Chapter 4
In this chapter, Paul speaks of Christ as the One who strengthens the believer and enables him to rise above the many adverse things that he faces in the path of faith (vs. 13). Thus, the Christian who has made Christ in glory his Object as portrayed in chapter 3, is seen in chapter 4 as being superior to his circumstances. Being in a “thus minded” state, the Holy Spirit is at liberty to enlarge the believer’s capacity for divine things. And when the believer is taken up with those things, his spirit is lifted above the difficult circumstances of life and empowered in the path. Living with such divine support, the believer is freed from the cares of this life and is at peace, and thus content in his circumstances—regardless of what they are. What can men do with such a person? They can take away his money, his earthly possessions, even his liberty, but none of these things disturb his peace and joy—he goes on rejoicing in the Lord! It is not that he is insensible to his earthly necessities, but that his joy is not dependent upon his circumstances. And, if men were to kill him, they would only send him to where he wants to go! Thus, living in such a state, the believer is superior to his circumstances. Again, this is presented from the perspective of Paul’s own experience with the Lord, but it can be the experience of every thus minded Christian too.
Peace Among Brethren
Vss. 1-3—Before speaking of this, Paul resumes, and herein concludes his exhortations to the Philippians in chapter 2 concerning the growing dissension in their midst. As noted earlier, chapter 3 is a parenthesis, and therefore, the first three verses of chapter 4 are a fitting conclusion to the subject.
In addressing the problem of the rift in their midst, Paul first assures the Philippians of the place they had in his affections, and then proceeds to beseech them with “the meekness and gentleness of Christ” (2 Cor. 10:11Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: (2 Corinthians 10:1)). This is wisdom; it would prepare the Philippians to receive what he was about to say. Thus, he proceeds with expressions of deepest affection: “Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.” He “longed” to see the Philippians and speaks of them as his present “joy,” and at the judgment seat of Christ, his future “crown.” Thus, the servant of the Lord looks on to the judgment seat to see the fruit of his labours and his converts there (1 Thess. 2:1919For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? (1 Thessalonians 2:19)).
In view of the persecution they were experiencing from unbelieving men without (chap. 1:28) and the subversive teaching of the Judaizers within the Christian ranks (chap. 3:2), Paul exhorted the Philippians to “stand fast in the Lord.” He did not ask them to stand fast in their own strength, but in the Lord. When we place ourselves practically under His Lordship, we can expect to have His support in seeking to be faithful. Paul desired that they would do just that and draw upon His divine help in standing fast. Note: he didn’t say, “Stand fast in the meeting!”—and thus, make attendance at the assembly meetings the objective. While regular attendance at the meetings of the assembly is important (Heb. 10:2525Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. (Hebrews 10:25)), if our steadfastness is not “in the Lord” and derived from the constraining power of His love (2 Cor. 5:14-1514For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: 15And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. (2 Corinthians 5:14‑15)), such a comment would be putting attendance at the meetings ahead of the Lord. This tends to make meeting attendance a legal thing, and if that were the case, our convictions concerning attendance could break down at some point.
In the earlier chapters of the epistle, Paul did not put his finger on the problem of dissension directly, but touched on things that, if heeded, would produce unity in the assembly. Those principles having to do with unity laid the foundation for his final word of exhortation here. Paul knew the situation there at Philippi and had the two sisters who were at the bottom of the trouble on his heart from the beginning, but now addresses them directly by name. He exhorts, “I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.” These sisters had somehow fallen out with each other. They probably had a difference of opinion on some issue and it polarized them. Paul urged them to resolve it, not through some human arrangement, but “in the Lord.” Thus, they were to submit to His authority when His mind was made known in the matter. To help them reach this end, Paul implores his “true yokefellow” and asks him to “help” in the matter by giving his godly advice. Most expositors say that he was likely referring to Epaphroditus. We see the wisdom of God in mentioning the involvement of the yokefellow. By asking him to intervene, and including it in the letter, the two sisters could not accuse him of meddling with their problem—he had been asked by the Apostle to do so! It seems that Paul knew that his yokefellow had the issue straight, and could count on him to help them resolve the matter.
Paul said that those sisters “laboured” with him “in the gospel.” This does not mean that they took to the pulpit and preached to an audience, as Paul may have done. Such conduct is contrary to what he taught in 1 Corinthians 14:34-3534Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 35And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. (1 Corinthians 14:34‑35) and 1 Timothy 2:1212But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (1 Timothy 2:12). Public teaching and preaching is not a work that God has given to sisters in Christian service, but sisters certainly have an important role in gospel work. They have access to situations that men do not have, and can share the good news on a personal level, which is often the most effective way.
Paul mentions that the names of his “fellow-labours” were in “the book of life”—indeed the names of all the saints are there! Merely professing believers, in a sense, write their names there too by making a profession of having life—but since they are not true believers, their names will be erased. When the Lord was on the cross, he prayed that God would blot out of the book the names of those who are faithless (Psa. 69:2828Let them be blotted out of the book of the living, and not be written with the righteous. (Psalm 69:28)). By the time the Great White Throne Judgment takes place, all such names will have been removed, and only the names of the real will be there. If God has written a person’s name in the book of life, it is because he is a true believer, and his name will never be blotted out (Rev. 3:55He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. (Revelation 3:5)). (See Collected Writings of J. N. Darby, vol. 26, pp. 243-244.)
We have no record of whether this contention in Philippi was ever resolved. However, the purpose of it being recorded in Scripture is to give the Church at large God’s remedy for internal strife and contention within an assembly.
Peace in Present Circumstances
Vss. 4-9—The subject of Christ being the power or strength for Christian living properly begins here at verse 4. Paul now gives a lovely addendum to his remarks on unity among brethren. This next series of verses has to do with having peace in our present circumstances. At first glance, this may seem as though he is changing subjects, but what he adds here is related to the foregoing.
All will agree that there is much to test and try our spirits in everyday life on Planet Earth. But God does not want us to live in trepidation and anxiety, as other men do, and has provided a means by which we can live free from the stresses of life, and thus be able to attend upon the Lord without distraction. When a believer is not at peace in himself and in his personal circumstances, he is likely to bring his anxiety, impatience, and frustration with him wherever he goes—in his home life, in the work-place, and in the assembly. And if this is so, he will likely be a source of agitation among his brethren and may upset the peace in the assembly. God has anticipated this problem and in this next series of verses gives us the way in which we can live free from anxiety.
The Cure For Anxiety
Paul proceeds to give a number of things that could be called “The Cure for Anxiety.”
Firstly, he says, “Rejoice in the Lord always: again I will say, rejoice” (vs. 4). Thus, we are to maintain a spirit of rejoicing at all times. It should be the normal state of our daily life, and it will be when we walk in communion with the Lord. This is important because when the difficult and trying things of life come along, we will be in a right state of soul to handle them. We may excuse our lack of rejoicing, and say, “I can’t help it because of all the negative things that keep happening to me.” The Lord understands our human frailty, and when we get discouraged in the way, He pours the comforts of God into our souls. But at the same time, Paul’s exhortation here shows that we are responsible to put forth an effort to maintain a happy state of soul. He puts the onus on us to be rejoicing “always.” It is the normal Christian state. This does not mean that we are to be insensible to sorrow and distress, but that in times of sorrow and distress, those things won’t cause us to lose our confidence in God (Luke 22:3232But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. (Luke 22:32)). Thus, regardless of how dark our circumstances may be, we can always rejoice in the Lord.
Secondly, Paul says, “Let your moderation [gentleness] be known unto all men. The Lord is at hand [near]” (vs. 5). Other translations render the word “moderation” as “mildness” or as “yieldingness.” This indicates that we are to live in a spirit of mildness or yieldingness that accepts our circumstances from God without resistance and rebellion. Knowing that “all things work together for good to them that love God” helps us to submit to what the Lord has allowed in our life (Rom. 8:2828And we know that all things work together for good to them that love God, to them who are the called according to his purpose. (Romans 8:28)).
The J. N. Darby Translation footnote says that an alternate reading for “moderation” could be “not insisting on one’s rights.” This suggests that we may be in a situation where we feel that we have been taken advantage of by someone, and are tempted to assert our rights and fight back. Paul explains that we don’t need to get agitated in such circumstances, and feel that we have to do something about it—because “the Lord is at hand!” He is about to come back at any moment, and knowing this, we can leave the whole thing to Him to sort out rightly. H. Smith said, “In His own time, the Lord will deal with all the evil and bring in all the blessing; His coming is near. It is not for believers, then, to interfere with the government of the world, nor to assert their rights and fight for them.” (The Epistle to the Philippians, p. 23)
“The Lord is at hand” was a watchword used among the first century Christians to cheer one another in the path. It was a welcomed reminder to them that the Lord’s coming was near. Paul used a Greek transliteration of the Aramaic form of it in 1 Corinthians 16:2222If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. (1 Corinthians 16:22), when he said, “Maranatha.” This means “O Lord come.” His point in using it here in Philippians 4 is to show that we can afford to yield in the trying situations in life—even if certain people have been quite unjust to us—because the Lord is coming, and He will set it all straight then. In view of the nearness of the Lord’s coming, our differences and quarrels are insignificant and trifling. Moreover, the person who is characterized by the mildness and yieldingness that Paul speaks of here is not likely to stir up strife among his brethren. A meek spirit promotes unity and peace. On the other hand, a person with an unyielding spirit, who is always insisting on his rights (real or imaginary), will be a difficult person to walk with in the assembly. This may have been the root of the problem in Philippi.
Thirdly (Vss. 6-9), we are to bring everything in our lives to God in prayer—and particularly those things that are troubling and upsetting to us. He says, “Be careful [anxious] for nothing; but in everything by prayer and supplication with thanksgiving; let your requests be made known unto God” (vs. 6). Thus, God wants us to be free of care. This doesn’t mean that we can be careless in our responsibilities in life; Paul is speaking about being free of agitation, fretting, and worry. God wants us to be carefree, not careless. We are to give our burdens and our cares to the Lord in prayer. He wants us to cast them all upon Him (1 Peter 5:77Casting all your care upon him; for he careth for you. (1 Peter 5:7); Psa. 55:2222Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved. (Psalm 55:22)). The word “everything” in this verse means big things as well as small things. There is nothing too little to take to the Lord in prayer.
What a Friend we have in Jesus,
All our sins and griefs to bear:
What a privilege to carry
Everything to God in prayer!
Oh, what peace we often forfeit;
Oh, what needless pain we bear!
All because we do not carry
Everything to God in prayer.
E.G. #282
“Prayer” is a formal stating of things to God, whereas “supplication” is the continual appealing to Him regarding a matter. Thus, prayer is general; supplication is specific. In supplication, we “pour out” our hearts before Him with earnest entreaties (Psa. 62:88Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah. (Psalm 62:8); James 5:1616Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. (James 5:16)). Then, there is also to be “thanksgiving.” To thank the Lord in the matter, even before He has answered, manifests faith—and God honours faith (1 Thess. 5:1818In every thing give thanks: for this is the will of God in Christ Jesus concerning you. (1 Thessalonians 5:18); Heb. 11:66But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. (Hebrews 11:6)).
Moreover, Paul encourages us to make our “requests” known to God concerning those things. Our prayer requests may not be answered in the way in which we may wish them to be—for we might ask “amiss” (James 4:33Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. (James 4:3)) and such may not be “according to His will” (1 John 5:14-1514And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. (1 John 5:14‑15)). But there is a certain relief in just unburdening ourselves before the Lord and making our requests known to Him. He has promised to carry His people through the deep “waters” of life (Isa. 43:2; 63:92When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. (Isaiah 43:2)
9In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. (Isaiah 63:9)) and to calm our spirits in troublous times—“In the multitude of my anxious thoughts within me Thy comforts have delighted my soul” (Psa. 94:1919In the multitude of my thoughts within me thy comforts delight my soul. (Psalm 94:19)). W. Kelly said, “‘The Lord is at hand.’ He has not come yet, but you can go to Him now and lay all your requests before Him, assured that He is near, that He is coming” (Lectures on Philippians, p. 69). A summary of verse 6 is:
• Anxious for nothing.
• Prayerful in everything.
• Thankful for anything.
The Lord Himself said, “Neither be ye of doubtful mind [in anxiety]” (Luke 12:2929And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. (Luke 12:29)). Worrying and fretting about something troublesome in our lives is sin, because it denies the love of God, the wisdom of God, and the power of God. It questions whether He really loves us after all, and it questions whether He really knows what He is doing in our lives, and it also implies that He is not able to look after us, as He has promised to do.
Vs. 7—As mentioned, God doesn’t promise to grant all our requests, but He does promise to give us His peace. Paul says, “And the peace of God, which passeth all understanding, shall keep [guard] your hearts and minds [thoughts] through Christ Jesus.” The kind of peace that Paul refers to here is a practical thing. It is not the same as “peace with God,” which has to do with our acceptance before God through being justified by faith (Rom. 5:11Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: (Romans 5:1)). As believers on the Lord Jesus Christ, we can never lose our peace with God, for it is inseparably connected to the eternal salvation of our souls which can never be lost. But a believer on the Lord Jesus may not live with the peace of God in his soul, and, like Martha, will be “careful and troubled about many things” (Luke 10:4141And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: (Luke 10:41)). This is because he does not give his burdens to the Lord in prayer, as Paul enjoins here.
The peace of God is the state of tranquility in which God Himself dwells. Nothing disturbs the peace that surrounds His throne. He rests in perfect calmness and in a state of unchangeable serenity. No circumstance on earth can shake Him, for He is above it all. He sees and knows all the suffering, sorrow, violence, etc., that goes on in this world and is not indifferent to it. He will intervene to set it all right one day, at the Appearing of Christ. And while we wait for our call home to heaven (the Rapture), God would have us to live in the very peace in which He Himself dwells, so that our hearts and minds wouldn’t be disturbed by the troublesome things that come our way on earth.
Paul says that the peace of God will “keep [guard] your hearts and minds [thoughts].” Note: guarding our “hearts” is put before the guarding of our “thoughts.” This shows that if our affections are right—being centered on Christ—our thoughts will be right too (Prov. 4:2323Keep thy heart with all diligence; for out of it are the issues of life. (Proverbs 4:23)). Thus, he says that it is “through Christ Jesus.” If our minds are “stayed” on Him and on His things, then the storms of life can blow, but we will be sustained in the midst of them (Isa. 26:33Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. (Isaiah 26:3)). It is an unexplainable peace that “surpasses every understanding” and it is known only by those who experience it by doing these things which Paul exhorts. “The peace of Christ” (John 14:2727Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. (John 14:27); Col. 3:1515And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. (Colossians 3:15)) is a slightly different aspect of practical peace. It refers to the peace in which the Lord Himself lived when He walked through this world. No one saw trouble as He did, and none suffered like Him. The animosity He faced due to the hatred and the rejection of men weighed upon His heart. Yet He took it all in perfect calmness, without being stoical. This calmness came from His accepting of those circumstances from the hand of His Father in perfect submission (Matt. 11:2626Even so, Father: for so it seemed good in thy sight. (Matthew 11:26)). Upon leaving this world, He promised to give this peace to His followers (John 14:2727Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. (John 14:27)) because they would have to pass through the same hostile world. The difference between “the peace of Christ” and “the peace of God” is that the peace of God results when we bring our troubles and difficulties to God in prayer; whereas the peace of Christ results from taking our troubles and difficulties from God in submission.
Fourthly (vs. 8), after giving our troubles to the Lord in prayer, we are to consciously turn our thoughts to brighter and better things, and think on them. Paul says, “Finally [for the rest], brethren, whatsoever things are true, whatsoever things are honest [noble], whatsoever things are just, whatsoever things are pure, whatsoever things are lovely [amiable], whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” These “things” that Paul exhorts us to think on are not exactly the natural joys of earth that we might turn our thoughts towards to cheer ourselves up; they are the moral excellencies of Christ. All of these things were found in Him in perfection when He walked here on earth. However, the context of the epistle—which has much to do with peace and unity among the saints—suggests that it is to be thinking of those moral characteristics, not so much as they are found in Christ personally, but as they are found in our brethren. Thus, we are not to dwell on the shortcomings and personal idiosyncrasies of our brethren that might irritate us, but rather to “think on” the features of Christ that God is forming in them. Whatever moral excellence there is in them and whatever “praise” that it deserves, we are to think on those things. In view of the fact that we have wandering minds that usually tend toward negative things, C. H. Brown said that we may have to reset our thoughts 50 times in a day.
Lastly (vs 9), we are to follow the example of Paul and to be busy using our time and energy in the service of the Lord. He says, “Those things which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.” Being busy in the service of the Lord is important because idleness only gives opportunity for our thoughts go back to our troubles and problems. Perhaps we have all said at one time or another, “I’ve tried to think on good and happy things, but those disturbing things that bother me keep coming back to my mind.” This is usually said by someone who is not busy enough. The answer is to keep busy in the things of the Lord. There is so much to do. The Lord Himself said, “Lift up your eyes, and look on the fields; for they are white already to harvest” (John 4:3535Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. (John 4:35)).
The promise here is that we will also have “the God of peace” with us in our circumstances. That is, He will grant us a special sense of His presence and it will keep us going—even in the most difficult times. Compare Daniel 3:24-2524Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. 25He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. (Daniel 3:24‑25). W. Scott said, “Oh to have Him as your travelling companion; constantly at your side; your Guide; Keeper, and Friend—the God of peace!” (Young Christian, vol. 5, p. 128). When we dwell in the conscious presence of “the God of peace,” who or what can trouble us? This is God’s prescription for peace in our present circumstances.
Summary of the Cure For Anxiety
• Rejoice in the things that you have in the Lord.
• Maintain a spirit of yieldingness in all circumstances and toward all persons.
• Carry everything that troubles you to the Lord in prayer.
• Think on the features of Christ in your brethren.
• Be busy in the things of the Lord.
Paul’s Acknowledgment and Thanksgiving for the Gift
Vss. 10-23—Paul draws his letter to a close by making a direct reference to their gift and his gratitude for it. He had alluded to the gift a few times earlier in the epistle (chaps. 1:5; 2:1, 17, 25), but he now formally thanks them. He says, “But I rejoiced in the Lord greatly, that now however at length ye have revived your thinking [care] of me, though surely ye did also think of me, but lacked opportunity.” It is interesting to note that Paul waited to the last to mention his gratitude for their gift. This was not because he was indifferent about it, but because he considered the things which he addressed earlier in the epistle pertaining to their spiritual welfare more important than his own physical comforts. This shows that he cared more about them than he did of himself!
He “rejoiced” not because he had gotten a gift from the Philippians, but because their love for him had “flourished” and had manifested itself. He valued their gift, but he valued more the sympathy and love that was behind it. His joy was not so much because he had been relieved in his circumstances, but because their love for him had “revived.” Paul knew that they had sort of forgotten him, and implies it in saying, “Now at last...”—that is, that they finally came through with their support. He gently reproaches them in this, but then quickly excuses them by adding, “But ye lacked opportunity....”
The Secret of Contentment
Vss. 11-13—In these closing words of the epistle, we see in Paul one who was superior to his circumstances. He says, “Not that I speak in respect of want [privation]: for I have learned, in whatsoever state [circumstances] 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.” All through this passage, Paul speaks in the singular. He says, “I,” not “we.” He has tasted for himself the goodness of God. God’s unfailing faithfulness had been his daily portion. Even if others had forgotten him and he had been neglected, he had learned from experience that God is faithful. Paul learned to be “content” with whatever his earthly lot was in life. This was not something natural to him any more than it is to us—he had “learned” it under God’s hand in God’s school. He had proved by experience that God was able to sustain him in all circumstances.
To be “abased” (have little) or to “abound” (have an abundance) is not the measure of God’s care, because He always loves and cares for His people. If God withholds His hand today, it is but to give double tomorrow. The wilderness journey and its experiences only prove God’s faithfulness to carry His people through the trials of life. In our sorrows and difficulties we learn to draw from the resources that we have in Him—that is, His comforts, His goodness, His mercy, etc. Thus, we learn from experience that He is sufficient for all things in life, and we discover how good of a God He really is. The challenge in Christian living is not to try to eliminate every uncomfortable thing in our lives, but to seek to glorify God in the circumstances in which His wisdom has put us. The trials and sorrows of the wilderness are not given to rob us of our joy in the Lord, but to prove His faithfulness in the midst of them.
Fittingly, Paul concludes by saying, “I have strength for all things in Him that gives me power” (vs. 13). He was not boasting here; he was simply stating that whatever life could throw at him, with the faithfulness of God working on his behalf, he was superior to it and could handle it through God’s grace. Thus, Paul’s peace and joy was not dependent upon material possessions and creature comforts. Since this “power” which enabled him to live above his circumstances was not his own, but something given to him, all the glory would go to the One who gave it—“Christ.”
Vss. 14-20—Paul then acknowledges their grace and kindness toward him: “But ye have done well in that ye did take part [communicate] with my affliction” (vs. 14). All such well-doing will be remembered by God and rewarded accordingly as a simple matter of sowing and reaping (Gal. 6:99And let us not be weary in well doing: for in due season we shall reap, if we faint not. (Galatians 6:9)). But Paul goes further. He not only acknowledges their grace and kindness, he praises them, telling them that they had excelled above the other assemblies in this regard. “Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church [assembly] communicated [anything] with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity [needs]” (vss. 15-16). This latter statement is quite remarkable. Paul was only in Thessalonica for three Sabbath days (Acts 17:22And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, (Acts 17:2)), yet while there, they sent him a gift twice! And this they did out of their deep poverty! (2 Cor. 8:22How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. (2 Corinthians 8:2)) This shows their sincerity. Paul’s comments to the Philippians here would surely encourage them to continue in this good work.
Their gift is one of two ways in which Christians can give monetarily. There is: collective assembly giving, as was the case here (Phil. 4:15-1815Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16For even in Thessalonica ye sent once and again unto my necessity. 17Not because I desire a gift: but I desire fruit that may abound to your account. 18But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, wellpleasing to God. (Philippians 4:15‑18)), and there is also giving on an individual level (Gal. 6:66Let him that is taught in the word communicate unto him that teacheth in all good things. (Galatians 6:6)). Assembly giving would come out of the “collection” made by the saints on the first day of the week (1 Cor. 16:1-31Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 3And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. (1 Corinthians 16:1‑3)).
Vss. 17-18—Paul assures them that he was not grovelling for a gift, but desired fruit to be accrued to their account. He says, “Not because I desire a gift: but I desire fruit that may abound to your account.” Thus, Paul was thinking of their spiritual gain, not his monetary gain. It takes faith on the part of the giver to believe that God will put his alms-giving to his account in heaven (Luke 12:3333Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. (Luke 12:33)). But when simple faith is active, and we believe what God says about rewarding the giver, we will do it gladly. Hudson Taylor said that the problem that lies at the bottom of the Church’s lack of support in the Lord’s work is not insufficient funds, but unconsecrated funds!
Paul adds, “But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God.” In stating this, he made it clear that their gift had met his need, and he didn’t need anything more from them. This remark was important because after what he had said about giving and receiving, it might have looked as though he wanted more gifts from them—but in this statement he made it clear that it was not necessary. It seems strange in today’s modern world of Christian ministry to find a servant not begging the saints to give more—but such was Paul’s state. He had enough and was therewith content. Today’s servants could take a lesson here.
By making reference to the “things” which they had sent suggests that they gave more than money to him. Their gift was a “sacrifice acceptable” to God and also something “well-pleasing” to God. It is one of three kinds of sacrifices in Christianity:
Vss. 19-20—To encourage the Philippians in what they had done in supporting the Lord’s work, Paul not only assured them that God would reward them in a coming day, but that God would also make up to them what they had sacrificed in a material way to support him in his labours. He said, “But my God shall supply all your need according to His riches in glory by [in] Christ Jesus.” This shows that the old adage, “God is no man’s debtor,” is true indeed. As it has often been pointed out that Paul did not say that God would supply all their fleshly wants (if they had any), but that He would supply all of their needs. And, this would be “according to His riches in glory,” not according to their earthly wants or according to Paul’s wishes for them. By stating this, Paul recognized that God knew what was best for the Philippians, and therefore, he would gladly leave it all in His hand to supply them materially according to what His perfect wisdom deemed best. Paul says, “My God,” not “your God,” because he was speaking from the perspective of personal experience. He had personally proven the truth of verse 19.
A short doxology of praise was in order here, and Paul, therefore, appropriately adds, “Now unto God and our Father be glory forever and ever. Amen” (vs. 20).
Paul’s Closing Salutations
Vss. 21-23—In closing, Paul sent his greetings to “all the saints” in Philippi, and also passed greetings on from the saints in Rome—and remarkably, “specially those of the household of Caesar!” The gospel had somehow reached the servants in the emperor’s house and they had gotten saved! Such is the grace of God! Thus, we need the mercy of God to supply our bodily needs and “the grace of our Lord Jesus Christ” to keep our spirits.