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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
2 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.
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.
"Ye yourselves also know, ye Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no Church had communicated with me, as concerning giving and receiving, but ye only."
Lo, how great is his commendation! For the Corinthians and Romans are stirred up by hearing these things from him, whilst the Philippians did it without any other Church having made a beginning. For "in the beginning of the Gospel," saith he, they manifested such zeal towards the holy Apostle, as themselves first to begin, without having any example, to bear this fruit. And no one can say that they did these things because he abode with them, or for their own benefit; for he saith, "When I departed from Macedonia, no Church had fellowship with me, in the matter of giving and receiving, but ye only." What meaneth "receiving," and what "had fellowship"? Wherefore said he not, "no Church gave to me," but "had fellowship with me, in the matter of giving and receiving"? Because it is a case of communication. He saith, "If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things." And again, "That your abundance may be a supply to their want." How did they communicate? In the matter of giving carnal things, and receiving spiritual. For as they who sell and buy communicate with each other, by mutually giving what they have, (and this is communication,) so too is it here. For there is not anything more profitable than this trade and traffic. It is performed on the earth, but is completed in heaven. They who buy are on the earth, but they buy and agree about heavenly things, whilst they lay down an earthly price.
But despond not; heavenly things are not to be bought with money, riches cannot purchase these things, but the purpose of him who giveth the money, his true wisdom, his superiority to earthly things, his love toward man, his mercifulness. For if money could purchase it, she who threw in the two mites would have gained nothing great. But since it was not the money, but the purpose that availed, she received everything, who exhibited a full purpose of mind. Let us not then say, that the Kingdom can be bought with money; it is not by money, but by purpose of mind which is exhibited by the money. Therefore, will one answer, there is no need of money? There is no need of money, but of the disposition; if thou hast this, thou wilt be able even by two mites to purchase Heaven; where this is not, not even ten thousand talents of gold will be able to do that, which the two mites could. Wherefore? Because if thou who hast much throwest in but a small portion, thou gavest an alms indeed, but not so great as the widow did; for thou didst not throw it in with the same readiness as she. For she deprived herself of all she had, or rather she deprived not, but gave it all as a free gift to herself. Not for a cup of cold water hath God promised the kingdom, but for readiness of heart; not for death, but for purpose of mind. For indeed it is no great thing. For what is it to give one life? that is giving one man; but one man is not of worth enough.
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Summary
In Philippians 4:15, the Apostle Paul expresses profound gratitude to the church in Philippi, acknowledging their unique and consistent financial partnership in his missionary endeavors from the very outset of his gospel ministry in Macedonia. This verse highlights the deep, reciprocal bond of fellowship and support that distinguished the Philippian believers from all other churches during that crucial early period of gospel expansion.
Context
Literary Context
This verse is nestled within the concluding chapter of Paul's letter to the Philippians, a letter characterized by joy, partnership, and gratitude, written while Paul was imprisoned. Having just exhorted them to rejoice, practice moderation, and cast their anxieties on God (Philippians 4:4-7), Paul transitions to a personal expression of thanks for their recent financial gift, delivered by Epaphroditus (Philippians 4:18). Verse 15 serves as a historical anchor for this gratitude, reminding the Philippians that their generosity was not a new phenomenon but a long-standing commitment that began "in the beginning of the gospel," setting them apart as uniquely supportive partners in his ministry. This historical recollection reinforces the depth of their relationship and the legitimacy of Paul's appreciation.
Historical & Cultural Context
Paul's mention of "the beginning of the gospel, when I departed from Macedonia" refers to his second missionary journey, specifically his departure from the region of Macedonia, which included Philippi, and his subsequent travels to Achaia (southern Greece). The narrative in Acts 16 details Paul's initial ministry in Philippi, where Lydia and the jailer were converted, and his subsequent departure from the city (Acts 16:40). He then traveled through Amphipolis, Apollonia, Thessalonica, and Berea, eventually sailing to Athens and then Corinth (Acts 17:1-15). During this period, Paul often supported himself through tent-making to avoid being a burden to new converts (1 Corinthians 9:18, 2 Thessalonians 3:8). The Philippians' consistent financial support was therefore exceptional, demonstrating their deep commitment to the gospel and their unique understanding of partnership in ministry, especially given the socio-economic realities of the early church where such sustained, long-distance support was rare.
Key Themes
Philippians 4:15 contributes significantly to several key themes within the letter and Paul's broader theology. Foremost is the theme of Partnership in the Gospel, which Paul introduces early in the letter, thanking them for their "fellowship in the gospel from the first day until now" (Philippians 1:5). This verse specifically defines that partnership in terms of financial support, highlighting their unique role. Another prominent theme is Generosity and Sacrificial Giving, as the Philippians' willingness to give, even when other churches did not, underscores a spirit of selflessness and dedication to the advance of God's kingdom. Paul views this giving not as a debt owed but as an investment in the gospel, yielding spiritual fruit for the givers (Philippians 4:17). Finally, the verse subtly reinforces the theme of Paul's Apostolic Integrity, as he consistently refused support from other churches to maintain his independence and prevent accusations of greed, making the Philippians' unique and trusted support all the more meaningful.
Exposition and Analysis
Key Word Analysis
This verb, often translated as "to see" (literally or figuratively), in its perfect tense, as used here, carries the implication of "to know" or "to be aware." Paul is not merely stating a fact but appealing to their shared memory and understanding. He is reminding them of something they already possess as a settled knowledge, reinforcing the historical truth of their unique partnership.
Derived from koinōnos (partner, sharer), this verb signifies "to share with others," "to have fellowship," or "to participate." While it can denote general fellowship, here it specifically refers to a financial partnership. The Philippians "shared" with Paul in the specific realm of "giving and receiving," indicating a mutual transaction and a deep, active participation in his ministry through material support. It highlights a reciprocal relationship, not just a one-way donation.
This noun, stemming from the verb "to give," refers to the act of giving or, concretely, a gift. In this context, it clearly denotes the financial contributions made by the Philippian church to Paul. It emphasizes their active role in providing the necessary resources for his missionary work, underscoring their tangible expression of support.
This noun, derived from the verb "to take" or "to receive," refers to the act of receipt. Paired with "giving," it forms a commercial or transactional phrase, "account of giving and receiving." While Paul was the recipient of their financial gifts, the phrase also implies that the Philippians "received" spiritual blessings, partnership credit, or a share in the gospel's fruit as a result of their giving. This mutual exchange transcends mere financial transaction, pointing to a spiritual economy.
Verse Breakdown
"Now ye Philippians know also,"
Paul begins with an appeal to their shared knowledge, using "Now" (G1161, dé) as a transitional particle, indicating a shift to a point of shared understanding. He is reminding them of an established fact, suggesting that this unique relationship is a matter of common recognition between them.
"that in the beginning of the gospel, when I departed from Macedonia,"
This clause sets the historical timeline for their unique partnership. "The beginning of the gospel" refers to the earliest phase of Paul's ministry in Europe, specifically after he established the church in Philippi and then moved on from the region of Macedonia. This precise temporal marker emphasizes the long-standing and foundational nature of their support.
"no church communicated with me as concerning giving and receiving,"
This is the core assertion of the verse, highlighting the Philippians' distinctiveness. The phrase "communicated with me as concerning giving and receiving" (Greek: koinōneō eis logon doseōs kai lēmpseōs) is a financial idiom, essentially meaning "no church entered into an account of debit and credit with me" or "no church partnered with me financially." This emphasizes that their material support was unique among all the churches Paul had encountered or ministered to in that initial period.
"but ye only."
This concluding phrase powerfully underscores the exclusivity of the Philippians' partnership. It is a strong affirmation of their singular commitment and generosity, setting them apart as the sole church that provided consistent financial backing to Paul during this critical phase of his missionary outreach.
Literary Devices
The verse employs Emphasis through repetition and stark contrast. Paul repeatedly highlights the Philippians' unique support, first by stating that "no church communicated with me" and then immediately following with the emphatic "but ye only." This creates a powerful rhetorical effect, drawing the reader's attention to the exceptional nature of their generosity. There is also an element of Understatement in Paul's phrasing; by simply stating "giving and receiving," he subtly alludes to the depth of their financial commitment without explicitly detailing the amounts, allowing the Philippians to understand the full weight of his gratitude based on their shared history. Furthermore, the phrase "beginning of the gospel" serves as a Temporal Marker, grounding the spiritual partnership in a specific historical moment, adding weight and authenticity to Paul's commendation.
Theological and Thematic Connections
Philippians 4:15 powerfully illustrates the biblical principle of partnership in ministry, where the material support of believers enables the spiritual work of evangelism and discipleship. It underscores that the spread of the gospel is a corporate endeavor, requiring both those who "go" and those who "send" and "support." This mutual exchange, described as "giving and receiving," transcends a mere financial transaction; it represents a spiritual fellowship where both parties participate in the fruit of the gospel. The Philippians' unique commitment exemplifies a deep understanding of stewardship and a profound love for Christ's mission, demonstrating that true spiritual partnership often involves tangible, sacrificial support.
Reflection and Application
Philippians 4:15 serves as a timeless testament to the power of faithful partnership in advancing God's kingdom. It challenges believers today to consider their role in supporting those who are on the front lines of ministry, whether locally or globally. The Philippians' generosity was not a one-time event but a consistent, long-standing commitment that began "in the beginning of the gospel." This calls us to cultivate a spirit of sustained giving, recognizing that our material resources can be instrumental in enabling the proclamation of the good news. Furthermore, Paul's sincere gratitude models for us the importance of acknowledging and appreciating the contributions of others within the body of Christ. It reminds us that every act of giving, no matter how seemingly small, contributes to a larger spiritual economy, fostering deep fellowship and mutual blessing between givers and receivers, and ultimately glorifying God through the spread of His word.
Questions for Reflection
FAQ
What does "communicated with me as concerning giving and receiving" specifically mean?
This phrase, koinōneō eis logon doseōs kai lēmpseōs in Greek, is an idiom referring to a financial partnership or account. It literally means "to have fellowship/share in an account of giving and receiving." Paul is stating that the Philippian church was the only one that entered into a financial arrangement with him, providing him with monetary support for his ministry, while implicitly also "receiving" spiritual benefits or a share in the gospel's fruit through their partnership. It signifies a mutual exchange of material and spiritual blessings.
Why was the Philippian church unique in their support of Paul?
The Philippian church was unique because, during Paul's initial missionary journey after leaving Macedonia, they were the only church that consistently provided him with financial support. Paul often chose to support himself through manual labor (e.g., tent-making, as mentioned in Acts 18:3) to avoid being a burden to new converts or giving any occasion for false accusations against his ministry (2 Corinthians 11:7-9). The Philippians, however, understood the importance of supporting his work and demonstrated exceptional generosity and trust, establishing a deep and unique bond with the apostle that continued throughout his ministry.
Christ-Centered Fulfillment
While Philippians 4:15 speaks directly to the unique partnership between Paul and the Philippian church, its deeper Christ-centered fulfillment lies in the ultimate pattern of divine giving and receiving demonstrated in Jesus Christ. Just as the Philippians gave their material resources to enable the spread of the gospel, Christ Himself is the supreme example of giving: He "emptied himself, by taking the form of a servant" (Philippians 2:7), giving His very life as a ransom for many (Mark 10:45). Through His sacrificial death and resurrection, Christ established the ultimate "account of giving and receiving," where He gave His righteousness and life, and we, by faith, receive forgiveness, eternal life, and adoption into God's family (Romans 5:17). Our giving, whether of finances, time, or talent, becomes an act of worship that mirrors Christ's self-giving love, enabling His redemptive work to continue through His body, the church, until the knowledge of His glory covers the earth as the waters cover the sea (Habakkuk 2:14).