Longed for ( ἐπιπόθητοι )

Only here in the New Testament. Compare I long for you , Phi 1:8; and for kindred words see 2Co 7:7; Rom 15:23.

Joy and crown ( χαρὰ καὶ στέφανος )

Nearly the same phrase occurs 1Th 2:19. The Philippian converts are his chaplet of victory, showing that he has not run in vain, Phi 2:16. For crown , see on Rev 4:4; see on 1Pe 5:4.

So stand fast

As I have exhorted, and have borne myself in the conflict which you saw and heard to be in me, Phi 1:30.

I beseech Euodias and beseech Syntyche ( Εὐωδίαν παρακαλῶ καὶ Συντύχην παρακαλῶ )

Euodias is incorrect, the name being feminine, Euodia . According to the Tex. Rec., with the long o, the name means fragrance ; but the correct reading is with the short o, the meaning being prosperous journey . Syntyche means happy chance . These were prominent women in the Church, possibly deaconesses. The position of women in Macedonia was exceptional. In Greece, generally, their standing was inferior. The Athenian law prescribed that everything that a man might do by the consent or request of a woman should be null in law. In Macedonia monuments were erected to women by public bodies, and in Macedonian inscriptions records of male proper names are found formed on the mother's name instead of the father's. Macedonian women were permitted to hold property. In the account of Paul's labors in Macedonia there are notices of the addition of women of rank to the church in Thessalonica and Beroea.

For beseech , render exhort , and notice the repetition of that word with each name, making the exhortation individual and specific.

To be of the same mind ( τὸ αὐτὸ φρονεῖν )

The same expression as in Phi 2:2, see note. Compare Rom 12:16. The verb φρονέω to be minded , occurs eleven times in this epistle, and but seventeen times in the rest of the New Testament.

True yoke-fellow ( γνήσιε σύνζυγε )

For true , see on naturally , Phi 2:20. It is supposed by some that the word rendered yoke-fellow is a proper name, Synzygus , and that true is to be explained as rightly so called . This explanation would be favored by the play upon the name Onesimus in the Epistle to Philemon, and is not improbably correct. The name has not been found in inscriptions, as is the case with many of the names in these epistles, as, for instance, Euodia and Syntyche. Some suppose that the chief of the bishops or superintendents at Philippi is thus addressed; but, in that case, the word would probably appear elsewhere in the New Testament. Clement of Alexandria, assuming that Paul was married, thinks that he addresses his wife. Others suppose that Lydia is addressed.

Help ( συλλαμβάνου )

Lit., take hold with . Compare Luk 5:7. The verb is used of conception , Luk 1:24; arrest , Mat 26:55; Act 12:3; catching , as fish, Luk 5:9. Compare the compound συναντιλάμβανομαι help , Luk 10:40 (note); Rom 8:26.

Which labored with me ( αἵτινες συνήθλησάν μοι )

The double relative explains and classifies: for they belonged to the number of those who labored. Rev., for they labored . Labored , lit., strove as athletes , as Phi 1:27. Compare Sophocles: " These girls preserve me, these my nurses, these who are men, not women, in laboring with me" (" Oedipus at Colonus," 1367-8).

Clement

Supposed by some to be Clement the Bishop of Rome. Origen identifies them, saying: " Clement to whom Paul bears Testimony in Phi 4:3." So also Eusebius, Epiphanius, and Jerome. Chrysostom speaks of Clement as the constant companion of Paul in all his travels. Irenaeus, on the contrary, who mentions him as the pupil of an apostle, says nothing of his connection with Paul, by name, and would not have been likely to pass over this identity in silence had he been aware of it. Clement was a member of the Roman church, and the name was a very common one. A Roman consul, Flavius Clemens, was sentenced to death by Domitian on account of atheism , which was the common pagan designation of Christianity. The Roman catacombs furnish evidence that Christianity had penetrated into the Flavian family, so that there may have been two prominent Christians in Rome of the same name. The identity of Clement of Rome with the Clement of this epistle has been very generally abandoned. The latter was probably a Philippian.

Other ( τῶν λοιπῶν )

Rev., correctly, the rest .

Book of life

The phrase occurs seven times in Revelation. Compare Luk 10:20; Heb 12:23, and see on Rev 3:5. The figure is founded on the register of the covenant people. Isa 4:3; Eze 13:9; Exo 32:32; Psa 69:28; Dan 12:1. The phrase was also used by the Rabbins. Thus in the Targum on Eze 13:9 : " In the book of eternal life which has been written for the just of the house of Israel, they shall not be written." God is described as " the king, sitting upon the judgment-seat, with the books of the living and the books of the dead open before Him."

Rejoice

See on Phi 1:4, and 2Co 13:11.

Moderation ( τὸ ἐπιεικὲς )

Wrong. Rev., correctly, forbearance . See on gentle , 1Pe 2:18.

The Lord is at hand

See on 1Co 16:22.

Be careful ( μεριμνᾶτε )

See on Mat 6:25. Rev., better, be anxious .

Prayer and supplication

General and special. See on Luk 5:33; see on Luk 8:38.

Προσευχή prayer , only of prayer to God. The two words often occur together, as Eph 6:18; 1Ti 2:1; 1Ti 5:5.

Requests ( αἰτήματα )

Specific details of supplication.

Unto God ( πρὸς τὸν Θεόν )

The force of πρός is rather in your intercourse with God. See on with God , Joh 1:1.

Peace of God

As the antidote to anxiety , Phi 4:6.

Which passeth all understanding ( ἡ ὑπερέχουσα πάντα νοῦν ).

Either, which passes all power of comprehension , compare Eph 3:20; or, better, which surpasses every ( human ) reason , in its power to relieve anxiety. Compare Mat 6:31, Mat 6:32. For understanding , see on Rom 7:23.

Shall keep ( φρουρήσει )

Lit., guard , as Rev., or mount guard over . God's peace, like a sentinel, patrols before the heart. Compare Tennyson:

" Love is and was my King and Lord,

And will be, though as yet I keep

Within his court on earth, and sleep

Encompassed by his faithful guard,

And hear at times a sentinel

Who moves about from place to place,

And whispers to the worlds of space,

In the deep night, that all is well."

" In Memoriam ."

Gurnall, a little differently: " The peace of God is said to garrison the believer's heart and mind. He is surrounded with such blessed privileges that he is as safe as one in an impregnable castle" (" Christian in Complete Armor," p. 419).

Hearts - minds ( καρδίας - νοήματα )

For hearts , see on Rom 1:21. For minds , Rev., thoughts , see on 2Co 3:14. The guardianship is over the source and the issues of thought and will. " Your hearts and their fruits" (Alford).

Honest ( σεμνὰ )

Rev., honorable , reverend in margin. In classical Greek an epithet of the gods, venerable , reverend . The word occurs only here and in the pastoral epistles, 1Ti 3:8, 1Ti 3:11; Tit 2:2, where it is rendered grave , both in A.V. and Rev. There lies in it the idea of a dignity or majesty which is yet inviting and attractive, and which inspires reverence. Grave , as Trench observes, does not exhaust the meaning. Gravity may be ridiculous. " The word we want is one in which the sense of gravity and dignity, and of these as inviting reverence , is combined." Ellicott's venerable is perhaps as near as any word, if venerable be divested of its modern conventional sense as implying age , and confined to its original sense, worthy of reverence .

Pure ( ἁγνά )

See on 1Jo 3:3.

Lovely ( προσφιλῆ )

Only here in the New Testament. Adapted to excite love, and to endear him who does such things.

Of good report ( εὔφημα )

Only here in the New Testament. Lit., sounding well . The kindred verb is commonly used in an active sense. Hence not well spoken of , but fairspeaking , and so winning , gracious (Rev., in margin).

Virtue ( ἀρετὴ )

With this exception the word occurs only in Peter's epistles; 1Pe 2:9 (note); 2Pe 1:3, 2Pe 1:5 (note).

Praise ( ἔπαινος )

Commendation corresponding to the moral value of the virtue. In the Septuagint, ἀρετὴ virtue is four times used to translate the Hebrew praise . The two ideas seem to be coordinated. Lightfoot remarks that Paul seems studiously to avoid this common heathen term for moral excellence, and his explanation is very suggestive: " Whatever value may reside in your old heathen conception of virtue, whatever consideration is due to the praise of men."

Your care of me hath flourished again ( ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν )

Lit., ye caused your thinking on my behalf to bloom anew . Rev., ye revived your thought for me . The verb occurs only here in the New Testament. In the Septuagint it appears as both transitive and intransitive, to flourish , or to cause to flourish . Thus Psa 27:7, where Septuagint reads for my heart greatly rejoiceth , my flesh flourished (ἀνέθαλεν ); Eze 17:24, have made the dry tree to flourish .

Wherein

The matter of my wants and sufferings. Implied in your care of me .

Ye were careful ( ἐφρονεῖτε )

Rev., ye did take thought . Note the imperfect tense: ye were all along thoughtful .

Content ( αὐτάρκης )

Lit., self-sufficient . Only here in the New Testament. A stoic word, expressing the favorite doctrine of the sect, that man should be sufficient to himself for all things; able, by the power of his own will, to resist the shock of circumstance. Paul is self-sufficient through the power of the new self: not he , but Christ in him. The kindred noun αὐταρκεία sufficiency , occurs 2Co 9:8; 1Ti 6:6.

I am instructed ( μεμύημαι )

Rev., have I learned the secret . The metaphor is from the initiatory rites of the pagan mysteries. I have been initiated . See on Col 1:26.

To be full ( χορτάζεσθαι )

See on Mat 5:6.

I can do ( ἰσχύω )

See on Luk 14:30.

Strengtheneth ( ἐνδυναμοῦντι )

More literally, infuses strength into me , as the old verb inforce .

Notwithstanding

Lest, in declaring his independence of human aid, he should seem to disparage the Philippians' gift.

When I departed from Macedonia

On his first European circuit, going by way of Athens to Corinth, where he was joined by Silvanus and Timothy, bringing a contribution from Macedonia. Act 18:5; 2Co 11:9.

Even in Thessalonica ( καὶ )

Better also: in addition to the contribution received at Corinth.

I have ( ̀±̓πέχω )

I have received in full. See on Mat 6:2; see on Luk 6:24.

Odor of a sweet smell

See on 2Co 2:15, 2Co 2:16. Frequent in Septuagint, of the odor of sacrifices.

In glory

This is differently connected by expositors. Some with riches , as A.V. and Rev. Others with shall supply , but with different explanations, as, shall supply your need with glory: in a glorious way: by placing you in glory. It is better to construe with shall supply , and to explain in glory as the element and instrument of the supply. The need shall be supplied in glory and by glory; by placing you in glory where you shall be partakers of glory.

Of Caesar's household

Probably the slaves and freedmen attached to the palace.

As ye have done hitherto.

He repeats this twice, as if speaking to each face to face, and that with the utmost tenderness.

St. Paul had many fellowlabourers, but not many yokefellows. In this number was Barnabas first, and then Silas, whom he probably addresses here; for Silas had been his yokefellow at the very place, Act 16:19.

Literally, who wrestled. The Greek word doth not imply preaching, or anything of that kind; but danger and toil endured for the sake of the gospel, which was also endured at the same time, probably at Philippi, by Clement and my other fellowlabourers - This is a different word from the former, and does properly imply fellowpreachers. Whose names, although not set down here, are in the book of life - As are those of all believers. An allusion to the wrestlers in the Olympic games, whose names were all enrolled in a book. Reader, is thy name there? Then walk circumspectly, lest the Lord blot thee out of his book!

Yieldingness, sweetness of temper, the result of joy in the Lord.

By your whole behaviour.

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

The judge, the rewarder, the avenger.

Standeth at the door.

If men are not gentle towards you, yet neither on this, nor any other account, be careful, but pray. Carefulness and prayer cannot stand together.

Great and small.

They who by a preposterous shame or distrustful modesty, cover, stifle, or keep in their desires, as if they were either too small or too great, must be racked with care; from which they are entirely delivered, who pour them out with a free and filial confidence.

It is not always proper to disclose them to men.

Which is the enlarging upon and pressing our petition.

The surest mark of a soul free from care, and of prayer joined with true resignation. This is always followed by peace. Peace and thanksgiving are both coupled together, Col 3:15.

That calm, heavenly repose, that tranquility of spirit, which God only can give.

Which none can comprehend, save he that receiveth it.

Shall guard, as a garrison does a city.

Your affections.

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

To sum up all.

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

In speech.

In action.

With regard to others.

With regard to yourselves.

And what more lovely than truth? Of good report - As is honesty, even where it is not practised.

And all virtues are contained in justice.

In those things which relate rather to ourselves than to our neighbour.

That ye may both practise them yourselves, and recommend them to others.

As catechumens.

By continual instructions.

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

St. Paul was no Stoic: he had strong passions, but all devoted to God.

As a tree blossoms after the winter.

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

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

Having scarce what is needful for my body.

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

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

For one day.

For a longer season.

Even fulfil all the will of God.

When it was first preached at Philippi.

On your part.

On mine.

For my own sake, the very gift which I receive of you.

More pleasing to God than the sweetest perfumes to men.

As ye have mine.

In his abundant, eternal glory.

Repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience.

"yearned after" in your absence (Phi 1:8).

In the day of the Lord (Phi 2:16; 1Th 2:19).

As I have admonished you.

(Phi 1:27).

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.

The true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency.

Greek, "Yea."

Yoked with me in the same Gospel yoke (Mat 11:29-30; compare 1Ti 5:17-18). Either Timothy, Silas (Act 15:40; Act 16:19, at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as 1Co 9:5 implies he had none.

Rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [BIRKS]; or as ALFORD, "Help in the work of their reconciliation."

"inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who labored with Paul in the Gospel. In selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made" (Act 16:13), and being early converted, would naturally take an active part in teaching other women called at a later period; of course not in public preaching, but in a less prominent sphere (1Ti 2:11-12).

Bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. ALFORD thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But ORIGEN [Commentary, Joh 1:29] identifies the Clement here with the bishop of Rome.

The register-book of those whose "citizenship is in heaven" (Luk 10:20; Phi 3:20). Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare Exo 32:32; Psa 69:28; Eze 13:9; Dan 12:1; Rev 20:12; Rev 21:27).

(Isa 61:10.)

Even amidst the afflictions now distressing you (Phi 1:28-30).

As he had already said, "Rejoice" (Phi 3:1). Joy is the predominant feature of the Epistle.

Greek, rather, "I will say."

From a Greek root, "to yield," whence yieldingness [TRENCH]; or from a root, "it is fitting," whence "reasonableness of dealing" [ALFORD], that considerateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve (Psa 130:3-4); though having exacted the fullest payment for us from our Divine Surety. There are included in "moderation," candor and kindliness. Joy in the Lord raises us above rigorism towards others (Phi 4:5), and carefulness (Phi 4:6) as to one's own affairs. Sadness produces morose harshness towards others, and a troublesome spirit in ourselves.

That is, in your conduct to others, let nothing inconsistent with "moderation" be seen. Not a precept to make a display of moderation. Let this grace "be known" to men in acts; let "your requests be made to God" in word (Phi 4:6).

Even to the "perverse" (Phi 2:15), that so ye may win them. Exercise "forbearance" even to your persecutors. None is so ungracious as not to be kindly to someone, from some motive or another, on some occasion; the believer is to be so "unto all men" at all times.

The Lord's coming again speedily is the grand motive to every Christian grace (Jam 5:8-9). Harshness to others (the opposite of "moderation") would be taking into our own hands prematurely the prerogatives of judging, which belongs to the Lord alone (1Co 4:5); and so provoking God to judge us by the strict letter of the law (Jam 2:12-13).

Translate, "Be anxious about nothing." Care and prayer are as mutually opposed as fire and water [BENGEL].

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).

For every event, prosperity and affliction alike (1Th 5:18; Jam 5:13). The Philippians might remember Paul's example at Philippi when in the innermost prison (Act 16:25). Thanksgiving gives effect to prayer (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" (Phi 4:7; Col 3:15).

With generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow men. So Jacob, when fearing Esau (Gen 32:9-12); Hezekiah fearing Sennacherib (2Ki 19:14; Psa 37:5).

The inseparable consequence of thus laying everything before God in "prayer with thanksgiving."

The dispeller of "anxious care" (Phi 4:6).

Coming from God, and resting in God (Joh 14:27; Joh 16:33; Col 3:15).

Surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness (1Co 2:9-10; Eph 3:20; compare Pro 3:17).

Rather, "shall guard"; shall keep as a well-garrisoned stronghold (Isa 26:1, Isa 26:3). The same Greek verb is used in 1Pe 1:5. There shall be peace secure within, whatever outward troubles may besiege.

Rather, "hearts (the seat of the thoughts) and thoughts" or purposes.

Rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure.

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.

Sincere, in words.

Old English for "seemly," namely, in action; literally, grave, dignified.

Towards others.

"chaste," in relation to ourselves.

Lovable (compare Mar 10:21; Luk 7:4-5).

Referring to the absent (Phi 1:27); as "lovely" refers to what is lovable face to face.

"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.

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.

Have a continual regard to, so as to "do" these things (Phi 4:9) whenever the occasion arises.

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.

Though ye have not yet sufficiently "received" them.

Though ye have not as yet sufficiently "learned" them [BENGEL].

"and then," as the necessary result (Phi 4:7). Not only "the peace of God," but "the God of peace" Himself "shall be with you."

Transitional conjunction. But "now" to pass to another subject.

He views everything with reference to Christ.

"at last"; implying he was expecting their gift, not from a selfish view, but as a "fruit" of their faith, and to "abound" to their account (Phi 4:11, Phi 4:17). Though long in coming, owing to Epaphroditus' sickness and other delays, he does not imply their gift was too late.

Greek, "Ye have flourished again (revived, as trees sprouting forth again in spring) in your care for me."

In respect to which (revival, namely, the sending of a supply to me) "ye were also (all along) careful, but ye lacked opportunity"; whether from want of means or want of a messenger. Your "lack of service" (Phi 2:30), was owing to your having "lacked opportunity."

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.

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, 1Ti 6:8; Heb 13:5; compare Jer 2:36; Jer 45:5).

In low circumstances (2Co 4:8; 2Co 6:9-10).

Rather, "in each, and in all things" [ALFORD].

In the secret. Literally, "initiated" in a secret teaching, which is a mystery unknown to the world.

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].

The oldest manuscripts omit "Christ"; then translate, "In Him who giveth me power," that is, by virtue of my living union and identification with Him, who is my strength (Gal 2:20). Compare 1Ti 1:12, whence probably, "Christ" was inserted here by transcribers.

He here guards against their thinking from what he has just said, that he makes light of their bounty.

That is, ye made yourselves sharers with me in my present affliction, namely, by sympathy; of which sympathy your contribution is the proof.

"Moreover." Arrange as Greek, "Ye also know (as well as I do myself)."

Dating from the Philippian Christian era; at the first preaching of the Gospel at Philippi.

(Act 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" (Phi 4:16), [ALFORD].

In the account between us, "the giving" was all on your part; "the receiving" all on mine.

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.

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

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).

Though "the gift" is not what I chiefly "seek after" (Phi 4:17), yet I am grateful for the gift, and hereby acknowledge it as ample for all my needs. Translate, "I have all" that I want, "and more than enough." Literally, as English Version, "I abound" over and above my needs.

Greek, "I am filled full."

(See on Eph 5:2). The figure is drawn from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (Mat 25:40), before whom it "came up for a memorial" (Act 10:4), sweet-smelling in God's presence (Gen 8:21; Rev 8:3-4).

(Heb 13:16).

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" (Phi 4:16, Phi 4:18). My Master will fully repay you; I cannot. The Philippians invested their bounty well since it got them such a glorious return.

The measure of His supply to you will be the immeasurable "riches of His grace" (Eph 1:7).

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 virtue of your being "IN" (so Greek, not "by") Christ Jesus, the Giver and Mediator of all spiritual blessings.

Translate, "Unto our God and Father."

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.

Individually.

Salute you.

Perhaps Jewish believers are meant (Act 28:21). I think Phi 2:20 precludes our thinking of "closer friends," "colleagues in the ministry" [ALFORD]; he had only one close friend with him, namely, Timothy.

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.

(Gal 6:18).

The oldest manuscripts read, "Be with your spirit," and omit "Amen."

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

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

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

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

With Clement also - Supposed to be the same who was afterwards bishop of Rome, and who wrote an epistle to the Corinthians, which is still extant

Whose names are in the book of life - Who are genuine Christians; who are enlisted or enrolled in the armies of the Lord, and have received a title to eternal glory. The reader is requested to refer to the note on Exo 32:32-33 (note), and the concluding observations at the end of that chapter, (Exo 32:35 (note)) where the writing in and blotting out of the book of life are particularly considered, and the difficulties on the subject removed. See also on Luk 10:20 (note).

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

Let your moderation be known - The word επιεικες is of very extensive signification; it means the same as επιεικεια, mildness, patience, yieldingness, gentleness, clemency, moderation, unwillingness to litigate or contend; but moderation is expressive enough as a general term. "Moderation,"says Dr. Macknight, "means meekness under provocation, readiness to forgive injuries, equity in the management of business, candour in judging of the characters and actions of others, sweetness of disposition, and the entire government of the passions.

The Lord is at hand - A phrase something similar to the Maranatha of 1Co 16:22 : The Lord is Judge, and is at hand to punish. Schoettgen supposes, from this verse, taken in connection with the preceding, that Euodias and Syntyche were of a quarrelsome disposition; and hence the exhortation and threatening in the third and fifth verses.

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. With thanksgiving, for innumerable favors already received; and for dangers, evils, and deaths turned aside. And let your souls be found in this exercise, or in the disposition in which this exercise can be performed, at all times, on all occasions, and in all places.

And the peace of God - That harmonizing of all passions and appetites which is produced by the Holy Spirit, and arises from a sense of pardon and the favor of God

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

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

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

Whatsoever things are honest - Ὁσα σεμνα· Whatever is grave, decent, and venerable. Whatever becomes you as men, as citizens, and as Christians

Whatsoever things are just - Ὁσα δικαια· Whatsoever is agreeable to justice and righteousness. All that ye owe to God, to your neighbor, and to yourselves

Whatsoever things are pure - Ὁσα ἁγνα· Whatsoever is chaste. In reference to the state of the mind, and to the acts of the body

Whatsoever things are lovely - Ὁσα προσφιλη· Whatsoever is amiable on its own account and on account of its usefulness to others, whether in your conduct or conversation

Whatsoever things are of good report - Ὁσα ευφημα· Whatsoever things the public agree to acknowledge as useful and profitable to men; such as charitable institutions of every kind, in which genuine Christians should ever take the lead

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

Think on these things - Esteem them highly, recommend them heartily, and practice them fervently

Instead of ει τις επαινος, if there be any praise, several eminent MSS., as D*EFG, add επιστημης, of knowledge; and the Vulgate and the Itala have disciplinae , of discipline; but none of these appear to be an original reading.

Those things, which ye have - learned - From my preaching and writing

And received - By faith, as a revelation from God

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

And seen in me - While living and labouring among you

Do - Take them for the rule of your faith and practice

And the God of peace - He who is the author of peace, the lover of peace, and the maintainer of peace; he who has made peace between heaven and earth, by the mission and sacrifice of his Son, shall be ever with you while you believe and act as here recommended.

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, Phi 2:25; they had ceased for a time, and now they began again. This is evidently designed by the apostle, as the word ανεθαλετε implies, which is a metaphor taken from the reviviscence of flowers in spring which seemed dead in winter. For the time in which they were apparently remiss he makes a delicate apology: Ye were careful, but ye lacked opportunity; or rather ηκαιρεισθε, ye had not ability, ye wanted the means; as the word sometimes implies.

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

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

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! And see how powerfully the grace of Christ supported him under the whole! How few of those who are called Christian ministers or Christian men have learned this important lesson! When want or affliction comes, their complaints are loud and frequent; and they are soon at the end of their patience.

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

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

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

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.

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

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.

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

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

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

Salute every saint - Remember to present my affectionate wishes to every Christian at Philippi

The brethren which are with me - Those who were fellow laborers with him, generally supposed to be Aristarchus, Mark, Justus, Epaphras, Luke, and Demas. See the end of the epistles to the Colossians, (Col 4:17 (note) and to Philemon (Phm 1:25 (note)).

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. Converts to Christianity in this family there certainly were; and this shows how powerfully the Divine word had been preached and spread. That the Empress Poppaea may have been favourably inclined to Christianity is possible; for Josephus relates of her, Antiq., lib. xx. cap. 7: Θεοσεβης γαρ ην· She was a worshipper of the true God; it is not likely, therefore, that she threw any hinderances in the way of her servants who might wish to embrace the Christian faith. St. Jerome, in Philemon, states that St. Paul had converted many in Caesar’ s family; A Caesare missus in carcerem, notior familiae ejus factus, persecutoris Christi domum fecit ecclesiam

"Being by the emperor cast into prison, he became the more known to his family, and he turned the house of Christ’ s persecutor into a church."Some imagine that Seneca, the preceptor of Nero and the poet Lucan, were converted by St. Paul; and there are still extant, and in a MS. now before me, letters which profess to have passed between Paul and Seneca; but they are worthy of neither. They have been printed in some editions of Seneca’ s works. See the remarks below.

The grace of our Lord - The usual apostolical benediction, which has often occurred, and been more than once explained. See on Rom 1:7 (note), and Gal 6:18 (note). The word ἡμων, our, is omitted by many MSS. and several versions, which simply read, The grace of the Lord Jesus Christ

Be with you all - Instead of παντων, all, Πνευματος, Spirit, is the reading of ADEFG, several others, with the Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala; besides several of the Fathers

There are various subscriptions to this epistle in the different MSS. and versions. In the common Greek text it stands thus: It was written to the Philippians from Rome by Epaphroditus. The Epistle to the Philippians was written from Rome, and sent by Epaphroditus. - Syriac. To the Philippians. - Aethiopic. The end of the Epistle; it was written at Rome, and sent by Epaphroditus. - Arabic. To the Philippians by Timothy and Epaphroditus. - Coptic

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

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

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

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

Finished correction for the press, Dec. 16th, 1831. - A. C

1.Therefore, my brethren He concludes his doctrine, as he is wont, with most urgent exhortations, that he may fix it the more firmly in the minds of men. He also insinuates himself into their affections by endearing appellations ²⁰⁸, which at the same time are not dictated by flattery, but by sincere affection. He calls them his joy and crown; because, delighted to see those who had been gained over through his instrumentality persevering in the faith ²⁰⁹, he hoped to attain that triumph, of which we have spoken ²¹⁰, when the Lord will reward with a crown those things which have been accomplished under his guidance.

When he bids them so stand fast in the Lord, he means that their condition is approved of by him. At the same time, the particle so might be taken as referring to the doctrine going before; but the former view is more suitable, so that, by praising their present condition, he exhorts them to perseverance. They had already, it is true, given some evidence of their constancy. Paul, however, well knowing human weakness, reckons that they have need of confirmation for the future.

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. It appears, from the testimony which he gives in their favor, that they were very excellent women; for he assigns to them so much honor as to call them fellow-soldiers in the gospel ²¹¹. Hence, as their agreement was a matter of great moment ²¹², and, on the other hand, there would be great danger attendant on their disagreement, he stirs them up particularly to concord.

We must take notice, however, that, whenever he speaks of agreement, he adds also the bond of it— in the Lord. For every combination will inevitably be accursed, if apart from the Lord, and, on the other hand, nothing is so disjoined, but that it ought to be reunited in Christ.

3.I entreat thee, also, true yokefellow I am not inclined to dispute as to the gender of the noun, and shall, accordingly, leave it undetermined ²¹³, whether he addresses here a man or a woman. At the same time there is excessive weakness in the argument of Erasmus, who infers that it is a woman from the circumstance, that mention is made here of other women — as though he did not immediately subjoin the name of Clement in the same connection. I refrain, however, from that dispute: only I maintain that it is not Paul’s wife that is designated by this appellation. Those who maintain this, quote Clement and Ignatius as their authorities. If they quoted correctly, I would not certainly despise men of such eminence. But as writings are brought forward from Eusebius ²¹⁴ which are spurious, and were contrived by ignorant monks ²¹⁵, they are not deserving of much credit among readers of sound judgment ²¹⁶

Let us, therefore, inquire as to the thing itself, without taking any false impression from the opinions of men. When Paul wrote the First Epistle to the Corinthians, he was, as he mentions, at that time unmarried.

“To the unmarried,” says he, “and widows, I say it is good that they should continue even as I am” (1Co 7:8.)

He wrote that Epistle at Ephesus ²¹⁷ when he was prepared to leave it. Not long after, he proceeded to Jerusalem, where he was put in prison, and sent to Rome. Every one must perceive how unsuitable a period of time it would have been for marrying a wife, spent by him partly in journeying, and partly in prison. In addition to this, he was even at that time prepared to endure imprisonment and persecutions, as he himself testifies, according to Luke. (Act 21:13.) I am, at the same time, well aware what objection is usually brought forward in opposition to this — that Paul, though married, refrained from conjugal intercourse. The words, however, convey another meaning, for he is desirous that unmarried persons may have it in their power to remain in the same condition with himself. Now, what is that condition but celibacy? As to their bringing forward that passage —

Is it not lawful for me to lead about a wife (1Co 9:5,)

for the purpose of proving he had a wife, it is too silly to require any refutation ²¹⁸. But granting that Paul was married, how came his wife to be at Philippi — a city which we do not read of his entering on more than two occasions, and in which it is probable he never remained so much as two whole months? In fine, nothing is more unlikely than that he speaks here of his wife; and to me it does not seem probable that he speaks of any female. I leave it, however, to the judgment of my readers. The word which Paul makes use of here (συλλάμβανεσθαι ) means, to take hold of a thing and embrace it along with another person, with the view of giving help ²¹⁹

Whose names are in the book of life The book of life is the roll of the righteous, who are predestinated to life, as in the writings of Moses. (Exo 32:32.) God has this roll beside himself in safekeeping. Hence the book is nothing else than His eternal counsel, fixed in His own breast. In place of this term, Ezekiel employs this expression — the writing of the house of Israel. With the same view it is said in

Let them be blotted out of the book of the living, and let them not be written among the righteous; (Psa 69:28)

that is, let them not be numbered among the elect of God, whom he receives within the limits of his Church and kingdom ²²⁰.

Should any one allege, that Paul therefore acts rashly in usurping to himself the right of pronouncing as to the secrets of God, I answer, that we may in some measure form a judgment from the token by which God manifests his election, but only in so far as our capacity admits. In all those, therefore, in whom we see the marks of adoption shine forth, let us in the mean time reckon those to be the sons of God until the books are opened, (Rev 20:12,) which will thoroughly bring all things to view. It belongs, it is true, to God alone now to know them that are his, (2Ti 2:19,) and to separate at least the lambs from the kids; ²²¹ but it is our part to reckon in charity all to be lambs who, in a spirit of obedience, submit themselves to Christ as their Shepherd ²²², who betake themselves to his fold, and remain there constantly. It is our part to set so high a value upon the gifts of the Holy Spirit, which he confers peculiarly on his elect, that they shall be to us the seals, as it were, of an election which is hid from us.

4.Rejoice in the Lord It is an exhortation suited to the times; for, as the condition of the pious was exceedingly troublous, and dangers threatened them on every side, it was possible that they might give way, overcome by grief or impatience. ²²³ Hence he enjoins it upon them, that, amidst circumstances of hostility and disturbance, they should nevertheless rejoice in the Lord, ²²⁴ as assuredly these spiritual consolations, by means of which the Lord refreshes and gladdens us, ought then most of all to show their efficacy when the whole world tempts us to despair. Let us, however, in connection with the circumstances of the times, consider what efficacy there must have been in this word uttered by the mouth of Paul, who might have had special occasion of sorrow. ²²⁵ For if they are appalled by persecutions, or imprisonments, or exile, or death, here is the Apostle setting himself forward, who, amidst imprisonments, in the very heat of persecution, and in fine, amidst apprehensions of death, is not merely himself joyful, but even stirs up others to joy. The sum, then, is this — that come what may, believers, having the Lord standing on their side ²²⁶, have amply sufficient ground of joy.

The repetition of the exhortation serves to give greater force to it: Let this be your strength and stability, to rejoice in the Lord, and that, too, not for a moment merely, but so that your joy in him may be perpetuated. ²²⁷ For unquestionably it differs from the joy of the world in this respect — that we know from experience that the joy of the world is deceptive, frail, and fading, and Christ even pronouces it to be accursed (Luk 6:25). Hence, that only is a settled joy in God which is such as is never taken away from us.

5.Your moderation This may be explained in two ways. We may understand him as bidding them rather give up their right, than that any one should have occasion to complain of their sharpness or severity. “ Let all that have to deal with you have experience of your equity and humanity.” In this way to know, will mean to experience. Or we may understand him as exhorting them to endure all things with equanimity. ²²⁸ This latter meaning I rather prefer; for is a term that is made use of by the Greeks themselves to denote moderation of spirit — when we are not easily moved by injuries, when we are not easily annoyed by adversity, but retain equanimity of temper. In accordance with this, Cicero makes use of the following expression, — “My mind is tranquil, which takes everything in good part.” ²²⁹ Such equanimity — which is as it were the mother of patience — he requires here on the part of the Philippians, and, indeed, such as will manifest itself to all, according as occasion will require, by producing its proper effects. The term modesty does not seem appropriate here, because Paul is not in this passage cautioning them against haughty insolence, but directs them to conduct themselves peaceably in everything, and exercise control over themselves, even in the endurance of injuries or inconveniences.

The Lord is at hand Here we have an anticipation, by which he obviates an objection that might be brought forward. For carnal sense rises in opposition to the foregoing statement. For as the rage of the wicked is the more inflamed in proportion to our mildness, ²³⁰ and the more they see us prepared for enduring, are the more emboldened to inflict injuries, we are with difficulty induced to possess our souls in patience. (Luk 21:19.) Hence those proverbs, — “ We must howl when among wolves.” “Those who act like sheep will quickly be devoured by wolves.” Hence we conclude, that the ferocity of the wicked must be repressed by corresponding violence, that they may not insult us with impunity. ²³¹ To such considerations Paul here opposes confidence in Divine providence. He replies, I say, that the Lord is at hand, whose power can overcome their audacity, and whose goodness can conquer their malice. He promises that he will aid us, provided we obey his commandment. Now, who would not rather be protected by the hand of God alone, than have all the resources of the world at his command?

Here we have a most beautiful sentiment, from which we learn, in the first place, that ignorance of the providence of God is the cause of all impatience, and that this is the reason why we are so quickly, and on trivial accounts, thrown into confusion, ²³² and often, too, become disheartened because we do not recognize the fact that the Lord cares for us. On the other hand, we learn that this is the only remedy for tranquillizing our minds — when we repose unreservedly in his providential care, as knowing that we are not exposed either to the rashness of fortune, or to the caprice of the wicked, ²³³ but are under the regulation of God’s fatherly care. In fine, the man that is in possession of this truth, that God is present with him, has what he may rest upon with security.

There are, however, two ways in which the Lord is said to be at hand — either because his judgment is at hand, or because he is prepared to give help to his own people, in which sense it is made use of here; and also in Psa 145:18, The Lord is near to all that call upon him. The meaning therefore is, — “Miserable were the condition of the pious, if the Lord were at a distance from them.” But as he has received them under his protection and guardianship, and defends them by his hand, which is everywhere present, let them rest upon this consideration, that they may not be intimidated by the rage of the wicked. It is well known, and matter of common occurrence, that the term solicitudo (carefulness) is employed to denote that anxiety which proceeds from distrust of Divine power or help.

6.But in all things It is the singular number that is made use of by Paul, but is the neuter gender; the expression, therefore, is equivalent to omni negotio , (in every matter,) for ( prayer) and ( supplication) are feminine nouns. In these words he exhorts the Philippians, as David does all the pious in Psa 55:22, and Peter also in 1Pe 5:7, to cast all their care upon the Lord. For we are not made of iron, ²³⁴ so as not to be shaken by temptations. But this is our consolation, this is our solace — to deposit, or (to speak with greater propriety) to disburden in the bosom of God everything that harasses us. Confidence, it is true, brings tranquillity to our minds, but it is only in the event of our exercising ourselves in prayers. Whenever, therefore, we are assailed by any temptation, let us betake ourselves forthwith to prayer, as to a sacred asylum. ²³⁵

The term requests he employs here to denote desires or wishes. He would have us make these known to God by prayer and supplication, as though believers poured forth their hearts before God, when they commit themselves, and all that they have, to Him. Those, indeed, who look hither and thither to the vain comforts of the world, may appear to be in some degree relieved; but there is one sure refuge — leaning upon the Lord.

With thanksgiving As many often pray to God amiss, ²³⁶ full of complaints or of murmurings, as though they had just ground for accusing him, while others cannot brook delay, if he does not immediately gratify their desires, Paul on this account conjoins thanksgiving with prayers. It is as though he had said, that those things which are necessary for us ought to be desired by us from the Lord in such a way, that we, nevertheless, subject our affections to his good pleasure, and give thanks while presenting petitions. And, unquestionably, gratitude ²³⁷ will have this effect upon us — that the will of God will be the grand sum of our desires.

7.And the peace of God Some, by turning the future tense into the optative mood, convert this statement into a prayer, but it is without proper foundation. For it is a promise in which he points out the advantage of a firm confidence in God, and invocation of him. “If you do that,” says he, “the peace of God will keep your minds and hearts.” Scripture is accustomed to divide the soul of man, as to its frailties, into two parts — the mind and the heart. The mind means the understanding, while the heart denotes all the disposition or inclinations. These two terms, therefore, include the entire soul, in this sense, — “The peace of God will guard you, so as to prevent you from turning back from God in wicked thoughts or desires.”

It is on good ground that he calls it the peace of God, inasmuch as it does not depend on the present aspect of things, ²³⁸ and does not bend itself to the various shiftings of the world, ²³⁹ but is founded on the firm and immutable word of God. It is on good grounds, also, that he speaks of it as surpassing all understanding or perception, for nothing is more foreign to the human mind, than in the depth of despair to exercise, nevertheless, a feeling of hope, in the depth of poverty to see opulence, and in the depth of weakness to keep from giving way, and, in fine, to promise ourselves that nothing will be wanting to us when we are left destitute of all things; and all this in the grace of God alone, which is not itself known otherwise than through the word, and the inward earnest of the Spirit.

8.Finally What follows consists of general exhortations which relate to the whole of life. In the first place, he commends truth, which is nothing else than the integrity of a good conscience, with the fruits of it: secondly, gravity, or sanctity, for τὸ σεμνόν ²⁴⁰ denotes both — an excellence which consists in this, that we walk in a manner worthy of our vocation, (Eph 4:1,) keeping at a distance from all profane filthiness: thirdly, justice, which has to do with the mutual intercourse of mankind — that we do not injure any one, that we do not defraud any one; and, fourthly, purity, which denotes chastity in every department of life. Paul, however, does not reckon all these things to be sufficient, if we do not at the same time endeavor to make ourselves agreeable to all, in so far as we may lawfully do so in the Lord, and have regard also to our good name. For it is in this way that I understand the words —

If any praise, ²⁴¹ that is, anything praiseworthy, for amidst such a corruption of manners there is so great a perversity in men’s judgments that praise is often bestowed ²⁴² upon what is blameworthy, and it is not allowable for Christians to be desirous even of true praise among men, inasmuch as they are elsewhere forbidden to glory, except in God alone. (1Co 1:31.) Paul, therefore, does not bid them try to gain applause or commendation by virtuous actions, nor even to regulate their life according to the judgments of the people, but simply means, that they should devote themselves to the performance of good works, which merit commendation, that the wicked, and those who are enemies of the gospel, while they deride Christians and cast reproach upon them, may, nevertheless, be constrained to commend their deportment.

The word, προσφιλὢ καὶ εὔφημα however, among the Greeks, is employed, like cogitare among the Latins, to mean, meditate. ²⁴³ Now meditation comes first, afterwards follows action.

9.What things ye have learned, and received, and heard By this accumulation of terms he intimates, that he was assiduous in inculcating these things. “This was my doctrine — my instruction — my discourse among you.” Hypocrites, on the other hand, insisted upon nothing but ceremonies. Now, it was a dishonorable thing to abandon the holy instruction, ²⁴⁴ which they had wholly imbibed, and with which they had been thorouglly imbued.

You have seen in me Now, the main thing in a public speaker ²⁴⁵ should be, that he may speak, not with his mouth merely, but by his life, and procure authority for his doctrine by rectitude of life. Paul, accordingly, procures authority for his exhortation on this ground, that he had, by his life no less than by his mouth, been a leader and master of virtues.

And the God of peace He had spoken of the peace of God; he now more particularly confirms what he had said, by promising that God himself, the Author of peace, will be with them. For the presence of God brings us every kind of blessing: as though he had said, that they would feel that God was present with them to make all things turn out well and prosperously, provided they apply themselves to pious and holy actions.

10.But I rejoiced He now declares the gratitude of his mind towards the Philippians, that they may not regret their beneficence, ²⁴⁶ as is usually the case when we think that our services are despised, or are reckoned of no account. They had sent him by Epaphroditus supplies for the relief of his necessity; he declares that their present had been acceptable to him, and he says, that he rejoiced that they had plucked up new vigor so as to exercise care respecting him. The metaphor is borrowed from trees, the strength of which is drawn inward, and lies concealed during winter, and begins to flourish ²⁴⁷ in spring. But immediately afterwards subjoining a correction, he qualifies what he had said, that he may not seem to reprove their negligence in the past. He says, therefore, that they had formerly, too, been concerned respecting him, but that the circumstances of the times had not admitted of his being sooner relieved by their benignity. Thus he throws the blame upon the want of opportunity. I take the phrase ἐφ᾿ ᾧ᾿ as referring to the person of Paul, and that is its proper signification, as well as more in accordance with the connection of Paul’s words.

11.Not that I speak with respect to want Here we have a second correction, by which he guards against its being suspected that his spirit was pusillanimous and broken down by adversities. For it was of importance that his constancy and moderation should be known by the Philippians, to whom he was a pattern of life. Accordingly he declares, that he had been gratified by their liberality in such a way that he could at the same time endure want with patience. Want refers here to disposition, for that man can never be poor in mind, who is satisfied with the lot which has been assigned to him by God.

In what state I am, says he, that is, “Whatever my condition may be, I am satisfied with it.” Why? because saints know that they thus please God. Hence they do not measure sufficiency by abundance, but by the will of God, which they judge of by what takes place, for they are persuaded that their affairs are regulated by his providence and good pleasure.

12.I know both how to be abased There follows here a distinction, with the view of intimating that he has a mind adapted to bear any kind of condition. ²⁴⁸ Prosperity is wont to puff up the mind beyond measure, and adversity, on the other hand, to depress. From both faults he declares himself to be free. I know, says he, to be abased — that is, to endure abasement with patience. Περισσεύειν is made use of twice, but in the former instance it is employed as meaning, to excel; in the second instance as meaning, to abound, so as to correspond with the things to which they are exposed. If a man knows to make use of present abundance in a sober and temperate manner, with thanksgiving, prepared to part with everything whenever it may be the good pleasure of the Lord, giving also a share to his brother, according to the measure of his ability, and is also not puffed up, that man has learned to excel, and to abound. This is a peculiarly excellent and rare virtue, and much superior to the endurance of poverty. Let all who wish to be Christ’s disciples exercise themselves in acquiring this knowledge which was possessed by Paul, but in the mean time let them accustom themselves to the endurance of poverty in such a manner that it will not be grievous and burdensome to them when they come to be deprived of their riches.

13.I can do all things through Christ As he had boasted of things that were very great, ²⁴⁹ in order that this might not be attributed to pride or furnish others with occasion of foolish boasting, he adds, that it is by Christ that he is endowed with this fortitude. “ I can do all things, ” says he, “but it is in Christ, not by my own power, for it is Christ that supplies me with strength.” Hence we infer, that Christ will not be less strong and invincible in us also, if, conscious of our own weakness, we place reliance upon his power alone. When he says all things, he means merely those things which belong to his calling.

14.Nevertheless ye did well How prudently and cautiously he acts, looking round carefully in both directions, that he may not lean too much to the one side or to the other. By proclaiming in magnificent terms his steadfastness, he meant to provide against the Philippians supposing that he had given way under the pressure of want. ²⁵⁰ He now takes care that it may not, from his speaking in high terms, appear as though he despised their kindness — a thing that would not merely shew cruelty and obstinacy, but also haughtiness. He at the same time provides for this, that if any other of the servants of Christ should stand in need of their assistance they may not be slow to give him help.

15.And ye know I understand this to have been added by way of excuse, inasmuch as he often received something from them, for if the other Churches had discharged their duty, it might have seemed as though he were too eager to receive. Hence in clearing himself he praises them, and in praising them he modestly excuses others. We must also, after Paul’s example, take heed lest the pious, on seeing us too much inclined to receive from others, should on good grounds reckon us to be insatiable. You also know, says he. “I do not require to call in other witnesses, for ye yourselves also know.” For it frequently happens, that when one thinks that others are deficient in duty, he is the more liberal in giving assistance. Thus the liberality of some escapes the notice of others.

In the matter of giving and receiving He alludes to pecuniary matters, in which there are two parts, the one receiving, the other expending. It is necessary that these should be brought to an equality by mutual compensation. There was an account of this nature carried on between Paul and the Churches. ²⁵¹ While Paul administered the gospel to them, there was an obligation devolving upon them in return for supplying what was necessary for the support of his life, as he says elsewhere,

If we dispense to you spiritual thinqs, is it a great matter if you give in return carnal things? (1Co 9:11.)

Hence, if the other churches had relieved Paul’s necessities, they would have been giving nothing gratuitously, but would have been simply paying their debt, for they ought to have acknowledged themselves indebted to him for the gospel. This, however, he acknowledges, had not been the case, inasmuch as they had not laid out anything on his account. What base ingratitude, and how very unseemly, to treat such an Apostle with neglect, to whom they knew themselves to be under obligation beyond their power to discharge! On the other hand, how great the forbearance of this holy man, to bear with their inhumanity with so much gentleness and indulgence, as not to make use of one sharp word by way of accusing them!

17.Not that I demand a gift Again he repels an unfavourable opinion that might be formed of immoderate cupidity, that they might not suppose that it was an indirect hint, ²⁵² as if they ought singly to stand in the room of all, ²⁵³ and as if he abused their kindness. He accordingly declares, that he consulted not so much his own advantage as theirs. “While I receive from you,” says he, “there is proportionably much advantage that redounds to yourselves; for there are just so many articles that you may reckon to have been transferred to the table of accounts.” The meaning of this word ²⁵⁴ is connected with the similitude formerly employed of exchange or compensation in pecuniary matters.

18.I have received all things, and abound He declares in more explicit terms, that he has what is sufficient, and honors their liberality with a remarkable testimony, by saying, that he has been filled. It was undoubtedly a moderate sum that they had sent, but he says, that by means of that moderate sum he is filled to satiety. It is, however, a more distinguished commendation that he bestows upon the gift in what follows, when he calls it a sacrifice acceptable, and presented as the odour of a good fragrance For what better thing can be desired than that our acts of kindness should be sacred offerings, which God receives from our hands, and takes pleasure in their sweet odour? For the same reason Christ says, Whatsoever ye shall have done unto one of the least of these, ye have done it unto me.

The similitude of sacrifices, however, adds much emphasis, by which we are taught, that the exercise of love which God enjoins upon us, is not merely a benefit conferred upon man, but is also a spiritual and sacred service which is performed to God, as we read in the Epistle to the Hebrews, that he is well pleased with such sacrifices. (Heb 13:16.) Alas for our indolence! ²⁵⁵ — which appears in this, that while God invites us with so much kindness to the honor of priesthood, and even puts sacrifices in our hands, we nevertheless do not sacrifice to him, and those things which were set apart for sacred oblations we not only lay out for profane uses, but squander them wickedly upon the most polluted contaminations. ²⁵⁶ For the altars, on which sacrifices from our resources ought to be presented, are the poor, and the servants of Christ. To the neglect of these some squander their resources on every kind of luxury, others upon the palate, others upon immodest attire, others upon magnificent dwellings. ²⁵⁷

19.My God will supply Some read impleat — in the optative — May he supply. ²⁵⁸ While I do not reject this reading, I approve more of the other. He expressly makes mention of God as his, because he owns and acknowledges as done to himself whatever kindness is shewn to his servants. They had therefore been truly sowing in the Lord’s field, from which a sure and abundant harvest might be expected. Nor does he promise them merely a reward in the future life, but even in respect of the necessities of the present life: “ Do not think that you have impoverished yourselves; God, whom I serve, will abundantly furnish you with everything necessary for you.” The phrase, in glory, ought to be taken in place of the adverb gloriously, as meaning magnificently, or splendidly. He adds, however, by Christ, in whose name everything that we do is acceptable to God.

20.Now to our God and Father This may be taken as a general thanksgiving, by which he closes the epistle; or it may be viewed as bearing more particularly upon the last clause in reference to the liberality shewn to Paul. ²⁵⁹ For in respect of the assistance which the Philippians had afforded him, it became him to reckon himself indebted to them for it in such a manner as to acknowledge, that this aid had been afforded to them by the mercy of God.

22.The brethren that are with me salute you In these salutations he names first of all his intimate associates, ²⁶⁰ afterwards all the saints in general, that is, the whole Church at Rome, but chiefly those of the household of Nero — a thing well deserving to be noticed; for it is no common evidence of divine mercy, that the gospel had made its way into that sink of all crimes and iniquities. It is also the more to be admired, in proportion as it is a rare thing for holiness to reign in the courts of sovereigns. The conjecture formed by some, that Seneca is here referred to among others, has no appearance of foundation; for he never gave any evidence, even the smallest, of his being a Christian; nor did he belong to the household of Caesar, but was a senator, and had at one time held the office of praetor. ²⁶¹

END OF THE COMMENTARY ON THE EPISTLE TO THE PHILIPPIANS.

It is worth noting that this minor disagreement between two women was the only problem which Paul needed to mention in the church. Otherwise, despite poverty and persecution, this church was a beautiful example of what a local church should be."

Since this "yokefellow" is not named, it may well be that this was actually the proper name (Greek Suzugos) of a man in the church who lived up to his name.

On the "book of life," in which God has inscribed the names of all His redeemed ones, see note on Rev 3:5."

In spite of their "deep poverty" (2Co 8:2) as well as their "great trial of affliction," the Philippian church exhibited an "abundance of joy." In Paul's short letter, he used the words "joy," "rejoice" and "rejoicing" at least seventeen times."

The Lord's return has always been imminent, and He frequently told His followers to watch for Him (Jam 5:7, Jam 5:9; Rev 22:7, Rev 22:20). In a secondary sense, He is also always at hand through the indwelling Holy Spirit."

We are to worry about nothing because we can pray about everything."

On "the peace of God," note also Col 3:15; Joh 14:27; Isa 26:3; Isa 30:7, Isa 30:15, Isa 30:18; Isa 40:28-31. We have "peace with God" (Rom 5:1) and the "peace of God" when we know "the God of peace" (Phi 4:9)."

Think on "these things" - therefore, not on other things. This is an important guideline for educators. If God does not want us to think on evil or ugly things, then surely our school's curricula should keep away from them, except to provide antidotes for them. This principle should also guide our individual study and activities."

See note on Phi 3:17.

On "the God of peace," see also Rom 15:33; Rom 16:20; 2Co 13:11; 1Th 5:23; 2Th 3:16; and Heb 13:20. Note also, "the peace of God" (Phi 4:6)."

By "communicate with my affliction," Paul means "share [financially] with my pressures." Only the Philippian church had sent this type of help to Paul, despite their own poverty (Phi 4:15)."

Thus spiritual "fruit" includes financial gifts to those of God's servants spreading His Word and also to fellow believers in difficult circumstances.

"Account" is the Greek logos. "Testimony" is a better meaning here."

That is, "your business," or necessities for the business of the kingdom. Those who freely give will also receive (like the Philippians) - not their wants, but all they need for their service for Christ."

Therefore : Phi 3:20,Phi 3:21; 2Pe 3:11-14

and : Phi 1:8, Phi 2:26

my joy : Phi 2:16; 2Co 1:14; 1Th 2:19, 1Th 2:20, 1Th 3:9

so : Phi 1:27; Psa 27:14, Psa 125:1; Mat 10:22; Joh 8:31, Joh 15:3, Joh 15:4; Act 2:42, Act 11:23; Act 14:22; Rom 2:7; 1Co 15:58, 1Co 16:13; Gal 5:1; Eph 6:10-18; Col 4:12; 1Th 3:8, 1Th 3:13; 2Th 2:15; 2Ti 2:1; Heb 3:14, Heb 4:14, Heb 10:23, Heb 10:35, Heb 10:36; 2Pe 3:17; Jud 1:20,Jud 1:21, Jud 1:24, Jud 1:25; Rev 3:10,Rev 3:11

that : Phi 2:2, Phi 2:3, Phi 3:16; Gen 45:24; Psa 133:1-3; Mar 9:50; Rom 12:16-18; 1Co 1:10; Eph 4:1-8; 1Th 5:13; Heb 12:14; Jam 3:17, Jam 3:18; 1Pe 3:8-11

I : Phi 4:2; Rom 12:1; Phm 1:8, Phm 1:9

true : Phi 2:20-25; Col 1:7

help : Phi 1:27; Act 9:36-41, Act 16:14-18; Rom 16:2-4, Rom 16:9, Rom 16:12; 1Ti 5:9, 1Ti 5:10

whose : Exo 32:32; Psa 69:28; Isa 4:3; Eze 13:9; Dan 12:1; Luk 10:20; Rev 3:5; Rev 13:8, Rev 17:8, Rev 20:12, Rev 20:15, Rev 21:27

Rejoice : Phi 3:1; Rom 12:12

alway : Psa 34:1, Psa 34:2, Psa 145:1, Psa 145:2, Psa 146:2; Mat 5:12; Act 5:41, Act 16:25; Rom 5:2, Rom 5:3; 1Th 5:16-18; Jam 1:2-4; 1Pe 4:13