Chapter 4

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

1. Therefore. Chapter divisions did not appear in Paul’s original writing, and there is no separation between ch. 3:21 and this verse. The apostle draws an exhortatory conclusion from ch. 3:20, 21, and admonishes firmness in the faith.

Brethren dearly beloved. The apostle seems scarcely able to find words adequate to express his love for the Philippians. He heaps together terms of affection, dwelling especially on the word “beloved.” He tells them of his longing to see them, repeating the sentiments of ch. 1:8.

Joy. The Philippian believers were the objects or the causes of the apostle’s joy. Paul uses the same words in speaking of the Thessalonians (1 Thess. 2:19).

Crown. Gr.stephanos, “a victor’s chaplet,” not a royal diadem (see on Matt. 27:29; Rev. 12:13). The Philippians were Paul’s crown of victory, showing that the apostle had not run in vain (Phil. 2:16).

Stand fast. Gr. steµkoµ (see on ch. 1:27). In view of the glorious prospect painted in ch. 3:20, 21, Paul encourages the Philippians to be steadfast. He bids them to be worthy of their heavenly citizenship.

In the Lord. A favorite expression of Paul, who uses it approximately 40 times (Rom. 16:2, 8, 11–13, 22; etc.). See on Rom. 8:1 for the equivalent phrase “in Christ Jesus.”

2. Beseech. Gr. parakaleoµ, “to exhort” (see on Matt. 5:4). The word is repeated to show that Paul exhorts each of the two church members separately, and may imply that both were at fault. But he makes no distinction as to who is right or who is wrong in this case. Today, in cases where church members are at variance, each should seek reconciliation with the other, without waiting for the other to take the initiative (see on Matt. 18:15).

Euodias. Rather, “Euodia,” meaning “prosperous journey.” Both Euodia and Syntyche are feminine Greek names. For the prominence of women in the Macedonian church see on Acts 16:13; 17:4, 12.

Syntyche. Gr. Suntucheµ, from suntungchanoµ, “to meet with,” hence meaning, perhaps, “pleasant acquaintance.”

Of the same mind. It appears that there was a difference of opinion between Euodia and Syntyche, but we are not informed as to the cause of the contention. It may not have been an important matter so far as the church as a whole was concerned, but even a small problem in a peaceful and orderly community becomes disturbing to the group. So Paul applies the admonition given earlier in the letter (see on ch. 2:2). Again the idea of “in the Lord” is introduced. If each were like-minded with Christ, each would be in harmony with the other. Spiritual union with Christ is the remedy for the church’s ills.

3. And. Textual evidence attests (cf. p. 10) the reading “yea.”

I intreat. Gr. eroµtaoµ, “to ask,” “to enquire of,” but often used in the NT with the meaning “to beseech” (cf. Matt. 15:23; Mark 7:26; Luke 7:3; etc.).

True yokefellow. Gr. gneµsios suzugos, literally, “genuine yoked-together [one].” Some commentators take this to be an anonymous reference to one of Paul’s helpers, and have attempted various identifications of this helper. Others see suzugos as a proper masculine name, which they transliterate Syzygus. They believe that Paul is making a play on the meaning of the name, and is saying, “Syzygus, rightly named [gneµsios] yokefellow.” This interpretation receives support from Scripture and classical literature, where play upon proper names is fairly common (cf. Onesiphorus, 2 Tim. 1:16; Onesimus, Philemon 10).

Help. Literally, “take hold together with,” that is, assist. Paul desired him to help the women to be reconciled.

Laboured. Gr. sunathleoµ (see on ch. 1:27). The word paints a graphic picture of the vigorous help given to Paul by these faithful women who were now disagreeing. Few things do so much harm to the Christian cause as bickerings among its members.

Clement. Gr. Kleµmeµs, said to mean “mild.” There is no reasonable support for identifying this person with the famous Clement, bishop of Rome (c. a.d. 90–99). He appears rather to have been an active though humble member of the Philippian church. The Greek construction favors connecting him with “those women” who helped Paul, rather than making him a partner with the “yokefellow” in the work of peacemaking.

Fellowlabourers. Or, “companions in labor” (cf. ch. 2:25). The Philippians were good missionary workers, and provided Paul with many colleagues in his evangelistic work.

Book of life. Anciently, free cities had a roll book containing the names of all those having the right of citizenship (cf. on Isa. 4:3; Eze. 13:9). Here the apostle is referring to a heavenly register in which are written the names of those whose citizenship is in heaven (see on Ex. 32:32; Dan. 7:10; 12:1; Luke 10:20; Rev. 3:5). In this book will be found the names of Paul’s other fellow laborers who are not individually mentioned in the epistle.

4. Rejoice. See on ch. 3:1. Paul never tires of repeating that holy joy is one of the chief duties and privileges of the Christian.

Alway. The Lord is always the same (see on Mal. 3:6; Heb. 13:8; James 1:17). His love, His consideration, His power, are the same in times of affliction as in times of prosperity. Christ’s ability to give peace to the heart does not depend on external circumstances; so the heart that is centered on Him may constantly rejoice.

Again I say. Rather, “Again I will say.” The apostle repeats his exhortation, as if to forestall all objections about the impracticability of rejoicing amid unfavorable circumstances.

5. Moderation. Gr. epieikeµs, “yielding,” “gentle,” “kind,” here used as a noun meaning “the spirit of yielding,” “gentleness,” “kindness,” hence, “forbearance,” the opposite of a spirit of contention and self-seeking. The related word, epieikeia, is translated “gentleness” in 2 Cor. 10:1.

Unto all men. The Christian’s forbearance is to be shown not only to fellow members but also to nonbelievers.

The Lord is at hand. Or, “The Lord is near.” The expression may be compared with MaranРatha (see on 1 Cor. 16:22). The thought of the Lord’s nearness seems to have been a Christian watchword, and probably included the realization of His constant presence in daily life as well as the prospect of the second advent. See Additional Note on Rom. 13.

6. Be careful. Gr. merimnaoµ, “to be anxious” (see on Matt. 6:25). “Careful” formerly meant “full of care.” Paul’s admonition prohibits the painful anxiety that is inevitable in those who are dependent on themselves in the midst of life’s difficulties. It is possible to sink below this anxiety in mere levity and thoughtlessness or to rise above it by “casting all your care upon him; for he careth for you” (1 Peter 5:7). The thought of the nearness of the coming of the Lord should help us to keep free from worldly anxieties, and to be forbearing in our relations with others. See on Matt. 6:33, 34; 1 Peter 5:7.

Nothing. This removes all excuse for unbelieving anxiety. There is nothing that in any way concerns the peace of the Christian that is too small for God to notice, just as there is nothing too great for Him to care for. He knows what we need. He wants us to have everything that is for our good. Then why should we be burdened with cares which may be laid on Him?

But. The apostle now shows why the Christian need not be worried over the affairs of this life: through prayer, he may discuss all his needs with God.

Every thing. This is in positive contrast to the “nothing” in the previous phrase.

Prayer and supplication. The two words “prayer” and “supplication” also occur together in Eph. 6:18; 1 Tim. 2:1; 5:5. It appears that “prayer” is used as a general word, covering the idea of prayer in its widest meaning. “Supplication” seems to refer to prayer for some particular object or need (see on Phil. 1:4).

Thanksgiving. “Thanksgiving” is a necessary accompaniment of prayer, and ought never to be absent from our devotions. It helps to remind us of past mercies and prepares us to receive further blessings. Paul himself sets an example of constant thankfulness (see on ch. 1:3).

Requests. We do not bring our requests to God simply to inform Him concerning our needs. He knows our necessities before we ask (see on Matt. 6:8; see GC 525).

7. Peace of God. Doubtless meaning the peace that comes from God, or the peace that God bestows. This is not the same as having peace with God (Rom. 5:1), but results from enjoying that experience. Paul makes clear that such peace will be given him who lives a prayer-filled life (Phil. 4:6). It may not be possible for the Christian always to be at peace with all men (Heb. 12:14; see on Rom. 12:18), but failure to achieve that condition need not interfere with his receiving the peace of God in his heart. Such peace is grounded on faith in God and a personal knowledge of His power and care. It flows from a sense of His abiding presence, and produces childlike confidence and trustful love. See on John 14:27; Rom. 1:7; 5:1; Col. 3:15; 2 Thess. 3:16.

Passeth. Gr. huperechoµ, “to excel,” “to be superior,” “to surpass.”

Understanding. Gr. nous, capable of several shades of meaning: (1) “comprehensive faculty,” “understanding,” “mind”; (2) “reason”; (3) “power of judgment”; (4) “mode of thinking,” hence, “thoughts,” “feelings.” In the NT nous occurs 24 times, and is translated “mind” 17 times, and “understanding” 7 times. Here, Paul’s meaning may be either (1) the peace of God surpasses every human reason in its ability to overcome anxiety; or (2) God’s peace surpasses our highest possible imaginations. The second meaning seems the more likely, since it accords with Paul’s habit of being caught up with the glory of his topic and of using superlatives in an attempt to express what is beyond human expression (cf. Eph. 3:20). None but those who know this peace by experience can have satisfactory insight into its meaning.

Shall keep. Rather, “shall guard.” God’s peace, like a sentinel, patrols before the heart and mind to guard the affections and thoughts from anxiety.

Hearts. The NT uses the word “heart” to describe the center of thought, desire, feeling, and passion (see on Matt. 5:8, 28; 12:34; Rom. 1:21).

Minds. Gr.noeµmata, “thoughts,” “purposes,” such as proceed from the heart.

Through Christ Jesus. Rather, “in Christ Jesus,” meaning either, the peace of God keeps the believer in union with Christ; or, those who are “in Christ Jesus” will be guarded by the peace of God. For Paul’s usage of the expression “in Christ” compare Phil. 1:1; 2:1; see on Rom. 8:1.

8. Finally. See on ch. 3:1. Here Paul sums up, as it were, his counsel to the Philippian church.

True. This should not be limited to mere veracity. The scriptural concept of truth is derived from an understanding of the nature of God and Christ, who are the authors of all that is true. In this light, “whatsoever things are true” refers to all that is morally and spiritually sound, all that is compatible with allegiance to Him who is “the truth” (John 14:6).

Honest. Gr. semna, “reverend,” “venerable,” that is, worthy of veneration or respect.

Just. Gr. dikaia, singular dikaios (see on Matt. 1:19), often translated “righteous,” in which sense it would refer to things that are chaste, modest, innocent, blameless, above reproach.

Pure. Although sexual purity is included under this term, the reference should not be limited to that sphere, for other forms of purity should also be found in the Christian’s mind. For example, he should cherish purity of ambition, desire, and motive (see on Matt. 5:8).

Lovely. That is, friendly, pleasing, lovable.

Of good report. Gr. eupheµma, literally, “well sounding,” that is, reputable, commendable, those things that harmonize with Christian ideals.

If there be any. Compare on ch. 2:1. Paul now covers all possible desirable qualities, so that no virtue is omitted.

Virtue. Gr. areteµ, used with a wide variety of meanings, but here referring partly to “moral excellence.”

Praise. Gr. epainos, “approbation,” “praise.”

Think on. Gr. logizomai (see on ch. 3:13), that is, take account of all these virtues, let them play an active part in your lives. If we will live right, we must think right. The development of Christian character requires right thinking. Therefore Paul outlines a constructive program of mental activity. Instead of thinking about differences with others, or being anxious about daily needs, we should exercise our minds on positive virtues.

9. Those things. Paul turns from contemplation to practice, and refers the Philippians to his own life, where the virtues of v. 8 were exemplified while he lived among them.

Learned. This, with “received,” may refer to what the believers gained from Paul’s formal instruction.

Heard, and seen. Just as important as formal teaching is the life of the teacher. Paul realized this, and, by God’s grace, was able so to live that he could confidently refer his readers to his own example.

Do. Gr. prassoµ, “to practice,” “to exercise.” The apostle wanted to stimulate his converts into actual exercise of the virtues he himself had demonstrated to them.

God of peace. That is, the God who is the author and bestower of peace. God dwells with those who think holy thoughts and live holy lives, and with Him comes the peace which is His (see on Phil. 4:7; Rom. 15:33).

10. I rejoiced. Or, “I rejoice,” if Paul is here using the epistolary aorist (see on ch. 2:25). Paul practices the precepts he urges on the church (ch. 4:4); he rejoices, as he commands them to do.

Your care of me. Paul visualized the thoughtful planning by which the Philippians had sought to lighten his trials, first when he was at Corinth (v. 15) and more recently at Rome (chs. 2:25; 4:18).

Flourished. Gr. anathalloµ, “to shoot up,” “grow green again,” used of a tree putting forth fresh shoots after its winter sleep. The idea is that of renewed activity after inactivity. Paul is in no way accusing his friends of neglect, for he recognizes that it had not been possible for them to help him earlier.

Careful. Or, “were being thoughtful.” Paul realizes that although circumstances had prevented the church from rendering practical help, its members had continually desired to ameliorate his condition.

Lacked opportunity. The hindrances are not specified, but it appears to have been temporarily impossible for the Philippians to send their gifts to the apostle.

11. Want. Gr. hustereµsis (see on Mark 12:44). The first clause of this verse throws an interesting light on Paul’s mentality. Even though he was suffering imprisonment, he would not employ his privations to arouse sympathy for his situation.

I have learned. Or, “I learned.” Paul had accepted the lesson at some time in the past and had continuously been putting it into practice since that time. The instruction may have come with his conversion, for his subsequent reactions under varied circumstances indicate that he believed that all that came to him was by the permission of God (see on Rom. 8:28; 1 Cor. 10:13; 2 Cor. 12:7–9).

In whatsoever state. Or, “in what things [circumstances].” Paul places no limit to the conditions under which he can be content. There is no contradiction between this thought and that of pressing on to higher spiritual experience (ch. 3:12–14). If we could see into the future as God does, we would see the necessity of our being led in certain ways (DA 224, 225).

Content. Gr. autarkeµs, “sufficient for oneself,” “independent of external circumstances.” Paul is self-sufficient through the power of the new life given him by Christ, for it is not Paul who deals with circumstances, but Christ who lives in him (see on Gal. 2:20; Phil. 4:13; 2 Tim. 1:12).

12. Abased. Or, “brought low,” “humbled.” Paul is speaking of physical needs, not spiritual deficiencies.

How to abound. Paul’s disposition was so stabilized that he was unaffected by the ebb and flow of circumstances.

Every where. Literally, “in everything,” that is, under all possible circumstances.

Instructed. Gr. mueoµ, “to initiate into the mysteries,” that is, to instruct a person in the secret rites of the so-called mystery religions (see Vol. VI, p. 91). The word may be translated “to learn the secret of” (RSV).

To be full. Gr. chortazoµ, “to feed,” used of fattening animals, but also used of satisfying man’s hunger.

Hungry. See on 2 Cor. 11:27.

To suffer need. Gr. hustereoµ, “to lack” (see on Rom. 3:23).

13. I can do. Gr. ischuoµ, “to have power,” “to be able.”

Through Christ. Rather, “in Christ.” Textual evidence favors (cf. p. 10) the omission of the name “Christ,” but “Christ” is implied in Paul’s language (see following comment).

Which strengtheneth. Paul recognized Christ as the source of all his own power, hence there is no element of boasting here. All that needed to be done could be done by Christ-given strength. When the divine commands are faithfully followed, the Lord makes Himself responsible for the success of the work undertaken by the Christian (COL 333, 363; 8T 16). In Christ there is strength to fulfill duty, power to resist temptation, vigor to endure affliction, patience to suffer without complaint. In Him there is grace for daily growth, courage for multiplied battles, energy for devoted service.

14. Ye have well done. Even though Paul would in no case complain of his lot, and though he could have done without the gifts of the Philippians, he commends them for their generous interest in him. The apostle is not ungrateful. He recognizes that their contributions are a blessing both to him and to them.

Communicate. Gr. sugkoinoµneoµ, “to share with,” “to have fellowship with,” from sun, “with,” koinoµneoµ, “to become a sharer” (see on Rom. 12:13). Paul valued the sympathy, the fellow feeling, of his friends at Philippi even more than the gifts they had sent. To him the gifts were precious as proof of their love.

15. In the beginning. This is doubtless a reference to the time when Paul first ministered in Philippi (Acts 16:12–40).

When I departed. That is, when Paul was hurriedly sent away from Berea (see on Acts 17:13, 14).

No church communicated. For comment on “communicated” see on v. 14. Paul normally eschewed charity, preferring to earn his own livelihood (see on Acts 18:3; 20:34; 1 Cor. 4:12). But at Corinth he consented to receive gifts from Macedonian brethren (2 Cor. 11:9). His language to the Thessalonian church (1 Thess. 2:9; 2 Thess. 3:8) precludes any idea that part of this contribution might have been from Thessalonica. In this epistle we learn that the gifts came from no other church than Philippi. It seems certain, therefore, that the apostle held his Philippian friends in special esteem.

Giving and receiving. The Philippians did the giving, and Paul, the receiving.

16. Even in Thessalonica. Paul now recalls that the Philippians had helped him even before he was forced to flee from Macedonia. Their help began to flow shortly after he left Philippi, while he was still in the next city of Thessalonica.

Once and again. Literally, “both once and twice.” Their generosity was not fleeting, for they continued to send help to their beloved apostle.

Unto my necessity. Or, “with reference to my need.”

17. I desire. Literally, “I am seeking for.” Paul was not soliciting further gifts, neither was he scorning the previous kindness of the Philippians. He was concerned with higher, spiritual issues.

Fruit. Literally, “the fruit.” Paul eagerly desired to see the Philippians growing in Christian grace and bearing still more fruits of the Spirit.

May abound. Rather, “increaseth,” or “aboundeth.”

Account. Paul sees the Christians’ good deeds as mounting up to enrich their lives in this present life, and to stand out brightly in the record when the judgment reveals the caliber of the lives they have led.

18. I have. The Greek verb may be rendered, “I have to the full” (see on Matt. 6:2).

Abound. See on v. 12.

I am full. Rather, “I am filled,” with Paul’s thought turned toward those whose kindness made this statement true.

Epaphroditus. See on ch. 2:25.

Odour of a sweet smell. Similar expressions in the OT were used to describe the acceptable sacrifices that were offered to the Lord (see Gen. 8:21; Lev. 1:9, 13, 17). Here Paul is applying the metaphor to the gifts received from Philippi. Compare on Eph. 5:2.

Sacrifice. See on ch. 2:17. Here “sacrifice” further describes the gifts given through Epaphroditus. These presents were a free-will offering, in grateful love to God and man (cf. Heb. 13:16). To do good to others out of a heart of love is to bring to God an acceptable sacrifice.

Wellpleasing. Gr. euarestos, the word translated “acceptable” in Rom. 12:1.

19. My God. Paul had accepted the offering as made, not to himself, but to the God whose minister he was. Now he says in effect, “God will accept your offerings as made to Him. You have supplied my need; He will supply every need of yours.” Whether the need be spiritual or temporal, God will withhold no good thing from the righteous (see Ps. 84:11). For Noah and his family a way of escape from the Flood was provided (Gen. 7:1). Israel was preserved during forty years of desert wandering (Deut. 29:5).

Supply. Literally, “fulfill,” that is, God will supply to the full any needs the Christian might have. Elijah in exile was sustained by ravens (1 Kings 17:6). The lives of the three young men were preserved in the fiery furnace (Dan. 3:27). God’s angels serve as ministering spirits to supply the needs of those who shall be heirs of salvation (Heb. 1:14). In the last days, immediately prior to the coming of Christ, when conditions are severe, the bread and water of God’s people will be sure (see on Isa. 33:16). None who serve the Lord need fear that He will leave them uncared for. Those who seek first the kingdom of God will have all things needful added to them (see on Matt. 6:33).

His riches. These riches are limitless (Ps. 24:1; 50:10–12; Haggai 2:8), and out of this abundance God is well able bountifully to compensate the Philippians for what they have given to Paul.

In glory. Some refer this phrase to the “riches,” as riches that are stored “in glory,” that is, in heaven. Others connect “shall supply” and “in glory,” and imply that the reward will be given in the hereafter. This second view tends to restrict God’s working, whereas the Lord is well able to supply the Christian’s need in this life as well as in that which is to come.

By Christ Jesus. Rather, “in Christ Jesus,” or “in personal connection with Christ Jesus.” All God’s kindnesses are given to men through Christ, and can be enjoyed by those who are connected with the Saviour. See on 2 Cor. 1:20; Eph. 2:4–7.

20. God and our Father. Or, “God even our Father.” In v. 19 Paul spoke of “my God,” but he now includes the Philippians in the great family, and encourages them to share in the doxology.

Glory. For the significance of “glory” see on Rom. 3:23. For comment on the doxology see on Rom. 3:23; Gal. 1:5.

For ever and ever. Literally, “unto the ages of the ages” (see on Rev. 14:11).

21. Salute. Gr. aspazomai (see on Rom. 16:3; 1 Thess. 5:26).

Every saint. That is, each saint individually, for Paul wished to greet all of the Philippian Christians. For comment on “saint” see on Rom. 1:6.

In Christ Jesus. This phrase may be understood to modify “salute” (cf. Rom. 16:22; 1 Cor. 16:19), or “saint,” as in Phil. 1:1.

Brethren … greet you. Paul calls those who were with him “brethren,” although he had none like-minded with him, except Timothy (ch. 2:20, 21). The names of some of those who were with him at one time or another during his imprisonment may be gathered from the letters to the Colossians (ch. 4:10–15) and Philemon (vs. 23, 1:24). How many of them were with him at this particular time we cannot tell.

22. All the saints. This is a reference to the general membership of the church in Rome, as distinct from “the brethren” (v. 21).

Chiefly. Rather, “especially.”

Caesar’s household. The word “household” (oikia) here signifies the domestic staff of the emperor’s retinue (cf. on ch. 1:13). In the time of Nero, during whose rule Paul was imprisoned (see Vol. VI, pp. 83, 84), the number of household servants was doubtless very great. This verse proves that some of the servants, slaves or freedmen, were Christians (AA 463), and were particularly anxious to send greetings to the Philippians. That some of Nero’s servants had become Christians shows that fruitage may be reaped by the gospel workers even in the most unlikely places and under the most discouraging circumstances (AA 465, 466).

23. The grace of our Lord Jesus. See on Gal. 6:18.

With you all. Textual evidence favors (cf. p. 10) the reading “with your spirit” (cf. Gal. 6:18).

Amen. Gr. ameµn (see on Matt. 5:18). Textual evidence may be cited (cf. p. 10) for the omission of this word.

The postscript following v. 23 was not a part of the original manuscript.

Ellen G. White comments

1    MH 167; ML 177

3     GC 481

4     AA 484; CT 233; GC 477; MB 35; ML 251, 334; MM 213; 2T 593; 8T 130; WM 91

5     CD 206; ML 146

6     SC 97

6, 7 MH 199

6–8 AA 484; CH 630

7     FE 208; MB 15; MYP 73; 1T 32, 159; 2T 263; 3T 371; 6T 320; 7T 44; 8T 34

8     CH 630; Ed 235; ML 5; MM 127; PP 460; TM 503, 505; 1T 574, 711; 2T 311, 317, 437; 4T 135; 5T 55

13   COL 82; Ed 69, 256; Ev 98; GW 128; MH 516; 3T 45, 84; 4T 259, 320; 5T 484; 7T 39, 298; 9T 152

15–18  AA 479

16   AA 348

19   AA 484; CH 17; COL 149; MB 24; MH 48, 200; ML 14; SR 50; 2T 72; 6T 257

22   AA 463, 464; MB 34; 5T 182

23   AA 484