Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadPulpit Commentary - Philippians 4:1 - 4:23
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Therefore, my brethren dearly beloved and longed for, my joy and crown. The apostle here, as in 1Co_15:58, urges the hope of a glorious resurrection as an incentive to steadfastness in the Christian life. He seems scarcely able to find words adequate to express his love for the Philippians; he heaps together epithets of affection, dwelling tenderly on the word "beloved." He tells them of his longing desire to see them, repeating the word used in Php_1:8. He calls them his "joy and crown"—his joy now, his crown hereafter. He uses the same words of the other great Macedonian Church in 1Th_2:19, "What is our hope, or joy, or crown of rejoicing? Are not even ye?" The Greek word for "crown" ( στέφανος ) means commonly either the wreath ("the corruptible crown," 1Co_9:25) which was the prize of victors at the Grecian games; or a garland worn at banquets and festivities. The royal crown is generally διάδημα . But στέφανος is used in the Septuagint for a king's crown (see (in the Greek) 2Sa_12:30; Psa_20:4 (A.V., Psa_21:3); Est_8:15). The crown of thorns, too, which was used in mockery of the Savior's kingly title, was στέφανος ἐξ ἀκανθῶν , though this may possibly have been suggested by the laurel wreath worn by the Roman Caesars (see Trench, 'Synonyms of the New Testament,' sect. 23.). "The crown of life," "the crown of glory that fadeth not away," is the emblem both of victory and of gladness. Yet it is also in some sense kingly: the saints shall sit with Christ in his throne; they shall reign with him; they are kings ("a kingdom," R.V., with the best manuscripts) and priests unto God (Rev_1:6). In this place victory seems to be the thought present to the apostle's mind. In Php_2:16 and Php_2:12-14 he has been comparing the Christian life with the course of the Grecian athletes. Now he represents his converts as constituting his crown or wreath of victory at the last; their salvation is the crowning reward of his labors and sufferings. So stand fast in the Lord, my dearly beloved. So; that is, as ye have us for an example; or perhaps, as becomes citizens of the heavenly commonwealth. The same word ( στήκετε ) is used in Php_1:27, also in connection with the idea of citizenship.
Php_4:2
I beseech Enodias, and beseech Syntyche, that they be of the same mind in the Lord; rather, Euodia. It is plain from the next verse that both are female names. The narrative in Act_16:1-40 shows that the female element was more than usually important in the early Philippian Church. These ladies seem to have held a high position in that Church; possibly they may have been deaconesses, like Phoebe at Cenchrea. Their dissensions disturbed the peace of the Church. The repeated "I beseech'' is emphatic; it may, perhaps, also imply that both were in fault. St. Paul earnestly begs them to be reconciled, and to be reconciled as Christians, in the Lord, as members of his body, in the consciousness of his presence. Mark how often the words, "in Christ," "in the Lord," occur in this Epistle; how constantly the thought of spiritual union with Christ was present to the apostle's mind.
Php_4:3
And I entreat thee also, true yokefellow; rather, yea, with R.V. and the best manuscripts; καὶ is a particle of earnest appeal (comp. Phm_1:20 and Rev_22:20); I ask or request. The Greek word ἐρωτῶ is used in New Testament Greek (in classical Greek it means "to inquire") of requests addressed to an equal; αἰτῶ is used in addressing a superior (comp. Trench, 'Synonyms of the New Testament,' sect. 40.). Who was the "true yokefellow"? Some, following Clement of Alexandria, interpret the words of a supposed wife of St. Paul. But the Greek adjective has the masculine termination; and it is plain, from 1Co_7:8, that St. Paul was unmarried. Others take one of the Greek words as the proper name of the person addressed, Syzygus or Gnesius. On the first supposition, the play on the meaning of Syzygus, yokefellow, would resemble St. Paul's reference to Onesimus in Phm_1:11. But neither of these words seems to occur as a proper name. Some again, as Chrysostom, interpret the word of the husband of Euodia or Syntyche: this does not seem likely. Others think that Lydia may be addressed here. The omission of her name is remarkable; but she may bare been dead or no longer resident at Philippi. Others understand the chief pastor of the Church at Philippi, who may very possibly have been Epaphroditus himself, the bearer of the letter. This, on the whole, seems the most probable conjecture. The omission of the name implies that the person addressed was in a conspicuous position, so that there was no danger of mistakes. An important duty is assigned to him. And it may be that the word "yokefellow," as distinguished from "fellow-laborer," denotes something more of equality with the apostle. Help those women which labored with me in the gospel; rather, as R.V., help those women, for they labored with me. Help Euodia and Syntyche towards a mutual reconciliation, and that, inasmuch as they labored in the gospel. With Clement also. Are these words to be connected with "help" or with labored"? Is Clement associated with the "true yokefellow" in the work of reconciliation, or with the women who labored with St. Paul? The balance of probability seems to be in favor of the first alternative; there appears to be no reason for mentioning Clement's labors in this place; while, on the other hand, St. Paul's anxiety for the reconciliation of Euodia and Syntyehe might naturally urge him to ask for the combined efforts of all his fellow-laborers. Whether this Clement is to be identified with St. Clement the Bishop of Rome is an open question; there are no sufficient data for deciding it (see Bishop Lightfoot's detached note). And with other my fellow-laborers; rather, as R.V., and the rest of my fellow-workers. St. Paul appeals to them all. Whose names are in the book of life. St. Paul does not mention their names; there is no need that he should do so—they are written in heaven (comp. Exo_32:32; Psa_69:28; Dan_12:1; and Revelation, passim). The book of life is the roll of the citizens of the heavenly kingdom. The passages quoted do not necessarily involve the doctrine of an unconditional, irreversible predestination, or the phrase, "to blot out of my hook," could not be used.
Php_4:4
Rejoice in the Lord alway; and again I say, Rejoice; rather, as R.V., again I will say. St. Paul returns to the key-note of the Epistle, Christian joy. He writes again the same things (see Php_2:1); he will say it again, he. never wearies of repeating that holy joy is a chief Christian duty. Rejoice in the Lord; in his presence, in communion with him, and that always; for he who rejoices in the Lord, as Chrysostom says, always rejoices, even in affliction: "Sorrowful, yet always rejoicing" (2Co_6:10).
Php_4:5
Let your moderation be known unto all men; rather, forbearance, or gentleness. The word ἐπιείκεια (here the neuter adjective is used) is translated "gentleness" in 2Co_10:1, where it is attributed to our Lord himself. In the Aristotelian' Ethics' it stands for the temper which contents itself with less than its due, and shrinks from insisting on its strict rights. There is no joy in a narrow selfishness; joy involves an open heart, a generous love. Joy in the Lord tends to make men gentle and mild to others. "Gaudium in Domino," says Bengel, "parit veram aequitatem erga proximum." Unto all men; heathen as well as Christian. Compare our Lord's word: "By this shall all men know that ye are my disciples, if ye have love one to another." St. Paul would have the heathen say, "See how these Christians love one another." Their mutual love would be the blessed means of drawing fresh converts to the faith. There may possibly be an allusion here to the differences between Euodia and Syntyche; let there be no more disagreements, but rather mutual forbearance. The Lord is at hand. The Aramaic Maranatha ("the Lord cometh") in 1Co_16:22 seems to imply that these words were current in the Church as a formula of warning, like "Hallelujah" as a set form of praise. The Lord is at hand therefore be not careful to exact your full rights; love is more precious than gold in the treasury of heaven. Comp. Jas_5:8, "Be ye also patient,… for the coming of the Lord draweth nigh." Others interpret the words, not of the future advent, but of the Lord's present nearness. Comp. Psa_145:18, "The Lord is nigh unto all them that call upon him." But this seems scarcely so appropriate here.
Php_4:6
Be careful for nothing; rather, as R.V., in nothing be anxious. Μέριμνα is anxious, distracting care. St. Paul does not wish his converts to be careless, but to be free from that over-anxiety about worldly things which might distract their thoughts from the service of God, and hinder their growth in holiness. Comp. 1Pe_5:7, where the apostle bids us cast all our care ( μέριμνα ) upon God. The thought of the Lord's nearness should lead us both to be forbearing in our relations to others, and also to keep ourselves free, as far as may be, from worldly anxieties. "He careth for us." But in everything by prayer and supplication with thanksgiving let your requests be made known unto God. "Curare et orare," says Bengel, "plus inter se pugnant quam aqua et ignis." In everything; in each emergency, little or great, as it arises, pray; cultivate the habit of referring all things, great or small, to God in prayer. The two words rendered "prayer" and "supplication" προσευχή and δέησις ) occur together also in Eph_6:18; 1Ti_2:1-15 :l and 1Ti_5:5. The first has been defined by Chrysostom and others as prayer to obtain a good; the second, prayer to avoid an evil Better, perhaps, as most modern commentators, προσευχή is the general word, covering the idea of prayer in its widest meaning; while δέησις is a special act of supplication for some particular object of need (see Trench, 'Synonyms of the New Testament,' sect. 51.). With thanksgiving. Thanksgiving is the necessary accompaniment of prayer; it ought never to be absent from our devotions; it springs out of that holy joy which St. Paul so constantly sets before us in this Epistle as the bounden duty of Christians. St. Paul himself is an example of constant thanksgiving. All his Epistles, except those to the Galatians, 1 Timothy, and Titus, open with a thanksgiving. In the dungeon at Philippi he and Silas "prayed and sang praises unto God" (Act_16:25). Our requests, the things for which we ask, are to be made known unto God; πρὸς τὸν Θεόν before God, in the presence of God, by prayer, the general converse of the soul with God; and by supplication, direct petitions for the supply of our necessities. Indeed, he knows our necessities before we ask; but we are encouraged to make them known before him, as Hezekiah took the letter of Sennacherib and spread it before the Lord.
Php_4:7
And the peace of God, which passeth all understanding. The peace which God gives, which flows from the sense of his most gracious presence, and consists in childlike confidence and trustful love. This peace passeth all understanding; its calm blessedness transcends the reach of human thought; it can be known only by the inner experience of the believer. The similar passage, Ephesians in 20, "Unto him that is able to do exceeding abundantly above all that we ask or think," seems decisive for the ordinary interpretation. Bishop Light-foot, Meyer, and others take another view of the passage: "Surpassing every device or counsel of man. i.e. which is far better, which produces a higher satisfaction, than all punctilious self-assertion, all anxious forethought." Shall keep your hearts and minds through Christ Jesus; rather, as R.V., shall guard your hearts and your thoughts in Christ Jesus. Peace shall guard—"a verbal paradox, for to guard is a warrior's duty" (Bishop Lightfoot). The peace of God abiding in the heart is a sure and trusty garrison, guarding it so that the evil spirit, once cast out, cannot return. The thoughts issue from the heart; for the heart, as commonly in the Hebrew Scriptures, is regarded as the seat of the intellect, not of feeling only. In Christ Jesus; in the sphere of his influence, his presence. True believers, abiding in Christ, realize his promise, "Peace I leave with you, my peace I give unto you."
Php_4:8
Finally, brethren, whatsoever things are true. He repeats the "finally" of Php_2:1, He again and again prepares to close his Epistle, but cannot at once bid farewell to his beloved Philippians. He urges them to fill their thoughts with things good and holy. Christ is the Truth: all that is true comes from him; the false, the vain, is of the earth, earthy. Perhaps the verb ( ἐστίν ) may be emphatic. Sceptics may deny the existence of absolute truth; men may scoffingly ask, "What is truth?" Truth is real, and it is found in Christ, the Truth. Whatsoever things are honest. The word ( σεμνά ) occurs only here and four times in the pastoral Epistles. It is a word difficult translate. "Honourable" or" reverend'' (the renderings of the R.V.) are better equivalents than "honest." It points to a Christian decorum, a Christian self-respect, which is quite consistent with true humility, for it is a reverence for the temple of God. Whatsoever things are just; rather, perhaps, righteous, in the widest meaning. Whatsoever things are pure; not only chaste, but free from stain or defilement of any sort. The word used here ( ἁγνός ) is not common in the New Testament. The adverb occurs in Php_1:16, where it is rendered "sincerely," and implies purity of motive. Whatsoever things are lovely ( προσφιλῆ ); not beautiful, but pleasing, lovable; whatsoever things would attract the love of holy souls. Whatsoever things are of good report. The word ( εὔφημα ) means "well-speaking" (not "well spoken of"), and so "gracious," "attractive;" in classical Greek it means "auspicious," "of good omen." Of these six heads, the first two describe the subjects of devout thought as they are in themselves; the second pair relate to practical life; the third pair to the moral approbation which the contemplation of a holy life excites in good men. If there be any virtue. This word, so very common in the Greek moralists, occurs nowhere else in St. Paul. Nor does any other of the New Testament writers use it except St. Peter (l Peter Php_2:9 (in the Greek); 2Pe_1:3, 2Pe_1:5). Bishop Lightfoot says, "The strangeness of the word, combined with the change of expression, εἴ τις , will suggest another explanation: 'Whatever value may reside in your old heathen conception of virtue, whatever consideration is due to the praise of men; ' as if the apostle were anxious not to omit any possible ground of appeal." And if there be any praise; comp. Rom_12:17 and 2Co_8:21, where St. Paul bids us "provide for honest things, not only in the sight of the Lord, but also in the sight of men." Nevertheless, in the highest point of view, the praise of the true Israelite is not of man, but of God. Think on these things; or, as in the margin of R.V., take account of. Let these be the considerations which guide your thoughts and direct your motives. The apostle implies that we have the power of governing our thoughts, and so are responsible for them. If the thoughts are ordered well, the outward life will follow.
Php_4:9
Those things, which ye have both learned, and received, and heard, and seen in me, do. St. Paul turns from contemplation to practical life: they must translate into action the lessons which they received from him. The verbs are aorists and refer to the time when he was among them. He taught not by word only, but by living example; they saw in him when present, and heard of him when he was absent, a pattern of the Christian life. And the God of peace shall be with you. God dwells with those who think holy thoughts and live holy lives; and with him comes the peace which is his, which he giveth (comp. Rom_15:33).
Php_4:10
But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again. St. Paul thanks the Philippian Church for the gifts brought by Epaphroditus; his expressions, so courteous and yet so dignified, bespeak, like the Epistle to Philemon, like all his writings, the perfect gentleman in the best sense of the word. I rejoiced in the Lord; he fulfils his own precept (Phm_1:4). His joy rises kern the gift to the love which prompted the gift, and thence to the Divine Giver of that love. Greatly. Bengel says, "Hoc vix placuerit Stoico. Paulus ingentes affectns habuit, sed in Domino." The R.V. rendering of the following words is more literal: "Ye revived your thought for me." The verb is properly used of a tree putting forth fresh shoots after its winter sleep. Bengel thinks that the metaphor was derived from the season; the apostle was writing in the spring. Offsets, as Meyer, render differently, "Ye flourished again (i.e. in your circumstances) so as to mind my interests." As the words might seem to imply some degree of blame, St. Paul hastens to ascribe the delay of the Philippians to causes beyond their own control. Wherein ye were also careful, but ye lacked opportunity; more literally, wherein ye did indeed take thought, as R.V. It may be that they had no suitable messenger; but St. Paul speaks of the "deep poverty" of the Macedonian Churches in 2Co_8:1, 2Co_8:2, where he also praises their liberality.
Php_4:11
Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. He explains himself; it is not want that prompted his words. Literally, I learned (the verb is aorist); that is, when he became a Christian. The A.V. is verbally inaccurate in the following words, which mean literally, "In the circumstances in which I am." But the sense is the same. St. Paul is speaking of his present condition: he is content with it, though it involves all the hardships of captivity; his present contentment is a sample of his habitual frame of mind. Αὐτάρκης here rendered "content," is a common word in Greek philosophy. It means "self-sufficient," "independent." It is of frequent occurrence in Stoical treatises; but St. Paul uses it in a Christian sense; he is αυτάρκης in relation to man, but his αὐτάρκεια comes from God (2Co_9:8).
Php_4:12
I know both how to be abased, and I know how to abound. St. Paul had experience both of sorrow and of joy, both of distress and of comfort; he knew how to bear himself in both, because his chiefest joy was "in the Lord." This abiding joy raised him above the vicissitudes of this mortal state, and gave him an αὐτάρεκια , a Christian independence, which enabled him to act becomingly both in adversity and in prosperity. Everywhere and in all things I am instructed; literally, as R.V., in everything and in all things; as we say, "in each and all," in every condition separately and in all collectively. The R.V. translates more accurately, "have I learned the secret." The Greek μεμύημαι means properly, "I have been' initiated." It is a word adapted from the old Greek mysteries; comp. Bcngel, "Disciplina arcana imbutus sum, ignota mundo." St. Paul represents the advanced Christian life as a mystery, the secrets of which are taught by God. the Holy Ghost to the soul that longs to prove in its own personal experience "what is that good and acceptable and perfect will of God." St. Paul frequently uses the word μυστήριον , mystery, for the truths once hidden but now brought to light by the gospel. Both to be full and to be hungry, both to abound and to suffer need. The word rendered "to be full" ( χορτάζεσθαι ) is strictly used of animals, and means "to be foddered;" in the New Testament and later Greek it is used also of men, without any depreciatory significance, as in Mat_5:6, "They shall be filled ( χορτασθήσονται ).''
Php_4:13
I can do all things through Christ which strengtheneth me; rather, as R.V., in him that strengtheneth me. The best manuscripts omit the word "Christ" in this place. In him. It is only in Christ, in spiritual union with him, that the Christian is αὐτάρκης , self-sufficient. His presence gives strength to do and suffer all things.
Php_4:14
Notwithstanding ye have well done, that ye did communicate with my affliction; rather, as R.V., ye had fellowship with my affilction. St. Paul values the sympathy, the fellow-feeling, more than the gifts; he could have done without the gifts, but they were precious as a proof of love.
Php_4:15
Now ye Philippians know also, that in the beginning of the gospel when I departed from Macedonia. He reminds them delicately of their former liberality to show his love for them; he was not unwilling to receive kindnesses from them. He had always refused to accept contributions from the Corinthians; but the bonds which bound him to the Macedonian Churches were closer and tenderer. In the beginning of the gospel; when he first preached in Macedonia, ten years ago. The words, "when I departed from Macedonia," may refer either to some gifts not mentioned elsewhere, sent to him when be left Beroea for Athens; or, if the aorist be taken in a pluperfect sense, to the supplies afterwards sent to him at Corinth (2Co_11:8, 2Co_11:9). No Church communicated with me as concerning giving and receiving, but ye only. Chrysostom understands this of giving worldly things and receiving spiritual things. But the context seems to restrict the meaning to temporal gifts: the Philippians gave, St. Paul received. Bengel says, "Poterant diccre, Faciemus, si alii fecerint: nunc eo major horum laus est: ceterorum, eo minor."
Php_4:16
For even in Thessalonica ye sent once and again unto my necessity. This shows the promptness of their generosity; they not only helped him when he departed from Macedonia; but, before that time, while he was still at Thessalonica, the city which he visited next after leaving Philippi, they sent more than once to supply his needs; Comp. 1Th_2:9 and 2Th_2:8, where St. Paul says that he avoided being chargeable to the Thessalonians; for which purpose he labored with his own hands; but, it seems, he needed additional help, and this was supplied from Philippi.
Php_4:17
Not because I desire a gift: but I desire fruit that may abound to your account; rather, as R.V., not that I seek for the gift; but I seek for the fruit that creaseth to your account. He shrinks sensitively from the danger of being mistaken; his words are not to be understood as a hint for further gifts. It is not the gift that he desires; but there is something which he longs for, and that is, charity, the fruit of the Spirit, showing itself in the generosity of the Philippians—the fruit of good works, continually increasing, and set down in heaven to their account.
Php_4:18
But I have all, and abound: am full. I have to the full all that I need, and more. (For the word ἀπέχω , comp. Mat_6:2, Mat_6:5, Mat_6:16, and Luk_6:24.) Having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. He uses another metaphor: in Php_4:17 the gift was fruit, now it is a sacrifice: given to the servant of God, it is in truth offered to God himself. "How high does he lift their gift!" says Chrysostom; "it is not I, he says, who have received it, but God through me." The words, ὀσμὴ εὐωδίας , an odour of sweet smell, occur often in the Old Testament in connection with sacrifice (see Gen_8:21; Exo_29:18; also for the metaphor, Eph_5:2). in Heb_13:16 almsgiving is also described as a sacrifice with which God is well pleased. The first and chiefest offering we can make is ourselves: "We offer and present unto thee, O Lord, ourselves, our souls and bodies" (comp. Rom_12:1); in that chief offering is involved the lesser gift of alms.
Php_4:19
But my God shall supply all your need; rather, as R.V., every need of yours, My God; the pronoun is emphatic, as in Php_1:3. God will accept your offerings as made to him; you have supplied my need, he will supply every need of yours. According to his riches in glory by Christ Jesus. Not by; it should be "in Christ Jesus." The reward is given to his saints through union with him: "Beholding as in a glass the glory of the Lord, they are changed into the same image kern glory to glory." In glory; that is, by setting them in glory—the glory of holiness now, the glory of eternal life hereafter.
Php_4:20
Now unto God and our Father be glory for ever and ever. Amen; rather, with R.V., unto our God and Father be the glory. The thought of God's present mercies, and the hope of glory to come mentioned in the last verse, suggest the doxology. Observe, St. Paul says, "our God and Father" here. He said, "my God" in Php_4:19, where he was speaking of the reward which God would give for kindness shown to himself; but now "our God," as the one Object of praise and worship from the universal Church. The glory; the article is commonly used with δόξα in these doxologies—the glory which is God's peculiar possession, which is essentially his (comp. Joh_17:5). Bishop Lightfoot says, in his note on Gal_1:5, "It is probable that we should supply ἐστὶν in such cases rather than ἔστω . It is an affirmation rather than a wish. Glory is the essential attribute of God. See 1Pe_4:11, ᾯ ἐστὶν ἡ δόξα καὶ τὸ κράτος , and the doxology added to the Lord's Prayer (Mat_6:13)." For ever and ever; literally, for the ages of ages; for the ages which consist, not of years, but of ages, for the countless ages of eternity (comp. Gal_1:5 and Gal_1:1 timothy Gal_1:17).
Php_4:21
Salute every saint in Christ Jesus. Every saint individually—an expression of personal affection. The words, "in Christ Jesus," may be taken with "salute," as in Rom_16:22 and 1Co_16:19. It is a Christian salutation, an acknowledgment of spiritual relationship; or better, perhaps, as in numerous passages, with "saint." All saints are in Christ, members of his body, knit together into one communion and fellowship in the mystical body of Christ. It is this union with Christ which makes them saints. The brethren which are with me greet you. Observe, he calls them "brethren," though he had none like-minded with him, save only Timothy (Php_2:20, Php_2:21).
Php_4:22
All the saints salute you, chiefly they that are of Caesar's household. All the Christians at Rome, not only St. Paul's personal friends and companions. It is not clear why he lays a special stress on those belonging to Nero's household. The reason given by Chrysostom seems somewhat fanciful: "If those who dwelt in palaces despised all things for the sake of the King of heaven, much more should the Philippians do so." Some of them may have been known to the Philippian Christians. The term familia or domus Caesaris included all ranks, from the highest official to the lowest freedman or slave. It is probable that those alluded to here belonged to the humbler classes. But at any rate St. Paul's words prove that his preaching had penetrated into that abyss of all infamy, the palace of Nero. (For the Christianity of Seneca, and the supposed correspondence between him and St. Paul see Bishop Lightfoot's dissertation on 'St. Paul and Seneca.' See also his detached note on 'Caesar's Household.')
Php_4:23
The grace of our Lord Jesus Christ be with you all. Amen; read, with the best manuscripts, with your spirit. St. Paul begins with "grace" (Php_1:2), and ends with "grace." The gracious love of the Lord Jesus was the joy of his heart.
1. In his urgent appeals. Mark how he enforces the necessity of perseverance, how he brings the privileges and the hopes of the Christian to bear upon the daily life of practical duties. "Therefore," he says, "because you are citizens of the heavenly country; because you look for the Savior's coming; because you hope for a glorious immortality;—therefore, stand fast in the Lord." The faithful minister knows the extreme difficulty of perseverance, of patient continuance in well-doing; he will constantly enforce it upon himself, upon his people; he will use all the motives suggested by the study of Holy Scripture and by Christian experience to press home this paramount obligation. "So stand fast," he says. St. Paul can point to his own example: would that we could do the like! "Stand fast:" it is the word used already in Php_1:27; it involves a military metaphor. Stand firm in your ranks; present a serried front against all temptations; quit yourselves like men, like fellow-citizens of the saints, in the good fight of faith. And that, in the Lord, in his strength, in habitual communion with him. There is no perseverance, no hope of final victory, unless we abide in Christ.
2. In his love for his flock as a whole. He calls them his brethren, dearly beloved and longed for, his joy and crown. And these were not mere words with St. Paul; he showed by his labors the truth of his affection. His ardent love for Christ issued in a strong constraining love for the souls of men. To save souls was his joy now; he knew that it would be his crown hereafter. The crown of glory that fadeth not away is the reward, St. Peter tells us, of those presbyters who feed the flock of God willingly and of a ready mind. St. Paul speaks of his converts as themselves constituting his crown. When he had finished his course, his wreath of victory would be the salvation of those precious souls which had been saved, under God, by his self-denying labors. The sight of their blessedness would increase and deepen even the gladness of heaven, even his own joy in his own salvation.
3. In his care for individual members of the Church. He thinks of Euodia and Syntyche; he has heard of their dissensions; he begs them earnestly to be of the same mind, and that in the Lord. The Christian minister should know his flock by name, should think of their individual needs, should pray for them, should urge them to live together in love.
4. He asks others to help in the work of restoring peace. The Christian pastor should gather helpers round him. It is good for his people, good for the helpers themselves. To work for Christ strengthens and benefits the soul.
II. ST. PAUL'S FELLOW-LABOURERS.
1. Euodia and Syntyche.
(1) They labored with St. Paul in the gospel. The word is a strong one; they were fellow-athletes with the apostle; they were engaged with him in many struggles, hard, it may be, and perilous, for the cause of Christ. St. Paul gladly acknowledges the help which they had given him. The remembrance of their good deeds made him feel a deeper interest in their spiritual welfare. Women did much for Christ in the Philippian Church. Christian women can do much now, much that men cannot do so well; their gentle tact, their quiet influence, is often of the greatest value.
(2) Yet they quarrelled. Their disagreement was doing harm to themselves and to the Church. The indulgence of unkind feelings impairs the spiritual life and checks our growth in holiness. The dissensions of Christians are a grievous hindrance to the spread of the gospel. Mutual love was to be the mark of Christ's disciples; alas! how often there has been more hate than love! Note St. Paul's extreme anxiety to reconcile the two women; he entreats them himself; he begs others to help; he knew the immense importance of Christian union.
2. Clement and others. We know not who they were. Clement may possibly be the famous Bishop of Rome; of the others the very names are unknown. They are not in the world's roll of heroes. But what was earthly fame to them? Their names were in the book of life, the book of remembrance, that is written before the Lord for them that fear the Lord and that think upon his Name. We may well be content to be obscure here, like Lazarus the beggar, if our name, like his, is known in heaven.
LESSONS.
1. To love souls, to count the winning of souls the noblest work, the salvation of souls the most precious crown.
2. To do all that lies in us to heal dissensions and to promote Christian unity.
3. To desire above all things that our names may be written in the Lamb's book of life.
Php_4:4-7
1. The Christian should learn to rejoice always. The word "always" is emphatic. There lies the difficulty, there too lies the blessedness, of rejoicing in the Lord. It is easy to rejoice in moments of excitement, but to rejoice always, in affliction, in pain, in weariness, in disappointment, is difficult indeed. St. Paul had learned the lesson which he teaches—he rejoiced in hardships and in chains.
2. Christian joy is joy in the Lord. Rejoice in what he did, in what he is, in himself. Rejoice in his incarnation, his holy limb, his sufferings for us, his precious death, his resurrection, his ascension, his perpetual intercession. Rejoice in his humility, his purity, his unselfishness, his holy courage, his love, his gentleness, his sympathy, his power, his glory, his majesty. Rejoice in himself, in spiritual fellowship with him, in his most gracious presence abiding in the Christian heart.
II. THE RESULTS OF HOLY JOY.
1. Christian joy leads to genuineness and forbearance towards others. He who rejoices in the Lord, happy in that great possession, is not selfish, does not insist eagerly on his own rights, but will give way to others, will be gentle and kind; and that because the Lord is at hand. The Christian who rejoices in the Lord loves his appearing, loves to think on it, to prepare for it. he does not set overmuch store on his earthly rights, in view of the coming of the Lord and the great reward reserved for the faithful servant.
2. Holy joy dispels anxious care. He who rejoices in the Lord is not disturbed by distracting anxiety about worldly things. Holy joy keeps the mind clear and calm; it concentrates the thoughts upon the great gladness of the presence of the Lord, in comparison with which the objects of worldly pursuit are insignificant indeed. If we are learning to rejoice in him, we shall learn in like measure the difficult lesson to cast all our care upon him, for we shall know that be careth for us.
3. Inner spiritual joy must express itself in prayer and supplication.
(1) For prayer is converse with God, and we must take delight in holding converse with him whose presence is our chiefest joy. Hence our love for prayer is a sure index of our love for God. The more we love him, the more constant our prayers will be; we shall learn to pray always, on all occasions, great and small. The Christian makes his requests known unto God in everything, in all the difficulties of his daily life. Nothing is too small to ask God's counsel upon, nothing so great and engrossing as to keep the Christian from his prayers.
(2) Prayer is the general converse of the soul with God; supplication consists in direct petitions for ourselves and for others. Intercessory prayer is the bounden duty of the Christian. We must pray for our family, our neighbours, our Church, our nation, for all Christian people, for the heathen, for missions. Christ encourages us to come to him with all our wants. "All things whatsoever ye shall ask in prayer, believing, ye shall receive."
(3) But to be able to pray in times of distress and crushing sorrow, when prayer is most needful and most helpful, we must learn to pray in health and prosperity; we must pray in everything. Daniel, in the hour of danger, "kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime." He had formed the habit of prayer. That habit is the result of long practice; it is deepened and strengthened by perseverance. Happy are they who by the grace and help of the Holy Spirit form that habit in early life.
4. Holy joy implies habitual thanksgiving. "In everything give thanks" is the precept of St. Paul. He illustrates his teaching by his own example: he sang praises unto God in the dungeon at Philippi; his Epistles abound in doxologies, in thanksgivings. he had formed the habit of giving thanks continually; it grew out of that holy joy which filled his soul. Holy joy finds its natural expression in psalms and hymns and spiritual songs. The soul which is blessed with that highest joy which is the fruit of the Spirit must give thanks always for all things; for such a one knows by his own happy experience that God maketh all things work together for good to them that love him. Daniel gave thanks in the extremity of peril; Job, in his deep distress: "The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord."
5. Holy joy expresses itself in prayer and thanksgiving; prayer and thanksgiving bring peace. Peace is the fruit of the Spirit, and the Spirit is given in answer to earnest prayer. "My Father will give the Holy Spirit to them that ask him." It is the peace of God, the peace which he giveth. It is the peace of Christ, such peace as he had. "Peace I leave with you: my peace I give unto you." It is trustful love and childlike confidence; it implies the blessed consciousness of forgiveness and acceptance with God. The heart in which that peace abideth is not troubled, neither is it afraid. For
(1) the peace of God passeth all understanding; none can tell its calm blessedness but those to whom it is given. No energy of thought can comprehend it; no effort of imagination can picture it; only by our own happy experience can we tell its exceeding preciousness. And
(2) it keeps the heart and thoughts. It is like a garrison of angels; it fills the heart with holy thoughts, holy memories, holy hopes; it keeps it safe from the temptations of the evil one; it leaves no room for sinful imaginations to pollute the shrine that is dedicated to God. Wicked desires cannot enter the heart where the peace of God keeps guard. Like all good gifts, it blesses us in Christ Jesus, in the sphere of his influence, flowing, as it does, from his grace and his atonement.
Lessons.
1. The truest, the most abiding joy is joy in the Lord. The best of earthly joys comes from the society of those whom we dearly love. Christian joy springs from fellowship with Christ. Pray for grace to win Christ, to know Christ, to love Christ.
2. Love, joy, peace, are the fruit of the Spirit; pray for the blessed experience of the working of the Spirit in the heart. "Ask, and ye shall have."
Php_4:8, Php_4:9
1. The thoughts are an index of the character. The current of thought seems ever changeful, dependent on the varying circumstances of the passing hour. It may be so within certain limits; but in truth its general direction is determined by the character. The thoughts run in channels worn for them By the oft-repeated actions which form our habits, good or bad. If the peace of God rules in the heart, the thoughts will be holy; if room is left for the temptations of the world, the flesh, and the devil, they will be of the earth, earthy. The thoughts show what the character is.
2. And, on the other hand, the thoughts react powerfully on the character. A sinful thought, brought again and again before the mind, strengthens the natural tendency of the will to evil and leads to the sinful deed. Therefore the thoughts must be disciplined and brought into captivity to the law of Christ. "Keep thy heart with all diligence; for out of it are the issues of life." Here is the hardest battle of the Christian life; to govern the thoughts there is need of constant watchfulness and persevering prayer.
II. THE LESSON DRAWN OUT INTO DETAILS.
1. "Whatsoever things are true." God is true; his promises are true, so are his most awful warnings. Christ is true; he is the Truth; his gospel is true. Holiness is true, real; "Now abideth faith, hope, charity. The devil is a liar and the father of lies. He said to Eve, "Ye shall not surely die;" it was the first wicked falsehood, The world is false with its cheating pleasures; it passeth away and the lusts thereof.
2. "Whatsoever things are honest." Whatsoever things are deep and earnest, honorable and reverend. The Christian life hath a decorum of its own, a calm, grave dignity. Reverence and godly fear are essential to acceptable service. Charity "cloth not behave itself unseemly."
3. "Whatsoever things are just." The saintly life is not of the world, but it is in the world and hath its duties there. Holiness is not separate from morality; it transcends morality, but it implies it. We must bear always in our thoughts the Savior's rule: "Do unto others as ye would they should do unto you."
4. "Whatsoever things are pure." The pure in heart shall see God. "He is of purer eyes than to behold evil." Nothing that defileth can enter into his presence. The Christian heart is the chosen temple of God the Holy Ghost. To bring unclean thoughts into that most sacred presence is an awful sin. The Christian's thoughts must be pure and holy.
5. "Whatsoever things are lovely." The Christian character is lovable; gentleness, humility, charity, naturally attract love. "Think on these things;" see them in their perfection as exemplified in the Lord Jesus Christ; meditate much on his perfect holiness.
6. "Whatsoever things are of good report." Think on such things as are gracious and attractive. Let nothing coarse or vulgar occupy your thoughts; let images of true beauty fill your souls.
7. "If there be any virtue, and if there be any praise." "Provide things honest in the sight of all men." Do not neglect even the more human conceptions of goodness. All good thoughts have their value; think on every form of virtue, all things worthy of praise.
III. THE LESSON ENFORCED BY EXAMPLE.
1. Holy thought leads to holy living. St. Paul was able to illustrate his precepts by his own holy life. Nothing enforces religious teaching so powerfully as the example of the teacher. He gave them a rule of thought; he exhibited in his own life a rule of conduct.
2. The blessed result. St. Paul's holiness flowed from the presence of God; the God of peace will abide with all who, like St. Paul, strive always to think holy thoughts and to live holy lives.
Lessons.
1. Pray for grace to govern the thoughts.
2. It is most important to mark what the thoughts naturally turn to in times of leisure; this should be a frequent subject for self-examination; it shows the bent of the character.
3. Remember the influence of example.
Php_4:10-13
1. Their loving thought for him gave him great joy. He greatly loved his converts; their love for him was, next after the blessed love of Christ, his greatest comfort and support. He rejoiced in the proof of their love; it was sweet to him; it was good for them, an evidence of their spiritual progress.
2. He may perhaps have feared that their love was growing cold; now he rejoiced. The spiritual life has its seasons, its winter and its spring, its times of depression and its times of fervor. It cannot but be affected in some degree, while we are in the flesh, by physical causes and by outward circumstances. We must not allow ourselves to be cast down; we must struggle on, locking always unto Jesus. Oar moods and feelings are changeful. He is "the same yesterday, and to-day, and for ever."
II. HAS CONTENTMENT.
1. He had leavened to be independent of external circumstances. That joy in the Lord of which he speaks so much in this Epistle armed his soul against the trials of life. He that hath found Christ will not be wholly cast down by outward troubles. "Cast down [rather, 'being cast down'], but not destroyed" (2Co_4:9). "Come unto me, all that are weary and heavy laden … and ye shall find rest unto your souls." No one was ever more tried than St. Paul; but he was content in the midst of hardships, self-sufficient in the Christian sense, not with the independence of pride or Stoicism, but resting upon Christ.
2. He was armed both for prosperity and adversity. Christian self-sufficiency, which is really the sufficiency of Christ, is shown in sorrow and in joy; "in all time of our tribulation, in all time of our wealth." The true Christian can bear misfortune and hardship with dignity, without ill humor and complaints; he can bear riches and honor with self-possession, without arrogance or elation. This true self-sufficiency manifests itself in all the circumstances of life, "in every thing and in all things."
3. He was taught of God. "I have been instructed;" "I have learned the secret." This Christian self-sufficiency comes from the teaching of God the Holy Ghost; it is a secret which he alone can teach. "The secret of the Lord is with them that fear him." The soul in its converse with God learns many mysteries of spiritual experience, mysteries of grace, mysteries of self-renunciation, mysteries of self-consecration. St. Paul had been initiated into all. Long training, under the guidance of the Holy Spirit, had led him through all the deep and holy mysteries of the life that is hid with Christ in God. We must ask the same Holy Spirit to guide us into all truth.
4. He was strengthened in Christ. Here is the source of Christian self-sufficiency. It is only in Christ, in spiritual union with Christ, that the Christian possesses strength. Without him we can do nothing; in him we can do all things. His strength is made perfect in our weakness. Therefore the Christian must not be discouraged; he must not shrink from the battle against evil in himself and in the world. He is indeed weak and helpless, but he has the presence of Christ, and in the strength of that presence he can do all things. "We are able," said the sons of Zebedee. We may in all humility say the same if we do verily believe in Christ. All things are possible to him that believeth. God giveth us the victory through Jesus Christ our Lord.
LESSONS.
1. It is easy to say, "Thy will be done;" it is very hard to work that prayer into our lives. St. Paul did so; so may we by the grace of God.
2. It is a secret to be learned only of God the Holy Ghost.
3. That teaching can make us contented always, self-sufficient through the strength of Christ.
Php_4:14-20
1. They had fellowship with him in his affliction. They made it their own; they showed the reality of their sympathy by their gifts. They were themselves in a great trial of afflictions, in deep poverty. They did not make their afflictions or their poverty an excuse for not aiding the apostle; they assisted him again and again. They did well, he says. Christian sympathy is a beautiful thing; it sweetens the cup of sorrow; it is one of God's most precious gifts. St. Paul felt it deeply. He did not seek their alms; that, indeed, helped him in his trouble. But he could have done without it, he had learned the great lesson of contentment. But the sympathy of Christian love was very precious to him; he yearned for it; it was his chiefest comfort next after the presence of Christ. He prized it for their sake as well as for his own; it proved that his labors had not been in vain. It was good for them too; it was good for them to show sympathy, as it was for the apostle to receive it. Christian sympathy, like mercy, is twice blest—"it blesseth him that gives and him that takes."
2. They gave readily, spontaneously. It was "in the beginning of the gospel;" they had but just become Christians; St. Paul had but just left them. He was at Thessalonica, the chief city of Macedonia. The Philippians did not leave the duty of ministering to the apostle's wants to the Thessalonians; they sent once and again, the little town to the great city, unto his necessities. They were the first, it seems, to have the great privilege of supporting St. Paul in his apostolic labors. They did not wait to see what others would give; they set the example; they gave what they could, and that at once.
3. They were not weary in well-doing. They sent again and again, twice at least, to Thessalonica; a third time, when St. Paul departed from Macedonia. "Brethren front Macedonia" supplied his wants at Corinth (2Co_11:9). "The Churches of Macedonia" abounded in their liberality towards the poor brethren at Jerusalem (2Co_8:1, 2Co_8:2); and now they sent Epaphroditus to relieve the apostle's wants in his Roman imprisonment.
4. They gave unasked. St. Paul did not desire gifts; he was even unwilling to receive assistance from other Churches. "I seek not yours, but you," he said to the Corinthians. But the Philippians loved him for his work's sake and for his own sake. They gave freely out of love; they gave gladly, for they had learned of the Lord Jesus Christ, the great Teacher, that "it is more blessed to give than to receive."
II. ST. PAUL'S FEELINGS ON RECEIVING THEIR CONTRIBUTION.
1. His sensitive nature is deeply touched with the evidence of their love; but he shrinks from appearing to invite further liberality. It is not the gift, he says, that he seeks. He is pleased, he rejoices, but not for his own sake; it, is for the givers, for the sake of the Philippians, that St. Paul's heart is touched with holy joy. It is good for them to give; he knows it. Their bounty is set down to their account in the treasury of heaven, and this thought is full of sweetness to the apostle's soul.
2. His contentment. He needed nothing more, he said; Epaphroditus had brought all he wanted, and more than he wanted. Mark the unworldliness of the apostle. We are never satisfied; whatever we have we want more. He was satisfied amid hardships, in captivity. For he had the peace of God which passeth all understanding, and, having that, he could not crave for earthly comforts.
III. THE ACCEPTABLENESS OF THEIR GIFT.
1. Those gifts relieved St. Paul's wants, but they had a far higher character—they were, he tells us, "an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God." Christian almsgiving is a very sacred thing; God accepts the gift as given to himself. It has a sacrificial character; for it issues out of that spiritual sacrifice offered to God by the royal priesthood—the sacrifice of self. We are bidden to present our bodies as a living sacrifice. The offering of ourselves sanctifies the lesser offering of our earthly goods.
2. The reward. The cup of cold water given in the name of a prophet would bring a prophet's reward. The Philippians had supplied the apostle's needs; they had done it for Christ's sake, whose servant he was; God would supply all their needs. They had given according to their means, out of their deep poverty; God would reward them according to his riches. What a word is this! The riches of God are infinite; infinite, then, is the reward, not of almsgiving in itself, but of the faith and love which prompted it. "Can two mites buy the kingdom?" asks St. Chrysostom. Yes, if they are given in the spirit of the poor widow, in undoubting faith and self-sacrificing love. God will reward those who minister to his saints, in glory—in the glory of his grace and presence now, in the glory of heaven hereafter. He will reward them in Christ Jesus, in virtue of that living union with Christ, through which alone all spiritual blessings flow into the believer's soul.
3. The thanksgiving. The glory is God's. It is he who giveth his people a willing heart to offer willingly. The glory is his. Men see their good works and glorify their Father. All glory is his, all majesty, dominion, and power, and that throughout the ages of eternity.
Lessons. Learn:
1. The beauty of Christian sympathy.
2. The blessedness of Christian almsgiving.
3. To give like the Philippians, gladly.
4. To receive, if need be, like St. Paul, prizing the love more than the gift.
5. Always to ascribe the glory to God.
Php_4:21-23
1. They teach the duty of Christian courtesy. A Christian salutation is real; it is a benediction, not a mere form; for it is the expression of that love which ought to be the distinguishing mark of Christians.
2. He salutes every saint. He does not single out individual names in this Epistle; he sends his love to every saint. We have noticed more than once how often the word "all" occurs; there was no schism in the Philippian Church; all loved St. Paul, and all were dear to him. There were personal quarrels, but no religious animosities. It was a united Church, one in faith and love.
3. He calls them "sailors in Christ Jesus "at the end of his Epistle, as he had done in the first verse. It is one of the highest titles by which Christians can be addressed. It reminds us of our high privileges and of our great responsibilities. We are saints by dedication, we have been once made members of Christ. We must walk "worthily of the calling wherewith we were called;" it must be our most earnest effort to follow after holiness of heart and life, and to abide in Christ. It is an awful as well as a blessed thing to be a Christian, redeemed with the most precious blood, reconciled to God by the tremendous sacrifice of the cross. The word "saint" reminds us of our duties and of our hopes. Therefore St. Paul loves to repeat it.
II. SALUTATIONS SENT FROM ROME.
1. From the brethren which were with him. He means his personal companions who had come to Rome with him or joined him there afterwards. Except Timothy, they were not like-minded with himself (Php_2:20, Php_2:21); yet he calls them "brethren." He had that charity which "hopeth all things, believeth all things, endureth all things."
2. From the Roman Christians. "All the saints," he says," salute you." He mentions especially the Christians of Nero's household. The gospel had reached that sink of all impurity; there were saints there. Whether slaves (as they probably were) or officials of the court, whether of higher or lower rank, they were attached to the person of Nero and witnessed the abominations of his loathsome life. God's grace is sufficient for us, whatever our outward lot may be. St. Paul in chains, these Christians of Nero's household in the palace, lived a holy life. Holiness is possible in all conditions of life, in the deepest poverty, and amid all the temptations of wealth and evil example. It needs only the grace of God.
3. Therefore the apostle ends, as he began, with the grace of our Lord Jesus Christ. Christ is the Alpha and Omega, his grace is the beginning and the end. He is the Author and Finisher of our faith. His grace is sufficient for us. To him be the glory for ever and. ever.
Lessons. Learn:
1. To be courteous to all men.
2. To strive with all earnestness to become saints, not in name only, but in deed and in truth.
3. Not to la