Philippians 4

Ver. 1.—dearly beloved &c.] It is scarce possible to express affection more strongly than the Apostle hath done in this short verse, by the various tender epithets which he bestowed on the Philippians from the real feelings of his heart, penetrated, not only with gratitude for their attention to him in his distress, but with esteem on account of the excellence of their character and behaviour. Dr. Macknight.

does she regard the distinction, generally observed here, between the “heart” and “mind,” by begging that her children and members may be kept “in the knowledge and love of God, and of His Son Jesus Christ our Lord.” Dean Stanhope.

— whatsoever things are lovely, &c.] The Apostle having instanced in the things necessary to be daily thought on and pursued by all Christians, sums up his advice in general terms: namely, that, as we are Christians, we should not only take care of the things before mentioned, but should make it our business to improve ourselves in every other sort of virtue; nay, in every other sort of thing, that is praiseworthy, or that is well esteemed among the sober part of mankind. So that really it should be the endeavour of our lives, to render ourselves as excellent, and as exemplary for all sorts of amiable qualities, as it is possible for men to be in this world. Abp. Sharp.

The goodnature and agreeableness, here required by the Apostle, is not to supply the room of the justice and purity required before; nor can possibly make amends for the want of them: but we must first resolve to be innocent, then study to be amiable. Now the two great branches of amiable conduct, are those on which the Gospel hath laid so peculiar a stress; mildness in bearing injuries, and bounty in relieving necessities: one of them expressly made the condition of our being forgiven; the other the foundation of our being rewarded. But, besides these endearing virtues, the Apostle undoubtedly designed to enjoin every other act of a generous and disinterested, a candid and sympathizing, heart, every instance of gentleness to the faults, and condescension to the weaknesses, of men; moderation and humility in advantageous circumstances, and patient compositeness in low and afflicted ones; every ornamental, as well as more substantial, duty of life; affability of conversation, obliging attention, kind compliances; whatever will make our common journey through the world mutually comfortable and pleasing, without making it dangerous; and exhibit religion in its native cheerfulness, as a reasonable service paid to an infinitely good Being. For all these things are comprehended under the character of “lovely;” and constitute a much more valuable part of Christian practice than many seem to be aware of. Indeed piety and virtue, however unpolished, deserve high esteem: and it would be a most unhappy mistake, to prefer superficial accomplishments before intrinsic worth. But still, both religion and morals, disguised under a forbidding look, appear so much less to advantage, than when they wear an inviting one; that we wrong our profession, as well as ourselves, if we neglect to shew it in as much beauty, as a modest simplicity will permit; and thus to “adorn the doctrine of God our Saviour in all things,” Tit. ii. 10. Abp. Secker.

— think on these things.] A general observation, which we may make on this direction of the Apostle, is, that we cannot “think on these things” in earnest, as enjoined by our religion, without honouring it highly, and being strongly moved by it to every part of right temper and right conduct. Such precepts evidently prove, that Christianity is not a contrivance to

Philippians 4:3

3.—true yokefellow.] Whom the Apostle particularly means, is not agreed upon by interpreters. Pyle. He probably means Epaphroditus, whom, in chap. ii. 25, he had called his “companion in labour.” Schleumer.

—with Clement also.] The ancient Christian writers tell us, that this is the Clement who afterwards became Bishop of the church at Rome; and who, to compose some dissensions in the church at Corinth about their spiritual guides, wrote to the Corinthians an epistle, which is still extant. Dr. Macknight.

—whose names are in the book of life.] “The book of life” refers to the custom of well-ordered cities, which kept registers containing all the names of the citizens. Out of these registers apostates, and fugitives, and infamous persons were erased, agreeably to which there is mention of “blotting names out of the book of life,” Rev. iii. 5; so the names of those who continued obedient orderly citizens, were still continued in. Accordingly, since “life” in this place signifies spiritual life, the state of grace and favour of God, the beginning of that future eternal life, therefore “the book of life” here is the register of all sincere Christians, as “the book of the living,” in the Psalmist, is the number of men that live in this world, from which they are expunged that cease to be such. Dr. Hammond.

Philippians 4:4

4. Rejoice in the Lord alway.] Even under your greatest afflictions. Dr. Wells. The Apostle enforces and insists upon this duty of religious joy in the latter part of the verse, because in times of persecution, and in circumstances so distressed as those of the Philippians, it might at first view look like a duty, impracticable and unseasonable. Dean Stanhope.

This is not a duty to be performed only now and then, but at all times, upon all occasions, in all conditions: whatsoever happens, we must still take care to keep our hearts in such a temper, that we may “rejoice in the Lord,” whether we have, or have not, any thing else to rejoice in. In prosperity we must strive all we can, not to take up with the seeming pleasures of the world, instead of that real and substantial joy, which is to be had in Him who gave them, and who gave them on purpose that we might rejoice the more in Him. And if they who are in adversity would rightly consider, they will find that they have then also cause to rejoice in the Lord, as well as in the greatest prosperity: forasmuch as that also is a sign of that fatherly care and love which

Philippians 4:5

5. Let your moderation be known unto all men.] Your patient enduring of afflictions. Dr. Hammond. Your meekness and patience under all your trials. Compare Wlsd. ii. 19, to which the Apostle probably alludes in this place, and where the Greek word is nearly the same. Drs. Whitby and Wells.

The word “moderation” signifies in the original that reasonableness of mind, which curbs the exorbitances of all our passions, appetites, and imaginations; confining us to proper degrees of being affected by the things about us, and of exerting ourselves in relation to them: from which larger meaning it is naturally and easily contracted to express more especially the due restraints of desire and anger, fear and sorrow. The avoiding of excessive anxiety under the troubles of life, as it is a very common meaning of the word, was that in all likelihood which St. Paul had chiefly in his mind. For it immediately follows, “be careful for nothing,” &c. Abp. Secker.

—be known unto all men.] This expression comprehends several particulars of great moment: that we should not be satisfied with our own opinion, that we rule our passions well, (a matter, about which we are daily deceived,) but proceed in the discipline of them, till every one else allows us to be masters; that the good effects of our composure should be perceived and felt, not only at some times and by some persons, but always by all who are concerned with us; and lastly, that we should be careful to shew the world around us, by our example, set before them with decency and modesty, how possible, how becoming, how beneficial the practice of this virtue is. Abp. Secker.

—The Lord is at hand.] By which some understand, that God is always present with us, a strict observer of our actions, a ready help in our troubles, and an irresistible avenger of our wrongs. Others, perhaps more agreeable to the Apostle’s intent, interpret this of Christ’s coming to judgment. And, if we consider that particular judgment, which each of us undergoes at the day of his death, which determines that state of our accounts, wherein the general judgment will certainly find us, in this sense it is evident to demonstration, that “the Lord is at hand,” and His coming cannot be at any great distance from any man whatsoever. Dean Stanhope. The phrase, however, may have respect to the coming of the Lord, to put an end to the state of the unbelieving Jews, the most cruel persecutors of the Christians. Drs. Whitby and Wells.

It is a most weighty consideration, that the time which we have, either for busying and gratifying ourselves here, or preparing for hereafter, is of small duration. For “the Lord is at hand.” All that we can hope or dread, enjoy or suffer, in the present state, will soon be over, possibly very soon; and all that we can do to qualify us for the next, how much soever we want, must be

Anno DOMINI 64. General exhortations. General exhortations.

Philippians 4:6

6. Be careful for nothing;] Or, anxiously solicitous. Dr. Whitby. See the note on Matt. vi. 25.

—with thanksgiving] On this Besa remarks, that David, after beginning his prayers with complaints and tears, generally ended them with thanksgivings. The exhortation in this verse implies, not only that the afflicted have many mercies, for which they ought to give God thanks, but that they ought to be thankful for their very afflictions, because they are the means, by which the Father of their spirits maketh them partakers of His holiness, in order to fit them for living with Himself in heaven for ever. Dr. Macknight.

—let your requests be made known unto God.] By this concluding exhortation it is intimated, that in order to our “rejoicing in the Lord,” as is before commanded, we must not suffer our hearts to be distracted with the cares of this life, but let them hang loose and indifferent to all things here below, and fixed only upon God. We must live above this world, and have our conversation in heaven, where only these true joys are to be found: otherwise we can never have them. Bp. Beveridge.

Philippians 4:7

7.—the peace of God.] Or, that inward tranquillity and comfort of mind, which will arise from living according to the rules here given, and from a sense of God’s favour thereupon. Dr. Wells. The Apostle promises, not deliverance from calamities, but inward peace and tranquillity of mind under them; and that as the effect of constant prayer, and a sense of the Divine favour. Dr. Whitby.

—which passeth all understanding.] Which exceeds all understanding, fully and perfectly to comprehend the value of it. Dr. Wells.

That inward sense of our Maker’s goodness to us, which even now is delightful beyond the conception of those who have not experienced it; and shall hereafter be so heightened, as vastly to exceed the present conceptions of the best of us. Abp. Secker.

—shall keep your hearts and minds through Christ Jesus.] The word rendered “keep” is a military term, proper to garrisons; and importing that this inward peace is a strong and impregnable defence, such as will suffer neither the “heart” to be overpowered, that is, the affections to be vitiated, by immoderate fears or hopes or desires of earthly objects; nor the “mind” to be captivated, that is, the understanding and judgment to be imposed upon, by false notions of temporal good or evil. Most seasonable and wise is the use, which our excellent Church makes of these words in dismissing her children after the most solemn acts of worship, with this passage of St. Paul, in form of a blessing; imploring that what he foretells and promises here may be made good to the whole congregation. And most properly

Philippians 4:8

8. Finally, brethren, &c.] Besides being moved with the admirable spirit expressed, and the sublime precepts diffused, throughout the whole of this Epistle, (see the Introduction,) it is a new subject of wonder and esteem, to see the force and substance of them all collected at last into one brief exhortation, comprehending in so narrow a space the entire compass of virtuous dispositions and right behaviour, as is done in this passage. There is a remarkable accuracy and beauty in these words of the Apostle: each of them singly hath a distinct sense; and joined together they form a connected and complete body of duty. Abp. Secker.

—whatsoever things are true.] The truths, which St. Paul here exhorts the Philippians to think on, are undoubtedly the truths of the Gospel of Jesus Christ, which he had delivered to them. These he would have them think on, and persist in, and never be prevailed upon by any temptation to depart from them. Abp. Sharp.

—whatsoever things are honest,—just.] The next thing the Apostle recommends is universal honesty, and justice, and righteousness in our conversation. The two words, “honest” and “just,” may be joined together, as importing much the same thing. For though the word rendered “honest” might be rendered grave, or “venerable,” as in the margin; yet since that other signification falls in most properly under the last head of the exhortation, the word may be taken here as our translation gives it. Indeed, it is vain to expect any advantage from our profession of the truth, if we be not sincerely just and honest in our actions. Whoever can allow himself in the practice of any dishonest, knavish, indirect dealing, let that man be never so orthodox in his belief and opinions, yet we may be sure he is no Christian. Abp. Sharp.

—whatsoever things are pure.] Next to justice the Apostle ranks a virtue, seldom violated without grievous injustice; that of shunning the pollution of criminal pleasures, and practising “whatsoever things are pure.” Some kinds of sensual excess, as gluttony and drunkenness, are acknowledged to be contemptible and hateful vices. And however favourably too many look on the free indulgence of another appetite, at least in one sex, yet their opinion cannot alter the nature of things. Irregular gratifications must still remain what they are, dishonourable to our reason, destructive to our happiness. And it is surprising that they, who have any rightness of mind, can fail either to discern or to reflect, what meanness it is to make these things the business of their being; and associate, for the sake of them, with the profligate and abandoned; what imprudence to ruin or to hazard their health, fortunes, or reputations in such wretched courses: and what mischief, to destroy the virtue and peace of the innocent, and harden the guilty in their crimes; to violate faith and honour, distress families, embitter the nearest and ten-

Paul testifieth his joy at their liberality. Anno DOMINI 64. Or, & revised.

Philippians 4:9

9. Those things, which ye have both learned, &c.] To his exhortations St. Paul subjoins with conscious boldness, appealing to all which “they had learned, and received, and heard, and seen in him,” that this had been his own disposition and behaviour: yet humbly considers himself as “not having already attained, nor being already perfect,” but merely as “pressing toward the mark for the prize of the high calling of God,” chap. iii. 12, 14; and not only uses his own “prayers,” but begs theirs also, that, “through the supply of the Spirit of Jesus Christ,” all things may “turn to his salvation,” chap. i. 19, 20. We cannot help honouring such a character: but, if we hope to be better for it, we must also imitate it. Abp. Secker.

Philippians 4:11

11.— I have learned, in whatsoever state I am, therewith to be content.] The Christian traveller, considering himself as such, and looking to the end of his journey, takes up with the accommodations he finds on the road, and learns to be “content with such things as he hath.” No traveller was ever in greater straits than St. Paul. But read what he says of himself in this and the next verse. Were we settled upon earth for ever, there would be some excuse for our being solicitous where we lived, what we ate, what we drank, and wherewithal we were clothed. But when we consider in how very short a time it will be exactly the same thing, whether we dwelt in a palace or in a cottage; whether we sat down to two courses or two dishes; whether our garments were made of silk, or of wool; whether we were waited on by twenty servants, or by one; it is not worth while to break the peace of our minds about such unessential circumstances. If God vouchsafe us a share of the good things of the world in our passage through it, let us enjoy them with thankfulness, and let us be charitable and kind to our fellow-travellers, who are not so well provided for. If such good things are denied us, still let us be thankful for

Paul commendeth their liberality, and concludeth with salutations. Anno DOMINI 64.

Philippians 4:13

13. I can do all things] Required by Christianity. Dr. Whitby. Behave myself as I ought in every state of life. Dr. Wells. This is not arrogant bosating; for the Apostle glories not in his own strength, but in the strength of another. The Fathers observed three things on this passage: 1st, That the virtue of contentment requires much exercise, learning, and meditation: 2dly, that it is as difficult to learn how to be full, as to be hungry; abundance having destroyed more men than penury, and exposed them to more pernicious lusts: 3dly, that our proficiency in this or in any other virtue is to be sacrificed, not to ourselves, but to the Divine assistance. Dr. Whitby.

We are taught by the Scripture, as well as by our own experience, that of ourselves, or by our own natural strength, we can never do all the commandments of God, at least, not so as we are there commanded to do them. Wherefore we are farther taught in the holy Scripture, how to obtain the grace and assistance of God Himself in doing whatsoever He hath commanded,

phroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God.

Philippians 4:15

15.—no church communicated with me &c.] That is, I have received supplies from no church but yours. Dr. Whitby.

Philippians 4:17

17. Not because I desire a gift: &c.] The purpose of my commending you, ver. 14, is not that I may receive from you the more for my own benefit, but to give you occasion of exercising your liberality, in proportion to which the richer will be your reward from God. Dr. Hammond.

Philippians 4:18

18.—an odour of a sweet smell, &c.] There were two altars in the temple of the Jews; the altar of incense, within the temple, properly so called, and the altar of sacrifice, without, in the court. On these two were offered all things that were offered to God: and under these two heads, “an odour” of incense, and a “sacrifice,” are works of charity here represented, as being the prime things now under the Gospel to obtain God’s favour and acceptance. Drs. Hammond and Whitby.

Philippians 4:19

19.—according to his riches in glory] That is, according to the glorious riches of His goodness. Dr. Wells. ——by Christ Jesus.] That is, He shall return you a supply of your spiritual wants, for your charity to me in temporals. Dr. Whitby.

Philippians 4:21

21.—The brethren which are with me] Namely, the ministers, in contradistinction to “the saints,” here and in the following verse. Pyle.

Philippians 4:22

22.—they that are of Cesar’s household.] See note on ch. i. 13.

The following Chapters from the Epistle to the Philippians are appointed as Epistles on Sundays:

CHAP. I…ver. 3—11, 22d Sunday after Trinity… Epistle. —— II. … —— 5—11, Sunday next before Easter, … ditto. —— III. … —— 17—21, 23d Sunday after Trinity,… ditto. —— IV. … —— 4— 7, 4th Sunday in Advent,… ditto.