Text -- Philippians 4:11 (NET)

4:11 I am not saying this because I am in need, for I have learned to be content in any circumstance.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Phi 4:11

In respect of want ( kath' husterēsin ).

Late and rare word from hustereō , to be behind or too late, only here and Mar 12:44 in N.T.

Robertson: Phi 4:11

I have learned ( emathon ).

Simply, "I did learn"(constative second aorist active indicative of manthanō , to learn, looking at his long experience as a unit.

Robertson: Phi 4:11

In whatsoever state I am ( en hois eimi ).

"In what things (circumstances) I am."

Robertson: Phi 4:11

To be content ( autarkēs einai ).

Predicate nominative with the infinitive of the old adjective autarkēs (from autos and arkeō , to be self-sufficient), self-sufficing. Favourite word with the Stoics, only here in N.T., though autarkeia occurs in 2Co 9:8; 1Ti 6:6. Paul is contented with his lot and he learned that lesson long ago. Socrates said as to who is wealthiest: "He that is content with least, for autarkeia is nature’ s wealth."

Vincent: Phi 4:11

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.

Wesley: Phi 4:11

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.

JFB: Phi 4:11

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.

JFB: Phi 4:11

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).

Clarke: Phi 4:11

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

Clarke: Phi 4:11

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?

Calvin: Phi 4:11

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.

TSK: Phi 4:11

in respect : 1Co 4:11, 1Co 4:12; 2Co 6:10, 2Co 8:9, 2Co 11:27

I have : Phi 3:8; Gen 28:20; Exo 2:21; Mat 6:31-34; Luk 3:14; 1Ti 6:6-9; Heb 10:34; Heb 13:5, Heb 13:6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Phi 4:11

Not that I speak in respect of want - Though Paul was doubtless often in circumstances of necessity, yet he did not make these remarks on that account. In his journeys, in his imprisonments, he could not but be at times in want; but be had learned to bear all this; and that which most impressed itself on his mind was the interest which the church ought to show in the cause of religion, and the evidence which it would thus furnish of attachment to the cause. As to his own personal trials, he had learned to bear them, so that they did not give him great uneasiness.

For I have learned, in whatsoever state I am, therewith to be content - That is, to have a contented mind. Paul says that he had "learned"this. Probably by nature he had a mind as prone to impatience as others, but he had been in circumstances fitted to produce a different state of feeling. He had had ample experience 2Co 11:26, and, in his life of trials, he had acquired invaluable lessons on the subject. He had had abundant time for reflection, and he had found that there was grace enough in the gospel to enable him to bear trials with resignation. The considerations by which he had been taught this, he does not state; but they were probably such as the following: that it is wrong to complain at the allotments of Providence; that a spirit of impatience does no good, remedies no evil, and supplies no want; that God could provide for him in a way which he could not foresee, and that the Saviour was able abundantly to sustain him. A contented mind is an invaluable blessing, and is one of the fruits of religion in the soul. It arises from the belief that God is right in all his ways. Why should we be impatient, restless, discontented? What evil will be remedied by it? what want supplied? what calamity removed? "He that is of a merry heart hath a continual feast"Pro 15:15; and one of the secrets of happiness is to have a mind satisfied with all the allotments of Providence. The members of the Episcopal church beautifully pray, every day: "Give us minds always contented with our present condition."No prayer can be offered which will enter more deeply into all our happiness on earth.

Poole: Phi 4:11

Not that I speak in respect of want: he doth anticipate any conceit they might have, as if he had a mean soul, and his joy were solely for the fruit of their care be had received in the supply of his want, as the same word is elsewhere used, Mat 12:44 .

For I have learned, in whatsoever state I am, therewith to be content because he knew better things; being instructed at a higher rate, he had practically learned to rest satisfied with his own lot, 2Co 11:27 , accounting God’ s allowance a sufficiency to him in any condition, 1Ti 6:6,8 . How adverse soever his state was, he had attained to such equanimity that he could be content with such things as he had, Heb 13:5 , and cheerfully and patiently submit to God’ s most wise disposal of him, knowing his most righteous and tender hearted Father would never leave nor forsake him, having already given him greater things than any of these sublunary ones he could stand in need of, Rom 8:32 .

Haydock: Phi 4:11

I have learned....to be content therewith. Literally, to be sufficient. I know how to be in a low condition. (Witham)

Gill: Phi 4:11

Not that I speak in respect of want,.... Either of want of will in them; of their slowness and backwardness in their care of him, postponing him to others, caring for him last of all; this gave him no uneasiness, he did not take it ill, knowing and owning himself to be less than the least of all saints: or of his own want before this present came; and his sense is, that he did not express himself with so much joy, because of the penury and distress he was in before the things came to him which they sent; for he was not in want; though he had nothing, he possessed all things, and was as happy, and in as comfortable a frame, and in as much content then as now:

for I have learned in whatsoever state I am, therewith to be content; or "to be sufficient", as the Vulgate Latin version renders it; or that that is sufficient for me which I have, as the Syriac version renders it; for the word here used signifies to be self-sufficient, or to have a sufficiency in one's self, which in the strict sense of the phrase is only true of God, who is "El-shaddai", God all-sufficient; but, in a lower sense, is true of such who are contented with their present state and condition, with such things as they have, be they more or less, and think that they have enough, as old Jacob did, Gen 33:11; and such persons have a sort of an all-sufficiency in them; they are thankful for every thing they have, be it little or more, and in every state, whether of adversity or prosperity; and quietly and patiently submit to the will of God, and cheerfully take and bear whatever is assigned them as their portion; and such an one was the apostle: he was not only content with food and raiment, and such things as he had, but even when he had nothing at all; when he had neither bread to eat nor clothes to wear; when he was in hunger and thirst, in cold and nakedness, as was sometimes his case; and therefore he does not say here, that he had learnt to be content with such things as he had, but εν οις ειμι, "in what I am": and this he had not by nature, but by grace; it was not natural, but adventitious to him; it was not what he had acquired by his industry, but what he had "learned"; and that not in the school of nature and reason, while an unregenerate man; nor at the feet of Gamaliel, while he was training up under him in the law of Moses, and in the traditions of the elders; but he learned it of God, and was taught it by the revelation of Christ, and under the teachings of the Spirit of God, and that in the school of affliction, by a train of experiences, of many sorrows, afflictions, and distresses; for this lesson is learned quite contrary to all the rules and reasons among men, not by prosperity, but by adversity: many are the things that may excite and encourage to the exercise of this heavenly grace, where it is wrought; as the consideration of the unalterable will of God, according to which every man's state and condition is settled, and therefore what God has made crooked can never be made straight; and of our case when we came into the world, and what that will be when we go out of it, naked and bare of this world's things; and of our unworthiness of the least mercy at the hand of God: add to which, the consideration of God being our portion and exceeding great reward; of having an interest in Christ and all things in him; and of the profits and pleasures of a life of contentment; and of the promises which God has made to such; and of the future glory and happiness which will shortly be enjoyed: so that a believer may say, who has the smallest pittance of earthly enjoyments, this, with a covenant God, with an interest in Christ, with grace here and heaven hereafter, is enough.

Commentary -- Verse Notes / Footnotes

Geneva Bible: Phi 4:11

Not that I speak in respect of ^{( k )} want: for I have learned, in whatsoever state I am, [therewith] to be content.

^{( k )} As though I am speaking concerning my want.

Commentary -- Verse Range Notes

TSK Synopsis: Phi 4:1-23

1 From particular admonitions,

4 he proceeds to general exhortations,

10 shewing how he rejoiced at their liberality towards him lying in prison, not so much for the supply of his own wants as for the grace of God in them.

19 And so he concludes with prayer and salutations.

Maclaren: Phi 4:10-14

How To Say Thank You'

But I rejoice in the Lord greatly, that now at length ye have revived your thought for me; wherein ye did indeed take thought, but ye lacked opportunity. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therein to be content. I know how to be abased, and I know also how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want. I can do all things in Him that strengtheneth me. Howbeit ye did well, that ye had fellowship with my affliction.' --Phil. 4:10-14 (R.V.).

IT is very difficult to give money without hurting the recipient. It is as difficult to receive it without embarrassment and sense of inferiority. Paul here shows us how he could handle a delicate subject with a feminine fineness of instinct and a noble self-respect joined with warmest gratitude. He carries the weight of obligation, is profuse in his thanks, and yet never crosses the thin line which separates the expression of gratitude from self-abasing exaggeration, nor that other which distinguishes self-respect in the receiver of benefits from proud unwillingness to be obliged to anybody. Few words are more difficult to say rightly than' Thank you.' Some people speak them reluctantly and some too fluently: some givers are too exacting in the acknowledgments they expect, and do not so much give as barter so much help for so much recognition of superiority.

The Philippians had sent to Paul some money help by Epaphroditus as we heard before in Chapter II., and this gift he now acknowledges in a paragraph full of autobiographical interest which may be taken as a very model of the money relations between teachers and taught in the church. It is besides an exquisite illustration of the fineness and delicacy of Paul's nature, and it includes large spiritual lessons.

The stream of the Apostle's thoughts takes three turns here. There is first the exuberant and delicate expression of his thanks, then, as fearing that they might misunderstand his joy in their affection as if it were only selfish gladness that his wants had been met, he gives utterance to his triumphant and yet humble consciousness of his Christ-given independence in, and of, all circumstances, and then feeling in a moment that such words, if they stood alone, might sound ungrateful, he again returns to thanks, but not for their gift so much as for the sympathy expressed in it. We may follow these movements of feeling now.

I. The Exuberant Expression Of Thanks, I Rejoice In The Lord Greatly.'

There is an instance of his following his own twice-given precept, Rejoice in the Lord always.' The Philippians' care of him was the source of the joy, and yet it was joy in the Lord. So we learn the perfect consistency of that joy in Christ with the full enjoyment of all other sources of joy, and especially of the joy that arises from Christian love and friendship. Union with Christ heightens and purifies all earthly relations. Nobody should be so tender and so sweet in these as a Christian. His faith should be like the sunshine blazing out over the meadows making them greener. It should, and does in the measure of its power, destroy selfishness and guard us against the evils which sap love and the anxieties which torment it, against the dread that it may end, and our hopeless desolation when it does. There is a false ascetic idea of Christian devotion as if it were a regard to Christ which made our hearts cold to others, which is clean against Paul's experience here. His joy went out in fuller stream towards the Philippians because it was joy in the Lord.'

We may just note in passing the tender metaphor by which the Philippians' renewed thought of him is likened to a tree's putting forth its buds in a gracious springtide, and may link with it the pretty fancy of an old commentator whom some people call prosaic and puritanical (Bengel), that the stormy winter had hindered communication, and that Epaphroditus and the gifts came with the opening spring.

Paul's inborn delicacy and quick considerateness comes beautifully forward in his addition, to remove any suspicion of his thinking that his friends in Philippi had been negligent or cold. Therefore he adds that ho knew that they had always had the will. What had hindered them we do not know. Perhaps they had no one to send. Perhaps they had not heard that such help would be welcome, but whatever frost had kept the tree from budding, he knew that the sap was in it all the same.

We may note that trait of true friendship, confidence in a love that did not express itself. Many of us are too exacting in always wanting manifestations of our friend's affection. What cries out for these is not love so much as self-importance which has not had the attention which it thinks its due. How often there have been breaches of intimacy which have no better reason than He didn't come to see me often enough'; He hasn't written to me for ever so long'; He does not pay me the attention I expect.' It is a poor love which is always needing to be assured of another's. It is better to err in believing that there is a store of goodwill in our friends' hearts to us which only needs occasion to be unfolded. One often hears people say that they were quite surprised at the proofs of affection which came to them when they were in trouble. They would have been happier and more nearly right if they had believed in them when there was no need to show them.

II. Consciousness Of Christ-Given Independence And Of Content' Is Scarcely Paul's Whole Idea Here, Though That, No Doubt, Is Included.

We have no word which exactly expresses the meaning. Self-sufficient' is a translation, but then it has acquired a bad meaning as connoting a false estimate of one's own worth and wisdom. What Paul means is that whatever be his condition he has in himself enough to meet it. He does not depend on circumstances, and he does not depend on other people for strength to face them. Many words are not needed to insist that only the man of whom these things are true is worth calling a man at all. It is a miserable thing to be hanging on external, and so to be always exposed to the possibility of having to say, They have taken away my Gods.' It is as wretched to be hanging on people. The good man shall be satisfied for himself.' The fortress that has a deep well in the yard and plenty of provisions within, is the only one that can hold out.

This independence teaches the true use of all changing circumstances. The consequence of learning' therewith to be content is further stated by the Apostle in terms which perhaps bear some reference to the mysteries of Greek religion, since the word rendered I have learned the secret' means I have been initiated. He can bear either of the two extremes of human experience, and can keep a calm and untroubled mind Whichever of them he has to front. He has the same equable spirit when abased and when abounding. He is like a compensation pendulum which corrects expansions and contractions and keeps time anywhere. I remember hearing of a captain in an Arctic expedition who had been recalled from the Tropics and sent straight away to the North Pole. Sometimes God gives His children a similar experience.

It is possible for us not only to bear with equal minds both extremes, but to get the good out of both. It is a hard lesson and takes much conning, to learn to bear sorrow or suffering or want. They have great lessons to teach us all, and a character that has not been schooled by one of these dwellers in the dark is imperfect as celery is not in season till frost has touched it. But it is not less difficult to learn how to bear prosperity and abundance, though we think it a pleasanter lesson. To carry a full cup without spilling is proverbially difficult, and one sees instances enough of men who were far better men when they were poor than they have ever been since they were rich, to give a terrible significance to the assertion that it is still more difficult to live a Christian life in prosperity than in sorrow. But while both threaten, both may minister to our growth. Sorrow will drive, and joy will draw, us nearer to God. If we are not tempted by abundance to plunge our desires into it, nor tempted by sorrow to think ourselves hopelessly harmed by it, both will knit us more closely to our true and changeless good. The centrifugal and centripetal forces both keep the earth in its orbit.

It is only when we are independent of circumstances that we are able to get the full good of them. When there is a strong hand at the helm, the wind, though it be almost blowing directly against us, helps us forward, but otherwise the ship drifts and washes about in the trough. We all need the exhortation to be their master, for we can do without them and they serve us.

Paul here lets us catch a glimpse of the inmost secret of his power without which all exhortations to independence are but waste words. He is conscious of a living power flowing through him and making him fit for anything, and he is not afraid that any one who studies him will accuse him of exaggeration even when he makes the tremendous claim I can do all things in Him that strengtheneth me.' That great word is even more emphatic in the original, not only because, as the Revised Version shows, it literally is in and not through, and so suggests again his familiar thought of a vital union with Jesus, but also because he uses a compound word which literally means strengthening within,' so then the power communicated is breathed into the man, and in the most literal sense he is' strong in the Lord and in the power of His might.' This inward impartation of strength is the true and only condition of that self-sufficingness which Paul has just been claiming. Stoicism breaks down because it tries to make men apart from God sufficient for themselves, which no man is. To stand alone without Him is to be weak. Circumstances will always be too strong for me, and sins will be too strong. A Godless life has a weakness at the heart of its loneliness, but Christ and I are always in the majority, and in the face of all foes, be they ever so many and strong, we can confidently say, They that be with us are more than they that be with them.' The old experience will prove true in our lives, and though they compass us about like bees,' the worst that they can do is only to buzz angrily round our heads, and their end is in the name of the Lord to be destroyed. In ourselves we are weak, but if we are' rooted, grounded, built' on Jesus, we partake of the security of the rock of ages to which we are united, and cannot be swept away by the storm, so long as it stands unmoved. I have seen a thin hair-stemmed flower growing on the edge of a cataract and resisting the force of its plunge, and of the wind that always lives in its depths, because its roots are in a cleft of the cliff. The secret of strength for all men is to hold fast by the strong Son of God,' and they only are sufficient in whatsoever state they are, to whom this loving and quickening voice has spoken the charter My grace is sufficient for thee.'

III. The Renewed Thanks For The Loving Sympathy Expressed In The Gift.

We have here again an eager anxiety not to be misunderstood as undervaluing the Philippians' gift. How beautifully the sublimity of the previous words lies bide by side with the lowliness and gentleness of these.

We note here the combination of that grand independence with loving thankfulness for brotherly help. The self-sufficingness of Stoicism is essentially inhuman and isolating. It is contrary to God's plan and to the fellowship which is meant to knit men together. So we have always to take heed to blend with it a loving welcome to sympathy, and not to fancy that human help and human kindness is useless. We should be able to do without it, but that need not make it the less sweet when it comes. We may be carrying water for the march, but shall not the less prize a brook by the way. Our firm souls should be like the rocking stones in Cornwall, poised so truly that tempests cannot shake them, and yet vibrating at the touch of a little child's soft hand. That lofty independence needs to be humanised by grateful acceptance of the refreshment of human sympathy even though we can do without it.

Paul shows us here what is the true thing in a brother's help for which to be thankful. The reason why he was glad of their help was because it spoke to his heart and told him that they were making themselves sharers with him in his troubles. As he tells us in the beginning of the letter, their fellowship in his labours had been from the beginning a joy to him. It was not so much their material help as their true sympathy that he valued. The high level to which he lifts what was possibly a very modest contribution, if measured by money standards, carries with it a great lesson for all receivers and for all givers of such gifts, teaching the one that they are purely selfish if they are glad of what they get, and bidding the other remember that they may give so as to hurt by a gift more than by a blow, that they may give infinitely more by loving sympathy than by much gold, and that a £5 note does not discharge all their obligations. We have to give after His pattern who does not toss us our alms from a height, but Himself comes to bestow them, and whose gift, though it be the unspeakable gift of eternal life, is less than the love it speaks, in that He Himself has in wondrous manner become partaker of our weakness. The pattern of all sympathy, the giver of all our possessions, is God. Let us hold to Him in faith and love, and all earthly love will be sweeter and sympathy more precious. Our own hearts will be refined and purified to a delicacy of consideration and a tenderness beyond their own. Our souls will be made lords of all circumstances and strengthened according to our need. He will say to us' My grace is sufficient for thee,' and we, as we feel His strength being made perfect in our weakness, shall be able to say with humble confidence, I can do all things in Christ who strengtheneth me within.'

MHCC: Phi 4:10-19

It is a good work to succour and help a good minister in trouble. The nature of true Christian sympathy, is not only to feel concern for our friends in their troubles, but to do what we can to help them. The apostle was often in bonds, imprisonments, and necessities; but in all, he learned to be content, to bring his mind to his condition, and make the best of it. Pride, unbelief, vain hankering after something we have not got, and fickle disrelish of present things, make men discontented even under favourable circumstances. Let us pray for patient submission and hope when we are abased; for humility and a heavenly mind when exalted. It is a special grace to have an equal temper of mind always. And in a low state not to lose our comfort in God, nor distrust his providence, nor take any wrong course for our own supply. In a prosperous condition not to be proud, or secure, or worldly. This is a harder lesson than the other; for the temptations of fulness and prosperity are more than those of affliction and want. The apostle had no design to urge them to give more, but to encourage such kindness as will meet a glorious reward hereafter. Through Christ we have grace to do what is good, and through him we must expect the reward; and as we have all things by him, let us do all things for him, and to his glory.

Matthew Henry: Phi 4:10-19

In these verses we have the thankful grateful acknowledgment which the apostle makes of the kindness of the Philippians in sending him a present for his support, now that he was a prisoner at Rome. And here,

I. He takes occasion to acknowledge their former kindnesses to him, and to make mention of them, Phi 4:15, Phi 4:16. Paul had a grateful spirit; for, though what his friends did for him was nothing in comparison of what he deserved from them and the obligations he had laid upon them, yet he speaks of their kindness as if it had been a piece of generous charity, when it was really far short of a just debt. If they had each of them contributed half their estates to him, they had not given him too much, since they owed to him even their own souls; and yet, when they send a small present to him, how kindly does he take it, how thankfully does he mention it, even in this epistle which was to be left upon record, and read in the churches, through all ages; so that wherever this epistle shall be read there shall this which they did to Paul be told for a memorial of them. Surely never was present so well repaid. He reminds them that in the beginning of the gospel no church communicated with him as to giving and receiving but they only, Phi 4:15. They not only maintained him comfortably while he was with them, but when he departed from Macedonia they sent tokens of their kindness after him; and this when no other church did so. None besides sent after him of their carnal things, in consideration of what they had reaped of his spiritual things. In works of charity, we are ready to ask what other people do. But the church of the Philippians never considered that. It redounded so much the more to their honour that they were the only church who were thus just and generous. Even in Thessalonica (after he had departed from Macedonia) you sent once and again to my necessity, Phi 4:16. Observe, 1. It was but little which they sent; they sent only to his necessity, just such things as he had need of; perhaps it was according to their ability, and he did not desire superfluities nor dainties. 2. It is an excellent thing to see those to whom God has abounded in the gifts of his grace abounding in grateful returns to his people and ministers, according to their own ability and their necessity: You sent once and again. Many people make it an excuse for their charity that they have given once; why should the charge come upon them again? But the Philippians sent once and again; they often relieved and refreshed him in his necessities. He makes this mention of their former kindness, not only out of gratitude, but for their encouragement.

II. He excuses their neglect of late. It seems, for some time they had not sent to enquire after him, or sent him any present; but now at the last their care of him flourished again (Phi 4:10), like a tree in the spring, which seemed all the winter to be quite dead. Now, in conformity to the example of his great Master, instead of upbraiding them for their neglect, he makes an excuse for them: Wherein you were also careful, but you lacked opportunity. How could they lack opportunity, if they had been resolved upon it? They might have sent a messenger on purpose. But the apostle is willing to suppose, in favour of them, that they would have done it if a fair opportunity had offered. How contrary is this to the behaviour of many to their friends, by whom neglects which really are excusable are resented very heinously, when Paul excused that which he had reason enough to resent.

III. He commends their present liberality: Notwithstanding, you have well done that you did communicate with my affliction, Phi 4:14. It is a good work to succour and help a good minister in trouble. Here see what is the nature of true Christian sympathy; not only to be concerned for our friends in their troubles, but to do what we can to help them. They communicated with his affliction, in relieving him under it. He who says, Be you warmed, be you filled, and giveth not those things they have need of, what doth it profit? Jam 2:16. He rejoiced greatly in it (Phi 4:10), because it was an evidence of their affection to him and the success of his ministry among them. When the fruit of their charity abounded towards the apostle, it appeared that the fruit of his ministry abounded among them.

IV. He takes care to obviate the bad use some might make of his taking so much notice of what was sent him. It did not proceed either from discontent and distrust (Phi 4:11) or from covetousness and love of the world, Phi 4:12. 1. It did not come from discontent, or distrust of Providence: Not that I speak in respect of want (Phi 4:11); not in respect of any want he felt, nor of any want he feared. As to the former, he was content with the little he had, and that satisfied him; as to the latter, he depended upon the providence of God to provide for him from day to day, and that satisfied him: so that he did not speak in respect of want any way. For I have learned, in whatsoever state I am, therewith to be content. We have here an account of Paul's learning, not that which he got at the feet of Gamaliel, but that which he got at the feet of Christ. He had learnt to be content; and that was the lesson he had as much need to learn as most men, considering the hardships and sufferings with which he was exercised. He was in bonds, and imprisonments, and necessities, often; but in all he had learnt to be content, that is, to bring his mind to his condition, and make the best of it. - I know both how to be abased and I know how to abound, Phi 4:12. This is a special act of grace, to accommodate ourselves to every condition of life, and carry an equal temper of mind through all the varieties of our state. (1.) To accommodate ourselves to an afflicted condition - to know how to be abased, how to be hungry, how to suffer want, so as not to be overcome by the temptations of it, either to lose our comfort in God or distrust his providence, or to take any indirect course for our own supply. (2.) To a prosperous condition - to know how to abound, how to be full, so as not to be proud, or secure, or luxurious. And this is as hard a lesson as the other; for the temptations of fulness and prosperity are not less than those of affliction and want. But how must we learn it? I can do all things through Christ who strengthens me, Phi 4:13. We have need of strength from Christ, to enable us to perform not only those duties which are purely Christian, but even those which are the fruit of moral virtue. We need his strength to teach us to be content in every condition. The apostle had seemed to boast of himself, and of his own strength: I know how to be abased (Phi 4:12); but here he transfers all the praise to Christ. "What do I talk of knowing how to be abased, and how to abound? It is only through Christ who strengthens me that I can do it, not in my own strength."So we are required to be strong in the Lord, and in the power of his might (Eph 6:10), and to be strong in the grace which is in Christ Jesus (2Ti 2:1); and we are strengthened with might by his Spirit in the inner man, Eph 3:16. The word in the original is a participle of the present tense, en tō endunamounti me Christō , and denotes a present and continued act; as if he had said, "Through Christ, who is strengthening me, and does continually strengthen me; it is by his constant and renewed strength I am enabled to act in every thing; I wholly depend upon him for all my spiritual power."2. It did not come from covetousness, or an affection to worldly wealth: " Not because I desired a gift (Phi 4:17): that is, I welcome your kindness, not because it adds to my enjoyments, but because it adds to your account."He desired not so much for his own sake, but theirs: " I desire fruit that may abound to your account, that is, that you may be enabled to make such a good use of your worldly possessions that you may give an account of them with joy."It is not with any design to draw more from you, but to encourage you to such an exercise of beneficence as will meet with a glorious reward hereafter. "For my part,"says he, " I have all, and abound, Phi 4:18. What can a man desire more than enough? I do not desire a gift for the gift's sake, for I have all, and abound. "They sent him a small token, and he desired no more; he was not solicitous for a present superfluity, or a future supply: I am full, having received from Epaphroditus the things which were sent by you. Note, A good man will soon have enough of this world; not only of living in it, but of receiving from it. A covetous worldling, if he has ever so much, would still have more; but a heavenly Christian, though he has little, has enough.

V. The apostle assures them that God did accept, and would recompense, their kindness to him. 1. He did accept it: It is an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. Not a sacrifice of atonement, for none makes atonement for sin but Christ; but a sacrifice of acknowledgment, and well-pleasing to God. It was more acceptable to God as it was the fruit of their grace than it was to Paul as it was the supply of his want. With such sacrifices God is well pleased, Heb 13:16. 2. He would recompense it: But my God shall supply all your wants according to his riches in glory by Christ Jesus, Phi 4:19. He does as it were draw a bill upon the exchequer in heaven, and leaves it to God to make them amends for the kindness they had shown him. "He shall do it, not only as your God, but as my God, who takes what is done to me as done to himself. You supplied my needs, according to your poverty; and he shall supply yours, according to his riches."But still it is by Christ Jesus; through him we have grace to do that which is good, and through him we must expect the reward of it. Not of debt, but of grace; for the more we do for God the more we are indebted to him, because we receive the more from him.

Barclay: Phi 4:10-13

As the letter draws to an end Paul generously expresses his gratitude for the gift which the Philippians had sent to him. He knew that he had always been much in their thoughts, but circumstances had up till now given them no opportunity to show their mindfulness of him.

It was not that he was dissatisfied with his own state, for he had learned the gift of content. Paul uses one of the great words of pagan ethics (autarkes, 842), which means entirely self-sufficient. Autarkeia (842), self-sufficiency, was the highest aim of Stoic ethics; by it the Stoics meant a state of mind in which a man was absolutely independent of all things and of all people. They proposed to reach that state by a certain pathway of the mind.

(i) They proposed to eliminate all desire. The Stoics rightly believed that contentment did not consist in possessing much but in wanting little, "If you want to make a man happy," they said, "add not to his possessions, but take away from his desires." Socrates was once asked who was the wealthiest man. He answered: "He who is content with least, for autarkeia (842) is nature's wealth." The Stoics believed that the only way to content was to abolish all desire until a man had come to a stage when nothing and no one were essential to him.

(ii) They proposed to eliminate all emotion until a man had come to a stage when he did not care what happened either to himself or to anyone else. Epictetus says. "Begin with a cup or a household utensil; if it breaks, say, 'I don't care.' Go on to a horse or pet dog; if anything happens to it, say, 'I don't care.' Go on to yourself, and if you are hurt or injured in any way, say, 'I don't care.' If you go on long enough, and if you try hard enough, you will come to a stage when you can watch your nearest and dearest suffer and die, and say, 'I don't care." ' The Stoic aim was to abolish every feeling of the human heart.

(iii) This was to be done by a deliberate act of will which saw in everything the will of God. The Stoic believed that literally nothing could happen which was not the will of God. However painful it might be, however disastrous it might seem, it was God's will. It was, therefore, useless to struggle against it; a man must steel himself into accepting everything.

In order to achieve content, the Stoics abolished all desires and eliminated all emotions. Love was rooted out of life and caring was forbidden. As T. R. Glover said, "The Stoics made of the heart a desert, and called it a peace."

We see at once the difference between the Stoics and Paul. The Stoic said, "I will learn content by a deliberate act of my own will." Paul said, "I can do all things through Christ who infuses his strength into me." For the Stoic contentment was a human achievement; for Paul it was a divine gift. The Stoic was self-sufficient; but Paul was God-sufficient. Stoicism failed because it was inhuman; Christianity succeeded because it was rooted in the divine. Paul could face anything, because in every situation he had Christ; the man who walks with Christ can cope with anything.

Constable: Phi 4:10-20

IV. Epilogue 4:10-20

The apostle began this epistle by sharing some personal information about his situation in Rome (1:12-26). He now returned from his concerns for the Philippians (1:27-4:9) to his own circumstances (4:10-20). Notice the somewhat chiastic structure of the epistle. This epilogue balances the prologue (1:3-26).

"Nowhere else in all of Paul's letters nor in all of the letters of antiquity that have survived until the present is there any other acknowledgment of a gift that can compare with this one in terms of such a tactful treatment of so sensitive a matter . . .

"The very structure of this section makes clear what has just been said. It exhibits a nervous alternation back and forth between Paul's appreciation on the one hand (vv 10, 14-16, 18-20), and his insistence on his own independence and self-sufficiency on the other (vv 11-13, 17)."¹⁶⁸

". . . Paul's point is that his joy lies not in the gifts per se--these he really could do with or without--but in the greater reality that the gifts represent: the tangible evidence, now renewed, of his and their long-term friendship, which for Paul has the still greater significance of renewing their long-term partnership/participation' with him in the gospel."¹⁶⁹

Constable: Phi 4:10-14

A. The recent gift 4:10-14

First, Paul thanked his brethren for their recent gift that Epaphroditus had delivered to him (vv. 10-14).

4:10 The "But" (Gr. de) that opens this section in the NASB is a bit misleading. It does not imply a contrast with what precedes but simply introduces a new idea.

Paul was glad that the Philippians had again expressed their loving concern for him by sending him a gift. Their care of him had "blossomed afresh" (NEB). It had been some time since they had done so.

"Like a person rejoicing over the signs of spring after a hard winter, so Paul rejoiced to see again the signs of personal concern from Philippi after a long interval of silence."¹⁷⁰

Their failure seems to have resulted from some apparently unavoidable circumstance. The apostle understood this and did not chide them for their lack of attentiveness to his needs.

"In this section we see that the first attitude which makes giving and receiving a joy is concern for the work of the gospel and for those who do the work of the gospel. When the minds of the givers and receivers are focused on the work and on the workers rather than on the gift itself, financial matters will be kept in the right perspective."¹⁷¹

4:11 Paul did not want the Philippians to misunderstand him. He was not rejoicing primarily because their gift had met his need, but because their gift expressed their love and concern for him. Paul had learned to be content and to rejoice regardless of his physical circumstances. Such contentment is not a natural gift.

"It [the aorist tense of the Greek verb emathon, translated "learned"] implies that Paul's whole experience, especially as a Christian, up to the present has been a sort of schooling from which he has not failed to master its lessons."¹⁷²

Every Christian needs to learn to be content. Evidently when Paul urged his readers to rejoice in the Lord always (v. 4) he was preaching what he practiced (vv. 5-8). The apostle's contentment and joy even in prison indicate his spiritual maturity, and it challenges us all.

4:12 Specifically Paul could be equally content with little or with much materially because he was rich spiritually. Both poverty and wealth bring temptations with them (Prov. 30:7-9). The apostle had learned how to handle both need and abundance in every individual situation (en panti) and in all situations (en pasin).

"Prosperity has done more damage to believers than has adversity."¹⁷³

4:13 How could he do it? His contentment did not come through will power or the power of positive thinking. Paul was not a member of the Stoic philosophic school. It was Jesus Christ who enabled him to be content.

"The secret of Paul's independence was his dependence upon Another. His self-sufficiency in reality came from being in vital union with One who is all-sufficient."¹⁷⁴

Earlier in this letter Paul explained that the most important thing in life was to center on Christ (2:7-11). Contentment is a fruit of doing so. "All things" in the context included being content with little or much materially, but Christ can enable His children to do much more than this (cf. Matt. 19:26; Luke 1:37).

"Paul . . . never allowed his weaknesses or perceived weaknesses to be an excuse for inactivity, or for a failure to attempt the impossible task. They in a sense became his greatest assets, and surrendering them to Christ he discovered that they were transformed for his own enrichment and for the enrichment of others."¹⁷⁵

4:14 In view of Paul's attitude the Philippians might have wondered if they should have bothered to send him the gift. Paul hastened to add that it was good of them to send it. He evidently appreciated it more because it showed a proper spirit in the givers than because it eased his discomfort (v. 18).

"We know that God loves a cheerful giver, but I believe we also need to stress that God loves a cheerful receiver. Cheerful receivers make giving and receiving a joy. It is especially important that the called workers of the church learn to be gracious, cheerful receivers. This is not necessarily an easy task. The art of being a gracious, cheerful, thankful receiver may be even more difficult than being a cheerful giver. If we learn to accept the compliments and the special personal gifts which we receive in a gracious, cheerful manner, we will help make giving and receiving a joy for ourselves and for our people."¹⁷⁶

College: Phi 4:1-23

PHILIPPIANS 4

IX. EXHORTATIONS TO STEADFASTNESS, UNITY, PRAYER, AND PROPER THOUGHT (4:1-9)

A. STANDING FIRM (4:1)

¹ Therefore, my brothers, you whom I love and long for, my joy and crown, that is how you should stand firm in the Lord, dear friends!

The NIV puts this verse with the end of chapter 3. Since it appears to be transitional in nature, it is debated whether it concludes the preceding section or introduces what follows. Perhaps it was meant to serve both functions, indicating the need to "stand firm" because of what being "in the Lord" meant and to "stand firm" in the ways to be subsequently elaborated.

4:1 Therefore, my brothers, you whom I love and long for,

Paul's strong expression of affection for his readers in 1:7, 8 is surpassed here. He refers to them six ways in this verse, and the combined effect is moving indeed. Whatever their problems they had not diminished Paul's care for them.

my joy and crown, that is how you should stand firm in the Lord, dear friends!

"Joy" again sounds the note heard often in this letter (cf. notes on 1:4). "Crown" (stevfano" , stephanos ) is not the royal crown (diadem) but could either refer to a victor's wreath at the games or to the garland placed on a guest at a banquet. Was Paul thinking of the joy of a feast or of the joy of a victory? The same term is used in 2 Timothy 4:8. "In the Lord" is an expression that was found in 2:19,24,29; and 3:1; and will be found in 4:2,4 and 10 (see the notes at 2:29; 3:1). The expression could mean "stand firm" as Christians should or "stand firm" as empowered by God. The possible military implications of the Greek could be especially relevant in Philippi, since many of the inhabitants were from families with military experience.

B. EUODIA AND SYNTYCHE (4:2-3)

² I plead with Euodia and I plead with Syntyche to agree with each other in the Lord. ³ Yes, and I ask you, loyal yokefellow, ^a help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers, whose names are in the book of life.

^a 2 Or loyal Syzygus

Verses 2-9 offer specific and very personal instructions. The call to unity addressed to two women (vv. 2, 3) continues the emphasis of 1:27; 2:1-11,14-16; and 3:16. The exhortation to joy (v. 4) echoes a frequently heard theme (cf. notes at 1:4). Gentleness (v. 5) also was essential to oneness in the church (cf. 2:1-4). Anxiety (vv. 6f) could well be a cause of division, and was a perspective to be combatted by peace-producing prayer. The call to appropriate thinking (vv. 8,9) reflects the many references to proper thought in the book (cf. 1:9-11; 2:1-4 and uses of fronevw [phroneô ] listed at notes to 1:7). Paul's teaching and practice (v. 9) catch up most of his statements, but notice particularly 3:17. Therefore verses 2-9, which some have considered discrete and unrelated exhortations, really fit neatly into the conceptual fabric of this letter.

4:2 I plead with Euodia and I plead with Syntyche to agree with each other in the Lord.

Imagine the reaction when this letter was read aloud to the church and two women, presumably present, were singled out! This is the first time the epistle becomes this specific. There are various theories, but we believe Paul wished to build the foundation for his plea throughout the letter before coming to the specific application. His previous words would make this appeal the more irresistible.

How important were these women? Some consider them minor. We do know that a prominent woman was converted to begin the Philippian church (Lydia, Acts 16). We would suggest, from the very fact these names were specified, and from the supporting words of verse 3, that they had significant influence in the church and may have been at the very center of the disunity discussed throughout the letter. If they were not a center of the problem, why didn't Paul mention the ones who were? One suggestion has been that their homes may have afforded meeting places for the church. Some have tried to identify Euodia with Lydia, but this theory has strained the linguistic similarities and has not won consent. Paul appealed to both equally, avoiding any hint of favoritism. The word "agree" is another use of phroneô and refers to aims and attitudes, not just consensus on some point of doctrine or disagreement. Paul urged a unity of spirit, not a grudging and irritated compromise. The same language was applied to the church in 2:2.

"In the Lord" is found here, as it was in verse 1. Did it mean "by the Lord's power" or "as Christians should?"

4:3 Yes, and I ask you, loyal yokefellow,

A situation is understood more fully the more one knows about the persons involved. So those who first read this letter could infer much detail that we are denied. As Euodia and Syntyche remain somewhat mysterious to us, so here we have "loyal yokefellow," Clement, and "fellow workers," all of whom are no more than names or descriptions, limited to what this verse tells us. "Loyal yokefellow" was the helper, perhaps summoned specifically because of skills as a peacemaker (was he a man of prayer, guarded by peace - vv. 6f?) "Yokefellow" translates the Greek suvzuge ( syzyge , the vocative form of syzygos ) , which might possibly be a proper name. If so, "loyal" could be Paul's way of indicating Syzygus was truly what he was named. Other views as to his identity have ranged through Epaphroditus, Timothy, Silas, Luke, and some even contend this was a collective term for the entire church (a view O'Brien dubs "unusual").

help these women who have contended at my side in the cause of the gospel,

Euodia and Syntyche had been Paul's allies in contending for the gospel. The word translated "contend" (sunaqlevw , synathlço ) was also in 1:27. From the Greek comes our word "athlete." The intensity implied by this word indicates that their division had diminished the impact of "fighting the good fight."

along with Clement and the rest of my fellow workers, whose names are in the book of life.

Clement and "the fellow workers" also remain an enigma. The latter term may be used because there were too many to name individually. On the background of the "book of life" see Exodus 32:32; Psalm 69:28 and Isaiah 4:3. Some argue the term had special meaning beyond the eternal life possessed by all believers, as if to say to those who have eternal life that they were not necessarily in the book of life. If that was the meaning, it is difficult to know what the special meaning might have been. It seems strange that Paul would imply some distinction, especially when "book of life" seems, in the passages cited, to refer to God's covenantal people, and not to some special class within that category. The fact that Paul complements these fellow workers in this way need not demand such an exclusivistic meaning. See also Revelation 3:5; 20:15 and 21:27.

C. JOY, PRAYER, PEACE (4:4-7)

⁴ Rejoice in the Lord always. I will say it again: Rejoice! ⁵ Let your gentleness be evident to all. The Lord is near. ⁶ Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. ⁷ And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.

4:4 Rejoice in the Lord always. I will say it again: Rejoice!

Because this verse repeats the words of 3:1 it has been conjectured that the intervening verses may have been interjected into the original letter. See the discussion at 3:1. Discussion of this dual exhortation centers on its relation to the rest of the paragraph. Grammatically it stands alone. Was it a statement separate from verses 5-7, or are the matters discussed there to be taken as consequences of joy? Thematically joy can certainly be connected with gentleness, with the nearness of the Lord, and with prayer and peace. Thus that may be the intent here. A "joyless" religion would hardly be of the sort described in the following verses.

This great summons to joy catches up another thread that runs through the letter (cf. the notes at 1:4). It seems most likely Paul saw joy as a key to resolving the Philippian problems, and thus he introduces the idea so frequently.

"In the Lord" is found for the third time in four verses (see vv. 1,2). See the previous discussions for possible meanings. Relation to the Lord gives both reason and power to rejoice.

"Rejoice" (caivrete , chairete ) could also be translated "farewell," and this view is favored by those seeing 3:2-4:3 as an insertion. But "always" indicates a continual practice, and thus goes beyond the limits that would be supposed by "farewell."

4:5 Let your gentleness be evident to all.

"Gentleness" (ejpieikev" , epieikes ) refers to a gracious and reasonable spirit. In particular it forsakes insistence on one's own rights in order to benefit others. Once more the centrality of the Christ hymn (2:5-11) in displaying this spirit should be noticed. The relation of this view of things to resolving discord in the church is obvious. A gentle person would even be willing to bear unpleasant treatment if that were warranted. This was not a cowed attitude, showing lack of courage. Rather it was a response of strength, inspired by the relation to Christ.

The Lord is near.

"The Lord is near" gives reason for rejoicing and for possessing gentleness. The expression may indicate nearness in terms of personal relationship. Thus all would be done with a sense of Christ's fellowship and empowering. Others think the term may refer to the Lord's return, which the early church expected to occur at any time (as the church should in any age). This view relates to previous references in the epistle to the day of the Lord (cf. 1:6,10,23; 2:10,16f; 3:8). Paul did not know the exact time of the parousia, but he knew history was under God's control and would serve God's ultimate purposes. Thus one should act as God willed within history. Of course Christ did not come during Paul's life, but his words, on this interpretation, serve as reminders that Christians live between the two comings of Jesus.

It is possible that we have here an intentional double meaning. The Lord who was near to care and help could also return at any time.

4:6 Do not be anxious about anything, but in everything, by prayer and petition,

Anxiety can produce irritability and defensiveness. It is a soil in which discord could grow. Indeed matters that might otherwise be of lesser moment can reach swollen proportions when fed by anxiety. The verb here rendered "be anxious" (merimnavw , merimnaô ) is translated "take interest" in 2:20. Though anxiety is not specifically addressed elsewhere in the letter, it could clearly be both a cause of and a consequence of the situation in the Philippian church. "Stop worrying" is the literal meaning, and was more than just a negative commandment. Paul gave a way to stop. As he had often used "in the Lord" to indicate the special way Christ impacted the Christian's life, so here prayer is specified (cf. 1:3-11,19). Three prayer terms are used in this verse (prayer, petition, requests). Let God's power address men's concern. If divine power could not effect resolution, then none would be possible. That would be cause for worry! And prayer is as wide as life, for "everything" is its scope.

with thanksgiving, present your requests to God.

"Thanksgiving" (eujcaristiva , eucharistia ) recognized God's blessings and control of circumstances. Anxiety tends to forget God, to rely on human resources. So both prayer and a recognition of God's love and goodness are powerful, and together they are most effective. Recall God is the God who urges men to pray (Luke 11:9-13). Will their self-centeredness turn them away from real help?

4:7 And the peace of God,

For a troubled church "peace" (eijrhvnh , eirçnç ) was the divine promise. Even if specific prayers were not answered, peace still comes to the believer. The image is of a soldier standing guard, which would be particularly relevant in Philippi, a city protected by a Roman garrison. Anxiety is denied admittance to a heart and mind so guarded.

This is the only New Testament occurrence of the expression "peace of God." More than the peace God gives, it is the peace which God is . God gives, and Christians receive, something of himself.

which transcends all understanding,

Paul often recognized how divine realities soar beyond even the most exalted human conception. "Transcends understanding" expresses such a case. Interpretations of his meaning suggest, in addition to that which is beyond human comprehension, the idea that such peace was better than any human planning or schemes could produce. But if one of these was his meaning, so must the other be.

will guard your hearts and your minds in Christ Jesus.

"Hearts and minds" indicates the entire inner person, and feeds into the discussion of thought in the next paragraph. "In Christ Jesus" corresponds to "in the Lord" in verses 1, 2, and 4.

D. THINK AND DO (4:8-9)

⁸ Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable - if anything is excellent or praiseworthy - think about such things. ⁹ Whatever you have learned or received or heard from me, or seen in me - put it into practice. And the God of peace will be with you.

4:8 Finally, brothers,

Paul, who liked lists, concludes this series of exhortations with one. This one contains eight items - six ethical qualities followed by two summary words. The unusual thing about it is that two of these eight qualities are mentioned nowhere else in the New Testament; another is elsewhere only in the Pastorals, and still another is nowhere else in Paul's writings. Since many of these terms are found in lists of virtues used by non-Christian moralists of the day, it is possible Paul was depicting the best of pagan thought and holding it up for Christian consideration. The fact that Paul used these terms, however, does not mean he endorsed the non-Christian background in which they were set. To the Greek mind these virtues were philosophical, not religious. Paul reoriented them by setting them in a Christian context.

Philippians never quotes the Old Testament, though there are allusions. So the apostle appeals to these brethren out of their own Gentile background. This shows how non-Christian material could be "baptized" for Christian use, and how Paul was "all things to all men."

This verse calls for thought and reflection, and the next for action. "Don't just ponder, but do." Perhaps Paul was indicating that these were the peace-producing attitudes, if observed "in Christ Jesus."

With "finally" the verse begins with wording very similar to 3:1. "Finally" concludes Paul's list of exhortations. Then after a personal section Paul will conclude the letter.

whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable -

The Greek syntax gives each of the first six virtues distinct emphasis. "True" (ajlhqhv" , alçthçs ) indicated that one's thoughts conformed to reality. This was not truth reached as the end of a logical thought process, as much as truthfulness; i.e., integrity and reliability of character. The Greek term for "noble" (semnov" , semnos ) is translated in various ways. It referred to lofty things, honorable, worthy of respect. Thought should not center on the cheap and vulgar. "Right" (divkaio" , dikaios ) means to be just, both with regard to men and in obeying the divine standard. "Pure" (aJgnov" , hagnos ) has to do with proper motives, free from sin, and, in the Christian sense, centered on God. "Lovely" (prosfilhv" , prosphilçs ) is a word found only here in the New Testament, nor was it used as a virtue in any ancient text. It referred to that which was lovable by its nature. "Admirable" (eu[fhmo" , euphçmos ) is also unique here in the New Testament. Plummer defines it as that which is kind and winning, not offensive.

if anything is excellent or praiseworthy -

"Excellent" (ajrethv" , aretçs ) translates a term which in Stoic philosophy described man's highest goal and true destiny. So Paul paraded all moral excellencies before his readers for consideration. These summary terms ("excellent," "praiseworthy") comprehended the entire scope of proper thought, since listing every possible attitude would tax both writer and reader.

think about such things.

Here again the faith is centered in the human thought process; in its values and view of life. Throughout the letter this has been stressed (cf. notes at 1:7).

4:9 Whatever you have learned or received or heard from me, or seen in me - put it into practice.

Now the call was to action ("do"). Four verbs describe what was communicated to the Philippians. The last ("seen") referred to Paul's own life (cf. 3:17). "Heard," if it refers to what they had heard of his life and character, may have had the same sense. "Learned" or "received" probably referred to his teaching, and "heard" may also. He had just listed pagan virtues with Christian implications. "Learned" may imply specific Christian instruction beyond that. "Receive" (paralambavnw , paralambanô ) was a term frequently used of passing on of a tradition (1 Cor 11:23; 15:1-5; Gal 1:9; Col 2:6; 1 Thess 4:1ff; 2 Thess 2:15; and 3:16ff). Since the admonition was to Christian practice we may presume all four terms deal with ethical Christian behavior.

And the God of peace will be with you.

The "peace of God" (v. 7) is now complemented with the "God of peace." In this case the reference is to God himself producing peace through the qualities in verse 8 and those implied by verse 9. Cf. on the expression Romans 15:33; 16:20; 1 Corinthians 13:11; and 1 Thessalonians 5:23. Again we see the appropriateness of the description of the blessing to needs created by the Philippian discord.

One might see verses 2-8 as steps to be taken to cure division within the church. They would be rejoicing, gentleness, prayer and thanks, proper thought and proper action.

X. RESPONSE TO THE PHILIPPIANS' GENEROSITY (4:10-20)

¹⁰ I rejoice greatly in the Lord that at last you have renewed your concern for me. Indeed, you have been concerned, but you had no opportunity to show it. ¹¹ I am not saying this because I am in need, for I have learned to be content whatever the circumstances. ¹² I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. ¹³ I can do everything through him who gives me strength. ¹⁴ Yet it was good of you to share in my troubles. ¹⁵ Moreover, as you Philippians know, in the early days of your acquaintance with the gospel, when I set out from Macedonia, not one church shared with me in the matter of giving and receiving, except you only; ¹⁶ for even when I was in Thessalonica, you sent me aid again and again when I was in need. ¹⁷ Not that I am looking for a gift, but I am looking for what may be credited to your account. ¹⁸ I have received full payment and even more; I am amply supplied, now that I have received from Epaphroditus the gifts you sent. They are a fragrant offering, an acceptable sacrifice, pleasing to God. ¹⁹ And my God will meet all your needs according to his glorious riches in Christ Jesus. ²⁰ To our God and Father be glory for ever and ever. Amen.

In a final personal section Paul discusses gifts he had been sent by the Philippians. In receiving them Paul seems to have suspended his usual policy of not calling upon the churches for support (1 Cor 4:8-13; 9:12; 2 Cor 11:7-10; 1 Thess 2:5-12; 2 Thess 3:7-12). However, Ralph Martin has argued, on the basis of 1 Corinthians 9:15-27 and 2 Corinthians 11:9 that Paul did take help from others, and Holmberg argues Corinth was the exception; i.e., they were the only church from which he would not accept help.

Two motifs run through these verses. First was appreciation for their concern (vv. 10,14-16 and 18-20) and the other was affirmation of his confidence in God's gift of inner contentment in any circumstance (vv. 11-13,17). Because the language is more formal than elsewhere in the letter some think Paul wrote with some embarrassment. He was grateful, but he had learned to get along even without their help. This view also notes that Paul nowhere used the word for "give thanks" in this discussion - leading to the description "a thankless thanks" for this section. Thus there was something of a tension in Paul's joyful response. He was glad, especially for the blessing that giving had been for them (vv. 17f), but he could also have survived even without their help.

This is a possible interpretation. But it is also possible that Paul was using his own case for hortatory purposes, as elsewhere in the letter. His ultimate trust was in God for contentment, and he would have had this regardless. This would, however, have been an inner attitude, and would not have filled his stomach or met his material needs. Thus one who was content while hungry or in want would still appreciate help with food or with whatever else was required. Of course we are not told the nature of the gifts, but nothing is more logical than to assume they were material. Did he need food, clothing, medicine, money? We do not know.

One also wonders why this discussion comes at the very end of the letter. If Paul was expressing a "thankless thanks" he may have wished to delay discussion of such a delicate matter as long as possible. Others have thought that Paul may have waited till he was through dictating in order to write these personal remarks with his own hand. Though this expression of joy was one reason Paul wrote to the church, it may have been an aside from his main point(s) - concern for unity, false teachers (3:2), and enemies of the cross (3:18). Thus he could delay it because it was an item of lesser importance.

4:10 I rejoice greatly in the Lord that at last you have renewed your concern for me.

We see again the familiar "rejoice . . . in the Lord" (cf. 3:1; 4:4) so that here Paul did himself what he had previously exhorted his brethren to do. His joy was both for present and past concern. The Greek translated "renewed" (ajneqavlete , anethalete ) occurs nowhere else in the New Testament, but elsewhere describes a bush or tree budding in the spring. It was a lovely image for their concern. "Concern" and "concerned" are the last two uses of phroneo ¯ in the book (see discussion 1:7).

Indeed, you have been concerned, but you had no opportunity to show it.

Why had the Philippians had no opportunity to help Paul? Many suggestions have been made, some explaining the words in terms of the situation in Philippi, and some in terms of Paul's situation. In the former category conjectures include poverty, or lack of funds due to their gifts to Jerusalem (2 Cor 8:1-5), or lack of a messenger. Regarding Paul's situation some say he may have had no need, or that he discouraged help because he had formerly been criticized (1 Thess 2:9; 2 Thess 3:7-10; 1 Cor 9:3-18; 2 Cor 12:13-18), or that he was in an inaccessible place. Neither do we know how Paul knew the Philippians had been concerned during the time help had not been forthcoming.

4:11 I am not saying this because I am in need,

Understanding of this verse depends on what Paul meant by "need" and by "content." The latter term described a situation independent of life's physical circumstances, as verse 12 shows. So, if "need" was the opposite of "content" then Paul said he had the resources necessary for inner security. Possibly "need" could be understood in two senses. There were the outward necessities, which Paul might well need, if the Philippians had read his situation aright. But there was also an inner dimension, which is what Paul meant here. In other words, he had conquered anxiety, just as he exhorted his brethren to do (v. 6). So Paul could use the gift in the physical sense, but he had inner peace even without physical provision. He was not eagerly pacing his cell, asking every five minutes if the mail had come, as Craddock cleverly puts it.

for I have learned to be content whatever the circumstances.

Paul could be saying these words to allay any concerns of the Philippians over his welfare while they had no opportunity to help. Even if he had been hungry (v. 12 could be read to imply this), he was all right because of an inner strength. This contentment did not come automatically, but had to be "learned." Possibly the lesson first broke on him at his conversion and was strengthened from that point on. Nor are we told how he learned this, but an understanding of the genius of life in Christ combined with Paul's crisis-riddled career leads to the conclusion that Paul would have had to learn this lesson to survive.

The word rendered "content" (aujtavrkh" , autarkçs) is only here in the New Testament, though cognates are found in 1 Corinthians 9:8 and 1 Timothy 6:6. Philosophers used the word to describe the independence wisdom brought. Paul changed the idea into an independence of dependence - on Christ.

4:12 I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want.

Now Paul elaborates on "circumstances" of verse 11. He had acquired two kinds of knowledge: first, of need and plenty; and second, of being content. Any survey of Paul's life can amply document need and hunger (cf. 1 Cor 4:11; 2 Cor 11:27). "Plenty" and "well fed" might even refer to his pre-Christian life (cf. 3:4b-6) but we need not suppose his Christian experience was always one of deprivation.

"Need" renders a term (tapeinovw , tapeinôo ) with the basic meaning of being humbled. Usually the opposite term meant "exalted." Sometimes Paul was humbled by circumstance and other times he imposed humiliation on himself - in either case for the sake of Christ and in imitation of him (cf. 2:8). To the outsider, overly concerned with material things, Paul's seeming nonchalance and inner calm would appear as a mystery or "secret." Paul's attitude toward food might be contrasted with those whose "god" was "the stomach" (3:19).

4:13 I can do everything through him who gives me strength.

How could a man whose stomach was pinched from hunger and who suffered other deprivations exude joy, rather than whining complaint? It was because of inner power, here expressed in one of the favorite devotional texts of the New Testament. He took no credit for a bright attitude, but gave God the glory in "any and every" situation.

This verse is often misapplied, though with good intentions. Paul's statement must be understood in context. "Any and every" is not a universal statement, suggesting that anything in all of life can be done by God's power. Of course that power is without limit, but there are things God did not and does not intend to do, such as removing Paul's thorn in the flesh (2 Cor 12:7-9). We must see that Paul spoke here of the secret of contentment. Whenever the gift is utilized, even in the grimmest circumstances, it is by divine strength. This was no humanistic "feel good, regardless" philosophy.

4:14 Yet it was good of you to share in my troubles.

The gift was not necessary for Paul's contentment, but was still appreciated. The wonder of divine help is inestimable, but Paul still appreciated the love of God in human form, i.e., in the Philippians. Though content in hunger and need, one should not assume Paul would choose these states over having plenty and being well fed. Thus the gift was appreciated, but so was the Christlike attitude of the Philippians. His commendation was fulsome, not grudging. "Share" (sugkoinwnevw , synkoinônço ) is from a word group found also in 1:5,7; 2:1; 3:10 and 4:15 (cf. notes at 1:5). The sharing was not just in Paul's personal situation, but sharing in the spreading of the message of Christ.

4:15 Moreover, as you Philippians know, in the early days of your acquaintance with the gospel, when I set out from Macedonia, not one church shared with me in the matter of giving and receiving, except you only;

Now Paul reviews the previous generosity of the Philippians toward him, as if to compliment them for once more showing their loving and generous spirit. Some commentators, drawing from Paul's statements in verses 17 and 18, think Paul was less than enthusiastic and perhaps even exasperated with the Philippians. In their view he was saying "it was kind and good of you, but I really didn't need it, and don't need any more." This view we hold to be incorrect, presenting a problem which does not seem to reflect what we consider a more natural reading of the text. Yet the inquiring Bible student should at least investigate this perspective.

In the past Paul had been willing to receive help, both when he was in Thessalonica (v. 16 - at least twice) and later ("when I set out from Macedonia"). Some say "you know" should be understood as Paul's way of saying they had amply demonstrated their love for him, and no more was needed. We think it is not that, but a grateful way of affirming that they had always cared.

"Philippians" translates an unusual form (Filipphvsioi , Philippçsioi ), Latin in character, and Paul probably used it out of respect for the character of their city and their Roman citizenship. "Giving and receiving" (dovsi" , dosis , and lh'myi" , lçmpsis ) are commercial terms, but beyond that signify special friendship.

An interpretive problem centers in "in the early days of your acquaintance." The words are literally "in the beginning" of the gospel. "Of your acquaintance" is an interpretive addition in the NIV. The beginning of Paul's preaching was not in Macedonia, but he may have meant the beginning of his preaching there (cf. 1:3-5, especially 4) rather than in the broader sense of his entire preaching career. Another dilemma is whether "set out from Macedonia" means when he first left there (for Corinth) or after he had left there. This latter interpretation relates well to 2 Corinthians 11:8, which indicates he received support from "other churches" while in Corinth. Could it have been brought by Silas and Timothy (Acts 18:5) as Bruce suggests?

4:16 for even when I was in Thessalonica, you sent me aid again and again when I was in need.

If verse 15 referred to help sent to Corinth, now Paul recalls an earlier example of generosity. The language could be understood of Thessalonica as well as of other places. Their help followed Paul on his travels, showing constant concern. Paul went to Thessalonica soon after leaving Philippi, so their care did not tarry. Acts 17:2 indicates Paul was in Thessalonica three weeks. Soon after he left he wrote 1 and 2 Thessalonians, in which he made no reference to help from Philippi. Contrariwise, he said he worked for his support (1 Thess 2:9; 2 Thess 3:8). Was the help inadequate for his needs, or was the help sent once the Philippians became aware of Paul's needs, toward the end of his stay? If we consider the language as implying other places, help may have been sent as he left and then subsequently (Berea?). Some feel these circumstances suggest a stay in Thessalonica of more than three weeks. If so, this must be squared with Acts 17:2, which says Paul argued in the synagogues for three weeks, and Acts 17:10, which says the brethren "immediately" sent Paul and Silas away by night. Perhaps the events of Acts 17:4,5 could allow for more time.

4:17 Not that I am looking for a gift, but I am looking for what may be credited to your account.

The first part of this verse parallels verse 11. In the second part Paul addresses the benefit of the gift to the givers, which connects to his blessing on them in verse 19. Paul's words show they had not given because pressured by him to do so. Their free response made their generosity the more admirable, for in so doing they emulated Jesus, who gave himself. "Credited to your account" (pleonavzonta eij" lovgon uJmw'n , pleonazonta eis logon hymôn ) is another commercial term (see notes on v. 15). That which was credited was their fruit - the literal meaning of "what."

4:18 I have received full payment and even more; I am amply supplied, now that I have received from Epaphroditus the gifts you sent.

Paul continues his compliments, employing both commercial and sacrificial language. Here again it has been argued that his language was saying he needed no more from the Philippians. But we believe he was stressing their overwhelming generosity. "I have received" (ajpevcw , apechô ) is from a word which was normally found at the bottom of a Greek receipt. They had done all that could be expected and more. "Gifts you sent" interprets an expression (taΙ par= uJmw'n , ta par hymôn ) which is literally translated "that which was from you."

They are a fragrant offering, an acceptable sacrifice, pleasing to God.

"Fragrant offering" is an image that moves us from the accountant to the priest, and relates their gift to God. The same language is used of Christ's death in Ephesians 5:2. What they did to help Paul and his mission was also pleasing service to God (cf. Gen 8:21; Exod 29:18; Lev 1:9,13; Ezek 20:41).

The reference to Epaphroditus connects with 2:25-30, especially with verses 25 and 30.

4:19 And my God will meet all your needs

As they supplied Paul's needs, now he speaks of their needs. Some see these words as a prayer and a wish. On this view if God did not meet their needs it could be said that the prayer was simply not answered. But we believe the words have a stronger meaning. Certainly they were a prayer, but they were also a promise. God would meet their needs. But what needs were meant? In the immediate context physical needs have been at issue, though Paul's contentment indicates spiritual satisfaction as well. In the larger context of the entire letter spiritual matters are paramount, and we believe spiritual concerns cannot be left out of account here. Even if their material needs were not met, their spiritual needs would be. When would they be met? Material and spiritual needs would be met in the temporal sphere, and spiritual needs would be met at the resurrection and in the fuller fellowship with God that it would bring. In a sense this promise applies to all Christians, but we think it had special significance when expressed to friends as loyal and generous as the Philippians.

according to his glorious riches in Christ Jesus.

"Glorious riches" could describe the source of temporal blessing, with its source in God, or it could refer to the Second Coming. Cf. the other references in the book to the Second Coming (esp. the notes at 4:5). No greater source of blessing could there be (see 3:21)! "In Christ Jesus" picks up the various references to "in the Lord" found previously in the book (cf. notes at 4:1).

4:20 To our God and Father be glory for ever and ever. Amen.

The doxology catches the whole purpose of the creation. Whatever else, let God be glorified! Not that men could add to the perfection of his nature. But their lives could acknowledge and demonstrate it. So every exhortation in the book should be brought to this touchstone - "Is it to God's glory?" "Amen" is a punctuation mark, a sign of powerful assent. For this reality Paul had given all, and so should all God's people.

CONCLUSION (4:21-23)

²¹ Greet all the saints in Christ Jesus. The brothers who are with me send greetings. ²² All the saints send you greetings, especially those who belong to Caesar's household. ²³ The grace of the Lord Jesus Christ be with your spirit. Amen.

The closing greetings come from four sources: Paul, the brothers with him, all the saints, and especially those of Caesar's household. They are addressed to two groups: the primary recipients of the letter, and "all the saints." As in the opening verse of the book, the greetings take special character from being "in Christ Jesus."

Perhaps Paul wrote these closing words with his own hand, as we know he did on other occasions (1 Cor 16:21; Gal 6:11; Col 4:18; and 2 Thess 3:17). Since the letter would be read to the congregation, those called upon to greet the others may be whoever first read it. They would most likely be the "overseers and deacons." Could the greeting have been meant for some Christians outside the immediate Philippian congregation?

Neither greeters nor addressees are named. We do know the names of a number of Roman Christians from Romans 16:3-16, and some may have been in Paul's mind here. "Caesar's household" could refer to persons from high positions to lowly. They may be singled out by Paul to indicate the circles into which the gospel had penetrated. Since Philippi was a Roman colony there may have been special acquaintances between the Christians there and those of Caesar's household.

The final benediction in verse 23 is a bestowal of grace, so that the book ends as it begins (1:2).

-College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: Philippians (Book Introduction)

The Epistle to the Philippians

From Rome About a.d. 61

By Way of Introduction

There is something to be said for the idea that Paul wrote the Epistle to the Philippians while a prisoner in Ephesus if he ever was a prisoner there. All that can be said for that view has been presented by Professor George S. Duncan in St. Paul’s Ephesian Ministry (1930). But, when all is considered carefully in the light of the facts in the Acts and the Epistles, the best that one can say is that a possible case is made out with many difficulties remaining unexplained. The argument is more ingenious than convincing. It is not possible here to review the arguments pro and con that convince me that Paul was in Rome when he wrote this letter to Philippi. It is not clear whether it was written before the three that went together (Philemon, Colossians, Ephesians) or afterwards. Probably there was no great difference in time, but there was time for Epaphroditus to come to Rome, to fall sick, for the news to reach Philippi and for Epaphroditus to hear of their concern about him. The church in Philippi was Paul’s joy and pride and they had helped him before as they did this time.

The Epistle is a beautiful expression of gratitude for the love and gifts of the Philippian saints. He is a prisoner of hope in Rome with possible death before him, but with the note of joy running through all that Paul says. He hopes to be set free and to see them again.

Meanwhile he tells the Philippians about the difficulties and triumphs in Rome. The Judaizers have followed Paul here and there is an echo in chapters Philippians 1; 3 of their opposition. But Paul rises to full stature in the great Christological passages in chapters Philippians 2; 3 which prepare the way for the controversy with the Gnostics over the Person of Christ in Colossians and Ephesians.

JFB: Philippians (Book Introduction)

The INTERNAL EVIDENCE for the authenticity of this Epistle is strong. The style, manner of thought, and doctrine, accord with Paul's. The incidental allusions also establish his authorship. PALEY [Horæ Paulinæ, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness (Phi 1:7; Phi 2:25-30; Phi 4:10-18), the fact that Timothy had been long with Paul at Philippi (Phi 1:1; Phi 2:19), the reference to his being a prisoner at Rome now for a long time (Phi 1:12-14; Phi 2:17-28), his willingness to die (compare Phi 1:23, with 2Co 5:8), the reference to the Philippians having seen his maltreatment at Philippi (Phi 1:29-30; Phi 2:1-2).

The EXTERNAL EVIDENCE is equally decisive: POLYCARP [Epistle to the Philippians, 3; 11]; IRENÆUS [Against Heresies, 4.18.4]; CLEMENT OF ALEXANDRIA [The Instructor, 1.1, p. 107]; EUSEBIUS [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; TERTULLIAN [On the Resurrection of the Flesh, 23]; ORIGEN [Against Celsus, 1.3, p. 122]; CYPRIAN [Testimonies against the Jews, 3.39].

Philippi was the first (that is, the farthest from Rome, and first which met Paul in entering Macedonia) Macedonian city of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (Act 16:12) should not be translated "the chief city," as English Version, but as above [ALFORD]. Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman "colony" (Act 16:12), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was in fact a portion of Rome itself transplanted to the provinces, an offshoot from Rome, and as it were a portrait of the mother city on a small scale [AULUS GELLIUS, Attic Nights, 16.13]. Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.

Paul, with Silas and Timothy, planted the Gospel there (Act 16:12, &c.), in his second missionary journey, A.D. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (Act 20:1); and Act 20:3, Act 20:6, expressly mentions his third visit on his return from Greece (Corinth) to Syria by way of Macedonia. His sufferings at Philippi (Act 16:19, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (1Th 2:2). They alone sent supplies for his temporal wants, twice shortly after he had left them (Phi 4:15-16), and again a third time shortly before writing this Epistle (Phi 4:10, Phi 4:18; 2Co 11:9). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labors, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the riverside. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.

Though the Philippian Church was as yet free from Judaizing influence, yet it needed to be forewarned of that danger which might at any time assail it from without (Phi 3:2); even as such evil influences had crept into the Galatian churches. In Phi 4:2-3 we find a trace of the fact recorded in the history (Act 16:13-14), that female converts were among the first to receive the Gospel at Philippi.

As to the state of the Church, we gather from 2Co 8:1-2 that its members were poor, yet most liberal; and from Phi 1:28-30, that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (Phi 1:27; Phi 2:1-4, Phi 2:12, Phi 2:14; Phi 4:2).

The OBJECT of the Epistle is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with the others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodias and Syntyche, are mentioned as having erred in this respect (Phi 4:2-3). The Epistle may be divided into three parts: (1) Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (the first and second chapters). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter. After Tychicus and Onesimus had departed (A.D. 62), carrying the Epistles to the Ephesians, Colossians, and Philemon, Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful "brother, companion in labor, and fellow soldier" (Phi 2:25), had brought on himself by the fatigues of the journey a dangerous sickness (Phi 2:26, Phi 2:30). But now that he was recovered, he "longed" (Phi 2:26) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. (2) Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (Phi. 3:1-21). (3) Admonitions to individuals, and to the Church in general, thanks for their seasonable aid, and concluding benedictions and salutations (Phi. 4:1-23).

This Epistle was written from Rome during the imprisonment, the beginning of which is related in Act 28:16, Act 28:20, Act 28:30-31. The reference to "Cæsar's household" (Phi 4:22), and to the "palace" (Phi 1:13, Greek, "Prætorium," probably, the barrack of the Prætorian bodyguard, attached to the palace of Nero) confirms this. It must have been during his first imprisonment at Rome, for the mention of the Prætorium agrees with the fact that it was during his first imprisonment he was in the custody of the Prætorian Prefect, and his situation, described in Phi 1:12-14, agrees with his situation in the first two years of his imprisonment (Act 28:30-31). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1) He, in it, expresses his expectation of the immediate decision of his cause (Phi 2:23). (2) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (Phi 2:26). (3) It must have been written after the three other Epistles sent from Rome, namely, Colossians, Ephesians, and Philemon; for Luke is no longer with him (Phi 2:20); otherwise he would have been specified as saluting them, having formerly labored among them, whereas he is mentioned as with him, Col 4:14; Phm 1:24. Again, in Eph 6:19-20, his freedom to preach is implied: but in Phi 1:13-18, his bondage is dwelt on, and it is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Phm 1:22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4) A considerable time had elapsed since the beginning of his imprisonment, for "his bonds" to have become so widely known, and to have produced such good effects for the Gospel (Phi 1:13). (5) There is evidently an increase in the rigor of his imprisonment implied now, as compared with the early stage of it, as described in Acts 28:1-31; compare Phi 1:29-30; Phi 2:27. History furnishes a probable clue to account for this increase of vigor. In the second year of Paul's imprisonment (A.D. 62), Burrus, the Prætorian Prefect, to whose custody he had been committed (Act 28:16, "the captain of the guard"), died; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octavia, to be murdered, and gloated over the head of her victim), exalted Tigellinus, the chief promoter of the marriage, a monster of wickedness, to the Prætorian Prefecture. It was then he seems to have been removed from his own house into the Prætorium, or barrack of the Prætorian guards, attached to the palace, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his trial (Phi 2:17; Phi 3:11). Some of the Prætorian guards who had the custody of him before, would then naturally make known his "bonds," in accordance with Phi 1:13; from the smaller Prætorian bodyguard at the palace the report would spread to the general permanent Prætorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, February, 61; the "two whole years (Act 20:30) in his own hired house" ended February, 63, so that the date of this Epistle, written shortly after, evidently while the danger was imminent, would be about spring or summer, 63. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favorite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.

The STYLE is abrupt and discontinuous, his fervor of affection leading him to pass rapidly from one theme to another (Phi 2:18, Phi 2:19-24, Phi 2:25-30; Phi 3:1, Phi 3:2-3, Phi 3:4-14, Phi 3:15). In no Epistle does he use so warm expressions of love. In Phi 4:1 he seems at a loss for words sufficient to express all the extent and ardor of his affection for the Philippians: "My brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." The mention of bishops and deacons in Phi 1:1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church.

JFB: Philippians (Outline)

• INSCRIPTION. THANKSGIVING AND PRAYERS FOR THE FLOURISHING SPIRITUAL STATE OF THE PHILIPPIANS. HIS OWN STATE AT ROME, AND THE RESULT OF HIS IMPRISONMENT IN SPREADING THE GOSPEL. EXHORTATION TO CHRISTIAN CONSISTENCY. (Phi. 1:1-30)
• CONTINUED EXHORTATION: TO UNITY: TO HUMILITY AFTER CHRIST'S EXAMPLE, WHOSE GLORY FOLLOWED HIS HUMILIATION: TO EARNESTNESS IN SEEKING PERFECTION, THAT THEY MAY BE HIS JOY IN THE DAY OF CHRIST: HIS JOYFUL READINESS TO BE OFFERED NOW BY DEATH, SO AS TO PROMOTE THEIR FAITH. HIS INTENTION TO SEND TIMOTHY: HIS SENDING EPAPHRODITUS MEANTIME. (Phi. 2:1-30) The "therefore" implies that he is here expanding on the exhortation (Phi 1:27), "In one Spirit, with one mind (soul)." He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them (Phi 2:2). "That ye be like-minded, having the same love, of one accord, of one mind"; (1) "If there be (with you) any consolation in Christ," that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [CHRYSOSTOM and ESTIUS]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit" (2Co 13:14). As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (1Co 12:4, 1Co 12:13) [GROTIUS]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated, Phi 2:3-4.
• WARNING AGAINST JUDAIZERS: HE HAS GREATER CAUSE THAN THEY TO TRUST IN LEGAL RIGHTEOUSNESS, BUT RENOUNCED IT FOR CHRIST'S RIGHTEOUSNESS, IN WHICH HE PRESSES AFTER PERFECTION: WARNING AGAINST CARNAL PERSONS: CONTRAST OF THE BELIEVER'S LIFE AND HOPE. (Phi. 3:1-21)
• EXHORTATIONS: THANKS FOR THE SUPPLY FROM PHILIPPI: GREETING; AND CLOSING BENEDICTION. (Phi. 4:1-23) "Wherefore"; since we have such a glorious hope (Phi 3:20-21).

TSK: Philippians (Book Introduction)

The Church at Philippi in Macedonia was planted by the Apostle Paul about ad 53 (Acts 16:9-40); and it appears he visited them again, ad 60, though no particulars are recorded concerning that visit (Act 20:6). The Philippians were greatly attached to St. Paul, and testified their affection by sending him supplies, even when labouring for other churches (Phi 4:15, Phi 4:16; 2Co 11:9); and when they heard that he was under confinement at Rome, they sent Epaphroditus, one of their pastors, to him with a present, lest he should want necessaries during his imprisonment (Phi 2:25; Phi 4:10, Phi 4:14-18). The more immediate occasion of the Epistle was the return of Epaphroditus, by whom the apostle sent it as a grateful acknowledgment of their kindness; which occurred towards the close of his first imprisonment, about the end of ad 62, or the commencement of 63.

TSK: Philippians 4 (Chapter Introduction)

Overview

Phi 4:1, From particular admonitions, Phi 4:4, he proceeds to general exhortations, Phi 4:10. shewing how he rejoiced at their liberality towards him lying in prison, not so much for the supply of his own wants as for the grace of God in them; Phi 4:19, And so he concludes with prayer and salutations.

Poole: Philippians 4 (Chapter Introduction)

CHAPTER 4

MHCC: Philippians (Book Introduction)

The Philippians felt a very deep interest for the apostle. The scope of the epistle is to confirm them in the faith, to encourage them to walk as becomes the gospel of Christ, to caution them against judaizing teachers, and to express gratitude for their Christian bounty. This epistle is the only one, among those written by St. Paul, in which no censures are implied or expressed. Full commendation and confidence are in every part, and the Philippians are addressed with a peculiar affection, which every serious reader will perceive.

MHCC: Philippians 4 (Chapter Introduction)

(Phi 4:1) The apostle exhorts the Philippians to stand fast in the Lord.

(Phi 4:2-9) Gives directions to some, and to all in general.

(Phi 4:10-19) Expresses contentment in every condition of life.

(Phi 4:20-23) He concludes with prayer to God the Father, and his usual blessing.

Matthew Henry: Philippians (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Philippians

Philippi was a chief city of the western part of Macedonia, prōtē tēs Makedonias polis , Act 16:12. It took its name from Philip, the famous king of Macedon, who repaired and beautified it, and it was afterwards made a Roman colony. Near this place were the Campi Philippici, remarkable for the famous battles between Julius Caesar and Pompey the Great, and that between Augustus and Antony on one side and Cassius and Brutus on the other. But it is most remarkable among Christians for this epistle, which was written when Paul was a prisoner at Rome, a.d. 62. Paul seems to have had a very particular kindness for the church at Philippi, which he himself had been instrumental in planting; and, though he had the care of all the churches, he had, upon that account, a particular fatherly tender care of this. To those to whom God has employed us to do any good we should look upon ourselves both as encouraged and engaged to study to do more good. He looked upon them as his children, and, having begotten them by the gospel, he was desirous by the same gospel to nourish and nurse them up. I. He was called in an extraordinary manner to preach the gospel at Philippi, Act 16:9. A vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. He saw God going before him, and was encouraged to use all means for carrying on the good work which was begun among them, and building upon the foundation which was laid. II. At Philippi he suffered hard things; he was scourged, and put into the stocks (Act 16:23, Act 16:24); yet he had not the less kindness for the place for the hard usage he met with there. We must never love our friends the less for the ill treatment which our enemies give us. III. The beginnings of that church were very small; Lydia was converted there, and the jailer, and a few more: yet that did not discourage him. If good be not done at first, it may be done afterwards, and the last works may be more abundant. We must not be discouraged by small beginnings. IV. It seems, by many passages in this epistle, that this church at Philippi grew into a flourishing church, and particularly that the brethren were very kind to Paul. He had reaped of their temporal things, and he made a return in spiritual things. He acknowledges the receipt of a present they had sent him (Phi 4:18), and this when no other church communicated with him as concerning giving and receiving (Phi 4:15); and he gives them a prophet's, an apostle's reward, in this epistle, which is of more value than thousands of gold and silver.

Matthew Henry: Philippians 4 (Chapter Introduction)

Exhortations to several Christian duties, as stedfastness, unanimity, joy, etc. (Phi 4:1-9). The apostle's grateful acknowledgments of the Philippians' kindness to him, with expressions of his own content, and desire of their good (Phi 4:10-19). He concludes the epistle with praise, salutations, and blessing (Phi 4:20-23).

Barclay: Philippians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

THE LETTER TO THE PHILIPPIANS

Introduction To The Letter To The Philippians

We are fortunate in one thing in our study of Philippians--there are practically no critical problems involved; for no reputable New Testament critic has ever doubted its genuineness. We can accept Philippians as undoubtedly an authentic letter of Paul.

Philippi

When Paul chose a place wherein to preach the gospel, he always did so with the eye of a strategist. He always chose one which was not only important in itself but was also the key point of a whole area. To this day many of Paulpreaching-centres are still great road centres and railway junctions. Such was Philippi which had at least three great claims to distinction.

(i) In the neighbourhood there were gold and silver mines, which had been worked as far back as the time of the Phoenicians. It is true that by the time of the Christian era they had become exhausted, but they had made Philippi a great commercial centre of the ancient world.

(ii) The city had been founded by Philip, father of Alexander the Great, and it is his name that it bears. It was founded on the site of an ancient city called Krenides, a name which means The Wells or Fountains. Philip had founded Philippi in 368 B.C. because there was no more strategic site in all Europe. There is a range of hills which divides Europe from Asia, east from west and just at Philippi that chain of hills dips into a pass so that the city commanded the road from Europe to Asia, since the road must go through the pass. This was the reason that one of the great battles of history was fought at Philippi; for it was here that Antony defeated Brutus and Cassius, and thereby decided the future of the Roman Empire.

(iii) Not very long after, Philippi attained the dignity of a Roman Colony. The Roman Colonies were amazing institutions. They were not colonies in the sense of being outposts of civilization in unexplored parts of the world. They had begun by having a military significance. It was the custom of Rome to send out parties of veteran soldiers, who had served their time and been granted citizenship, to settle in strategic road centres. Usually these parties consisted of three hundred veterans with their wives and children. These colonies were the focal points of the great Roman road systems which were so engineered that reinforcements could speedily be sent from one colony to another. They were founded to keep the peace and to command the strategic centres in Romefar-flung Empire. At first they had been founded in Italy; but soon they were scattered throughout the whole Empire, as the Empire grew. In later days the title of colony was given by the government to any city which it wished to honour for faithful service.

Wherever they were, these colonies were little fragments of Rome and their pride in their Roman citizenship was their dominating characteristic. The Roman language was spoken; Roman dress was worn; Roman customs were observed; their magistrates had Roman titles, and carried out the am ceremonies as were carried out in Rome itself. They were stubbornly and unalterably Roman and would never have dreamt of becoming assimilated to the people amidst whom they wert set. We can hear the Roman pride breathing through the charge against Paul and Silas in Ac 16:20-21: "These men are Jews, and they are trying to teach and to introduce laws and customs which it is not right for us to observe--for we are Romans."

"You are a colony of heaven" (King James Version), Paul wrote to the Philippian Church (Phi_3:20 ). Just as the Roman colonist never forgot in any environment that he was a Roman, so they must never forget in any society that they were Christians. Nowhere were men prouder of being Roman citizens than in these colonies; and such was Philippi.

Paul And Philippi

It was on the second missionary journey, about the year A.D. 52, that Paul first came to Philippi. Urged on by the vision of the man of Macedonia with his appeal to come over and help us, Paul had sailed from Alexandrian Troas in Asia Minor. He had landed at Neapolis in Europe, and thence made his way to Philippi.

The story of Paulstay in Philippi is told in Ac 16 ; and an interesting story it is. It centres round three people--Lydia, the seller of purple; the demented slave-girl, used by her masters to tell fortunes; and the Roman jailor. It is an extraordinary cross-section of ancient life. These three people were of different nationalities. Lydia was an Asiatic, and her name may well be not a proper name at all but simply "the Lydian lady." The slave-girl was a native Greek. The jailor was a Roman citizen. The whole Empire was being gathered into the Christian Church. But not only were these three of different nationalities; they came from very different grades of society. Lydia was a dealer in purple, one of the most costly substances in the ancient world, and was the equivalent of a merchant prince. The girl was a slave, and, therefore, in the eyes of the law not a person at all, but a living tool. The jailor was a Roman citizen, member of the sturdy Roman middle-class from which the civil service was drawn. In these three the top, the bottom and middle of society are all represented. No chapter in the Bible shows so well the all-embracing faith which Jesus Christ brought to men.

Persecution

Paul had to leave Philippi after a storm of persecution and an illegal imprisonment. That persecution was inherited by the Philippian Church. He tells them that they have shared in his bonds and in his defence of the gospel (Phi_1:7 ). He bids them not to fear their adversaries for they are going through what he himself has gone through and is now enduring (Phi_1:28-30 ).

True Friendship

There had grown up between Paul and the Philippian Church a bond of friendship closer than that which existed between him and any other Church. It was his proud boast that he had never taken help from any man or from any Church, and that, with his own two hands, he had satisfied his needs. It was from the Philippians alone that he had agreed to accept a gift. Soon after he left them and moved on to Thessalonica, they sent him a present (Phi_4:16 ). When he moved on and arrived in Corinth by way of Athens, they alone again remembered him with their gifts (2Co_11:9 ). "My brethren whom I love and long for," he calls them, "my joy and crown in the Lord" (Phi_4:1 ).

The Occasion Of The Writing Of The Letter

When Paul wrote this letter he was in prison in Rome, and he wrote it with certain definite objects.

(i) It is a letter of thanks. The years have passed; it is now A.D. 63 or 64 and once again the Philippians have sent him a gift (Phi_4:10-11 ).

(ii) It has to do with Epaphroditus. It seems that the Philippians had sent him not only as a bearer of their gift, but that he might stay with Paul and be his personal servant. But Epaphroditus had fallen ill. He was sick for home; and he was worried because he knew that the people at home were worried about him. Paul sent him home, but he had the unhappy feeling that the people in Philippi might think Epaphroditus a quilter, so he goes out of his way to give him a testimonial: "Receive him with all joy, and honour such men, for he nearly died for the work of Christ" (Phi_2:29-30 ). There is something very moving in the sight of Paul, himself in prison and awaiting death, seeking to make things easier for Epaphroditus, when he was unexpectedly and unwillingly compelled to go home. Here is the peak of Christian courtesy.

(iii) It is a letter of encouragement to the Philippians in the trials which they are going through (Phi_1:28-30 ).

(iv) It is an appeal for unity. It is from that, that there rises the great passage which speaks of the selfless humility of Jesus Christ (Phi_2:1-11 ). In the Church at Philippi there were two women who had quarrelled and were endangering the peace (Phi_4:2 ); and there were false teachers who were seeking to lure the Philippians from the true path (Phi_3:2 ). This letter is an appeal to maintain the unity of the Church.

The Problem

It is just here that the problem of Philippians arises. At Phi_3:2 there is an extraordinary break in the letter. Up to Phi_3:1 everything is serenity and the letter seems to be drawing gently to its close; then without warning comes the outburst: "Beware of dogs; beware of evil workers; beware of the concision." There is no connection with what goes before. Further, Phi_3:1 looks like the end. "Finally, my brethren," says Paul, "rejoice in the Lord" and having said finally he begins all over again! (That, of course, is not an unknown phenomenon in preaching).

Because of this break many scholars think that Philippians, as we possess it, is not one letter but two letters put together. They regard Phi_3:2-21 and Phi_4:1-3 as a letter of thanks and warning sent quite early after the arrival of Epaphroditus in Rome; and they regard Php 1 - 2; Phi_3:1 and Phi_4:4-23 as a letter written a good deal later, and sent with Epaphroditus when he had to go home. That is perfectly possible. We know that Paul almost certainly did, in fact, write more than one letter to Philippi, for Polycarp, in his letter to the Philippian Church, says of him, "when he was absent he wrote letters to you."

The Explanation

And yet it seems to us that there is no good reason for splitting this letter into two. The sudden break between Phi_3:1 and Phi_3:2 can be otherwise explained in one of two ways.

(i) As Paul was writing, fresh news may have come of trouble at Philippi; and there and then he may have interrupted his line of thought to deal with it.

(ii) The simplest explanation is this. Philippians is a personal letter and a personal letter is never logically ordered like a treatise. In such a letter we put things down as they come into our heads; we chat on paper with our friends; and an association of ideas which may be clear enough to us may not be so obvious to anyone else. The sudden change of subject here is just the kind of thing which might occur in any such letter.

The Lovely Letter

For many of us Philippians is the loveliest letter Paul ever wrote. It has been called by two titles. It has been called The Epistle of excellent Things--and so indeed it is; and it has been called The Epistle of Joy. Again and again the words joy and rejoice recur. "Rejoice," writes Paul, "again I will say rejoice," even in prison directing the hearts of his friends--and ours--to the joy that no man can take from us.

FURTHER READINGS

Philippians

J. B. Lightfoot, Saint PaulEpistle to the Philippians (MmC; G)

R. P. Martin, The Epistle of Paul to the Philippians (TC; E)

J. H. Michael, The Epistle of Paul to the Philippians (MC; E)

M. R. Vincent, Philippians and Philemon (ICC; G)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Philippians 4 (Chapter Introduction)

Great Things In The Lord (Phi_4:1)

Healing The Breaches (Phi_4:2-3)

The Marks Of The Christian Life (Phi_4:4-5)

The Peace Of Believing Prayer (Phi_4:6-7)

True Countries Of The Mind (Phi_4:8-9)

The True Teaching And The True God (Phi_4:8-9 Continued)

The Secret Of True Content (Phi_4:10-13)

The Value Of The Gift (Phi_4:14-20)

Greetings (Phi_4:21-23)

Constable: Philippians (Book Introduction)

Introduction

Historical background

The name of the city of Philippi was originally Krinides (lit. springs). It stood about 10 miles inland from the Aegean Sea in the Roman province of Macedonia. In 356 B.C. Philip II, king of Macedonia and father of Alexander the Great, renamed the town after himself and enlarged it.

In 42 B.C. the Romans Octavian, Antony, and Lepidus defeated Brutus and Cassius in a battle fought just west of Philippi. After that battle Philippi became a military colony. Subsequent battles in 42 and 31 B.C. resulted in Philippi receiving even higher status. The citizens enjoyed autonomous government, immunity from taxes, and treatment as if they lived in Italy.¹ Some commentators have seen indications of the pride the Philippians took in their city in Acts 16:20-21 and Philippians 1:27 and 3:20. Luke's description of Philippi as a "leading city of the district of Macedonia" (Acts 16:12) probably refers to its colonial status since it was the only colony in the area. Amphipolis was the capital of the district, and Thessalonica was the capital of the province.

The Via Egnatia, the main highway from Rome to the east, ran through Philippi and brought much commerce and many travelers to Philippi. Also the nearby Gangites (modern Angitis) River was another natural advantage since it constituted another ancient thoroughfare (cf. Acts 16:13).

The story of the founding of the church in Philippi appears in Acts 16. Philippi was the first town in which Paul preached after he crossed the Aegean Sea from Troas and entered Europe. Then (50 A.D.) the city had few Jewish residents and the first converts were Lydia, a Gentile businesswoman from Thyatira in the province of Asia Minor, and the Philippian jailer. The church evidently met in Lydia's home at first (Acts 16:15). Paul's companions on his first visit to Philippi included Silas, Timothy, and Luke. Luke may have stayed in Philippi to establish the new converts when the other members of Paul's missionary team moved on to Thessalonica.² The Philippian Christians sent financial support to Paul in Thessalonica more than once (Phil. 4:15-16).

Probably Paul visited Philippi again during his third missionary journey in 57 A.D. He travelled from Ephesus to Corinth by land and then from Corinth back to Miletus mostly by land. From there he took a ship to Jerusalem. The land route he took on both occasions would have led him through Philippi.

No serious question about the Pauline authorship of this epistle arose until the nineteenth century. Paul claimed to have written it (Phil. l:1), and the references to his acquaintances, events in his life, and his way of thinking all point to him as the writer.

The apostle was a prisoner when he penned this letter (Phil. 1:7, 13, 16). References to the palace guard (1:13) and Caesar's household (4:22) have led most interpreters to conclude that Paul wrote from Rome rather than from Caesarea (cf. 1:19-24; 2:24).³ The Marcionite Prologue (c. 170 A.D.) also refers to Paul writing Philippians from Rome. Evidently he did so during his first Roman imprisonment (60-62 A.D.) during which time he also wrote Ephesians, Colossians, and Philemon, the other Prison Epistles.⁴

The primary purpose Paul had in mind in writing this epistle seems to have been to reassure the Philippians. Epaphroditus, whom they had sent with a gift for Paul and to minister to his needs in prison, had recovered from a serious illness and was about to return to Philippi. Paul built up Epaphroditus in the eyes of his readers (2:25-30), which suggests that they may not have appreciated him adequately for some reason. Secondary reasons for sending this letter include expressing thanks for the Philippians' gift to Paul in prison (4:10-14) and announcing Timothy's approaching visit (2:19). Paul also wanted to explain his desire to revisit his readers (2:24) and to deal with the problem of the two women in the church who needed to reconcile (4:2). One commentator identified the genre of this epistle as a letter of friendship and moral exhortation.⁵

Of all Paul's epistles Philippians is the most consistently positive and personal. It reflects a joyful spirit.⁶ Paul did not rebuke this church sharply nor did he refer to any major problems in it. His warnings are of a precautionary nature. His occupation with Jesus Christ also stands out. In 104 verses there are 51 references to the Lord Jesus by name.

". . . what is most noticeable in this letter is the general paucity of Paul's more specialized theological vocabulary and the infrequency of the explanatory for,' which is always a dead giveaway that Paul is involved in heavy argumentation."⁷

Message⁸

The Philippian Christians were special favorites of the apostle Paul. Their response to the gospel and their subsequent progress in the faith were exemplary. However the connections between Paul and Philippi that the New Testament records, both in Acts and in this letter, reveal an interesting paradox.

In both books there is a lot about prison and a lot about rejoicing. Paul ended up in prison when he first evangelized Philippi. Yet in prison Paul and Silas sang praises to God. When Paul wrote Philippians he was in prison, this time in Rome. However the dominant emotion that he projected in this book was rejoicing.

The paradox of a man in prison rejoicing lies at the root of what this book is all about. Such an attitude demonstrates an unusual view of life. It is a uniquely Christian view of life. It demonstrates the mind of Christ, which is the key to this epistle.

The theme of the epistle is participation in the gospel. Everything in this letter deals with that subject in some way, as I have pointed out in the notes. By participation in the gospel I mean the fellowship that Paul and the Philippians shared in the work of disseminating the gospel. This is the work in which all Christians should participate as well. Paul, the Philippians, and we are all partners in the work of the gospel. The key to working together effectively as partners in the gospel is having the mind of Christ. Therefore in this overview of the book I would like to emphasize this fundamental attitude about which Paul had so much to say in this book.

The key revelation in this epistle is that of the Christian attitude, or viewpoint, or consciousness. Note some of the references to the mind or attitude in this epistle: 1:7; 2:2, 3, 5; 3:15, 19; 4:2, 10. This is a key word in this book, and it indicates the emphasis of Philippians.

Paul revealed what the mind of Christ was in the Savior. We find this revelation in 2:5-11, one of the greatest Christological passages in the Bible. The Gospels reveal Jesus' words and works, but this passage unveils His mind.

Notice first the mental attitude of our Savior in 2:6. He did not regard His privileged position as something that He needed to retain. He did not value His position for the sake of the position. He laid it aside and stooped to unbelievable depths to lift those who needed redemption out of ruin.

This attitude resulted in certain activity, which we read of in verses 7 and 8. Jesus Christ selflessly gave up what was in His own best interests for the sake of the betterment of others. He left the heights of heaven for the lowliness of earth. He who was sovereign became a servant. Instead of becoming the highest of servants, an angel, he became a lowly servant, a man. He could have lived a life of ease, but He submitted to shame and death. He might have died in comfort and private surrounded by those who loved Him. Instead He died in agony and shame in public surrounded by those who hated Him. He could have died appreciated, but instead he died hated and misunderstood. This is the mind of Christ, a lowly mind, a loving mind.

This activity resulted in an award: verses 9-11.

Paul also revealed what the mind of the saints who are in Christ should be. We too should have a certain attitude that expresses itself in specific activity, which God will just as surely reward.

Our attitude should be that our love abounds increasingly and that we are sincere and void of offense (1:9-10). Christ's love is to be our love. His attitude is to be our attitude. Regardless of the present privileged position we may occupy we must not retain it as a prize.

Paul had this attitude. We can see it clearly in the statement he made in Romans 9:1-3. Just before he wrote these words, Paul wrote that nothing could separate him for the love of God in Christ Jesus. Yet he did not count that secure position something to retain for his own benefit. He was willing to give it up for the welfare of the Jews. You may remember that Moses voiced a similar sentiment in Exodus 32:32.

What is the activity that should flow out of this attitude?

Look first at 1:27. Our life should be worthy of the gospel. This was one of Paul's favorite ways to describe our conduct responsibility as Christians (cf. Eph. 4:1; Col. 1:10; 1 Thess. 2:12). Worthy conduct is not just morally upright behavior. It is conduct that the gospel drives, conduct that aims at proclaiming the gospel, making it known. It is conduct that responds appropriately to God's gift of grace to us.

Notice also 2:14-15. We are to be blameless in our relationship to God. Moreover we are to be harmless in our relationships with people, not doing them harm but good. Our Lord's example of humble service to the point of death is our model. How much do we know about emptying ourselves, humbling ourselves, becoming obedient to death, even the death of the cross?

What is the award that will follow this attitude and this activity? It is twofold.

There is present victory over circumstances. This whole epistle is a revelation of Paul's triumph over circumstances that would have defeated many people. The pioneer missionary to the regions beyond sat confined in prison. Rather than saying everything was against him, Paul rejoiced that God's program was advancing. In all the Prison Epistles, Paul viewed himself not as the prisoner of Nero but of Jesus Christ. He believed the Lord had placed him where he was for the best purpose. Anyone can sing when he or she escapes from prison, but Paul sang in prison.

Second, there is also future reward. Throughout this epistle Paul had the judgment seat of Christ in view (1:6, 10-11, 20; 2:16; 3:8-9, 14; 4:1, 5). God will reward the mind of Christ in the saints just as He has rewarded the mind of Christ in the Savior. We should strive to gain that prize, not to glorify ourselves in heaven but to have a crown to lay down at Jesus' feet in worship in heaven (cf. Rev. 4:10).

We have seen that the mind of Christ is the key to this epistle. We have also seen that Paul revealed this mind in the Savior and in the saints. What did he say about this mind or attitude? He said, "Have this mind in you" (2:5).

What is the resource for this kind of thinking? Where do we find what it takes to have the mind of Christ in us? We find it in Christ. Specifically we find it when we orient our lives with Him at the center. Paul put it this way: "To me, to live is Christ" (1:21). For some people to live is finances. For others it is fame. For some it is family. For others to live is fun. Life is whatever we put at the center of living. Paul put Christ there. Consequently he viewed God as Christ did. He saw people as Christ did. He viewed his purpose as Christ did. He established his priorities as Christ did. He conducted his daily affairs as Christ did. His life was Christ.

What is our responsibility with this attitude? It is to work out our own salvation in response to God's working in us (2:12-13). We work out what God works in. How do we do this? We do this by forgetting what is past and by pressing on to God's goal for us. Paul used the same Greek word to describe his persecution of Christians (3:6) and his pressing toward his new goal (3:14; dioko). He pursued both goals zealously. He transferred all the passion and fervor that he once expended on tearing down the church into building it up. Our responsibility is absolute dedication and unfailing endeavor to the goal of building the church.

What are the rules we must follow with this attitude? Primarily we must rejoice in the Lord (3:1; 4:4). Rejoicing is not only a privilege, but it is a duty for the Christian. God has commanded us to rejoice. To do this we need to focus our thinking on what God is really doing as He has revealed this in His Word. We must also be forbearing toward all men rather than antagonistic (4:5). We must also give ourselves to prayer rather than to anxiety (4:6). These are the basic rules we need to follow.

By way of application, what does adopting the mind of Christ mean?

For the church the measure of her authority is the measure of her conformity to the mind of Christ. The church, the corporate body of believers, depends on many different things today to give it authority: political power, charismatic leaders, social influence, etc. Yet the church's real authority today is the same as Jesus Christ's authority was when He walked this earth, His humble attitude of submissiveness and obedience to His Father. The essence of the mind of Christ is love. Its consciousness is joy. Its expression is sacrifice. If love, joy, and sacrificial service characterize the church, it will have authority in the world.

For the individual Christian the application is that we should allow Jesus Christ to master us completely. We should view ourselves as His captives, His prisoners (cf. 1:1). It is only by entering into bondage to the Savior that we can find true liberty. His ideal must become our ideal. His power should be what we depend on to fulfill that ideal. Furthermore the certainty of His ultimate victory and ours now and in the future should be the inspiration for our ceaseless song. The present joy of our lives should come from our comradeship with Him day by day. Sharing the mind of Christ will teach us how to love, to serve, and to sing as we live the Christian life.

Constable: Philippians (Outline)

Outline

I. Salutation 1:1-2

II. Prologue 1:3-26

A. Thanksgiving 1:3-8

B. Prayer 1:9-11

C. Progress report 1:12-26

1. Paul's present imprisonment 1:12-18

2. Paul's anticipated deliverance 1:19-26

III. Partnership in the gospel 1:27-4:9

A. A worthy walk 1:27-30

B. Unity and steadfastness 2:1-4:1

1. Walking in unity ch. 2

2. Walking in steadfastness 3:1-4:1

C. Specific duties 4:2-9

1. Restoring unity 4:2-3

2. Maintaining tranquillity 4:4-9

IV. Epilogue 4:10-20

A. The recent gift 4:10-14

B. The previous gifts 4:15-20

V. Greetings and benediction 4:21-23

Constable: Philippians

Philippians

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Copyright 2003 by Thomas L. Constable

Haydock: Philippians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE PHILIPPIANS.

INTRODUCTION.

Philippi, a considerable city in Macedonia, so called from Philip, father of Alexander the Great. St. Paul had preached there. (Acts xvi.) Those people had a great veneration for him, and supplied his wants when he was at Corinth, and again when he was a prisoner at Rome, sending to him by Epaphroditus, who is thought to have been the bishop of Philippi. St. Paul sent this letter by him to the Philippians, (written during his imprisonment) from Rome; but whether during his first or second imprisonment, is uncertain. (Witham) --- It is generally believed that St. Paul wrote it about the year 62, in his first confinement. In it he testifies to the faithful his most tender gratitude and acknowledgement for the assistance they had sent him, and a zeal the most ardent for their salvation. He felicitates them on their courage under sufferings for the cause of Jesus Christ, on their good works also, and forcibly excites them to confidence and joy. --- The Philippians were the first among the Macedonians converted to the faith. St. Paul, in this epistle, recommends charity, unity, and humility; and warns against false teachers, whom he calls dogs, and enemies of the cross of Christ. He also returns thanks for their benefactions. It was written about twenty-nine years after our Lord's ascension. (Challoner)

====================

Gill: Philippians (Book Introduction)

INTRODUCTION TO PHILIPPIANS

Philippi was a Roman colony, and the chief city of one part of Macedonia, Act 16:12, it is by Appianus called Datos which was its original name; and by Diodorus Siculus it is called Crenidae ^a, from, the fountains about it; and it took its name Philippi, from Philip king of Macedon, father of Alexander the great, who rebuilt and fortified it; near this place a famous battle was fought, and a victory obtained by Augustus Caesar and Mark Antony, over Brutus and Cassius; it is now called Chrixopolis, properly Chrysopolis, from the plenty of golden mines near it: here the apostle was directed by a vision, to go and preach the Gospel; and which was succeeded, to the conversion of Lydia, and the jailer, and their families; which laid the foundation of a Gospel church in this place, to whom this epistle is written; and which was written by the apostle when he was a prisoner at Rome, as many things in it show; for he more than once makes mention of his bonds, and of these being made manifest in Caesar's palace, and of some of Caesar's household sending their Christian salutations to this church: Dr. Hammond makes the date of this epistle to be the year 59, and Dr. Lightfoot places it in the year 60, and the sixth of Nero; the occasion of it was this, the Philippians, to whom the apostle was very dear, he being the first preacher of the Gospel to them, and the instrument of their conversion, hearing that he was a prisoner at Rome, send their minister and pastor Epaphroditus to him, to visit him, and by him a present to support him under his afflicted circumstances, and who related to him the case of this church; and at his departure he sent by him this letter; the design of which is, to express his love and affection to them; to give them an account of his bonds, and the usefulness of them, and how he was supported under them; to encourage them under all the afflictions and persecutions, they endured for the sake of Christ; to excite them to love, unity, and peace, among themselves; to caution them against false teachers, judaizing Christians, that were for joining Moses and Christ, law and Gospel, works and grace together, in the business of salvation; to exhort them to a holy life and conversation, and to return them thanks for their kind present.

Gill: Philippians 4 (Chapter Introduction)

INTRODUCTION TO PHILIPPIANS 4

This chapter contains exhortations to various duties becoming Christians, the apostle's thankfulness to the Philippians for their present to him, and the conclusion of the epistle with the salutations of the brethren: in Phi 4:1; the apostle exhorts the saints with great affection to perseverance in the doctrine and faith of Christ; and in Phi 4:2; mentions some persons by name, and to whom he recommends unity and agreement; and in Phi 4:3; entreats others to assist them therein; and in Phi 4:4; exhorts them all in general to joy in the Lord, and to moderation, enforced by this argument, the Lord being at hand, Phi 4:5; and to calmness and quietness of mind, and to prayer, and supplication, with thanksgiving, Phi 4:6; to which they are encouraged, by the promise of having the peace of God, keeping their minds through Christ, Phi 4:7; and to conclude, he exhorts them to everything that is virtuous had commendable; to which he stimulates them, from the consideration of the nature of the things themselves, from his own example, and from the presence of God with them, they might expect to enjoy, Phi 4:8; and then he proceeds to take notice of the kindness of the Philippians to him, declares his joy on account of it, and expresses it by their care of him again; which he corrects, by observing that it was not for want of care in them before, but of opportunity of showing it, Phi 4:10; nor did he take notice of this present of theirs, with so much exultation on account of his own penury, for he had learnt the great lesson of contentment in every state, Phi 4:11; which he enlarges upon and explains; namely, that he had been taught, and knew how to behave in fulness and want, in prosperity and adversity; though this was not owing to himself, but to the power and strength of Christ, Phi 4:12; however, he commends the Philippians for their communicating to him in his affliction, both at the first preaching of the Gospel to them, and at several times since, Phi 4:14, the reason of which commendation was not because he was covetous of gifts and presents from them, but to encourage them to bring forth fruit, which would turn to their own advantage, Phi 4:17; as for himself he had enough, and therefore said not this on his own account, but because such communication was a sacrifice well pleasing to God, and a return would be made by him; who, as he was able to supply all their need, would; of which he assures them, and for which he prays, Phi 4:17, and to whom he gives the glory of what they had given, and he had received, Phi 4:20; and then the epistle is concluded with the salutation of the apostle, and the saints, and brethren with him, and with his usual benediction, Phi 4:21.

College: Philippians (Book Introduction)

INTRODUCTION

THE CITY

When Paul bypassed the seaport at Neapolis and moved eight miles inland to Philippi, he did so because Philippi, though small, was a city of some importance. The history of the city stretched back several centuries. A small village, known as Krenides, was captured by Philip of Macedon and annexed to his empire in 356 B.C. The area was attractive because of the many springs in the vicinity, and because of the nearby gold mines. Hence Philip named the city after himself, i.e., Philippi.

The city remained insignificant until conquered by the Romans almost two centuries later (168, 167 B.C.). The area was made a Roman province, and included in the first of the four districts into which the Romans divided Macedonia.

The most significant event of the pre-Pauline city took place in 42 B.C. There, on the plain of Philippi, the forces of Brutus and Cassius (Caesar's assassins) clashed with the armies of Antony and Octavian, only to go down in defeat. Thus Philippi was the spot at which the destiny of the Roman empire was set for some time to come.

Later (31 B.C.) Octavian defeated Antony. As a result of the battles of 42 and 31 B.C. a number of military veterans, from both the victors and the vanquished, were settled there. In 31 B.C. the name of the town was enhanced to honor Octavian (Caesar Augustus), its conqueror.

Philippi was made a Roman colony, a high privilege indeed for a provincial city within the empire. Rights of the citizenry included Roman citizenship, the right to own and transfer property, and exemption from certain taxes. The city was in municipal pattern and architecture modeled on Rome, as well as in legal and administrative detail. The citizens wore Roman dress, had coinage with Roman inscriptions, and used (though not exclusively) the Latin language. Roman citizens had certain rights under Roman law, a fact that stood to Paul's advantage when he came to Philippi (Acts 16:37ff).

The city was located on the Via Egnatia, one of the major Roman roads of the time. Some evidence indicates the road in this area was in bad condition during the time of Paul's visit, so that visitors to Philippi may have used the sea route (as Paul did) with greater frequency. However, bad roads, though an inconvenience to travel, did not stop it completely. When Paul left the city it was by road toward the west.

Residents of the city would have included a core of veterans of the Roman wars or their descendants. Also in residence were Greeks, descendants of the native Thracian population, and some Jews. Some read the story of the conversion of Lydia in Acts 16 to indicate there were not enough male Jews in the city to constitute a synagogue. But others argue that there was a synagogue built by the river to which Paul went to preach.

ORIGINS OF THE CHURCH

The origins of this church are recorded in Acts 16:6-40. Compare the commentary by Dennis Gaertner in this series for detailed comments. The following should be noted.

First, it was by divine impulse that the mission to Philippi and Europe was undertaken. A vision, coupled with earlier prohibitions, spurred Paul on his way (Acts 16:6-10). Paul traveled with Silas, Timothy (who had joined the party earlier), and, by assumption, Luke, who is identified by "we" in Acts 16:10. This is based on the view that Acts was written by Luke. When Paul and Silas left the city, Luke was apparently left with the fledgling church, to be picked up by Paul when he passed through Philippi on his third journey (Acts 20:5).

Second, the initial convert in the city was Lydia (Acts 16:13-15), an open-minded God-fearer, whose profession (a dealer in purple cloth) and hospitality lead to the conclusion she was a person of some means. Though she is not mentioned in Philippians, two of the four specific names of Philippian Christians given in the letter are women, and it is generally thought that the women exercised significant roles in the church.

Third, a slave girl was exorcised, and this good deed destroyed her commercial advantage to her owners. In retaliation they inflamed a crowd, with the result that Paul and Silas were beaten and imprisoned in the most miserable of conditions (Acts 16:16-24).

Fourth, this incarceration served to make the faith of Paul and Silas shine more brightly, as they sang praises to God from their cell, rather than uttering the groans of pain that might have been expected. An earthquake so devastated the prison that the prisoner's cells were opened and their bonds loosed. The jailer, contemplating suicide because he thought his prisoners would have escaped, was reassured by Paul and Silas that they were all still there. More importantly, he found Christ, and he and his family became Christians in what is one of the remarkable conversions of the New Testament (Acts 16:23-34).

Finally, the release of Paul and Silas from prison and the embarrassment of the Philippian officials when they learned they had afflicted Roman citizens is told with a touch of humor. Paul and Silas, apparently taking their time, finally left the city, no doubt much to the relief of the city authorities (Acts 16:35-40). But their companion Luke stayed behind, with a group of believers whose ties to Paul through the years were especially affectionate. Though the first convert was a God-fearer, evidence indicates the church was composed predominantly of Gentiles who had not necessarily been sympathetic to Judaism. The date for these events is generally considered to be from A.D. 49-52.

PAUL'S LOCALE

Paul nowhere in this letter names the place of his imprisonment. A long held tradition, dating as early as the second century, identifies Rome as his locale. In recent years two other main options have been advanced: Ephesus and Caesarea. In considering this issue there are basic data to be kept in mind.

(1) Paul was a prisoner (1:7) and did not know the outcome of his trial (1:19f; 2:17).

(2) The place from which Paul wrote was also populated by those of "Caesar's household" (4:22).

(3) Timothy was with Paul (1:1; 2:19ff).

(4) The Christians in Paul's locale were engaged in evangelism (1:14ff).

(5) Paul hoped to visit Philippi if circumstances allowed (2:24).

(6) There was frequent communication between Philippi and Paul. The Philippians had heard Paul was in prison and sent Epaphroditus, who became ill. This news reached Philippi, and their anxiety reached back to Paul. The letter Paul wrote would be sent to Philippi, to be followed by visits from Timothy, and later (if possible) Paul himself (2:19-28).

A theoretical Ephesian imprisonment meets some of these criteria, but founders on others. Most telling is the fact that though Acts says Paul was in Ephesus for some time (Acts 19:8, 10) there is no record of an imprisonment there.

Paul was imprisoned for at least two years at Caesarea (Acts 24:27), but again that imprisonment does not account for all the statements in Philippians. One of the reasons for objection to Rome as the place of origin was that the distance between Rome and Philippi was too great for all the trips indicated by Philippians. But the distance was just as great to Caesarea. Actually the journey from Rome to Philippi took about forty days. Thus a major objection to a Roman imprisonment, and justification for a Caesarean, is removed.

Two major objections to Rome have to do with the amount of time needed for travel, just discussed, and the change in Paul's travel plans from his announced intention to visit Spain (Rom 15:24, 29) to his intent to visit Philippi (Phil 1:25-27; 2:24). Given Paul's unexpected changes in circumstances due to his arrest and imprisonment (Acts 21), a change of intent should not be found too surprising.

Though Rome cannot be proved to be the place from which Paul wrote, it does seem to fit the circumstances better than the alternatives. If from Rome, the date of writing was probably the early 60s. While holding this view, students still should not close themselves to evidence suggesting other possibilities. Despite the details in Acts and his biographical statements in the letters, there is still a great deal we do not know about Paul's activities.

REASONS FOR WRITING

Hawthorne lists a number of reasons Paul wrote this letter. From his list we may select the following as the most obvious.

First, there was the matter of Epaphroditus and the gift sent to Paul by his hand. Paul wished to respond to their generosity (4:10-20). He also wished to allay their apprehensions about Epaphroditus (2:25-30), with whom he doubtless sent the letter.

Second, he took the opportunity to share certain news about himself and his situation. He especially told them of a problem he faced because some brethren hoped to create trouble for him by preaching Christ out of envy and rivalry (1:14-18). At the same time he addressed the issue of his imprisonment and his possible future (1:19-30; 2:24).

Third, he wished to address a serious problem of division within the church. He names two women (4:2), but we suspect the problem was of wider dimension. There are touches throughout the book directed to this need, but it is addressed most powerfully in 2:1-11.

Fourth, Paul wished to warn about those he calls "dogs," "men who do evil," and "mutilators of the flesh" in 3:2. Later in the chapter he laments about "enemies of the cross" ( v. 18).

EMPHASES

In addition to these central purposes there are certain notes sounded throughout the book which can enrich pursuit by the serious student. The joy motif through the book has been often observed (cf. the reference at 1:4). Though some have argued the church was a joyful one, we believe that not to have been the case. Paul's repeated exhortations indicate their lack of joy, and we suppose that a capturing of the "joy of the Lord" would go far to resolving the Philippians' problems.

Another noteworthy emphasis is the repeated use of the forms of the root fron- ( phron ; references at 1:7). From examining these it can be discerned how Paul's call was for a whole approach to life, not just to superficial thought or action. Study of this term makes it clear that Christianity was a deep and total commitment to the Lord and to a way of life.

In addition the reader might examine the texts listed under "all" (1:1), "partnership" (1:5), and "in the Lord" (4:1).

DEVOTIONAL TEXTS

Some of the great devotional New Testament texts are found in Philippians (see 1:21; 2:5-11,12f; 3:7-11; 4:4-7,8f, and 11-13). Often these verses are taken out of context, and are given an independent existence. We note this to stress the fact that Paul did not write Philippians (or any letter) so it could be the subject of a commentary - though commentaries have real value. To follow Christ meant to live a life, not to judiciously make detailed observations about grammar, word meanings, syntax, etc. So if a commentary enhances understanding, that is a noble thing. But understanding may stop short of salvation. As Paul wrote to enhance discipleship, so this author hopes this work will have the same effect! To God be the glory!

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PHILIPPIANS

Beare, F.W. The Epistle to the Philippians . London: Adam and Charles Black, 1959.

Bruce, F.F. Philippians . Peabody, MA: Hendrickson, 1983.

Craddock, Fred. Philippians . Atlanta: John Knox, 1985.

Harrell, Pat. The Letter of Paul to the Philippians . Austin: Sweet, 1969.

Hawthorne, Gerald. Philippians . Waco: Word Books, 1983.

Martin, Ralph. Philippians . Grand Rapids: Eerdmans, 1987.

Melick, Richard. Philippians, Colossians, Philemon. Nashville: Broadman, 1991.

O'Brien, Peter. Philippians . Grand Rapids: Eerdmans, 1991.

Saunders, Ernest. First Thessalonians, Second Thessalonians, Philippians, Philemon . Atlanta: John Knox, 1981.

-College Press New Testament Commentary: with the NIV