Filipi 4:10-23

Appreciation for Support

4:10 I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.) ¹  4:11 I am not saying this because I am in need, for I have learned to be content in any circumstance. 4:12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, ²  whether I go satisfied or hungry, have plenty or nothing. 4:13 I am able to do all things ³  through the one ⁴  who strengthens me. 4:14 Nevertheless, you did well to share with me in my trouble.

4:15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone. 4:16 For even in Thessalonica ⁵  on more than one occasion ⁶  you sent something for my need. 4:17 I do not say this because I am seeking a gift. ⁷  Rather, I seek the credit that abounds to your account. 4:18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God. 4:19 And my God will supply your every need according to his glorious riches ⁸  in Christ Jesus. 4:20 May glory be given to God our Father forever and ever. Amen.

Final Greetings

4:21 Give greetings to all the saints in Christ Jesus. The brothers ⁹  with me here send greetings. 4:22 All the saints greet you, especially those who belong to Caesar’s household. 4:23 The grace of the Lord Jesus Christ be with your spirit. ¹⁰ 

[4:10]  ¹ tn Grk “for you were even concerned, but you lacked opportunity.”

[4:12]  ² tn The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11.

[4:13]  ³ tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.

[4:13]  ⁴ tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א² D² [F G] Ψ 075 1881 Ï sy) add Χριστῷ (Cristw) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.

[4:16]  ⁵ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[4:16]  ⁶ tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.

[4:17]  ⁷ tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader.

[4:19]  ⁸ tn Or “according to the riches of his glory.” The phrase “of his glory” is treated as an attributive genitive in the translation.

[4:21]  ⁹ tn Or perhaps, “The brothers and sisters” (so TEV, TNIV; cf. NRSV “The friends”; CEV “The Lord’s followers”) If “brothers” refers to Paul’s traveling companions, it is probably that only men are in view (cf. NAB, NLT). Since v. 22 mentions “all the saints,” which presumably includes everyone, it is more probable here that only Paul’s traveling companions are in view.

[4:23]  ¹⁰ tc Most witnesses, including several important ones (Ì⁴⁶ א A D Ψ 33 Ï lat sy bo), have ἀμήν (amhn, “amen”) at the end of this letter, while an impressive combination of Alexandrian and Western mss (B F G 075 6 1739* 1881 sa) lack the valedictory particle. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Thus, on internal grounds, with sufficient support from external evidence, the preferred reading is the omission of ἀμήν.