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Philippians 4

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4 NKJV NRSV TEV NJB
Exhortations Be United, Joyful and in
Prayer
Final Appeals Instructions Last Advice
(3:17-4:1) (3:17-4:1) (3:17-4:1) 4:1 (3:17-4:1)
4:2-7 4:2-7 4:2-3 4:2-3 4:2-3
    4:4-7 4:4 4:4-9
      4:5-7  
4:8-9 4:8-9 4:8-9 4:8-9  
Acknowledgment of the
Philippian Gift
Philippian Generosity   Thanks for the Gift Thanks for Help Received
4:10-14 4:10-20 4:10-14 4:10-13 4:10-20
      4:14-20  
4:15-20   4:15-20    
Final Greetings Greetings and Blessing   Final Greetings Greetings and Final Wish
4:21-23 4:21-23 4:21-22 4:21-22 4:21-22
    4:23 4:23 4:23

READING CYCLE THREE (from “A
Guide to Good Bible Reading
“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means
that you are responsible for your own interpretation of the Bible. Each of us
must walk in the light we have. You, the Bible, and the Holy Spirit are priority
in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject
divisions with the five modern translations. Paragraphing is not inspired, but
it is the key to following the original author’s intent, which is the heart of
interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.


WORD AND PHRASE STUDY

NASB (UPDATED TEXT: 4:1

 1Therefore, my beloved brethren
whom I long to see, my joy and crown, in this way stand firm in the Lord,
my beloved.

4:1 “my beloved brothers” Paul combined two of the
typical NT terms for believers: “beloved” [twice] and “brothers.” This
affectionate combination showed his great love for this church as is seen in the
next phrase and the parallel in 1:8.

▣ “whom I long to see” This same strong term (epipotheō)
is also used in 1:8; 2:26; II Cor. 9:14.

▣ “my joy and crown” The term “crown” (stephanos)
meant a victor’s crown in an athletic contest. This same exuberance can be seen
in Paul’s comments to another Macedonian church (cf. I Thess. 2:19-20; 3:9).
This church was the proof of Paul’s effective apostleship (cf. I Cor. 9:2; I
Thess. 2:19).

▣ “stand firm” This is a
Present active imperative. This military metaphor refers
to the Christian’s ability to remain faithful amidst problems (cf. 1:27; I Cor.
16:13; Eph. 6:11-14). It also relates to perseverance (see Special Topic at
1:9-11), which is only possible “in the Lord” (cf. Gal. 6:9; Rev. 2:7,11,17,26;
3:5,12,21).

This is another biblical paradox in the relationship between
God’s sovereignty and humanity’s free will (compare Ezek. 18:31 with Ezek.
36:26-27). In this verse believers are commanded to “stand firm,” while in Jude
v. 24 it is God who keeps them standing. Somehow, both are true.

NASB (UPDATED) TEXT: 4:2-3

 IUrge Euodia and I urge Syntyche to live in
harmony in the Lord. 2Indeed, true companion, I ask you also to help
these women who have shared my struggle in the cause of the gospel,
together with Clement also and the rest of my fellow workers, whose names are in
the book of life.

4:2 “Euodia…Syntyche” Apparently, even in this
loving church there is still internal tension. This does not refer to doctrinal
tension, which was mentioned in chapter 3, but to fellowship tension of some
sort. This first proper name means “a prosperous journey or success.” The second
name means “pleasant acquaintance” or “good luck.” Their names did not match
their current actions. In Macedonia women had more freedom than anywhere in the
ancient Roman world (cf. Acts 16:12-15). Sometimes freedom turns into personal
preference or even license.

▣ “live in harmony in the Lord”
The key to harmony is the believers’ relationship to Christ which radically
transforms their relationships with their covenant brothers and sisters.
Believers’ love for God is clearly seen in their love for one another (cf. Eph.
4:1-6; 2:1-5; I John 4:20-21).

4:3

NASB, NKJV“true comrade”
NRSV“loyal companion”
TEV“faithful partner”
NJB“partner”

This is often translated literally as “yoke-fellow” (cf.
Arndt and Gingrich, A Greek-English Lexicon of the New Testament, p.783).
However, it is a masculine singular noun which, in a list of so many other names,
possibly was a proper name itself, Syzygus
(cf. NJB and Moulton and Milligan, The Vocabulary of the Greek Testament,
p. 607), which would have been a play on the meaning of the name.

It is possible that this was Paul’s way of referring to
Luke. The “we” sections of Acts start and stop at Philippi. Luke may have stayed
there to help the new converts and collect the offering for the church in
Jerusalem.

▣ “to help these women” This is a
present middle imperative
which literally means “take hold with.” Paul
was admonishing one of the members of the Philippian church to help these two
women overcome their differences in the Lord (cf. Gal. 6:1-4).

NASB“who shared my struggle in the
cause of
the gospel”
NKJV“labored with me”
NRSV“struggled beside me”
TEV“have worked hard with me”
NJB“have struggled hard”

This term is only used here and in
1:27. It is a military or athletic term for a “hard fight.” It is metaphorical
for the intensity of gospel work. These women helped Paul in his evangelistic
mission work. Many of Paul’s helpers mentioned in Romans 16 were women. Even
missionaries have disagreements (cf. Acts 15:36-41). How they solve them as
Christians is the issue, and the witness!

▣ “Clement” This is a common name in the Roman world.
This person is mentioned nowhere else in the NT. However, Origen of Alexandria,
Eusebius, and Jerome believed that it refers to Clement of Rome who wrote a
letter to the Corinthian church sometime toward the end of the first century (a.d.
95). However, this identification seems highly speculative.

▣ “and the rest of my fellow-workers” Paul was
willing to use many helpers in his gospel work. He was no prima-donna; he
apparently delegated responsibility to other men and women. It is interesting to
note in Romans 16 how many women’s names appear as helpers of Paul.

▣ “whose names are in the book of life” This may
refer to the registration of the covenant people in the OT (cf. Dan. 7:10; 12:1)
which was metaphorical of God’s memory. There are two books mentioned in Dan.
7:10 and Rev. 20:12-15: (1) the book of remembrances and (2) the book of life.
The book of remembrances includes the names and deeds of both the redeemed and
the lost (cf. Ps. 58:6; 139:16; Isa. 65:6; Mal. 3:16). The book of life includes
the names of the redeemed and can be seen in Exod. 32:32; Ps. 69:28; Isa. 4:3;
Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev. 3:5; 13:8; 17:8; 20:12,15;
21:27. God knows those who are His. He will reward His followers and judge the
wicked (cf. Matt. 25:31-46; Rev. 20:11-15). In the Greco-Roman world this term
referred to the official registration of a city; if so, it might have been
another play on this city’s official status as a Roman colony (cf. 1:27; 3:20).

NASB (UPDATED) TEXT: 4:4-7

 4Rejoice in the Lord always;
again I will say, rejoice! 5Let your gentle spirit be known to
all men. The Lord is near.
6Be anxious for nothing, but in everything by prayer and supplication
with thanksgiving let your requests be made known to God. 7And the
peace of God, which surpasses all comprehension, will guard your hearts and your
minds in Christ Jesus.

4:4 There are two present active imperative forms of the term “rejoice” in v. 4. The
term can be translated as a farewell, but in this context they must be
translated “rejoice” (cf. I Thess. 5:16). This is a major theme in Philippians.
Notice the number of times the terms “all” and “every” are used in vv. 4-13 as
in 1:1-8. Joy must not be linked to circumstances. The key is the believers’
relationship to Christ (“in the Lord”).

4:5

NASB“gentle
spirit
NKJV, NRSV“gentleness”
TEV“a gentle attitude”
NJB“good sense”

This call to Christian lifestyle began in 3:1, but the
discussion of the false teachers drew Paul’s mind away until this point where he
renews the emphasis. The term itself is best translated “kind,” “gentle,” or
“yielding” (cf. I Tim. 3:3; Titus 3:2; James 3:17; I Pet. 2:18).

▣ “be known to all men” This verse has been
interpreted in two ways:

1. believers are to have this gentleness
toward other believers so that those outside the church will notice and be
attracted to Christ (cf. Matt. 5:16)

2. this gentleness is to be applied to all
people, regardless of their relationship to the Lord, as a witness to His power
in the lives of these converted pagans and as a deterrent to unfair criticism by
unbelievers (cf. Rom. 12:17; 14:18; II Cor. 8:21; I Pet. 2:12,15; 3:16)

 

NASB, NRSV,
NJB“The Lord is near”
NKJV“The Lord is at hand”
TEV“The Lord is coming soon”

This word “near” is used of time (cf. Matt. 24:32,33). The
Second Coming is a recurrent theme in Philippians. This has a very similar
meaning to the Aramaic word
maranatha (cf. I Cor. 16:22; Rev. 22:10). The any-moment expectation of
the Second Coming was and is an encouragement to Christian living (cf. Rom.
13:12; James 5:8-9).

It is also possible that this could have referred to the
Lord’s moment-by-moment presence with believers (cf. Matt. 28:20; Rom. 10:8 and
F. F. Bruce’s Answers to Questions, p. 201).


SPECIAL TOPIC: MARANATHA

4:6 “be anxious for nothing” This is a
present active imperative. The church at Philippi was
under great tension, both from without and within. Anxiety is not an appropriate
characteristic for the Christian life (cf. Matt. 6:25-34 and I Pet. 5:7). There
is nothing that should worry believers except possibly their standing fast in
the Lord and serving Him. The great enemy of peace is anxiety.

“but in everything by prayer and
supplication with thanksgiving”

This is a key answer to anxiety-prayer, for others and ourselves, mixed with
thanksgiving. It is interesting how often Paul uses the term “thanksgiving” in
combination with prayer (cf. Eph. 5:20; Col. 4:2; I Thess. 5:17-18; I Tim. 2:1).
There is an obvious contrast between “for nothing” and “in everything.” See
Special Topic: Paul’s Praise, Prayer, and Thanksgiving at Eph. 3:20.

▣ “Let your requests be made known to God” This a
present passive imperative
. There are several passages in the NT which
emphasize that believers should persist in prayer (cf. Matt. 7:7-11; Luke
18:2-8). Possibly, thanksgiving and perseverance are the two missing elements in
a proper theology of prayer. God knows what is needed but He desires the
fellowship and trust involved in prayer. God has limited Himself in many areas
to the prayers of His children; “We have not because we ask not” (cf. James
4:2).

4:7 “the peace of God” It is interesting that in this
context the peace of God is mentioned in v. 7 and the God who gives it is
mentioned in v. 9. The first emphasizes what God gives and the second His
character. Peace is used in several different senses in the NT:

1. it can be a title (cf. Isa. 9:6; Rom.
15:33; 16:20; II Cor. 13:11; Phil. 4:9; I Thess. 5:23; II Thess. 3:16)

2. it can refer to the peace of the gospel in
an objective sense (cf. John 14:27; 16:33; Col. 1:20)

3. it can refer to the peace of the gospel in
a subjective sense (cf. Eph. 2:14-17; Col. 3:15)

Sometimes 2 and 3 are combined as in Rom. 5:1. See Special Topic: Peace at
Col. 1:20.

▣ “which surpasses all comprehension” This is a
present active participle
. It has been interpreted in two ways: (1) God’s
peace is better than human reason or (2) God’s peace is beyond human reason. The
parallel passage in Eph. 3:20 is helpful. God’s ways are beyond our ways (cf.
Isa. 55:8-9). An example of this peace that passes all human ability to
understand is found in the life of Paul in this very chapter (cf. vv. 11-13).
The peace of God must be unconnected with circumstances and locked securely to
the person and work of Christ. For “surpasses” (huperechō) see Special
Topic: Paul’s Use of
Huper Compounds at Eph. 1:19.

▣ “shall guard your hearts and your minds” God’s
peace acts as a soldier guarding believers. This same beautiful truth of God’s
garrisoning of His children can be seen in I Peter 1:4, 5. The two Greek terms
“heart” (kardia) and “mind” (nous) are synonymous in speaking
about the whole person (feeling and thinking). Paul emphasizes Christian
thinking throughout this letter. See note at 3:15. See Special Topic: Heart at
Col. 2:2.

▣ “in Christ Jesus” He is the key to Paul’s theology.
All of God’s benefits and blessings flow to fallen mankind through the life,
teachings, death, resurrection, Second Coming and personal union with Jesus
Christ. Believers are vitally united with Him. This is theologically synonymous
with John’s “abide in me” of John 15.

NASB (UPDATED) TEXT: 4:8-9

  8Finally, brethren, whatever is true,
whatever is honorable, whatever is right, whatever is pure, whatever is lovely,
whatever is of good repute, if there is any excellence and if anything worthy of
praise, dwell on these things. 9The things you have learned and
received and heard and seen in me, practice these things, and the God of peace
will be with you.

4:8-9 This continues the emphasis on the believer’s
thought life. The rabbis saw the mind as the seed-bed of the soul. What we think
becomes who we are. These verses are much needed in the life of the modern
western church in a day of such socially accepted evil. Paul’s list is similar
to the Stoics’ lists of virtues. Paul was exposed to Greek philosophy as a
citizen of Tarsus. He even quotes several Greek writers (cf. Acts 17:28; I Cor.
15:37 and Titus 1:12). See Special Topic: Vices and Virtues in the NT at Col.
3:5.

4:8 “finally” See note at 3:1.

▣ “true” This is truth in contrast to falsehood,
however, it is not academic truth, but rather a lifestyle of godly living. This
very term is used of God in Rom. 3:4.

▣ “honorable” This literally means “dignified.” This
term is often translated “grave” and is used for church leaders in I Tim. 3:8,11
and Titus 2:2. It seems to have been used in the sense of “dignity” with
“attractiveness” toward both the saved and the lost.

▣ “right” This refers to one conforming to the
standard of God’s character, thereby being a morally upright person. In the OT
the Hebrew term for “right” comes from the word for “measuring reed” and refers
to God’s nature as the standard by which all humans are judged. This does not
mean that humans can be perfectly right with God on their own effort, but that
God has freely imputed the righteousness of Christ to those who believe in Him
by faith Once given, God’s character transforms the receiver!

▣ “pure” This is used in the sense of moral purity
(cf. I John 3:3).

▣ “lovely” This term is used only here in the NT. It
seems to mean “pleasing,” “amiable,” “congenial,” or “pleasant.” This is another
call for believers to live attractive lives.

NASB“of good repute”
NKJV“praiseworthy”
NRSV“commendable”
TEV“deserve praise”
NJB“admire”

This term is used only here in the NT. It refers to that
which is “praise-worthy” or “attractive.”

▣ “if there is any excellence”
The grammatical form of these eight items used in v. 8 changes after the sixth
one and becomes a first class conditional sentence which
was assumed to be true. The term “excellent” is used only here in Paul’s
writings and only three times in Peter’s (cf. I Pet. 2:9; II Pet. 1:3, 5). It
refers to doing something well with its accompanying prestige. It was a common
word in the Greek moral philosophers (Stoics). It is used to express goodness in
its fullest practical expression.

▣ “worthy of praise” This meant “that which was
approved both by God and by man” (cf. 1:11). It refers to being socially
acceptable to a culture for the purpose of attracting people to God (cf. I Tim.
3:2,7,10; 5:7; 6:14).

NASB“dwell on these things”
NKJV“meditate on these things”
NRSV“think about these things”
TEV“fill your minds with those things”
NJB“let your minds be filled with”

This is a present middle imperative.
This commercial term (logizomai) implies a process of calculating or
reasoning that was continual and priority. Dwell on these things so that they
can shape your thinking and living (see note at 3:15). God will do His part in
the believers’ lives through grace, but they must participate by removing those
things that they know will draw their heart away from the Lord (cf. I Thess.
5:21-22).

4:9 “the things you have learned and
received and heard and seen”
All four of these verbs
are aorist active indicatives. These relate to Paul’s
activities in Philippi. Both the content of believers’ theology and their
lifestyle (cf. Ezra 7:10) are crucial if believers are to reflect who the Lord
is and attract others to Him.

It is interesting that the second word “received” (paralambanō)
became an official term for “received tradition” and was used in that sense by
Paul in I Cor. 11:23; 15:3.

▣ “seen” This emphasis began in 3:17. As Paul
followed Christ, believers are to follow him.

▣ “Practice these things” This is a
present active imperative
, “keep on practicing these things!” Do not be
just hearers, but doers (cf. Luke 11:28; James 1:22). It is very similar to the
Hebrew concept, Shema (cf. Deut. 5:1; 6:4; 9:1; 20:3; 27:9-10), which
meant “to hear so as to do.” Christianity must not be turned into a creed
isolated from daily godly living.

▣ “the God of peace” As verse 7 emphasizes the peace
that God gives, this verse emphasizes the very nature of the One who gives it.
This emphasis on the peace-giving God can be seen in Rom. 15:33; 16:20; II Cor.
13:11; I Thess. 5:23; Heb. 13:20. Jesus is called the Lord of peace in II Thess.
3:16.

NASB (UPDATED) TEXT: 4:10-14

 10But I rejoiced in the Lord
greatly, that now at last you have revived your concern for me; indeed, you were
concerned before, but you lacked opportunity. 11Not that I
speak from want, for I have learned to be content in whatever circumstances I
am.
12I know how to get along with humble means, and I also know how to
live in prosperity; in any and every circumstance I have learned the secret of
being filled and going hungry, both of having abundance and suffering need.
13I can do all things through Him who strengthens me.
14Nevertheless, you have done well to share with me in my
affliction.

4:10 “I rejoiced” Paul is so appreciative of this
church’s help (money, concern, prayers, Epaphroditus).

NASB, NRSV“that now at last you have revived your concern for me”
NKJV“that now at last your care for me has flourished again”
TEV“after so long a time you once more had the chance of showing that you care for me”
NJB“now that at last your consideration for me has blossomed again”

At first glance this seems to be a negative statement in
English. It is very similar to the phrase found in Rom. 1:10. The term “revived”
means “to bloom again.” Paul is simply stating that they had the desire to help
him but they had not had an opportunity (imperfect tense
of both the verb and the infinitive of v. 10b). This probably refers to a monetary gift (cf.
v. 14). For a good article see Gordon Fee,
To What End Exegesis? pp. 282-289.

4:11 “I have learned to be content in whatever circumstances
I am”
This is an aorist tense employing a Stoic term (autarkēs). The Stoic
philosophers used this term translated “contented” as the goal of their
philosophy, which was a passionless distancing from the affairs of life, “a
self-sufficiency.” Paul was not saying that he was self-sufficient, but that he
was Jesus-sufficient (“in the Lord,” v. 10). The peace of God is not connected
with circumstances, but with the person and work of Christ. This contentment is
both a Christian worldview and friendship with the Savior. The theological
concept of Christian contentment is also found in II Cor. 9:8; I Tim. 6:6,8;
Heb. 13:5.

4:12 This verse has three perfect tense verbs and six present infinitives.
It is a beautiful, artistic affirmation of Paul’s trust in God’s
moment-by-moment provision “in Christ.” See Special Topic: Wealth at Eph. 4:28.

▣ “I know how to get along with humble means, and I also
know how to live in prosperity”
The two “I knows” are
perfect active indicatives
. Paul knew about want and plenty! The first
term is translated “humbled” in 2:8, where it is used of Jesus. Here it means
“less than what is needed for daily life.”

The second word means “much more than is needed for daily
life.” There are two dangers facing believers in their Christian lifestyle:
poverty and wealth (cf. Pro. 30:7-9). The danger is that with poverty one
becomes discouraged with God and with wealth one becomes self-sufficient apart
from God.

▣ “prosperity. . .assurance”
See Special Topic: Abound at Eph. 1:8.

NASB, NRSV,
TEV“I have learned the secret”
NKJV“I have learned”
NJB“I have mastered the secret”

This literally means “I have been initiated.” This is
another perfect passive indicative. This term is used
only here in the NT. It was used in the mystery religions for one who was
initiated into their cult. Paul was asserting that he has learned by experience
and by theology that the true secret of happiness is found in Christ, not in
circumstances (cf. The Christian’s Secret of a Happy Life by Hannah
Whithall Smith).

4:13 The term “Christ” found in the King James
Version does not occur in this verse in the oldest Greek manuscripts (א*,
A, B, or D*). However, the pronoun “Him” certainly
refers to Jesus. This is the flipside of the truth found in John 15:5. Biblical
truth is often presented in tension-filled pairs. Usually one side emphasizes
God’s involvement and the other, mankind’s. This eastern method of presenting
truth is very difficult for western people to grasp. Many of the tensions
between denominations are a misunderstanding of this type of dialectical
presentations of truth. To focus on one aspect or the other is to miss the
point! These isolated proof texts have developed into systems of theology which
are in fact only “half truths”!

▣ “strengthens” This is a
Present active participle, “the one who continues to
strengthen” (cf. Eph. 3:16; Col. 1:11; I Tim. 1:12; II Tim. 4:17). Believers
need to be strengthened by Christ. They also need to be strong (cf. I Cor. 16:13
Eph. 6:10; II Tim. 2:1). This is the paradoxical tension found so often in
Scripture. Christianity is a covenant; God initiates it and sets the conditions
and privileges, but humans must respond and obey and continue! These believers
were under internal and external pressure from false teachers and persecutors!
As Paul was content in all circumstances, so must they be (and us, too).

4:14 These believers shared with Paul in the
spreading of the gospel (cf. 1:5) and the persecution that it brought. See
Special Topic: Tribulation at Eph. 3:13.

NASB (UPDATED) TEXT: 4:15-20

 15You yourselves also know, Philippians, that
at the first preaching of the gospel, after I left Macedonia, no church shared
with me in the matter of giving and receiving but you alone; 16for
even in Thessalonica you sent a gift more than once for my needs.
17Not that I seek the gift itself, but I seek for the profit which
increases to your account. 18But I have received everything in full
and have an abundance; I am amply supplied, having received from Epaphroditus
what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to
God.
19And my God will supply all your needs according to His riches in
glory in Christ Jesus. 20Now to our God and Father be the
glory forever and ever. Amen.

4:15,16 This has been understood to be a
contradiction to II Cor. 11:8-9, which implies that the other churches of
Macedonia also helped Paul. However, the time element is significant. Paul is
saying that at this particular time no other church besides this church at
Philippi had helped him. Paul was very hesitant to accept financial
contributions (cf. I Cor. 9:4-18; II Cor. 11:7-10; 12:13-18; I Thess. 2:5-9; and
II Thess. 3:7-9).

4:15 “You yourselves also know” This is an emphatic
“you” and a perfect active indicative. Paul shared
himself with this church and they reciprocated.


SPECIAL TOPIC: CHURCH (EKKLESIA)

NASB, NKJV,
NRSV“shared with me in the matter of giving and receiving”
TEV“shared my profits and losses”
NJB“made common account with me in the matter of expenditure and receipts”

There is a series of commercial terms in vv. 15-18 which can
be verified and defined from the Koine Greek papyri found in Egypt and the
ostraca (broken pottery used as writing material). This first one was a banking
term for an open account.

Paul was acutely aware of the problems caused by money. As a
rabbi he was not allowed to take money for his teaching. The false accusations
by the factions at Corinth reinforced his need to refuse monetary help from the
churches. Paul must have felt uniquely comfortable with this congregation.

4:17 “I seek. . .seek” This is a very strong Greek
term used twice to show Paul’s ambiguous feelings about his thanksgiving for the
gift and yet his not actively seeking their help. He realized that they would
receive a blessing from God for their stewardship and generosity in the gospel.
For this he was glad.

▣ “the profit which increases to your account” This
is another commercial metaphor which refers to the interest that accrued and was
deposited in another’s account. Giving to gospel causes results in gospel
blessings (cf. v. 19).

4:18 “I have received everything in full,” This is
another business term for a receipt of a payment in full. Paul felt this church
had done everything expected and far more. (The use of the term “abound” or
“abundance” and the prefect passive indicative “amply
supplied”).

“Epaphroditus” He was the Philippian church’s representative sent to
deliver the monetary gift and stay on to help Paul (cf. 2:25-30).

▣ “a fragrant aroma; an acceptable sacrifice, well pleasing
to God”
This came from an OT metaphor of an accepted sacrifice on the
altar of burnt offerings (cf. Gen. 8:21; Exod. 29:18,25,41; Lev. 1:9,13; Ezek.
20:41). This same type of metaphor is used by Paul in II Cor. 2:15 and Eph. 5:2.

The help given to Paul as a minister of the gospel is in
reality given to God and will be repaid and blessed by Him!

4:19 “My God shall supply all your needs” This is not
a blank check from God! “Needs” must be defined. This must be seen in light of
the principles of spiritual giving found in II Corinthians 8 and 9, particularly
9:6-15. This is not a promise that can be taken out of context and be applied to
every human desire. In this context it relates to Paul’s provision for ministry.
God will always supply those who are generous givers with more to give. This
does not mean that they will have more for personal use, but more to give to
gospel causes!

▣ “according to His riches in glory in Christ Jesus”
It must be remembered that this whole chapter is motivated by the work of Christ
and that all that is accomplished in the Christian life is by the help of the
Lord, “in the Lord,” (cf. vv. 1, 2, and 4). All of God’s blessings come through
Christ.

4:20 “to our God and Father be glory forever and
ever”
This is very similar to Paul’s closing prayer in other books. The
term “forever and ever” is literally “to the ages of the ages,” which is a Greek
idiom for “forever.” See Special Topic: Paul’s Praise, Prayer, and Thanksgiving
at Eph. 3:20.

The description of God as Father is one of the greatest
truths of the Bible (cf. Hosea 11). The family metaphors used for God (Father,
Son) help humans understand His nature and character. God accommodates Himself
to human understanding by using human titles, human analogies, and negation. For
fuller note on “glory” see Eph. 1:6.

“Amen” is the Hebrew word for “faith” or “faithfulness” (cf. Hab.
2:4). Originally this term was used to describe a stable stance, sure footing.
It came to be used metaphorically of someone who was faithful, stable,
steadfast, dependable, trustworthy. Later it came to be commonly used in the
sense of an affirmation of a trustworthy statement. See Special Topic at Eph.
3:20.

NASB (UPDATED) TEXT: 4:21-23

 21Greet every saint in Christ Jesus. The
brethren who are with me greet you. 22All the saints greet you,
especially those of Caesar’s household.
23The
grace of the Lord Jesus Christ be with your spirit.

4:21-23 It is possible that this was written in
Paul’s own hand which became a common technique to verify the authenticity of
his letters (cf. I Cor. 16:21; Gal. 6:11; Col. 4:18; II Thess. 3:17; Philemon v.
19). This was also a common practice in the Koine Greek papyri found in Egypt.
Most of Paul’s letters were penned by a scribe (cf. Rom. 16:22).

4:21 “greet every saint” This is the only use of the
word “saint” in the NT in the singular. It is followed in v. 22 by the plural form. Even v. 21 is used in a corporate sense. To be saved
makes one a part of a family, a body, a field, a building, a people! It is
impossible to be a spiritual “lone ranger.” The gospel is received individually
but results in a collective fellowship.

Be carful of the modern western overemphasis on individual
rights and freedoms. Christianity is a corporate experience. Even well-known
Reformation (Luther) slogans like “the Priesthood of the Believer” are
biblically inaccurate. The NT people of God are described by the OT priestly
phrases (cf. I Pet. 2:5,9; Rev. 1:60. But note that they are all plural, “a kingdom of priests.”

Remember, believers are individually gifted at salvation for
the common good (cf. I Cor. 12:7). We are saved to serve. Our modern cultural
milieu has changed the biblical focus into “what’s in it for me?” thereby
turning salvation into a ticket to heaven instead of a life of ministry.
Believers are not saved so that they might exercise their freedoms nor actualize
their potential, they are saved from sin to serve God (cf. Romans 6). See
Special Topic: Saints at Col. 1:2.

4:22 “especially those of Caesar’s household” This
obviously relates to servants, slaves, and minor officials in Rome in
governmental service (cf. 1:13). Paul’s gospel had even invaded the Emperor’s
own staff and would one day cause the whole pagan system to collapse.

4:23

NASB, NRSV,
NJB“be with your spirit”
NKJV, TEV“be with you all”

This refers to the human person. In the NT it is often very
difficult to know if the author is referring to the Holy Spirit (with a capital
“S”) or the human spirit which is motivated by the Holy Spirit (with a little
“s”). In this context it is obviously a little “s.”

There is a manuscript variation in the Pauline closing (cf.
Gal. 6:18 and Philemon 25). Some Greek texts, אc,
K, and the Textus Receptus (NKJV), have “with you all,” which was Paul’s close
in I Cor. 16:24; II Cor. 13:13; II Thess. 3:18 and Titus 3:15. The majority of
ancient Greek papyrus and uncial manuscripts have “with your spirit.”

 

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you
are responsible for your own interpretation of the Bible. Each of us must walk
in the light we have. You, the Bible, and the Holy Spirit are priority in
interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought provoking, not definitive.

1. What is the key phrase of this chapter?

2. What does it mean “to stand firm”?

3. What are the principles for solving disunity in a local
church?

4. Give the aspects of prayer that Paul mentions in verses
4-7.

5. Describe in your own words the significance of verses 8
and 9 to our day.

6. Is verse 10 a negative statement by Paul to chide the
Philippians for not helping him?

7. What is the true secret of happiness expressed in verses
11-13?

8. List and explain the three commercial terms found in
verses 15, 17 and 18.

9. Explain how the context affects the proper interpretation
of verse 19a.

 

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