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( Php_4:10-20).
His joy on account of such friendship (Php_4:10); correction of a possible misunderstanding on their part (Php_4:11-13); grateful recognition of their kindness (Php_4:14-17); and assurance of the divine blessing (Php_4:18-20)
Php_4:11. Not that I speak in respect of Want, ( ïὐ÷ ὅôé êáè ’ ὑóôÝñçóéí ëÝãù ) denies that the relief of any personal want was the cause of his joy, which is not of a nature to depend on external circumstances. On ïὐ÷ ὅôé see Php_3:12. Winer’s Gram., p. 597. On êáè ’ ὑóôÝñçóéí , see Winer’s Gram., p. 402.—He now adds in confirmation:—For I have learned in whatever state I am to be content ( ἐãὼ ãὰñ ἕìáèïí ἐí ïἶò åἰìé áὐôÜñêçò åἶíáé ). Comp. 2Co_9:8; 1Ti_6:6; Heb_13:5. Ἐãþ is emphatic: with others it may be different. There is no reason for supplying in tot adversis, or divinities with ἔìáèïí (Bengel). Ἐí ïἶò åἰìé means his condition at any time; and does not refer merely to his condition at that time, nor is ἐí ïἷò to be taken as masculine (Luther, with whom). [Prof. Eadie reminds us that the great divine, Dr. Isaac Barrow, has four sermons on this text. See under Homiletical and Practical.—H.]
Php_4:12. I know also how to be abased or brought low, ( ïἶäá êáὶ ôáðåéíïῦóèáé ) begins the account of his resignation, contentment ( áὑôÜñêåéá ). The order of the contrasts ( ôáðåéíïῦèáé , ðåñéóóåýåéí ) appears to adjust itself to the condition of the Apostle at the time when he wrote the Epistle. The knowing ( ïἶäá ) is a consequence of the learning ( ἔìáèïí ). On the facts see 2Co_4:8; 2Co_6:9-10. êáß adds to the general statement ἐí ïἶò åἰìé , the more particular one.—And I know how to abound— ïἶäá êáὶ ðåñéóóåýåéí . Here êáß adds the opposite as having also been learned. Ðåñéóóåýåéí harmonizes better with the context than would the more exact opposite of the preceding verb ( ὑøïῦóèáé ). Pelagius: ut nec abundantia extollar, nee frangor inopia. Grotius: in rebus exiguis patienter me gerere, rebus abundantibus cum modo uti. The signification excellere (Erasmus) is untenable.—In every thing and in all things I have been instructed or initiated.— Ἐí ðáíôὶ êáὶ ἐí ðᾶóé is to be explained by ἐí ïἷò (Php_4:11). Both then are neuter, embracing all states and every state. The first is not equivalent to ubique (Vulg.), nor is the second masculine (Luther: among all; Bengel: respectu omnium hominum). The perfect of the verb ( ìåìýçìáé ) denotes the continuance of the state described. There is manifestly here a climax: ἔìáèïí as pupil, ïἶäá as companion, ìåìýçìáé , as master. Only a gradation, however, is indicated in the extent and exactness of the knowledge, but there is no reference to a divine revelation (Estius, Bengel). The verb is followed by the accusative or dative; hence ἐí ðáíôὶ êáὶ ἐí ðᾶóé only describes the condition, in which this knowledge manifests itself; what he has been taught is stated in the following infinitives, equivalent to accusatives after the verb.—Both to be full and to be hungry, both to abound and to suffer need ( êáὶ ÷ïñôÜæåóèáé êáὶ ðåéíᾶ ̣ í , êáὶ ðåñéóóåýåéí êáὶ ὑóôåñåῖóèáé ).
Php_4:13. I can do all things in him who strengtheneth me.—Summing it all up, he says, ðÜíôá ἰó÷ýù . [ ÐÜíôá is the ‘quantitative’ accusative after ἴó÷ýù (Gal_5:6; Jam_5:16) defining the measure and extent of the action (Ellicott).—H.] Again, climacteric from knowledge to ability (Gal_5:6; Jam_5:16), and ðÜíôá is entirely general, extending even beyond the categories just mentioned. Van Hengel incorrectly restricts it to omnia memorata. It sounds like boasting, hence in humility he adds: ἐí ôῷ ἐíäõíáìïῦíôß ìå . In himself there resides no such knowledge and ability; it has been bestowed upon him, he has it only in and from the Lord who alone creates it. Comp. Eph_6:10; 2Co_12:9; Act_9:22; Rom_4:20; 1Ti_1:12; 2Ti_2:1; 2Ti_4:17.
Php_4:14. Notwithstanding (better, nevertheless) ye have well done.— ÐëÞí turns the attention from Paul to the Philippians and their gifts, which are now estimated positively. Cavet, ne fortiter loquendo contempsisse ipsum beneficium videatur (Calvin). [Notwithstanding ( ðëÞí ) he did not need their bounty to relieve his wants, he is thankful for it, and commends their generosity.—H.]— Êáëῶò ðïéÞóáôå describes their contribution as a good deed, which the following more closely defines: That ye shared in my affliction— óõãêïéíùíÞóáíôÝò ìïõ ôῇ èëßøåé . It was therefore a fellowship (a êïéíùíåῖí ) with the affliction ( èëῖøéò ), which last denotes his hard condition, not merely want; hence it was compassion, interest, but as the emphatic position of ìïõ indicates, for the sake of the person, in devoted love. Composito verbo innuitur, etiam alios alio modo fuisse êïéíùíÞóáíôåò (Bengel). Comp. Php_4:16; 2Co_9:11. [This sympathy on the part of the Philippians with the suffering representative of Christ and His cause is the very trait of character which the Judge selects for eulogy at the last day. See Mat_25:35 sq. (Eadie).—H.]
Php_4:15. Now, ye Philippians also know— ïἴéäáôå äὲ êáὶ ὑìåῖò , ÖéëéððÞóéïé . The transition to the past is indicated by äÝ ; êáß points to Paul, for they and he alike know what has been done by them. The insertion of the name of the church shows his deep emotion, and gives a marked emphasis, as 2Co_6:11. No contrast with other churches is implied (Bengel).—That in the beginning of the gospel, when I departed from Macedonia.— Ὅôé introduces the object of their knowledge. Ἐí ἀñ÷ῇ ôïῦ åὐáããåëßïõ , a limitation of time which ὅôé ἐîῆëèïí ἀðὸ Ìáêåäïíßáò , the first departure from Macedonia (Act_16:11 to Act_17:15), so defines, that it must be understood from the standpoint of the Philippians, since for them the existence of the gospel began when the Apostle preached in Macedonia. [The “beginning of the gospel” at Philippi implies that he visited the Philippians on some other and later occasion. This intimation tallies exactly with Act_20:2; Act_20:6, which states that Paul came to Philippi (since ìÝñç ἐêåῖíá in the former passage would include that city), both on his second journey from Macedonia to Greece, and on his return from Corinth to Asia Minor and Jerusalem.—H.] It is incorrect to regard ἐîῆëèïí as used for the pluperfect (Van Hengel, Wiesinger, et al.), which is forbidden by ἐí ἀñ÷ῇ ôïῦ åὐáããåëßïõ , and besides Php_4:16 does not refer merely to the gifts sent to Corinth.—No church communicated with me for an account of giving and receiving, but ye only, ïὐäåìßá ìïé ἐêêëçóßá ἐêïéíþçóåí åἰò ëüãïõ äüóåùò êáὶ ëÞøåùò , åἰ ìὴ ὑìåῖò ìüíïí . Only the words ëüãïí äüóåùò êáὶ ëÞøåùò are difficult. The context, especially Php_4:17, explains åἰò ëüãïí as meaning for account of; for the genitives, like the words debit and credit, receipts and expenses, point to the keeping of accounts as the source of the phraseology (Cicero, Læl. Phil 16: ratio datorum et acceptorum). Hence Bengel incorrectly takes the meaning to be quod attinet (limitat), as if in other ways than with gifts of love, other churches had indeed communicated with him. Further, it is the present giving and receiving of Paul and the Philippians that are spoken of: he gives the gospel and receives their gifts, they bestow their gifts and take gifts from him, God’s word. Hence it is not a giving of the Philippians and receiving of Paul in the matter of the gifts of love (Grotius, et al.), or a giving of Paul and receiving of the Philippians, in rebus spiritualibus (the Greeks, et al.), nor are we to think of gifts of money from Paul to the Philippians (Rheinwald ), or, least of all, that with Paul the page headed äüóéò , with the Philippians that headed ëῆøéò remained blanks (Meyer), for the two run into each other, and we are not to think merely of the temporal.
Php_4:16. For even in Thessalonica ye sent once and again unto my necessity.— Ὅôé is quia (Vulg.), or nam (Luther), and confirms åἰ ìὴ ὑìåῖò ìüíïé . It does not depend on ïἴäáôå , it is not ‘that’ (Van Hengel, et al). Ἐí Èåóóáëïíßêῃ states that it was in Thessalonica that the gifts came to him, so that the designation of place can indeed be joined with ἐðÝìøáôå , but rather belongs with ìïé (Winer’s Gram. p. 414), and the prefixed êáß , with an allusion to ἀñ÷ὴ ôïῦ åὐáããåëßïõ , denotes the early period of this contribution, while êáὶ ἅðáî êáὶ äßò (1Th_2:18) renders the repetition of their giving prominent with a hint at the rapid succession of the gifts. [The both once and twice is emphatic, i.e., not once only, but twice (De Wette, Ellicott). The êáß , also, connects other and later instances of their liberality with the gifts which he received so early and promptly at Thessalonica immediately after his departure from Macedonia. We read in 2Co_11:9 that while Paul was at Corinth, after having preached in Macedonia, where Philippi was situated, he received supplies from that province. The particular place from which he received them is not named in that passage, but as the Apostle declares here that no other church aided him in that way, we must conclude that the bounty which he acknowledges in the Epistle to the Corinthians is that which he tacitly accredits here to the Philippians.—H.]— Åἰò ôὴí ÷ñåßáí designates the need of the Apostle, the article indicating that it was a present need, and also known to the Philippians.
Php_4:17. Not that I desire the gift ( ïὐ÷ ὅôé ἐðéæçôῶ ôὸ äüìá ) denotes that he was not concerned about the definite material present. The verb is simply quæro, the preposition denoting the direction, as in ἐðéðïèῶ (Php_1:8). The present tense denotes ‘the constant, characteristic tendency: that is not his case’ (Meyer). Hence it is not studiose quæro (Hölemann).—But I desire the fruit, ἀëëὰ ἐðéæçôῶ ôὸí êáñðüí .—Emphatic repetition of the verb in the antithetical clause. [‘I do not want the gift, I do want the fruit,’ etc. (Lightfoot).—H.] ‘The fruit’ suggests the idea of the gift, the present, as seed sown which will be followed by a harvest (Gal_6:18), and points to a manifold reward (Meyer). But there is no reference to the Christian life as first, bringing forth the gift (Rilliet).—That abounds to your account, ôὸ ðëåïíÜæïíôá åἰò ëüãïí ὑìῶí , describes the fruit as one that grows for the advantage of the Philippians: that what they have entered as äüóéò is registered to them as ëῆøéò ; they may therefore receive from Paul, from other churches, from the Lord Jesus Christ and God Himself, what will prove a blessing to them for time and for eternity. On ðëåïíÜæåéí see Rom_5:20; Rom_6:1; 2Co_4:15; 2Th_1:3. To this åἰò ëüãïí ὑìῶí belongs, which is not equivalent to åἰò ὑìᾶò , ratione vestri (Bengel), and not to ἐðéæçôῶ (Van Hengel), nor is êáñðüò here equivalent to ôüêïò , interest (Michaelis), for the context gives no occasion to adopt this meaning, though ëüãïò is to be held as implying ‘account.’
Php_4:18. But I have all, and abound. I am full.— ἈðÝ÷ù äὲ ðÜíôá is an expression of his complete content: he has all that (Mat_6:2; Mat_5:16; Phil. 15) he needs or desires, so that he has nothing left to wish for. It is not “receipt” (Erasmus), also not habeo autem omnia (Vulg.). With a climactic force êáὶ ðåñéóóåýù is added: I have yet more than I need and wish, am even filled ( ðåðëÞñùìáé ), have abundance around and within. Not outward abundance is meant, but complete inward satisfaction.—Having received of Epaphroditus the things which were sent from you ( äåîÜìåíïò ðáñὰ Ἐðáöñïäßôïõ ôὰ ðáñ ’ ὑìῶí ) points to the mode in which he had come into this state.—He describes their gift as: An odor of a sweet smell, a sacrifice acceptable, well pleasing to God.— Ὀóìὴí åὐùäßáò (comp. Eph_5:2), èõóßáí äåêôὴí , åὐáñåóôïí ôῷ èåῷ , represents the gift under the image of an offering. The dative belongs equally to both expressions. Comp. Php_2:17; Rom_12:1; Heb_13:16; 1Pe_2:5. Every gift and act of love should be regarded as an offering made to God in thankfulness, and hence it is that they are acceptable, well pleasing to Him.
Php_4:19. But my God shall supply all your need ( ὁ äὲ èåüò ìïõ ðëçñþóåé ðᾶóáí ÷ñåßáí ὑìῶí ) attaches itself to ôῷ èåῷ . God allows no offering to be made to Him in vain, especially when it is a gift to one whose God He is. Comp. Php_1:3. Paul’s God will repay the Philippians for having so contributed to his aid that he could say ðåðëÞñùìáé . Hence ðëçñþóåé measures, as it were, the recompense to them by his ðåðëÞñùìáé , and ðᾶóáí ÷ñåßáí ὑìῶí responds to åἰò ôὴí ÷ñåßáí ìïé (Php_4:16). The reference is not merely to bodily want (Chrysostom), or even to spiritual (Pelagius), but to bodily and spiritual combined, and the recompense also should not be restricted to the other world (Meyer).—The ðëçñþóåé is now qualified.—According to his riches in glory in Christ Jesus.—The limitation is three-fold: (1) êáôὰ ôὸ ðëïῦôïò áὐôïῦ shows the relation of the recompense to the gift of the church; (2) ἐí äüîῃ states the kind of recompense: in a glorious way; (3) ἐí ×ñéóôῷ Ἰçóïῦ presents the medium by which it is effected. It is incorrect to join ἐí äüîῃ with ðëïῦôïò (Grotius, et al.), since áὐôïῦ stands between, and with ðëïῦôïò we should have had the genitive äüîçò (Eph_1:14; Eph_3:16; Col_1:27; Rom_9:23). [The adverbial sense of ἐí äüîῃ has hardly any parallel elsewhere. The constructio prægnans affords a better meaning (Lightfoot): in the state of glory where they would ultimately be, and partake of Christ’s glory at the right hand of the Father; and it is in Him ( ἐí ×ñéóôῷ Ἰçóïῦ ) as the sphere of their existence that they attain this exaltation and blessedness.—H.]
Php_4:20. Now unto God and our Father be glory for ever and ever. Amen.—The doxology here forms a natural conclusion: ôῷ äὲ èåῷ êáὶ ðáôñὶ ὑìῶí recalls ὁ èåüò ìïõ (Php_4:19), who is also the God of the Philippians, and not merely God, but also our Father. See on Php_1:2. With ἡ äüîá supply åἵç . See Eph_3:20-21; Rom_11:36. The glory which He has shall also be acknowledged even åἰò ôïὺò áἰῶíáò ôῶí áἰþíùí , an expression equivalent in sense to åἰò ðÜíôáò áἰῶíáò , Gal_1:5; 1Ti_1:17; 2Ti_4:18; Heb_13:21; 1Pe_4:11; 1Pe_5:11.
2. The manifestations of Christian activity are a cause of joy less on account of the material benefits they confer, than on account of the power of love and of life which they evince: and this is the reason why they are not to be lightly esteemed.
3. Both traits of character are important: dignity in circumstances of misfortune and trial, without weakness and without ill-humor; and nobility of soul in the midst of abundance, without pride or arrogance. The last of these, perhaps, is more difficult to acquire than the first.
4. Man can of himself do nothing in matters of morality, but in Christ, who strengthens him, he can do all things (Joh_15:5).
5. There is a certain solidarity of earthly and heavenly interests, bodily and spiritual, like that which exists between the body and the soul. Romanism, in its proneness to a false ascetism, underrates the former. Socialism and Communism, which attach themselves only to this life, deny the latter. The lower or temporal interests should be subordinated to the higher or spiritual; they should be servants, not masters, under the control ever of a mind which maintains its ascendency over the earthly and present. These higher interests cannot be replaced by the lower; they should not be displaced by them.
6. The gift of love is in form and product the true gift, and should be regarded as a sacrifice brought to God and well-pleasing to Him (Php_4:18).
7. [Augustine:—I have learned from Thee, O Lord, to distinguish between the gift and the fruit. The gift is the thing itself, which is given by one who supplies what is needed, as money or raiment. But the fruit is the good and well-ordered will of the giver. It is a gift, to receive a prophet, and to give a cup of cold water; but it is fruit, to do those acts in the name of a prophet, and in the name of a disciple. The raven brought a gift to Elias when it brought him bread and flesh; but the widow fruit, because she fed him as a man of God (Php_4:17).—H.].
Rieger:—From that which one endures, something also should be learned. Nature is content with little, grace with even less. Most desires are first aroused by comparison with others.—So soon as I turn away from Christ, any thing can overthrow me. So soon as I am in Christ, I can withstand all things.
Schleiermacher:—The Apostle’s boast: 1) what he boasts of himself; 2) how he gives Christ the glory.
Heubner:—In many a one the spiritual impulse seems at times dead, as the life in flowers and trees, but in favorable weather it breaks out again in buds, blossoms and fruits. Even the manifestation of that which is good is controlled by circumstances (Php_4:10).
[Isaac Barrow:—He who has the consciousness of fulfilling the condition, will secure the effect of that promise: “Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.”—This is what supported the Apostles and kept them cheerful under all the heavy load of distresses which lay on them: “Our rejoicing is this: the testimony of our conscience, that in simplicity and godly sincerity—we have had our conversation in this world.”—It is an evil conscience that giveth an edge to all other evils, and enableth them sorely to afflict us, which, otherwise would but slightly touch us.—The contemplation of our future state is a medicine to work contentedness and to cure discontent. Considering heaven and its happiness, how low and mean, how unworthy of our care and affection, will these inferior things appear.—What is any loss, any disgrace, any cross in this world to me, who am a citizen of heaven, who bear a capacity and hope of the immense riches, the incorruptible glory, the perfect and endless joys of eternity? “For this cause,” says Paul, “we faint not—while we look not on the things which are seen, but on the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.” And he says again: “I reckon that the sufferings of the present life are not worthy to be compared with the glory which shall be revealed in us.”—H.]
Footnotes:
Php_4:12. [We are to road êáß after the first ïἶäá , and not äÝ as in the common text. The witnesses are decisive. So Tischendorf, Meyer, Ellicott, Wordsworth, and others decide.—H.]
Php_4:13. Only a few manuscripts add ×ñéóôῶ . à (inserted afterwards) A B C et al., omit it. It is an exegetical variation. [The change makes the expression like 1Ti_1:12, and that conformity may have been the motive for the change.—H.]
Php_4:16. [Some good authorities omit åßò after äßò , but it is undoubtedly genuine, having been overlooked in some copies in consequence of the successive similar endings—H.]
Php_4:19. [The older rendering is ôὸ ðëïῦôïò instead of ôὸí ðëïῦôïí . The manuscripts (Lachmann, Tischendorf) fluctuate in some other places between the neuter and the masculine.—H.]