be hungry, &c. — To avoid the temptations, and perform the duties, both of a plentiful and scanty condition, and to be contented in either. I can do all things — Which God has made it my duty to do: I can even fulfil all the will of God; through Christ which strengtheneth me — Who confers on me the ability of mind and body which I have not by nature. “This is not arrogant boasting. For the apostle glories not in his own strength, but in the strength of another. The fathers, as Whitby informs us, observed three things on this passage: 1st, That the virtue of contentment requires much exercise, learning, and meditation. 2d, That it is as difficult to learn how to be full as to be hungry; abundance having destroyed more men than penury, and exposed them to more pernicious lusts. 3d, That our proficiency in this, or in any other virtue, is to be ascribed, not to ourselves, but to the divine assistance.” — Macknight. Notwithstanding, &c. — Though I was not dejected by my wants; yet you have well done that you did communicate with my affliction — Had a fellow-feeling of my sufferings, and helped me to bear the burden of them, by so liberally contributing to my necessities. Here the apostle teaches us, that the servants of Christ are not to be neglected in their afflictions, because they have learned to bear them patiently.

12. I know—As the result of having learned. He had been in poverty and want, and again in sufficiency and more, without murmuring in the one, or elation in the other. He knew the two extremes of fulness and hunger, of superfluity and necessity, and was fully initiated into both.

Ver. 12.-13. Exposition in detail of Paul’s self-sufficiency. Having learnt, he says I know. The lesson learnt, he then unfolds.

To-be-abased: same word in 2 Corinthians 11:7, where it is the exact opposite of being exalted; so Luke 14:11. It includes every kind of going down, whether into poverty, or dishonour, or prison, or sickness, or the grave. This downward path Paul knows how to tread so as not to slip, so to descend that every step down be spiritual elevation. This knowledge many have not. Consequently adversity produces in them gloom and repining and fear and resentment and rebellion, thus doing them serious spiritual harm. E.g. many have lost their confidence in God and their spiritual life through commercial disaster. But the real cause of this ruin is not adversity which is powerless to injure those who understand its source and purpose, but want of knowledge. He who has found in Christ the full supply of all his need can take these perilous steps with safety. I-know-also; adds to the foregoing, with stately repetition, its necessary complement.

To-abound: to have more than we need. It is a counterpart, not to abase, which would require as counterpart exalted, but to the special kind of abasement which Paul had been enduring, viz. poverty. Many who passed unscathed through adversity are ruined by prosperity. For they are satisfied with material good. This ruin is caused by their not knowing how to rise in wealth, fame, power, and yet remain lowly in heart. But Paul had learnt even this difficult lesson. Consequently, he was beyond reach of injury from either the ups or downs of life. He was independent of the uncertainties of the world around; and therefore self-sufficient. Verse 12b is a fuller exposition of Philippians 4:12a; as is Philippians 4:12a of Philippians 4:11b. In everything and in all things: things around looked at individually and collectively. In whatever position I am, and in whatever combination of circumstances.

Initiated-into-the-mystery: cognate to the Greek original of our word mystery. See note under 1 Corinthians 3:4. The use of this word here sheds light upon the cognate word already found in 1 Corinthians 2:7; 4:1; Romans 16:25, by suggesting that Paul refers, not to a mere secret, but definitely to teaching known only, like the Eleusinian mysteries, to the initiated. It thus embodies a development of Paul’s earlier teaching. Paul is telling us how he came to know how to be abased etc. He had been led into the secret chamber of God and had there learnt that which is known only by those whose eyes and ears God opens. Notice the gradation: I have learnt, I know, I have been initiated into the mystery. Both… and, both… and; suggests the completeness and the unity of the secret Paul has learnt.

To-be filled-with-food: i.e. satisfied. Same word in Matthew 15:33, 37 etc. It suggests that in prison Paul had been in want of food. Hungry: exact opposite of the foregoing. This contrast is a specific case under the more general contrast in Philippians 4:12a. It is followed by a restatement of the more general contrast.

To-abound: to have more than we need.

To fall-short or to-be-in-want: to have less than we need. Same word in same sense in 2 Corinthians 11:9 etc,

V. 13. I can do all things-Even fulfil all the will of God.

Verse 13. I can do all things] It was not a habit which he had acquired by frequent exercise, it was a disposition which he had by grace; and he was enabled to do all by the power of an indwelling Christ. Through Him who strengtheneth me is the reading of some of the best MSS., versions, and fathers; the word cristw, Christ, being omitted.

Verses 11-14. Not that I speak in respect of want — As if he had said, I do not speak thus feelingly of the renewal of your care because I was unhappy in poverty; for I have learned — From God, he only can teach this; in whatever state I am — In whatever circumstances God is pleased to place me, whether in plenty or want, in honour or reproach, in health or sickness, ease or pain; therewith to be content — Joyfully and thankfully patient. Nothing less is Christian contentment. We may observe a beautiful gradation in the expressions, I have learned; I know; I am instructed; I can. I know how to be abased — When it pleases God to humble me, by depriving me of what seems needful for my body; and to abound — Having wherewith to relieve others also. Presently after, the order of words is inverted, to intimate his frequent transition from scarcity to plenty, and from plenty to scarcity. I am instructed — Memuhmai, literally, I am initiated. But as the initiated in the heathen mysteries were believed to be instructed in the most excellent and useful knowledge, the word signifies to be completely instructed in any science or art. The apostle seems to have used it on this occasion to intimate, that his bearing both adversity and prosperity properly was a sacred mystery, in which he had been initiated by Christ, and which was unknown to the men of this world; both to be full and to be hungry, &c. — To avoid the temptations, and perform the duties, both of a plentiful and scanty condition, and to be contented in either. I can do all things — Which God has made it my duty to do: I can even fulfil all the will of God; through Christ which strengtheneth me — Who confers on me the ability of mind and body which I have not by nature. “This is not arrogant boasting. For the apostle glories not in his own strength, but in the strength of another. The fathers, as Whitby informs us, observed three things on this passage: 1st, That the virtue of contentment requires much exercise, learning, and meditation. 2d, That it is as difficult to learn how to be full as to be hungry; abundance having destroyed more men than penury, and exposed them to more pernicious lusts. 3d, That our proficiency in this, or in any other virtue, is to be ascribed, not to ourselves, but to the divine assistance.” — Macknight. Notwithstanding, &c. — Though I was not dejected by my wants; yet you have well done that you did communicate with my affliction — Had a fellow-feeling of my sufferings, and helped me to bear the burden of them, by so liberally contributing to my necessities. Here the apostle teaches us, that the servants of Christ are not to be neglected in their afflictions, because they have learned to bear them patiently.

13. I can do all things—St. Paul now passes from knowledge to power. The severe discipline through which he had passed, had taught him the secret of all strength for labour, endurance of persecution and privation, and victory in the pangs of martyrdom. Eadie well remarks, “This ability came not from his commission as an apostle, but from his faith as a saint. The endowment was not of miracle, but of grace.” So, in fellowship with the omnipotent Christ, every believer is omnipotent for all things to which he is called.

Ver. 13. Triumphant summing up of the practical result of what Paul has learnt. He knows: therefore he is strong.

All-things: very emphatic: it includes abasement, hunger, abundance. Strength: spiritual muscle and force, In the Christian struggle Paul was like a man in robust bodily health and strength. For all things within the horizon of duty and desire, he has unlimited strength.

In Him who gives me power: Christ, in whom Paul lives and acts, and whose power (2 Corinthians 12:9) rests upon him, He is to Paul not merely the bulwark protecting him on every side by its own strength, but an all-pervading and life-giving personal element breathing into him His own omnipotence. From this inward union with Christ is derived the strength which fits Paul for all things he has to do. The strong man helps the weak by bearing his burden for him. Christ helps us by breathing into us a strength which makes our burdens light.

The word Christ, (A.V.) appears in the margin of the Sinai and Clermont MSS. and in nearly all the later Greek copies. This suggests the origin of a large class of various readings, viz, that they were explanatory glosses, afterwards incorporated into the text.

This great assertion must not be diluted. Whatever lies within the horizon of duty and necessity and desire, Paul can do. To him as to God there is no question of can or cannot. In Christ Paul is morally omnipotent, But, just as God’s inability to lie (Hebrews 6:18) does not in the least degree limit His infinite power, (for lying is contrary to the divine nature and therefore outside the horizon of divine action,) so Paul is strong only for that which Christ would have Him do. All else is outside Christ, the sphere of his strength. But within the limits of the personality of Christ lay Paul’s whole action, thought, and life. Consequently, this limit was no limit to him. And he felt himself endowed with infinite strength. To him therefore the burdens of life were light; and its toil was easy.

These words embody an important secret into which Paul had been initiated, and which enabled him to sink or to rise without spiritual injury. He knows how to be abased because he knows that underneath him are the Everlasting Arms: he can therefore go down into the depth without fear and without damage. He can rise without danger: for he knows that God who raises him will guard His servant from the perils of exaltation. He is therefore safe. Neither height nor depth can separate him from the love of God in Christ Jesus.

Notice the four steps in this great climax. Paul has learnt: therefore he knows: he has learnt the secret: consequently he can do all things.

Verse 14. Ye have well done] Though I have learned all these important lessons, and am never miserable in want, yet ye have done well in sending me relief in the time of affliction.

Verses 11-14. Not that I speak in respect of want — As if he had said, I do not speak thus feelingly of the renewal of your care because I was unhappy in poverty; for I have learned — From God, he only can teach this; in whatever state I am — In whatever circumstances God is pleased to place me, whether in plenty or want, in honour or reproach, in health or sickness, ease or pain; therewith to be content — Joyfully and thankfully patient. Nothing less is Christian contentment. We may observe a beautiful gradation in the expressions, I have learned; I know; I am instructed; I can. I know how to be abased — When it pleases God to humble me, by depriving me of what seems needful for my body; and to abound — Having wherewith to relieve others also. Presently after, the order of words is inverted, to intimate his frequent transition from scarcity to plenty, and from plenty to scarcity. I am instructed — Memuhmai, literally, I am initiated. But as the initiated in the heathen mysteries were believed to be instructed in the most excellent and useful knowledge, the word signifies to be completely instructed in any science or art. The apostle seems to have used it on this occasion to intimate, that his bearing both adversity and prosperity properly was a sacred mystery, in which he had been initiated by Christ, and which was unknown to the men of this world; both to be full and to be hungry, &c. — To avoid the temptations, and perform the duties, both of a plentiful and scanty condition, and to be contented in either. I can do all things — Which God has made it my duty to do: I can even fulfil all the will of God; through Christ which strengtheneth me — Who confers on me the ability of mind and body which I have not by nature. “This is not arrogant boasting. For the apostle glories not in his own strength, but in the strength of another. The fathers, as Whitby informs us, observed three things on this passage: 1st, That the virtue of contentment requires much exercise, learning, and meditation. 2d, That it is as difficult to learn how to be full as to be hungry; abundance having destroyed more men than penury, and exposed them to more pernicious lusts. 3d, That our proficiency in this, or in any other virtue, is to be ascribed, not to ourselves, but to the divine assistance.” — Macknight. Notwithstanding, &c. — Though I was not dejected by my wants; yet you have well done that you did communicate with my affliction — Had a fellow-feeling of my sufferings, and helped me to bear the burden of them, by so liberally contributing to my necessities. Here the apostle teaches us, that the servants of Christ are not to be neglected in their afflictions, because they have learned to bear them patiently.

14. Ye have well done—Ye did beautifully. There was a high moral beauty in this sympathy, in which they put themselves into fellowship with his condition.

2. Grateful mention of the past, 15-19.

Ver. 14. Nevertheless etc.: a corrective on another side to the corrective introduced in Philippians 4:11. Although it would be an error to suppose that Paul’s joy was prompted by his deep need, he by no means valued lightly the gift which supplied that need. He says that his readers did nobly.

My affliction: Paul’s hardship at Rome, which was relieved by the contribution from Philippi. This involved monetary loss, and therefore some degree of hardship, to the Christians there. They cheerfully submitted to this hardship, and thus became partners (see under Philippians 1:4; 3:10) with Paul in his affliction. In so doing they did well.

V. 15. In the beginning of the gospel-When it was first preached at Philippi.

In respect of giving-On your part.

And receiving-On mine.

Verse 15. In the beginning of the Gospel] When, having preached to you, I went forth into Macedonia, I received help from none of the Churches which I had founded, but from you alone. I received nothing from any others, and nothing was offered me.

Verses 15-19. Ye know that in the beginning of the gospel — When it was first preached at Philippi; no church — No Christian society, as such; communicated with me — In the matter of giving me money, and of my receiving money from them; but ye only — I received money from no church but yours. Not because I desire a gift, &c. — I would not have you think that I commend your liberality merely out of respect to myself; but I desire fruit, &c. — I do it chiefly out of respect to you; that you may do that which may turn to your everlasting advantage. But l have all — So also the Vulgate reads the clause; but the original expression, apecw panta, according to Estius, may be translated, I have from you all things; that is, my wants are amply supplied by you; and I abound — I have more than sufficient for my present state; having received of Epaphroditus the things sent from you — Besides money, the Philippians may have sent to the apostle clothes and other necessaries: an odour of a sweet smell — A service wherewith God is well pleased. See Hebrews 13:16. “The same epithets were anciently given to all the kinds of sacrifices; not only in the peace and thank-offerings, but to the burnt-offerings and sin-offerings. See note on Ephesians 5:2. Here they are given to the present which the Philippians sent to the apostle; not because that present partook of the nature of any sacrifice or offering whatever, as is plain from this, that it was offered immediately to the apostle, and not to God; but merely to show how acceptable to God that work of charity was which the Philippians had performed to the suffering apostle of Christ.” — Macknight. But my God — Whose ambassador I am; shall supply all your need — As he has mine. He shall recompense you even in this life, as far as he knows will be for your good; according to his riches in glory — And he is well able to do it, being gloriously rich in blessings of all kinds.

15. Ye Philippians—This gift was no new thing, for that Church had, from the time of their reception of the gospel, repeatedly shown in the same way its grateful love. After the apostle had left Macedonia, and while he was at Corinth, where he supported himself by working at his trade, Silas and Timothy brought to him the first, perhaps, of a series of contributions sent him when at a distance. The help was opportune. 2 Corinthians 11:9. We may wonder that the Churches of Thessalonica and Berea, in their familiarity with his principle of labouring for his bread that he might not be chargeable to any, (see 1 Thessalonians 2:9, and 2 Thessalonians 3:8, 9,) should have been forgetful of his wants; but no complaint is made of them, while the ye only attests the deep impression which the conduct of the Philippians had made upon his heart.

Ver. 15.-16. Additional facts, known to the readers and casting light upon the fact just mentioned.

Also yourselves know: as well as Paul. He thus supports the foregoing statement, not by new information, but by an appeal to knowledge shared by himself and his readers.

Philippians; gives definiteness to this appeal by naming the persons appealed to.

In the beginning of the Gospel: thrust prominently forward, contrasting conspicuously with the gift just acknowledged the liberality of days long past.

These words are explained at once by those following. They take us back to the time when Paul first preached in Europe; and remind the Philippians that their present action was only continuance in a path entered at the beginning of their Christian course. We find the same words in the Ep. of Clement, ch. 47 (see my Corinthians p. 528) referring to the time when Paul wrote 1 Corinthians.

When I went out from Macedonia; grammatically may refer to an event contemporary with, or following, Paul’s departure from Macedonia. [See Winer’s Grammar § 40, 5a.]

From Acts 17:15 we learn that some Macedonian Christians, apparently from Berœa, went with Paul out of Macedonia to Athens. The words before us imply that then or soon afterwards the Philippian Christians sent money to Paul. Whether this was the gift mentioned in 2 Corinthians 11:9, we do not know. If, hearing that Paul had gone to Corinth, they sent to him there a deputation with a gift, this would explain both Philippians 4:15 and 2 Corinthians 11:9. For it would be a gift in the beginning of the Gospel after Paul had left Macedonia. Or, less probably, the gift from Philippi may have reached Paul as he was leaving Berœa for Athens. In any case, the contribution here mentioned is an important coincidence with 2 Corinthians 11:9: for this passage proves that Paul did not refuse gifts from friends at a distance. Had-fellowship: simpler form of the word in Philippians 4:14. They became partners with Paul.

For an account of giving and receiving: purpose of this partnership; similarly Philippians 1:5, fellowship for the Gospel. They entered into partnership with Paul in order to have with him dealings about giving and receiving, i.e. about transferring money from one to the other. Paul leaves his readers to remember that the giving was on their part, and the receiving on his; merely saying that both sides of the transaction were present to their mind and purpose. This explains abundantly the words here used, without involving the idea of spiritual recompense as in Romans 15:27.

Except ye alone: an example splendid in its solitariness. Not only did their spiritual life at once take this form: but the example thus set was at first not even imitated by others.

Verse 16. For even in Thessalonica] While labouring to plant the Church there, he was supported partly by working with his hands, 1 Thessalonians 2:9; 2 Thessalonians 3:7-9; and partly by the contributions sent him from Philippi. Even the Thessalonians had contributed little to his maintenance: this is not spoken to their credit.

Verses 15-19. Ye know that in the beginning of the gospel — When it was first preached at Philippi; no church — No Christian society, as such; communicated with me — In the matter of giving me money, and of my receiving money from them; but ye only — I received money from no church but yours. Not because I desire a gift, &c. — I would not have you think that I commend your liberality merely out of respect to myself; but I desire fruit, &c. — I do it chiefly out of respect to you; that you may do that which may turn to your everlasting advantage. But l have all — So also the Vulgate reads the clause; but the original expression, apecw panta, according to Estius, may be translated, I have from you all things; that is, my wants are amply supplied by you; and I abound — I have more than sufficient for my present state; having received of Epaphroditus the things sent from you — Besides money, the Philippians may have sent to the apostle clothes and other necessaries: an odour of a sweet smell — A service wherewith God is well pleased. See Hebrews 13:16. “The same epithets were anciently given to all the kinds of sacrifices; not only in the peace and thank-offerings, but to the burnt-offerings and sin-offerings. See note on Ephesians 5:2. Here they are given to the present which the Philippians sent to the apostle; not because that present partook of the nature of any sacrifice or offering whatever, as is plain from this, that it was offered immediately to the apostle, and not to God; but merely to show how acceptable to God that work of charity was which the Philippians had performed to the suffering apostle of Christ.” — Macknight. But my God — Whose ambassador I am; shall supply all your need — As he has mine. He shall recompense you even in this life, as far as he knows will be for your good; according to his riches in glory — And he is well able to do it, being gloriously rich in blessings of all kinds.

16. Once and again—This was at an earlier date, while he was still in the province, and so at home with them. They, perhaps, learn now, for the first time, in this free outpouring of precious memories, of the absolute need which their love had relieved.

Ver. 16. Because even etc.: a definite fact confirming the foregoing negative statement.

Even in Thessalonica: in addition to, and earlier than, what they did when Paul went forth from Macedonia. A close coincidence with Acts 17:1, which tells us that Thessalonica was the first city at which Paul lingered after leaving Philippi. During the few weeks (Acts 17:2) spent there, the Philippian Christians sent twice to supply his need: a wonderful proof of the influence upon them of his preaching. Truly their liberality dated from the beginning of the Gospel.

Once and twice; lingers over the repetition of this kindness. This second contribution in so short a time is very significant. Others would have thought that one gift was all that could be expected from them. But even a second present did not exhaust the liberality of the Philippian Christians. For, apparently, they sent to him another shortly afterwards to Corinth. My need: as in Philippians 2:25, Paul’s poverty (cp. 2 Corinthians 11:8) owing probably to his inability to maintain himself (2 Thessalonians 3:8) while preaching at Corinth.

V. 17. Not that I desire-For my own sake, the very gift which I receive of you.

Verse 17. Not because I desire a gift] I do not speak thus to incite you to send me a farther gift; I speak this on the general subject, because I wish you to bear such fruit as shall abound to your account in the day of the Lord.

Verses 15-19. Ye know that in the beginning of the gospel — When it was first preached at Philippi; no church — No Christian society, as such; communicated with me — In the matter of giving me money, and of my receiving money from them; but ye only — I received money from no church but yours. Not because I desire a gift, &c. — I would not have you think that I commend your liberality merely out of respect to myself; but I desire fruit, &c. — I do it chiefly out of respect to you; that you may do that which may turn to your everlasting advantage. But l have all — So also the Vulgate reads the clause; but the original expression, apecw panta, according to Estius, may be translated, I have from you all things; that is, my wants are amply supplied by you; and I abound — I have more than sufficient for my present state; having received of Epaphroditus the things sent from you — Besides money, the Philippians may have sent to the apostle clothes and other necessaries: an odour of a sweet smell — A service wherewith God is well pleased. See Hebrews 13:16. “The same epithets were anciently given to all the kinds of sacrifices; not only in the peace and thank-offerings, but to the burnt-offerings and sin-offerings. See note on Ephesians 5:2. Here they are given to the present which the Philippians sent to the apostle; not because that present partook of the nature of any sacrifice or offering whatever, as is plain from this, that it was offered immediately to the apostle, and not to God; but merely to show how acceptable to God that work of charity was which the Philippians had performed to the suffering apostle of Christ.” — Macknight. But my God — Whose ambassador I am; shall supply all your need — As he has mine. He shall recompense you even in this life, as far as he knows will be for your good; according to his riches in glory — And he is well able to do it, being gloriously rich in blessings of all kinds.

17. I desire fruit—Here again is a sensitive guarding against misconstruction. It is not the money that he most cares for. It is rather its result to themselves in the spiritual gifts always bestowed upon those who give their money out of love to the Master, and in the further rewards of the judgment day. See Matthew 25:40.

Ver. 17. Not that; introduces a corrective to Philippians 4:15, 16, as do the same words in Philippians 4:11 a similar corrective to Philippians 4:10. Each corrective supplements the other. Paul’s joy about the gift from Philippi (Philippians 4:10) was not prompted by his deep need. And his appreciation of it (Philippians 4:15, 16) was prompted, not by eagerness for money, but by eagerness for his readers’ spiritual profit.

The gift: whatever from time to time, as circumstances determine, their liberality might prompt; this looked upon as a definite object of thought. I seek for the gift: an abiding state of mind which Paul disavows. But I seek for: stately repetition.

Fruit: as in Romans 1:13: the reward of the Philippians’ liberality; this looked upon as its organic outworking according to the laws of the Christian life, Day by day, as one act of liberality follows another, this reward is increasing.

For your account; recalls the same words in Philippians 4:15, for account of giving and receiving. While the Philippian Christians entered into partnership with Paul in order to have dealings with him in a matter of giving and receiving, a harvest of reward was growing which was reckoned to their credit. These last words, and Paul’s constant reference of reward and punishment to the Great Day, indicate that to this he refers here: so Philippians 1:6, 10.

V. 18. An odour of a sweet smell-More pleasing to God than the sweetest perfumes to men.

Verse 18. I have all] Ye have now sent me so much by Epaphroditus, that I abound in all the necessaries of life.

Having received-the things] Probably a supply of clothes and such like necessaries, as well as of money.

An odour of a sweet smell] Alluding to the sacrifices offered up under the law. With what ye have done to me, his servant, God is well pleased. See Ephesians 5:2, and the note there.

Verses 15-19. Ye know that in the beginning of the gospel — When it was first preached at Philippi; no church — No Christian society, as such; communicated with me — In the matter of giving me money, and of my receiving money from them; but ye only — I received money from no church but yours. Not because I desire a gift, &c. — I would not have you think that I commend your liberality merely out of respect to myself; but I desire fruit, &c. — I do it chiefly out of respect to you; that you may do that which may turn to your everlasting advantage. But l have all — So also the Vulgate reads the clause; but the original expression, apecw panta, according to Estius, may be translated, I have from you all things; that is, my wants are amply supplied by you; and I abound — I have more than sufficient for my present state; having received of Epaphroditus the things sent from you — Besides money, the Philippians may have sent to the apostle clothes and other necessaries: an odour of a sweet smell — A service wherewith God is well pleased. See Hebrews 13:16. “The same epithets were anciently given to all the kinds of sacrifices; not only in the peace and thank-offerings, but to the burnt-offerings and sin-offerings. See note on Ephesians 5:2. Here they are given to the present which the Philippians sent to the apostle; not because that present partook of the nature of any sacrifice or offering whatever, as is plain from this, that it was offered immediately to the apostle, and not to God; but merely to show how acceptable to God that work of charity was which the Philippians had performed to the suffering apostle of Christ.” — Macknight. But my God — Whose ambassador I am; shall supply all your need — As he has mine. He shall recompense you even in this life, as far as he knows will be for your good; according to his riches in glory — And he is well able to do it, being gloriously rich in blessings of all kinds.

18. A sacrifice—A loftier view of the subject is now taken. Gladly received by himself, and inuring to his abundance, it was, in its higher aspect, an offering to God, freely brought to the altar, with which he was well pleased.

Ver. 18. An added statement containing another reason why Paul does not desire a gift; viz. that his wants are completely supplied. I have all: or better, I have to the full all things.

And abound: not only supply but overflow.

I-am-filled full: of all material good. Notice the climax: I have all, l abound, I am filled full.

Having received etc.: means by which his needs have been fully supplied. This clear assertion that Epaphroditus had brought to Paul a gift from Philippi explains Philippians 2:25, 30.

An odour etc.: a comment on the gift from Philippi, revealing its real significance.

Odour of perfume: Ephesians 5:2; Genesis 8:21; Exodus 29:18; Leviticus 1:9, 13, 17, etc.: a frequent O.T. phrase picturing the acceptableness of sacrifice to God.

Sacrifice: as in Romans 12:1.

Acceptable, well-pleasing: a climax. Same words in Acts 10:35; Romans 12:1, 2; 14:18; 2 Corinthians 5:9. Since all these phrases are frequently followed by the word to-God, it probably refers to all of them. To God a fragrant perfume goes up and a sacrifice is offered which is acceptable and well-pleasing to Him. Apparently the gift from Philippi was only kindness to a prisoner in poverty at Rome. But whatever is done to the servant is done for the Master: and whatever is done for Christ brings abundant recompense. This gift is therefore a seed producing already a harvest of blessing for its generous donors; and a sacrifice laid on the altar of God. The sacrifice is fragrant tn the mind of God: it is a gift He will receive and be pleased with.

V. 19. All your need-As ye have mine.

According to his riches in glory-In his abundant, eternal glory. NOTES ON ST. PAUL'S EPISTLE

TO THE COLOSSIANS.

COLOSSE was a city of the Greater Phrygia, not far from Laodicea and Hierapolis. Though St. Paul preached in many parts of Phrygia, yet he never had been at this city. It had received the gospel by the preaching of Epaphras, who was with St. Paul when he wrote this epistle. It seems the Colossians were now in danger of being seduced by those who strove to blend Judaism, or heathen superstitions, with Christianity; pretending that God, because of his great majesty, was not to be approached but by the mediation of angels; and that they were certain rites and observances, chiefly borrowed from the law, whereby these angels might be made our friends.

In opposition to them, the apostle, 1. Commends the knowledge of Christ, as more excellent than all other, and so entire and perfect that no other knowledge was necessary for a Christian. He shows, 2. That Christ is above all angels, who are only his servants; and that, being reconciled to God through him, we have free access to him in all our necessities. THIS EPISTLE CONTAINS,

I. The inscription, Colossians 1:1, 2

II. The doctrine, wherein the apostle pathetically explains the mystery of Christ, By thanksgiving for the Colossians, 3-8 By prayers for them, 9-23 With a declaration of his affection for them, 24-29- Colossians 2:1-3 III The exhortation,

1. General, wherein he excites them to perseverance, and warns them not to be deceived, 4-8 Describes again the mystery of Christ in order, 9-15 And in the same order, draws his admonitions,

1. From Christ the head, 16-19

2. From his death, 20-23

3. From his exaltation, Colossians 3:1-4

2. Particular,

1. To avoid several vices, 5-9

2. To practise several virtues, 10,11 Especially to love one another, 12-15 And study the scriptures, 16, 17

3. To the relative duties of wives and husbands, 18, 19 Children and parents, 20, 21 Servants and masters, 22-25- Colossians 4:1

3. Final, to prayer, 2-4 to spiritual wisdom, 5, 6

V. The conclusion, 7-16

Verse 19. My God shall supply all your need] As you have given to me in my distress, God will never suffer you to want without raising up help to you, as he raised you up for help to me.

According to his riches] His fulness is infinite; and through Christ, whose followers we are, he will dispense every requisite blessing of providence, grace, and glory, to you.

Verses 15-19. Ye know that in the beginning of the gospel — When it was first preached at Philippi; no church — No Christian society, as such; communicated with me — In the matter of giving me money, and of my receiving money from them; but ye only — I received money from no church but yours. Not because I desire a gift, &c. — I would not have you think that I commend your liberality merely out of respect to myself; but I desire fruit, &c. — I do it chiefly out of respect to you; that you may do that which may turn to your everlasting advantage. But l have all — So also the Vulgate reads the clause; but the original expression, apecw panta, according to Estius, may be translated, I have from you all things; that is, my wants are amply supplied by you; and I abound — I have more than sufficient for my present state; having received of Epaphroditus the things sent from you — Besides money, the Philippians may have sent to the apostle clothes and other necessaries: an odour of a sweet smell — A service wherewith God is well pleased. See Hebrews 13:16. “The same epithets were anciently given to all the kinds of sacrifices; not only in the peace and thank-offerings, but to the burnt-offerings and sin-offerings. See note on Ephesians 5:2. Here they are given to the present which the Philippians sent to the apostle; not because that present partook of the nature of any sacrifice or offering whatever, as is plain from this, that it was offered immediately to the apostle, and not to God; but merely to show how acceptable to God that work of charity was which the Philippians had performed to the suffering apostle of Christ.” — Macknight. But my God — Whose ambassador I am; shall supply all your need — As he has mine. He shall recompense you even in this life, as far as he knows will be for your good; according to his riches in glory — And he is well able to do it, being gloriously rich in blessings of all kinds.

19. My God shall supply—You have supplied my one need, but my God, whose I am, and for whose sake you have done it, shall supply your every need. We take the promise to include both the temporal and the spiritual, limited, on the one hand, only by our necessity in the circumstances in which we are placed, and, on the other, only by the infiniteness of his riches in his state of glory. Measure this who can! The sole condition is, in… Christ Jesus, through whose mediation all fulness is given, and in believing fellowship with whom alone can it be looked for.

3. Doxology, 20.

Ver. 19. Philippians 4:18 has brought the gift from Philippi into the presence of God. This reminds Paul of the recompense which will follow it. My God: as in Philippians 1:3. The recompense will follow because the prisoner at Rome stands in a personal relation to God. Supply, or fill: same words as filled-full in Philippians 4:18, which it recalls.

Will-supply: a definite promise, as in Philippians 4:7, 9. Every need: of body and spirit; every necessity and every yearning of their whole nature.

Need of yours: corresponding to my need in Philippians 4:16. His riches: a favourite conception of Paul; Romans 2:4; 9:23; 11:33; Ephesians 1:7, 18; 2:7; 3:8, 16. It is here a picture of God’s ability to supply our need, as a rich man can remove the present want of the poor man: cp. Ephesians 3:20.

According to His riches: measure of the promised supply. This will not only come out of the wealth of God but will correspond with its infinite abundance. Consequently, every need will be supplied.

In glory: locality or surrounding element of this supply. Same words in similar sense in 2 Corinthians 3:7-9, 11. It is the splendour which will surround the final reward and triumph as in Colossians 3:4; 1:27; Romans 5:2; 2:7, 10. Amid the brightness of the great day, every need and every yearning will be gratified.

In Christ: in virtue of our inward union with Him. The abundant supply will be in glory, as its visible clothing evoking admiration; and in Christ, as its encompassing, all-pervading source and element. Cp. same words at end of Philippians 4:7.

This great promise makes even the half-conscious yearnings of our nature to be themselves a prophecy of future blessing. For their complete satisfaction in the glory of heaven is pledged by the wealth of God.

Verse 20. Now unto God and our Father] God is our Father in Christ Jesus; and such pity as a father hath for his children, such has the Lord for them that fear him; as a father is concerned for the support and life of his children, so is God concerned for you. A father may be poor, and unable to help his most beloved children; God, your Father, is infinite in his riches of his grace and glory, and out of his abundance we have all received, and grace for grace. Therefore, to God our Father, be glory for ever and ever!

Verses 20-22. Now unto God and, rather, even our Father — Or, To our God and Father, as tw Qew kai patri hmwn properly signifies, be glory for ever — Which is justly due, and shall certainly be given to him by those of the angelic host who never fell, and by those of mankind who have been or shall be recovered from their fall. The brethren who are with me — My dear fellow-labourers, with whom I daily converse; greet you — Sincerely wish you peace and prosperity. These are supposed to be those whom he mentions at the close of his epistle to the Colossians and to Philemon. All the other saints — Here at Rome; salute you, chiefly they of Cesar’s household — See note on Philippians 1:13. It is uncertain whether the apostle meant some of the members of Cesar’s family, or his household servants, or the officers of his court, or his guards. Here Beza remarks, “What was this but that God reigned in the midst of hell?” The salutation from the brethren, in the emperor’s family, must have been a great consolation to the Philippians. For when they heard that the gospel had got footing in the palace, they would naturally presage the further progress of it in Rome. And the respect which persons, such as the Christians in Cesar’s house, here expressed for the Philippians, in sending their salutations to them, must have filled them with joy. And it seems very probable, as Macknight observes, though the apostle has not mentioned it in any of his letters, that, not long after this epistle was written, he obtained a fair hearing, and an honourable release, through the good offices of the Christians in Nero’s family, as well as on account of the justice of his cause.

20. Now unto God—The thought is too big and glorious for a mere statement, and the apostle’s full soul bursts out into doxology.

4. Salutations and benediction, 21-23.

Ver. 20. Outburst of praise evoked by the promise in Philippians 4:19; and marking the close of the topic introduced in Philippians 4:10.

To God, our Father: literally God and our Father; i.e. God who is also our Father. See note under Galatians 1:5. As ever, Paul’s song of praise is directed to the Father. In these words he acquiesces in the eternal recognition of the grandeur of God manifested in His mercy to men. This recognition he seals by a final Amen.

VERSES 10-20 preserve for us one of the most beautiful incidents in the story of Paul or of the early Church. From them we learn that his imprisonment at Rome was aggravated by poverty, that he was not only in prison but in want. All this reached the ears and moved the hearts of the Christians at Philippi. But either from straitened circumstances or more probably from lack of a messenger they were for a time unable to render the help they were eager to give. At length an opportunity occurred. Epaphroditus offered to take their contribution to Rome. On the way he fell dangerously ill. Indeed he risked his life in order to discharge his mission of mercy. But the gift from Philippi arrived safely at Rome, and supplied at once and fully the prisoner’s need. Paul was filled with joy. But his was not the joy of a starving man suddenly relieved. His happiness was not dependent on the kindness of far-off friends. For he had learnt the secret of the Christian’s poverty and suffering. To him the presence and smile of God were an all-sufficient supply of every need and a source of infinite strength. The prisoner’s joy is distinctively Christian. He knows that this gift is seed from which already an abundant harvest is growing up for the donor’s enrichment. Being prompted by loyalty to Christ, it is a sacrifice laid upon the altar of God, an acceptable sacrifice filling His courts with pleasant perfume. And it will be repaid, as will everything done for God, by a full supply of every need in the splendour of heaven. Paul remembers that this was not the first gift from Philippi. Very soon after he founded the Church there the brethren sent him money while preaching the Gospel in the city of Thessalonica; and that not once but twice. And apparently shortly afterwards they again sent him money to Corinth. Consequently, their action now is but continuance in a path entered at the commencement of their Christian course. It is only another outflow of that spirit of brotherhood which, as Paul said in Philippians 1:5, they had manifested from the beginning. In monetary help they set the first example; an example which others were somewhat slow to follow. Nay more. We learn from 2 Corinthians 8:1 that in the great collection for the poor Christians at Jerusalem the Churches of Macedonia were very conspicuous. Our thoughts go at once to the acknowledged liberality of the Church at Philippi, the earliest of the Macedonian Churches founded by Paul. And we cannot doubt that they who set the first example in Macedonia of Christian giving were equally prominent in the contribution for Jerusalem. Indeed the liberality of Macedonia must have been in great part an imitation of the example set by the Church at Philippi. If so, then as so often since, men who were eager to contribute money for the need of a beloved teacher were also ready to do so for unknown, but suffering, Christians in a far-off land. Thus 2 Corinthians 8:1 is an important coincidence with Philippians 4:16.

It is worthy of note that the Church marked by this constancy of liberality, not only presented nothing needing from Paul even a word of rebuke, but affords the noblest of the many pictures of early Christian Churches reflected in his Epistles. In the apostolic age the Church at Philippi stands supreme in its spotless beauty. And to the generosity of that Church we owe this letter, written to acknowledge it, and all the untold blessings it has conveyed to thousands of the servants of Christ. Little thought the faithful ones at Philippi that the gift they so readily sent to relieve the Apostle’s distress would enrich the Church of Christ in all ages with a priceless treasure. Never was there a more wonderful proof that they who do good do better than they think.

Verse 21. Salute every saint] Remember to present my affectionate wishes to every Christian at Philippi.

The brethren which are with me] Those who were fellow labourers with him, generally supposed to be Aristarchus, Mark, Justus, Epaphras, Luke, and Demas. See the end of the epistles to the Colossians, and to Philemon.

Verses 20-22. Now unto God and, rather, even our Father — Or, To our God and Father, as tw Qew kai patri hmwn properly signifies, be glory for ever — Which is justly due, and shall certainly be given to him by those of the angelic host who never fell, and by those of mankind who have been or shall be recovered from their fall. The brethren who are with me — My dear fellow-labourers, with whom I daily converse; greet you — Sincerely wish you peace and prosperity. These are supposed to be those whom he mentions at the close of his epistle to the Colossians and to Philemon. All the other saints — Here at Rome; salute you, chiefly they of Cesar’s household — See note on Philippians 1:13. It is uncertain whether the apostle meant some of the members of Cesar’s family, or his household servants, or the officers of his court, or his guards. Here Beza remarks, “What was this but that God reigned in the midst of hell?” The salutation from the brethren, in the emperor’s family, must have been a great consolation to the Philippians. For when they heard that the gospel had got footing in the palace, they would naturally presage the further progress of it in Rome. And the respect which persons, such as the Christians in Cesar’s house, here expressed for the Philippians, in sending their salutations to them, must have filled them with joy. And it seems very probable, as Macknight observes, though the apostle has not mentioned it in any of his letters, that, not long after this epistle was written, he obtained a fair hearing, and an honourable release, through the good offices of the Christians in Nero’s family, as well as on account of the justice of his cause.

21. Salute every saint—There are three groups of these salutations. First, that of the apostle to the members of the Church individually, specifying none by name; second, that of the brethren, who were most intimately associated with himself, such as Timothy, Aristarchus, and Epaphras, to the Church collectively; and, third, that of the whole Christian brotherhood, among whom, however, are included a special class noted as of Cesar’s household. They were persons connected with Nero’s palace, and probably slaves of the emperor, who had been brought into contact with the apostle in his imprisonment, and, perhaps, converted through his agency.

Ver. 21.-22. Salutation. To the Church collectively is committed a greeting for every member of it: greet ye every saint. We may expound either every saint in Christ Jesus, noting their relation to Christ as in Philippians 1:1; or greet in Christ Jesus every saint, noting a definitely Christian greeting. Since the word saint is already sufficiently definite, this latter exposition which would give spiritual emphasis to the greeting is somewhat the more likely. So 1 Corinthians 16:19, and probably Romans 16:22.

Why, writing to a Church so much beloved, in which there must have been so many persons well known to him, Paul does not add greetings to individuals, we do not know. Possibly, where all (Philippians 1:4; but compare Romans 1:8 and contrast Romans 16:3-15) were so good, Paul was unwilling to give special prominence to any; or preferred to give them less prominence by sending personal greeting orally by Epaphroditus.

The brethren with me: those more closely associated with Paul in prison, and thus distinguished from all the saints, i.e. the church members at Rome. Same words in similar, though perhaps slightly different, sense in Galatians 1:2. These companions are called brethren, although (Philippians 2:20) they do not fully share the Apostle’s spirit. Cæsar’s household, or house: either the emperor’s palace, or its inmates of all kinds from his relatives and state officials down to the humblest slaves. Between these meanings the difference is very slight. So Diogenes Lærtius (Lives of Philosophers bk. v. 5. 3) says that Demetrius was of Conon’s house. Paul’s words assert that even in the home of Nero, perhaps the most corrupt spot on earth, were Christians. The servants of the palace were very numerous and various; and even the lowest of them would naturally, among others of the same class, be proud of his position. Possibly this special salutation was occasioned by the closer contact of the members of the imperial household with the prisoner of the Prætorian Guard.

Verse 22. All the saints] All the Christians now at Rome. They that are of Cæsar’s household.] Nero. was at this time emperor of Rome: a more worthless, cruel, and diabolic wretch never disgraced the name or form of man; yet in his family there were Christians: but whether this relates to the members of the imperial family, or to guards, or courtiers, or to servants, we cannot tell. If even some of his slaves were converted to Christianity, it would he sufficiently marvellous. Converts to Christianity in this family there certainly were; and this shows how powerfully the Divine word had been preached and spread. That the Empress Poppæa may have been favourably inclined to Christianity is possible; for Josephus relates of her, Antiq., lib. xx. cap. 7: qeosebhv gar hn. She was a worshipper of the true God; it is not likely, therefore, that she threw any hinderances in the way of her servants who might wish to embrace the Christian faith. St. Jerome, in Philemon, states that St. Paul had converted many in Cæsar’s family; A Cæsare missus in carcerem, notior familiæ ejus factus, persecutoris Christi domum fecit ecclesiam. “Being by the emperor cast into prison, he became the more known to his family, and he turned the house of Christ’s persecutor into a church.” Some imagine that Seneca, the preceptor of Nero. and the poet Lucan, were converted by St. Paul; and there are still extant, and in a MS. now before me, letters which profess to have passed between Paul and Seneca; but they are worthy of neither. They have been printed in some editions of Seneca’s works. See the remarks below.

Verses 20-22. Now unto God and, rather, even our Father — Or, To our God and Father, as tw Qew kai patri hmwn properly signifies, be glory for ever — Which is justly due, and shall certainly be given to him by those of the angelic host who never fell, and by those of mankind who have been or shall be recovered from their fall. The brethren who are with me — My dear fellow-labourers, with whom I daily converse; greet you — Sincerely wish you peace and prosperity. These are supposed to be those whom he mentions at the close of his epistle to the Colossians and to Philemon. All the other saints — Here at Rome; salute you, chiefly they of Cesar’s household — See note on Philippians 1:13. It is uncertain whether the apostle meant some of the members of Cesar’s family, or his household servants, or the officers of his court, or his guards. Here Beza remarks, “What was this but that God reigned in the midst of hell?” The salutation from the brethren, in the emperor’s family, must have been a great consolation to the Philippians. For when they heard that the gospel had got footing in the palace, they would naturally presage the further progress of it in Rome. And the respect which persons, such as the Christians in Cesar’s house, here expressed for the Philippians, in sending their salutations to them, must have filled them with joy. And it seems very probable, as Macknight observes, though the apostle has not mentioned it in any of his letters, that, not long after this epistle was written, he obtained a fair hearing, and an honourable release, through the good offices of the Christians in Nero’s family, as well as on account of the justice of his cause.

VII. THE APOSTLE’S PERSONAL RELATIONS, 10-23.

1. Thanks for the gift brought by Epaphroditus, 10-14.

10. Rejoiced—The renewed proof of their regard in the relief sent by Epaphroditus awoke in the apostle a holy joy. They were, in their solicitude, like a tree putting forth fresh shoots. They had helped him before, and, indeed, had never ceased their care for him, but they had for a long time lacked an opportunity of manifesting it.

Ver. 21.-22. Salutation. To the Church collectively is committed a greeting for every member of it: greet ye every saint. We may expound either every saint in Christ Jesus, noting their relation to Christ as in Philippians 1:1; or greet in Christ Jesus every saint, noting a definitely Christian greeting. Since the word saint is already sufficiently definite, this latter exposition which would give spiritual emphasis to the greeting is somewhat the more likely. So 1 Corinthians 16:19, and probably Romans 16:22.

Why, writing to a Church so much beloved, in which there must have been so many persons well known to him, Paul does not add greetings to individuals, we do not know. Possibly, where all (Philippians 1:4; but compare Romans 1:8 and contrast Romans 16:3-15) were so good, Paul was unwilling to give special prominence to any; or preferred to give them less prominence by sending personal greeting orally by Epaphroditus.

The brethren with me: those more closely associated with Paul in prison, and thus distinguished from all the saints, i.e. the church members at Rome. Same words in similar, though perhaps slightly different, sense in Galatians 1:2. These companions are called brethren, although (Philippians 2:20) they do not fully share the Apostle’s spirit. Cæsar’s household, or house: either the emperor’s palace, or its inmates of all kinds from his relatives and state officials down to the humblest slaves. Between these meanings the difference is very slight. So Diogenes Lærtius (Lives of Philosophers bk. v. 5. 3) says that Demetrius was of Conon’s house. Paul’s words assert that even in the home of Nero, perhaps the most corrupt spot on earth, were Christians. The servants of the palace were very numerous and various; and even the lowest of them would naturally, among others of the same class, be proud of his position. Possibly this special salutation was occasioned by the closer contact of the members of the imperial household with the prisoner of the Prætorian Guard.

Verse 23. The grace of our Lord] The usual apostolical benediction, which has often occurred, and been more than once explained. See Clark on “Romans 1:7”, and “Galatians 6:18”. The word hmwn, our, is omitted by many MSS. and several versions, which simply read, The grace of the Lord Jesus Christ.

Be with you all.] Instead of pantwn, all, pneumatov, Spirit, is the reading of ADEFG, several others, with the Coptic, Sahidic, Æthiopic, Armenian, Vulgate, and Itala; besides several of the Fathers. There are various subscriptions to this epistle in the different MSS. and versions. In the common GREEK text it stands thus: It was written to the Philippians from Rome by Epaphroditus. The Epistle to the Philippians was written from Rome, and sent by Epaphroditus.-SYRIAC. To the Philippians.-ÆTHIOPIC. The end of the Epistle; it was written at Rome, and sent by Epaphroditus.-ARABIC. To the Philippians by Timothy and Epaphroditus.-COPTIC.

1. THE MSS. generally agree with the versions, and all unite in stating that this epistle was written and sent from Rome, so that the common subscription may well stand. Yet there have been some strong objections made against this, as far as the place is concerned. Some foreign critics have maintained, that were it to be granted that the apostle was now a prisoner for the testimony of Christ, yet it does not follow that he was a prisoner at Rome, for he himself tells us, 2 Corinthians 11:23, that he was in prisons more abundant; and, consequently, he might be in prison somewhere else: but they have gone farther, and denied that this epistle was written while Paul was a prisoner; affirming that he had been already liberated, and that of this there are several evidences in the epistle itself. J. Christopher Wolf, in his Curæ, has considered all these objections in detail, and appears to have answered them in a very satisfactory manner. That St. Paul was now in prison, these words seem clearly to prove, Philippians 1:16:- The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds. This strongly argues that he was then suffering imprisonment, and that certain persons of perverse minds preached the Gospel in such a way as was calculated to make his bonds still more grievous. And, as he sends the salutations of saints which were of Cæsar’s household, it seems most evident that he was then at Rome; as, had he been a prisoner in any of the provinces, it is not likely that he would send to Philippi the greetings of those who lived at Rome.

2. The cause of this imprisonment has been variously understood. Theodorus Metochita says it was in consequence of his having converted Nero’s baker, and one of his concubines; at which the emperor, being enraged, ordered him to be cast into prison: but the authority on which this rests is scarcely sufficient to render it credible.

3. Paul is generally allowed to have been twice imprisoned at Rome: this was, without doubt, the first time of his being there in bonds, as there is every appearance that he was delivered after this; but his second imprisonment issued in his martyrdom. Every apostle of God is immortal till his work is done. Paul became a martyr when God saw that there was no farther need either for his preaching or his writing; he had kept and defended the faith, and had finished his course; God took him then from the evil to come; and crowned him with the glory which his Redeemer had provided for him, in reference to which he lived, and after which he had continually aspired.

4. Reader, be thankful to God, who, in pity to thy weakness, has called thee to believe and enjoy, and not to suffer for his sake. It is not for us to covet seasons of martyrdom; we find it difficult to be faithful even in ordinary trials: yet, as offences may come, and times of sore trial and proof may occur, we should be prepared for them; and we should know that nothing less than Christ in us, the hope of glory, will enable us to stand in the cloudy and dark day. Let us, therefore, put on the whole armour of God; and, fighting under the Captain of our salvation, expect the speedy destruction of every inward foe; and triumph in the assurance that death, the last enemy, will, in his destructions, shortly be brought to a perpetual end. Hallelujah! The Lord God Omnipotent reigneth. Amen and Amen! Finished correction for the press, Dec. 16th, 1831.-A. C.

23. The grace—The evidence requires, as in Galatians 6:18, the less usual form, the grace of the Lord Jesus Christ be with your spirit.

Ver. 23. Paul’s farewell, almost word for word as in Galatians 6:18. REVIEW OF THE EPISTLE. The prisoner at Rome, over whose head hangs the sword of a capricious tyrant and whose imprisonment had been aggravated by poverty, writes to the Christians at Philippi to acknowledge a gift which has completely supplied his need.

To beloved brethren, Paul has no need to assert his official position, and simply places himself beside Timothy as a servant of Christ. But the officers of the Church have, for reasons unknown to us but probably creditable to them, the unique honour of definite mention in the opening salutation. After the salutation, Paul’s first thought is thanks to God for the universal excellence of the Christians at Philippi, which makes prayer for them a delight and encourages a just and loving confidence of their final salvation. These thanks are followed by prayer for their growth in knowledge and in usefulness.

The anxiety of the Philippian Christians calls for news about the imprisoned Apostle, about his circumstances and his feelings. His apparent misfortunes have, by inspiring confidence in the Christians at Rome helped forward the preaching of the Gospel. This gives Paul abiding joy. And this joy is not destroyed by the fact that some preach Christ out of ill-will to the Apostle. Their hostility pains him the less because he knows that it is working for him spiritual good, and is therefore helping his eternal salvation. This reference to Paul’s inner thought becomes a reflection on the page on which he writes of his utter uncertainty of life and death, and of the profound and equal calm with which he views each side of this tremendous alternative.

From himself Paul now turns again to his readers. One thing only he begs from them, that they play their part as citizens of the Kingdom of God in a way worthy of Christ. This will require from them persevering courage and united effort in face of their enemies. On unity the Apostle lays special emphasis; and warns against the subtle forms of selfishness so fatal to it. As a supreme example of unselfishness, he points to the incarnation and death, and subsequent exaltation, of the Son of God. He also warns his readers that upon their conduct depends their salvation, and begs them so to act as to be lights in a dark world and an eternal joy to himself. To him, every sacrifice for them is an abiding joy.

Paul then commends Timothy, his proved and faithful son in the Gospel, whom he hopes soon to send; and Epaphroditus who at the risk of his life had discharged the mission entrusted to him and had thus rendered to the Apostle eminent service. He bids the Philippian Christians receive back with due honour their faithful messenger.

With this commendation Paul was closing his letter. But, for his readers’ safety, he adds a warning, viz. against Jewish opponents and Jewish self-confidence. In such confidence Paul might himself indulge: but his knowledge of Christ has made it impossible. He has no present attainments in which to rest; but is eagerly pressing forward to a goal still beyond him. He bids all who claim to be men in Christ to imitate his example. A sadder warning follows. Some church-members, by their worldly and sensual spirit, prove themselves to be enemies of Christ. This unworthy Spirit Paul rebukes by pointing to the expected Saviour and the complete change which His coming will bring.

Next follows a word of kindly expostulation with two excellent ladies whose quarrel was the more serious because of their Christian activity. Then come charming words of spiritual exhortation and of wise counsel. Lastly, Paul speaks at some length about the gift which prompted this letter. The gift filled him with joy; not because of the poverty it relieved-for Paul has learnt a secret which makes him superior to the burdens of life-but because of the harvest of blessing which already it is producing for his readers, and because it is an acceptable sacrifice to God, who will supply in the glory of heaven the givers’ every need. A few words of general greeting close the Epistle.

In the pages of the Epistle to the Philippians we see reflected the most attractive picture in the New Testament of Christian life and a Christian Church. Scarcely a word of reproof disturbs the joyous outflow of Paul’s warm affection. And this affection finds equal response in the abiding and loving care of the Philippian Christians for Paul. Among the Apostolic Churches they hold indisputably the place of honour. And to thousands of men and women tossed about by the uncertainties and anxieties of life, this letter, written in a dungeon at Rome under the shadow of the gallows yet everywhere vocal with exuberant joy, has been the light of life. As our gladdened eyes turn from that far-shining light to rest for a moment on the broad and silent pastures where once was the busy Roman colony of Philippi, we see fulfilled in ancient prophecy: THE GRASS WITHERETH, THE FLOWER FADETH; BUT THE WORD OF OUR GOD SHALL STAND FOR EVER.