Philippians 4

1 so. As imitators of the apostle, and expectants of the heavenly kingdom (iii. 17, 20).

2. Euodias. Properly, “Euodia.” The two women here named had, like many others (Acts xviii. 26; Rom. xvi. 1-5), “laboured with” Paul; but their usefulness was now impeded by a disagreement, which needed for its removal not only the apostle’s entreaty, but “even also” the “help” of a genuine “yokefellow.” This was probably the most active of the “bishops” (i. 1).

3 those women, etc. That is, as the Greek shows, Euodia and Syntyche. R.V. has, “help these women, for they laboured.”

4. Rejoice. Cp. on iii. 1.

5 moderation. That is, forbearance, or consideration for others, as in 2 Cor. x. 1.

The Lord is at hand. The expectation of the Lord’s coming in judgement (see Matt. xxv. 1, and note): should lead us to considerateness in dealing with others. Cp. 1 Cor. xvi. 22.

6. Be careful for nothing. “Be anxious about nothing.” Another lesson from the anticipation of the Lord’s coming. Cp. Matt. vi.: see note, 1 Pet. v. 7.

prayer . . . supplication . . . thanksgiving . . . requests. “Prayer” is general, “supplication” special: “thanksgiving” is added to show that prayer should always be accompanied by praise; “requests” are the several petitions included in “supplication.”

7. And the peace of God, etc. A promise dependent on the foregoing. The deep tranquillity of a soul which has thankfully referred everything in prayer to God, “shall keep,” or guard the heart like a sentinel.

minds. Rather, “thoughts.”

8 honest. Or, “honourable.”

if there be any virtue, etc. Rather, “whatever virtue, whatever praise there is.” There may be, as Lightfoot suggests, a reference to heathen ethics: “Whatever value may reside in your old conceptions of ‘virtue,’ whatever consideration is due to the ‘praise’ of men.”

10 your care of me hath flourished again. “You have blossomed out into loving thought on my behalf” (Moule). See vers. 14, 15. The value of the gift at this time was probably enhanced by the apostle’s condition as a prisoner, unable to labour for his support, as he had previously done.

12. I am instructed. The apostle’s word is very emphatic: “I have learned the secret” (R.V.), a phrase often used of initiation into the ancient mysteries.

13 through Christ which strengtheneth me. “Through Him who strengtheneth me.” The word “Christ” is not in the best MSS. There was no need to write the Name: ep. 1 Tim. i. 2.

14 that ye did communicate, etc. By sympathy and needful supplies.

15 in the beginning of the gospel. “When I left Macedonia” (and, indeed, before that, ver. 16), after introducing the gospel among you: see 2 Cor. xi. 9.

no church communicated with me, etc. Rather, “No church had fellowship with me in the matter of giving and receiving” (a technical expression like “credit and debt”), i.e., supplying my bodily wants in return for the spiritual blessings they had received through me: see ver. 17, and ep. 1 Cor. ix. 11; Philem. 19.

16 even in Thessalonica. A hundred miles away: see Acts xvii. 1, note.

17 that may abound. Rather, “that aboundeth”: “to your account” as to ensure a recompense in the Divine approval and blessing.

18 well-pleasing to God. Help rendered to servants of Christ is an offering peculiarly acceptable to God, and will be richly recompensed by Him (19). It was this recompense that the apostle desired for the Philippians, rather than any gifts to himself.

19 shall supply, etc. More literally, “will fully supply every need of yours.”

by Christ Jesus. Rather, “in Christ Jesus” (Rom. viii. 32).

20 unto God and our Father. Or, “unto our God and Father” (R.V.): ep. Gal. i. 4.

21. The brethren. The brethren mentioned in i. 14; ii. 19.

22 they that are of Caesar’s household. It would be encouraging to the Philippians to learn that there were true believers among the slaves, freedmen, official functionaries, or even the domestic circle, of such a man as Nero: see note on ch. i. 13.

[It was written to the Philippians, etc.] This subscription, although absent from the best copies, and not of course authoritative, is no doubt correct.

THE similarity of this letter to the Epistle to the Ephesians has often been pointed out. How, indeed, could it be otherwise? They were both written at the same period in St. Paul’s life, during his imprisonment at Rome between A.D. 59 and 62. As has been well said in The Bible Handbook (Angus and Green), “both Epistles being written about the same time, the same ideas, and even the same expressions, would be likely to recur.”