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Philippians 4

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1
Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. ​

Euodias and Syntyche Urged to Agree 2–3

2
I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. ​
3
And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. ​

Rejoice in the Lord 4–9

4
Rejoice in the Lord alway: and again I say, Rejoice. ​
5
Let your moderation be known unto all men. The Lord is at hand. ​
6
Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. ​
7
And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. ​
8
Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. ​
9
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. ​

Paul's Gratitude and the Secret of Contentment 10–20

10
But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. ​
11
Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. ​
12
I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. ​
13
I can do all things through Christ which strengtheneth me. ​
14
Notwithstanding ye have well done, that ye did communicate with my affliction. ​
15
Now 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. ​
16
For even in Thessalonica ye sent once and again unto my necessity.
17
Not because I desire a gift: but I desire fruit that may abound to your account.
18
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, wellpleasing to God. ​
19
But my God shall supply all your need according to his riches in glory by Christ Jesus. ​
20
Now unto God and our Father be glory for ever and ever. Amen.

Final Greetings and Benediction 21–23

21
Salute every saint in Christ Jesus. The brethren which are with me greet you. ​
22
All the saints salute you, chiefly they that are of Caesar's household. ​
23
The grace of our Lord Jesus Christ be with you all. Amen. ​

Bible text: King James Version (1769 Blayney text) · Public domain

Study Notes for Philippians 4

Verse 1

my joy and crown — Stephanos is the wreath given to the victor in the games, not a royal diadem. Paul looked to rejoice over his converts 'in the day of Christ' (Phil 2:16). 'Stand fast' (steko) is to hold one's ground, as in 'stand fast in the faith' (1 Cor 16:13).

Verse 2

Euodias… Syntyche — Two women are named, and 'beseech' (parakaleo) is repeated for each, so neither is singled out. The appeal revives that of 2:2, 'that ye be likeminded'. It is made 'in the Lord', the one ground on which agreement between them can stand.

Verse 3

true yokefellow — Syzygos, one yoked together; the text does not name him. The women 'laboured with me' (synathleo, to strive alongside, an athlete's word) 'in the gospel'. Their names are 'in the book of life' (cf. Luke 10:20; Rev 3:5).

Verse 4

Rejoice in the Lord alway — Chairo, to be glad. The joy is placed 'in the Lord', not in circumstances, and is commanded from a prison. 'Again I say' doubles it; it recalls 'rejoice in the Lord' (Phil 3:1) and 'Rejoice evermore' (1 Thess 5:16).

Verse 5

moderation — Epieikes, gentle, yielding, patient: the 'gentle, shewing all meekness unto all men' of Titus 3:2. It is to be 'known unto all men'. The reason follows: 'The Lord is at hand' (engys, near), as in 'the coming of the Lord draweth nigh' (Jas 5:8).

Verse 6

Be careful for nothing — Merimnao, to be anxious, the verb of 'Take no thought for your life' (Matt 6:25). Three words answer it: 'prayer' (proseuche), 'supplication' (deesis, a petition) and 'thanksgiving'. Compare 'Casting all your care upon him; for he careth for you' (1 Pet 5:7).

Verse 7

shall keep — Phroureo, to stand guard as a sentinel. The peace of God is set as a garrison over the 'hearts' (kardia) and 'minds' (noema, thoughts), 'through Christ Jesus'. It is the peace Christ leaves: 'my peace I give unto you: not as the world giveth' (John 14:27).

Verse 8

whatsoever things are true — Six 'whatsoever' clauses, then 'virtue' (arete, excellence) and 'praise'. 'Honest' is semnos, grave, worthy of reverence, more than truthful. 'Think on' is logizomai, to reckon, to take into account, so the mind is to dwell on these things deliberately.

Verse 9

learned, and received, and heard, and seen — Four verbs set Paul himself as the pattern (cf. Phil 3:17). 'Received' (paralambano) is the word for what is handed on, as in 'as ye have received of us how ye ought to walk' (1 Thess 4:1). 'Do' (prasso) is to practise; 'the God of peace' then accompanies them.

Verse 10

hath flourished again — Anathallo, to bloom again, as a plant revives. Paul does not blame the lapse, for they 'were also careful' (the same verb phroneo as 'your care'), but 'lacked opportunity' (akaireomai). The gift came by Epaphroditus (v.18; Phil 2:25).

Verse 11

therewith to be content — Autarkes, self-sufficient, satisfied. Paul says it was 'learned' (manthano), not native to him, and v.13 gives its source. 'Not that I speak in respect of want' shows he is not hinting for more. Compare 'godliness with contentment is great gain' (1 Tim 6:6).

Verse 12

I am instructed — Myeo, to initiate, from the root of mysterion, 'mystery': to be initiated into a secret, and so to be taught it. Two pairs follow, 'full… hungry' and 'abound… suffer need'. His hunger is attested in 2 Cor 11:27, and 'as poor, yet making many rich' in 2 Cor 6:10.

Verse 13

I can do all things — Ischuo, to have strength. 'All things' is bounded by vv.11–12: being abased or abounding. 'Strengtheneth' is endynamoo, to empower, the thought of 'my strength is made perfect in weakness' (2 Cor 12:9) and 'be strong in the Lord' (Eph 6:10).

Verse 14

communicate with my affliction — Synkoinoneo, to share in company with; 'affliction' is thlipsis, pressure. Their gift made them partners in his imprisonment, as others 'had compassion of me in my bonds' (Heb 10:34). The commendation follows his statement of contentment, so the gift is not belittled.

Verse 15

no church communicated with me — The verb is koinoneo, to share. 'Giving and receiving' (dosis, lempsis) is the language of an account. Paul left Philippi and came to Thessalonica (Acts 16:40; 17:1). Of other churches he says, 'I robbed other churches, taking wages of them, to do you service' (2 Cor 11:8).

Verse 18

an odour of a sweet smell — Osme euodias, the fragrance of an accepted offering; Christ's gift is a 'sweetsmelling savour' (Eph 5:2). The gift is a 'sacrifice acceptable, wellpleasing to God' (cf. Heb 13:16). 'I have all' is apecho, to have received in full, a receipt.

Verse 19

my God shall supply all your need — Pleroo, to fill up, the verb of 'I am full' in v.18: their gift filled his lack, and God will fill theirs. 'My God' is Paul's own God, whose supply is promised to them. The measure is 'his riches in glory', not their giving, 'by Christ Jesus'; cf. 2 Cor 9:8.

Verse 21

Salute every saint — Hagios, set apart for God; 'saint' is a name for every believer 'in Christ Jesus', not an office. 'Every' (pas) includes each one. Aspazomai, to greet, is literally to embrace. The 'brethren which are with me' greet them in return.

Verse 22

Caesar's household — Oikia is a household, including its domestics. These believers belonged to the emperor's establishment in Rome, where Paul's 'bonds in Christ are manifest in all the palace' (Phil 1:13). They are named 'chiefly' (malista, especially) among all the saints who send greeting.

Verse 23

The grace of our Lord Jesus Christ — Charis, free favour. The same words close Romans (Rom 16:24), and 2 Cor 13:14 adds the love of God and the communion of the Holy Ghost. 'With you all' takes in the whole church addressed from 1:1.