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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
Three Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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As Paul also says to the Philippians, "I am full, having received from Epaphroditus the things that were sent from you, the odour of a sweet smell, a sacrifice acceptable, pleasing to God."
Those prayers quickly ascend to God which the merits of our labours urge upon God. Thus also Raphael the angel was a witness to the constant prayer and the constant good works of Tobias, saying, "It is honourable to reveal and confess the works of God. For when thou didst pray, and Sarah, I did bring the remembrance of your prayers before the holiness of God. And when thou didst bury the dead in simplicity, and because thou didst not delay to rise up and to leave thy dinner, but didst go out and cover the dead, I was sent to prove thee; and again God has sent me to heal thee, and Sarah thy daughter-in-law. For I am Raphael, one of the seven holy angels which stand and go in and out before the glory of God." By Isaiah also the Lord reminds us, and teaches similar things, saying, "Loosen every knot of iniquity, release the oppressions of contracts which have no power, let the troubled go into peace, and break every unjust engagement. Break thy bread to the hungry, and bring the poor that are without shelter into thy house. When thou seest the naked, clothe him; and despise not those of the same family and race as thyself. Then shall thy light break forth in season, and thy raiment shall spring forth speedily; and righteousness shall go before thee, and the glory of God shall surround thee. Then shalt thou call, and God shall hear thee; and while thou shalt yet speak, He shall say, Here I am." He promises that He will be at hand, and says that He will hear and protect those who, loosening the knots of unrighteousness from their heart, and giving alms among the members of God's household according to His commands, even in hearing what God commands to be done, do themselves also deserve to be heard by God. The blessed Apostle Paul, when aided in the necessity of affliction by his brethren, said that good works which are performed are sacrifices to God. "I am full," saith he. "having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God." For when one has pity on the poor, he lends to God; and he who gives to the least gives to God-sacrifices spiritually to God an odour of a sweet smell.
It is not idle for him to tell them with exhortations that something needs to be done. He confesses that much has already been done. But some of that which was done was done more negligently and less freely than they might have wished it to be. His aim was that they should remember their previous works. Then they would realize that they are doing less now than at the beginning.
"But I have all things and abound," i.e. through this gift ye have filled up what was wanting, which would make them more eager. For benefactors, the wiser they are, the more do they seek gratitude from the benefited. That is, ye have not only filled up what was deficient in former time, but ye have gone beyond. For lest by these words he should seem to accuse them, see how he seals up all. After he had said, "Not that I seek for the gift," and "Now at length"; and had shown that their deed was a debt, for this is meant by, "I have all," then again he showeth, that they had acted above what was due, and saith, "I have all things and abound, I am filled." I say not this at hazard, or only from the feeling of my mind, but why? "Having received of Epaphroditus the things that came from you, an odor of a sweet smell; a sacrifice acceptable, well pleasing to God." Lo, whither he hath raised their gift; not I, he saith, received, but God through me. Wherefore though I be not in need, regard it not, for God had no need, and He received at their hands in such sort, that the Holy Scriptures shrunk not from saying, "God smelled a sweet savor," which denotes one who was pleased. For ye know, indeed ye know, how our soul is affected by sweet savors, how it is pleased, how it is delighted. The Scriptures therefore shrunk not from applying to God a word so human, and so lowly, that it might show to men that their gifts are become acceptable. For not the fat, not the smoke, made them acceptable, but the purpose of mind which offered them. Had it been otherwise, Cain's offering too had been received. It saith then, that He is even pleased, and how He is pleased. For men could not without this have learned. He then, who hath no need, saith that He is thus pleased, that they may not become remiss by the absence of need. And afterward, when they had no care for other virtues, and trusted to their offerings alone, behold, how again he setteth them right by saying, "Will I eat the flesh of bulls, or drink the blood of goats?" This Paul also saith. "Not that I seek," saith he, "for the gift."
“You gave to Epaphroditus,” Paul says, “and Epaphroditus gave to me, and God himself received the sacrifice through me.” Their praise is enhanced by their poverty. They were not prosperous when they sent their gifts but trapped in the utmost poverty.
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Summary
The Apostle Paul concludes his letter to the Philippians by expressing profound gratitude for the financial gift sent by the church, delivered through Epaphroditus. This verse encapsulates Paul's deep contentment and spiritual abundance, emphasizing that the Philippians' practical act of generosity was not merely a material transaction but a spiritual offering, a fragrant and acceptable sacrifice that brought immense pleasure to God. It highlights the divine view of Christian giving as an act of worship and partnership in the Gospel.
Context
Literary Context
Philippians 4:18 stands as a pivotal statement of thanksgiving within the concluding remarks of Paul's Epistle to the Philippians. It immediately follows Paul's profound declaration of contentment in all circumstances, having learned the secret of being satisfied in both abundance and scarcity (Philippians 4:11-13). This verse serves as a concrete example of the Philippians' practical support that enabled Paul to live out this contentment. It precedes his final greetings and benediction, reinforcing the theme of partnership in the Gospel that permeates the entire letter. The gift itself is the tangible expression of the Philippians' enduring fellowship with Paul, which he first acknowledged at the letter's outset (Philippians 1:5).
Historical & Cultural Context
Paul wrote this letter while imprisoned, likely in Rome, though Caesarea or Ephesus are also possibilities. The Philippian church, established during Paul's second missionary journey, was unique in its consistent financial support for Paul's ministry, distinguishing them from other churches (Philippians 4:15-16). This gift was delivered by Epaphroditus, a trusted member of the Philippian church, who had traveled to Paul and subsequently fell ill while ministering to him (Philippians 2:25-30). In the ancient world, it was common for patrons to support philosophers or religious teachers, and for communities to send aid to their leaders, especially those in prison. Paul's language of "odour of a sweet smell" and "sacrifice" draws heavily from Old Testament sacrificial practices, which were deeply ingrained in the Jewish understanding of worship and acceptable offerings to God. This would have resonated with both Jewish and Gentile believers familiar with the Septuagint.
Key Themes
This verse powerfully contributes to several key themes within Philippians and Pauline theology. Firstly, it underscores Paul's profound contentment and sufficiency in Christ, a theme he elaborates on earlier in the chapter, demonstrating that his joy is not dependent on external circumstances or material possessions, but on his relationship with God and the faithful support of the church. Secondly, it highlights generosity as a spiritual act of worship, elevating practical financial support from a mere transaction to a divinely pleasing offering. This transforms the very nature of giving, aligning it with the highest forms of devotion. Thirdly, the verse emphasizes divine acceptance and pleasure in the Philippians' gift, using rich Old Testament imagery to convey God's delight in their sacrificial giving. Finally, it reinforces the theme of partnership in the Gospel, portraying the Philippians not just as recipients of Paul's ministry but as active co-laborers whose material support directly facilitates the spread of the Good News, making them participants in the spiritual fruit of his labors, as alluded to in Philippians 1:5.
Exposition and Analysis
Key Word Analysis
This verb signifies to superabound, be in excess, or be superfluous. In this context, Paul uses it to express not just having enough, but having an overflowing measure, indicating a spiritual fullness and contentment that transcends his material circumstances. It speaks to a state of being more than adequately supplied, both materially by the Philippians' gift and spiritually by God's grace.
This word refers to fragrance or savour, literally or figuratively. Here, combined with "sweet smell," it evokes the aromatic smoke of an acceptable sacrifice rising to God. It transforms the financial gift into a sensory experience for God, signifying His pleasure and delight in it.
This term denotes an act of sacrifice or the victim itself, literally or figuratively. Paul employs this deeply theological term to categorize the Philippians' financial contribution not as a mere donation, but as a consecrated offering presented to God. This elevates their act of giving to the realm of sacred worship, akin to the Old Testament offerings.
Verse Breakdown
"But I have all, and abound: I am full,"
Paul begins with a strong declaration of his complete satisfaction. The conjunction "But" (G1161, dé) serves to transition from the previous discussion of his contentment to the specific reason for his current sense of spiritual and material sufficiency. "I have all" (G3956, pâs) and "abound" (G4052, perisseúō) together convey a state of overflowing provision, not just of material goods, but of spiritual well-being and contentment. "I am full" (G4137, plēróō) reinforces this, indicating a complete satisfaction and lack of need, a state of being perfectly supplied.
"having received of Epaphroditus the things [which were sent] from you,"
This clause identifies the specific source and means of Paul's current "fullness." The phrase "having received" (G1209, déchomai) highlights the act of acceptance of the gift. Epaphroditus (G1891, Epaphróditos), a trusted messenger and minister from the Philippian church, served as the conduit for this tangible expression of their love and partnership. The "things [which were sent] from you" (G5216, hymōn) directly refers to the financial or material aid provided by the Philippian believers.
"an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God."
This is the theological interpretation of the Philippians' gift. Paul uses rich Old Testament sacrificial language to describe it. "An odour of a sweet smell" (G3744, osmḗ G2175, euōdía) directly alludes to the "pleasing aroma" of Old Covenant sacrifices that were acceptable to God (e.g., Genesis 8:21). By calling it "a sacrifice" (G2378, thysía), Paul elevates the financial gift to a sacred offering. Finally, "acceptable" (G1184, dektós) and "wellpleasing" (G2101, euárestos) to God (G2316, theós) emphatically state that this act of giving was not merely acknowledged, but genuinely delighted God, signifying His divine approval and pleasure.
Literary Devices
Paul employs several powerful literary devices in this verse to convey his message. The most prominent is Metaphor and Allusion, where the Philippians' financial gift is described using the language of Old Testament sacrificial offerings. By calling it "an odour of a sweet smell" and "a sacrifice acceptable, wellpleasing to God," Paul alludes to the fragrant burnt offerings that were pleasing to Yahweh (e.g., Exodus 29:18). This elevates a practical act of financial support to a profound spiritual act of worship, demonstrating that God delights in the generosity of His people just as He delighted in the prescribed rituals of the Law. Furthermore, Paul uses Hyperbole or Emphasis in his opening declaration, "But I have all, and abound: I am full." While he had received a specific gift, this language suggests a spiritual abundance that transcends the material, emphasizing his complete contentment and sufficiency in Christ, regardless of his physical circumstances.
Theological and Thematic Connections
Philippians 4:18 provides a profound theological insight into the nature of Christian giving, transforming it from a mere financial transaction into an act of worship that is deeply pleasing to God. It reveals that God values not just formal religious rituals, but also practical acts of love and support offered with a sincere heart. This verse bridges the Old Testament understanding of acceptable sacrifices with the New Testament emphasis on spiritual worship, demonstrating that our material resources, when consecrated to God's purposes, can become a "fragrant offering" to Him. It underscores the truth that true generosity stems from a heart of love and partnership in the Gospel, and such giving is met with divine approval and delight, making it a powerful expression of our faith and devotion.
Reflection and Application
Philippians 4:18 offers a transformative perspective on our resources and our giving. It challenges us to view every act of generosity, whether financial or otherwise, not as an obligation or a mere transaction, but as a profound act of worship directed towards God. When we give to support ministry, missionaries, or those in need, we are not just helping people; we are presenting an offering that ascends to God as a "sweet smell," bringing Him pleasure. This calls us to cultivate a heart of cheerful and willing generosity, understanding that the value of our giving is not measured by its monetary amount, but by the love, faith, and sacrificial spirit with which it is offered. Our material possessions, when yielded to God's purposes, become instruments of spiritual worship, participating in the advancement of His kingdom and bringing glory to His name. This verse encourages us to be active partners in the Gospel, recognizing that our support is vital for the spread of God's Word and is honored by Him.
Questions for Reflection
FAQ
What does Paul mean by "I have all, and abound: I am full"?
Paul's declaration here signifies his complete spiritual and emotional contentment, independent of his material circumstances. While he acknowledges receiving a generous gift from the Philippians, his "fullness" is not solely dependent on that material provision. Rather, it reflects a deep-seated satisfaction and sufficiency found in Christ, a theme he elaborates on in Philippians 4:11-13, where he states he has learned to be content in every situation, whether abounding or in need. The gift from the Philippians simply confirmed this spiritual abundance, demonstrating God's provision through His people.
Why does Paul describe the gift as "an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God"?
Paul uses rich Old Testament sacrificial language to elevate the Philippians' financial gift from a mere material transaction to a profound spiritual act of worship. In the Old Testament, a "sweet smell" or "pleasing aroma" (like in Genesis 8:21 or various passages in Leviticus) described sacrifices that were acceptable to God, signifying His delight and approval. By applying this imagery to the Philippians' giving, Paul emphasizes that their generosity was not just helpful to him, but it was viewed by God with the same divine pleasure and acceptance as a ritually perfect offering. It underscores that practical acts of love and support for God's work are genuine acts of worship that bring joy to the Almighty.
Christ-Centered Fulfillment
Philippians 4:18, while celebrating the Philippians' generosity, ultimately points to the supreme "sacrifice acceptable, wellpleasing to God" found in Jesus Christ. The Old Testament sacrifices, which produced a "sweet smell" pleasing to God, were but shadows of the ultimate, perfect sacrifice of Christ on the cross. His entire life, culminating in His death and resurrection, was the ultimate "fragrant offering" of perfect obedience and love to the Father (Ephesians 5:2). It is through Christ that believers are made acceptable to God, and it is in Him that we are made "full" and "abound" (Colossians 2:9-10), for in Him "all the fullness of Deity dwells bodily." The Philippians' gift, as a "sacrifice acceptable, wellpleasing to God," is therefore a participation in the very nature of Christ's offering, a reflection of His sacrificial love. Our acts of generosity, when done in faith, are made acceptable not by their inherent merit, but by being united with Christ's perfect sacrifice, allowing us to offer spiritual sacrifices through Him that are truly "wellpleasing to God" (Hebrews 13:15-16).