Philippians 4

(Php_4:1-23)
Php_4:1 is a fitting close to the precious subject treated in Php_3:1-21. "Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." He had placed them, as it were, in Php_3:1-21, outside the world, with their citizenship in heaven, Christ in glory the Object and Hope of their hearts: in this position and experience he would have them stand fast, and not be moved by the wiles of the enemy.
The Apostle then appeals to two women who were evidently at variance, "that they be of the same mind in the Lord." Theirs was not strife of the gross and loose character as at Corinth; still it was a defect among the godly which the Apostle could not sanction. 'Take us the foxes, the little foxes, that spoil the vines"; (Son_2:15). He entreated the mediation of his true yokefellow (probably Epaphroditus). These women had laboured with him in the Gospel, and he had a regard and concern for them: he would have his yokefellow act the blessed part of the peacemaker, as our Lord Jesus Himself enjoined. Again he exhorts the saints as in Php_3:1, to rejoice in the Lord. Precious testimony to the faithfulness of the risen Lord to His poor tried servant; for his own heart was most assuredly enjoying what he here presses on his brethren.
In this chapter we see how the Christian, walking in the power of the Spirit, is enabled to walk above all circumstances. Therefore are we exhorted to moderation (or yieldingness), for the Lord is at hand. It is not the part of the saint to resent wrong, or to contend for rights: doing well and suffering for it is rather our path while the Lord is hidden in heaven. When He is manifested, all will be changed, for His saints will share with Him. Meanwhile it is our privilege to be without care, making known all our requests to God. Not merely large matters, but small also; everything we are invited to pour out before Him. In Matthew 6. the Lord Jesus instructed His disciples in faith as to food and clothing; here the word is wider, "Be careful for nothing." What repose this gives in such a world — and, may we not add, such a church — as this! We are not told that we shall get all our requests (that might not be well) but that the peace of God, which passeth all understanding, shall keep our hearts and minds in Christ Jesus. Paul requested, yea besought, the Lord thrice to remove the thorn from his flesh; but was simply told that the Lord's grace was sufficient for him, and that His strength was made perfect in weakness (2 Corinthians 12:1-21) The same apostle requested to be allowed to go to Rome, but for many years was denied his request (Romans 15:23). He desired also "a prosperous journey"; but the Lord saw fit to send him as a prisoner, and to wreck the ship (Romans 1:10). We are in the Lord's hand, He orders all in perfect wisdom for His beloved saints; and who can be His counselor?
The peace of God is a somewhat different thought from the peace of Christ; as both differ, though flowing from, peace with God. "Peace I leave with you; My peace I give unto you" John 14:1-31.) This is the peace which ever filled the heart of Jesus as a perfect Man of faith below. He committed everything to the Father; we are called into the same path. The peace of God is that which pervades God's own heart above, which nothing disturbs. The heavens have been corrupted, the earth ruined, Israel has failed, the Church likewise; yet nothing disturbs the peace of the Divine heart. His counsels stand, in spite of all creature failure; there God rests and there we rest also.
Food is furnished for our thoughts, for the loins of our mind are to be girded up: the lovely things, the things of good report, etc., are to engage us. Blessed portion! The true heart does not wink at evil, the rather abhorring and shunning it; but it does not dwell upon it. We cannot touch the unclean in any way without contracting defilement. We see this strikingly in Numbers 19:1-22. The priest who sprinkled the heifer's blood, the man who laid up the ashes in a clean place, indeed all who had to do with the matter were unclean until even, though they had only acted in putting sin away. We particularly need this injunction as to our thoughts in the present day, when there is so much of a painful character to fill the mind. If our minds dwell on evil, we get defiled, our communion is marred, our spiritual tone is altogether lowered.
If the Philippians practiced what they had learned, received, and heard, and seen in Paul, the God of peace would be with them.
The Apostle proceeds to commend them for their care of him, proved by the coming of Epaphroditus. There had apparently been a long interval without any tokens of love; but the man of God loved to regard it, not as carelessness on their part, but lack of opportunity. In those days saints could not remit by post to the Lord's labourers; the gifts must be carried, perhaps afoot many hundreds of miles. But though thanking them and the Lord for their care the Apostle does not speak in respect of want. "I have learned," says he, "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." Blessed superiority over all circumstances — Christ engaging the heart, the Spirit operating powerfully in the soul! It is easier to some to be abased than to abound. David, when hunted as a partridge upon the mountains, trusted God; when dwelling at ease in Zion, Satan allured him into the foulest sins. Jehoshaphat, when weak, counted on God, saying, "We know not what to do"; when strong and rich, he joined affinity with Ahab and helped the ungodly.
Paul had been well disciplined. The Lord said when He called him, "I will show him how great things he must suffer for my Name's sake" (Acts 9:1-43). Whether full or hungry, Christ was all. What can the enemy do to such? The believer has a life, which, wrought upon by the Spirit of God, rises quite above the difficulties of the way, and is unquenchable.
Still, the Philippians did well in their expressions of practical fellowship. If the Apostle had learned how to suffer need, it ill became the saints to permit him so to suffer. In this respect the Philippians had always ranked well, even sending long distances to minister to the need of the Lord's servant. Paul calls it fruit which would abound to their account; and "an odour of a sweet smell, a sacrifice acceptable, well pleasing unto God." Marvellous! The Spirit uses language similar to that used of the sacrifice of Christ in Ephesians 5:2; it partook of that character with God. Would the Philippians be the losers by their liberality? Nay, Paul's God would supply all their need according to His riches in glory in Christ Jesus. The beauty and fullness of this expression is to be found in the Epistle to the Ephesians.
Note, he does not say "our," but "my God"; for he is speaking of experience, not doctrine. He had proved God; he knew Him to be faithful; he could vouch for Him to those to whom he wrote. When it is a question of relationship, he says "our God and Father," as in Php_4:20; every believer, experienced or not, being a child through grace.
He concludes with salutations from all the brethren with him, mentioning particularly some who were of Caesar's household, proving Christ had a people there, fruit possibly of his labours as a prisoner. Precious simplicity of affection, which our hearts will do well to cultivate more and more.