Philippians 4:10

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 (Ti2 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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Php_4:10-20

But I rejoiced in the Lord greatly

Pauls gratitude

I.

He acknowledges the gift--rejoicing in the spirit that prompted it; expressing his contentment and confidence in God; confessing the seasonable nature of the supply.

II. He commends the givers for their special and repeated generosity; exemplification of the spirit of Christianity; acceptable sacrifice to God.

III. He assures them of an abundant recompense. God is rich; will supply all their need; by Christ Jesus. (J. Lyth, D. D.)

A grateful heart

I. Sees God in every benevolent action.

II. Rejoices in the Spirit that dictates it.

III. Puts the highest value on the gift. (J. Lyth, D. D.)

Philippian charity and Pauline delicacy

They had revived, he says, or more exactly--for the figure is taken from the beautiful burst of spring--they had, like a tree long bare and frost bound, put forth new sprouts and shoots under the genial influence of Gods rain and sun shine; they had thus sprouted and germinated afresh, after a season of apparent deadness, in their care or thought for him. But no sooner has he written the word than he feels, with that quickness and delicacy of perception which is one of the great charms of his character, that the expression may seem to involve a reproach for the lateness or tardiness of their offering; and therefore he adds instantly, that he knows that they had all along been thinking and caring for him, and had only wanted the opportunity of actually showing and proving it. For this he rejoiced in the Lord. Their kindness had given him a pleasure, not as a man only, but as a Christian. And he goes on to tell them why. (Dean Vaughan.)

Hearing and doing

A brief and simple, but very expressive, eulogy was pronounced by Martin Luther upon a pastor at Zwickaw, in 1522, named Nicholas Hausman. What we preach, said the great reformer, He lives. A good woman who had been to the house of God was met on her way home by a friend, who asked her if the sermon was done. No, she replied, it is all said; it has got to be done. (Biblical Treasury.)

Importance of opportunity

Opportunity is like a favouring breeze springing up around a sailing vessel. If the sails be all set, the ship is wafted onward to its port; if the sailors are asleep or ashore, the breeze may die again, and when they would go on they cannot: their vessel stands as idle as a painted ship upon a painted ocean.

Hesitation destructive

The beautiful drosera, or sun dew, lifts its tiny crimson head. The delicate buds are clustered in a raceme, to the summit of which they climb one by one. The topmost bud waits only through twelve hours of a single day to open. If the sun do not shine it withers and droops, and gives way to the next aspirant. So it is with the human heart and its purposes. One by one they come to the point of blossoming. If the warmth of confidence and hope glow in the heart at the right moment, all is well; but the chill of hesitation or delay will wither them at the core. (J. Denton.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Php 4:10. I rejoiced in the Lord greatly — Who directs all events. St. Paul was no stoic; he had strong passions, but all devoted to God; that now, at the last — By your present, which I have received from Epaphroditus; your care of me has flourished again — “Here, as in many other passages of his writings, the apostle shows the deep sense which he had of Christ’s governing the affairs of the world for the good of his servants: for this new instance of the Philippians’ care of his welfare, he ascribes expressly to the providence of Christ. And in the figurative expression, ανεθαλετε το υπερ εμου φρονειν, which is, literally, ye have flourished again to think or care, concerning me, he likens the Philippians’ care of him to a plant, which withers and dies in winter, but grows again in the following year; or to trees, which, after their leaves drop in autumn, put them forth again next spring. Lest, however, the Philippians might think this expression insinuated a complaint, that they had been negligent latterly, the apostle immediately adds, that they had always been careful to supply his wants, but had not had an opportunity till now.” Either they were in straitened circumstances themselves, or wanted a proper messenger by whom to send their bounty.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

VII. THE APOSTLE’S PERSONAL RELATIONS, Php_4:10-23.

1. Thanks for the gift brought by Epaphroditus, Php_4:10-14.

10. Rejoiced—The renewed proof of their regard in the relief sent by Epaphroditus awoke in the apostle a holy joy. They were, in their solicitude, like a tree putting forth fresh shoots. They had helped him before, and, indeed, had never ceased their care for him, but they had for a long time lacked an opportunity of manifesting it.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again. St. Paul thanks the Philippian Church for the gifts brought by Epaphroditus; his expressions, so courteous and yet so dignified, bespeak, like the Epistle to Philemon, like all his writings, the perfect gentleman in the best sense of the word. I rejoiced in the Lord; he fulfils his own precept (ver. 4). His joy rises kern the gift to the love which prompted the gift, and thence to the Divine Giver of that love. Greatly. Bengel says, "Hoc vix placuerit Stoico. Paulus ingentes affectns habuit, sed in Domino." The R.V rendering of the following words is more literal: "Ye revived your thought for me." The verb is properly used of a tree putting forth fresh shoots after its winter sleep. Bengel thinks that the metaphor was derived from the season; the apostle was writing in the spring. Offsets, as Meyer, render differently, Ye flourished again (i.e. in your circumstances) so as to mind my interests." As the words might seem to imply some degree of blame, St. Paul hastens to ascribe the delay of the Philippians to causes beyond their own control. Wherein ye were also careful, but ye lacked opportunity; more literally, wherein ye did indeed take thought, as R.V It may be that they had no suitable messenger; but St. Paul speaks of the "deep poverty" of the Macedonian Churches in 2Co_8:1, 2Co_8:2, where he also praises their liberality.

Vers. 10-13. St. Paul"s happy temper.

I HIS JOY OVER THE AFFECTION OF THE PHILIPPIANS.

1. Their loving thought for him gave him great joy. He greatly loved his converts; their love for him was, next after the blessed love of Christ, his greatest comfort and support. He rejoiced in the proof of their love; it was sweet to him; it was good for them, an evidence of their spiritual progress.

2. He may perhaps have feared that their love was growing cold; now he rejoiced. The spiritual life has its seasons, its winter and its spring, its times of depression and its times of fervor. It cannot but be affected in some degree, while we are in the flesh, by physical causes and by outward circumstances. We must not allow ourselves to be cast down; we must struggle on, locking always unto Jesus. Oar moods and feelings are changeful. He is "the same yesterday, and to-day, and for ever.

II HAS CONTENTMENT.

1. He had leavened to be independent of external circumstances. That joy in the Lord of which he speaks so much in this Epistle armed his soul against the trials of life. He that hath found Christ will not be wholly cast down by outward troubles. "Cast down rather, "being cast down, but not destroyed". (2Co_4:9) "Come unto me, all that are weary and heavy laden... and ye shall find rest unto your souls." No one was ever more tried than St. Paul; but he was content in the midst of hardships, self-sufficient in the Christian sense, not with the independence of pride or Stoicism, but resting upon Christ.

2. He was armed both for prosperity and adversity. Christian self-sufficiency, which is really the sufficiency of Christ, is shown in sorrow and in joy; "in all time of our tribulation, in all time of our wealth." The true Christian can bear misfortune and hardship with dignity, without ill humor and complaints; he can bear riches and honor with self-possession, without arrogance or elation. This true self-sufficiency manifests itself in all the circumstances of life, "in every thing and in all things.

3. He was taught of God. "I have been instructed;" "I have learned the secret." This Christian self-sufficiency comes from the teaching of God the Holy Ghost; it is a secret which he alone can teach. "The secret of the Lord is with them that fear him." The soul in its converse with God learns many mysteries of spiritual experience, mysteries of grace, mysteries of self-renunciation, mysteries of self-consecration. St. Paul had been initiated into all. Long training, under the guidance of the Holy Spirit, had led him through all the deep and holy mysteries of the life that is hid with Christ in God. We must ask the same Holy Spirit to guide us into all truth.

4. He was strengthened in Christ. Here is the source of Christian self-sufficiency. It is only in Christ, in spiritual union with Christ, that the Christian possesses strength. Without him we can do nothing; in him we can do all things. His strength is made perfect in our weakness. Therefore the Christian must not be discouraged; he must not shrink from the battle against evil in himself and in the world. He is indeed weak and helpless, but he has the presence of Christ, and in the strength of that presence he can do all things. "We are able," said the sons of Zebedee. We may in all humility say the same if we do verily believe in Christ. All things are possible to him that believeth. God giveth us the victory through Jesus Christ our Lord.

LESSONS.

1. It is easy to say, "Thy will be done;" it is very hard to work that prayer into our lives. St. Paul did so; so may we by the grace of God.

2. It is a secret to be learned only of God the Holy Ghost.

3. That teaching can make us contented always, self-sufficient through the strength of Christ.

Vers. 10-13. The secret of contentment.

The apostle now turns to his personal relations with the Philippians, and commends them for their considerate and timely liberality in the times of his distress.

I THE APOSTLE"S JOY IN THEIR LIBERALITY. "But I rejoiced in the Lord greatly, that at length ye retired your interest in me; in which, indeed, ye did interest yourselves, but ye had no opportunity.

1. There never was a man who more keenly appreciated Christian kindness than the apostle. Self-reliant and jealously independent as he was, his happiness was greatly increased by the thoughtful generosity of his converts. It was in no degree diminished by the fact that his friends had no opportunity of helping him, perhaps because he was far beyond their reach in the sweep of his missionary journeys.

2. Their kindness inspired him with a holy joy. Not because it was in answer to prayer for timely help, but because it typified the true grace of God in his converts. Their liberality was an evidence at once of their personal interest in him and of their Christian standing in the Lord.

II THE APOSTLE"S CONTENTED SPIRIT. "Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, I know also how to abound. In everything and in all circumstances I have learned both to be full and to be hungry, both to abound and to suffer need.

1. What a checkered experience was that of the apostle! He had experience of want and of fullness in his wanderings as an apostle. He was no stranger to hunger.

2. What a happy spirit for such a life! He was content with such things as he had. The poet says"Art thou poor? Yet hast thou golden slumbers, O sweet Content.

There is no passage in any writer which depicts a more expansive, a more positively exalted attitude of mind than he describes in this passage as the virtue of content. It is that condition of mind in which nothing can foil the energy of the spirit. It is the quality which, having evoked generosity in others, flows forth in gratitude for that generosity; which, having failed to evoke generosity, manifests itself in submission to disappointment and in patient trust for the future germination of the seed sown.

III THE TRUE SECRET OF CONTENTMENT. "I can do all things in him that infuses strength into me." This language implies that there is a Divine spring of help in all conditions.

1. Consider the extent of a Christians ability.

a. He is able to undergo every trial.

b. To brave every sort of suffering.

c. To overcome every variety of temptation.

d. To perform every duty.

2. Consider the source of the Christians strength. "In him." By virtue of our vital union with Christ we have access to the true Source of strength. Christ infuses strength into us:

a. By his teaching.

b. By his examinee of holy patience and forbearance.

c. By the moral influence of his death as a reed sacrifice for sin.

d. By the abundant bestowed of his Holy Spirit.

Thus the believer becomes "strong in the Lord, and in the power of his might.

IV THE SIGNIFICANCE OF THE APOSTLE"S STATEMENT.

(1) It was at once a declaration of experiences and

(2) an expression of gratitude. T.C.

Vers. 10-23. The art of Divine contentment.

The Philippians, having sent by Epaphroditus certain love-tokens to the apostle, must have a receipt from the magnanimous receiver. Most likely they were not of much intrinsic value, but Paul"s great heart rejoices over them and calls them "an odour of a sweet smell, a sacrifice well-pleasing unto God." At the same time, he lets them know that he could have been content without these love-tokens, though he is delighted with them; for he has learned the lesson of the years, to be content with any state in which a loving Lord might be pleased to place him. And here we have to notice

I CONTENTMENT IS AN ART. (Ver. 11) It must be "learned." We cannot acquire it at a bound. We must serve our apprenticeship to it as to any other art. It is not a science to be theoretically mastered, but an art to be practically obtained. We must go to the "school of art," we must set ourselves earnestly as scholars to learn the lesson, and we must "keep our hands in" by constant practice.

II THE CONTENTED SPIRIT MAKES LITTLE OF ITS WANTS. (Vers. 11-13) Paul had not sent any word to Philippi about his needs. He had become so superior to circumstances that abasement and abundance made no difference to him. Faith in Christ made him independent. It is the humble spirit which trusts the omnipotent Savior which proves to be really the independent spirit. It is humility and independence which always go together. When we control our desires, minimize our wants, we can reach independence more really than by acquiring vast estate. The rich are often discontented. Their desires outstrip all acquisition, and they are discontented in spite of their abundance.

III THE CONTENTED SPIRIT MAKES MUCH OF ITS BOUNTIES. (Vers. 12-18) With the independence Paul manifests magnanimity. See how he speaks of the attention of the Philippians. He makes it out that they have been always sending to him that every time they had an opportunity they were sending him their love-tokens. "Once and again" they had sent to his necessity. Now, it requires a big contented spirit to take the kindness of others cordially. Emerson says, "You cannot give anything to a magnanimous person. After you have served him he at once puts you in debt by his magnanimity. The service a man renders his friend is trivial and selfish compared with the service he. knows his friend stood in readiness to yield him, alike before he had begun to serve his friend and now also. Compared with that good-will I bear my friend, the benefit it is in my power to render him seems small. Besides, our action on each other, good as well as evil, is so incidental and at random that we can seldom hear the acknowledgments of any person who would thank us for a benefit without some shame and humiliation. We can rarely strike a direct stroke, but must be content with an oblique one; we seldom have the satisfaction of yielding a direct benefit which is directly received. But rectitude scatters favors on every side without knowing it, and receives with wonder the thanks of all people." In the same way, we find the magnanimous Paul making as much of the kindness of the Philippians as led them, we may be sure, to wonder at such mention being made of their gifts at all.

IV THE CONTENTED SPIRIT LOOKS AT ALL IN A SPIRITUAL LIGHT. (Vers. 19-23) Paul was glad of their gift, for it was spiritual "fruit." It was a benefit to them more than to him. Did they not realize that "it is better to give than to receive"? They had pleased God by their goodness to his servant. And he would supply all their need, according to his glorious riches in Christ Jesus. He would give them spiritual compensation. They would get a benefit in soul which was cheaply bought by what they had given.

He then sums up the joy-inspiring Epistle with salutations, among others, from those saints in Caesar"s household. This shows what success Paul"s mission had enjoyed at the capital, how even the entourage of the emperor had felt the spell of the aged prisoner. Paul had shown that he could live a heavenly, joyful, contented life, in spite of his imprisonment and possible martyrdom. The hero made heroes of others. The guardsmen who were chained to him cleaved to him in love May such a celestial life be ours! R.M.E.

Vers. 10-20. Paul thanks the Philippians for their contribution.

There is noticeable throughout mingled dignity and delicacy. He is careful on the one hand to maintain his independence, and on the other hand to show his sense of their kindness.

I THE REVIVED THOUGHT SHOWN IN THEIR CONTRIBUTION. "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." The occurrence was associated in his mind with joy. He verily thought that the Lord had put it into the hearts of the Philippians to scud that contribution to him. His joy rose to a great height. What made him rejoice so greatly was that then at length (an indefinite period, which went back at least to the coming of Epaphroditus) their thought for him was putting forth new shoots as trees do in spring. This was a revival which by no means reflected on their past. It had been winter with them, and, while winter lasts, no one expects nature to revive. But as soon as the proper season came round the fresh shoots appeared.

II STATEMENT REGARDING CONTENTMENT.

1. Introduced. "Not that I speak in respect of want." He was not to be understood as thinking merely of want. He was in such a relation to a state of want that the mere escape from it could not make him jubilant.

2. His state generally. "For I have learned, in whatsoever state i am, therein to be content." To be content is, literal]y, to be self-sufficient, independent. He was thus content relatively to his being in one state or another. He had learned to be content. "These words signify how contentedness may be attained, or how it is produced; it is not an endowment innate to us; it doth not arrive by chance into us; it is not to be purchased by any price; it springeth not up of itself, nor ariseth from the quality of any state; but it is a product of discipline have learned." It is an art which cannot be acquired without studious application of mind and industrious exercise; no art, indeed, requireth more hard study and pain toward the acquiry of it, there being so many obstacles in the way thereto; we have no great capacity, no towardly disposition to learn it; we must, in doing it, deny our carnal sense, we must settle our wild fancy and suppress fond conceits; we must bend our stiff and stubborn inclinations; we must repress and restrain wanton desires; we must allay and still tumultuous passions; we must cross our humor and curb our temper: which to do is a hard chapter to learn; much consideration, much practice, much contention and diligence are required thereto. Here it is an art which we may observe few do much study, and of the students thereof few are great proficients; so that "Qui fit, Mecaenas?" Horace"s question, "How comes it to pass that nobody liveth content with the lot assigned by God?" wanted not sufficient ground. However, it is not like the quadrature of the circle, or the philosopher"s stone, an art impossible to be learned, and which will baffle all study; there are examples which show it to be obtainable; there are rules and precepts by observing which we may arrive to it" (Barrow). The apostle for one had learned. The force of the language is, I for my part, have learned." "With noble self-consciousness," is the remark of Meyer. He had been exceptionally placed for learning this lesson. There were few, if any, who could compare with him in the changes he had seen in providence, in the states through which he had been made to pass. And he had rightly improved his experiences. He had learned to be independent of his outward state, in looking to the sufficiency of his inward enjoyments in God"s favor and love and the prospects of everlasting bliss. He had learned farther to be independent by looking to his outward state, whatsoever it was for the time being, as appointed him by God, as therefore better than he could choose for himself, as the best possible for him in view of his discipline and usefulness.

3. Contrasted states. "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." He condescends and dwells on particular states with variety of expression. As the result of his learning, he knew how to be abased, i.e. by any adverse state, and not merely by want. And he knew also how to abound, which is more specific, being the opposite of being in want. The knowing is next amplified, being made to extend to everything and all things (distributively and collectively). It is further amplified in being made to refer to acquired knowledge which is hidden from the uninitiated. He had learned the secret. The two states are now plainly described as a being filled and a being hungry, an abounding (in the means of subsistence) and a being in want (of the means of subsistence). We do not know so much about Paul being in the former state, but about the latter state there are affecting notices. "Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place"; (1Co_4:11) "In hunger and thirst, in fastings often, in cold and nakedness". (2Co_11:27) He knew how to maintain the right attitude to both states, and we are to understand the right attitude to be independence. He was so independent that he was "neither exalted by abundance nor crushed by want," as Pelagius properly remarks. There is a contentment (to use the narrower word) which extends even to a state of abundance. For in a state of abundance men are apt to make themselves poor by enlarging their desires. The apostle had "stayed affections," and that was the secret of his contentment in both states.

4. Source of support generally. "I can do all things in him that strengtheneth me." The apostle rises from the special to the general, and points triumphantly, but humbly, to what supported him, not only in want, but in every state. The Strengthener here is the same who is said to make us more than conquerors, viz. Christ.

(1) How Christ comes to have strength to give to his people. We are not to conceive of this strength as that belonging to him by original right as the Son of God. If we had not fallen from our original condition that would have been the source of strength to us, as it is to unfallen angels. The creature naturally finds strength in the Creator, and we should have found unfailing strength in him by whom God made the heavens and the earth, by whom also he made us. But Christ, as the Savior, had no blessing for his people until he had acquired it. All the strength that we need for our being raised out of sin into holiness had to be labored for, struggled for, bled for. The work for which Christ was set apart needed strength for its accomplishment. And this he was constantly augmenting until, at the last, in the depths of suffering, in conflict with all the powers of darkness, under the eclipse of the Divine countenance, he struggled out into perfect spiritual strength. He became strong, not by ease, but by "resisting unto blood, striving against sin." His own strength was not the result of his atoning work; it was rather that which accomplished it. But that he should give strength to his people, that follows on his atoning work, and does not go before it. We are taught to think of it as part of the reward which the Father gave him for finishing his appointed work. Raised to the right hand of God, he received gifts for men, even for the rebellious; and one of these gifts is strength to support us in the doing of God"s will. He has acquired for us that strength in which he himself overcame. That, then, is the hard-won manner in which Christ has become the Source of strength. He has risen out of the great glorious work of redemption to be strength to his people. He is our Strength, because our Redeemer.

(2) What the nature of the strength is which Christ gives to his people. There is ascribed to the holy a kind of omniscience: "Ye have an unction from the Holy One, and know all things. " That does not mean that we know all things in the sense in which God knows them, but that we know them so far as our duties are concerned, and are delivered from all that would obscure our vision. There is, in the same way, ascribed to us here a kind of omnipotence: "I can do all things." That does not mean that we can "Rift the hills or roll the waters, Flash the lightning, weigh the sun.

Such an omnipotence is not like us; it is only like One, and such glory he cannot give to another. Besides, it would not make us better beings that we possessed this power, while the possession of it would be accompanied with tremendous peril. It must mean that we can do all things such as are like us or can be expected of us. We have omnipotence within the range of our duties. We can feel out all round where our duties lie, and realize that we are perfectly equal to them. is not a French word," said a warrior of that brave nation; with much more truth may we say that "impossible" is not a Christian word. We have strength equal to our believing on Christ at the first, even in the inability of our will. We have strength equal to the most difficult duty to which we can be called. We have strength equal to the most trying position in which God may see fit to place us, which is the special application in the context.

(3) How Christ strengthens his people. He does not do it miraculously, as though we should retire at night in an ordinary state of mind, and rise in the morning miraculously strengthened in spirit. The Spirit may come as he does at first, without seeking; but he who would sit still and wait for a miracle shall never be strengthened. Where the Spirit is, there will be a seeking spirit. We are to seek strength in prayer, according to the direction, "Seek, and ye shall find." We are to seek it in the Word. Such a word as this before us, appropriated by faith, is fitted to strengthen us for duty and trial. But we are also to seek it in connection with providences. Prepared beforehand, we are, in the actual doing or bearing, to have a habit of reliance upon Christ. That is the secret of strength in working and in suffering. We are only promised strength according to our day, and not beyond the present day, in order that we may have a habit of reliance upon Christ for each day"s strength. At the same time, it should be true that we are ever, in holy habit, acquiring strength against the future. The way to be prepared for the future is to live well in the present. The way to be prepared for the more important duties of life is to do well the humble everyday duties. The way to be prepared for the great emergencies of life and especially for the last emergency is to bear well our lesser trials and annoyances.

III ACKNOWLEDGMENT OF THEIR KINDNESS.

1. Kindness to him at Rome. "Howbeit ye did well, that ye had fellowship with my affliction." Having so carefully guarded himself, he feels that he must now guard against any appearance of slighting their kindness. Having already excluded the idea of mere pecuniary relief, in his acknowledgment he looks to the moral excellence which they had displayed in their contribution. They had done well in that they had shown sympathy with him, not in his poverty (for he does not admit the existence of that), but in his affliction, i.e. in the sufferings generally to which he was subjected for the gospel in Rome. They had fellowship with him in the gospel. Having fellowship with him in greater matters, they had also fellowship with him in lesser matters. Their heart was open to all that the Christian preacher, to whom they as well as others had been so much indebted, might need in his prison in Rome. And that was the aspect of the contribution which made it peculiarly acceptable to the afflicted apostle.

2. Early kindness.

(1) When he was going forth from Macedonia. "And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no Church had fellowship with me in the matter of giving and receiving, but ye only." He had dwelt upon his own independence; he must now dwell upon their kindness. They, the Philippians, whom he mentions affectionately by name, knew as well as he that their kindness had not been of late growth. It had dated from the beginning of the gospel. For "he places himself in their situation, dates from (so to speak) their Christian era." It had dated from the time when he was going forth from Macedonia. Then they alone of the Churches had fellowship with hint in the matter of giving and receiving. We are here supplied with a general name for finance, from the two sides of the ledger credit and debit. In the Philippian ledger there was an account opened with Paul, in which there were only entries under the head of giving; nevertheless (to keep purely to finance, and not to complicate the thought by bringing in spiritual benefit received by the Philippians), it was categorically an account of giving and receiving. In our ledger (for business ideas ought to be carried into our whole income and expenditure) there should never be wanting a missionary account, an account opened with those who are in need of the gospel of Christ, or are our suffering fellow-Christians.

(2) When he was still in Thessalonica. "For even in Thessalonica ye sent once and again unto my need." Before the going forth from Macedonia, while he was still laboring in Thessalonica (within the bounds of Macedonia), they had sent once and again unto his need. The exceptional character of this proceeding is to be explained, on the one hand by the intensity of their affection for the apostle, and on the other hand by his consciousness that he was so well understood by them that, without misinterpretation, he could accept of their gifts.

IV UNSELFISHNESS OF THE ACKNOWLEDGMENT.

1. He did not seek gifts. "Not that I seek for the gift: but I seek for the fruit that increaseth to your account." By enlarging on their liberality he might be thought to be coveting their gifts. To guard himself he would have them understand that he did not seek for the gift, i.e. gifts of that kind. But he sought for the fruit corresponding to the gifts. Every time that they gave they were sowing; and the fruit would grow up for them in the next world. Every time that they gave there was an entry made in their name and to their account in the ledger of God, increasing the amount which God, as Debtor, would yet make good to them.

2. He did not need their gifts. "But I have all things, and abound: I am filled, having received from Epaphroditus the things that came from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God." There is a climax. He had all things he needed; he had more than he needed; he was filled to abundance beyond what he needed. It was the contribution of the Philippians sent by Epaphroditus that had put him in this position. The contribution was pleasing to him; but what was he to be thought of in the matter? It was rather pleasing to God. Given to God in him, the servant, it was pleasing to God; nay, it was peculiarly pleasing. Every morning and evening incense was burned in the Jewish temple. Every morning and evening an animal was slain. That symbolized the offering and sacrifice of Christ. The apostle makes bold to say that the contribution of the Philippians, savouring so much of Christ, was "an odour of a sweet smells a sacrifice acceptable, well-pleasing to God." Let us take encouragement from such an example. "But to do good and to communicate, forget not: for with such sacrifices God is well pleased.

V PROMISE. "And my God shall fulfill every, need of yours according to his riches in glory in Christ Jesus." He makes the promise, not in his own name, but in the name of his God. The Philippians had supplied Paul"s need; Paul"s God, in turn, would, for him, supply their need. He would supply the whole extent of their need, temporal and spiritual. He would do this according to his riches. A rich God, he would, with no stintedness, supply their need. The mark up to which he would supply it, and which would best manifest his wealth, would be their glorification. And all this, as he is always careful to note, was only to be realized within Christ as the ever-blessed sphere. Let us, then, fulfill the condition of the promise. In Old Testament form, condition and promise thus run: "Blessed is he that considereth the poor: the Lord will deliver him in time of trouble. The Lord will preserve him and keep him alive; and he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies. The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness.

VI Doxology, "Now unto our God and Father be the glory for ever and ever. Amen" The thought of the rich God glorifying his people, coincident with the close of the Epistle, calls forth an ascription of glory. It is an ascription of glory to him as our God and Father, the God of whom the brightest feature is his fatherhood, and to whom we are brought into the closest relation by adoption. The glory would be ascribed to him for the ages and ages that would roll on after his people were glorified. R.F.

Vers. 10-17. Man in model aspects.

"But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me. Notwithstanding ye have well done, that ye did communicate with my affliction. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no Church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity. Not because I desire a gift: but I desire fruit that may abound to your account." The apostle now turns his attention to a new subject, and the verses that follow to the close of the chapter seem to be a kind of postscript, acknowledging in a very graceful manner the various offerings which he had received from the Philippians by the hands of Epaphroditus. The passage before us may be regarded as presenting man in certain model aspects.

I Here is a man represented as an OBJECT OF CHRISTIAN BENEFICENCE, "But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again.

1. He received their beneficence with religious gratitude. "I rejoiced in the Lord," etc. "There is," says Dr. Barry, "in these words an expression of some hitherto disappointed expectation, not wholly unlike the stronger expression of wounded feeling in 2Ti_4:9, 2Ti_4:10, 2Ti_4:16. At Caesarea St. Paul would have been necessarily cut off from the European Churches; at Rome, the metropolis of universal concourse, he may have expected some earlier communication. But fearing to wound the Philippians by even the semblance of reproof, in their case undeserved, he adds at once, "in which ye were also careful, but ye lacked opportunity." Epaphroditus would seem to have arrived early, almost as soon as St. Paul"s arrival at Rome gave them the opportunity which they previously lacked." The contributions which came from the Philippians to him he traced to the Lord. He saw the hand and felt the love of God in their gifts. There is not a man on earth who is not in some measure the object of human beneficence. We are all receiving from others, every day in our life, some kind of good physical, intellectual, social, or spiritual. All this good we should devoutly ascribe to the Father of lights, from whom cometh "every good and perfect gift." Whether those of our fellow-men, who confer on us good, do it with their will or against their will, selfishly or disinterestedly, it matters not so far as our obligation to Heaven is concerned. From him all the good of all kinds and through all channels proceeds.

2. He received their beneficence with hearty appreciation. "Notwithstanding howbeit ye have well done, that ye did communicate had fellowship with my affliction." "Ye have well done." Your beneficence was dictated from a generous sympathy with my affliction, and it was timely withal. True beneficence is a blessed virtue. "It is more blessed to give than to receive." His appreciation seems to have been deepened by the fact that their beneficence preceded that of other Churches. "Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no Church communicated had fellowship with me as concerning in the matter of giving and receiving, but ye only." The time referred to is the period of his leaving Macedonia and Athens for Corinth. (Act_17:14) They rendered him help, not only after he had left Macedonia, but before that time, when he had just passed from Philippi to Thessalonica. "At Thessalonica, as at Corinth both very rich and luxurious communities he refused maintenance and lived merely by the labor of his own hands. (1Th_2:9 2Th_2:8) But it appears from this passage that even then he received, once and again (that is, occasionally, once or twice), some aid from Philippi to supply his need, that is (as in all right exercise of liberality), to supplement, and not to supersede his own resources." In this also he acts in a model way. There are those ingrates in society who receive help from others as a matter of course, attach little or no value to the good which they are constantly receiving. Ay, and moreover, there are those, too, who, instead of becoming bound to the benefactor as friends through gratitude for the favors, not unfrequently become enemies. Ah me! this worst of human vices is, perhaps, the most common. "As there are no laws against ingratitude," says Seneca, "so it is utterly impossible to contrive any that in all circumstances shall reach it. If it were actionable, there would not be courts enough in the whole world to try the causes in. There can be no setting a day for the requiting of benefits, as for the payment of money; nor any estimate upon the benefits themselves; but the whole matter rests in the conscience of both parties; and then there are so many degrees of it, that the same rule will never serve all.

3. He received their beneficence with entire unselfishness. "Not because I desire a gift: but I desire fruit that may abound increaseth to your account." He means to say, I do not "desire a gift" for my own sake as much as for yours. I value the gift as an expression and evidence of your faith in Christ. An old writer says, "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." True men always value a gift, not simply because of its intrinsic value, or even because it will serve their temporal interest, but because of the priceless sentiments of the heart, love, disinterestedness, and friendship, which it represents. We are all objects of beneficence. Let us act as Paul did in this character, accept all human favors with religious gratitude, with hearty appreciation, and with entire unselfishness.

II Here is a man represented as a SUBJECT OF PROVIDENTIAL VICISSITUDES. "I have learned, in whatsoever state I am, therewith therein to be content." "Whatever state." How constantly changing are our states! Life is in truth a checkered scene. Every hour we pass from one condition or mood to another. We change in mind, body, and circumstances. We alternate between friendship and bereavement, prosperity and adversity, sunshine and storms. Now, the aspect in which Paul is seen in passing through these changes is that of contentment, and in this respect" he is a model to us all. His contentment does not mean insensibility, a kind of Stoicism; does not mean indifference to the condition of others, or a satisfied complacency either with his own moral condition or that of the world. It is a cordial acquiescence in the arrangements of Heaven. N ot my will, but thine, be done." This state of mind is not innate, it is attained. Paul "learnt" it. This is moral scholarship of the highest kind.

"Some murmur when their sky is clear And wholly bright to view, If one small speck of dark appear In their great heaven of blue.

And some with thankful love are filled, If but one streak of light, One ray of God"s great mercy, gild The darkness of their night. (French.)

III Here is a man represented as a GENUINE REFORMER. "I can do all things through Christ in him which strengtheneth me." Paul was a genuine reformer. The reformation he sought was not in corrupt legislation, in outward institutions social, political, or ecclesiastical in theological systems, or in external behavior. Such reformations are of little worth. He wrought.

1. In the realms of motive, the springs of action, to change the moral heart of the world. Every man on earth should act in this character and become a moral reformer. All should study and imitate Paul in this aspect. How did he act as a reformer?

2. In conscious dependence on Christ. "I can do all things through Christ." "All things" pertaining to this work as a reformer, not by my own talents, skill, or industry, not in my own strength, but in "Christ which strengtheneth me." Indeed, in Christ"s strength what cannot a man do? He can work miracles as the apostles did, he can turn the moral world upside down, he can create men "anew in Christ Jesus," he can sound a trumpet whose blast shall penetrate the ears of slumbering souls and awake the teeming millions that are sleeping in the dust of worldliness and depravity. "Through Christ which strengtheneth me." Strengthens me by turning me away from things that are temporal to things that are spiritual, rooting my faith in eternal realities, filling and firing me with the love which he had for human souls and for the everlasting Father.

Conclusion. Study well these model aspects of a man who, as an object of Christian beneficence, is always religiously grateful, heartily appreciative of the favors he receives, and entirely unselfish; as a subject of providential vicissitudes, magnanimously contented in every condition and mood of life; and, as a get, aide reformer, does his work, not in his own strength, but in the power of Christ. D.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Php_4:10. Hath flourished again.—R.V. “ye have revived your thought for me.” The active generosity of the Philippians towards St. Paul had never died, any more than a tree does when it sheds its leaves and stands bare all through the winter. The winter of their disability was past, and the return of the sun of prosperity made the kindly remembrance of the apostle sprout into a generous gift to him.

Php_4:11. Not that I speak, etc. “Do not mistake me; I am not moved thus by the good of my own need.” The apostle does not leave it possible for one to say with the melancholy Jaques, “When a man thanks me heartily, methinks I have given him a penny and he renders me the beggarly thanks.” I have learned … to be content.—“Self-sufficiency,” said Socrates, “is nature’s wealth.” St. Paul is only self-sufficient so far as Christ dwells in him and assures him, “My grace is sufficient for thee” (cf. Heb_13:5).

Php_4:12. I know how to be abased.—To be “in reduced circumstances.” I know how to abound.—To be in affluence. By this it does not appear that St. Paul meant, “I have chewed the bitter cud of penury, and tasted the sweets of prosperity.” Many a man has had to do that—everything lies in how it is done. It is as much beneath the Christian philosopher to make a wry face at the one, as to clap the hands in childish glee at the other. I am instructed, etc. Lit. “I have been initiated.” The pass-word is in the apostle’s possession—no novice is he. To be full and to be hungry.—As if we said “to pasture and to pine.” It is the psalmist’s “green pastures and still waters.… The valley of the shadow of death.”

Php_4:13. I can do all things through Christ which strengtheneth me.—A fresh general statement of the self-sufficiency of Php_4:11. “In the grand brevity how marked is the assurance, and at the same time humility” (Meyer).

MAIN HOMILETICS OF THE PARAGRAPH.—Php_4:10-14

The Joy of a Good Man in Extremity—

I. Stimulated by the practical evidence of the growth in his converts of Christian thoughtfulness.—“Your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity” (Php_4:10). The Philippians were a hospitable people, as was shown both by Lydia and the gaoler, who insisted on the privilege of ministering to the wants of the apostles in the beginning of their ministry at Philippi. The Church in that city had already sent a liberal contribution to the apostle to help him in his missionary work; and he now rejoices over another practical evidence of their generous thoughtfulness in the timely help they had sent him by the hands of Epaphroditus. Paul and his mission were much in their thoughts, and they were often devising how they might minister to his wants and further the work of the gospel. They were eager to help him more frequently, but lacked opportunity. They valued the gospel so as to be willing to pay for it. It is a gratifying and unmistakable proof of religious growth when we are anxious to contribute of our means, according to our ability, for the spread of the gospel. Liberality in money-giving is a crucial test of genuine godliness. When the commission of excise wrote Wesley, “We cannot doubt you have plate for which you have hitherto neglected to make an entry,” his laconic reply was, “I have two silver teaspoons at London, and two at Bristol; this is all the plate which I have at present, and I shall not buy any more at present while so many around me want bread.” It is estimated that he gave away more than £30,000.

II. Maintained by having mastered the secret of Christian contentment.—

1. A contentment gained by actual experience of the ups and downs of life. “Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound; everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need” (Php_4:11-12). The checkered and eventful life of the apostle had taught him many lessons, and not the least useful and important was the art of contentment. A man with his varied experience is not easily inconvenienced by fluctuating fortunes. Contentment is gained, not by the abundance of what we possess, but by discovering how much we can do without. “That which we miscall poverty is indeed nature,” writes Jeremy Taylor; “and its proportions are the just measures of a man, and the best instruments of content. But when we create needs that God or nature never made, we have erected to ourselves an infinite stock of trouble that can have no period.” Most desires are first aroused by comparison with others. Sempronius complained of want of clothes and was much troubled for a new suit, being ashamed to appear in the theatre with his gown a little threadbare; but when he got it, and gave his old clothes to Codrus, the poor man was ravished with joy and went and gave God thanks for his new purchase; and Codrus was made richly fine and cheerfully warm by that which Sempronius was ashamed to wear; and yet their natural needs were both alike.

2. A contentment inspired by divine strength.—“I can do all things through Christ which strengtheneth me” (Php_4:13). The apostle’s contentment was not self-sufficiency, but self-sufficingness; and this was acquired, not only by the experiences of life, but the help of divine grace. He could conceive no circumstances in which that grace was not sufficient. His contented mind he regarded as a gift of God. “I have learnt from Thee, O God,” writes Augustine, “to distinguish between the gift and the fruit. The gift is the thing itself, which is given by one who supplies what is needed, as money or raiment; but the fruit is the good and well-ordered will of the giver. It is a gift to receive a prophet and to give a cup of cold water; but it is fruit to do those acts in the name of a prophet and in the name of a disciple. The raven brought a gift to Elias when it brought him bread and flesh, but the widow fruit, because she fed him as a man of God.”

III. Gratefully commends the generosity of those who alleviate his extremity.—“Notwithstanding ye have well done, that ye did communicate with my affliction” (Php_4:14). Though the apostle had learned contentment in every situation, and his mind could accommodate itself to every change of circumstances; though he had fresh and inexhaustible sources of consolation within himself, and had been so disciplined as to acquire the mastery over his external condition and to achieve anything in Christ; yet he felt thankful for the sympathy of the Philippian Church, and praised them for it. His humanity was not absorbed in his apostleship, and his heart, though self-sufficed, was deeply moved by such tokens of affection. Though he was contented, he yet felt there was affliction—loss of liberty, jealous surveillance, inability to fulfil the great end of his apostolic mission. This sympathy on the part of the Philippians with the suffering representative of Christ and His cause is the very trait of character which the Judge selects for eulogy at last (Mat_25:35) (Eadie).

IV. Has a divine source.—“But I rejoiced in the Lord greatly” (Php_4:10). He regarded the gift as coming from the Lord, and his joy in its reception was from the same source. He rejoiced the more in this practical evidence of the love and gratitude of his converts. Every kindness shown to us by others, when it is recognised as coming from God, will augment our joy in Him.

Lessons.—

1. God does not forget His servants in distress.

2. A contented spirit is a fruit of divine grace.

3. It is a joy to be remembered by those we love.

GERM NOTES ON THE VERSES

Php_4:10. Practical Christian Benevolence—

I. Is quick to see the needs of God’s servants and of the cause in which they faithfully labour.

II. Eagerly watches every opportunity for supplying those needs.

III. Is a matter of exalted joy to those who fully appreciate both the supply and the motive that prompted it.

Php_4:11-12. Tendency of Christian Principles to produce True Contentment.

I. Christianity takes away the natural causes of discontent.—

1. Pride.

2. Self-preference.

3. Covetousness.

II. Christianity furnishes powerful motives for the exercise of a contented mind.—

1. The disciples of Christ are under the strongest obligations to walk in the footsteps of their divine Master.

2. True Christians are firmly convinced that their lot is chosen for them by their blessed Lord and Master.

3. It is chosen for them, in infinite love and mercy to their souls.—E. Cooper.

Php_4:11. Contentment.

I. That a man be content with his own estate without coveting that which is another’s.

II. That a man be content with his present estate.—

1. Because that only is properly his own.

2. All looking beyond that disquiets the mind.

3. The present is ever best.

III. That a man be content with any estate.

IV. The art of contentment—

1. Is not learned from nature.

2. Or outward things.

3. But is taught us by Gods Spirit.

4. By His promises.

5. By the rod of discipline.

6. Proficiency in contentment gained—

(1) By despising unjust gain.

(2) By moderating worldly desires and care.

(3) By carefully using and charitably dispensing what we have.

(4) By bearing want and loss with patience.—R. Sanderson.

Christian Contentment.

I. What it is.—

1. That our desires of worldly good are low and moderate.

2. That in all our views of bettering our worldly condition we indulge not immoderate cares.

3. That whatever our present condition be, we cheerfully submit to the providence of God in it.

4. That we are so easy with our own lot as not to envy others who may be in more prosperous circumstances.

5. That we will not use any unlawful means to better our present condition.

6. That we make the best of our condition whatever it be.

II. How it may be learned.—

1. Christianity sets in view the most solid principles of contentment and the strongest motives to it.

2. Furnishes us with the brightest patterns of contentment to enforce its precepts and prevent our despair of attaining it.

Lessons.—

1. The present state should be considered as a state of learning.

2. More depends on our spirits than upon our outward condition in order to contentment.

3. Labour to have our minds so formed that they may be content and tolerably easy in any state of life.

Php_4:13. The Source of the Christian’s Power.

I. The extent of a Christian’s ability.—

1. He is able to discharge every duty.

2. He is able to endure every trial.

3. He is able to brave every suffering.

4. He is able to overcome every temptation.

II. The source of the Christian’s ability.—

1. Christ strengthens us by His teachings.

2. Christ strengthens us by His example.

3. Christ strengthens us by the moral influence of His death as a sacrifice far our sin.

4. Christ strengthens us by uniting us to Himself, and bestowing on us, in answer to the prayer of faith, the influences of the Holy Spirit. Christ is the fountain of spiritual strength,—G. Brooks.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

(4). The Apostle’s thankfulness for the gifts of love which he has received from them

( Php_4:10-20).

His joy on account of such friendship (Php_4:10); correction of a possible misunderstanding on their part (Php_4:11-13); grateful recognition of their kindness (Php_4:14-17); and assurance of the divine blessing (Php_4:18-20)

10But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked [were lacking] opportunity. 11Not that I speak in respect of want, for I have learned, in whatsoever 12state I am (therewith) to be content. I know both [also]7 how to be abased, and I know how to abound; every where [in everything], and in all things I am instructed 13both to be full and to be hungry, both to abound and to suffer need. I 14can do all things through Christ8 [in him] who strengtheneth me. Notwithstanding 15ye have well done that ye did communicate with [shared in] my affliction. Now, ye Philippians, [also] know (also) that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning [for an account of] giving and receiving, but ye only. 16For even in Thessalonica ye sent once 17and again unto9 my necessity. Not because [that] I desire a [the] gift: but I desire 18[the] fruit that (may) abounds to your account. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. 19But my God shall supply all your need according to his riches10 in glory by [in] Christ Jesus. 20Now unto God and our Father be glory forever and ever. Amen.

EXEGETICAL AND CRITICAL

Php_4:10. But I rejoiced in the Lord greatly. Paul commences by adding (δέ) something else which concerns himself personally (ἐχάρην). He limits this statement in two ways; first, by designating the element (ἐν κυρίῳ) and secondly, the degree (μεγάλως) of his joy, the latter word being at the end for the sake of emphasis.—That now at the last your care of me hath flourished again. Ὅτι introduces the reason of his joy: ἤδη ποτὲ ἀνεθάλετε. This form of the verb is not found elsewhere. See Winer’s Gram. p. 87. The verb (from θάλλω to bloom, be luxuriant, or to cause to bloom) signifies to become green again, or to make green again. [The figure was not suggested by the season of the year when the gift was sent (Bengel), but the thought in its freshness budded into poetry (Eadie).—H.] The Philippians are regarded in the figure as a tree or field, wherein the concealed life has shown itself anew in the bestowal of the gifts of love, which are, as it were, the new buds or shoots of spring. The figure does not admit of the transitive signification (Grotius, with an appeal to Eze_17:24), and the contest, which presents the reason for his great joy, forbids our referring it to a return of prosperity (Meyer, Schenkel: to thrive, prosper in their circumstances); and also forbids (for it contains no reproach) our regarding either the emphatic ἤδη ποτέ as tandem aliquando (Meyer), though it may be so taken in Rom_1:10 where it stands with the future, or ἀνεθάλετε as pre-supposing the readers to be deficient in sympathy, as it were withered, unproductive, ἀπομαρανθέντες ἐν τῇ ἐλεημοσύνῃ (Œcum. et al.) Under what circumstances the Apostle’s welfare (τὸ ὑπὲρ ἐμοῦ) could not be a subject of the concern and care (φρονεῖν) of the church, is not stated, nor can it be conjectured. Bengel, who however goes too far when he says videtur legatio a Philippensibus tempore verno constituta, a quo metaphora sumitur, observes very justly: τὸ ὑπὲρ ἐμοῦ dicitur ut τὰ παῤ ὑμῶν, Php_4:18, and also regitur a φρονεῖν. Hence τὸ ὑπὲρ ἐμοῦ φρονεῖν is not to be taken as the accusative of relation (Winer’s Gram., p. 317 sq.) In a word, a new life has sprung up in the church, which has led them to consider (φρονεῖν) how they can do something again for the Apostle (τὸ ὑπὲρ ἐμοῦ). If it could be suspected that any censure was intended here, what follows serves at once to remove that suspicion, for it excludes entirely all ground for such a thought.—Wherein ye were also careful, but ye were lacking opportunity.’ Ἐφ’ ᾦ, which is always neuter with Paul, and indicates the basis of the φρονεῖτε (Winer’s Gram., p. 392 sq.), has τὸ ὑπὲρ ἐμοῦ for its antecedent, while ἐφρονεῖτε, which the prefixed καί associates with their failure to contribute to his support, declares, that notwithstanding such omission, they had been thoughtful in the matter, so that they could not have been ἀπομαρανθέντες ἐν ἐλεημοσύνῃ. It was not the disposition, but the outward circumstances that were at fault (ἠκαιρεῖσθε δέ). The omission of μέν after ἐφρονεῖτε, to which δέ corresponds, states the palliating antithesis with greater point and vivacity. De Wette incorrectly explains φρονεῖν ἐπί as a thinking without doing, φρονεῖν ὑπέρ a thinking with doing. The action is not indicated by the preposition, but is expressed in ἀνεθάλετε. We are not to refer ᾦ to ἐμοῦ for its antecedent, (Calvin), nor to translate ἐφ’ῷ although (Luther), or sicut (Vulg.), or post id (Grotius). In what the unfavorableness of their condition consisted, is not stated or intimated. But Paul’s joy on account of the change does not permit us to find it in the state of their resources, their temporal means, (Meyer, et al.), or in the want of an opportunity to transmit their gifts (Erasmus). [The more precise translation of ἠκαιρεῖσθε may be ye were not having a favorable time: which as already remarked leaves it uncertain in what respect it was unfavorable. Of the conjectures that of Meyer and others (see above) is as probable as any other. The want of something to send to the Apostle is less likely to have been the difficulty than the want of a suitable messenger. The commission as a fiduciary trust required honor and fidelity on the part of the agent, and was not to be entrusted to every one who might offer himself for the service. The journey too was a difficult one, involving perils by land and sea, and (as shown in all probability by the narrow escape of Epaphroditus himself) requiring courage and physical hardihood, which many would not possess though not deficient in other respects.—H.]

Php_4:11. Not that I speak in respect of Want, (οὐχ ὅτι καθ’ ὑστέρησιν λέγω) denies that the relief of any personal want was the cause of his joy, which is not of a nature to depend on external circumstances. On οὐχ ὅτι see Php_3:12. Winer’s Gram., p. 597. On καθ’ ὑστέρησιν, see Winer’s Gram., p. 402.—He now adds in confirmation:—For I have learned in whatever state I am to be content (ἐγὼ γὰρ ἕμαθον ἐν οἶς εἰμι αὐτάρκης εἶναι). Comp. 2Co_9:8; 1Ti_6:6; Heb_13:5. Ἐγώ is emphatic: with others it may be different. There is no reason for supplying in tot adversis, or divinities with ἔμαθον (Bengel). Ἐν οἶς εἰμι means his condition at any time; and does not refer merely to his condition at that time, nor is ἐν οἷς to be taken as masculine (Luther, with whom). [Prof. Eadie reminds us that the great divine, Dr. Isaac Barrow, has four sermons on this text. See under Homiletical and Practical.—H.]

Php_4:12. I know also how to be abased or brought low, (οἶδα καὶ ταπεινοῦσθαι) begins the account of his resignation, contentment (αὑτάρκεια). The order of the contrasts (ταπεινοῦθαι, περισσεύειν) appears to adjust itself to the condition of the Apostle at the time when he wrote the Epistle. The knowing (οἶδα) is a consequence of the learning (ἔμαθον). On the facts see 2Co_4:8; 2Co_6:9-10. καί adds to the general statement ἐν οἶς εἰμι, the more particular one.—And I know how to abound—οἶδα καὶ περισσεύειν. Here καί adds the opposite as having also been learned. Περισσεύειν harmonizes better with the context than would the more exact opposite of the preceding verb (ὑψοῦσθαι). Pelagius: ut nec abundantia extollar, nee frangor inopia. Grotius: in rebus exiguis patienter me gerere, rebus abundantibus cum modo uti. The signification excellere (Erasmus) is untenable.—In every thing and in all things I have been instructed or initiated.—Ἐν παντὶ καὶ ἐν πᾶσι is to be explained by ἐν οἷς (Php_4:11). Both then are neuter, embracing all states and every state. The first is not equivalent to ubique (Vulg.), nor is the second masculine (Luther: among all; Bengel: respectu omnium hominum). The perfect of the verb (μεμύημαι) denotes the continuance of the state described. There is manifestly here a climax: ἔμαθον as pupil, οἶδα as companion, μεμύημαι, as master. Only a gradation, however, is indicated in the extent and exactness of the knowledge, but there is no reference to a divine revelation (Estius, Bengel). The verb is followed by the accusative or dative; hence ἐν παντὶ καὶ ἐν πᾶσι only describes the condition, in which this knowledge manifests itself; what he has been taught is stated in the following infinitives, equivalent to accusatives after the verb.—Both to be full and to be hungry, both to abound and to suffer need (καὶ χορτάζεσθαι καὶ πεινᾶ̣ν, καὶ περισσεύειν καὶ ὑστερεῖσθαι).

Php_4:13. I can do all things in him who strengtheneth me.—Summing it all up, he says, πάντα ἰσχύω. [Πάντα is the ‘quantitative’ accusative after ἴσχύω (Gal_5:6; Jam_5:16) defining the measure and extent of the action (Ellicott).—H.] Again, climacteric from knowledge to ability (Gal_5:6; Jam_5:16), and πάντα is entirely general, extending even beyond the categories just mentioned. Van Hengel incorrectly restricts it to omnia memorata. It sounds like boasting, hence in humility he adds: ἐν τῷ ἐνδυναμοῦντί με. In himself there resides no such knowledge and ability; it has been bestowed upon him, he has it only in and from the Lord who alone creates it. Comp. Eph_6:10; 2Co_12:9; Act_9:22; Rom_4:20; 1Ti_1:12; 2Ti_2:1; 2Ti_4:17.

Php_4:14. Notwithstanding (better, nevertheless) ye have well done.—Πλήν turns the attention from Paul to the Philippians and their gifts, which are now estimated positively. Cavet, ne fortiter loquendo contempsisse ipsum beneficium videatur (Calvin). [Notwithstanding (πλήν) he did not need their bounty to relieve his wants, he is thankful for it, and commends their generosity.—H.]—Καλῶς ποιήσατε describes their contribution as a good deed, which the following more closely defines: That ye shared in my affliction—συγκοινωνήσαντές μου τῇ θλίψει. It was therefore a fellowship (a κοινωνεῖν) with the affliction (θλῖψις), which last denotes his hard condition, not merely want; hence it was compassion, interest, but as the emphatic position of μου indicates, for the sake of the person, in devoted love. Composito verbo innuitur, etiam alios alio modo fuisse κοινωνήσαντες (Bengel). Comp. Php_4:16; 2Co_9:11. [This sympathy on the part of the Philippians with the suffering representative of Christ and His cause is the very trait of character which the Judge selects for eulogy at the last day. See Mat_25:35 sq. (Eadie).—H.]

Php_4:15. Now, ye Philippians also know—οἴιδατε δὲ καὶ ὑμεῖς,Φιλιππήσιοι. The transition to the past is indicated by δέ; καί points to Paul, for they and he alike know what has been done by them. The insertion of the name of the church shows his deep emotion, and gives a marked emphasis, as 2Co_6:11. No contrast with other churches is implied (Bengel).—That in the beginning of the gospel, when I departed from Macedonia.—Ὅτι introduces the object of their knowledge. Ἐν ἀρχῇ τοῦ εὐαγγελίου, a limitation of time which ὅτι ἐξῆλθον ἀπὸ Μακεδονίας, the first departure from Macedonia (Act_16:11 to Act_17:15), so defines, that it must be understood from the standpoint of the Philippians, since for them the existence of the gospel began when the Apostle preached in Macedonia. [The “beginning of the gospel” at Philippi implies that he visited the Philippians on some other and later occasion. This intimation tallies exactly with Act_20:2; Act_20:6, which states that Paul came to Philippi (since μέρη ἐκεῖνα in the former passage would include that city), both on his second journey from Macedonia to Greece, and on his return from Corinth to Asia Minor and Jerusalem.—H.] It is incorrect to regard ἐξῆλθον as used for the pluperfect (Van Hengel, Wiesinger, et al.), which is forbidden by ἐν ἀρχῇ τοῦ εὐαγγελίου, and besides Php_4:16 does not refer merely to the gifts sent to Corinth.—No church communicated with me for an account of giving and receiving, but ye only, οὐδεμία μοι ἐκκλησία ἐκοινώησεν εἰς λόγου δόσεως καὶ λήψεως, εἰ μὴ ὑμεῖς μόνον. Only the words λόγον δόσεως καὶ λήψεως are difficult. The context, especially Php_4:17, explains εἰς λόγον as meaning for account of; for the genitives, like the words debit and credit, receipts and expenses, point to the keeping of accounts as the source of the phraseology (Cicero, Læl. Phil 16: ratio datorum et acceptorum). Hence Bengel incorrectly takes the meaning to be quod attinet (limitat), as if in other ways than with gifts of love, other churches had indeed communicated with him. Further, it is the present giving and receiving of Paul and the Philippians that are spoken of: he gives the gospel and receives their gifts, they bestow their gifts and take gifts from him, God’s word. Hence it is not a giving of the Philippians and receiving of Paul in the matter of the gifts of love (Grotius, et al.), or a giving of Paul and receiving of the Philippians, in rebus spiritualibus (the Greeks, et al.), nor are we to think of gifts of money from Paul to the Philippians (Rheinwald), or, least of all, that with Paul the page headed δόσις, with the Philippians that headed λῆψις remained blanks (Meyer), for the two run into each other, and we are not to think merely of the temporal.

Php_4:16. For even in Thessalonica ye sent once and again unto my necessity.—Ὅτι is quia (Vulg.), or nam (Luther), and confirms εἰ μὴ ὑμεῖς μόνοι. It does not depend on οἴδατε, it is not ‘that’ (Van Hengel, et al). Ἐν Θεσσαλονίκῃ states that it was in Thessalonica that the gifts came to him, so that the designation of place can indeed be joined with ἐπέμψατε, but rather belongs with μοι (Winer’s Gram. p. 414), and the prefixed καί, with an allusion to ἀρχὴ τοῦ εὐαγγελίου, denotes the early period of this contribution, while καὶ ἅπαξ καὶ δίς (1Th_2:18) renders the repetition of their giving prominent with a hint at the rapid succession of the gifts. [The both once and twice is emphatic, i.e., not once only, but twice (De Wette, Ellicott). The καί, also, connects other and later instances of their liberality with the gifts which he received so early and promptly at Thessalonica immediately after his departure from Macedonia. We read in 2Co_11:9 that while Paul was at Corinth, after having preached in Macedonia, where Philippi was situated, he received supplies from that province. The particular place from which he received them is not named in that passage, but as the Apostle declares here that no other church aided him in that way, we must conclude that the bounty which he acknowledges in the Epistle to the Corinthians is that which he tacitly accredits here to the Philippians.—H.]—Εἰς τὴν χρείαν designates the need of the Apostle, the article indicating that it was a present need, and also known to the Philippians.

Php_4:17. Not that I desire the gift (οὐχ ὅτι ἐπιζητῶ τὸ δόμα) denotes that he was not concerned about the definite material present. The verb is simply quæro, the preposition denoting the direction, as in ἐπιποθῶ (Php_1:8). The present tense denotes ‘the constant, characteristic tendency: that is not his case’ (Meyer). Hence it is not studiose quæro (Hölemann).—But I desire the fruit, ἀλλὰ ἐπιζητῶ τὸν καρπόν.—Emphatic repetition of the verb in the antithetical clause. [‘I do not want the gift, I do want the fruit,’ etc. (Lightfoot).—H.] ‘The fruit’ suggests the idea of the gift, the present, as seed sown which will be followed by a harvest (Gal_6:18), and points to a manifold reward (Meyer). But there is no reference to the Christian life as first, bringing forth the gift (Rilliet).—That abounds to your account, τὸ πλεονάζοντα εἰς λόγον ὑμῶν, describes the fruit as one that grows for the advantage of the Philippians: that what they have entered as δόσις is registered to them as λῆψις; they may therefore receive from Paul, from other churches, from the Lord Jesus Christ and God Himself, what will prove a blessing to them for time and for eternity. On πλεονάζειν see Rom_5:20; Rom_6:1; 2Co_4:15; 2Th_1:3. To this εἰς λόγον ὑμῶν belongs, which is not equivalent to εἰς ὑμᾶς, ratione vestri (Bengel), and not to ἐπιζητῶ (Van Hengel), nor is καρπός here equivalent to τόκος, interest (Michaelis), for the context gives no occasion to adopt this meaning, though λόγος is to be held as implying ‘account.’

Php_4:18. But I have all, and abound. I am full.—Ἀπέχω δὲ πάντα is an expression of his complete content: he has all that (Mat_6:2; Mat_5:16; Phil. 15) he needs or desires, so that he has nothing left to wish for. It is not “receipt” (Erasmus), also not habeo autem omnia (Vulg.). With a climactic force καὶ περισσεύω is added: I have yet more than I need and wish, am even filled (πεπλήρωμαι), have abundance around and within. Not outward abundance is meant, but complete inward satisfaction.—Having received of Epaphroditus the things which were sent from you (δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρ’ὑμῶν) points to the mode in which he had come into this state.—He describes their gift as: An odor of a sweet smell, a sacrifice acceptable, well pleasing to God.—Ὀσμὴν εὐωδίας (comp. Eph_5:2), θυσίαν δεκτὴν,εὐαρεστον τῷ θεῷ, represents the gift under the image of an offering. The dative belongs equally to both expressions. Comp. Php_2:17; Rom_12:1; Heb_13:16; 1Pe_2:5. Every gift and act of love should be regarded as an offering made to God in thankfulness, and hence it is that they are acceptable, well pleasing to Him.

Php_4:19. But my God shall supply all your need (ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν) attaches itself to τῷ θεῷ. God allows no offering to be made to Him in vain, especially when it is a gift to one whose God He is. Comp. Php_1:3. Paul’s God will repay the Philippians for having so contributed to his aid that he could say πεπλήρωμαι. Hence πληρώσει measures, as it were, the recompense to them by his πεπλήρωμαι, and πᾶσαν χρείαν ὑμῶν responds to εἰς τὴν χρείαν μοι (Php_4:16). The reference is not merely to bodily want (Chrysostom), or even to spiritual (Pelagius), but to bodily and spiritual combined, and the recompense also should not be restricted to the other world (Meyer).—The πληρώσει is now qualified.—According to his riches in glory in Christ Jesus.—The limitation is three-fold: (1) κατὰ τὸ πλοῦτος αὐτοῦ shows the relation of the recompense to the gift of the church; (2) ἐν δόξῃ states the kind of recompense: in a glorious way; (3) ἐν Χριστῷ Ἰησοῦ presents the medium by which it is effected. It is incorrect to join ἐν δόξῃ with πλοῦτος (Grotius, et al.), since αὐτοῦ stands between, and with πλοῦτος we should have had the genitive δόξης (Eph_1:14; Eph_3:16; Col_1:27; Rom_9:23). [The adverbial sense of ἐν δόξῃ has hardly any parallel elsewhere. The constructio prægnans affords a better meaning (Lightfoot): in the state of glory where they would ultimately be, and partake of Christ’s glory at the right hand of the Father; and it is in Him (ἐν Χριστῷ Ἰησοῦ) as the sphere of their existence that they attain this exaltation and blessedness.—H.]

Php_4:20. Now unto God and our Father be glory for ever and ever. Amen.—The doxology here forms a natural conclusion: τῷ δὲ θεῷ καὶ πατρὶ ὑμῶν recalls ὁ θεός μου (Php_4:19), who is also the God of the Philippians, and not merely God, but also our Father. See on Php_1:2. With ἡ δόξα supply εἵη. See Eph_3:20-21; Rom_11:36. The glory which He has shall also be acknowledged even εἰς τοὺς αἰῶνας τῶν αἰώνων, an expression equivalent in sense to εἰς πάντας αἰῶνας, Gal_1:5; 1Ti_1:17; 2Ti_4:18; Heb_13:21; 1Pe_4:11; 1Pe_5:11.

DOCTRINAL AND ETHICAL

1. The Christian life, both of individuals and of churches, can no more be without its waverings, its ebb and flow in the stream of its activity, than nature can fail of its winter, spring, summer and autumn (Php_4:10). This should be no cause of stumbling.

2. The manifestations of Christian activity are a cause of joy less on account of the material benefits they confer, than on account of the power of love and of life which they evince: and this is the reason why they are not to be lightly esteemed.

3. Both traits of character are important: dignity in circumstances of misfortune and trial, without weakness and without ill-humor; and nobility of soul in the midst of abundance, without pride or arrogance. The last of these, perhaps, is more difficult to acquire than the first.

4. Man can of himself do nothing in matters of morality, but in Christ, who strengthens him, he can do all things (Joh_15:5).

5. There is a certain solidarity of earthly and heavenly interests, bodily and spiritual, like that which exists between the body and the soul. Romanism, in its proneness to a false ascetism, underrates the former. Socialism and Communism, which attach themselves only to this life, deny the latter. The lower or temporal interests should be subordinated to the higher or spiritual; they should be servants, not masters, under the control ever of a mind which maintains its ascendency over the earthly and present. These higher interests cannot be replaced by the lower; they should not be displaced by them.

6. The gift of love is in form and product the true gift, and should be regarded as a sacrifice brought to God and well-pleasing to Him (Php_4:18).

7. [Augustine:—I have learned from Thee, O Lord, to distinguish between the gift and the fruit. The gift is the thing itself, which is given by one who supplies what is needed, as money or raiment. But the fruit is the good and well-ordered will of the giver. It is a gift, to receive a prophet, and to give a cup of cold water; but it is fruit, to do those acts in the name of a prophet, and in the name of a disciple. The raven brought a gift to Elias when it brought him bread and flesh; but the widow fruit, because she fed him as a man of God (Php_4:17).—H.].

HOMILETICAL AND PRACTICAL

Starke:—What virtuous pagans have learned from nature, as in a shadow, that they should not allow themselves to be lifted up by fortune and abundance, nor let their courage sink in misfortune and want, is a knowledge which true Christians have by reason of their faith, in all truth, fulness, and purity.—Thou desirest to know nothing of Christ’s power in overcoming sin, and ever excusest thy deeds as effects of human weakness: but if thou art a true Christian, and thus in Christ, thou art strong enough to conquer all things. If thou hast not this strength, then is Christ also not in thee.—God is a rich Proprietor, to whom thou lendest what thou dost give to the poor, and who will recompense thee a hundred-fold, if not in this world, yet certainly in eternal glory (Php_4:19).

Rieger:—From that which one endures, something also should be learned. Nature is content with little, grace with even less. Most desires are first aroused by comparison with others.—So soon as I turn away from Christ, any thing can overthrow me. So soon as I am in Christ, I can withstand all things.

Schleiermacher:—The Apostle’s boast: 1) what he boasts of himself; 2) how he gives Christ the glory.

Heubner:—In many a one the spiritual impulse seems at times dead, as the life in flowers and trees, but in favorable weather it breaks out again in buds, blossoms and fruits. Even the manifestation of that which is good is controlled by circumstances (Php_4:10).

[Isaac Barrow:—He who has the consciousness of fulfilling the condition, will secure the effect of that promise: “Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.”—This is what supported the Apostles and kept them cheerful under all the heavy load of distresses which lay on them: “Our rejoicing is this: the testimony of our conscience, that in simplicity and godly sincerity—we have had our conversation in this world.”—It is an evil conscience that giveth an edge to all other evils, and enableth them sorely to afflict us, which, otherwise would but slightly touch us.—The contemplation of our future state is a medicine to work contentedness and to cure discontent. Considering heaven and its happiness, how low and mean, how unworthy of our care and affection, will these inferior things appear.—What is any loss, any disgrace, any cross in this world to me, who am a citizen of heaven, who bear a capacity and hope of the immense riches, the incorruptible glory, the perfect and endless joys of eternity? “For this cause,” says Paul, “we faint not—while we look not on the things which are seen, but on the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.” And he says again: “I reckon that the sufferings of the present life are not worthy to be compared with the glory which shall be revealed in us.”—H.]

Footnotes:

[7]Php_4:12. [We are to road καί after the first οἶδα, and not δέ as in the common text. The witnesses are decisive. So Tischendorf, Meyer, Ellicott, Wordsworth, and others decide.—H.]

[8]Php_4:13. Only a few manuscripts add Χριστῶ. א (inserted afterwards) A B C et al., omit it. It is an exegetical variation. [The change makes the expression like 1Ti_1:12, and that conformity may have been the motive for the change.—H.]

[9]Php_4:16. [Some good authorities omit είς after δίς, but it is undoubtedly genuine, having been overlooked in some copies in consequence of the successive similar endings—H.]

[10]Php_4:19. [The older rendering is τὸ πλοῦτος instead of τὸν πλοῦτον. The manuscripts (Lachmann, Tischendorf) fluctuate in some other places between the neuter and the masculine.—H.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Philippians

HOW TO SAY ‘THANK YOU’

Php 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 he 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 externals 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 side 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.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Chapter 19

GIFTS AND SACRIFICES.

Php_4:10-23 (R.V).

THE Apostle had urged joy. in the Lord, and a moderation visible to all men. If any one supposes that in doing so he recommended a stoical temper, insensible to the impressions of passing things, the passage which now comes before us will correct that error. It shows us how the Apostle could "rejoice in the Lord," and yet reap great satisfaction from providential incidents. "I rejoiced in the Lord greatly, that now at last you have revived your thought for me," or, as In the older version, "that your care for me has flourished again."

Worldly eagerness, and worldly care and anxiety about persons and things, are rebuked by the spirit of rejoicing in the Lord. But the persons and the things about us all have a connection with the Lord, if we have eyes to see it, and hearts to mark it; and that is the chief thing about them. They are in the Lords world, the Lord calls us to have to do with them: as for the persons, they are, some of them, the Lords servants, and all of them the Lord calls us to love and to benefit; as for the things, the Lord appoints our lot among them, and they are full of a meaning which He puts into them. So regard to the Lord and a spirit of rejoicing in Him may pervade our earthly life. The worldly eagerness and worldly care must be controlled. There is no avoiding that conflict. But now-shall we in faith give ourselves to learn the true rejoicing in the Lord? If not, our Christianity must be at best low and comfortless. But if we do, we shall be rewarded by a growing liberty. The more that joy possesses us, the more will it give occasion to the finest and freest play of feeling in reference to passing things; and some of these which, on other accounts, might seem insignificant, will begin to yield us an abounding consolation.

These Philippians, who had given early proof of attachment to the gospel, had lately, for some reason or other, been unable, "lacked opportunity," to minister to the wants of Paul. Now the winter, whatever it was, that hindered the expression of their good will was gone, and their care of Paul flourished again. Did the Apostle think it needful to freeze up. the feelings of satisfaction which this incident awakened? No: but in his case those feelings, having spiritual elevation, became so much the more deep and glad. He rejoiced greatly in this; and still, he was rejoicing in the Lord. Let us mark how this comes out both when we consider what was not the spring of his gladness, and what it was.

"Not that I speak in respect of want." It was not the change from want to comparative plenty that explained the nature of his feelings. Yet he evidently implies that he had been in want, strange as that may seem in a city where there was a Christian congregation. But though the removal of that pressure would no doubt be thankfully taken, yet for a man whose gladness was in the Lord no mere change of that kind would lead to "rejoicing greatly." "I speak not in respect of want: I have learned, in whatsoever state I am, therewith 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 (have been initiated) both to be filled and to be hungry, both to abound and to be in want. I can do all things through Him that strengtheneth me."

"Therewith to be content." Paul had learned to be so minded that, in trying circumstances, he did not anxiously cast about for help, but was sufficed: his desires were brought down to the facts of his condition. In that state he counted himself to have enough. He knew how to suit himself to abasement, that common experience of the indigent and friendless and he knew how to suit himself to abundance, when that was sent: each as a familiar state in which he made himself at home-not overgrieved or overjoyed, not greatly elevated or greatly depressed. "I have been instructed," or initiated (the word used by the heathen of introduction to the mysteries), "not only into the experience of those conditions, but into the way of taking kindly with them both." Mark how his words follow one another: "I have learned"-been put through a course of teaching and have had a teacher; "I know"-it has become familiar to me, I understand it; "I am initiated"-if there is a secret in it, something hidden from the natural man, I have been led into that, out and in, through and through.

If we would know by what discipline the Lord trained Paul to this mind, we may listen to what Paul himself says of it: {1Co_4:9-13} "I think God hath set forth us the apostles last of all, as men doomed to death: for we are made a spectacle unto the world. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and we toil, working with our own hands: being reviled, we bless; being persecuted, we endure; being defamed, we entreat: we are made as the filth of the world, the offscouring of all things, unto this day." {see also 2Co_6:4; 2Co_11:23} If, again, we would know the manner of his training in such experiences, take: 2Co_12:8-9 "Concerning this thing I besought thrice that it might depart from me. And He said unto me, My grace is sufficient for thee; for My strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities." Also how his faith wrought and gathered strength in all these, we may see from: Rom_8:24-28 "We are saved by hope. If we hope for that which we see not, then do we with patience wait for it. Also the Spirit helpeth our infirmity: for we know not how to pray as we ought; but the Spirit Himself maketh intercession for us…And we know that all things work together for good to them that love God." So "being strengthened with all might, according to His glorious power, to all patience and long suffering with joyfulness," {Col_1:11} he was able to say, I can do all things through Christ which strengtheneth me." This was the course, and this the fruit, of Pauls biography. But each Christian has his own life, the tenor and the upshot of which should not be wholly estranged from Pauls. Now what it was that did move him so to rejoice is explained when he speaks of the Philippians "holding fellowship, with his affliction"; and, again, when he says, I desire fruit that may abound to your account." He saw in their succour the blessed unity of Christs living Church, the members having mutual interest, so that if one suffers all suffer, The Philippians claimed a right to take part as fellow-members in the Apostles state and wants, and to communicate with his affliction. And this was only a continuation of their former practice in the beginning of the gospel. This, as a fruit of Christs work and of the presence of His Spirit, refreshed the Apostle. It was a manifestation in the sphere of temporal things of the working of a high principle, communion with the common Lord. And it betokened the progress of the work of grace, in that the Philippians were not weary in welldoing. So it was fruit that abounded to their account. It may be noticed that the directness and frankness of the Apostles speech to the Philippians on these matters convey a testimony to the generous Christian feeling which prevailed among them. He speaks as one who feared no misconstruction. He does not fear that they will either mistake his meaning or do wrong to his motives; as he, on the other side, puts no other than a loving construction upon their action. He could not so trust all the Churches. In some there was so little of large Christian sympathy that a complaining tone in such matters was forced on him. But in the case of the Philippians he has no difficulty in interpreting their gift simply as embodying their earnest claim to be counted "partakers of the benefit," and therefore entitled to bear the burdens and alleviate the sufferings of Paul.

Gladly he admits and welcomes this claim. It is worth observing that the way of giving vent to Christian feeling here exemplified was apparent at Philippi from the very first. Not only did it appear when Paul departed from Macedonia (Php_4:15); but, before that, the earliest convert, Lydia, struck the keynote, -"If ye judge me faithful in the Lord, come into my house." {Act_16:15} Both in individuals and in Churches, the style of feeling and action embraced at the outset of Christianity, under the first impressions, often continues to prevail long after.

Now, in virtue of this liberality, Paul had all and abounded. He had desired to see the old spirit flourish again, and he had his wish. "I have all: I feel greatly enriched since I received the things sent by Epaphroditus." What gladdened him was not the outward comfort which these gifts supplied, but much more, the spiritual meaning they carried in their bosom. Let us see how he reads that meaning.

This gift comes to him. As it comes, what is it? From its destination and its motives it takes on a blessed character. It is "an odour of a sweet smell, a sacrifice acceptable, well-pleasing unto God." This was what came to the Apostle: something that was in a peculiar manner Gods own, something which He regarded, set value on, and counted precious. Further, it turned out to be something in connection with which the assurance ought to go forth, "My God shall fulfil every need of yours." They had ministered to Pauls need, in faith, love, thankfulness, and loyal care of Christs servant. Christ counted it done to Him: as such He would surely repay it, supplying their need with that considerate liberality which it becomes Him to exhibit. Observe, then, the position in which the Apostle finds himself. He is himself the object of Christian kindness; affections wrought in the Philippians by the Holy Ghost are clinging to him and caring for him. He is also one so linked with Gods great cause that offerings sent to him, in the spirit described, become an "odour of a sweet smell, an acceptable sacrifice to the Lord." Also this supply of his need is so directly a service done to Christ, that when it is done, God, as it were, stands forth directly on His servants behalf: He will repay it, supplying the need of those who supplied His servant. Poor though Paul may be, and sometimes sad, yet see how the resources of God must be pledged to requite the kindness done to him. All this made him very glad. His heart warmed under it. What a blessed, happy, secure, and, looking forward, what a hopeful state was his! This came home to him all at once with the Philippians gift. No wonder that he says, "I have all and abound."

If any one chooses to say that all this was true about the Apostle, and he might have known it, apart from the gift, and even if it had never come, that may be a kind of truth, but it signifies exactly nothing to the purpose. It is one thing to have a doctrine which one knows: it is another thing to have the Holy Spirit setting it home with a warmth and glory that fills the man with joy. The spirit of God may do this without means, but often He uses means, and, indeed, what we esteem little means; by little things carrying home great impressions, as out of the mouths of babes and sucklings He perfects praise. When a child of God is cast down, no one can tell out of how small a thing the Spirit of God may cause to arise a peace that passeth all understanding.

Christianity confers great weight and dignity on little things. This gift, not in itself very great, passing between Christians at Philippi and an Apostle imprisoned at Rome, belongs after all to an unearthly sphere. Paul sees its connection with all spiritual things, and with the heavenly places where Christ is. And it comes to him carrying a rich meaning, preaching everlasting consolation and good hope through grace.

Mark, again, the illustration of the truth that the members have need of one another, and are compacted by that which every joint supplieth, according to the effectual working in the measure of every part. The strong may benefit by the weak, as well as the weak by the strong. This Apostle, who could do all things through Christ who strengthens him, might be very far more advanced as a Christian than any one in Philippi. Possibly there was nothing any of them could say, no advice they could tender to him in words, that would have been of material benefit to the Apostle. But that which, following the impulse of their faith and love, they did, was of material benefit. It filled his heart with a joyful sense of the relation in which he stood to them, to Christ, to God. It welled up for him like a water-spring in a dry land. No one can tell how it may have conduced to enable him to go forward with more liberty and power, testifying in Rome the gospel of God.

Nor must we omit the comfort to all who serve God in their generation arising from the view which the Apostle is here led to take. There may be trials from without and trials from within. Still God careth for His servant. God will provide for him out of that which is peculiarly His own. God so identifies him with Himself, that He must needs requite all who befriend him out of His own riches in glory.

So far for the bearing of the case on Paul. We have still to look a little into the view given of this Philippian gift on its own account. It is emphatically called a sweet savour, an offering acceptable and well-pleasing to God. We have seen already {Php_2:17} that believers are called upon to offer themselves as a sacrifice; and now we see also that their obedience, or that which they do for Christs sake, is reckoned as an offering to God. So it is said {Heb_13:16} "to do good and to communicate forget not, for with such sacrifices God is well pleased." It need hardly be said they are not sacrifices to atone for sin. But they are offerings accepted by God, at His altar, from His childrens hands. They suitably express both the gratitude of believers to God, and the sincerity of their Christianity in general. God grants us this way of expressing the earnestness of our regard to Him: and He expects that we shall gladly avail ourselves of it; our obedience is to assume the character of a glad and willing offering. The expressions used by the Apostle here assure us that there is a Divine complacency in the manifestation of this spirit on the part of Gods children. The heart of Him who has revealed Himself in Christ, of Him who rested and was refreshed on the seventh day over His good and fair works, counts for a sweet savour, acceptable and well-pleasing, the works of faith and love willingly done for His names sake.

In this connection it is fit we should remember that the view we take of money, and the use we make of it, are referred to with extraordinary frequency in the New Testament, as a decisive test of Christian sincerity. This feature of Bible teaching is very faintly realised by many.

The other point noteworthy in relation to this Philippian gift is the assurance that it shall be recompensed. God will not be unfaithful to reward their work and labour of love, in that they have ministered to His servant.

We are not to shrink from the doctrine of reward because it has been perverted. It is true the good works of a Christian cannot be the foundation of his title to life eternal. They proceed from the grace of God; they are imperfect and mixed at their best. Yet they are precious fruits of Christs death, and of Gods grace, arising through the faith and love of souls renewed and liberated. When a penitent and believing man is found devoting to God what he is and has, doing so freely and lovingly, that is a blessed thing. God sets value on it. It is accepted as fruit which the man brings, as the offering which he yields. The heart of Christ rejoices over it. Now it is fit that the value set on this fruit should be shown, and the way God takes to show it is to reward the service. Such a man "shall in no wise lose his reward." God orders the administration of His mercy so that it really comes in a way of recompense for works Of faith and labours of love.

This may well convince us that the kindness of our Father is measureless. He omits nothing that can win His childrens love, and bind them to Himself. Might not those servants who have gone furthest and done most, feel it almost a bitter thing to hear reward spoken of? For if their service could be far more worthy, it could not amount to an adequate expression of gratitude for all their Father has done for them. Yet He will certainly reward. Cups of cold water given to disciples shall have remembrance made of them, by Him who reckons all those gifts to be bestowed upon Himself. Every way God overwhelms His children with His goodness. There is no dealing with this God, otherwise than by confessing that every way we are debtors. It is vain to think of paying the debt, or relieving oneself of any of the weight of obligation. Only we may with all our hearts give glory to Him to whom we owe all.

Accordingly the Apostle closes in a doxology: "Now unto our God and Father be glory for ever."

Among the salutations with which the Epistle winds up, every one must be struck with that which goes in the name of "those of Caesars household." Bishop Lightfoot has annexed to his Commentary an essay on this topic, which collects, with his usual skill, the available information. It was remarked in connection with Php_1:12, that Caesars household was an immense establishment, comprehending thousands of persons, employed in all sorts of functions, and composed chiefly, either of slaves, or of those who had emerged from slavery into the condition of freedmen. Indications have been gathered from ancient mortuary inscriptions tending to show that a notable proportion of Christians, whose names are preserved in this way, had probably been connected with the household. At the end of the first century, a whole branch of the Flavian imperial family became Christian; and it is possible, as indicated in an earlier page, that they may have done so under the influence of Christian servants. This, however, fell later. The Apostle wrote in Neros days. It is certain that at this time singularly profligate persons exercised great sway in the household. It is also certain that powerful Jewish influences had got a footing; and these would in all likelihood act against the gospel. Yet there were also Christian brethren. We may believe that Pauls own work had operated notably to produce this result. {Php_1:12} At all events, there they were. Amid all that was vile and unscrupulous, the word of God had its course; men were converted and were sanctified by the washing of water by the word. Then, as now, the Lord gathered His elect from unlikely quarters: how secure soever the strong mans goods seemed to be, his defences went down before the might of a stronger than he. Probably the Christians in the household belonged chiefly or exclusively to the lower grades of the service, and might be partly protected by their obscurity. Yet surely entanglements and perplexities, fears and sorrows, must often have been the portion of the saints of Neros household. Out of all these the Lord delivered them. This glimpse lets us see the process going on which by-and-by made so strange a revolution in the heathen world. It reminds us also for what peculiarities of trial Gods grace has been found sufficient.

"The grace of the Lord Jesus Christ be with your spirit." This is the parting benediction; certainly an appropriate one, for the whole Epistle breathes the same atmosphere. The Epistle would not fail of its effect, if their spirit retained the consciousness of the grace of Christ; if throughout their life they owned its sway, and felt its attraction, its charm, its power to elevate and purify and comfort.

In following the course of thought and feeling which this letter embodies, we have seen the Apostle touch various topics. They rise into view as pastoral care, or friendly feeling, as outward circumstances suggest them. The demands of Christian friendship, the responsibilities of the Christian ministry, the trials of Christian endurance; what is due from an apostle, or from a Church member; how life and death are to be confronted; what is to be done about dangers and faults; how pride and self-will are to be judged and remedied; how the narrow heart is to be rebuked and enlarged; how the life of a disciple is to become luminous and edifying, -in reference to all, and all alike, he speaks from the same central position, and with the same fulness of resource. In Christ revealed, in Christ received and known, he finds the light and the strength and the salve which every case requires. Each new demand unlocks new resources, new conceptions of goodness and of victory.

So, in one great passage, in the third chapter, catching fire, as it were, from the scorn with which a religion of externals fills him, he breaks forth into a magnificent proclamation of the true Christianity. He celebrates its reality and intensity as life in Christ-Christ known, found, gained-Christ in the righteousness of faith and in the power of resurrection. He depicts vividly the aspiration and endeavour of that life as it continually presses onward from faith to experience and achievement, as it verifies relations to a world unseen, and looks and hastes towards a world to come. Then the wave of thought and feeling subsides; but its force is felt in the last wavelets of loving counsel that ripple to the shore.

One feels that for Paul, who was rich in doctrine, doctrine is after all but the measure of mighty forces which are alive in his own experience. No doctrine, not one, is for the intellect alone: all go out into heart and conscience and life. More than this: he lets us see that, for Christians, Christ Himself is the great abiding means of grace. He is not only the pledge and guarantee that holiness shall be reached: He is Himself our way of reaching it. He is so for the Christian societies, as well as for the individual Christian soul.

One cannot but wonder sometimes in reading Pauls Epistles what manner of congregations they were to whom such remarkable letters were sent. Did they understand the deeper and loftier passages? Were Paul and they on common ground? But the answer may be, that whatever they failed to attain, they at least apprehended a new world created for them by the interposition of Christ-new horizons, new possibilities, new hopes and fears, new motives, new consolations, new friendships, and a new destiny. The grace of Christ has made all new-in which process they themselves were new. The "spirit" had become like a lyre new-strung to render new harmonies. And the great thoughts of the Apostle, if not always grasped or followed, yet made every string vibrate-so much on his part and so much on theirs being sensitive to the grace of our Lord Jesus.

Ere long they all passed away: Paul beheaded at Rome, as the story goes; the Philippian converts dying out; and the world changing in manners, thought, and speech, in all directions. But the message entrusted to Paul lives still, and awakens the same response in the hearts of Christians to-day as it did among the Philippians when first read among them. It still assures us that the highest thing in life has been found, -that it meets us in Him who came among us meek, and having salvation.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

4:10-20 In closing, Paul thanks the Philippians for the gift they had sent him by the hand of Epaphroditus.

4:10 Why they didn’t have the chance to help him earlier is not clear.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Php 4:10. Μεγάλως, greatly) This would scarcely have pleased a Stoic. Paul had large affections, but in the Lord.—ἤδη ποτὲ, now at length) He shows that the gift of the Philippians had been expected by him; with what feeling of mind, see Php 4:11; Php 4:17, now, not too late—at length, not too soon. The time was the suitable time. Heb. ואת הפעם.—ἀνεθάλετε, have flourished again or revived) as trees: comp. the same metaphor, ch. Php 1:11, fruit: ἀναθάλλω is here a neuter verb, on which the infinitive φρονεῖν, think [care] depends, by supplying κατὰ, respect to; you have flourished again, in the very fact of the exertion which you have made. The deputation from the Philippians seems to have been appointed in Spring, from which, accordingly, the metaphor is taken. The phrase, wanted opportunity [referring to the past time] agrees with Winter.—τὸ ὑπὲρ ἐμοῦ) The accusative τὸ is governed by φρονεῖν; τὸ ὑπὲρ ἐμοῦ is said, as τὰ παρʼ ὑμῶν, Php 4:18.—ἐφʼ ᾧ, ) proportion, or to that which, according to the fact that: ἐπιθεραπεία.[55]—ἨΚΑΙΡΕῖΣΘΕ) ΚΑΙΡῸς, by Synecdoche, denotes all ability and opportunity.

[55] See App. An after mitigation or qualification of the previous words by way of conciliating the readers.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Php_4:10. Carrying on his discourse with δέ, Paul now in conclusion adds, down to Php_4:20, some courteous expressions, as dignified as they are delicate, concerning the aid which he had received. Hitherto, indeed, he had only mentioned this work of love briefly and casually (Php_2:25; Php_2:30). In the aid itself Baur discovers a contradiction of 1Co_9:15, and conjectures that the author of the epistle had 2Co_11:9 in view, and had inferred too much from that passage. But, in fact, Baur himself has inferred too much, and incorrectly, from 1Co_9:15; for in this passage Paul speaks of payment for his preaching, not of loving gifts from persons at a distance, which in point of fact put him in the position to preach gratuitously in Achaia, 2Co_11:8 ff. There is, besides, in our passage no mention of regular sendings of money.

ἐν κυρίῳ] as in Php_3:1, Php_4:4. It was, indeed, not a joy felt apart from Christ; οὐ κοσμικῶς ἐχάρην, φησὶν, οὐδὲ βιωτικῶς, Chrysostom.

μεγάλως] mightily. Comp. LXX., 1Ch_29:9; Neh_12:42; Polyb. iii. 87. 5; Polyc. 1. The position at the end is emphatic. See on Mat_2:10; and Stallbaum, ad Plat. Phaedr. p. 256 E, Menex. p. 235 A.

ὅτι ἤδη ποτέ κ.τ.λ.] is to be rendered: that ye have at length once again come into the flourishing condition of taking thought for my benefit, in behalf of which ye also TOOK thought, but had no favourable opportunity.

ἤδη ποτέ] taken in itself may mean: already once; or, as in Rom_1:10 : tandem aliquando. The latter is the meaning here, as appears from ἐφʼ ᾧ κ.τ.λ. Chrysostom justly observes (comp. Oecumenius and Theophylact) that it denotes χρόνον μακρόν, when namely that θάλλειν had not been present, which has now again (comp. Php_4:15 f.) set in. Comp. Baeumlein, Partik. p. 140. This view of ἤδη ποτέ is the less to be evaded, seeing that the reproach which some have discovered in the passage (ἐπιτίμησις, Chrysostom) is not by any means conveyed in it, as indeed from the delicate feeling of the apostle we might expect that it would not, and as is apparent from the correct explanation of the sequel.

ἀνεθάλετε] ye have again become green (refloruistis, Vulgate), like a tree or an orchard which had been withered, and has again budded and put forth new shoots (θαλλούς).[187] It cannot be the revival of their care-taking love which is meant, so that the readers would have previously been ἀπομαρανθέντες ἐν τῇ ἐλεημοσύνῃ (Oecumenius, also Chrysostom, Theophylact, Pelagius, Erasmus, Luther, Calvin, Beza, Estius, Cornelius a Lapide, Bengel, Flatt, Wiesinger, Ewald, and most expositors, who rightly take ἈΝΕΘΆΛ. as intransitive, as well as all who take it transitively; see below); for how indelicate would be such an utterance, which one could not, with Weiss, acquit from implying an assumption that a different disposition previously existed; and how at variance with the ἐφʼ ᾧ ἐφρονεῖτε κ.τ.λ. which immediately follows, and by which the continuous care previously exercised is attested! No, it is the flourishing anew of their prosperity (comp. Rheinwald, Matthies, van Hengel, Baumgarten-Crusius, Schenkel, Hofmann, and others), the opposite of which is afterwards expressed by ἠκαιρεῖσθε, that is denoted, as prosperous circumstances are so often represented under the figure of becoming green and blooming. Comp. Psa_28:7 : ἈΝΈΘΑΛΕΝ Ἡ ΣΆΡΞ ΜΟΥ, Wis_4:3 f.; Hes. Op. 231: τέθηλε πόλις, Pind. Isth. iii. 9: ὄλβος … θάλλων, Pyth. vii. 22: θάλλουσαν εὐδαιμονίαν. Plat. Legg. xii. p. 945 D: ἡ πᾶσα οὕτω θάλλει τὲ καὶ εὐδαιμονεῖ χώρα κ. πόλις. Of frequent occurrence in the tragedians; comp. also Jacobs, ad Del. Epigr. viii. 97. It is therefore inconsistent, both with delicate feeling and with the context, to take ἀνεθάλ. transitively: revirescere sivistis solitam vestram rerum mearum procurationem (Hoelemann; comp. Coccejus, Grotius, Heinrichs, Hammond, and others, including Rilliet, de Wette, Weiss), although the transitive use of ἀναθάλλειν in the LXX. and also in the Apocrypha is unquestionable (Eze_17:24; Sir_1:16; Sir_11:20; Sir_50:10; see generally Schleusner, Thes. I. p. 220 f.); and that of θάλλειν is also current in classical authors (Pind. Ol. iii. 24; Aesch. Pers. 622 (608); Jacobs, ad Anthol. VII. p. 103; Kühner, II. 1, p. 265). An unfounded objection is brought against the view which explains it of the revival of prosperity, that it is inappropriate as a subject of joy in the Lord (see Weiss); it is appropriate at all events, when such a use is made of the revived prosperity.

τὸ ὑπὲρ ἐμοῦ φρονεῖν] is usually, with the correct intransitive rendering of ἈΝΕΘΆΛ.,[188] so understood that τὸ is taken together with ΦΡΟΝΕῖΝ, and this must be regarded as the accusative of more precise definition, which is only distinguished by its greater emphasis from the mere epexegetical infinitive. See Bernhardy, p. 356; Schmalfeld, Syntax d. Griech. Verb. p. 401 f.; Ellendt, Lex. Soph. II. p. 222. Comp. van Hengel: negotium volo mihi consulendi. But the whole view which takes τό with ΦΡΟΝΕῖΝ is set aside by the following ἘΦʼ ᾯ Κ. ἘΦΡΟΝΕῖΤΕ; seeing that ἘΦʼ ᾯ, unless it is to be rendered at variance with linguistic usage by although (Luther, Castalio, Michaelis, Storr), or just as (Vulgate, van Hengel), could only convey in its ᾧ the previous ΤῸ ὙΠῈΡ ἘΜΟῦ ΦΡΟΝΕῖΝ, and would consequently yield the logically absurd conception: ἘΦΡΟΝΕῖΤΕ ἘΠῚ Τῷ ὙΠῈΡ ἘΜΟῦ ΦΡΟΝΕῖΝ, whether ἘΦʼ ᾯ be taken as equivalent to ΟὟ ἝΝΕΚΑ (Beza) or qua de re (Rheinwald, Matthies, de Wette, Wiesinger, Ewald, and others), or in eo quod (Erasmus), in qua re (Cornelius a Lapide, Hoelemann), or et post id (Grotius), and the like. Recourse has been had, by way of helping the matter, to the suggestion that φρονεῖν ἐπί is a thinking without action, and φρονεῖν ὑπέρ a thinking with action (de Wette, Wiesinger; comp. Ewald); but how purely arbitrary is this view! Less arbitrarily, Calvin and Rilliet (vous pensiez bien à moi) have referred ᾧ to ἘΜΟῦ, by which, no doubt, that logical awkwardness is avoided; but, on the other hand, the objection arises, that ἘΦʼ ᾯ is elsewhere invariably used by Paul as neuter only, and that it is difficult to see why, if he desired to take up ὑπὲρ ἐμοῦ in a relative form, he should not have written ὙΠῈΡ ΟὟ, since otherwise in ἘΠΊ, if it merely went back to ἘΜΟῦ, the more precise and definite reference which he must have had in view would not be expressed, and since the progress of the thought suggested not a change of preposition, but only the change of the tenses (καὶ ἐφρονεῖτε). Weiss, interpreting ἘΦʼ ᾯ as: about which to take thought, refers it back to ἀνεθάλετεa reference, however, which falls to the ground with the active interpretation of that word. Upon the whole, the only right course seems to be to take τὸ ὑπὲρ ἐμοῦ together (comp. τὰ περὶ ὑμῶν, Php_2:20; also ΤᾺ ΠΑΡʼ ὙΜῶΝ, Php_4:18; and see generally, Krüger, § 50. 5. 12; Kühner, II. 1, p. 231 f.), and that as the accusative of the object to φρονεῖν (comp. Bengel, Schenkel, J. B. Lightfoot, Hofmann): to take into consideration that which serves for my good, to think of my benefit; on ὑπὲρ, comp. Php_1:7. Only thus does the sequel obtain its literal, logical, and delicately-turned reference, namely, when ἘΦʼ ᾯ applies to ΤῸ ὙΠῈΡ ἘΜΟῦ. Taking this view, we have to notice: (1) that ἘΠΊ is used in the sense of the aim (Lobeck, ad Phryn. p. 475; Kühner, II. 1, p. 435): on behalf of which, for which, comp. Soph. O. R. 569; (2) that Paul has not again written the mere accusative (ὁ καὶ ἐφρ.), because ἘΦʼ ᾯ is intended to refer not alone to Κ. ἘΦΡΟΝΕῖΤΕ, but also to the antithesis ἨΚΑΙΡΕῖΣΘΕ ΔΈ, consequently to the entire Κ. ἘΦΡ., ἨΚΑΙΡ. ΔΈ;[189] (3) that the emphasis is placed on ἘΦΡΟΝ. as the imperfect, and καί indicates an element to be added to the φρονεῖν which has been just expressed; hence ΚΑῚ ἘΦΡ. intimates: in behalf of which ye not only are taking thought (that is, since the ἀνεθάλετε), but also were taking thought (namely, πρόσθεν, before the ἀνεθάλετε); lastly, (4) that after ἘΦΡ. there is no ΜΈΝ inserted, because the antithesis is meant to emerge unprepared for, and so all the more vividly.

ἨΚΑΙΡΕῖΣΘΕ] ye had no favourable time; a word belonging to the later Greek. Diod. exc. Mai. p. 30; Phot., Suid. The opposite: εὐκαιρεῖν, Lobeck, ad Phryn. p. 125. Unsuitably and arbitrarily this is explained: deerat vobis opportunitas mittendi (Erasmus, Estius, Grotius, Bengel, Rosenmüller, and others). It refers, in keeping with the ἀνεθάλετε, not without delicacy of description, to the unfavourable state of things as regards means (Chrysostom: οὐκ εἴχετε ἐν χερσὶν, οὐδὲ ἐν ἀφθονίᾳ ἦτε; so also Theophylact; while Oecumenius adduces this interpretation alongside of the previous one) which had occurred among the Philippians, as Paul might have learned from Epaphroditus and otherwise. Comp. εὐκαιρεῖν τοῖς βίοις in Polyb. xv. 21. 2, xxxii. 21. 12; and also the mere ΕὐΚΑΙΡΕῖΝ in the same sense, iv. 60. 10; ΕὐΚΑΙΡΊΑ: xv. 31. 7, i. 59. 7; ἈΚΑΙΡΊΑ: Plat. Legg. iv. p. 709 A; Dem. 16. 4; Polyb. iv. 44. 11.

[187] The conjecture, on the ground of this figurative expression, that the Philippians might have sent to the apostle in spring, and that ἠκαιρεῖσθε δέ applies to the winter season (Bengel), is far-fetched and arbitrary. The figurative ἀνεθάλ. does not even need to be an image of spring, as Calvin, Estius, Weiss, and others understand it.

[188] In the transitive interpretation (see, against it, supra) the τὸ φρονεῖν which would likewise be taken together, would be the accusative forming the object of ἀνεθάλ. See Buttmann, Neut. Gr. p. 226 [E. T. 263]; Kühner, II. 2, p. 603.

[189] All the more groundless, therefore, is Hofmanns objection, that φρονεῖν ἐτί τινι means: to be proud about something. This objection, put thus generally, is even in itself incorrect. For φρονεῖν ἐπί τινι does not in itself mean: to be proud about something, but only receives this signification through the addition of μέγα, μεγάλα, or some similar more precise definition (Plat. Theaet. p. 149 D, Alc. I. p. 104 C, Prot. p. 342 D, Sympos. p. 217 A: Dem. 181. 16, 836. 10), either expressly specified or directly suggested by the context. Very artificial, and for the simple reader hardly discoverable, is the view under which Hofmann takes the fact expressed by καὶ ἐφρονεῖτς as the ground, upon, or on account of, which their re-emergence from an unfavourable position has been a revival unto care for him. If the reference of ἰφʼ ᾧ to τὸ ὑπὲρ ἐμοῦ were not directly given in the text, it would be much simpler to take ἐφʼ ᾧ as in Rom_5:12, Php_3:12, 2Co_5:4, in the sense of propterea quod, and that as a graceful and ingenious specification of the reason for the great joy of the apostle, that they had flourished again to take thought for his benefit; for their previous omission had been caused not by any lack of the φρονεῖν in question, but by the unfavourableness of the times.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phi 4:10-14 . DELICATE EXPRESSION OF THANKS FOR THEIR GIFT.

Phi 4:10 . δέ marks the turning of Paul’s thoughts to a different subject, or, as Lft [42] . admirably expresses it, “arrests a subject which is in danger of escaping”. He has not, up till now, expressly thanked them for their generous gift which was, in all likelihood, the occasion of this letter. The very fact of his accepting a present from them showed his confidence in their affection. This was indeed his right, but he seldom laid claim to it. No doubt the delicacy of his language here is due (so also Hilgenfeld, ZwTh. , xx., 2, pp. 183 184) to the base slanders uttered against him at Corinth and in Macedonia (1Th 2:5 ), as making the Gospel a means of livelihood (see 1Co 9:3-18 , 2Co 11:8-9 , Gal 6:6 , and Schûrer, ii., 1, pp. 318 319). ἤδη ποτέ . An expressive combination = “already once more” (precisely = schon wieder einmal , which has a force corresponding to that of the Greek, which cannot be reproduced in English, that of the unexpected nature of the gift. So Ws [43] . ). ἀνεθάλετε . The verb is very rare in secular Greek, while occurring nine times in LXX. This older aorist form takes the place of the more regular one five times in LXX. It is only found in the Bible. (See W-Sch [44] . , p. 110; Lobeck, Paralipomena , p. 557.) The verb is used both transitively and intransitively. Here it is probably transitive, as in Eze 17:24 and three other places in LXX (so De W., Ws [45] . , Lft [46] . , Holst., Lips [47] . , etc.). In that case τὸ ὑπὲρ ἐμοῦ φρονεῖν is the accusative governed by it. “You let your care for me blossom into activity again.” Myr [48] . thinks it inconsistent with the delicacy of Paul’s tone in this passage to take it as transitive. But Paul expressly guards against hurting their feelings by correcting, as it were, his statement by the next clause in which he asserts, “You did truly care”. This construction seems much more natural than to take τὸ ὑπ . ἐ . φρ . as an accusative of the inner object (so Myr [49] . , Gw [50] . , Hpt [51] . , Eadie). Moule, probably with justice, remarks that “the phrase is touched with a smile of gentle pleasantry” ( Philippian Studies , p. 245). ἐφʼ ᾧ . The most various interpretations have been given. Some refer ᾧ to the whole phrase preceding. Some make ἀναθάλλειν the antecedent. Ell [52] . renders, “with a view to which” (probably “my interests”; so also Gw [53] . , Beet); Lft [54] . “in which” (taking it generally); Hfm [55] . = ἐπὶ τούτῳ ὅτι . The simplest explanation is to regard ἐμοῦ as antecedent (so also Calv., Vaughan). “About whom (lit. = in whose case) you certainly did care, were anxious, but you had no opportunity of showing your care in a practical fashion.” ἐπί as contrasted with ὑπέρ preceding would express a more indefinite relation to Paul. They were always, as he well knew, thoroughly interested in him. The definite relation is connected with the actual bestowing of the gift. ἠκαιρεῖσθε . Lidd. and Scott quote one instance of the simple verb ἀκαιρέω . It is not certain whether he refers here to lack of means or the want of opportunity to send a gift. The imperfects show the habitual state of their feelings towards Paul.

[42] Lightfoot.

[43] . Weiss.

[44] Sch. Schmiedel’s Ed. of Winer.

[45] . Weiss.

[46] Lightfoot.

[47] Lipsius.

[48] Meyer.

[49] Meyer.

[50] . Gwynn.

[51] Haupt.

[52] Ellicott.

[53] . Gwynn.

[54] Lightfoot.

[55] Hofmann.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He witnesseth that their liberality was acceptable to him, wherewith they did help him in his extreme poverty: but yet so moderating his words, that he might declare himself void of all suspicion of dishonesty, and that he hath a mind contented both with prosperity and adversity, and to be short, that he reposeth himself in the only will of God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

But--transitional conjunction. But "now" to pass to another subject.

in the Lord--He views everything with reference to Christ.

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

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

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

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. But I rejoiced in the Lord] Every good comes from God, either immediately from his providence or from his grace; therefore the apostle thanks God for the kindness of the Philippians towards him; for it was God that gave them the power, and directed their hearts to use it.

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) Now at the last.—There is in these words an expression of some hitherto disappointed expectation, not wholly unlike the stronger expression of wounded feeling in 2Ti_4:9-10; 2Ti_4:16. At Cæsarea St. Paul would have been necessarily cut off from the European churches; at Rome, the metropolis of universal concourse, he may have expected some earlier communication. But, fearing to wound the Philippians by even the semblance of reproof, in their case undeserved, he adds at once, “In which ye were also careful (before), but ye lacked opportunity.”. Epaphroditus would seem to have arrived early, almost as soon as St. Paul’s arrival at Rome gave them the opportunity which they previously lacked.

(10-20) These verses form a singularly graceful and dignified postscript, acknowledging the offerings of the Philippians sent by Epaphroditus, in a tone mingling apostolic commendation and blessing with a true brotherly thankfulness.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10–20. He renders loving thanks for their Alms, brought him by Epaphroditus

10. But] The directly didactic message of the Epistle is now over, and he turns to the personal topic of the alms, for himself and his work, received through Epaphroditus from Philippi.

I rejoiced] R.V., I rejoice; taking the Greek aorist as “epistolary.” See on Php_2:25. The aorist may refer, however, to the joy felt when the gift arrived, the first thankful surprise; and if so, A.V. represents it rightly.

in the Lord] See last note on Php_1:8.—The whole circumstance, as well as the persons, was in deep connexion with Him.

at the last] Better, with R.V., at length; a phrase of milder emphasis.—“At the last” (cp. Gen_49:19) is “at last” in an older form. The Philippians had sent St Paul a subsidy, or subsidies, before; but for reasons beyond their control there had been a rather long interval before this last.

your care of me hath flourished] Better, you have shot forth thought (as a branch or bud) for me; or, less lit., you have burgeoned into thought for me.—The verb, only intransitive in the classics, is also transitive in LXX. (see Eze_17:24) and Apocrypha (see Sir_1:14). The poetic boldness of the phrase is noticeable; our second alternative translation fairly represents it. Perhaps the courteous kindliness of the Apostle’s thought comes out in it; an almost pleasantry of expression.

wherein] Or, whereon; “with a view to which”; i.e., as the previous words imply, with a view to an effort to aid him.

ye were careful] Ye took thought. The verb (phroneîn) is quite different from that in Php_4:6. It bears here (and just above, where its infinitive is represented by the English noun “thought”) the unusual meaning of definite thinking, not, as usual, that of being in a mental state. See on Php_1:7.

The gracious, sympathetic recognition of good intentions is indeed Christian.

lacked opportunity] Particularly, a suitable bearer had not been forthcoming.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But I rejoiced in the Lord greatly,.... The apostle proceeds to the last part of this epistle, and to take notice of the present which these Philippians had sent him, on account of which this his rejoicing was; and which was not small but great, and was not of a carnal but spiritual kind; it was a joy in the Holy Ghost, which is opposed to meats and drinks, and earthly enjoyments; it was a joy in the Lord; "in our Lord", as the Syriac version renders it; it was not so much on account of the nature, substance, quantity or quality of the things sent him, and the suitableness of them to his present necessity; but because this thing was of the Lord, he had put it into their hearts to do it, and had given them not only ability, but a willing mind, and had wrought in them both to will and to do; and because what they did they did for the sake of Christ, and to him as an apostle of his, and in obedience to Christ, and with a view to promote his cause and interest, honour and glory:

that now at the last your care of me hath flourished again; which supposes that they had formerly, at the first preaching of the Gospel, showed great respect to him, and took great care of him, as appears from Phi 4:15, but that for some time past, and it seems for a considerable while, they had dropped it, or at least had not shown it; but that now it revived again, and was seen in the present they had now sent him. The allusion is to trees, which in the summer season bear much fruit, in autumn cast their leaves, and in the winter are entirely bare, and in the spring of the year revive again, and put forth leaves and fruit: and just so it is with the saints, they are compared to trees, and are called trees of righteousness, Isa 61:3, and are fruitful ones, Jer 23:3; but they have their winter seasons, when they are barren and unfruitful, and look as if they were dead; but when it is a spring time with them they revive again, as in the exercise of their faith and hope in Christ, so of their love to him, and to one another, and the ministers of the Gospel; when the south wind of the Spirit blows, the sun of righteousness arises, and, the dews of divine grace fall upon them; and such a revival was now in this church; and this was what the apostle so much rejoiced in, not so much for the gift bestowed on him, as for the fruit that appeared in them; see Phi 4:17; but whereas he had said that this care of him flourished again, "at last"; lest this should be thought as finding fault with them, and bringing a charge against them, he corrects himself by adding,

wherein ye were also careful, but ye lacked opportunity; signifying that he believed they had entertained the same sentiments of him, had the same affection and inward care for him all along; but they had no opportunity of showing it, he being at such a distance, and they having no convenient or proper persons to send to him; or were hindered through multiplicity of business on their hands, that they could not attend to him; and so the Vulgate Latin version renders it, "but ye were busied", or taken up and employed in business; or it was for want of ability; for the words will bear to be rendered, "but ye lacked ability"; and to this sense does the Syriac version render it, , "but ye were not sufficient"; or had not a sufficiency, were not able to do it, and therefore to be easily excused.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.

Ver. 10. Hath reflourished] Ανεθαλετο. It had deflourished then for a season, and withered, as an oak in winter, Isa 6:13, and as a teil tree whose sap is in the root. The best tree may have a fit of barrenness. So may the best men suffer some decays for a season; the spiritual life may run all to the heart, as a people conquered in the field runs to the castle. Howbeit, as Eutychus’s life was in him still, and he revived, though he seemed to be dead, and as trees in the spring grow green again, so do the relapsed saints.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But I rejoiced in the Lord greatly - The favor which Paul had received, and for which he felt so much gratitude, had been received of the Philippians; but he regarded “the Lord” as the source of it, and rejoiced in it as the expression of his kindness. The effect was to lead his heart with cheerfulness and joy up to God.

That now at the last - After so long a time. The reason why he had not before received the favor, was not neglect or inattention on their part, but the difficulty of having communication with him.

Your care of me hath flourished again - In the margin this is rendered “is revived,” and this is the proper meaning of the Greek word. It is a word properly applicable to plants or flowers, meaning to grow green again; to flourish again; to spring up again. Here the meaning is, that they had been again prospered in their care of him, and to Paul it seemed as if their care had sprung up anew.

Wherein ye were also careful - That is, they were desirous to render him assistance, and to minister to his wants. Paul adds this, lest they should think he was disposed to blame them for inattention.

But ye lacked opportunity - Because there were no persons going to Rome from Philippi by whom they could send to him. The distance was considerable, and it is not probable that the contact between the two places was very constant.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Hath flourished again. Literally, that you have flourished again, to think or care for me, which appears by your sending me a supply of money. (Witham) --- From hence it would appear, that the Philippians had in some respect been wanting in attention to this apostle: that their former liberality, which for a time had been slack and dead, had again revived.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

But I rejoiced in the Lord greatly; he signifies that he had been much raised in true spiritual (not carnal) joy, that the Lord had by his Spirit wrought in them such enlargedness of heart, as did show itself in their care of him for the sake of Christ. What follows, a learned man writes, may be rendered, that now at last, ye could bring to maturity the care of me; for whom indeed ye had been careful, but had not the ability. The apostle’s phrase is borrowed from trees, which in the winter season keep their sap within the bark, in the spring and summer grow green, and yield their fruit: so was the Philippians’ care of Paul, suffering in Christ’s cause; for the Greek word we translate

flourished again, or revived, is sometimes used actively, and transitively. So in the Seventy, Eze 17:24; with the apocryphal writer, Sir 1:18; 11:22; 50:11: and so it may be expounded here, not only of reviving, growing green, and budding again, (which is less than the thing is), but of bringing forth fruit. For their care of Paul was in their heart, but by reason of troubles it could not exert itself, or yield fruit, but only in the season, {as Mat 21:34} which the apostle, softening his speech, allegeth as an apology for them: he doth not say there was not any opportunity in respect of himself, but a seasonableness in respect of them; they being destitute of a faculty of bringing forth fruit, Phi 4:17, (which yet they always nourished in their most intimate affections towards him), till the present, when at length they had a seasonableness and an ability given them of God, to the perfecting of that fruit for the apostle. For what we translate

wherein, may, as Phi 3:12, be translated, for where: compare the use of the particle and article, Mat 18:4, with Mat 26:50; Rom 5:12.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

I rejoiced greatly - St. Paul was no Stoic: he had strong passions, but all devoted to God. That your care of me hath flourished again - As a tree blossoms after the winter. Ye wanted opportunity - Either ye had not plenty yourselves, or you wanted a proper messenger.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Acknowledgment of the Kindness of the Philippians.

How Paul accommodated himself to every situation:

v. 10. But I rejoiced in the Lord greatly that now at the last your care of me bath flourished again, wherein ye were also careful, but ye lacked opportunity.

v. 11. Not that I speak in respect of want; for I have learned in whatsoever state I am therewith to be content.

v. 12. I know both how to be abased, and I know how to abound; everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.

v. 13. I can do all things through Christ, which strengtheneth me.

This passage brings the thanks of Paul for the material help which the Philippian congregation had sent to Rome with Epaphroditus. It was this gift which occasioned the letter, which caused the apostle to write: I rejoiced in the Lord greatly because now at the last your thinking of me has bloomed forth again; upon which you also had thought, but the occasion was lacking. Paul’s joy is so great because their anxious care for him had again blossomed forth into activity, had once more given evidence of its continued existence. Their care and anxiety for him, as upon previous occasions, had once more assumed tangible form. They had made it a point before to share with him, but recently circumstances had prevented their remembering the imprisoned apostle, the persecution which they were suffering being the chief factor. Therefore Paul rejoices all the more that they have now succeeded. He praises both their good will and the deed in which it resulted. He rejoices in the Lord, because He it was that had put such cheerful and eager willingness into the hearts of the Philippians.

At the same time Paul forestalls a misunderstanding: Not that I speak concerning want; for I have learned to be content with the things I have. I know as well to be abased as I know to have plenty; everywhere and in all things I have become accustomed both to have abundance and to suffer want. That represents the sum of Paul’s experiences up to the time of his writing this letter. He had never suffered actual want. He had enough to eat and to live, but on account of his imprisonment he was without many comforts. And so he has reasons to be thankful and joyful, since this need is now supplied. For he had learned to be satisfied with what he had, to accommodate himself to every situation. He had been instructed, he had learned the lesson both to be brought low, to put up with the misery of poverty, and to have plenty, to be well supplied with the goods of this world, to be in a lowly as well as in an exalted position. He has become accustomed to that by long practice and usage. Whether he has all that he needs and more, or whether he suffers hunger, the prospect leaves him unscathed, because he has experienced all.

The reason why he can rise above all the exigencies of life is: I can do all things in Him who strengthens me. That is the confidence of faith, a faith which is victorious over all the possibilities of misery and affliction, by which we are more than conquerors through Him that loved us, Rom 8:37. Paul is strong in all, able to stand all, not in his own power and ability, however, but in and through Christ, his exalted Lord, who makes him strong, who transmits to him some of His own strength. In this strength he can be daring, he can meet the onslaughts of his enemies, he can overcome all their temptations. That is the attitude of every Christian: he is satisfied with whatever God sends and gives him. Every Christian learns this art, becomes proficient in this ability, because Christ strengthens him.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our apostle being now come to the conclusion of this epistle, acquaints the Philippians with what great joy he had received their charity sent unto him; and that it came no sooner, he believed did not proceed from any disrespect towards him, but only for want of either ability or opportunity of sending to him: yet withal gives them to understand, that he could bear want, or a strait condition, very well, for, having Christ for his teacher, he had learned in whatsoever state he was, therein to be content; he could bear either plenty or scarcity, fulness or want; yea, could do all things through Christ that strengthened him.

Observe here, 1. The vicissitude and great uncertainty of St. Paul’s outward condition: at one time he abounds, at another time he is abased; at one time he abounds, at another time he is abased; at one time he is full, at another in want; teaching us, that the dearest of God’s children, in regard of their outward condition, are subject to variety of changes.

Observe, 2. The general lesson which they have learnt, with reference to this variety of conditions, and that is, the lesson of contentment: I have learned, in whatsoever state I am, therewith to be content.

Observe, 3. The particular lessons learnt by him: Both how to abound, and how to be abased. They are both hard lessons, but, of the two, perhaps it is harder to know how to abound, than how to be abased.

Quest. 1. When may man be said to know how to abound?

Ans. When he sets a due value and right esteem upon the things of the world, and neither prizes them too high nor too low: when a man so uses his abundance as to avoid the temptations which do attend and accompany that abundance; when he is willing to part with his abundance at the call and command of God; and, in a word, when he attends more to the duties of his prosperous state, than to the sensual pleasures and satisfaction of it.

Quest. 2. What is it to know how to be abased?

Ans. Not to be discouraged, or suffer the spirit to sink or faint in the day of adversity: to be not only humbled by affliction, but humble under it; to suffer what God inflicts, without impatience or complaint, without sourness of spirit or discontent; to believe the hand of a Father: that whatever we part with, is but a perishing creature; that God is able to restore all our lost comfort with advantage to us, and will do it if it be good for us, either in kind or equivalency: this is to know how to be abased.

Quest. 3. How doth it appear harder to know how to abound, than how to be abased?

Ans. Thus: there are more duties, and harder duties, required of those that abound, than of them that want. There are more temptations, and stronger temptations, which attend those in abundance than them that want.

Hence it is that God gives so many solemn charges and commands to those that abound, to take heed to themselves, more than those that are in want. When thou art full, then beware lest thou forget the Lord thy God,, and thy heart be lifted up. Deu 6:12

In a word, I do not remember one instance in all the scripture of a full or prosperous condition, which was ever so much as the remote occasion of the sinner’s conversion unto God; but I find in scripture that an afflicted condition has been blessed to many for this end, 2Ch 33:12.

Observe, 4. The school which St. Paul learnt this great lesson in, to know how to be abased, and how to abound, and to be thoroughly content in every condition: it was not at Gamaliel’s feet, but Christ’s feet: I can do all things through Christ strengthening me. Christ was both his tutor and his strengthener, he taught him his lesson, and enabled him to practise it.

See here, 1. That a real Christian is able to do all things, all things that concern a Christian, all things that belong to the glory of God, and his soul’s salvation; all things, not in a legal, but evangelical sense; not all things, nor indeed any thing, with a sinless perfection, but all things in respect of his love to the whole law, in respect of his purpose and resolution, in respect of his desire and endeavours.

Again, I can do all things; understand it in an active sense, I can deny myself, believe in a withdrawing God, conquer the world, subdue unmortified corruption, and live a life of evangelical perfection: take it also in a passive sense, I can suffer all things, I can bear Christ’s cross, wear his yoke, endure any thing for him, or from him, when called forth to suffer.

Note, 2. That as a Christian can do all things, so his ability to do all things lies not in himself, but in Christ. A believer receives an active power from Christ, to enable him to do whatever he requires him to do: ability to subdue corruption, to conquer temptation, to bear affliction, and to glorify God in every condition: all this is from Christ; and the sincere Christian may say with this eminent saint, I can do all things through Christ that strengthens me.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

10–14. I rejoiced in the Lord greatly. Because of the proof of affection furnished in the relief they sent to him by the hands of Epaphroditus. Care of me hath flourished again. They had before been careful to supply his needs. See verse 16, and 2 Cor. 11:9. Ye lacked opportunity. They had always been ready to care for him, but lacked means of communicating with him. In those times there were no systems of exchange, and all money had to be sent by messengers.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul begins to thank the Philippians for a gift that they have sent him. He begins in verse 11 to explain that he is thanking them for this gift simply because he is grateful, not because he needs them to give him anything more.

to be content

"to be satisfied" or "to be happy"

in all circumstances

"no matter what my situation is"

I know what it is to be poor ... to have plenty

Paul knows how to live happily having either no possessions or many possessions. (See: Assumed Knowledge and Implicit Information)

how to be well-fed or to be hungry, and how to have an abundance or to be in need

These two phrases mean basically the same thing. Paul uses them to emphasize that he has learned how to be content in any situation. (See: Parallelism and Merism)

I can do all things through him who strengthens me

"I can do all things because Christ gives me strength"

translationWords

joy

lord

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

10–20. LOVING THANKS FOR THEIR ALMS, BROUGHT BY EPAPHRODITUS

10. Ἐχάρην δὲ. The thought now finally turns from the didactic to the personal.—R.V., “But I rejoice”; the present; taking ἐχάρην as an epistolary aorist. See on Php 2:25. The time reference, however, may be to the day when the gift arrived, now probably some while ago.

ἐν κυρίῳ. The persons and the act were all bound up with Him.

ἤδη ποτὲ. “At length,” R.V., a milder phrase than the “at the last” of A.V. No reproach, we may be sure, underlies the allusion to the interval; see the loving words of the next sentence. He may even mean to emphasize the thought of the Philippians’ persistence and fidelity.

ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν. “You have burgeoned into thought on my behalf.” The poetic boldness of the phrase is unmistakable. It is an almost pleasantry of expression, full of courteous affectionateness.—Ἀναθάλλειν occurs here only in N.T. In the classics it is always intransitive; in Biblical Greek it is transitive as well, e.g. Eze 17:24, ἀναθάλλων ξύλον ξηρόν: Sir 1:15, φόβος κυρίου ἀναθάλλων εἰρήνην. Here either construction is intelligible.—Φρονεῖν (ἐφρονεῖτε) in this verse comes very near φροντίζειν in meaning; a rare phenomenon.

ἐφʼ ᾦ. “As to which”; i.e. as to St Paul’s condition and interests, implied in the ὑπὲρ ἐμοῦ just before.

ἠκαιρεῖσθε. “You lacked the καιρός,” not having, at the moment the needed bearer for the subsidy.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10-20.] He thanks them for the supply received from Philippi.

10.] δέ is transitional; the contrast being between the personal matters which are now introduced, and those more solemn ones which he has just been treating.

ἐν κυρίῳ] see above, ch. 3:1, ver. 4. “Every occurrence, in his view, has reference to Christ,—takes from Him its character and form.” Wiesinger.

ἤδη ποτέ] now at length, as E. V.: ‘tandem aliquando:’ χρόνον δηλοῦντός ἐστι μακρόν, Chrys. The ποτέ takes up and makes indefinite the ἤδη: as in δή ποτε, δή που, &c. See Klotz ad Devar. p. 607, 8. But no reproof is conveyed by the expression, as Chrys. thinks: see below.

ἀνεθάλετε] lit. ye came into leaf; “metaphora sumta ab arboribus, quarum vis hyeme contracta latet, vere florere incipit,” Calv. But it is fanciful to conclude with Bengel, that it was Spring, when the gift came: see on a similar fancy in 1Co 5:7. The word is taken transitively (see reff.) by Grot., all.,—‘ye caused to spring again your care for me’ (see below): but the intransitive only will suit the sense here—ye budded forth again in caring for my interest (see below). Your care for me was, so to speak, the life of the tree; it existed just as much in winter when there was no vegetation, when ye ἠκαιρεῖσθε, as when the buds were put forth in spring. This is evident by what follows. We must thank Meyer, to whom we owe so much in accuracy of grammatical interpretation, for having followed out the right track here, first indicated by Bengel, and rendered τὸ ὑπὲρ ἐμοῦ as the accusative governed by φρονεῖν. The ordinary way (so Wiesinger and Ellicott recently) has been to regard the words as = τὸ φρονεῖν ὑπὲρ ἐμοῦ, thus depriving the relative ἐφʼ ᾧ of any thing to refer to, and producing the logical absurdity (Mey.), ἐφρονεῖτε ἐπὶ τῷ ὑπὲρ ἐμοῦ φρονεῖν, or forcing ἐφʼ ᾧ to some unjustified meaning (‘although,’ as Luth., al.,—‘sicut,’ as vulg.,—&c.), or understanding it ‘for whom,’ as Calv., al.,—contrary to the Apostle’s usage, in which (reff.) ἐφʼ ᾧ is always neuter. But if we take τὸ ὑπὲρ ἐμοῦ together,—‘my interest,’—and govern it by φρονεῖν, all will be simple and clear: I rejoiced, &c. that at last ye flourished in anxiety for my interest: for which purpose (cf. Plato, Gorg. p. 502 b, ἐφʼ ᾧ ἐσπούδακε:—the purpose, namely, of flourishing, putting forth the supply which you have now sent. Wiesinger prefers the other, and vindicates it from Meyer’s imputation: but to me not convincingly: as neither Ellicott) ye also were anxious (all that long time, imperfect), but had no opportunity (ἀκαιρέω is a word of later Greek: εὐκαιρέω, its opposite, is used by Lucian, Plutarch, Polyb., &c., as also its compounds ἐνευκαιρέω, προσευκαιρέω, &c. See Phryn. ed. Lobeck, p. 125. Wiesinger well remarks that we must not press this ἠκαιρεῖσθε into a definite hypothesis, such as that their financial state was not adequate—that they had no means of conveyance, &c.—it is perfectly general, and all such fillings up are mere conjecture).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

10-20. I greatly rejoice in the Lord because of your kind thought for me as shown in your gift; a thought which you have indeed entertained all along, but have had no opportunity to carry out. I do not speak as though I had been in want; for I have learned the secret of being self-sufficient in my condition; not that I am sufficient of myself, but I can do all things in Him that strengtheneth me. It was a beautiful thing for you thus to put yourselves in fellowship with my affliction; but this is not the first time; for in the very beginning, as I was leaving Macedonia, you were the only church that contributed to my necessities, sending supplies to me more than once in Thessalonica. But my chief interest is not in the gift itself, but in the spiritual blessing which your acts of ministry will bring to you. Nevertheless my need is fully met by this gift which Epaphroditus brought from you—this sacrifice of sweet odor, acceptable to God. And as you have ministered to my need, so God will supply every need of yours, with such bounteousness as befits his riches in glory in Christ Jesus. To him, our God and Father, be glory forever. My salutations to all the members of your church. The brethren who are with me send you greeting, and all the members of the Roman church, especially those of Cœsar’s household. The grace of the Lord Jesus Christ be with your spirit.

10. ἐχάρην δὲ ἐν κυρίῳ: ‘but I rejoice in the Lord.’ Again the keynote of the epistle is struck. (See 1:18, 2:17, 18, 28, 3:1, 4:4; comp. Polyc. ad Phil. i.) Ἐχάρ.: epistolary aorist.

ἐν κυρίῳ: The gift, its motive, and the apostle’s joy in it, were all within the sphere of life in Christ. The gift has its distinctive and choicest character for him as proceeding from their mutual fellowship in Christ. Thus Chr., οὐ κοσμικῶς ἐχάρην, φησὶν, οὐδὲ βιωτικῶς: “I rejoice, he says, not in a worldly fashion, nor as over a matter of common life.”

μέγαλως: ‘greatly.’ Only here in N.T. (See LXX; 1Ch 29:9; Neh 12:43.) Notice the emphatic position.

ἤδη ποτὲ: ‘now at length.’ Only here and Rom 1:10. Ἤδη marks a present as related to a past during which something has been in process of completion which is now completed, or something has been expected which is now realised. Ποτὲ indicates indefinitely the interval of delay. With ἤδη the writer puts himself at the point where the interval indicated by ποτὲ terminates.

Others, as Weiss, render ‘already once’; which would be a mere reference to something past and now repeated. This is precluded by the connection, and especially by the latter part of vs. 10.

ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν: ‘ye have revived your thought for me.’ Ἀνεθ. is transitive, and τὸ ὑπ. ἐμ. φρ. is accusative of the object. You caused your thought for me to sprout and bloom afresh, like a tree putting out fresh shoots after the winter. So Weiss, Lips., Lightf., De W.

Others, as Mey., Kl., Ellic., Alf., Beet, regard the verb as intransitive. In that case either τὸ ὑπ. ἐμ. must be taken as accus. of the obj. after φρον., ‘ye revived to think of that which concerned me,’ which is awkward and improbable; or τὸ φρ. ὑπ. ἐμ. must be taken as the accus. of reference, ‘ye revived as regarded the thinking concerning me.’ According to this the following clause would mean, ‘ye took thought concerning the taking thought for me.’ The only serious objection urged against the transitive sense of ἀνεθ. is that it seems to make the revival of interest dependent on the will of the Philippians, and thus implies a reproach. But this is straining a point. Paul simply says: ‘I rejoice that, when the opportunity permitted, you directed your thought towards me and sent me a gift which circumstances had prevented your doing before.’ That no reproach is implied is evident from the following words. Ἀναθάλλειν only here in N.T. In LXX, transitively, Eze 17:24; Sir. 1:18, 11:22, 50:10.

ἐφ ᾧ: ‘wherein,’ or ‘with reference to which’; namely, the matter of my welfare. Ὑπὲρ (ἐμοῦ) emphasises the personal interest; ἐπὶ merely marks a reference to the matter in question.

καὶ: Besides your ἀναθάλλειν at the favorable opportunity, you were ‘also’ concerned all the time until the opportunity occurred.

ἐφρονεῖτε: imperfect tense: ‘ye were all along taking thought.’ Every possible suggestion of reproach is removed by this.

ἠκαιρεῖσθε δέ: ‘but ye were lacking (all the while you were thus taking thought) opportunity.’ The verb (only here in Bib.) refers to the circumstances which had prevented them from sooner sending their gift; either lack of means, or want of facilities for transmitting the contribution, etc.

There is a possibility of their misunderstanding his expression of joy to mean merely satisfaction at the relief of his personal needs. He will guard this.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Your care of me hath flourished again [ανεθαλετε το υπερ εμου φρονειν] . Lit., ye caused your thinking on my behalf to bloom anew. Rev., ye revived your thought for me. The verb occurs only here in the New Testament. In the Septuagint it appears as both transitive and intransitive, to flourish, or to cause to flourish. Thus Psa 27:7, where Septuagint reads for my heart greatly rejoiceth, my flesh flourished [ανεθαλεν] ; Eze 17:24, have made the dry tree to flourish.

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

Ye were careful [εφρονειτε] . Rev., ye did take thought. Note the imperfect tense : ye were all along thoughtful.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.