Philippianschapter 4
23 verses · Paul · AD 60 to 62 · Paul's letters
Rejoice in the Lord always. I will say it again: Rejoice!
Introduction
Paul, Paul's letters, Philippians Overview.
This chapter closes Paul's letter to the church at Philippi, a church that had given to him more faithfully than any other. It gathers the letter's concerns into short, direct commands about peace in the church, prayer, and the life of the mind. It then turns to the matter that prompted the letter, a gift of money carried to Paul in custody. Listen for how he thanks them, and for what he says about his own needs. Listen also for the promises attached to the commands. Read it as the end of a letter of friendship between a prisoner and his church.
Context
- Who
- The Philippians, who had sent money to Paul repeatedly over more than ten years.
- What
- The letter's closing appeals for unity, joy, prayer and right thinking, Paul's thanks for the church's gift with his witness of contentment, and the final greetings.
- Where
- Written from custody, most often placed at Rome, to Philippi, a Roman colony in the province of Macedonia on the Roman road across northern Greece.
- When
- Most likely about AD 60 to 62 during Paul's custody at Rome, with others placing it at Ephesus in the middle 50s or at Caesarea about AD 57 to 59.
- Why
- To settle a quarrel between two workers, to set prayer in the place of anxiety, and to thank the church for its gift while teaching it that his contentment rests in Christ.
Historical context
Euodia and Syntyche are named in a letter to be read aloud to the whole church, which tells you how serious the disagreement had become. Both are described as women who laboured side by side with Paul in the gospel, this is a dispute between valued workers, not a discipline case.
Show the rest of the historical context, 4 more paragraphs
The closing section uses the vocabulary of ancient bookkeeping. Paul speaks of giving and receiving, of an account, of credit that increases to their account, and of being paid in full, the standard phrase on a receipt. He is settling a financial relationship in the language a merchant would recognize.
That relationship went back to the beginning. When he left Macedonia, only this church entered into partnership with him, and they sent aid more than once even to Thessalonica. In a world where a teacher's support came from patrons, Philippi had been his patron and he had let them.
But he reframes the transaction. Their gift is a fragrant offering, a sacrifice acceptable and pleasing to God, and what he wants is not the money but the fruit that increases to their credit.
His remark about learning contentment in plenty and in hunger comes from a man writing under guard, dependent on others, with a capital case pending.
Significance
For the first hearers, the instruction about anxiety was practical and immediate: do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God, and the peace of God will guard your hearts.
Show the rest of the significance, 1 more paragraph
The last greeting lands like a small explosion, the saints greet you, especially those of Caesar's household. Believers inside the emperor's own establishment were sending regards to a church in a veterans' colony, and the reach of that would not have been lost on anyone.
The heads below are this chapter's scenes. The numbered points under each are its verses.
Two Women, One Plea, and the Peace That Guards
my joy and crown: Paul heaps up his affection, whom I love and long for, my joy and crown. Crown is stephanos, the victor's wreath, the church itself the prize Paul expects at the day of Christ.
Philippians 4:1
“Therefore, my brethren dearly beloved and longed for - Doddridge unites this verse with the previous chapter, and supposes that it is the proper close of the solemn statement which the apostle makes there.”
2 more voices on this verseWhat preachers and commentators have said about this verse, in their own words.
Philippians 4:1
“They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to prepare his way to greater regard.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Philippians 4:1
“EVERY doctrine of the Word of God has its practical bearing. As each tree bears seed after its kind, so does every Truth of God bring forth practical virtues. Hence you find the Apostle Paul very full of "therefore"—his therefores being the conclusions drawn from certain statements of Divine Truth. I marvel that our excellent translators should have divided the argument from the conclusion by making a new chapter where there is least reason for it.”
Philippians 4:2-3
I urge Euodia and Syntyche: Two named women receive the letter's appeal to one mind, to agree with each other in the Lord. Paul honors them as women who have labored with me for the gospel, sunethlesan, contended at his side.
Philippians 4:2
“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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Philippians 4:2
“I exhort Euodias and Syntyche It is an almost universally received opinion that Paul was desirous to settle a quarrel, I know not of what sort, between those two women. While I am not inclined to contend as to this, the words of Paul do not afford ground enough for such a conjecture to satisfy us that it really was so.”
John Calvin · Commentaries (1554)reformed
my true yokefellow: The yokefellow is unnamed, and the guesses are old. Jamieson, Fausset and Brown list among them a man whose name Syzygus means yokefellow. Barnes holds that conjecture is useless.
Philippians 4:3
“Clement, of whom the apostle Paul writing to the Philippians says "With Clement and others of my fellow-workers whose names are written in the book of life," the fourth bishop of Rome after Peter, if indeed the second was Linus and the third Anacletus, although most of the Latins think that Clement was second after the apostle.”
Jerome · written before 420 · De Viris Illustribus (On Illustrious Men), Section 15patristic
3 more voices on this verse
Philippians 4:3
“And I entreat thee also, true yoke-fellow - It is not known to whom the apostle refers here. No name is mentioned, and conjecture is useless. All that is known is, that it was someone whom Paul regarded as associated with himself in labor, and one who was so prominent at Philippi that it would be understood who was referred to, without more particularly mentioning him. The presumption, therefore. is, that it was one of the ministers, or “bishops” (see the notes at Php 1:1) of Philippi, who had been particularly associated with Paul when he was there.”
Philippians 4:3
“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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Philippians 4:3
“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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Philippians 4:4-5
Rejoice in the Lord always: The joy of the letter reaches its summit in a man awaiting a capital verdict, the command to rejoice in the Lord always. He repeats it at once, I will say it again.
Philippians 4:4
THERE is a marvelous medicinal power in joy. Most medicines are distasteful, but this, which is the best of all medicines, is sweet to the taste and comforting to the heart. We noticed, in our reading, that there had been a little tiff between two sisters in the Church at Philippi—I am glad that we do not know what the quarrel was about. I am usually thankful for ignorance on such subjects—but, as a cure for disagreements, the Apostle says, "Rejoice in the Lord always."
Charles Spurgeon · written before 1892 · The Metropolitan Tabernacle Pulpit, Sermon No. 2405: “Joy, a Duty” (lightly modernized text, CCEL edition)Particular Baptist
1 more voice on this verse
Philippians 4:4
“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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
The Lord is near: The verse ends on a short reason. Jamieson, Fausset and Brown read the Lord's nearness as His coming again, the grand motive to every grace, and cite James 5:8 to 9. Wesley reads the gentleness as shown to all, where rough tempers are kind only to some.
Philippians 4:5
“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).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
3 more voices on this verse
Philippians 4:5
“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.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Philippians 4:5
“Let your moderation be known unto all men,.... The Vulgate Latin reads, "your modesty". The Syriac and Arabic versions, "your meekness", or "humility"; graces which accompany moderation, and are very necessary to it, but not that itself.”
Philippians 4:5
“Let your moderation be known unto all men - That is, let it be such that others may see it. This does not mean that they were to make an ostentatious display of it, but that it should be such a characteristic of their lives that it would be constantly visible to others. The word “moderation” - ἐπιεικὲς epieikes - refers to restraint on the passions, general soberness of living, being free from all excesses.”
Philippians 4:6-7
Be anxious for nothing: Anxious translates merimnao, anxious care, and the command forbids anxiety about anything by opening a door for everything. Thanksgiving is the hinge, requests made with thanks before the answer comes.
Philippians 4:6
“Be careful for nothing - Μηδεν μεριμνατε· 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Philippians 4:6
“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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Philippians 4:6
“We have the faculty of forethought, but, like all our faculties, it has been perverted, and it is often abused. It is good for a man to have a holy care and to pay due attention to every item of his life, but, alas, it is very easy to make it into an unholy care and to try to wrest from the hand of God that office of Providence which belongs to Him and not to ourselves. How often Luther liked to talk about the birds and the way God cares for them!”
will guard your hearts and your minds: The peace of God stands guard over heart and thought. Jamieson, Fausset and Brown note that the same verb stands in 1 Peter 1:5, where believers are kept by God's power. Matthew Henry reads it as keeping a believer from sinning under trouble and from sinking under it.
Philippians 4:7
“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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 more voices on this verse
Philippians 4:7
“It has not entered into the heart of ham, 1 Cor. ii. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under our troubles, and from sinking under them; keep us calm and sedate, without discomposure of passion, and with inward satisfaction. Thou wilt keep him in perfect peace whose mind is stayed on thee, Isa. xxvi.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Philippians 4:7
“And the peace of God - The peace which God gives. The peace here particularly referred to is that which is felt when we have no anxious care about the supply of our needs, and when we go confidently and commit everything into the hands of God. “Thou wilt keep him in perfect peace whose mind is stayed on thee;” Isa 26:3; see the notes at Joh 14:27. Which passeth all understanding - That is, which surpasses all that people had conceived or imagined. The expression is one that denotes that the peace imparted is of the highest possible kind.”
Philippians 4:8-9
Six whatevers and two ifs set the mind's diet, what is true, honorable, right, pure, lovely, admirable, excellent or praiseworthy. Think on is logizesthe, reckon, the letter's last word on the mind.
Philippians 4:8
“Whatsoever things are just and pure, --agreeable to the rules of justice and righteousness in all our dealings with men, and without the impurity or mixture of sin. Whatsoever things are lovely and of good report, that is, amiable; that will render us beloved, and make us well spoken of, as well as well thought of, by others.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
1 more voice on this verse
Philippians 4:8
“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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
put it into practice: Thinking now turns to doing. Paul names four ways they knew his teaching, what they learned, received and heard from him and saw in him. Theophylact reads the list as covering spoken and written instruction together, and the promise attached is the God of peace.
Philippians 4:9
“Those things which ye have both learned, and received, and heard, and seen in me, do - That is, what you have witnessed in me, and what you have learned of me, and what you have heard about me, practice yourselves. Paul refers them to his uniform conduct - to all that they had seen, and known, and heard of him, as that which it was proper for them to imitate. The same thing, substantially, he urges in Php 3:17; see the notes at that verse.”
I Have Learned Contentment: and God Supplies
Philippians 4:10-12
revived your concern for me: Content is autarkes, the Stoics' word for self-sufficiency, taken over and refounded, I have learned to be content regardless of my circumstances. The word behind accustomed in verse 12 is the language of initiation, let into the secret.
Philippians 4:10
“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, Php 2:25; they had ceased for a time, and now they began again.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Philippians 4:10
“They might have sent a messenger on purpose. But the apostle is willing to suppose, in favour of them, that they would have done it if a fair opportunity had offered. How contrary is this to the behaviour of many to their friends, by whom neglects which really are excusable are resented very heinously, when Paul excused that which he had reason enough to resent.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
I have learned to be content: Paul thanks them without asking for more. Matthew Henry notes that this learning came at the feet of Christ and not of Gamaliel. Jamieson, Fausset and Brown mark that the I in the Greek is emphatic.
Philippians 4:11
“For I have learned, in whatsoever state I am, therewith to be content. We have here an account of Paul's learning, not that which he got at the feet of Gamaliel, but that which he got at the feet of Christ. He had learnt to be content; and that was the lesson he had as much need to learn as most men, considering the hardships and sufferings with which he was exercised.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
3 more voices on this verse
Philippians 4:11
“Not that I speak in respect of want - Though Paul was doubtless often in circumstances of necessity, yet he did not make these remarks on that account. In his journeys, in his imprisonments, he could not but be at times in want; but be had learned to bear all this; and that which most impressed itself on his mind was the interest which the church ought to show in the cause of religion, and the evidence which it would thus furnish of attachment to the cause.”
Philippians 4:11
“THE APOSTLE Paul was a very learned man, but not the least among his manifold acquisitions in science was this—he had learned to be content. Such learning is far better than much that is acquired in the schools. Their learning may look studiously back on the past, but too often those who cull the relics of antiquity with enthusiasm, are thoughtless about the present, and neglect the practical duties of daily life. Their learning may open up dead languages to those who will never derive any living benefit from them. Far better the learning of the apostle.”
Philippians 4:11
“I have learned--The I in Greek is emphatical. I leave it to others if they will, to be discontented.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Paul has learned both ends of fortune. Clarke notes that the verb for accustomed means initiated, the word used of one taught the secrets of the mysteries. Origen and Matthew Henry both warn that plenty tests a person as hard as want does.
Philippians 4:12
“Nothing less is Christian content. We may observe a beautiful gradation in the expressions, I have learned; I know how to be abased - Having scarce what is needful for my body.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
2 more voices on this verse
Philippians 4:12
“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 μεμυημαι 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!”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Philippians 4:12
“Suffering poverty is often thought to be a tribulation, but abundance also may be an occasion for tribulation. The wise person restrains himself from being enervated by abundance.”
Origen of Alexandria · written before 253 · Commentary on Romans 4.9patristic
through Christ who gives me strength: The all things of this verse are the states just listed, abasement and abundance, hunger and fullness. The secret of verse 12 is named here, Christ continually infusing strength, the participle present tense.
Philippians 4:13
“We have need of strength from Christ, to enable us to perform not only those duties which are purely Christian, but even those which are the fruit of moral virtue.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
2 more voices on this verse
Philippians 4:13
“I can do all things - From the experience which Paul had in these various circumstances of life, he comes here to the general conclusion that he could “do all things.” He could bear any trial, perform any duty, subdue any evil propensity of his nature, and meet all the temptations incident to any condition of prosperity or adversity. His own experience in the various changes of life had warranted him in arriving at this conclusion; and he now expresses the firm confidence that nothing would be required of him which he would not be able to perform.”
Philippians 4:13
“My Brothers and Sisters, when Paul said these words, he meant them. Indeed, he had to a great measure already proved the strength of which he now asserts the promise! Have you ever thought how varied were the trials, and how innumerable the achievements of the Apostle Paul? Called by Grace in a sudden and miraculous manner, immediately— not consulting with flesh and blood—he essays to preach the Gospel he has newly received! Then he retires a little while, that he may more fully understand the Word of God.”
Philippians 4:14-16
share in my affliction: In the early days of the gospel, no church but you partnered with me in the matter of giving and receiving. Even in Thessalonica you provided for my needs again and again, and the partnership of 1:5 is here given its ledger.
Philippians 4:14
“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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Philippians 4:14
“It is a good work to succour and help a good minister in trouble. Here see what is the nature of true Christian sympathy; not only to be concerned for our friends in their troubles, but to do what we can to help them.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
no church but you partnered with me: The Philippians alone supported Paul after he left Macedonia. Barnes places the moment at Acts 17:14, when trouble at Berea drove him away. Matthew Henry notes that they sent after him when no other church did, and warns against asking what others give before giving ourselves.
Philippians 4:15
“In the beginning of the gospel - “At the time when I first preached the gospel to you; or when the gospel began its benign influence on your hearts.” When I departed from Macedonia - See Act 17:14. The last place that Paul visited in Macedonia, at that time, was Berea. There a tumult was excited by the Jews, and it was necessary for him to go away. He left Macedonia to go to Athens; and left it in haste, amidst scenes of persecution, and when he needed sympathizing aid.”
1 more voice on this verse
Philippians 4:15
“They not only maintained him comfortably while he was with them, but when he departed from Macedonia they sent tokens of their kindness after him; and this when no other church did so. None besides sent after him of their carnal things, in consideration of what they had reaped of his spiritual things. In works of charity, we are ready to ask what other people do.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
you provided for my needs again and again: Their help reached him at Thessalonica. Clarke notes that there Paul also worked with his own hands, and that the Philippians' gifts made up the rest. He cites 1 Thessalonians 2:9 and 2 Thessalonians 3:7 to 9.
Philippians 4:16
“For even in Thessalonica - While labouring to plant the Church there, he was supported partly by working with his hands, 1Th 2:9; 2Th 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Philippians 4:16
“It is an excellent thing to see those to whom God has abounded in the gifts of his grace abounding in grateful returns to his people and ministers, according to their own ability and their necessity: You sent once and again.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Philippians 4:17-18
I am seeking a gift: Paul's eye is on their account, and the fruit that may be credited to your account is banking language, interest accruing to the giver. Then the language turns to the temple, and the gift is a fragrant offering, an acceptable sacrifice, well-pleasing to God.
Philippians 4:17
“Not because I desire a gift - “The reason why I rejoice in the reception of what you have sent to me, is not that I am covetous.” From the interest with which he had spoken of their attention to him, some might perhaps be disposed to say, that it arose from this cause. He says, therefore, that, grateful as he was for the favor which he had received, his chief interest in it arose from the fact that it would contribute ultimately to their own good.”
a fragrant offering, an acceptable sacrifice: Paul describes their gift in the language of the altar. Matthew Henry reads it as a sacrifice of thanks, since Christ alone makes atonement. Irenaeus used the verse to teach that the church's offering made with a single mind is a pure sacrifice.
Philippians 4:18
“Inasmuch, then, as the Church offers with single-mindedness, her gift is justly reckoned a pure sacrifice with God. As Paul also says to the Philippians, "I am full, having received from Epaphroditus the things that were sent from you, the odour of a sweet smell, a sacrifice acceptable, pleasing to God." For it behoves us to make an oblation to God, and in all things to be found grateful to God our Maker, in a pure mind, and in faith without hypocrisy, in well-grounded hope, in fervent love, offering the first-fruits of His own created things.”
Irenaeus · written before 202 · Against Heresies Book IVpatristic
2 more voices on this verse
Philippians 4:18
“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 odor 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 Eph 5:2, and the note there.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Philippians 4:18
“He did accept it: It is an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. Not a sacrifice of atonement, for none makes atonement for sin but Christ; but a sacrifice of acknowledgment, and well-pleasing to God. It was more acceptable to God as it was the fruit of their grace than it was to Paul as it was the supply of his want.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Philippians 4:19-20
will supply all your needs: The promise answers the givers, who met Paul's need, my God will supply all your needs according to His glorious riches in Christ Jesus. Need is chreia, the word of verse 16, sufficiency for what is lacking.
Philippians 4:19
"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.
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Philippians 4:19
“But my God shall supply all your need - That is, “You have shown your regard for me as a friend of God, by sending to me in my distress, and I have confidence that, in return for all this, God will supply all your needs, when you are in circumstances of necessity.” Paul’s confidence in this seems not to have been founded on any express revelation; but on the general principle that God would regard their offering with favor. Nothing is lost, even in the present life, by doing good. In thousands of instances it is abundantly repaid.”
To our God and Father be glory: The thanks for a gift end in praise. Jamieson, Fausset and Brown note the article in the Greek, the glory, so that all the glory goes to Him. Matthew Henry marks the name Father as a title the gospel gives believers leave to use.
Philippians 4:20
“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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Philippians 4:20
“Here he makes no distinction [as in 4:19] but prays to both our God and our Father. He calls upon God on account of awe. He calls upon the Father for the sake of honor and because every beginning is from him.”
Ambrosiaster · written before 384 · Epistle to the Philippians 4.20patristic
Greetings, Even From Caesar's Household
Philippians 4:21-23
Greet all the saints: The greetings carry a quiet trophy, especially those from the household of Caesar. These were the familia Caesaris of slaves and freedmen who ran the empire's administration, believers now inside Nero's own establishment.
Philippians 4:21
“Salute every saint in Christ Jesus - It was usual for him also to close his epistles with affectionate salutations to various members of the churches to which he wrote. These salutations are generally specific, and mention the names, particularly if prominent members of the churches; see the close of the Epistles to the Romans; 1 Corinthians; Colossians, and 2 Timothy. In this Epistle, however, as in some others, the salutation in general. Why none are specified in particular is not certainly known.”
the household of Caesar: Their rank is unknown. Clarke admits we cannot tell whether these believers were members of the family, guards, courtiers or servants. Jamieson, Fausset and Brown note that Philippi was a Roman colony, which gave its Christians a natural bond with those of the mother city.
Philippians 4:22
“All the saints - All the Christians now at Rome. They that are of Caesar’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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Philippians 4:22
“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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
The grace of the Lord Jesus Christ: The letter closes as it opened, with grace. Gill notes that some copies read with your spirit, as Galatians 6:18 does. He calls the grace sentence the apostle's own mark of a genuine letter.
Philippians 4:23
“The grace of our Lord Jesus Christ, ... - notes, Rom 16:20. In regard to the subscription at the end of this Epistle, it may be remarked, as has been done of the other subscriptions at the end of the Epistles, that it is of no authority whatever. There is no reason, however, to doubt that in this case it is correct. The Epistle bears internal evidence of having been written from Rome, and was doubtless sent by Epaphroditus. See the introduction, section 3. There is considerable variety in the subscription.”
How this psalm is built
The form: The close of the letter: appeals to stand firm and agree at 4:1 to 3, commands on joy, prayer and thought at 4:4 to 9, thanks for the gift at 4:10 to 20, and greetings and a blessing at 4:21 to 23, as guide classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| Eight things to think on | Verse 8 lists six qualities, each opening with the word whatever, and adds two more under the words if anything, excellent and praiseworthy. The list asks for a settled habit of mind, and verse 9 turns it into practice. Jamieson, Fausset and Brown note that the word rendered excellent is rare in the New Testament, a term of ordinary moral life that the letter claims for believers.Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, 1871, on Philippians 4:8. | Philippians 4:8, Philippians 4:9 |
| Joy through the letter | The words joy and rejoice stand fourteen times across the four chapters in the Berean text, in every chapter, and this chapter carries the last of them at verses 1, 4 and 10. Verse 4 gives the command twice. Jamieson, Fausset and Brown call joy the predominant feature of the epistle.Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, 1871, on Philippians 4:4. | Philippians 1:4, Philippians 3:1, Philippians 4:1, Philippians 4:4, Philippians 4:10 |
The structure
9 more paragraphs on the patterns
The chapter has four parts. Verses 1 to 3 draw the conclusion of chapter 3, stand firm, and apply it to two women who disagree. Verses 4 to 9 give short commands on joy, gentleness, prayer and thought, each with a promise of peace. Verses 10 to 20 thank the church for its gift and state Paul's contentment. Verses 21 to 23 send greetings and a blessing.
Where it stands in the letter
The chapter closes what the letter opened. The partnership of 1:5 returns as the giving and receiving of verse 15. The one mind of 2:2 is asked of Euodia and Syntyche at verse 2. The command to rejoice of 3:1 is given twice at verse 4, and the grace of the greeting at 1:2 returns in the blessing of verse 23.
The debate
The promise of verse 13 is read two ways. The reading taken from John Calvin and Matthew Henry to modern exegetical commentary holds it to the context of verses 11 and 12, strength for every circumstance of want and plenty. Other preachers extend it to the whole of Christian service while keeping verses 11 and 12 as the model case. The women of verses 2 and 3 are also read in the debate over women in ministry, where the readings differ on what their labor in the gospel shows about church office.
Where the New Testament touches it
The history behind verses 15 and 16 stands in Acts 17:1 to 15, and Paul's own labor at Thessalonica in 1 Thessalonians 2:9. The Book of Life of verse 3 appears again at Revelation 3:5 and 20:12. The fragrant offering of verse 18 uses the language of Ephesians 5:2, where Christ gave Himself as a fragrant sacrifice to God.
Where to go deeper
The debate over verses 2 and 3 has its own page at /featured/women-in-ministry, and Lydia, the church's first believer, at /featured/lydia.
Keep studying
Studies19
- Learning Contentment
- The Rare Jewel of Christian Contentment
- Do Not Worry
- Gratitude
- Gratitude, Anxiety and the Brain
- In All Circumstances
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Places1
Words12
Trails1
Subjects1
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The form and classifications
Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869), on Philippians 4:1, following Philip Doddridge; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 1959, "The Watchword For Today, Stand Fast" (lightly modernized text, CCEL edition), on Philippians 4:1 and the site's Philippians guide, src/components/book/dossier-content/philippians.ts, the occasion.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Irenaeus, Against Heresies Book IV; J. B. Lightfoot, Saint Paul's Epistle to the Philippians; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, De Viris Illustribus (On Illustrious Men), Section 15; John Gill; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON ROMANS 4.9 and Theophylact of Ohrid, Commentary on Philippians.