---
title: "Commentary Critical and Explanatory on the Whole Bible -  Philippians 4"
description: "CHAPTER 4   :-. EXHORTATIONS:
THANKS FOR THE SUPPLY
FROM PHILIPPI:
GREETING; AND CLOSING
BENEDICTION. 1. \"Wherefore\"; since
we have such a glorious hope ("
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/philippians/4"
---

CHAPTER 4

. EXHORTATIONS:
THANKS FOR THE SUPPLY
FROM PHILIPPI:
GREETING; AND CLOSING
BENEDICTION.

**1.** "Wherefore"; since
we have such a glorious hope ([Philippians 3:20](../../../kjv/philippians/3/20);
[Philippians 3:21](../../../kjv/philippians/3/21)).
**dearly beloved**—repeated
again at the close of the verse, implying that his great love to them
should be a motive to their obedience.
**longed for**—"yearned
after" in your absence ([Philippians 3:21](../../../kjv/philippians/3/21)).
**crown**—in the day of the
Lord ([Philippians 2:16](../../../kjv/philippians/2/16); [1 Thessalonians 2:19](../../../kjv/1-thessalonians/2/19)).
**so**—as I have admonished
you.
**stand fast**— ([1 Thessalonians 2:19](../../../kjv/1-thessalonians/2/19)).

**2.** Euodia and Syntyche were two
women who seem to have been at variance; probably deaconesses of the
church. He repeats, "I beseech," as if he would admonish
each separately, and with the utmost impartiality.
**in the Lord**—the true
element of Christian union; for those "in the Lord" by
faith to be at variance, is an utter inconsistency.

**3. And**—*Greek,* "Yea."
**true yoke-fellow**—yoked
with me in the same Gospel yoke ([Matthew 11:29](../../../kjv/matthew/11/29);
[Matthew 11:30](../../../kjv/matthew/11/30); compare [1 Timothy 5:17](../../../kjv/1-timothy/5/17);
[1 Timothy 5:18](../../../kjv/1-timothy/5/18)). Either Timothy, Silas
([Acts 15:40](../../../kjv/acts/15/40); [Acts 16:19](../../../kjv/acts/16/19),
*at Philippi*), or the chief bishop of Philippi. Or else the
*Greek,* "*Sunzugus,*" or "*Synzygus,*"
is a proper name: "Who art truly, as thy name means, a
*yoke-fellow.*" Certainly not *Paul's wife,* as [Acts 16:19](../../../kjv/acts/16/19) implies he had none.
**help those women**—rather,
as *Greek,* "help *them,*" namely, Euodia and
Syntyche. "Co-operate with them" [BIRKS];
or as ALFORD, "Help
in the work of their reconciliation."
**which laboured with
me**—"*inasmuch* as they labored with me." At
Philippi, women were the first hearers of the Gospel, and Lydia the
first convert. It is a coincidence which marks genuineness, that in
this Epistle alone, special instructions are given to women who
labored with Paul in the Gospel. In selecting the first teachers,
those first converted would naturally be fixed on. Euodia and
Syntyche were doubtless two of "the women who resorted to the
riverside, where prayer was wont to be made" ([Acts 16:19](../../../kjv/acts/16/19)), and being early converted, would naturally take an active
part in teaching other women called at a later period; of course not
in public preaching, but in a less prominent sphere ([1 Timothy 2:11](../../../kjv/1-timothy/2/11);
[1 Timothy 2:12](../../../kjv/1-timothy/2/12)).
**Clement**—bishop of Rome
shortly after the death of Peter and Paul. His Epistle from the
Church of Rome to the Church of Corinth is extant. It makes no
mention of the supremacy of the See of Peter. He was the most eminent
of the apostolical fathers. ALFORD
thinks that the Clement here was *a Philippian,* and not
necessarily Clement, bishop of Rome. But ORIGEN
[*Commentary,* John 1:29] identifies the Clement here with the
bishop of Rome.
**in the book of life**—the
register-book of those whose "citizenship is in heaven"
([Luke 10:20](../../../kjv/luke/10/20); [Philippians 3:20](../../../kjv/philippians/3/20)).
Anciently, free cities had a roll book containing the names of all
those having the right of citizenship (compare [Exodus 32:32](../../../kjv/exodus/32/32);
[Psalms 69:28](../../../kjv/psalms/69/28); [Ezekiel 13:9](../../../kjv/ezekiel/13/9);
[Daniel 12:1](../../../kjv/daniel/12/1); [Revelation 20:12](../../../kjv/revelation/20/12);
[Revelation 21:27](../../../kjv/revelation/21/27)).

**4.** (.)
**alway**—even amidst the
afflictions now distressing you ().
**again**—as he had already
said, "Rejoice" ([Philippians 3:1](../../../kjv/philippians/3/1)).
Joy is the predominant feature of the Epistle.
**I say**—*Greek,*
rather, "I *will* say."

**5. moderation**—from a *Greek*
root, "to yield," whence *yieldingness* [TRENCH];
or from a root, "it is fitting," whence "*reasonableness
of dealing*" [ALFORD],
that considerateness for others, *not urging one's own rights to
the uttermost,* but waiving a part, and thereby rectifying the
injustices of justice. The archetype of this grace is God, who
presses not the strictness of His law against us as we deserve
([Psalms 130:3](../../../kjv/psalms/130/3); [Psalms 130:4](../../../kjv/psalms/130/4));
though having exacted the fullest payment for us from our Divine
Surety. There are included in "moderation," *candor*
and *kindliness. Joy in the Lord* raises us above rigorism
towards others ([Philippians 4:5](../../../kjv/philippians/4/5)), and
carefulness ([Philippians 4:6](../../../kjv/philippians/4/6)) as to
one's own affairs. Sadness produces *morose harshness* towards
others, and a troublesome spirit in ourselves.
**Let . . . be known**—that
is, in your conduct to others, let nothing inconsistent with
"moderation" be seen. Not a precept to make a *display*
of moderation. Let this grace "be known" to men in *acts;*
let "your requests be made to God" in word ([Philippians 4:6](../../../kjv/philippians/4/6)).
**unto all men**—even to
the "perverse" ([Philippians 4:6](../../../kjv/philippians/4/6)), that so ye may win them. Exercise "forbearance"
even to your persecutors. None is so ungracious as not to be kindly
to someone, from some motive or another, on some occasion; the
believer is to be so "unto all men" at all times.
**The Lord is at hand**—The
Lord's coming again speedily is the grand motive to every Christian
grace ([James 5:8](../../../kjv/james/5/8); [James 5:9](../../../kjv/james/5/9)).
Harshness to others (the opposite of "moderation") would be
taking into our own hands prematurely the prerogatives of judging,
which belongs to the Lord alone ([James 5:9](../../../kjv/james/5/9)); and so provoking God to judge us by the strict letter of
the law ([James 2:12](../../../kjv/james/2/12); [James 2:13](../../../kjv/james/2/13)).

**6.** Translate, "Be anxious
about nothing." Care and prayer are as mutually opposed as fire
and water [BENGEL].
**by prayer and
supplication**—*Greek,* "by *the* prayer and *the*
supplication" appropriate to each case [ALFORD].
*Prayer* for blessings; and the general term. *Supplication,*
to avert ills; a special term, *suppliant entreaty* (see on ).
**thanksgiving**—for every
event, prosperity and affliction alike ([1 Thessalonians 5:18](../../../kjv/1-thessalonians/5/18);
[James 5:13](../../../kjv/james/5/13)). The Philippians might
remember Paul's example at Philippi when in the innermost prison ([James 5:13](../../../kjv/james/5/13)). Thanksgiving gives effect to prayer ([James 5:13](../../../kjv/james/5/13)), and frees from *anxious carefulness* by making all
God's dealings matter for *praise,* not merely for *resignation,*
much less *murmuring.* "Peace" is the companion of
"thanksgiving" ([Philippians 4:7](../../../kjv/philippians/4/7);
[Colossians 3:15](../../../kjv/colossians/3/15)).
**let your requests be made
known unto God**—with generous, filial, unreserved confidence;
not keeping aught back, as too great, or else too small, to bring
before God, though you might feel so as to your fellow men. So Jacob,
when fearing Esau ([Colossians 3:15](../../../kjv/colossians/3/15)); Hezekiah fearing Sennacherib ([2 Kings 19:14](../../../kjv/2-kings/19/14);
[Psalms 37:5](../../../kjv/psalms/37/5)).

**7. And**—The inseparable
consequence of thus laying everything before God in "prayer with
thanksgiving."
**peace**—the dispeller of
"anxious care" ([Philippians 4:6](../../../kjv/philippians/4/6)).
**of God**—coming from God,
and resting in God ([John 14:27](../../../kjv/john/14/27);
[John 16:33](../../../kjv/john/16/33); [Colossians 3:15](../../../kjv/colossians/3/15)).
**passeth**—*surpasseth,*
or *exceedeth,* all man's notional powers of understanding its
full blessedness ([1 Corinthians 2:9](../../../kjv/1-corinthians/2/9);
[1 Corinthians 2:10](../../../kjv/1-corinthians/2/10); [Ephesians 3:20](../../../kjv/ephesians/3/20);
compare [Proverbs 3:17](../../../kjv/proverbs/3/17)).
**shall keep**—rather,
"shall *guard*"; shall keep as a well-garrisoned
stronghold ([Isaiah 26:1](../../../kjv/isaiah/26/1); [Isaiah 26:3](../../../kjv/isaiah/26/3)).
The same *Greek* verb is used in [Isaiah 26:3](../../../kjv/isaiah/26/3). There shall be peace secure within, whatever outward
troubles may besiege.
**hearts and minds**—rather,
"hearts (the *seat* of the thoughts) and *thoughts*"
or purposes.
**through**—rather as
*Greek,* "*in* Christ Jesus." It is in Christ
that we are "kept" or "guarded" secure.

**8.** Summary of all his
exhortations as to relative duties, whether as children or parents,
husbands or wives, friends, neighbors, men in the intercourse of the
world, c.
**true**—sincere, *in
words.*
**honest**—*Old*
English for "seemly," namely, *in action* literally,
*grave, dignified.*
**just**—towards *others.*
**pure**—"chaste,"
in relation to *ourselves.*
**lovely**—lovable (compare
[Mark 10:21](../../../kjv/mark/10/21); [Luke 7:4](../../../kjv/luke/7/4);
[Luke 7:5](../../../kjv/luke/7/5)).
**of good report**—referring
to the *absent* ([Philippians 1:27](../../../kjv/philippians/1/27));
as "lovely" refers to what is lovable *face to face.*
**if there be any
virtue**—"whatever virtue there is" [ALFORD].
"Virtue," the standing word in heathen ethics, is found
once only in Paul's Epistles, and once in Peter's ([Philippians 1:27](../../../kjv/philippians/1/27)); and this in uses different from those in heathen authors.
It is a term rather earthly and human, as compared with the names of
the spiritual graces which Christianity imparts; hence the rarity of
its occurrence in the New Testament. Piety and true morality are
inseparable. Piety is love with its face towards God; morality is
love with its face towards man. Despise not anything that is good in
itself; only let it keep its due place.
**praise**—whatever is
*praiseworthy;* not that Christians should make man's praise
their aim (compare [John 12:43](../../../kjv/john/12/43));
but they should live so as to *deserve* men's praise.
**think on**—have a
continual regard to, so as to "do" these things ([John 12:43](../../../kjv/john/12/43)) whenever the occasion arises.

**9. both**—rather, "The
things *also* which ye have learned . . . these *practice*";
the things which besides recommending them in words, have been *also*
recommended *by my example,* carry into practice.
**heard**—though ye have
not yet sufficiently "received" them.
**seen**—though ye have not
as yet sufficiently "learned" them [BENGEL].
**and**—"and then,"
as the necessary result ([Philippians 4:7](../../../kjv/philippians/4/7)).
Not only "the peace of God," but "the God of peace"
Himself "shall be with you."

**10. 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 ([Philippians 4:11](../../../kjv/philippians/4/11);
[Philippians 4:17](../../../kjv/philippians/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" ([Philippians 4:17](../../../kjv/philippians/4/17)), was owing to your having "lacked opportunity."

**11. I have learned**—The *I*
in *Greek* is emphatical. I leave it to others if they will, to
be discontented. *I,* for my part, have learned, by the teaching
of the Holy Spirit, and the dealings of Providence (), to be content in every state.
**content**—The *Greek,*
literally expresses "independent of others, and having
*sufficiency in one's self.*" But Christianity has raised
the term above the haughty *self-sufficiency* of the heathen
Stoic to the *contentment* of the Christian, whose *sufficiency*
is not in *self,* but in *God* ([2 Corinthians 3:5](../../../kjv/2-corinthians/3/5);
[1 Timothy 6:6](../../../kjv/1-timothy/6/6); [1 Timothy 6:8](../../../kjv/1-timothy/6/8);
[Hebrews 13:5](../../../kjv/hebrews/13/5); compare [Jeremiah 2:36](../../../kjv/jeremiah/2/36);
[Jeremiah 45:5](../../../kjv/jeremiah/45/5)).

**12. abased**—in low
circumstances ([2 Corinthians 4:8](../../../kjv/2-corinthians/4/8); [2 Corinthians 6:9](../../../kjv/2-corinthians/6/9);
[2 Corinthians 6:10](../../../kjv/2-corinthians/6/10)).
**everywhere**—rather, "in
each, and in all things" [ALFORD].
**instructed**—in the
secret. Literally, "initiated" in a secret teaching, which
is a *mystery* unknown to the world.

**13. I can do all things**—*Greek,*
"*I have strength for all things*"; not merely "how
to be abased and how to abound." After special instances he
declares his *universal* power—how triumphantly, yet how
humbly! [MEYER].
**through Christ which
strengtheneth me**—The oldest manuscripts omit "Christ";
then translate, "In *Him* who giveth me *power,*"
that is, by virtue of my living union and identification with Him,
who is my strength ([Galatians 2:20](../../../kjv/galatians/2/20)).
Compare [1 Timothy 1:12](../../../kjv/1-timothy/1/12), whence
probably, "Christ" was inserted here by transcribers.

**14.** He here guards against their
thinking from what he has just said, that he makes light of their
bounty.
**ye did communicate with my
affliction**—that is, ye made yourselves *sharers with* me
in my present affliction, namely, by sympathy; of which sympathy your
*contribution* is the proof.

**15. Now**—"Moreover."
Arrange as *Greek,* "Ye also know (as well as I do
myself)."
**in the beginning of the
gospel**—dating from the *Philippian* Christian era; at the
first preaching of the Gospel at Philippi.
**when I departed from
Macedonia**— ([Acts 17:14](../../../kjv/acts/17/14)).
The Philippians had followed Paul with their bounty when he left
Macedonia and came to Corinth. [2 Corinthians 11:8](../../../kjv/2-corinthians/11/8);
[2 Corinthians 11:9](../../../kjv/2-corinthians/11/9) thus accords with the
passage here, the dates assigned to the donation in both Epistles
agreeing; namely, "in the *beginning* of the Gospel"
here, and there, at the time of his *first* visit to Corinth
[PALEY, *Horæ Paulinæ*].
However, the supply meant here is not that which he received at
Corinth, but the supply sent to him when "in Thessalonica, once
and again" ([Philippians 4:16](../../../kjv/philippians/4/16)),
[ALFORD].
**as concerning giving and
receiving**—In the account between us, "the giving" was
all on your part; "the receiving" all on mine.
**ye only**—We are not to
wait for others in a good work, saying, "I will do so, when
others do it." We must go forward, though *alone.*

**16. even in Thessalonica**—"even"
as early as when I had got no further than Thessalonica, ye sent me
supplies for my necessities more than once.

**17. a gift**—*Greek,* "*the*
gift." Translate, "It is not that *I seek after* the
gift, but *I do seek after the* fruit that *aboundeth* to
your account"; what I do seek is your spiritual good, in the
abounding of fruits of your faith which shall be put down to your
account, against the day of reward ().

**18. But**—Though "the gift"
is not what I chiefly "seek after" (), *yet* I am grateful for the gift, and hereby
acknowledge it as ample for all my needs. Translate, "I have
all" that I want, "and more than enough." Literally,
as *English Version,* "I abound" over and above my
needs.
**I am full**—*Greek,*
"I am filled full."
**the odour of a sweet
smell**—(See on ). The
figure is drawn from the sweet-smelling incense which was burnt along
with the sacrifices; their gift being in faith was not so much to
Paul, as *to God* ([Matthew 25:40](../../../kjv/matthew/25/40)),
before whom it "came up for a memorial" ([Matthew 25:40](../../../kjv/matthew/25/40)), sweet-smelling in God's presence ([Genesis 8:21](../../../kjv/genesis/8/21);
[Revelation 8:3](../../../kjv/revelation/8/3); [Revelation 8:4](../../../kjv/revelation/8/4)).
**sacrifice acceptable**—
([Hebrews 13:16](../../../kjv/hebrews/13/16)).

**19. my**—Paul calls God here "my
God," to imply that God would reward their bounty to HIS
servant, by "fully supplying" (translate so, literally,
*fill to the full*) their every "need" (), even as they had "fully" supplied his "need"
([Philippians 4:16](../../../kjv/philippians/4/16); [Philippians 4:18](../../../kjv/philippians/4/18)).
My Master will fully repay you; I cannot. The Philippians invested
their bounty well since it got them such a glorious return.
**according to his riches**—The
measure of His supply to you will be the immeasurable "riches of
His grace" ([Ephesians 1:7](../../../kjv/ephesians/1/7)).
**in glory**—These words
belong to the whole sentence. "Glory" is the element in
which His rich grace operates; and it will be the element IN which He
will "supply fully all your need."
**by Christ Jesus**—by
virtue of your being "IN" (so *Greek,* not "by")
Christ Jesus, the Giver and Mediator of all spiritual blessings.

**20. God and our Father**—Translate,
"Unto *our God and Father.*"
**be glory**—rather as the
*Greek,* "be *the* glory." Not to us, but to Him
be "*the* glory" alike of your gift, and of His
gracious recompense to you.

**21. Salute every saint**—*individually.*
**greet**—salute you.
**The brethren which are with
me**—Perhaps Jewish believers are meant (). I think [Philippians 2:20](../../../kjv/philippians/2/20)
precludes our thinking of "closer friends," "colleagues
in the ministry" [ALFORD];
he had only one close friend with him, namely, Timothy.

**22. they that are of Cæsar's
household**—the slaves and dependents of Nero who had been
probably converted through Paul's teaching while he was a prisoner in
the Prætorian barrack attached to the palace. Philippi was a Roman
"colony," hence there might arise a tie between the
citizens of the mother city and those of the colony; especially
between those of both cities who were Christians, converted as many
of them were by the same apostle, and under like circumstances, he
having been imprisoned at Philippi, as he now is at Rome.

**23.** ().
**be with you all. Amen**—The
oldest manuscripts read, "Be with your spirit," and omit
"Amen."

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