9 Those things, G5023 which G3739 ye have G3129 both G2532 learned, G3129 and G2532 received, G3880 and G2532 heard, G191 and G2532 seen G1492 in G1722 me, G1698 do: G4238 and G2532 the God G2316 of peace G1515 shall be G2071 with G3326 you. G5216
Therefore G3767 whosoever G3956 G3748 heareth G191 these G5128 sayings G3056 of mine, G3450 and G2532 doeth G4160 them, G846 I will liken G3666 him G846 unto a wise G5429 man, G435 which G3748 built G3618 his G846 house G3614 upon G1909 a rock: G4073 And G2532 the rain G1028 descended, G2597 and G2532 the floods G4215 came, G2064 and G2532 the winds G417 blew, G4154 and G2532 beat upon G4363 that G1565 house; G3614 and G2532 it fell G4098 not: G3756 for G1063 it was founded G2311 upon G1909 a rock. G4073 And G2532 every one G3956 that heareth G191 these G5128 sayings G3056 of mine, G3450 and G2532 doeth G4160 them G846 not, G3361 shall be likened G3666 unto a foolish G3474 man, G435 which G3748 built G3618 his G846 house G3614 upon G1909 the sand: G285 And G2532 the rain G1028 descended, G2597 and G2532 the floods G4215 came, G2064 and G2532 the winds G417 blew, G4154 and G2532 beat upon G4350 that G1565 house; G3614 and G2532 it fell: G4098 and G2532 great G3173 was G2258 the fall G4431 of it. G846
Furthermore G3063 then G3767 we beseech G2065 you, G5209 brethren, G80 and G2532 exhort G3870 you by G1722 the Lord G2962 Jesus, G2424 that as G2531 ye have received G3880 of G3844 us G2257 how G4459 ye G5209 ought G1163 to walk G4043 and G2532 to please G700 God, G2316 so G2443 ye would abound G4052 more and more. G3123 For G1063 ye know G1492 what G5101 commandments G3852 we gave G1325 you G5213 by G1223 the Lord G2962 Jesus. G2424 For G1063 this G5124 is G2076 the will G2307 of God, G2316 even your G5216 sanctification, G38 that ye G5209 should abstain G567 from G575 fornication: G4202 That every one G1538 of you G5216 should know G1492 how to possess G2932 his G1438 vessel G4632 in G1722 sanctification G38 and G2532 honour; G5092 Not G3361 in G1722 the lust G3806 of concupiscence, G1939 even G2532 as G2509 the Gentiles G1484 which G3588 know G1492 not G3361 God: G2316 That no G3361 man go beyond G5233 and G2532 defraud G4122 his G846 brother G80 in G1722 any matter: G4229 because G1360 that the Lord G2962 is the avenger G1558 of G4012 all G3956 such, G5130 as G2531 we G4277 also G2532 have forewarned G4277 you G5213 and G2532 testified. G1263 For G1063 God G2316 hath G2564 not G3756 called G2564 us G2248 unto G1909 uncleanness, G167 but G235 unto G1722 holiness. G38 He therefore G5105 that despiseth, G114 despiseth G114 not G3756 man, G444 but G235 God, G2316 who hath G1325 also G2532 given G1325 unto G1519 us G2248 his G846 holy G40 Spirit. G4151
But G235 even G2532 after that we had suffered before, G4310 and G2532 were shamefully entreated, G5195 as G2531 ye know, G1492 at G1722 Philippi, G5375 we were bold G3955 in G1722 our G2257 God G2316 to speak G2980 unto G4314 you G5209 the gospel G2098 of God G2316 with G1722 much G4183 contention. G73 For G1063 our G2257 exhortation G3874 was not G3756 of G1537 deceit, G4106 nor G3761 of G1537 uncleanness, G167 nor G3777 in G1722 guile: G1388 But G235 as G2531 we were allowed G1381 of G5259 God G2316 to be put in trust G4100 with the gospel, G2098 even so G3779 we speak; G2980 not G3756 as G5613 pleasing G700 men, G444 but G235 God, G2316 which trieth G1381 our G2257 hearts. G2588 For G1063 neither G3777 at any time G4218 used we G1096 flattering G2850 words, G1722 G3056 as G2531 ye know, G1492 nor G3777 a cloke G1722 G4392 of covetousness; G4124 God G2316 is witness: G3144 Nor G3777 of G1537 men G444 sought G2212 we glory, G1391 neither G3777 of G575 you, G5216 nor G3777 yet of G575 others, G243 when we might G1410 have been G1511 burdensome, G1722 G922 as G5613 the apostles G652 of Christ. G5547 But G235 we were G1096 gentle G2261 among G1722 G3319 you, G5216 even as G5613 a nurse G5162 cherisheth G302 G2282 her G1438 children: G5043 So G3779 being affectionately desirous G2442 of you, G5216 we were willing G2106 to have imparted G3330 unto you, G5213 not G3756 the gospel G2098 of God G2316 only, G3440 but G235 also G2532 our own G1438 souls, G5590 because G1360 ye were G1096 dear G27 unto us. G2254 For G1063 ye remember, G3421 brethren, G80 our G2257 labour G2873 and G2532 travail: G3449 for G1063 labouring G2038 night G3571 and G2532 day, G2250 because G4314 we would G1912 not G3361 be chargeable G1912 unto any G5100 of you, G5216 we preached G2784 unto G1519 you G5209 the gospel G2098 of God. G2316 Ye G5210 are witnesses, G3144 and G2532 God G2316 also, how G5613 holily G3743 and G2532 justly G1346 and G2532 unblameably G274 we behaved ourselves G1096 among you G5213 that believe: G4100 As G2509 ye know G1492 how G5613 we exhorted G3870 and G2532 comforted G3888 and charged G3140 every G1538 one G1520 of you, G5209 G5216 as G5613 a father G3962 doth his G1438 children, G5043 G2532 That G1519 ye G5209 would walk G4043 worthy G516 of God, G2316 who hath called G2564 you G5209 unto G1519 his G1438 kingdom G932 and G2532 glory. G1391
Now G1161 the God G2316 of peace, G1515 that brought again G321 from G1537 the dead G3498 our G2257 Lord G2962 Jesus, G2424 that great G3173 shepherd G4166 of the sheep, G4263 through G1722 the blood G129 of the everlasting G166 covenant, G1242 Make G2675 you G5209 perfect G2675 in G1722 every G3956 good G18 work G2041 to G1519 do G4160 his G846 will, G2307 working G4160 in G1722 you G5213 that which is wellpleasing G2101 in his G846 sight, G1799 through G1223 Jesus G2424 Christ; G5547 to whom G3739 be glory G1391 for G1519 ever G165 and ever. G165 Amen. G281
Now G1161 we command G3853 you, G5213 brethren, G80 in G1722 the name G3686 of our G2257 Lord G2962 Jesus G2424 Christ, G5547 that ye withdraw G4724 yourselves G5209 from G575 every G3956 brother G80 that walketh G4043 disorderly, G814 and G2532 not G3361 after G2596 the tradition G3862 which G3739 he received G3880 of G3844 us. G2257 For G1063 yourselves G846 know G1492 how G4459 ye ought G1163 to follow G3401 us: G2248 for G3754 we behaved G812 not G3756 ourselves disorderly G812 among G1722 you; G5213 Neither G3761 did we eat G5315 any man's G3844 G5100 bread G740 for nought; G1432 but G235 wrought G2038 with G1722 labour G2873 and G2532 travail G3449 night G3571 and G2532 day, G2250 that G4314 we might G1912 not G3361 be chargeable G1912 to any G5100 of you: G5216 Not G3756 because G3754 we have G2192 not G3756 power, G1849 but G235 to G2443 make G1325 ourselves G1438 an ensample G5179 unto you G5213 to G1519 follow G3401 us. G2248 For G1063 even G2532 when G3753 we were G2258 with G4314 you, G5209 this G5124 we commanded G3853 you, G5213 that G3754 if any G1536 would G2309 not G3756 work, G2038 neither G3366 should he eat. G2068
Whosoever G3739 G1437 therefore G3767 shall break G3089 one G3391 of these G5130 least G1646 commandments, G1785 and G2532 shall teach G1321 men G444 so, G3779 he shall be called G2564 the least G1646 in G1722 the kingdom G932 of heaven: G3772 but G1161 whosoever G3739 G302 shall do G4160 and G2532 teach G1321 them, the same G3778 shall be called G2564 great G3173 in G1722 the kingdom G932 of heaven. G3772 For G1063 I say G3004 unto you, G5213 That G3754 except G3362 your G5216 righteousness G1343 shall exceed G4052 G4119 the righteousness of the scribes G1122 and G2532 Pharisees, G5330 ye shall in no case G3364 enter G1525 into G1519 the kingdom G932 of heaven. G3772
To wit, G5613 that G3754 God G2316 was G2258 in G1722 Christ, G5547 reconciling G2644 the world G2889 unto himself, G1438 not G3361 imputing G3049 their G846 trespasses G3900 unto them; G846 and G2532 hath committed G5087 unto G1722 us G2254 the word G3056 of reconciliation. G2643 Now then G3767 we are ambassadors G4243 for G5228 Christ, G5547 as though G5613 God G2316 did beseech G3870 you by G1223 us: G2257 we pray G1189 you in G5228 Christ's G5547 stead, G5228 be ye reconciled G2644 to God. G2316
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Philippians 4
Commentary on Philippians 4 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 4
Php 4:1-23. Exhortations: Thanks for the Supply from Philippi: Greeting; and Closing Benediction.
1. "Wherefore"; since we have such a glorious hope (Php 3:20, 21).
dearly beloved—repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience.
longed for—"yearned after" in your absence (Php 1:8).
crown—in the day of the Lord (Php 2:16; 1Th 2:19).
so—as I have admonished you.
stand fast—(Php 1:27).
2. Euodia and Syntyche were two women who seem to have been at variance; probably deaconesses of the church. He repeats, "I beseech," as if he would admonish each separately, and with the utmost impartiality.
in the Lord—the true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency.
3. And—Greek, "Yea."
true yoke-fellow—yoked with me in the same Gospel yoke (Mt 11:29, 30; compare 1Ti 5:17, 18). Either Timothy, Silas (Ac 15:40; 16:19, at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as 1Co 9:5 implies he had none.
help those women—rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [Birks]; or as Alford, "Help in the work of their reconciliation."
which laboured with me—"inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who labored with Paul in the Gospel. In selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made" (Ac 16:13), and being early converted, would naturally take an active part in teaching other women called at a later period; of course not in public preaching, but in a less prominent sphere (1Ti 2:11, 12).
Clement—bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. Alford thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But Origen [Commentary, John 1:29] identifies the Clement here with the bishop of Rome.
in the book of life—the register-book of those whose "citizenship is in heaven" (Lu 10:20; Php 3:20). Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare Ex 32:32; Ps 69:28; Eze 13:9; Da 12:1; Re 20:12; 21:27).
4. (Isa 61:10.)
alway—even amidst the afflictions now distressing you (Php 1:28-30).
again—as he had already said, "Rejoice" (Php 3:1). Joy is the predominant feature of the Epistle.
I say—Greek, rather, "I will say."
5. moderation—from a Greek root, "to yield," whence yieldingness [Trench]; or from a root, "it is fitting," whence "reasonableness of dealing" [Alford], that considerateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve (Ps 130:3, 4); though having exacted the fullest payment for us from our Divine Surety. There are included in "moderation," candor and kindliness. Joy in the Lord raises us above rigorism towards others (Php 4:5), and carefulness (Php 4:6) as to one's own affairs. Sadness produces morose harshness towards others, and a troublesome spirit in ourselves.
Let … be known—that is, in your conduct to others, let nothing inconsistent with "moderation" be seen. Not a precept to make a display of moderation. Let this grace "be known" to men in acts; let "your requests be made to God" in word (Php 4:6).
unto all men—even to the "perverse" (Php 2:15), that so ye may win them. Exercise "forbearance" even to your persecutors. None is so ungracious as not to be kindly to someone, from some motive or another, on some occasion; the believer is to be so "unto all men" at all times.
The Lord is at hand—The Lord's coming again speedily is the grand motive to every Christian grace (Jas 5:8, 9). Harshness to others (the opposite of "moderation") would be taking into our own hands prematurely the prerogatives of judging, which belongs to the Lord alone (1Co 4:5); and so provoking God to judge us by the strict letter of the law (Jas 2:12, 13).
6. Translate, "Be anxious about nothing." Care and prayer are as mutually opposed as fire and water [Bengel].
by prayer and supplication—Greek, "by the prayer and the supplication" appropriate to each case [Alford]. Prayer for blessings; and the general term. Supplication, to avert ills; a special term, suppliant entreaty (see on Eph 6:18).
thanksgiving—for every event, prosperity and affliction alike (1Th 5:18; Jas 5:13). The Philippians might remember Paul's example at Philippi when in the innermost prison (Ac 16:25). Thanksgiving gives effect to prayer (2Ch 20:21), and frees from anxious carefulness by making all God's dealings matter for praise, not merely for resignation, much less murmuring. "Peace" is the companion of "thanksgiving" (Php 4:7; Col 3:15).
let your requests be made known unto God—with generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow men. So Jacob, when fearing Esau (Ge 32:9-12); Hezekiah fearing Sennacherib (2Ki 19:14; Ps 37:5).
7. And—The inseparable consequence of thus laying everything before God in "prayer with thanksgiving."
peace—the dispeller of "anxious care" (Php 4:6).
of God—coming from God, and resting in God (Joh 14:27; 16:33; Col 3:15).
passeth—surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness (1Co 2:9, 10; Eph 3:20; compare Pr 3:17).
shall keep—rather, "shall guard"; shall keep as a well-garrisoned stronghold (Isa 26:1, 3). The same Greek verb is used in 1Pe 1:5. There shall be peace secure within, whatever outward troubles may besiege.
hearts and minds—rather, "hearts (the seat of the thoughts) and thoughts" or purposes.
through—rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure.
8. Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbors, men in the intercourse of the world, &c.
true—sincere, in words.
honest—Old English for "seemly," namely, in action; literally, grave, dignified.
just—towards others.
pure—"chaste," in relation to ourselves.
lovely—lovable (compare Mr 10:21; Lu 7:4, 5).
of good report—referring to the absent (Php 1:27); as "lovely" refers to what is lovable face to face.
if there be any virtue—"whatever virtue there is" [Alford]. "Virtue," the standing word in heathen ethics, is found once only in Paul's Epistles, and once in Peter's (2Pe 1:5); and this in uses different from those in heathen authors. It is a term rather earthly and human, as compared with the names of the spiritual graces which Christianity imparts; hence the rarity of its occurrence in the New Testament. Piety and true morality are inseparable. Piety is love with its face towards God; morality is love with its face towards man. Despise not anything that is good in itself; only let it keep its due place.
praise—whatever is praiseworthy; not that Christians should make man's praise their aim (compare Joh 12:43); but they should live so as to deserve men's praise.
think on—have a continual regard to, so as to "do" these things (Php 4:9) whenever the occasion arises.
9. both—rather, "The things also which ye have learned … these practice"; the things which besides recommending them in words, have been also recommended by my example, carry into practice.
heard—though ye have not yet sufficiently "received" them.
seen—though ye have not as yet sufficiently "learned" them [Bengel].
and—"and then," as the necessary result (Php 4:7). Not only "the peace of God," but "the God of peace" Himself "shall be with you."
10. But—transitional conjunction. But "now" to pass to another subject.
in the Lord—He views everything with reference to Christ.
at the last—"at last"; implying he was expecting their gift, not from a selfish view, but as a "fruit" of their faith, and to "abound" to their account (Php 4:11, 17). Though long in coming, owing to Epaphroditus' sickness and other delays, he does not imply their gift was too late.
your care … hath flourished again—Greek, "Ye have flourished again (revived, as trees sprouting forth again in spring) in your care for me."
wherein ye were also careful—in respect to which (revival, namely, the sending of a supply to me) "ye were also (all along) careful, but ye lacked opportunity"; whether from want of means or want of a messenger. Your "lack of service" (Php 2:30), was owing to your having "lacked opportunity."
11. I have learned—The I in Greek is emphatical. I leave it to others if they will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence (Heb 5:8), to be content in every state.
content—The Greek, literally expresses "independent of others, and having sufficiency in one's self." But Christianity has raised the term above the haughty self-sufficiency of the heathen Stoic to the contentment of the Christian, whose sufficiency is not in self, but in God (2Co 3:5; 1Ti 6:6, 8; Heb 13:5; compare Jer 2:36; 45:5).
12. abased—in low circumstances (2Co 4:8; 6:9, 10).
everywhere—rather, "in each, and in all things" [Alford].
instructed—in the secret. Literally, "initiated" in a secret teaching, which is a mystery unknown to the world.
13. I can do all things—Greek, "I have strength for all things"; not merely "how to be abased and how to abound." After special instances he declares his universal power—how triumphantly, yet how humbly! [Meyer].
through Christ which strengtheneth me—The oldest manuscripts omit "Christ"; then translate, "In Him who giveth me power," that is, by virtue of my living union and identification with Him, who is my strength (Ga 2:20). Compare 1Ti 1:12, whence probably, "Christ" was inserted here by transcribers.
14. He here guards against their thinking from what he has just said, that he makes light of their bounty.
ye did communicate with my affliction—that is, ye made yourselves sharers with me in my present affliction, namely, by sympathy; of which sympathy your contribution is the proof.
15. Now—"Moreover." Arrange as Greek, "Ye also know (as well as I do myself)."
in the beginning of the gospel—dating from the Philippian Christian era; at the first preaching of the Gospel at Philippi.
when I departed from Macedonia—(Ac 17:14). The Philippians had followed Paul with their bounty when he left Macedonia and came to Corinth. 2Co 11:8, 9 thus accords with the passage here, the dates assigned to the donation in both Epistles agreeing; namely, "in the beginning of the Gospel" here, and there, at the time of his first visit to Corinth [Paley, Horæ Paulinæ]. However, the supply meant here is not that which he received at Corinth, but the supply sent to him when "in Thessalonica, once and again" (Php 4:16), [Alford].
as concerning giving and receiving—In the account between us, "the giving" was all on your part; "the receiving" all on mine.
ye only—We are not to wait for others in a good work, saying, "I will do so, when others do it." We must go forward, though alone.
16. even in Thessalonica—"even" as early as when I had got no further than Thessalonica, ye sent me supplies for my necessities more than once.
17. a gift—Greek, "the gift." Translate, "It is not that I seek after the gift, but I do seek after the fruit that aboundeth to your account"; what I do seek is your spiritual good, in the abounding of fruits of your faith which shall be put down to your account, against the day of reward (Heb 6:10).
18. But—Though "the gift" is not what I chiefly "seek after" (Php 4:17), yet I am grateful for the gift, and hereby acknowledge it as ample for all my needs. Translate, "I have all" that I want, "and more than enough." Literally, as English Version, "I abound" over and above my needs.
I am full—Greek, "I am filled full."
the odour of a sweet smell—(See on Eph 5:2). The figure is drawn from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (Mt 25:40), before whom it "came up for a memorial" (Ac 10:4), sweet-smelling in God's presence (Ge 8:21; Re 8:3, 4).
sacrifice acceptable—(Heb 13:16).
19. my—Paul calls God here "my God," to imply that God would reward their bounty to His servant, by "fully supplying" (translate so, literally, fill to the full) their every "need" (2Co 9:8), even as they had "fully" supplied his "need" (Php 4:16, 18). My Master will fully repay you; I cannot. The Philippians invested their bounty well since it got them such a glorious return.
according to his riches—The measure of His supply to you will be the immeasurable "riches of His grace" (Eph 1:7).
in glory—These words belong to the whole sentence. "Glory" is the element in which His rich grace operates; and it will be the element IN which He will "supply fully all your need."
by Christ Jesus—by virtue of your being "IN" (so Greek, not "by") Christ Jesus, the Giver and Mediator of all spiritual blessings.
20. God and our Father—Translate, "Unto our God and Father."
be glory—rather as the Greek, "be the glory." Not to us, but to Him be "the glory" alike of your gift, and of His gracious recompense to you.
21. Salute every saint—individually.
greet—salute you.
The brethren which are with me—Perhaps Jewish believers are meant (Ac 28:21). I think Php 2:20 precludes our thinking of "closer friends," "colleagues in the ministry" [Alford]; he had only one close friend with him, namely, Timothy.
22. they that are of Cæsar's household—the slaves and dependents of Nero who had been probably converted through Paul's teaching while he was a prisoner in the Prætorian barrack attached to the palace. Philippi was a Roman "colony," hence there might arise a tie between the citizens of the mother city and those of the colony; especially between those of both cities who were Christians, converted as many of them were by the same apostle, and under like circumstances, he having been imprisoned at Philippi, as he now is at Rome.
23. (Ga 6:18).
be with you all. Amen—The oldest manuscripts read, "Be with your spirit," and omit "Amen."