Philippians 4 · The Lantern

Rejoice in the Lord

Therefore, my brothers dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

Love, the sum of every virtue for the Christian, does not fittingly come to pass if the faithful do not stand united as one, thinking in harmony.

"Wherefore," saith he, "my brethren, beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved." "So." How? Unmoved. See how he addeth praise after exhortation, "my joy and my crown," not simply joy but glory too, not simply glory but my crown too. Which glory nought can equal, since it is the crown of Paul. "So stand fast in the Lord, my beloved," i.e.

Above, he proposed examples for them to follow; here in a moral exhortation he shows how they should conduct themselves: first, how they should act in the future; secondly, he commends them on the past (4:10). In regard to the first he does two things: first, he urges them to persevere in what they already have; secondly, to advance to something better (4:4).

I beg Euodia, and beg Syntyche, that they be of the same mind in the Lord.

He asks that these women should seek a common understanding in the Lord. Out of their belief in Christ, they should think and understand what the gospel says about Christ. But he says "I ask," implying that this will be to their benefit. "I do not command or order; I ask."

"I exhort Euodia, and exhort Syntyche, to be of the same mind in the Lord. Yea, I beseech thee also, true yokefellow, help these women." Some say Paul here exhorts his own wife; but it is not so, but some other woman, or the husband of one of them.

Then when he says, I entreat Euodia, he gives the individual exhortations: first, in regard to concord; secondly, in regard to solicitude in helping (4:3). These two women, Euodia and Syntyche, ministered to the saints in Philippi, and perhaps there was some strife between them. Therefore, he urges them to be at peace: "Agree with one another" (2 Cor. 13:11).

And I plead with you also, true yokefellow, help those women which labored with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

Cease not therefore to admonish your sons; for I know that, if they will repent with all their heart, they will be enrolled in the Books of Life with the saints.

Let us all earnestly pray for our brethren in the state of penitence, that God, the lover of compassion, will show them the way of repentance, and accept their return and their confession, and bruise Satan under their feet suddenly, and redeem them from the snare of the devil, and the ill-usage of the demons, and free them from every unlawful word, and every absurd practice and…

Then when he says, I ask you also, true yokefellow, he asks a certain person to help certain other persons. He says, yokefellow, because he was a fellow preacher: "A brother helped is like a strong city" (Prov. 18:19). Help these women, for they have labored side by side with me in the gospel together with Clement and the rest of my fellow workers.

Rejoice in the Lord always: and again I say, Rejoice.

This means that the consequence of having unity in understanding and faith is that they rejoice in the Lord and are always dear to one another. "Rejoice," he says "in the Lord"—this is too little: "again I say rejoice." For when you are joined in heart you rejoice in the Lord, and when you rejoice in the Lord you are joined in heart and stand together in the Lord.

But how then does the Lord say: "blessed are those who mourn" (Matt. 5:4)? Because to mourn in this way is the same as to rejoice. For he did not simply say "rejoice," but "in the Lord." Whoever is with the Lord always rejoices, even if he is subjected to tortures and torments.

Then when he says, Rejoice in the Lord, he urges them to make more progress: first, he prepares their mind to make more progress; secondly, he arranges their activity (4:8). In regard to the first he prepares their mind in regard to three things: first, in regard to spiritual joy; secondly, in regard to spiritual rest (4:6); thirdly, in regard to peace (4:7).

Let your moderation be known to all men. The Lord is at hand.

Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known to God.

"Do not be anxious about anything." This means: Do not be concerned for yourselves. Do not give unnecessary thought to or be anxious about the world or worldly things. For all that is needful for you in this life God provides. And it will be even better in that life which is eternal.

And you envy the fact that they live in pleasure and insult you, while you are in sorrow. "The Lord is near," the judgment has already come; do not worry about anything: neither about the insult on their part, nor about your sorrow. Because they will give an answer to the Lord, and you will remain in peace.

Then when he says, have no anxiety, he shows that our minds should be at rest: first, that anxiety is uncalled for; secondly, what should take its place in our mind (4:6b). It was fitting to add have no anxiety after saying that the Lord is at hand.

And the peace of God, which passes all understanding, shall keep your hearts and minds through Christ Jesus.

And never cast off the habit of reading in the Holy Scriptures; for nothing feeds the soul and enriches the mind so well as those sacred studies do.

That is, the peace which God established with mankind surpasses every mind, not only human but also angelic — as if the apostle said: He saved or delivered us in such a way that our mind is unable to comprehend it. For who expected that such blessings would be granted to us and that we would be reconciled with God?

Then when he says, and the peace of God... will keep your hearts, he asks that peace descend on the soul now instructed by the things said above. He asks this as though he were entreating. Peace, according to Augustine, is the tranquility of order: for the disturbance of order is the destruction of peace.

Finally, brothers, whatever things are true, whatever things are honest, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there be any virtue, and if there be any praise, think on these things.

But they have a purification, with a view to committing this immorality; their baptism means passing from self-control to fornication. They maintain that one should gratify the lusts and passions, teaching that one must turn from sobriety to be incontinent. They set their hope on their private parts.

"Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just." What is "Finally"? It stands for, "I have said all." It is not the word of one that is in haste, and has everything to do with present things.

Then when he says, finally brethren, he puts order into their activity by urging them to do good; first, he mentions the object of action, namely, the good which is done; secondly, the mover to action; thirdly, the act itself; fourthly, the fruit of the act. These four things are mentioned here.

Those things, which you have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

Then he points to the blessing, as he has before: Do this and "the God of peace will be with you." This is what the Philippians needed most, that there should be no discord, that all should think as one. Thus there will be peace in their church. The God of peace, who is the Father, with his Son Jesus Christ our Lord, will impart peace to every soul that is intimate with God.

"The things which ye both learned and received, and heard and saw in me." This is teaching, in all his exhortations to propose himself for a model: as he saith in another place, "even as ye have us for an ensample." (Phil. iii. 17.) And again here, "What things ye learned and received," i.e.

He explains what that knowledge is when he says, think about these things, namely, what you have learned from my teaching: "Learn from me; for I am gentle and lowly in heart" (Matt. 11:29); "When you received the word of God which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers" (1 Thess.

The Generosity of the Philippians

But I rejoiced in the Lord greatly, that now at the last your care of me has flourished again; in which you were also careful, but you lacked opportunity.

I Have ofttimes said, that almsgiving hath been introduced not for the sake of the receivers, but of the givers, for the latter are they which make the greatest gain. And this Paul shows here also. In what way? The Philippians had sent him somewhat, after a long time, and had committed the same to Epaphroditus.

He rejoiced, he says, not with worldly joy, nor with earthly joy, but "in the Lord." He rejoiced not because he found rest, but because they had made progress. That is why he also said "greatly," for he rejoiced at their benefit or advancement.

Above, the Apostle showed how the faithful should conduct themselves in regard to the future; here he commends them for past benefits conferred by them. First, he gives the commendation; secondly, he ends the epistle with a prayer and a greeting (4:19).

Not that I speak in respect of want: for I have learned, in whatever state I am, with it 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.

Suffering poverty is often thought to be a tribulation, but abundance also may be an occasion for tribulation. The wise person restrains himself from being enervated by abundance.

And again he saith, "I am trained in everything, both in fulness, and in hunger, in abundance, and in want." And to how much in want and poverty he was testify the fact that once until he had sold his clothing they were not able to buy food for him and for those who were with him, and the constant labour which he did with his hands at nights, in order that he might be a burden…

He explains himself, saying: I know how to be abased. Now, abasement sometimes denotes a virtue: "He who humbles himself will be exalted" (Lk. 18:14); and sometimes a low condition: "His feet were hurt with fetters, his neck was put in a collar of iron" (Ps. 105:18).

I can do all things through Christ which strengthens me.

I give you these instructions, beloved, assured that ye also hold the same opinions [as I do]. But I guard you beforehand from those beasts in the shape of men, whom you must not only not receive, but, if it be possible, not even meet with; only you must pray to God for them, if by any means they may be brought to repentance, which, however, will be very difficult.

Since he felt that he had said much about himself, he says: this perfection is not mine, but of Christ who gave me strength.

Then when he says, I can do all things, he reveals the cause of his constancy saying, I can do all things in him who strengthens me. As if to say: I would not be able to endure want, unless the hand of God supported me: "The hand of the Lord was strong upon me" (Ez.

However you have well done, that you did communicate with my affliction.

But since they who confer benefits, when they see the receiver not well affected toward them, but despising the gifts, are themselves rendered more remiss, (for they considered themselves as conferring a benefit and refreshment,) if therefore Paul despises the refreshment, they must necessarily become remiss, in order then that this may not happen, see how he healeth it again.

He said: I know how to be content. Now, lest the Philippians be offended by him, as though he did not gladly accept what they offered and even considered it useless for himself (because givers are usually offended when receivers say they have no need), he removes this, saying: "nevertheless, you did well," that is, although I have no need, I nonetheless accepted your gift.

But are the things we sent superfluous, since you know how to endure want? No, because although I know how to suffer need, you ought not withdraw your help: "Contribute to the needs of the saints" (Rom. 12:13); "You had compassion on the prisoners" (Heb. 10:34).

Now you 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 you only.

He recalls these acts in order that, hearing that their good works are still held in mind and praised, they may have no doubt that they are counted acceptable in the Lord's sight, adding zeal in faith to their generosity.

Since it might have seemed that he reproached them above by saying, "you have now once again begun to care," he now wisely justifies himself, saying that the very thing by which I seemed to have reproached you, I did not do because I wished to receive something from you, but because I was fully confident regarding you, and you yourselves were the cause of it, for you were the f…

Secondly, he recalls a past favor; and you Philippians yourselves know. For he had received nothing from certain ones, such as the Corinthians and Thessalonians, because the Corinthians were covetous and became annoyed when they ministered to him; and because the Thessalonians were given to idleness, he labored, giving them an example of work.

For even in Thessalonica you sent once and again to my necessity.

Not because I desire a gift: but I desire fruit that may abound to your account.

For all the righteous possess the sacerdotal rank. And all the apostles of the Lord are priests, who do inherit here neither lands nor houses, but serve God and the altar continually.

"Not that I seek for the gift." As he said above, "Not that I speak in respect of want"; that is stronger than this. For it is one thing, that he who is in want, should not seek, and another that he who is in want should not even consider himself to be in want. "Not that I seek for the gift," he says, "but I seek for the fruit, that increaseth to your account." Not mine own.

Not that I seek the gift. Here it should be noted that when a person gives something to someone else, two things should be considered: the substance of the gift and the merit of the donor. One who takes joy in temporal things rejoices in the substance of the gift and looks only for donors; this is a hireling.

But 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.

Inasmuch, then, as the Church offers with single-mindedness, her gift is justly reckoned a pure sacrifice with God. As Paul also says to the Philippians, "I am full, having received from Epaphroditus the things that were sent from you, the odour of a sweet smell, a sacrifice acceptable, pleasing to God." For it behoves us to make an oblation to God, and in all things to be foun…

"But I have all things and abound," i.e. through this gift ye have filled up what was wanting, which would make them more eager. For benefactors, the wiser they are, the more do they seek gratitude from the benefited. That is, ye have not only filled up what was deficient in former time, but ye have gone beyond.

I am filled, having received the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. "A pleasing odor to the Lord" (Lev. 4:31). For the devotion of the offerer is a sweet odor to God; and of all offerings an alms is very beneficial: "Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God" (Heb. 13:16).

But my God shall supply all your need according to his riches in glory by Christ Jesus.

On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,-promising itself, forsooth, heavenly things in return-to lord it, (namely,) in another's family; to roost on another's wealth; to extort splendour from another's store to lavish ex…

Their gifts are like an aroma of sacrifice, a sacrifice acceptable and well-pleasing to God. Paul prays that the givers will also be recipients of necessities for the present life. He prays that "God will supply every need of yours." And there is nothing absurd in asking this blessing on them. For the Lord himself in the holy Gospels bids us say "give us our daily bread."

Then when he says, my God will supply every need of yours, he brings the epistle to a close with a prayer: my God. There is one God of all men by creation and power; but He is mine, because I serve Him in a special way: "For God is my witness whom I serve" (Rom. 1:9). May He supply all your needs, because you have supplied mine.

Now to God and our Father be glory for ever and ever. Amen.

Final Greetings

Salute every saint in Christ Jesus. The brothers which are with me greet you.

All the saints salute you, chiefly they that are of Caesar’s household.

These opinions, Florinus, that I may speak in mild terms, are not of sound doctrine; these opinions are not consonant to the Church, and involve their votaries in the utmost impiety; these opinions, even the heretics beyond the Church's pale have never ventured to broach; these opinions, those presbyters who preceded us, and who were conversant with the apostles, did not hand d…

"All the saints salute you, especially they that are of Caesar's household. The grace of the Lord Jesus Christ be with your spirit." He elevated them and strengthened them, by showing that his preaching had reached even to the king's household. For if those who were in the king's palace despised all things for the sake of the King of Heaven, far more ought they to do this.

Especially those of Caesar's household. This shows that he converted many from Caesar's household: "It has become known throughout the whole court and to all the rest" (1:13).

The grace of our Lord Jesus Christ be with you all. Amen.

He knew that the Philippians, unlike those addressed in his other letters, held to correct teaching. They had not been seduced by false apostles. He is here writing only a short letter of exhortation. He prays that "the grace of our Lord Jesus Christ be with your spirit." For if the Spirit dwells within them, they will respond rightly.

According to his custom, he concludes the epistle with a prayer. And he teaches at the same time to attribute to the grace of Christ whatever virtues they possess, and not to be puffed up by them. For only then will grace abide with them forever, if they do not become conceited.

Then he writes a greeting in his own hand: The grace of the Lord Jesus Christ be with your spirit.

Philippians4

Rejoice in the Lord

The Generosity of the Philippians

Final Greetings