返回Chapter 4
Chapter 4
Chapter Four
Phil. 4:1. Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved.
So, he says, although you see them rejoicing and being glorified, yet you stand as you have stood, in the hope that we shall be glorified with Christ, and do not retreat from this hope. Notice with what praises he extols them. "Brethren," he says, and not simply, but "beloved," and besides that also "longed for," that is, such ones whom my soul yearns to behold. And further: "joy," and not simply, but also "crown," than which there is nothing more glorious for him. And before the exhortation he praised them, and after it again. They were dear, then, to Paul, if he deems them worthy of such great honor.
Phil. 4:2. I beseech Euodia, I beseech Syntyche, to be of the same mind in the Lord.
Phil. 4:3. Yes, I ask you also, sincere fellow worker, help them,
It seems to me that these women held a prominent position in the local Church. Therefore he entrusts them to a certain wonderful man, who was either the brother of one of them, or her husband. Perhaps he was the jailer in Philippi (Acts 16:23–40). The Apostle is saying, as it were: now you truly become a genuine brother and a genuine husband, if in the work of the Lord you bear the same yoke (ζυγόν), helping them. Some quite incorrectly say that Paul is here addressing an exhortation to his wife. But, not to mention many other things, if that were the case, he would have said γνήσια σύζυγε, and not γνήσιε.
Phil. 4:3. those who contended in the gospel together with me and with Clement and with the rest of my fellow workers,
Not a little, he says, did they also assist me, although this was with the help of many others as well; therefore the apostle also says: "who contended together with me." Truly, at that time the churches were in a firm union with one another, because they honored one another and helped one another. But now, alas! in what a state do we find ourselves? We overthrow one another, which is precisely why we are so completely different from those who lived at that time.
Phil. 4:3. whose names are in the book of life.
Do you see what virtue he ascribes to the woman? What the Lord said to the apostles: "your names are written in heaven" (Luke 10:20), Paul ascribes also to women, that their names too, together with the rest, are written in the book of life, that is, in the knowledge and judgment of God. Or he awarded them life, having in mind their faith, just as "he who does not believe is already condemned" (John 3:18), and consequently is written in the book of death.
Phil. 4:4. Rejoice in the Lord always;
But how then does the Lord say: "blessed are those who mourn" (Matt. 5:4)? Because to mourn in this way is the same as to rejoice. For he did not simply say "rejoice," but "in the Lord." Whoever is with the Lord always rejoices, even if he is subjected to tortures and torments. "They," it says, "departed from the council, rejoicing that they were counted worthy to suffer shame for the name of the Lord Jesus" (Acts 5:41).
Phil. 4:4. I will rejoice, and again I say: rejoice.
Since the natural state of affairs was causing sorrow, by the repetition of the word he shows that one should rejoice in every way.
Phil. 4:5. Let your gentleness be known to all men.
Since above Paul condemned some as enemies of the cross, he now urges the Philippians not to treat them with hostility, but to deal with them mercifully, even if they were enemies.
Phil. 4:5. The Lord is near.
Phil. 4:6. Be anxious for nothing,
And you envy the fact that they live in pleasure and insult you, while you are in sorrow. "The Lord is near," the judgment has already come; do not worry about anything: neither about the insult on their part, nor about your sorrow. Because they will give an answer to the Lord, and you will remain in peace.
Phil. 4:6. but always in prayer and supplication with thanksgiving let your requests be made known before God.
Here is yet another consolation, namely, constant prayer, in every circumstance, and moreover with thanksgiving. For how can anyone ask for things in the future without having expressed a feeling of gratitude for a previous benefaction? Therefore, for everything, even for what seems like misfortune, one must give thanks; because to give thanks for good things the very nature of things demands, but to give thanks for misfortune is the duty of a right-thinking soul. Prayers of this kind make our desires known before God; but those prayers which are offered otherwise, He does not accept.
Phil. 4:7. And the peace of God, which surpasseth all understanding, shall guard your hearts and your thoughts in Christ Jesus.
That is, the peace which God established with mankind surpasses every mind, not only human but also angelic — as if the apostle said: He saved or delivered us in such a way that our mind is unable to comprehend it. For who expected that such blessings would be granted to us and that we would be reconciled with God? He Himself will guard and protect you, so that you would not even think anything evil. Or the apostle speaks of the peace of which the Lord said: "Peace I leave with you" (Jn. 14:27) — it will guard you. For such peace also surpasses every mind, since the Lord commands that we have peace with our enemies and with those who wrong us. And if the peace surpasses every mind, how much more the essence of the matter? The expression "in Christ Jesus" means: He keeps you in Himself, so that you would not fall away from Him, but rather abide in Him.
Phil. 4:8. Finally, my brethren,
He speaks as if in haste and as having nothing more to do with the present circumstances.
Phil. 4:8. whatever is true,
That is, everything virtuous, for evil is a lie, just as the enjoyment of it is a lie.
Phil. 4:8. whatever is honorable,
Against those who think about earthly things.
Phil. 4:8. whatever is pure,
Against those whose god is the belly.
Phil. 4:8. whatever is lovely,
That is, to God and to people. And the latter means not to offend anyone.
Phil. 4:8. whatever is of good report, if there be any virtue and any praise,
Do you see, he desires that they pay attention also to what concerns people; but not simply, rather having said: "whatever is virtue."
Phil. 4:8. think on these things.
Think on these things, that is, on what has been indicated above, since from thoughts evil deeds are born.
Phil. 4:9. The things which you have both learned, and received, and heard, and seen in me,
Since it was not possible to speak in detail about everything — about comings and goings, speech, and clothing — he speaks in general terms: "what you have learned, what you have heard" through oral instruction, what you have received in writing, and "what you have seen" in me through deeds themselves. For to show oneself as an example, as has often been said, is the very best teaching.
Phil. 4:9. do these things,
Do not only think and do not only speak, as was said above, but also act.
Phil. 4:9. and the God of peace will be with you.
That is, if you fulfill this, you will live in tranquility. For when we are at peace with God, of course through virtue, and with people ("I was at peace with those who hate peace" (Ps. 119:7)), then God Himself will be with you. For if He seeks out those who distance themselves from Him, how will He not come to the one who draws near to Him?
Phil. 4:10. I greatly rejoiced in the Lord that now at last you have revived your care for me;
He rejoiced, he says, not with worldly joy, nor with earthly joy, but "in the Lord." He rejoiced not because he found rest, but because they had made progress. That is why he also said "greatly," for he rejoiced at their benefit or advancement. After having subtly reproached them for the time past, urging them to do good unceasingly and always, he again covered over this reproach; because the words "now at last" (ήδη ποτέ) indicate a prolonged period of time. By the word "revived" (άνεθάλετε — bloomed again, put forth a shoot or sprout again) he speaks as if of plants that had grown, then withered, and afterwards blossomed again. So you too, he says, having been in bloom, withered, and then blossomed again. Thus there is here both a certain reproach and a commendation; for it is no small thing for what has withered to bloom again. Lest anyone think that they had withered in other matters as well, he added: "to care for me," that is, in one thing only — caring for what I needed. But one should ask how the one who said, "It is more blessed to give than to receive" (Acts 20:35), and again in the epistle to the Corinthians: "It were better for me to die than that anyone should make my boasting void" (1 Cor. 9:15), now appears as one accepting assistance? There he had quite good reason not to accept, namely, on account of the false apostles, who made a show of not accepting, "that wherein they glory," he says, "they may be found even as we" (2 Cor. 11:12). For he did not simply say: "This boasting shall not be taken from me," but: "in the regions of Achaia" (2 Cor. 11:10); because he says: "I robbed other churches" (2 Cor. 11:8). Thus, there he did not accept for a well-founded reason. But here the givers are "beloved and longed for," whom he would have grieved if he had not accepted. Moreover, receiving is sometimes better for the sake of the givers, because they receive greater benefit than the recipients. As for the saying "It is more blessed to give than to receive," it does not at all mean a prohibition of receiving, but is a simple comparison indicating what is better. On the grounds that gold is better, would anyone forbid possessing silver? Besides, the apostle says this about labor and almsgiving from labor; and indeed one should do so. But if there is no time for labor, for example, when one is in chains, or in the case of illness, then what is to be done? Should one not accept? I think so.
Phil. 4:10. you were also concerned before,
You carried in your heart a concern for me and worried about me; for it is in your character to care for me.
Phil. 4:10. but circumstances did not favor you.
Not from your negligence, he says, did this depend, but from necessity, that is, you did not have the means, you yourselves were not wealthy; this is borrowed from common usage, for we usually say: difficult circumstances have come, bad times have arrived now.
Phil. 4:11. I say this not because I am in need, for I have learned to be content with what I have.
Do you see that it is no easy thing to rejoice in abundance; for this requires practice and effort. "I have learned," he says.
Phil. 4:12. I know how to live in poverty, and I know how to live in abundance;
That is, I know how to use little, I know how to endure both hunger and thirst, and I also know how to live in abundance. But what kind of virtue is it to know how to live in abundance? Truly this is a great virtue. Because it is not need, but abundance that ruins many, since it arouses very many and absurd desires. How then did Paul know how to abound? He spent his surplus on others, and did not rejoice in abundance, but was the same both in abundance and in need, neither puffed up by the former nor embarrassed by the latter.
Phil. 4:12. I have been initiated into all things and in all things,
I have acquired experience in all so long a course of time, in every matter and in all accidental circumstances.
Phil. 4:12. to be full and to be hungry, to abound and to suffer need.
The Israelites did not know how to "endure hunger," for they grumbled against God and said, "Can God prepare a table?" (Ps. 78:19). But neither did they know how to be satisfied, for "Jacob ate, and Israel grew fat, and became stubborn, and forsook God" (Deut. 32:15). But Paul and Christians do not act this way. By this he shows that neither before, when they did not give to him, did he grieve, nor now, when they give to him, does he rejoice out of human calculation, but he rejoiced for them, since they themselves received benefit through this.
Phil. 4:13. I can do all things through Jesus Christ who strengthens me.
Since he felt that he had said much about himself, he says: this perfection is not mine, but of Christ who gave me strength.
Phil. 4:14. Nevertheless you did well that you shared in my affliction.
He said: I know how to be content. Now, lest the Philippians be offended by him, as though he did not gladly accept what they offered and even considered it useless for himself (because givers are usually offended when receivers say they have no need), he removes this, saying: "nevertheless, you did well," that is, although I have no need, I nonetheless accepted your gift. Pay attention to his wisdom, how he elevates this matter. By saying "having shared in my affliction," he thereby placed them on equal footing with himself. I, he says, truly endure this, and since you cared for me, God also recognizes you as my fellow workers. Thus, with the preceding words the apostle destroyed their illusion, and with these he arouses their zeal.
Phil. 4:15. And you know, Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church shared with me in the matter of giving and receiving, except you alone;
Since it might have seemed that he reproached them above by saying, "you have now once again begun to care," he now wisely justifies himself, saying that the very thing by which I seemed to have reproached you, I did not do because I wished to receive something from you, but because I was fully confident regarding you, and you yourselves were the cause of it, for you were the first of all to begin caring for my needs. It was by virtue of this very confidence in you that I, as it were, reproached you, as having abandoned a practice that was formerly customary for you. And here is your great praise: that you not only helped me at the beginning of the gospel, not only when I was among you, but also when I departed from Macedonia, that is, from your region. He did not say that no church gave to me, but "no church shared with me in the matter of giving and receiving"; because the essence of the matter lies in fellowship. You give what is carnal and receive what is spiritual, as it is said elsewhere: "If we have sown spiritual things among you, is it a great thing if we reap your material things?" (1 Cor. 9:11). Thus, the other churches did not share in the sense of giving what is carnal and receiving what is spiritual.
Phil. 4:16. You sent once and again to my needs even in Thessalonica.
An important praise of theirs is also in the fact that, while he was in the metropolis, he was sustained at the expense of a small city. For by "need" he means necessary expenses, not pleasures and luxury.
Phil. 4:17. I say this not because I seek the gift; but I seek the fruit that abounds to your account.
Since he said something humiliating by saying "for my need," then, lest they become proud on this account, he continues: I say this not because I seek a gift from you, but for your benefit, so that you may have fruit that should serve to your benefit. Do you see, they themselves received benefit from giving.
Phil. 4:18. I have received all things, and abound;
Since he said "I do not seek," then lest he cool their zeal and make them more careless (for the more philosophical the benefactors are, the more gratitude they seek from those receiving the benefaction), he says: "I have received everything, and I abound," that is, by your giving you have not only made up for what was previously omitted, but you have done even more. And having said "I have received," as if speaking of something owed on their part, lest they become proud, he again for their consolation shows that they did even beyond what was owed, having sent him more than enough.
Phil. 4:18. I am content, having received from Epaphroditus what was sent by you, as a fragrant offering, an acceptable sacrifice, well-pleasing to God.
Oh, to what a height he elevated their gift! It is not I, he says, who received it, but God through me. Therefore, even though I have no need, do not be troubled about this: for God too had no need of anything, yet He accepted it, as Scripture also says: "the Lord smelled a sweet savor" (Gen. 8:21), lest we, hearing that God has no need of this, should become negligent in doing good.
Phil. 4:19. My God shall supply all your need according to His riches in glory by Christ Jesus.
Since above he said: "circumstances were not favorable for you," that is, you yourselves were in a difficult situation, he now wishes them to be in abundance. If they had been as wise as Paul, he would not have asked bodily things for them. But since they were people occupied with worldly affairs and having some attachment to present things, he, condescending to their weakness, asks God for them not excess and luxury, but sufficiency in necessities. "May He supply," he says, "every need of yours," so that we may not be in destitution. Then, lest they think he is limiting them too much, he added: "according to His riches," that is, He is able to give you what is needed in excess and abundance. Therefore, make use of wealth to His glory. The expression "in Christ Jesus" can be understood both in this way—that the Father will accomplish this in Christ Jesus, that is, through Christ—and also in this way: "in glory," which refers to Christ Jesus. Therefore he adds the following.
Phil. 4:20. Now to our God and Father be glory forever and ever! Amen.
Since he said: to the glory of the Son, he added that the glory of Christ is at the same time also the glory of the Father.
Phil. 4:21. Greet every saint in Christ Jesus.
A sign of no small goodwill is to greet them by means of epistles.
Phil. 4:21. Greet you the brethren who are with me.
For with him were many, perhaps even some from Rome itself, who nevertheless did not take part in apostolic affairs: such was only Timothy, whom he called above like-minded with himself. Nevertheless, he does not refuse to call them brothers.
Phil. 4:22. All the saints greet you, and especially those of Caesar's household.
Those from Caesar's household he commended and encouraged them, showing that piety had reached even the royal house, suggesting that if those at the imperial court disregarded everything for the sake of Christ, then all the more should you—simple people—do the same. At the same time, he makes known that he spoke of the virtue of the Philippians before Caesar's household; for otherwise he could not have aroused in the latter the goodwill that was expressed in their greeting.
Phil. 4:23. The grace of our Lord Jesus Christ be with you all. Amen.
According to his custom, he concludes the epistle with a prayer. And he teaches at the same time to attribute to the grace of Christ whatever virtues they possess, and not to be puffed up by them. For only then will grace abide with them forever, if they do not become conceited. May there abound among us as well, by the grace of Christ, every other virtue, and especially the virtue of giving aid to others, so that we too, receiving benefit from assisting all those in need, and particularly those who suffer for God's sake, may enjoy the riches of His goodness. To Him be glory and dominion, now and ever and unto the ages. Amen.
Phil. 4:1. Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved.
So, he says, although you see them rejoicing and being glorified, yet you stand as you have stood, in the hope that we shall be glorified with Christ, and do not retreat from this hope. Notice with what praises he extols them. "Brethren," he says, and not simply, but "beloved," and besides that also "longed for," that is, such ones whom my soul yearns to behold. And further: "joy," and not simply, but also "crown," than which there is nothing more glorious for him. And before the exhortation he praised them, and after it again. They were dear, then, to Paul, if he deems them worthy of such great honor.
Phil. 4:2. I beseech Euodia, I beseech Syntyche, to be of the same mind in the Lord.
Phil. 4:3. Yes, I ask you also, sincere fellow worker, help them,
It seems to me that these women held a prominent position in the local Church. Therefore he entrusts them to a certain wonderful man, who was either the brother of one of them, or her husband. Perhaps he was the jailer in Philippi (Acts 16:23–40). The Apostle is saying, as it were: now you truly become a genuine brother and a genuine husband, if in the work of the Lord you bear the same yoke (ζυγόν), helping them. Some quite incorrectly say that Paul is here addressing an exhortation to his wife. But, not to mention many other things, if that were the case, he would have said γνήσια σύζυγε, and not γνήσιε.
Phil. 4:3. those who contended in the gospel together with me and with Clement and with the rest of my fellow workers,
Not a little, he says, did they also assist me, although this was with the help of many others as well; therefore the apostle also says: "who contended together with me." Truly, at that time the churches were in a firm union with one another, because they honored one another and helped one another. But now, alas! in what a state do we find ourselves? We overthrow one another, which is precisely why we are so completely different from those who lived at that time.
Phil. 4:3. whose names are in the book of life.
Do you see what virtue he ascribes to the woman? What the Lord said to the apostles: "your names are written in heaven" (Luke 10:20), Paul ascribes also to women, that their names too, together with the rest, are written in the book of life, that is, in the knowledge and judgment of God. Or he awarded them life, having in mind their faith, just as "he who does not believe is already condemned" (John 3:18), and consequently is written in the book of death.
Phil. 4:4. Rejoice in the Lord always;
But how then does the Lord say: "blessed are those who mourn" (Matt. 5:4)? Because to mourn in this way is the same as to rejoice. For he did not simply say "rejoice," but "in the Lord." Whoever is with the Lord always rejoices, even if he is subjected to tortures and torments. "They," it says, "departed from the council, rejoicing that they were counted worthy to suffer shame for the name of the Lord Jesus" (Acts 5:41).
Phil. 4:4. I will rejoice, and again I say: rejoice.
Since the natural state of affairs was causing sorrow, by the repetition of the word he shows that one should rejoice in every way.
Phil. 4:5. Let your gentleness be known to all men.
Since above Paul condemned some as enemies of the cross, he now urges the Philippians not to treat them with hostility, but to deal with them mercifully, even if they were enemies.
Phil. 4:5. The Lord is near.
Phil. 4:6. Be anxious for nothing,
And you envy the fact that they live in pleasure and insult you, while you are in sorrow. "The Lord is near," the judgment has already come; do not worry about anything: neither about the insult on their part, nor about your sorrow. Because they will give an answer to the Lord, and you will remain in peace.
Phil. 4:6. but always in prayer and supplication with thanksgiving let your requests be made known before God.
Here is yet another consolation, namely, constant prayer, in every circumstance, and moreover with thanksgiving. For how can anyone ask for things in the future without having expressed a feeling of gratitude for a previous benefaction? Therefore, for everything, even for what seems like misfortune, one must give thanks; because to give thanks for good things the very nature of things demands, but to give thanks for misfortune is the duty of a right-thinking soul. Prayers of this kind make our desires known before God; but those prayers which are offered otherwise, He does not accept.
Phil. 4:7. And the peace of God, which surpasseth all understanding, shall guard your hearts and your thoughts in Christ Jesus.
That is, the peace which God established with mankind surpasses every mind, not only human but also angelic — as if the apostle said: He saved or delivered us in such a way that our mind is unable to comprehend it. For who expected that such blessings would be granted to us and that we would be reconciled with God? He Himself will guard and protect you, so that you would not even think anything evil. Or the apostle speaks of the peace of which the Lord said: "Peace I leave with you" (Jn. 14:27) — it will guard you. For such peace also surpasses every mind, since the Lord commands that we have peace with our enemies and with those who wrong us. And if the peace surpasses every mind, how much more the essence of the matter? The expression "in Christ Jesus" means: He keeps you in Himself, so that you would not fall away from Him, but rather abide in Him.
Phil. 4:8. Finally, my brethren,
He speaks as if in haste and as having nothing more to do with the present circumstances.
Phil. 4:8. whatever is true,
That is, everything virtuous, for evil is a lie, just as the enjoyment of it is a lie.
Phil. 4:8. whatever is honorable,
Against those who think about earthly things.
Phil. 4:8. whatever is pure,
Against those whose god is the belly.
Phil. 4:8. whatever is lovely,
That is, to God and to people. And the latter means not to offend anyone.
Phil. 4:8. whatever is of good report, if there be any virtue and any praise,
Do you see, he desires that they pay attention also to what concerns people; but not simply, rather having said: "whatever is virtue."
Phil. 4:8. think on these things.
Think on these things, that is, on what has been indicated above, since from thoughts evil deeds are born.
Phil. 4:9. The things which you have both learned, and received, and heard, and seen in me,
Since it was not possible to speak in detail about everything — about comings and goings, speech, and clothing — he speaks in general terms: "what you have learned, what you have heard" through oral instruction, what you have received in writing, and "what you have seen" in me through deeds themselves. For to show oneself as an example, as has often been said, is the very best teaching.
Phil. 4:9. do these things,
Do not only think and do not only speak, as was said above, but also act.
Phil. 4:9. and the God of peace will be with you.
That is, if you fulfill this, you will live in tranquility. For when we are at peace with God, of course through virtue, and with people ("I was at peace with those who hate peace" (Ps. 119:7)), then God Himself will be with you. For if He seeks out those who distance themselves from Him, how will He not come to the one who draws near to Him?
Phil. 4:10. I greatly rejoiced in the Lord that now at last you have revived your care for me;
He rejoiced, he says, not with worldly joy, nor with earthly joy, but "in the Lord." He rejoiced not because he found rest, but because they had made progress. That is why he also said "greatly," for he rejoiced at their benefit or advancement. After having subtly reproached them for the time past, urging them to do good unceasingly and always, he again covered over this reproach; because the words "now at last" (ήδη ποτέ) indicate a prolonged period of time. By the word "revived" (άνεθάλετε — bloomed again, put forth a shoot or sprout again) he speaks as if of plants that had grown, then withered, and afterwards blossomed again. So you too, he says, having been in bloom, withered, and then blossomed again. Thus there is here both a certain reproach and a commendation; for it is no small thing for what has withered to bloom again. Lest anyone think that they had withered in other matters as well, he added: "to care for me," that is, in one thing only — caring for what I needed. But one should ask how the one who said, "It is more blessed to give than to receive" (Acts 20:35), and again in the epistle to the Corinthians: "It were better for me to die than that anyone should make my boasting void" (1 Cor. 9:15), now appears as one accepting assistance? There he had quite good reason not to accept, namely, on account of the false apostles, who made a show of not accepting, "that wherein they glory," he says, "they may be found even as we" (2 Cor. 11:12). For he did not simply say: "This boasting shall not be taken from me," but: "in the regions of Achaia" (2 Cor. 11:10); because he says: "I robbed other churches" (2 Cor. 11:8). Thus, there he did not accept for a well-founded reason. But here the givers are "beloved and longed for," whom he would have grieved if he had not accepted. Moreover, receiving is sometimes better for the sake of the givers, because they receive greater benefit than the recipients. As for the saying "It is more blessed to give than to receive," it does not at all mean a prohibition of receiving, but is a simple comparison indicating what is better. On the grounds that gold is better, would anyone forbid possessing silver? Besides, the apostle says this about labor and almsgiving from labor; and indeed one should do so. But if there is no time for labor, for example, when one is in chains, or in the case of illness, then what is to be done? Should one not accept? I think so.
Phil. 4:10. you were also concerned before,
You carried in your heart a concern for me and worried about me; for it is in your character to care for me.
Phil. 4:10. but circumstances did not favor you.
Not from your negligence, he says, did this depend, but from necessity, that is, you did not have the means, you yourselves were not wealthy; this is borrowed from common usage, for we usually say: difficult circumstances have come, bad times have arrived now.
Phil. 4:11. I say this not because I am in need, for I have learned to be content with what I have.
Do you see that it is no easy thing to rejoice in abundance; for this requires practice and effort. "I have learned," he says.
Phil. 4:12. I know how to live in poverty, and I know how to live in abundance;
That is, I know how to use little, I know how to endure both hunger and thirst, and I also know how to live in abundance. But what kind of virtue is it to know how to live in abundance? Truly this is a great virtue. Because it is not need, but abundance that ruins many, since it arouses very many and absurd desires. How then did Paul know how to abound? He spent his surplus on others, and did not rejoice in abundance, but was the same both in abundance and in need, neither puffed up by the former nor embarrassed by the latter.
Phil. 4:12. I have been initiated into all things and in all things,
I have acquired experience in all so long a course of time, in every matter and in all accidental circumstances.
Phil. 4:12. to be full and to be hungry, to abound and to suffer need.
The Israelites did not know how to "endure hunger," for they grumbled against God and said, "Can God prepare a table?" (Ps. 78:19). But neither did they know how to be satisfied, for "Jacob ate, and Israel grew fat, and became stubborn, and forsook God" (Deut. 32:15). But Paul and Christians do not act this way. By this he shows that neither before, when they did not give to him, did he grieve, nor now, when they give to him, does he rejoice out of human calculation, but he rejoiced for them, since they themselves received benefit through this.
Phil. 4:13. I can do all things through Jesus Christ who strengthens me.
Since he felt that he had said much about himself, he says: this perfection is not mine, but of Christ who gave me strength.
Phil. 4:14. Nevertheless you did well that you shared in my affliction.
He said: I know how to be content. Now, lest the Philippians be offended by him, as though he did not gladly accept what they offered and even considered it useless for himself (because givers are usually offended when receivers say they have no need), he removes this, saying: "nevertheless, you did well," that is, although I have no need, I nonetheless accepted your gift. Pay attention to his wisdom, how he elevates this matter. By saying "having shared in my affliction," he thereby placed them on equal footing with himself. I, he says, truly endure this, and since you cared for me, God also recognizes you as my fellow workers. Thus, with the preceding words the apostle destroyed their illusion, and with these he arouses their zeal.
Phil. 4:15. And you know, Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church shared with me in the matter of giving and receiving, except you alone;
Since it might have seemed that he reproached them above by saying, "you have now once again begun to care," he now wisely justifies himself, saying that the very thing by which I seemed to have reproached you, I did not do because I wished to receive something from you, but because I was fully confident regarding you, and you yourselves were the cause of it, for you were the first of all to begin caring for my needs. It was by virtue of this very confidence in you that I, as it were, reproached you, as having abandoned a practice that was formerly customary for you. And here is your great praise: that you not only helped me at the beginning of the gospel, not only when I was among you, but also when I departed from Macedonia, that is, from your region. He did not say that no church gave to me, but "no church shared with me in the matter of giving and receiving"; because the essence of the matter lies in fellowship. You give what is carnal and receive what is spiritual, as it is said elsewhere: "If we have sown spiritual things among you, is it a great thing if we reap your material things?" (1 Cor. 9:11). Thus, the other churches did not share in the sense of giving what is carnal and receiving what is spiritual.
Phil. 4:16. You sent once and again to my needs even in Thessalonica.
An important praise of theirs is also in the fact that, while he was in the metropolis, he was sustained at the expense of a small city. For by "need" he means necessary expenses, not pleasures and luxury.
Phil. 4:17. I say this not because I seek the gift; but I seek the fruit that abounds to your account.
Since he said something humiliating by saying "for my need," then, lest they become proud on this account, he continues: I say this not because I seek a gift from you, but for your benefit, so that you may have fruit that should serve to your benefit. Do you see, they themselves received benefit from giving.
Phil. 4:18. I have received all things, and abound;
Since he said "I do not seek," then lest he cool their zeal and make them more careless (for the more philosophical the benefactors are, the more gratitude they seek from those receiving the benefaction), he says: "I have received everything, and I abound," that is, by your giving you have not only made up for what was previously omitted, but you have done even more. And having said "I have received," as if speaking of something owed on their part, lest they become proud, he again for their consolation shows that they did even beyond what was owed, having sent him more than enough.
Phil. 4:18. I am content, having received from Epaphroditus what was sent by you, as a fragrant offering, an acceptable sacrifice, well-pleasing to God.
Oh, to what a height he elevated their gift! It is not I, he says, who received it, but God through me. Therefore, even though I have no need, do not be troubled about this: for God too had no need of anything, yet He accepted it, as Scripture also says: "the Lord smelled a sweet savor" (Gen. 8:21), lest we, hearing that God has no need of this, should become negligent in doing good.
Phil. 4:19. My God shall supply all your need according to His riches in glory by Christ Jesus.
Since above he said: "circumstances were not favorable for you," that is, you yourselves were in a difficult situation, he now wishes them to be in abundance. If they had been as wise as Paul, he would not have asked bodily things for them. But since they were people occupied with worldly affairs and having some attachment to present things, he, condescending to their weakness, asks God for them not excess and luxury, but sufficiency in necessities. "May He supply," he says, "every need of yours," so that we may not be in destitution. Then, lest they think he is limiting them too much, he added: "according to His riches," that is, He is able to give you what is needed in excess and abundance. Therefore, make use of wealth to His glory. The expression "in Christ Jesus" can be understood both in this way—that the Father will accomplish this in Christ Jesus, that is, through Christ—and also in this way: "in glory," which refers to Christ Jesus. Therefore he adds the following.
Phil. 4:20. Now to our God and Father be glory forever and ever! Amen.
Since he said: to the glory of the Son, he added that the glory of Christ is at the same time also the glory of the Father.
Phil. 4:21. Greet every saint in Christ Jesus.
A sign of no small goodwill is to greet them by means of epistles.
Phil. 4:21. Greet you the brethren who are with me.
For with him were many, perhaps even some from Rome itself, who nevertheless did not take part in apostolic affairs: such was only Timothy, whom he called above like-minded with himself. Nevertheless, he does not refuse to call them brothers.
Phil. 4:22. All the saints greet you, and especially those of Caesar's household.
Those from Caesar's household he commended and encouraged them, showing that piety had reached even the royal house, suggesting that if those at the imperial court disregarded everything for the sake of Christ, then all the more should you—simple people—do the same. At the same time, he makes known that he spoke of the virtue of the Philippians before Caesar's household; for otherwise he could not have aroused in the latter the goodwill that was expressed in their greeting.
Phil. 4:23. The grace of our Lord Jesus Christ be with you all. Amen.
According to his custom, he concludes the epistle with a prayer. And he teaches at the same time to attribute to the grace of Christ whatever virtues they possess, and not to be puffed up by them. For only then will grace abide with them forever, if they do not become conceited. May there abound among us as well, by the grace of Christ, every other virtue, and especially the virtue of giving aid to others, so that we too, receiving benefit from assisting all those in need, and particularly those who suffer for God's sake, may enjoy the riches of His goodness. To Him be glory and dominion, now and ever and unto the ages. Amen.