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SRB = Scofield References
JFB = Jamieson, Fausset, Brown Commentary
AC = Adam Clarke Comentary
Chapter 4
- The apostle exhorts them to stand fast in the Lord,
1.
- And beseeches Euodias and Syntyche to be
of one mind in Divine things, 2.
- And requests
his true yokefellow to help them to a good
understanding, 3.
- Gives them directions concerning
their temper and frame of mind, 4-7.
- And how to act in
all respects as becomes the purity and excellence of
the Gospel, as they had heard from and seen in him,
8,9.
- Thanks them for their attention to him in his
captivity, in sending him what was necessary for his
support, though he had learned to be contented in all
situations in life, 10-14.
- Mentions particular cases in
which they had ministered to him; promises them,
through the riches of glory in Christ, a supply of all
their spiritual wants; and renders thanks to God, 15-20.
- Salutes all the saints, and those particularly of the
emperor's household, 21,22.
- And concludes with
his usual apostolical benediction, 23.
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Verse 1. Therefore,
my-beloved
Because ye have this armour, and
those enemies, and God for your support, see that ye stand
fast in him. This verse most unquestionably belongs to the
preceding chapter.
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Verse 2. I beseech Euodias, and
beseech Syntyche
These were two pious
women, as it is generally supposed, who were deaconesses in
the Church at Philippi, and who in some points of doctrine and
discipline had disagreed. He exhorts them to be of the same
mind, that is, to compose their differences; and, if they
could not perfectly agree to think and let think, and to avoid
all public opposition, as their dissension would strengthen
the hands of the common enemy, and stumble those who were
weak. But it is more likely that Euodias was a woman,
and Syntyche a man, and probably the husband of
Euodias; and that it is Syntyche whom the
apostle calls true yokefellow in the next verse.
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Verse 3. Help those women which
laboured with me
Both in the Grecian and
Asiatic countries women were kept much secluded, and is was
not likely that even the apostles had much opportunity of
conversing with them; it was therefore necessary that they
should have some experienced Christian women with them,
who could have access to families, and preach Jesus to the
female part of them. The apostle tells us that certain women
laboured with him in the Gospel, and were
assistants to others also who had assisted him.
Some think the women here were Euodias and
Syntyche; but I rather incline to the opinion that
Syntyche was a male, and Euodias his wife. EUODIAS signifies a
pleasant scent; SYNTYCHE, fortunate. There have
been a number of conjectures who these persons were, and who
is meant by the true yokefellow; but as there is
nothing certain known on the subject, it is useless to
propagate conjecture.
With Clement also
Supposed to be the same who was afterwards bishop of Rome,
and who wrote an epistle to the Corinthians, which is
still extant.
Whose names are in the book
of life.
Who are genuine Christians; who
are enlisted or enrolled in the armies of the
Lord, and have received a title to eternal glory. The reader
is requested to refer to the note on Exodus
32:32,33, and the concluding observations at the end of
that chapter, "Ex 32:35" where the writing in
and blotting out of the book of life are particularly
considered, and the difficulties on the subject removed. See
Clarke on Luke
10:20.
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Verse 4. Rejoice in the Lord
alway
Be continually happy; but this
happiness you can find only in the Lord. Genuine
happiness is spiritual; as it can only come from God,
so it infallibly tends to him. The apostle repeats the
exhortation, to show, not only his earnestness, but also that
it was God's will that it should be so, and that it was their
duty as well as interest.
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Verse 5. Let your moderation be
known
The word επιεικες is of very
extensive signification; it means the same as επιεικεια,
mildness, patience, yieldingness, gentleness, clemency,
moderation, unwillingness to litigate or contend; but
moderation is expressive enough as a general term.
"Moderation," says Dr. Macknight, "means meekness under
provocation, readiness to forgive injuries, equity in the
management of business, candour in judging of the characters
and actions of others, sweetness of disposition, and the
entire government of the passions."
The Lord is at
hand.
A phrase something similar to the
Maranatha of 1 Corinthians
16:22: The Lord is Judge, and is at hand to punish.
Schoettgen supposes, from this verse, taken in
connection with the preceding, that Euodias and Syntyche were
of a quarrelsome disposition; and hence the exhortation
and threatening in the third and fifth verses.
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Verse 6. Be careful for
nothing
μηδενμεριμνατε. Be not anxiously
solicitous; do not give place to carking care, let what will
occur; for anxiety cannot chance the state or condition of any
thing from bad to good, but will infallibly injure your own
souls.
By prayer and
supplication
God alone can help you; he is
disposed to do it, but you must ask by prayer and
supplication; without this he has not promised to help you.
By prayer-solemn application to God from a sense of
want. Supplication-continuance in earnest prayer.
With thanksgiving, for innumerable favours already
received; and for dangers, evils, and deaths turned aside. And
let your souls be found in this exercise, or in the
disposition in which this exercise can be performed, at
all times, on all occasions, and in all
places.
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Verse 7. And the peace of
God
That harmonizing of all passions and
appetites which is produced by the Holy Spirit, and arises
from a sense of pardon and the favour of God;
Shall keep your
hearts
φρουρησει. Shall keep them as in a
strong place or castle. Your hearts-the seat of all
your affections and passions, and minds-your
understanding, judgment, and conscience through Christ
Jesus; by whom ye were brought into this state of favour,
through whom ye are preserved in it, and in whom ye
possess it; for Christ keeps that heart in peace in which he
dwells and rules. This peace passeth all understanding; it is
of a very different nature from all that can arise from human
occurrences; it is a peace which Christ has purchased, and
which God dispenses; it is felt by all the truly godly, but
can be explained by none; it is communion with the Father, and
his Son Jesus Christ, by the power and influence of the Holy
Ghost.
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Verse 8. Finally,
brethren
The object of the apostle is to
recommend holiness and righteousness to them in every point of
view; and to show that the Gospel of Christ requires all its
professors to have the mind that was in Christ, and to
walk as he himself also walked. That they were not to
attend to one branch of righteousness or virtue only, but to
every thing by which they might bring honour to God, good to
their fellow creatures, and credit to themselves.
Whatsoever things are
true
οσααληθη. All that is agreeable to
unchangeable and eternal truth. Whether that which is
to be learned from the nature and state of
created things, or that which comes immediately from God by
revelation.
Whatsoever things are
honest
οσασιμνα. Whatever is grave,
decent, and venerable. Whatever becomes you
as men, as citizens, and as Christians.
Whatsoever things are
just
οσαδικαια. Whatsoever is agreeable
to justice and righteousness. All that ye owe to God, to your
neighbour, and to yourselves.
Whatsoever things are
pure
οσααγνα. Whatsoever is chaste.
In reference to the state of the mind, and to
the acts of the body.
Whatsoever things are
lovely
οσαπροσφιλη. Whatsoever is
amiable on its own account and on account of its
usefulness to others, whether in your conduct or conversation.
Whatsoever things are of
good report
οσαευφημα. Whatsoever things
the public agree to acknowledge as useful and
profitable to men; such as charitable
institutions of every kind, in which genuine Christians
should ever take the lead.
If there be any
virtue
If they be calculated to promote the
general good of mankind, and are thus praiseworthy;
Think on these
things.
Esteem them highly, recommend them
heartily, and practise them fervently.
Instead of ειτιςεπαινος, if there be any praise,
several eminent MSS., as D*EFG, add επιστημης, of
knowledge; and the Vulgate and the Itala
have disciplinae, of discipline; but none of
these appear to be an original reading.
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Verse 9. Those things, which ye
have-learned
From my preaching and writing;
And received
By
faith, as a revelation from God;
And heard
From
my preaching, and that of those who laboured with me; and
heard from me, in my private communications with you; and
heard of me from other Churches;
And seen in me
While living and labouring among you;
Do
Take them
for the rule of your faith and practice.
And the God of
peace
He who is the author of peace, the
lover of peace, and the maintainer of peace; he who has made
peace between heaven and earth, by the mission and sacrifice
of his Son, shall be ever with you while you believe and act
as here recommended.
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Verse 10. But I rejoiced in the
Lord
Every good comes from God, either
immediately from his providence or from his grace; therefore
the apostle thanks God for the kindness of the Philippians
towards him; for it was God that gave them the power, and
directed their hearts to use it.
Hath flourished
again
They had helped him before, Philippians
2:25; they had ceased for a time, and now they began
again. This is evidently designed by the apostle, as the word
ανεθαλετε implies, which is a metaphor taken from the
reviviscence of flowers in spring which seemed
dead in winter. For the time in which they were
apparently remiss he makes a delicate apology: Ye were
careful, but ye lacked opportunity; or rather
ηκαιρεισθε, ye had not ability, ye wanted the
means; as the word sometimes implies.
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Verse 11. Not that I speak in
respect of want
I am quite unconcerned in
this respect; leaving the whole of my support, while bound for
the testimony of Jesus, to the providence of God.
For I have learned
I am so satisfied with the wise providence and goodness of
God, that I know whatever he determines is the best; and
therefore I am perfectly contented that he should govern the
world in that way which seems best to his godly wisdom. How
true is the proverb, A contented mind is a continual
feast! What do we get by murmuring and complaining?
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Verse 12. I know-how to be
abased
I have passed through all these
states; I know how to conduct myself in each, and how to
extract good from all. And he had passed through these things,
especially the hardships, so that he had learned the lesson
perfectly, as the word μεμυημαι implies; he was
thoroughly instructed; fully initiated into all the
mysteries of poverty and want, and of the supporting hand of
God in the whole. See here the state to which God permitted
his chief apostle to be reduced! And see how powerfully the
grace of Christ supported him under the whole! How few of
those who are called Christian ministers or Christian men have
learned this important lesson! When want or affliction comes,
their complaints are loud and frequent; and they are soon at
the end of their patience.
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Verse 13. I can do all
things
It was not a habit which he
had acquired by frequent exercise, it was a disposition
which he had by grace; and he was enabled to do all by
the power of an indwelling Christ. Through Him who
strengtheneth me is the reading of some of the best MSS.,
versions, and fathers; the word χριστω, Christ, being
omitted.
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Verse 14. Ye have well
done
Though I have learned all these
important lessons, and am never miserable in want, yet
ye have done well in sending me relief in the time of
affliction.
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Verse 15. In the beginning of the
Gospel
When, having preached to you, I went
forth into Macedonia, I received help from none of the
Churches which I had founded, but from you alone. I
received nothing from any others, and nothing was
offered me.
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Verse 16. For even in
Thessalonica
While labouring to plant the
Church there, he was supported partly by working with his
hands, 1 Thessalonians
2:9; ; 2 Thessalonians
3:7-9; and partly by the contributions sent him from
Philippi. Even the Thessalonians had contributed little to his
maintenance: this is not spoken to their credit.
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Verse 17. Not because I desire a
gift
I do not speak thus to incite you to
send me a farther gift; I speak this on the general subject,
because I wish you to bear such fruit as shall abound to your
account in the day of the Lord.
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Verse 18. I have all
Ye have now sent me so much by Epaphroditus, that I abound
in all the necessaries of life.
Having received-the
things
Probably a supply of clothes
and such like necessaries, as well as of money.
An odour of a sweet
smell
Alluding to the sacrifices offered up
under the law. With what ye have done to me, his servant, God
is well pleased. See Ephesians
5:2, and the note there.
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Verse 19. My God shall supply all
your need
As you have given to me in my
distress, God will never suffer you to want without raising up
help to you, as he raised you up for help to me.
According to his
riches
His fulness is infinite; and through
Christ, whose followers we are, he will dispense every
requisite blessing of providence, grace, and
glory, to you.
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Verse 20. Now unto God and our
Father
God is our Father in Christ
Jesus; and such pity as a father hath for his children, such
has the Lord for them that fear him; as a father is concerned
for the support and life of his children, so is God concerned
for you. A father may be poor, and unable to help his most
beloved children; God, your Father, is infinite in his riches
of his grace and glory, and out of his abundance we have all
received, and grace for grace. Therefore, to God our
Father, be glory for ever and ever!
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Verse 21. Salute every
saint
Remember to present my affectionate
wishes to every Christian at Philippi.
The brethren which are with
me
Those who were fellow labourers with
him, generally supposed to be Aristarchus, Mark, Justus,
Epaphras, Luke, and Demas. See the end of the epistles to the
Colossians, and to Philemon.
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Verse 22. All the
saints
All the Christians now at Rome.
They that are of Caesar's
household.
Nero was at this time emperor of
Rome: a more worthless, cruel, and diabolic wretch never
disgraced the name or form of man; yet in his family
there were Christians: but whether this relates to the members
of the imperial family, or to guards, or
courtiers, or to servants, we cannot tell. If
even some of his slaves were converted to Christianity,
it would he sufficiently marvellous. Converts to Christianity
in this family there certainly were; and this shows how
powerfully the Divine word had been preached and spread. That
the Empress Poppaea may have been favourably inclined
to Christianity is possible; for Josephus relates of her,
Antiq., lib. xx. cap. 7: θεοσεβηςγαρην. She was a
worshipper of the true God; it is not likely,
therefore, that she threw any hinderances in the way of her
servants who might wish to embrace the Christian faith. St.
Jerome, in Philemon, states that St. Paul had converted
many in Caesar's family; A Caesare missus in
carcerem, notior familiae ejus factus, persecutoris Christi
domum fecit ecclesiam. "Being by the emperor cast
into prison, he became the more known to his family, and he
turned the house of Christ's persecutor into a church." Some
imagine that Seneca, the preceptor of Nero and the poet
Lucan, were converted by St. Paul; and there are still
extant, and in a MS. now before me, letters which profess to
have passed between Paul and Seneca; but they are
worthy of neither. They have been printed in some editions of
Seneca's works. See the remarks below.
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Verse 23. The grace of our
Lord
The usual apostolical benediction,
which has often occurred, and been more than once explained.
See Clark on "Ro 1:7", and "Ga 6:18". The word
ημων, our, is omitted by many MSS. and several
versions, which simply read, The grace of the Lord Jesus
Christ.
Be with you all.
Instead of παντων, all, πνευματος, Spirit,
is the reading of ADEFG, several others, with the
Coptic, Sahidic, AEthiopic, Armenian, Vulgate,
and Itala; besides several of the Fathers.
There are various subscriptions to this epistle in the
different MSS. and versions. In the common GREEK text it
stands thus: It was written to the Philippians from Rome by
Epaphroditus. The Epistle to the Philippians was
written from Rome, and sent by
Epaphroditus.-SYRIAC. To the
Philippians.-AETHIOPIC. The end of the Epistle; it was
written at Rome, and sent by Epaphroditus.-ARABIC.
To the Philippians by Timothy and
Epaphroditus.-COPTIC.
- 1. THE MSS. generally agree with the versions, and all
unite in stating that this epistle was written and sent from
Rome, so that the common subscription may well stand.
Yet there have been some strong objections made against this,
as far as the place is concerned. Some foreign critics
have maintained, that were it to be granted that the apostle
was now a prisoner for the testimony of Christ, yet it
does not follow that he was a prisoner at Rome, for he
himself tells us, 2 Corinthians
11:23, that he was in prisons more abundant; and,
consequently, he might be in prison somewhere else: but they
have gone farther, and denied that this epistle was written
while Paul was a prisoner; affirming that he had been already
liberated, and that of this there are several evidences in the
epistle itself. J. Christopher Wolf, in his
Curae, has considered all these objections in detail,
and appears to have answered them in a very satisfactory
manner. That St. Paul was now in prison, these words
seem clearly to prove, Philippians
1:16:- The one preach Christ of contention, not
sincerely, supposing to add affliction to my bonds.
This strongly argues that he was then suffering imprisonment,
and that certain persons of perverse minds preached the Gospel
in such a way as was calculated to make his bonds still more
grievous. And, as he sends the salutations of saints which
were of Caesar's household, it seems most evident that he was
then at Rome; as, had he been a prisoner in any of the
provinces, it is not likely that he would send to
Philippi the greetings of those who lived at
Rome.
- 2. The cause of this imprisonment has been variously
understood. Theodorus Metochita says it was in
consequence of his having converted Nero's baker, and
one of his concubines; at which the emperor, being
enraged, ordered him to be cast into prison: but the authority
on which this rests is scarcely sufficient to render it
credible.
- 3. Paul is generally allowed to have been twice imprisoned
at Rome: this was, without doubt, the first time of his
being there in bonds, as there is every appearance that
he was delivered after this; but his second
imprisonment issued in his martyrdom. Every
apostle of God is immortal till his work is done. Paul became
a martyr when God saw that there was no farther need either
for his preaching or his writing; he had kept and defended the
faith, and had finished his course; God took him then from the
evil to come; and crowned him with the glory which his
Redeemer had provided for him, in reference to which he lived,
and after which he had continually aspired.
4. Reader, be thankful to God, who, in pity to thy
weakness, has called thee to believe and enjoy,
and not to suffer for his sake. It is not for us to
covet seasons of martyrdom; we find it difficult
to be faithful even in ordinary trials: yet, as offences may
come, and times of sore trial and proof may occur, we should
be prepared for them; and we should know that nothing less
than Christ in us, the hope of glory, will enable us to stand
in the cloudy and dark day. Let us, therefore, put on the
whole armour of God; and, fighting under the Captain of our
salvation, expect the speedy destruction of every inward foe;
and triumph in the assurance that death, the last
enemy, will, in his destructions, shortly be brought to a
perpetual end. Hallelujah! The Lord God Omnipotent reigneth.
Amen and Amen!
Finished correction for the press, Dec. 16th,
1831.-A. C.
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Copyright Statement
The Adam Clarke Commentary is a derivative of an
electronic edition prepared by GodRules.net.
Bibliography
Information
Clarke, Adam. "Commentary
on Philippians 4". "The Adam Clarke Commentary".
<http://www.studylight.org/com/acc/view.cgi?book=php&chapter=004>.
1832.
|
