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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
Historical Reception
One surviving comment on this verse from the historical church.
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. By what he hath said above, he hath brought down their proud thoughts, by what followeth he maketh their readiness revive, by saying, "Howbeit ye did well, that ye had fellowship with my affliction." Seest thou, how he removed himself, and again united himself to them. This is the part of true and spiritual friendship. Think not, saith he, because I was not in want, that I had no need of this act of yours. I have need of it for your sake. How then, did they share his afflictions? By this means. As he said when in bonds, "Ye all are partakers with me of grace." For it is grace to suffer for Christ, as he himself saith in another place, "For to you it is given from God not only to believe on Him, but also to suffer for Him." For since those former words by themselves might have made them regardless, for this cause he consoleth them, and receiveth them, and praiseth them again. And this in measured words. For he said not, "gave," but "had fellowship," to show that they too were profited by becoming partakers of his labors. He said not, ye did lighten, but ye did communicate with my affliction, which was something more elevated. Seest thou the humility of Paul? seest thou his noble nature? When he has shown that he had no need of their gifts on his own account, he afterward uses freely such lowly words as they do who make a request; "since thou art wont to give." For he refuseth neither to do, nor say anything. That is, "Think not that my words show want of shame, wherein I accuse you, and say, 'Now at length ye have revived,' or are those of one in necessity; I speak not thus because I am in need, but why? From my exceeding confidence in you, and of this also ye yourselves are the authors."
Seest thou how he sootheth them? How are ye the authors? In that ye hasted to the work before all the others; and have given me confidence to remind you of these things. And observe his elevation; he accuseth them not while they did not send, lest he should seem to regard his own benefit, but when they had sent, then he rebuked them for the time past, and they received it, for he could not seem after that to regard his own benefit.
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Summary
Philippians 4:14 captures the Apostle Paul's heartfelt commendation and gratitude to the Philippian believers for their practical and compassionate support during his time of hardship. Despite his declaration of contentment in all circumstances, Paul acknowledges their generous financial contribution not as a personal necessity, but as a demonstration of their genuine partnership in the gospel and their profound solidarity with his suffering, an act he deems "well done" in the sight of God.
Context
Literary Context
This verse is situated within the concluding section of Paul's letter to the Philippians, specifically Philippians 4:10-20. Having previously exhorted them to unity, joy, and peace in Christ, Paul now shifts to express profound thanks for their material support. This expression of gratitude is framed not as a personal plea for more, but as an affirmation of their continued partnership in the gospel, a theme introduced early in the letter (e.g., Philippians 1:5). Paul balances his appreciation with a powerful statement of self-sufficiency in Christ (e.g., Philippians 4:11-13), ensuring that his thanks is perceived as genuine commendation for their act of love rather than an indication of his dependence on their gifts for his personal well-being.
Historical & Cultural Context
Paul wrote Philippians while likely imprisoned, possibly in Rome or Ephesus. His "affliction" (Greek: thlîpsis) refers to the various pressures, persecutions, and physical hardships he endured for the sake of the gospel, including his current imprisonment. The Philippian church, founded during Paul's second missionary journey (as recounted in Acts 16), had a unique and consistently supportive relationship with Paul. Unlike some other churches, they had repeatedly sent him financial aid, even when he was in Thessalonica (Philippians 4:16) and now during his imprisonment. This act of sending aid to an imprisoned apostle was not only a significant financial undertaking for a relatively young church but also potentially risky, identifying them with a controversial figure. Their actions demonstrated a deep commitment to Paul and his mission, transcending mere charity to embody true fellowship.
Key Themes
Philippians 4:14 contributes significantly to several key themes within the letter and broader Pauline theology. Firstly, it underscores the theme of Generosity and Partnership in the Gospel. The Philippians' giving is presented as an active participation in Paul's ministry, making them co-laborers in the spread of the Good News, even from afar. Secondly, it highlights Mutual Support within the Body of Christ. Paul's commendation validates the biblical principle that believers are called to bear one another's burdens (Galatians 6:2) and to share in both the joys and sufferings of fellow members. Thirdly, the verse subtly reinforces Paul's Apostolic Integrity and Humility. Despite his profound spiritual insights and divine calling, Paul was not above receiving practical help, and he expressed genuine, heartfelt gratitude for it, demonstrating a humility that valued the tangible expressions of love from the churches he served.
Exposition and Analysis
Key Word Analysis
An adverb meaning "well" or "rightly," often with a moral connotation. In this context, it signifies that the Philippians' action was not just effective, but morally and spiritually commendable in God's eyes. It was an act done in a good and honorable manner, reflecting their Christian character and love.
Derived from syn (with) and koinōnéō (to share, participate). This verb means "to share in company with," "to be a co-partaker of," or "to have fellowship with." It goes beyond mere financial transaction, implying a deep solidarity and active participation in Paul's circumstances. The Philippians didn't just give money; they entered into his experience, sharing in his burden.
From a root meaning "to press" or "to crush," this noun denotes pressure, tribulation, distress, or persecution. It encompasses the various hardships, trials, and sufferings Paul endured, particularly his imprisonment. By "communicating with" his affliction, the Philippians shared in the very real difficulties and pressures that Paul faced for the sake of the gospel.
Verse Breakdown
"Notwithstanding ye have well done"
This phrase serves as a gracious commendation from Paul. The "notwithstanding" (Greek: plḗn) indicates that despite his previous assertion of contentment and self-sufficiency (e.g., Philippians 4:11), he still deeply values and praises their actions. Their giving was not a necessity for him, but it was nevertheless a righteous and commendable act on their part, demonstrating their spiritual maturity and love.
"that ye did communicate with my affliction"
This clause specifies the nature of their commendable action. The Philippians actively "shared in" or "had fellowship with" Paul's suffering. This "communication" was not merely sympathetic words but a tangible, practical sharing in his distress, likely through their financial gift. Their support meant they were not detached observers but active participants in the burdens of his ministry and imprisonment, embodying true Christian solidarity.
Literary Devices
Paul employs several literary devices in this verse. The most prominent is Commendation, as Paul explicitly praises the Philippians' actions as "well done." This direct affirmation serves to encourage them and validate their sacrificial giving. There is also a strong sense of Solidarity conveyed through the phrase "communicate with my affliction." This powerful imagery suggests a deep, empathetic connection where the Philippians are not just spectators but active participants in Paul's suffering, bearing his burdens alongside him. Finally, the verse is imbued with genuine Gratitude, as Paul's words, though carefully framed by his contentment, clearly express a profound appreciation for their thoughtful and timely support.
Theological and Thematic Connections
Philippians 4:14 profoundly illustrates the New Testament ideal of Christian fellowship and mutual support within the body of Christ. It demonstrates that genuine partnership in the gospel extends beyond shared beliefs and spiritual goals to include practical, material sharing in the burdens and needs of fellow believers, especially those engaged in ministry. This act of giving is not merely charity but a spiritual act of communion, reflecting the self-giving nature of Christ and strengthening the bonds of love that unite believers. It underscores that while God provides for His servants, He often does so through the loving generosity of His people, making their giving an integral part of His divine provision and a testament to their faith.
Reflection and Application
Philippians 4:14 challenges contemporary believers to consider the depth of their partnership in the gospel. It moves beyond a superficial understanding of support to a call for genuine solidarity with those who labor for the Kingdom, especially in times of difficulty. Our "well doing" is not just about giving financially, but about truly "communicating with" the afflictions of others—entering into their burdens through prayer, practical help, and empathetic presence. This verse encourages us to view our resources, time, and empathy as tools for active fellowship, strengthening the hands of those on the front lines of ministry and demonstrating the tangible love of Christ to a watching world. It reminds us that our acts of generosity are not merely transactions, but expressions of a shared life in Christ, bringing glory to God and fostering deeper unity within His church.
Questions for Reflection
FAQ
Does Paul's statement in Philippians 4:14 contradict his earlier assertion of contentment in Philippians 4:11-13?
No, it does not contradict it; rather, it complements it. In Philippians 4:11-13, Paul declares his personal contentment and self-sufficiency in Christ, emphasizing that he has learned to thrive in both abundance and scarcity. This declaration prevents the Philippians from thinking he is dependent on their gifts for his spiritual or emotional well-being. However, in Philippians 4:14, he commends them for their act of giving, calling it "well done." This shows that while he personally did not need their gift to maintain his contentment, their act of giving was still a righteous and commendable expression of their love, partnership, and obedience to God. It was good for them to give, and it was a blessing to Paul, even if not a necessity for his spiritual state.
Christ-Centered Fulfillment
Philippians 4:14, though a commendation of human generosity, finds its ultimate fulfillment and motivation in the person and work of Christ. The Philippians' act of "communicating with" Paul's affliction mirrors the profound solidarity of Christ, who, though rich, became poor for our sakes, that we through His poverty might become rich (2 Corinthians 8:9). Jesus did not merely sympathize with humanity's affliction; He fully entered into it, bearing our sins and sorrows on the cross (Isaiah 53:4-5). The Philippians' willingness to share in Paul's suffering reflects the call for believers to imitate Christ's self-sacrificial love, embodying the unity of the body where if one part suffers, all suffer with it (1 Corinthians 12:26). Their "well done" act points to the greater "well done" that Christ Himself will pronounce upon those who have shown practical love to "the least of these" (Matthew 25:40), recognizing that such acts are done unto Him. Thus, the Philippians' generosity is not just a human virtue but a Christ-like expression of fellowship, empowered by His Spirit and reflecting His own compassionate solidarity with a suffering world.