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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.
"For even in Thessalonica, ye sent once and again unto my need."
Here again is great praise, that he, when dwelling in the metropolis, should be nourished by a little city. And lest, by always withdrawing himself from the supposition of want, he should, as I said at first, render them amiss, having previously shown by so many proofs that he is not in want, he here does it by one word only, by saying "needs." And he said not "my," but absolutely,-having a care of dignity. And not this only, but what followeth too, for since he was conscious that it was a very lowly thing, he again secures it, by adding as a correction.
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Summary
Philippians 4:16 serves as a heartfelt testament to the Philippian church's exceptional and consistent generosity towards the Apostle Paul, particularly recalling their repeated financial and material support during his challenging missionary work in Thessalonica. This verse highlights the profound spiritual partnership between Paul and the Philippians, underscoring their active participation in the gospel's advancement through sacrificial giving that met his personal and ministerial needs.
Context
Literary Context
This verse is embedded within the concluding section of Paul's letter to the Philippians, a letter distinctively marked by themes of joy, partnership, and thanksgiving. Paul has just acknowledged their recent gift sent via Epaphroditus (Philippians 4:10), which prompted this extended expression of gratitude. Verse Philippians 4:15 explicitly states that the Philippians were the only church that partnered with him in giving and receiving. Therefore, Philippians 4:16 serves as a specific historical example, demonstrating that their generosity was not a new phenomenon but a long-standing pattern, reaching back to the very beginning of their relationship when Paul first ministered in Thessalonica. This historical detail reinforces the depth and consistency of their partnership.
Historical & Cultural Context
Paul's ministry in Thessalonica occurred during his second missionary journey, shortly after he had established the church in Philippi, as detailed in Acts 17:1-9. Upon arriving in Thessalonica, Paul preached in the synagogue for three Sabbaths, leading to the conversion of some Jews, a large number of devout Greeks, and many prominent women. However, this success also stirred up intense opposition from unbelieving Jews, who incited a mob against Paul and Silas, forcing them to flee to Berea. During this period of intense evangelism and persecution, Paul likely faced significant financial hardship and personal danger, making the Philippians' support not merely helpful but crucial for his survival and continued ministry. The act of sending aid across a considerable distance (from Philippi to Thessalonica) demonstrates their extraordinary commitment and the nascent but strong bond of Christian fellowship.
Key Themes
Philippians 4:16 contributes significantly to several overarching themes in Philippians and Paul's broader theology. Firstly, it exemplifies Partnership in the Gospel, a central theme of the letter, as seen from its opening in Philippians 1:5. The Philippians' financial contributions were not mere charity but an active participation in the spread of the Good News. Secondly, it highlights Consistent and Sacrificial Giving, emphasizing that their support was "once and again," indicating a sustained, reliable commitment rather than a one-off act. This consistent generosity underscores their deep love and dedication to Paul and the mission. Thirdly, the verse subtly points to the reality of Apostolic Necessity, acknowledging that even apostles like Paul, who often worked to support themselves (1 Corinthians 9:18), sometimes required external support to sustain their arduous ministry and meet basic needs.
Exposition and Analysis
Key Word Analysis
This verb signifies "to dispatch," "to transmit," or "to bestow." In this context, it highlights the active and intentional nature of the Philippians' action. They didn't merely think about helping; they took concrete steps to send aid to Paul, demonstrating their proactive care and commitment to his well-being and ministry.
This idiomatic phrase, literally "once and twice," is used to convey the idea of "repeatedly," "more than once," or "on several occasions." It emphasizes the consistent and persistent nature of the Philippians' financial support. Their generosity was not a singular event but a pattern of ongoing provision, showcasing their sustained dedication and reliability in meeting Paul's needs during a challenging period.
This term broadly refers to a "need," "want," "requirement," or "destitution." In the context of Paul's ministry, it implies his essential provisions for living and continuing his apostolic work, which could include food, lodging, travel expenses, or other resources required for effective evangelism. The Philippians' gifts directly addressed these practical and pressing needs.
Verse Breakdown
"For even in Thessalonica"
This clause establishes the specific historical context and location of the Philippians' early generosity. It refers to Paul's time ministering in Thessalonica, a city he visited shortly after establishing the church in Philippi. The inclusion of "even" highlights the remarkable nature of their support, implying that despite being a newly formed church, they extended aid to Paul in a different city, demonstrating an early and extraordinary commitment.
"ye sent once and again"
This phrase describes the consistent and repeated nature of the Philippians' financial or material contributions. It underscores that their giving was not a singular event but a pattern of ongoing support, indicating their sustained care and dedication to Paul's well-being and ministry during a period when he faced significant opposition and hardship.
"unto my necessity"
This final clause specifies the purpose and impact of their sending. The Philippians' gifts were directed towards meeting Paul's practical "necessity" or urgent needs. This indicates that their support was not arbitrary but responsive to Paul's actual requirements for sustenance and the continuation of his arduous apostolic work, affirming their vital partnership in the gospel.
Literary Devices
The verse employs Understatement through the phrase "once and again" (Greek: hapax kai dis). While literally meaning "once and twice," in idiomatic usage, it signifies "repeatedly" or "on several occasions." Paul, known for his careful choice of words, uses this seemingly modest phrase to highlight a significant and consistent pattern of generosity, implying more than just two instances. This Euphemism for "many times" subtly emphasizes the Philippians' exceptional and sustained commitment without resorting to hyperbole. Additionally, the verse utilizes Metonymy by referring to "Thessalonica" as the setting for Paul's need and their support. "Thessalonica" stands in for the entire period of Paul's challenging ministry in that city, encapsulating the specific circumstances that necessitated their aid.
Theological and Thematic Connections
Philippians 4:16 profoundly illustrates the New Testament principle of mutual support within the body of Christ, particularly concerning those engaged in full-time ministry. It reveals that Christian giving is not merely an act of charity but a tangible expression of partnership in the gospel, enabling the spread of God's Kingdom. The Philippians' consistent generosity demonstrates a mature understanding of their role in God's mission, viewing their resources as instruments for advancing the Good News and caring for those who proclaim it. This verse underscores that meeting the practical "necessities" of ministers is a vital spiritual act, reflecting a Christ-like concern for others and participating directly in the work of evangelism and discipleship.
Reflection and Application
Philippians 4:16 calls contemporary believers and churches to examine their own commitment to supporting gospel ministry. It challenges us to move beyond sporadic acts of giving to embrace a consistent, proactive, and sacrificial partnership with those who dedicate their lives to spreading the Good News. This verse reminds us that true partnership involves not only spiritual encouragement and prayer but also tangible financial and material support, addressing the practical "necessities" of missionaries, pastors, and Christian workers. Our giving should be motivated by genuine love for Christ and His mission, recognizing that by supporting those who minister, we are directly participating in the advancement of the Kingdom of God. It encourages us to cultivate a culture of generosity that is both cheerful and consistent, mirroring the exemplary model of the Philippian church.
Questions for Reflection
FAQ
What does "once and again" truly mean in this context?
The phrase "once and again" translates the Greek idiom hapax kai dis (G530 and G1364), which literally means "once and twice." However, in ancient Greek usage, this idiom was commonly employed to signify "repeatedly," "more than once," or "on several occasions." It emphasizes that the Philippians' support was not a singular event but a consistent and sustained pattern of giving, demonstrating their ongoing commitment to Paul and his ministry, even during his challenging time in Thessalonica.
Why did Paul accept support from the Philippians but often refused it from other churches?
Paul's practice regarding financial support was nuanced. While he often worked to support himself to avoid being a burden or to remove any potential accusation that he preached for financial gain (1 Corinthians 9:15-18), he did accept support from churches like Philippi because their giving was motivated by genuine love, partnership, and a desire to participate in the gospel's advancement. He saw their gifts as a "fragrant offering, a sacrifice acceptable and pleasing to God" (Philippians 4:18). The Philippians' consistent and selfless giving distinguished them, making their support a joy rather than a hindrance to his ministry.
What kind of "necessity" did Paul have in Thessalonica?
Paul's "necessity" (Greek: chreia, G5532) likely encompassed a range of practical needs essential for his survival and the continuation of his arduous missionary work. During his time in Thessalonica, Paul faced significant opposition and persecution, as documented in Acts 17:5-9. His needs would have included basic provisions like food, lodging, clothing, and possibly funds for travel or to avoid being a burden on the new converts. The Philippians' support directly addressed these urgent and practical requirements, enabling him to persist in proclaiming the gospel amidst adversity.
Christ-Centered Fulfillment
Philippians 4:16, while commending the Philippians' generosity, ultimately points to the supreme example of Christ, who embodies the ultimate act of giving and meeting "necessity." Just as the Philippians sent aid to Paul in his need, Christ, though rich, "became poor, so that you through his poverty might become rich" (2 Corinthians 8:9). His entire life was an act of self-giving, culminating in His sacrificial death on the cross to meet humanity's greatest "necessity"—salvation from sin and reconciliation with God (Romans 5:8). The Philippians' partnership in the gospel, enabled by their material support, mirrors the divine partnership initiated by Christ, who sends His Spirit and His people to proclaim the Good News, providing all that is necessary for the mission to succeed (John 14:16). Thus, their generosity is not merely a human virtue but a reflection of the divine nature of Christ, who continues to provide for His servants and His church to accomplish His redemptive purposes in the world (Philippians 4:19).