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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Philippians 4:10–19. His two-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have the thankful grateful acknowledgment which the apostle makes of the kindness of the Philippians in sending him a present for his support, now that he was a prisoner at Rome. And here,
I.He takes occasion to acknowledge their former kindnesses to him, and to make mention of them, Phi 4:15, Phi 4:16.
Paul had a grateful spirit; for, though what his friends did for him was nothing in comparison of what he deserved from them and the obligations he had laid upon them, yet he speaks of their kindness as if it had been a piece of generous charity, when it was really far short of a just debt. If they had each of them contributed half their estates to him, they had not given him too much, since they owed to him even their own souls; and yet, when they send a small present to him, how kindly does he take it, how thankfully does he mention it, even in this epistle which was to be left upon record, and read in the churches, through all ages; so that wherever this epistle shall be read there shall this which they did to Paul be told for a memorial of them. Surely never was present so well repaid. He reminds them that in the beginning of the gospel no church communicated with him as to giving and receiving but they only, Phi 4:15. They not only maintained him comfortably while he was with them, but when he departed from Macedonia they sent tokens of their kindness after him; and this when no other church did so. None besides sent after him of their carnal things, in consideration of what they had reaped of his spiritual things. In works of charity, we are ready to ask what other people do. But the church of the Philippians never considered that. It redounded so much the more to their honour that they were the only church who were thus just and generous. Even in Thessalonica (after he had departed from Macedonia) you sent once and again to my necessity, Phi 4:16. Observe,
1.It was but little which they sent; they sent only to his necessity, just such things as he had need of; perhaps it was according to their ability, and he did not desire superfluities nor dainties.
2.It is an excellent thing to see those to whom God has abounded in the gifts of his grace abounding in grateful returns to his people and ministers, according to their own ability and their necessity: You sent once and again. Many people make it an excuse for their charity that they have given once; why should the charge come upon them again? But the Philippians sent once and again; they often relieved and refreshed him in his necessities. He makes this mention of their former kindness, not only out of gratitude, but for their encouragement.
II.He excuses their neglect of late.
It seems, for some time they had not sent to enquire after him, or sent him any present; but now at the last their care of him flourished again (Phi 4:10), like a tree in the spring, which seemed all the winter to be quite dead. Now, in conformity to the example of his great Master, instead of upbraiding them for their neglect, he makes an excuse for them: Wherein you were also careful, but you lacked opportunity. How could they lack opportunity, if they had been resolved upon it? They might have sent a messenger on purpose. But the apostle is willing to suppose, in favour of them, that they would have done it if a fair opportunity had offered. How contrary is this to the behaviour of many to their friends, by whom neglects which really are excusable are resented very heinously, when Paul excused that which he had reason enough to resent.
III.He commends their present liberality:
Notwithstanding, you have well done that you did communicate with my affliction, Phi 4:14. It is a good work to succour and help a good minister in trouble. Here see what is the nature of true Christian sympathy; not only to be concerned for our friends in their troubles, but to do what we can to help them. They communicated with his affliction, in relieving him under it. He who says, Be you warmed, be you filled, and giveth not those things they have need of, what doth it profit? Jam 2:16. He rejoiced greatly in it (Phi 4:10), because it was an evidence of their affection to him and the success of his ministry among them. When the fruit of their charity abounded towards the apostle, it appeared that the fruit of his ministry abounded among them.
IV.He takes care to obviate the bad use some might make of his taking so much notice of what was sent him.
It did not proceed either from discontent and distrust (Phi 4:11) or from covetousness and love of the world, Phi 4:12. 1. It did not come from discontent, or distrust of Providence: Not that I speak in respect of want (Phi 4:11); not in respect of any want he felt, nor of any want he feared. As to the former, he was content with the little he had, and that satisfied him; as to the latter, he depended upon the providence of God to provide for him from day to day, and that satisfied him: so that he did not speak in respect of want any way. For I have learned, in whatsoever state I am, therewith to be content. We have here an account of Paul's learning, not that which he got at the feet of Gamaliel, but that which he got at the feet of Christ. He had learnt to be content; and that was the lesson he had as much need to learn as most men, considering the hardships and sufferings with which he was exercised. He was in bonds, and imprisonments, and necessities, often; but in all he had learnt to be content, that is, to bring his mind to his condition, and make the best of it. - I know both how to be abased and I know how to abound, Phi 4:12. This is a special act of grace, to accommodate ourselves to every condition of life, and carry an equal temper of mind through all the varieties of our state. (1.) To accommodate ourselves to an afflicted condition - to know how to be abased, how to be hungry, how to suffer want, so as not to be overcome by the temptations of it, either to lose our comfort in God or distrust his providence, or to take any indirect course for our own supply. (2.) To a prosperous condition - to know how to abound, how to be full, so as not to be proud, or secure, or luxurious. And this is as hard a lesson as the other; for the temptations of fulness and prosperity are not less than those of affliction and want. But how must we learn it? I can do all things through Christ who strengthens me, Phi 4:13. We have need of strength from Christ, to enable us to perform not only those duties which are purely Christian, but even those which are the fruit of moral virtue. We need his strength to teach us to be content in every condition. The apostle had seemed to boast of himself, and of his own strength: I know how to be abased (Phi 4:12); but here he transfers all the praise to Christ. "What do I talk of knowing how to be abased, and how to abound? It is only through Christ who strengthens me that I can do it, not in my own strength." So we are required to be strong in the Lord, and in the power of his might (Eph 6:10), and to be strong in the grace which is in Christ Jesus (Ti2 2:1); and we are strengthened with might by his Spirit in the inner man, Eph 3:16. The word in the original is a participle of the present tense, en tō endunamounti me Christō, and denotes a present and continued act; as if he had said, "Through Christ, who is strengthening me, and does continually strengthen me; it is by his constant and renewed strength I am enabled to act in every thing; I wholly depend upon him for all my spiritual power." 2. It did not come from covetousness, or an affection to worldly wealth: "Not because I desired a gift (Phi 4:17): that is, I welcome your kindness, not because it adds to my enjoyments, but because it adds to your account." He desired not so much for his own sake, but theirs: "I desire fruit that may abound to your account, that is, that you may be enabled to make such a good use of your worldly possessions that you may give an account of them with joy." It is not with any design to draw more from you, but to encourage you to such an exercise of beneficence as will meet with a glorious reward hereafter. "For my part," says he, "I have all, and abound, Phi 4:18. What can a man desire more than enough? I do not desire a gift for the gift's sake, for I have all, and abound." They sent him a small token, and he desired no more; he was not solicitous for a present superfluity, or a future supply: I am full, having received from Epaphroditus the things which were sent by you. Note, A good man will soon have enough of this world; not only of living in it, but of receiving from it. A covetous worldling, if he has ever so much, would still have more; but a heavenly Christian, though he has little, has enough.
V.The apostle assures them that God did accept, and would recompense, their kindness to him.
1.He did accept it: It is an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. Not a sacrifice of atonement, for none makes atonement for sin but Christ; but a sacrifice of acknowledgment, and well-pleasing to God. It was more acceptable to God as it was the fruit of their grace than it was to Paul as it was the supply of his want. With such sacrifices God is well pleased, Heb 13:16.
2.He would recompense it: But my God shall supply all your wants according to his riches in glory by Christ Jesus, Phi 4:19. He does as it were draw a bill upon the exchequer in heaven, and leaves it to God to make them amends for the kindness they had shown him. "He shall do it, not only as your God, but as my God, who takes what is done to me as done to himself. You supplied my needs, according to your poverty; and he shall supply yours, according to his riches." But still it is by Christ Jesus; through him we have grace to do that which is good, and through him we must expect the reward of it. Not of debt, but of grace; for the more we do for God the more we are indebted to him, because we receive the more from him.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And the divine apostle furnishes the rule for the Gnostic in these words, writing as follows: "For I have learned, in whatsoever state I am, 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 lack. I can do all things through Him who strengtheneth me."
"Not that I speak in respect of want." I said, saith he, "now at length," and I rebuked you, not seeking mine own, nor censuring you on this account, as if I were in want: for I sought it not on this account. Whence is this, O Paul, that thou makest no vain boasting? To the Corinthians he saith, "For we write none other things unto you, than what ye read or even acknowledge." And in this case he would not have spoken to them so as to be convicted, he would not, had he been making boasts, have spoken thus. He was speaking to those who knew the facts, with whom detection would have been a greater disgrace. "For I have learnt," saith he, "in whatsoever state I am, therein to be content." Wherefore, this is an object of discipline, and exercise, and care, for it is not easy of attainment, but very difficult, and a new thing.
All sorts of people indeed can suffer poverty, but to “know how to suffer poverty” is a mark of greatness. Likewise, who is there who may not abound? But to “know how to abound” belongs to none but those who are not corrupted by abundance.
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Summary
The Apostle Paul, writing from imprisonment, clarifies that his expression of gratitude for the Philippians' financial support is not born out of a desperate personal need, but rather from a profound spiritual discipline he has cultivated. He asserts that he has actively "learned" the art of contentment, enabling him to maintain inner peace and stability regardless of his external circumstances, whether in abundance or in scarcity. This verse serves as a powerful testament to the transformative power of faith in shaping one's disposition toward life's varied conditions.
Context
Literary Context
Philippians 4:11 is nestled within Paul's concluding remarks and expressions of gratitude to the Philippian church. The preceding verses (Philippians 4:1-9) offer a series of exhortations: to stand firm in the Lord, to rejoice, to let their gentleness be known, and to overcome anxiety through prayer and thanksgiving, promising the peace of God in return. From Philippians 4:10 onward, Paul specifically thanks the Philippians for their renewed partnership in his ministry through their financial gift, acknowledging their care for him. Verse 11 acts as a crucial clarification, ensuring that his gratitude is understood not as a sign of his personal lack or dependence on their gift for his well-being, but as an appreciation for their generous spirit and participation in the gospel. It sets the stage for his powerful declaration of Christ-centered sufficiency in Philippians 4:13.
Historical & Cultural Context
Paul's letter to the Philippians was likely written from Roman imprisonment (circa AD 60-62). This context of confinement and potential hardship provides a powerful backdrop for his declaration of contentment. In the Greco-Roman world, the concept of autarkeia (self-sufficiency) was a prominent philosophical ideal, particularly among Stoics and Cynics, who sought inner tranquility by detaching themselves from external circumstances and relying solely on their own virtue and reason. However, Paul's understanding of contentment, while using a similar term, radically redefines it. Unlike the pagan ideal of self-sufficiency, Paul's contentment is not rooted in his own innate strength or philosophical detachment, but in a dynamic, learned reliance on Christ. His life experiences, including shipwrecks, beatings, hunger, and imprisonment (as detailed in 2 Corinthians 11:23-28), provided ample opportunity for him to practically "learn" this profound spiritual truth.
Key Themes
This verse significantly contributes to several overarching themes in Philippians and Paul's broader theology. The most prominent is contentment, presented not as a passive resignation but as an active, learned spiritual discipline. It highlights the theme of sufficiency in Christ, demonstrating that true peace and satisfaction are found not in external circumstances or material possessions, but in one's relationship with Jesus. This directly contrasts with the world's pursuit of happiness through accumulation, emphasizing an independence from circumstances that allows a believer to thrive spiritually in both prosperity and adversity. Furthermore, Paul's personal testimony underscores the theme of spiritual maturity and the transformative power of the gospel to reshape one's inner disposition, making one's joy and peace less susceptible to the ebb and flow of life's trials. This theme is echoed in his earlier exhortations to "rejoice in the Lord always" in Philippians 4:4.
Exposition and Analysis
Key Word Analysis
This verb signifies acquiring knowledge or skill through instruction, experience, or practice. It implies a process, not an instantaneous event. Paul's contentment was not inherent or a natural personality trait, but something he actively cultivated and mastered over time through his varied life experiences and reliance on God. This suggests that contentment is a spiritual discipline accessible to all believers, requiring intentional effort and growth.
Derived from autos (self) and arkeō (to suffice), this term literally means "self-sufficient." In secular Greek philosophy (especially Stoicism), it denoted an ideal state of inner tranquility achieved by being independent of external needs and relying solely on one's own internal resources. However, Paul recontextualizes this term within a Christian framework. For Paul, this "sufficiency" is not found in himself but in Christ, as clarified in Philippians 4:13. His contentment is not an arrogant independence from God or others, but a profound spiritual state where he finds all he needs in God's provision and strength, regardless of his material circumstances.
This noun denotes a "falling short" or "penury," specifically referring to a state of lack or destitution. Paul's use of this word emphasizes that his gratitude is not a veiled plea for more, nor is his contentment a mere stoic resignation to poverty. Rather, he is genuinely content even in the absence of material abundance, indicating a deep spiritual satisfaction that transcends physical needs.
Verse Breakdown
"Not that I speak in respect of want:"
Paul begins by clarifying his motive. He wants to ensure that his acknowledgment of their gift is not misinterpreted as a complaint about his current state of need or a subtle request for further provisions. He is not speaking because he is in a state of destitution or with a view to alleviating a personal lack. This sets the stage for his profound declaration of contentment, distinguishing it from a transactional or needy mindset.
"for I have learned,"
This introduces the reason for his previous statement. Paul's contentment is not a natural disposition but a cultivated skill. The verb "learned" (Greek: manthánō) implies a process of instruction, experience, and practical application. It suggests that contentment is a spiritual discipline that is acquired over time, often through trials and varied circumstances, as one grows in faith and trust in God.
"in whatsoever state I am,"
This phrase emphasizes the universality and adaptability of Paul's contentment. The Greek word translated "whatsoever" (G3739, hós) combined with "I am" (G1510, eimí) refers to "in what I am" or "in whatever circumstances I exist." This encompasses the full spectrum of human experience—from abundance to scarcity, freedom to imprisonment, health to sickness, honor to dishonor. Paul's contentment is not conditional; it is a stable inner state that transcends the flux of external conditions.
"[therewith] to be content."
This is the culmination of Paul's statement. The bracketed "therewith" indicates it's an addition by the KJV translators for clarity, but the core meaning is "to be content in it" or "to be sufficient in it." As discussed in the key word analysis, "content" (Greek: autárkēs) here means finding one's sufficiency and satisfaction not in external things but in a deeper, spiritual reality. Paul has mastered the discipline of finding his complete satisfaction and inner peace within the specific circumstances he finds himself, whatever they may be, because his ultimate resource is Christ.
Literary Devices
Paul employs several literary devices in this concise yet profound verse. The most prominent is Personal Testimony, as he speaks directly from his own experience ("I have learned," "whatsoever state I am"). This lends authenticity and authority to his teaching, demonstrating that contentment is not merely a theoretical concept but a lived reality. There is also an element of Paradox, as he declares contentment amidst potential "want" or imprisonment, a state that most would associate with discontent. This highlights the counter-cultural nature of Christian contentment. Furthermore, the verse exhibits a Didactic Tone, as Paul is imparting a crucial spiritual lesson to the Philippian believers, implicitly encouraging them to cultivate the same discipline. The use of the verb "learned" also suggests a Process-Oriented Language, emphasizing that spiritual growth, including contentment, is an ongoing journey rather than an instantaneous achievement.
Theological and Thematic Connections
Philippians 4:11 offers a profound theological insight into the nature of Christian sufficiency and the source of true peace. It challenges the common human tendency to seek security and happiness in external circumstances, material possessions, or social status. Instead, Paul points to an internal, spiritual resource that transcends all outward conditions. This contentment is not passive resignation but an active, Spirit-empowered disposition rooted in a deep trust in God's sovereign care and provision. It aligns with the biblical teaching that God is the ultimate source of all good things and that true life is found in relationship with Him, not in the abundance of one's possessions. This verse underscores the radical reorientation of values that occurs in the Christian life, shifting dependence from the fleeting and unreliable world to the unchanging and all-sufficient God. It teaches that spiritual maturity involves learning to find joy and peace in God's presence and purposes, regardless of whether one is experiencing plenty or poverty, freedom or confinement.
Reflection and Application
Paul's declaration in Philippians 4:11 stands as a profound challenge and an inspiring model for believers in every generation. In a world relentlessly driven by consumerism, comparison, and the pursuit of "more," the call to contentment is counter-cultural and liberating. It invites us to critically examine where we derive our sense of security, joy, and worth. Are we constantly striving for the next promotion, the bigger house, the perfect relationship, believing that these external factors will finally bring us peace? Paul's experience demonstrates that true contentment is an internal state, a learned discipline that frees us from the tyranny of circumstances. It means cultivating a heart that is deeply satisfied in God's love, provision, and purposes, trusting that He is sufficient for every need, whether physical, emotional, or spiritual. This contentment is not a passive acceptance of mediocrity, but an active, joyful reliance on God's grace in every situation, enabling us to serve Him faithfully without being derailed by either prosperity or adversity. To learn contentment, like Paul, often requires walking through seasons of both abundance and lack, allowing God to teach us the profound truth that our deepest needs are met in Him alone.
Questions for Reflection
FAQ
What does Paul mean by "content" in this verse, and how is it different from self-sufficiency?
The Greek word translated "content" is autárkēs, which literally means "self-sufficient." In ancient Greek philosophy, particularly Stoicism, this term described an ideal state where an individual found inner peace and independence from external circumstances by relying solely on their own virtue and reason. However, Paul redefines this concept within a Christian framework. For Paul, this "sufficiency" is not found in himself, but in Christ. His contentment is not an arrogant independence from God or others, but a profound spiritual state where he finds all he needs in God's provision and strength, regardless of his material circumstances. As he clarifies in Philippians 4:13, "I can do all things through Christ which strengtheneth me." Thus, his contentment is Christ-sufficiency, not self-sufficiency.
Is Christian contentment a passive acceptance of whatever happens, or is it an active discipline?
Christian contentment, as taught by Paul, is far from passive. Paul explicitly states, "I have learned" (Greek: manthánō), indicating an active, ongoing process of acquiring knowledge and skill through experience and spiritual growth. It is a discipline that requires intentional effort, trust in God, and a reorientation of one's desires and focus. It involves actively choosing to find satisfaction in God's will and provision, even when circumstances are difficult, rather than passively resigning oneself to fate. It's a dynamic state of resting in God's sovereignty and goodness, regardless of the external situation.
Christ-Centered Fulfillment
Paul's learned contentment in Philippians 4:11 finds its ultimate fulfillment and model in the person of Jesus Christ. Christ, though "rich, yet for your sakes he became poor" (2 Corinthians 8:9), perfectly embodied contentment and reliance on the Father in every state. He was content to lay aside His divine prerogatives (Philippians 2:5-8), to live a life of humble service with no place to lay His head (Matthew 8:20), and to ultimately endure the cross, "for the joy that was set before him" (Hebrews 12:2). His sufficiency was always in the Father, perfectly demonstrating that true contentment is found not in what one possesses or experiences, but in complete union and obedience to God's will. For the believer, this contentment is possible because Christ Himself is our ultimate sufficiency and strength (Philippians 4:13). Through His Spirit, He empowers us to find peace and satisfaction in Him, regardless of our external circumstances, transforming our hearts to reflect His own perfect contentment and trust in the Father.