You yourselves also know, you Philippians, that in the beginning of the Good News, when I departed from Macedonia, no assembly shared with me in the matter of giving and receiving but you only. For even in Thessalonica you sent once and again to my need. Not that I seek for the gift, but I seek for the fruit that increases to your account. But I have all things and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. My God will supply every need of yours according to his riches in glory in Christ Jesus.
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Philippians 4:15-19 sits inside this longer paragraph.
But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity. Not that I speak because of lack, for I have learned in whatever state I am, to be content in it. I know how to be humbled, and I also know how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need. I can do all things through Christ, who strengthens me. However you did well that you shared in my affliction. You yourselves also know, you Philippians, that in the beginning of the Good News, when I departed from Macedonia, no assembly shared with me in the matter of giving and receiving but you only. For even in Thessalonica you sent once and again to my need. Not that I seek for the gift, but I seek for the fruit that increases to your account. But I have all things and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. My God will supply every need of yours according to his riches in glory in Christ Jesus. Now to our God and Father be the glory forever and ever! Amen.
Parallel Translations
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You yourselves also know, you Philippians, that in the beginning of the Good News, when I departed from Macedonia, no assembly shared with me in the matter of giving and receiving but you only.
For even in Thessalonica you sent once and again to my need.
Not that I seek for the gift, but I seek for the fruit that increases to your account.
But I have all things and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.
My God will supply every need of yours according to his riches in glory in Christ Jesus.
-
Ye of Philippos knowe that in the begynnynge of the gospell when I departed from Macedonia no congregacion bare parte with me as concernynge gevynge and receavynge but ye only.
For when I was in Tessalonica ye sent once and afterwarde agayne vnto my nedes:
not that I desyre gyftes: but I desyre aboudant frute on youre parte.
I receaved all and have plentie. I was even filled after that I had receaved of Epaphroditus that which came from you an odour that smelleth swete a sacrifice accepted and plesaunt to God.
My god fulfill all youre nedes thorow his glorious riches in Iesu Christ.
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And yee Philippians knowe also that in the beginning of the Gospell, when I departed from Macedonia, no Church communicated with me, concerning the matter of giuing and receiuing, but yee onely.
For euen when I was in Thessalonica, yee sent once, and afterward againe for my necessitie,
Not that I desire a gift: but I desire the fruit which may further your reckoning.
Now I haue receiued all, and haue plentie: I was euen filled, after that I had receiued of Epaphroditus that which came from you, an odour that smellleth sweete, a sacrifice acceptable and pleasant to God.
And my God shall fulfill all your necessities through his riches with glorie in Iesus Christ.
Cross-references (84)
- 2 Corinthians 9:8-11 (v19) And God is able to make all grace abound to you, that you, always having all sufficiency in everything, may abound to every good work. As…
- Psalms 84:11 (v19) For Yahweh God is a sun and a shield. Yahweh will give grace and glory. He withholds no good thing from those who walk blamelessly.
- 1 Peter 5:10 (v19) But may the God of all grace, who called you to his eternal glory by Christ Jesus, after you have suffered a little while, perfect,…
- Psalms 23:1-5 (v19) Yahweh is my shepherd: I shall lack nothing. He makes me lie down in green pastures. He leads me beside still waters. He restores my soul.…
- 1 Timothy 6:17 (v19) Charge those who are rich in this present world that they not be arrogant, nor have their hope set on the uncertainty of riches, but on the…
Show all 84 cross-references
- Micah 7:7 (v19) But as for me, I will look to Yahweh. I will wait for the God of my salvation. My God will hear me.
- Proverbs 3:9-10 (v19) Honor Yahweh with your substance, with the first fruits of all your increase: so your barns will be filled with plenty, and your vats will…
- Deuteronomy 8:3-4 (v19) He humbled you, allowed you to be hungry, and fed you with manna, which you didn’t know, neither did your fathers know, that he might teach…
- Malachi 3:10 (v19) Bring the whole tithe into the storehouse, that there may be food in my house, and test me now in this,” says Yahweh of Armies, “if I will…
- Luke 12:30-33 (v19) For the nations of the world seek after all of these things, but your Father knows that you need these things. But seek God’s Kingdom, and…
- Proverbs 11:24-25 (v19) There is one who scatters, and increases yet more. There is one who withholds more than is appropriate, but gains poverty. The liberal soul…
- 2 Samuel 22:7 (v19) In my distress, I called on Yahweh. Yes, I called to my God. He heard my voice out of his temple. My cry came into his ears.
- Psalms 36:8 (v19) They shall be abundantly satisfied with the abundance of your house. You will make them drink of the river of your pleasures.
- Nehemiah 9:15 (v19) and gave them bread from the sky for their hunger, and brought water out of the rock for them for their thirst, and commanded them that…
- Ephesians 3:16 (v19) that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inner…
- Colossians 3:16 (v19) Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs,…
- Colossians 1:27 (v19) to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope…
- Psalms 41:1-3 (v19) Blessed is he who considers the poor. Yahweh will deliver him in the day of evil. Yahweh will preserve him, and keep him alive. He shall be…
- Psalms 112:5-9 (v19) It is well with the man who deals graciously and lends. He will maintain his cause in judgment. For he will never be shaken. The righteous…
- Romans 8:18 (v19) For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us.
- Ephesians 1:7 (v19) in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
- Ephesians 3:8 (v19) To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ,
- Psalms 130:7 (v19) Israel, hope in Yahweh, for there is loving kindness with Yahweh. Abundant redemption is with him.
- Romans 9:23 (v19) and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory,
- Genesis 48:15 (v19) He blessed Joseph, and said, “The God before whom my fathers Abraham and Isaac walked, the God who has fed me all my life long to this day,
- Psalms 104:24 (v19) Yahweh, how many are your works! In wisdom, you have made them all. The earth is full of your riches.
- 2 Corinthians 4:17 (v19) For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory,
- 2 Chronicles 18:13 (v19) Micaiah said, “As Yahweh lives, I will say what my God says.”
- Daniel 6:22 (v19) My God has sent his angel, and has shut the lions’ mouths, and they have not hurt me; because as before him innocence was found in me; and…
- Romans 2:4 (v19) Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance?
- Ephesians 1:18 (v19) having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his…
- Ephesians 2:7 (v19) that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus;
- Romans 11:33 (v19) Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!
- 1 Thessalonians 2:12 (v19) to the end that you should walk worthily of God, who calls you into his own Kingdom and glory.
- 2 Corinthians 12:21 (v19) that again when I come my God would humble me before you, and I would mourn for many of those who have sinned before now, and not repented…
- Titus 3:14 (v17) Let our people also learn to maintain good works for necessary uses, that they may not be unfruitful.
- John 20:17 (v19) Jesus said to her, “Don’t hold me, for I haven’t yet ascended to my Father; but go to my brothers and tell them, ‘I am ascending to my…
- John 20:27 (v19) Then he said to Thomas, “Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don’t be unbelieving, but…
- 1 Peter 5:1 (v19) Therefore I exhort the elders among you, as a fellow elder, and a witness of the sufferings of Christ, and who will also share in the glory…
- Nehemiah 5:19 (v19) Remember me, my God, for good, all that I have done for this people.
- Romans 1:8 (v19) First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world.
- Philemon 1:4 (v19) I thank my God always, making mention of you in my prayers,
- Hebrews 13:16 (v18) But don’t forget to be doing good and sharing, for with such sacrifices God is well pleased.
- Hebrews 6:10 (v17) For God is not unrighteous, so as to forget your work and the labor of love which you showed toward his name, in that you served the…
- 2 Corinthians 9:9-13 (v17) As it is written, “He has scattered abroad. He has given to the poor. His righteousness remains forever.” Now may he who supplies seed to…
- 2 Corinthians 9:12 (v18) For this service of giving that you perform not only makes up for lack among the saints, but abounds also through much giving of thanks to…
- Philippians 4:12 (v18) I know how to be humbled, and I also know how to abound. In everything and in all things I have learned the secret both to be filled and to…
- John 15:8 (v17) “In this my Father is glorified, that you bear much fruit; and so you will be my disciples.
- Ephesians 5:2 (v18) Walk in love, even as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
- Philippians 1:5 (v15) for your partnership in furtherance of the Good News from the first day until now;
- 1 Thessalonians 2:9 (v16) For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the…
- Philippians 2:25-26 (v18) But I counted it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and servant of my need,…
- Luke 14:12-14 (v17) He also said to the one who had invited him, “When you make a dinner or a supper, don’t call your friends, nor your brothers, nor your…
- John 15:16 (v17) You didn’t choose me, but I chose you and appointed you, that you should go and bear fruit, and that your fruit should remain; that…
- Romans 12:1 (v18) Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your…
- 2 Corinthians 2:14-16 (v18) Now thanks be to God, who always leads us in triumph in Christ, and reveals through us the sweet aroma of his knowledge in every place. For…
- 2 Corinthians 9:5 (v17) I thought it necessary therefore to entreat the brothers that they would go before to you and arrange ahead of time the generous gift that…
- Philippians 4:11 (v17) Not that I speak because of lack, for I have learned in whatever state I am, to be content in it.
- 2 Thessalonians 1:3 (v18) We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love…
- Titus 1:7 (v17) For the overseer must be blameless, as God’s steward, not self-pleasing, not easily angered, not given to wine, not violent, not greedy for…
- 1 Peter 2:5 (v18) You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God…
- 1 Peter 5:2 (v17) Shepherd the flock of God which is among you, exercising the oversight, not under compulsion, but voluntarily, not for dishonest gain, but…
- Matthew 25:34-40 (v17) Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of…
- Romans 15:28 (v17) When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain.
- 1 Thessalonians 2:5 (v17) For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness),
- Proverbs 19:17 (v17) He who has pity on the poor lends to Yahweh; he will reward him.
- Malachi 1:10 (v17) “Oh that there were one among you who would shut the doors, that you might not kindle fire on my altar in vain! I have no pleasure in you,”…
- Matthew 10:40-42 (v17) He who receives you receives me, and he who receives me receives him who sent me. He who receives a prophet in the name of a prophet will…
- John 12:3-8 (v18) Therefore Mary took a pound of ointment of pure nard, very precious, and anointed Jesus’s feet and wiped his feet with her hair. The house…
- Acts 17:1 (v16) Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue.
- Acts 20:33-34 (v17) I coveted no one’s silver, gold, or clothing. You yourselves know that these hands served my necessities, and those who were with me.
- 1 Corinthians 9:11-15 (v17) If we sowed to you spiritual things, is it a great thing if we reap your fleshly things? If others partake of this right over you, don’t we…
- 2 Corinthians 11:8-12 (v15) I robbed other assemblies, taking wages from them that I might serve you. When I was present with you and was in need, I wasn’t a burden on…
- 2 Corinthians 11:16 (v17) I say again, let no one think me foolish. But if so, yet receive me as foolish, that I also may boast a little.
- Philippians 1:11 (v17) being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God.
- Micah 7:1 (v17) Misery is mine! Indeed, I am like one who gathers the summer fruits, as gleanings of the vineyard: There is no cluster of grapes to eat. My…
- Acts 16:40–17:5 (v15) They went out of the prison, and entered into Lydia’s house. When they had seen the brothers, they encouraged them, then departed. Now when…
- 2 Corinthians 12:11-15 (v15) I have become foolish in boasting. You compelled me, for I ought to have been commended by you, for I am in no way inferior to the very…
- 1 Thessalonians 2:18 (v16) because we wanted to come to you—indeed, I, Paul, once and again—but Satan hindered us.
- 1 Timothy 3:3 (v17) not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous;
- 2 Peter 2:3 (v17) In covetousness they will exploit you with deceptive words: whose sentence now from of old doesn’t linger, and their destruction will not…
- 2 Peter 2:15 (v17) forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrongdoing;
- Jude 1:11 (v17) Woe to them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in Korah’s rebellion.
- 1 Timothy 6:10 (v17) For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (22 sources)
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John Calvin 1540 · Public Domain On vv15, 17, 18, 19 15 And ye know I understand this to have…
15 And ye know I understand this to have been added by way of excuse, inasmuch as he often received something from them, for if the other Churches had discharged their duty, it might have seemed as though he were too eager to receive. Hence in clearing himself he praises them, and in praising them he modestly excuses others. We must also, after Paul’s example, take heed lest the pious, on seeing us too much inclined to receive from others, should on good grounds reckon us to be insatiable. You also know, says he. “I do not require to call in other witnesses, for ye yourselves also know.” For it frequently happens, that when one thinks that others are deficient in duty, he is the more liberal in giving assistance. Thus the liberality of some escapes the notice of others.
In the matter of giving and receiving He alludes to pecuniary matters, in which there are two parts, the one receiving, the other expending. It is necessary that these should be brought to an equality by mutual compensation. There was an account of this nature carried on between Paul and the Churches. While Paul administered the gospel to them, there was an obligation devolving upon them in return for supplying what was necessary for the support of his life, as he says elsewhere,
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If we dispense to you spiritual thinqs, is it a great matter if you give in return carnal things? (1 Corinthians 9:11.)
Hence, if the other churches had relieved Paul’s necessities, they would have been giving nothing gratuitously, but would have been simply paying their debt, for they ought to have acknowledged themselves indebted to him for the gospel. This, however, he acknowledges, had not been the case, inasmuch as they had not laid out anything on his account. What base ingratitude, and how very unseemly, to treat such an Apostle with neglect, to whom they knew themselves to be under obligation beyond their power to discharge! On the other hand, how great the forbearance of this holy man, to bear with their inhumanity with so much gentleness and indulgence, as not to make use of one sharp word by way of accusing them!
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv15, 17, 18 He witnesseth that he remembereth also their former benefits,…
He witnesseth that he remembereth also their former benefits, and again putteth away sinistrous suspicion of immoderate desire, in that that he received nought of any else.
At that beginning when I preached the Gospel amongst you.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–19 15 Now ye Philippians know also, that in the…
15 Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.
Ver. 15. But ye only] One poor Philippian shamed a hundred close fisted Corinthians. Araunah gave like a king, 2Sa 24:23, and is therefore crowned and chronicled: Zec 9:7; "Ekron shall be as the Jebusite," that is, as this famous Jebusite Araunah, that parted with his freehold for pious uses. (Tremel.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv15–19 He amplifies the present favour the Christians at Philippi…
He amplifies the present favour the Christians at Philippi had vouchsafed to him, by a thankful recollection of their former liberality.
In the beginning of the gospel; soon after he had preached and planted the good things of salvation amongst them, Phi 2:22 Act 16:12,13,40.
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When I departed from Macedonia; comparing their first benevolence with other churches, when leaving of Macedonia, Act 18:5; 2Co 11:9.
No church communicated with me as concerning giving and receiving, but ye only; none of the rest of the churches had, for the spiritual things received of him in his ministration, distributed of their carnal or temporal, (though that was their duty beyond dispute, 1Co 9:7,11,13,14; Ga 6:6; 1Ti 5:17,18), but they alone: which might at once commend their Christian liberality, and evince that he in preaching of the gospel was not mercenary, not having exacted a reward from others, but preached the gospel freely, 2Co 11:7.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v17 Here remark, 1. The modesty and great ingenuity of…
Here remark, 1. The modesty and great ingenuity of the apostle, in assuring them, that his praising their liberality so much was not upon design to get more: Not because I desire a gift; that is, any further gift for my own private advantage; I am far from the thought of spunging upon you: but I aim at your advantage in this that your liberality may afford you the fruits of a plentiful reward in the day of Christ, who will not forget your work and labour of love in ministering to the saints. Having thus guarded against all suspicion of greediness in himself, and evidenced that his commending of their liberality was not upon design, he proceeds again to praise their liberality yet farther, and extols it in such words as may cause admiration.
Note, 1. How abundantly satisfied the apostle was with what he had received, I have all, and abound, I am full; as if he had had the treasures of the Indies in his coffers. Grace is content with a little, and thinks that little an abundance; the contented man only is rich.
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2. How St. Paul gives an acknowledgment, under his hand, that Epaphroditus had faithfully delivered to him the whole of their charity sent by him; I have received of Epaphroditus all the things which were sent from you. Epaphroditus was their chief minister, or bishop, a person of great reputation, whose fidelity none could suspect; yet St. Paul gives it under his hand, that he had executed his trust faithfully. Though a man be never so trust-worthy in himself, and be never so much entrusted by others, yet he ought, in wisdom, to guard against any suspicion which may be taken up against his honesty and faithfulness.
Note, 3. The high expressions which St. Paul makes use of, in setting forth the Philippians’ charity towards him: he calls it an odour of sweet smell, a sacrifice acceptable and well-pleasing to God; the very same words here which he makes use of, Eph 5:2, where he calls the death of Christ, a sacrifice and sweet- smelling savour. The expression is borrowed from the Levitical sacrifices, which were of God’s appointing and approving; and it imports, that our charity expressed towards the members, but especially the ministers, of Jesus Christ, now under the gospel, is as acceptable and well-pleasing unto God as the sweetest incense and the fattest sacrifices were under the law.
Here observe, That the Socinians, to lessen the meritoriousness of Christ’s sacrifice, do parallel this text with that other, Eph 5:2, "Is the death of Christ (say they) called a sacrifice, and sweet-smelling savour? So is the Philippians’ charity here called a sacrifice, but both in a figurative and metaphorical sense only."
But mark the difference, St. Paul, Eph 5:2 says, Christ gave himself a sacrifice, which, being once offered, was sufficient to take away sin, Heb 10:10 but the Philippians are not said to give themselves a sacrifice, but their alms were as grateful to God as incense.
If it be said from Rom 12:1 that believers are required to present themselves living sacrifices unto God, and acceptable: I answer, So they are, and so they do present themselves gratulatory, but not expiatory, sacrifices unto God, Ye are a royal priesthood, to offer up spiritual sacrifices, acceptable unto God through Jesus Christ. 2Pe 2:5 Christ’s oblation and sacrifice was acceptable for itself; believers, and their eucharistical sacrifices, are acceptable to God only in, by, and through, our Lord Jesus Christ, By him set us offer the sacrifice of praise continually. Heb 13:15
Note lastly, The assurance which St. Paul gives the Philippians, that God would abundantly recompense their charity into their own bosoms, Php 4:19.My God will supply all your need, &c. As if he had said, "Do not think you shall want, because you have liberally supplied my wants; no, my God will supply you, for your supplying me: According to his riches in glory, that is, according to his rich mercy and glorious grace." There is no need to be supplied in the glory of the next life, but there is a glory in rich grace, which readily and plentifully supplies all the needs in this life.
Note, 1. That such as administer now to the wants of others, may fall into want, and be driven to straits themselves.
2. That the more forward they have been to supply the wants and administer to the necessities of others in the time of their abundance, the more may they expect from the bountiful hand of God, in the day of their necessity and distress: My God shall supply all your need, &c.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv15–19 Now ye Philippians know also,.... As well as the…
Now ye Philippians know also,.... As well as the apostle did, that they not only communicated now, but also had done formerly, and when none else beside them did; wherefore he not only commends them for their present kindness to him, but for their past favours:
that in the beginning of the Gospel; of the preaching of it by the apostle in the parts of Macedonia, particularly at Philippi; as soon as ever the Gospel was preached to them, they showed a grateful and beneficent spirit; of which we have an instance in Lydia, the first person we read of converted there, and also in the jailer, who was the next; see Act 16:12; yea, not only while he was with them they communicated to him, but when he was gone from them:
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when I departed from Macedonia; when he went to Corinth and other places, to preach the Gospel in other parts and to other people, they sent the brethren after him with presents which supplied what was lacking to him, and in which other churches were deficient; see Co2 11:8; the Ethiopic version reads, "when ye went from Macedonia with me": but is not supported by any copy or other version:
no church communicated with me, as concerning giving and receiving,
but ye only; the phrase, "giving and receiving", is the same with avm wmtN, which is often used by the Jews for trading and commerce (e); and the allusion is to the keeping of accounts by men in business, by debtor and creditor, in a book, putting down in one column what is delivered out, and in the other what is received, whereby accounts are kept clear: the apostle's meaning is, that whereas he and his fellow ministers had delivered out spiritual things to this church, they had in return communicated their carnal things; so that there was a proper account kept, which was not observed by other churches, and which was greatly to the commendation of this,
(e) Vid. Kimchi in Psal. xv. 3. & Targum in Isa. ix. 4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv15, 17, 18, 19 In the beginning of the gospel - When it…
In the beginning of the gospel - When it was first preached at Philippi. In respect of giving - On your part. And receiving - On mine.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15–19 Verse 15. In the beginning of the Gospel] When,…
Verse 15. In the beginning of the Gospel] When, having preached to you, I went forth into Macedonia, I received help from none of the Churches which I had founded, but from you alone. I received nothing from any others, and nothing was offered me.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v15 Php 4:15-19. Ye know that in the beginning of…
Php 4:15-19. Ye know that in the beginning of the gospel — When it was first preached at Philippi; no church — No Christian society, as such; communicated with me — In the matter of giving me money, and of my receiving money from them; but ye only — I received money from no church but yours. Not because I desire a gift, &c. — I would not have you think that I commend your liberality merely out of respect to myself; but I desire fruit, &c. — I do it chiefly out of respect to you; that you may do that which may turn to your everlasting advantage. But l have all — So also the Vulgate reads the clause; but the original expression, απεχω παντα, according to Estius, may be translated, I have from you all things; that is, my wants are amply supplied by you; and I abound — I have more than sufficient for my present state; having received of Epaphroditus the things sent from you — Besides money, the Philippians may have sent to the apostle clothes and other necessaries: an odour of a sweet smell — A service wherewith God is well pleased. See Heb 13:16. “The same epithets were anciently given to all the kinds of sacrifices; not only in the peace and thank-offerings, but to the burnt-offerings and sin-offerings. See note on Eph 5:2. Here they are given to the present which the Philippians sent to the apostle; not because that present partook of the nature of any sacrifice or offering whatever, as is plain from this, that it was offered immediately to the apostle, and not to God; but merely to show how acceptable to God that work of charity was which the Philippians had performed to the suffering apostle of Christ.” — Macknight. But my God — Whose ambassador I am; shall supply all your need — As he has mine. He shall recompense you even in this life, as far as he knows will be for your good; according to his riches in glory — And he is well able to do it, being gloriously rich in blessings of all kinds.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15–19 In the beginning of the gospel - “At the…
In the beginning of the gospel - “At the time when I first preached the gospel to you; or when the gospel began its benign influence on your hearts.”
When I departed from Macedonia - See Act 17:14. The last place that Paul visited in Macedonia, at that time, was Berea. There a tumult was excited by the Jews, and it was necessary for him to go away. He left Macedonia to go to Athens; and left it in haste, amidst scenes of persecution, and when he needed sympathizing aid. At that time, as well as when he was in Thessalonica Act 17:1-10, he needed the assistance of others to supply his wants; and he says that aid was not withheld. The meaning here is, that this aid was sent to him “as he was departing from Macedonia;” that is, alike in Thessalonica and afterward. This was about twelve years before this Epistle was written - Doddridge.
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No church communicated with me - No church so participated with me in my sufferings and necessities, as to send to my relief; compare 2Co 11:8-9. Why they did not, Paul does not intimate. it is not necessary to suppose that he meant to blame them. They might not have been acquainted with his necessities. All that is implied here is, that he specially commends the Philippians for their attention to him.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15, 19 Giving and receiving; by my giving your spiritual instructions,…
Giving and receiving; by my giving your spiritual instructions, and you returning me temporal assistance; and know that these, your charities, are an odour of sweetness, an acceptable sacrifice to God. (ver. 18.) (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv15–19 Now--"Moreover." Arrange as Greek, "Ye also know (as well…
Now--"Moreover." Arrange as Greek, "Ye also know (as well as I do myself)."
in the beginning of the gospel--dating from the Philippian Christian era; at the first preaching of the Gospel at Philippi.
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when I departed from Macedonia-- (Act 17:14). The Philippians had followed Paul with their bounty when he left Macedonia and came to Corinth. Co2 11:8-9 thus accords with the passage here, the dates assigned to the donation in both Epistles agreeing; namely, "in the beginning of the Gospel" here, and there, at the time of his first visit to Corinth [PALEY, Horæ Paulinæ]. However, the supply meant here is not that which he received at Corinth, but the supply sent to him when "in Thessalonica, once and again" (Phi 4:16), [ALFORD].
as concerning giving and receiving--In the account between us, "the giving" was all on your part; "the receiving" all on mine.
ye only--We are not to wait for others in a good work, saying, "I will do so, when others do it." We must go forward, though alone.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15–19 2. Grateful mention of the past, Php_4:15-19.
2. Grateful mention of the past, Php_4:15-19.
15. Ye Philippians—This gift was no new thing, for that Church had, from the time of their reception of the gospel, repeatedly shown in the same way its grateful love. After the apostle had left Macedonia, and while he was at Corinth, where he supported himself by working at his trade, Silas and Timothy brought to him the first, perhaps, of a series of contributions sent him when at a distance. The help was opportune. 2Co_11:9. We may wonder that the Churches of Thessalonica and Berea, in their familiarity with his principle of labouring for his bread that he might not be chargeable to any, (see 1Th_2:9, and 2Th_3:8-9,) should have been forgetful of his wants; but no complaint is made of them, while the ye only attests the deep impression which the conduct of the Philippians had made upon his heart.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15–19 15. Now] Better, But. He suggests, with the same…
15. Now] Better, But. He suggests, with the same delicacy of love, that their previous gifts would have sufficed, without this gift, to witness and seal their hearts’ cooperation with him. “You have done well in such participation; but indeed you had assured its existence before.”
ye Philippians know also] Better, ye yourselves too know, Philippians; ye, as well as I.—“Philippians”:—the form used by St Paul is “Philippesians”, one of several forms of the civic adjective. The same appears in the ancient “Title” (see above) and in the “Subscription” below. See Lightfoot here.
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the gospel] I.e. his evangelization (of their region). For this meaning of “the Gospel” cp. 2Co_10:14 (and perhaps 2Co_8:18); Gal_2:7; 1Th_3:2; and above, Php_1:5; Php_1:7; Php_1:12, Php_4:3.
when I departed from Macedonia] He refers to about the time of his advance into “Achaia,” Roman Southern Greece; just before and just after he actually crossed the border. For the narrative, cp. Act_17:1-15. This is a reminiscence after an interval of about ten years.
communicated with me] Better, took its share with me. See last note on Php_4:14.
as concerning] Better, with R.V., in the matter of.
giving and receiving] I.e., their giving a subsidy to him, and his receiving it from them. The Greek phrase is a recognized formula, like our “credit and debit.” See Lightfoot here. To bring in the thought of their “giving temporal things” and “receiving spiritual things” (1Co_9:11) is to complicate and confuse the passage.
ye only] No blame of other Churches is necessarily implied. The thought is occupied with the fact of a sure and early proof of Philippian sympathy.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv15–19 (15) Now ye Philippians know also.—Properly, But ye also…
(15) Now ye Philippians know also.—Properly, But ye also yourselves know. The mention of the proper name is always emphatic (comp. 2Co_6:11); here it evidently marks the dignity of their exclusive position of benefaction.
In the beginning of the gospel.—At the beginning (that is) of the gospel to them and their sister churches in Macedonia. The time referred to is his leaving Macedonia for Athens and Corinth (Act_17:14). At Corinth we know that he received offerings from Macedonia: “That which was lacking to me the brethren who came (when they came) from Macedonia supplied” (2Co_11:9). His language to the Thessalonian Church (1Th_2:9; 2Th_3:8) precludes all idea that any part of this contribution was from Thessalonica; we learn here that it was from no other Church than Philippi. It is probably to this gift that reference is made; though it is of course possible that some contribution may have reached him at the time of his actual departure in haste after the persecution at Berœa.
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Communicated with me as concerning . . .—The metaphor here is drawn from commercial transaction. Literally the passage runs, had dealings with me on account of giving and receiving; “opened (so to speak) an account with me,” not of debit and credit, but “of free giving and receiving.” There is possibly an allusion (as Chrysostom suggests) to the idea embodied in 1Co_9:11, “If we have sown unto you spiritual things, is it a great matter if we shall reap your carnal things?” (Comp. Rom_15:27.) In the one respect he had all to give, and they to receive; in the other the relations were reversed. But if there be such allusion, it is kept in the background. The prominent idea is of the Philippians, and of them alone, as givers.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv15–19 Now ye Philippians know also, that in the beginning…
Now ye Philippians know also, that in the beginning of the gospel when I departed from Macedonia. He reminds them delicately of their former liberality to show his love for them; he was not unwilling to receive kindnesses from them. He had always refused to accept contributions from the Corinthians; but the bonds which bound him to the Macedonian Churches were closer and tenderer. In the beginning of the gospel; when he first preached in Macedonia, ten years ago. The words, "when I departed from Macedonia," may refer either to some gifts not mentioned elsewhere, sent to him when be left Beroea for Athens; or, if the aorist be taken in a pluperfect sense, to the supplies afterwards sent to him at Corinth. (2Co_11:8, 2Co_11:9) No Church communicated with me as concerning giving and receiving, but ye only. Chrysostom understands this of giving worldly things and receiving spiritual things. (1Co_9:11) But the context seems to restrict the meaning to temporal gifts: the Philippians gave, St. Paul received. Bengel says, "Poterant diccre, Faciemus, si alii fecerint: nunc eo major horum laus est: ceterorum, eo minor."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv15, 17, 18, 19 Now, ye Philippians, know also that in the beginning…
Php_4:15-19
Now, ye Philippians, know also that in the beginning of the gospel--Observe
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I.
The straitened circumstances of the apostle.
II. The honourable conduct of the Philippians.
1. Though poor (2Co_8:2) they acknowledged their debt.
2. Stood alone.
3. Repeated their bounty of their own free will.
III. The commendation of the spirit of God.
1. Recorded for their honour.
2. For our instruction. (J. Lyth, D. D.)
Liberality to the minister
is--
I. Honourable.
II. Profitable.
III. Acceptable to God.
IV. A pledge of abundant blessing. (J. Lyth, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv15–19 15–20. In the beginning of the gospel. When you…
15–20. In the beginning of the gospel. When you first received the gospel (Acts, chapter 16). When I departed from Macedonia. Keep in mind that Philippi “was a chief city of Macedonia.” No church communicated with me. Had fellowship. Those who sustained him were partners of his labors. See Acts 17:14.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v15 Php_4:15. No Church communicated with me.—The lofty independence of…
CRITICAL AND EXPLANATORY NOTES
Php_4:15. No Church communicated with me.—The lofty independence of the apostle had not unbent to any other Church as to this. There are men from whom one could never receive a gift without sacrifice of self-respect. St. Paul was not the man to be patronised.
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Php_4:18. An odour of a sweet smell, a sacrifice acceptable, well pleasing to God.—The last word transfers their deed to another sphere entirely. “Ye did it unto Me,” says Christ.
Php_4:19. My God shall supply all your need.—Did I say, “I am filled”? (Php_4:18). I can make you no return, but my God will. He will fulfil every need of yours. According to His riches in glory.—According to the abundant power and glorious omnipotence whereby as Lord of heaven and earth He can bestow what He will.
MAIN HOMILETICS OF THE PARAGRAPH.—Php_4:15-19
A Generous Church—
I. Spontaneously contributing to the earliest efforts in the propagation of the gospel.—
1. Its generosity conspicuous by its solitary example. “No Church communicated with me as concerning giving and receiving, but ye only” (Php_4:15). In the account between us, the giving was on your part, the receiving on mine. The Philippians had followed Paul with their bounty when he left Macedonia and came to Corinth. We are not to wait for others in a good work, saying, “I will do so when others do it.” We must go forward though alone (Fausset). Their liberality followed him on distant missionary tours, and when no longer in their own province. One single example of generosity is an inspiration and a hint to others. Any Church will wither into narrowing dimensions when it confines its benefactions to itself.
2. Its generosity was repeated.—“For even in Thessalonica ye sent once and again unto my necessity” (Php_4:16). Even in Thessalonica, still in their own province and not far from Philippi, they more than once contributed to his help, and thus rendered him less dependent on those among whom he was breaking new ground. Help in time of need is a pleasant memory; and the apostle delights in reminding the Philippians of their timely and thoughtful generosity. Repeated kindnesses should increase our gratitude.
II. The gifts of a generous Church are appreciated as indicating growth in practical religion.—“Not because I desire a gift: but I desire fruit that may abound to your account” (Php_4:17). It is not the gift he covets, but that rich spiritual blessing which the gift secures to its donors. The apostle wished them to reap the growing spiritual interest of their generous expenditure. Not for his own sake but theirs does he desire the gift. He knew that the state of mind which devised and contributed such a gift was blessed in itself, that it must attract divine blessing, for it indicated the depth and amount of spiritual good which the apostle had done to them, and for which they thus expressed their gratitude; and it showed their sympathy with the cause of Christ, when they had sought to enable their spiritual founder in former days to give his whole time, without distraction or physical exhaustion, to the work of his apostleship. This was a spiritual condition which could not but meet with the divine approbation and secure the divine reward (Eadie).
III. The gifts of a generous Church are accepted as a sacrifice well pleasing to God.—“Having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God” (Php_4:18). It was a gift in which God delighted, fragrant as the sweet-smelling incense which burned in the censer. It was felt that God is supreme Benefactor and that all possessions are His gracious gift, that these have an end beyond the mere personal enjoyment of them, that they may and ought to be employed in God’s service, and that the spirit of such employment is the entire dedication of these to Him. The money, while contributed to the apostle, was offered to God. They discharged a spiritual function in doing a secular act—“the altar sanctified the gift” (Ibid.). Giving to the cause of Christ is worship, acceptable and well-pleasing to God. It belongs to the same class of acts as the presentation of sacrifices under the old economy, which was the central act of worship. For the proper use of no talent is self-denial more needed than for that of money.
IV. The gifts of a generous Church will be recompensed with abundant spiritual blessing.—“But my God shall supply all your need according to His riches in glory by Christ Jesus,” (Php_4:19). The money we give to God’s cause is well invested, and will yield a rich return: spiritual blessing in return for material gifts; this is beyond the power of arithmetic to compute. This was no rash and unwarrantable promise on the part of Paul. He knew something of the riches of the divine generosity, and was justified in assuring his kind benefactors of God’s perfect supply of every want of body and soul, bestowed not grudgingly but with royal beneficence.
Lessons.—
1. Gratitude for blessings received should prompt generosity.
2. Money is never more wisely employed than in forwarding the cause of God.
3. Our gifts to God are handsomely rewarded.
GERM NOTES ON THE VERSES
Php_4:15-16. Christian Generosity—
I. Indicates a genuine interest in the work of God and love for its ministers.
II. Is especially valuable in prosecuting pioneer mission work.
III. Should not be conspicuous by one solitary example, but be continuous and commensurate with the pressing needs of the work of God.
Php_4:17-18. Liberality a Fruit of the Christian Life.
I. It is not a gift, but the discharge of a just claim.
II. Paul did not desire a gift only to benefit himself, because he wanted nothing.
III. Liberality is a fruit of the Christian life by discharging a debt to which we stood engaged.
IV. Liberality is an advantage in the exercise of our patience before the day of trial come upon us.
V. As God will punish the neglect of this duty, so if we perform it He will count Himself in debt to us.—Farindon.
Php_4:19. Man’s Need supplied from God’s Riches.
I. Look at man’s necessity.
II. God’s wealth.—Its abundance; its excellence.
III. The supply the apostle anticipates for this necessity out of this wealth.
Learn.—
1. Contentment with our present lot.
2. Confidence for the future.—C. Bradley.
Our Need and our Supply.
I. Examine the scope of the promise.—There is danger of fanaticism in the interpretation of truth. God promises to supply our need, but not to gratify our wishes or whims. Some of us God sees cannot bear wealth, and so it is not given us; but as our day is so is our strength.
II. The supply—The supply is not according to our deserts, but according to the riches of His glory. The resources of the Trinity are drawn upon. His wealth is unbounded. He is not a cistern, but a fountain.
III. The Medium.—This supply comes through Christ. We can claim it in no other name. But God ordains means and puts us under conditions. As in agriculture, so here, we are to work in harmony with God’s established methods if we would secure fruits.—Homiletic Monthly.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v15 Php 4:15-19 {R.V.}.
Philippians
GIFTS GIVEN, SEED SOWN
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Php 4:15-19 {R.V.}.
Paul loved the Philippians too well and was too sure of their love to be conscious of any embarrassment in expressing his thanks for money help. His thanks are profuse and long drawn out. Our present text still strikes the note of grateful acknowledgment. It gives us a little glimpse into earlier instances of their liberality, and beautifully suggests that as they had done to him so God would do to them, and that their liberality was in a fashion a prophecy, because it was in some measure an imitation, of God’s liberality. He had just said ‘I am full, having received the things which were sent from you,’ and now he says, ‘My God shall fill full all your needs.’ The use of the same word in these two connections is a piece of what one would call the very ingenuity of graceful courtesy, if it were not something far deeper, even the utterance of a loving and self-forgetting heart.
I. We may note here Paul’s money relations with the churches.
We know that he habitually lived by his own labour. He could call to witness the assembled elders at Ephesus, when he declared that ‘these hands ministered unto my necessities,’ and could propose himself as an illustration of the words of the Lord Jesus, ‘It is more blessed to give than to receive.’ He firmly holds the right of Christian teachers to be supported by the churches, and vehemently insists upon it in the First Epistle to the Corinthians. But he waives the right in his own case, and passionately insists that it were better for him rather to die than that any man should make his glorying void. He will not use to the full his right in the Gospel ‘that he may make a Gospel without charge,’ but when needed he gladly accepted money gifts, as he did from the Philippians. In our text he points back to an earlier instance of this. The history of that instance we may briefly recall. After his indignities and imprisonment in Philippi he went straight to Thessalonica, stayed there a short time till a riot drove him to take refuge in Berea, whence again he had to flee, and guided by brethren reached Athens. There he was left alone, and his guides went back to Macedonia to send on Silas and Timothy. From Athens he went to Corinth, and there was rejoined by them. According to our text, ‘in the beginning of the Gospel,’ that is, of course, its beginning in Philippi, they relieved him twice in Thessalonica, and if the words in our text which date the Philippians’ gift may be read ‘when I had departed from Macedonia,’ we should have here another reference to the same incident mentioned in 2 Corinthians, chap. 11: 8-9, where he speaks of being in want there, and having ‘the measure of my want’ supplied by the brethren who came from Macedonia. The coincidence of these two incidental references hid away, as it were, confirms the historical truthfulness of both Epistles. And if we take into view the circumstances in which he was placed in Thessalonica and at the beginning of his stay in Corinth, his needing and receiving such aid is amply accounted for. Once again, after a long interval, when he was a prisoner in Rome, and probably unable to work for his maintenance, their care of him flourished again.
In the present circumstances of our churches, it seems necessary that the right which Paul so strongly asserted should, for the most part, not be waived, but the only true way of giving and receiving as between minister and people is when it is a matter not of payment but a gift. When it is an expression of sympathy and affection on both sides, the relationship is pleasant and may be blessed. When it comes to be a business transaction, and is to be measured by the rules applicable to such, it goes far to destroy some of the sweetest bonds, and to endanger a preacher’s best influence.
II. The lofty view here taken of such service.
It is ‘the fruit that increaseth to your account.’ Fruit, which as it were is put to their credit in the account-book of heaven, but it is called by Paul by a sacreder name as being an odour of a sweet smell, a sacrifice acceptable, well pleasing to God, in which metaphor all the sacred ideas of yielding up precious things to God and of the sacred fire that consumed the offering or brought to bear on the prosaic material gift.
The principle which the Apostle here lays down in reference to a money gift has, of course, a much wider application, and is as true about all Christian acts. We need not be staggered at the emphasis with which Paul states the truths of their acceptableness and rewardableness, but in order fully to understand the ground of his assurance we must remember that in his view the root of all such fruit increasing to our account, and of everything which can claim to be an odour of a sweet smell well pleasing to God, is love to Christ, and the renewal of our nature by the spirit of God dwelling in us. In us there dwells no good thing. It is only as we abide in Him and His words abide in us that we bear much fruit. Separate from Him we can do nothing. If our works are ever to smell sweet to God, they must be done for Christ, and in a very profound and real sense, done by Him.
The essential character of all work which has the right to be called good, and which is acceptable to God, is sacrifice. The one exhortation which takes the place and more than fills the place of all other commandments, and is enforced by the motive which takes the place, and more than takes the place of all other motives, is, ‘I beseech you by the mercies of God to present your bodies a living sacrifice.’ It is works which in the intention of the doer are offered to Him, and in which therefore there is a surrender of our own wills, or tastes, or inclinations, or passions, or possessions, that yield to Him an odour of a sweet smell. The old condition which touched the chivalrous heart of David has to be repeated by us in regard to any work which we can ever hope to make well pleasing to God; ‘I will not offer burnt offerings unto the Lord my God which cost me nothing.’
There is a spurious humility which treats all the works of good men as filthy rags, but such a false depreciation is contradicted by Christ’s ‘Well done, good and faithful servant.’ It is true that all our deeds are stained and imperfect, but if they are offered on the altar which He provides, it will sanctify the giver and the gift. He is the great Aaron who makes atonement for the iniquity of our holy things. And whilst we are stricken silent with thankfulness for the wonderful mercy of His gracious allowance, we may humbly hope that His ‘Well done’ will be spoken of us, and may labour, not without a foretaste that we do not labour in vain, that ‘whether present or absent we may be well pleasing to Him.’
The fruit is here supposed to be growing, that is, of course, in another life. We need not insist that the service and sacrifice and work of earth, if the motive be right, tell in a man’s condition after death. It is not all the same how Christian men live; some gain ten talents, some five, and some two, and the difference between them is not always as the parable represents it, a difference in the original endowment. An entrance may be given into the eternal kingdom, and yet it may not be an abundant entrance.
III. The gift that supplies the givers.
Paul has nothing to bestow, but he serves a great God who will see to it that no man is the poorer by helping His servants. The king’s honour is concerned in not letting a poor man suffer by lodging and feeding his retainers. The words here suggest to us the source from which our need may be filled full, as an empty vessel might be charged to the brim with some precious liquid, the measure or limit of the fulness, and the channel by which we receive it.
Paul was so sure that the Philippians’ needs would all be satisfied, because he knew that his own had been; he is generalising from his own case, and that, I think, is at all events part of the reason why he says with much emphasis, ‘ My God. As He has done to me He will do to you,’ but even without the ‘my,’ the great name contains in itself a promise and its seal. ‘God will supply just because He is God’; that is what His name means--infinite fulness and infinite self-communicativeness and delight in giving. But is not so absolutely unlimited a promise as this convicted of complete unreality when contrasted with the facts of any life, even of the most truly Christian or the most outwardly happy? Its contradiction of the grim facts of experience is not to be slurred over by restricting it to religious needs only. The promise needs the eye of Faith to interpret the facts of experience, and to let nothing darken the clear vision that if any seeming need is left by God unfilled, it is not an indispensable need. If we do not get what we want we may be quite sure that we do not need it. The axiom of Christian faith is that whatever we do not obtain we do not require. Very desirable things may still not be necessary. Let us limit our notions of necessity by the facts of God’s giving, and then we, too, shall have learned, in whatsoever state we are, therein to be content. When the Apostle says that God shall fill all our need full up to the brim, was he contemplating only such necessities as God could supply through outward gifts? Surely not. God Himself is the filler and the only filler of a human heart, and it is by this impartation of Himself and by nothing else that He bestows upon us the supply of our needs.
Unless we have been initiated into this deepest and yet simplest secret of life, it will be full of gnawing pain and unfulfilled longings. Unless we have learned that our needs are like the cracks in the parched ground, cups to hold the rain from heaven, doors by which God Himself can come to us, we shall dwell for ever in a dry and thirsty land. God Himself is the only satisfier of the soul. ‘Whom have I in heaven but Thee, and there is none upon earth that’--if I am not a fool--’I desire side by side with Thee?’
But Paul here sets forth in very bold words the measure or limits of the divine supply of our need. It is ‘according to His riches in glory.’ Then, all of God belongs to me, and the whole wealth of His aggregated perfections is available for stopping the crannies of my heart and filling its emptiness. My emptiness corresponds with His fulness as some concavity does with the convexity that fits into it, and the whole that He is waits to fill and to satisfy me. There is no limit really to what a man may have of God except the limitless limit of the infinite divine nature, but on the other hand this great promise is not fulfilled all at once, and whilst the actual limit is the boundlessness of God, there is a working limit, so to speak, a variable one, but a very real one. The whole riches of God’s glory are available for us, but only so much of the boundless store as we desire and are at present capable of taking in will belong to us now. What is the use of owning half a continent if the owner lives on an acre of it and grows what he wants there, and has never seen the broad lands that yet belong to him? Nothing hinders a man from indefinitely increased possession of a growing measure of God, except his own arbitrarily narrowed measure of desire and capacity. Therefore it becomes a solemn question for each of us, Am I day by day becoming more and more fit to possess more of God, and enjoy more of the God whom I possess? In Him we have each ‘a potentiality of wealth beyond the dreams of avarice.’ Do we growingly realise that boundless possibility?
The channel by which that boundless supply is to reach us is distinctly set forth here. All these riches are stored up ‘in Christ Jesus.’ A deep lake may be hidden away in the bosom of the hills that would pour blessing and fertility over a barren land if it could find a channel down into the plains, but unless there be a river flowing out of it, its land-locked waters might as well be dried up. When Paul says ‘riches in glory,’ he puts them up high above our reach, but when he adds ‘in Christ Jesus,’ he brings them all down amongst us. In Him is ‘infinite riches in a narrow room.’ If we are in Him then we are beside our treasure, and have only to put out our hands and take the wealth that is lying there. All that we need is ‘in Christ,’ and if we are in Christ it is all close at our sides.
Then the question comes to be, ‘Am I thus near my wealth, and can I get at it whenever I want it, as I want it, and as much as I want of it?’ We can if we will. The path is easy to define, though our slothfulness find it hard to tread. That man is in Christ who dwells with Him by faith, whose heart is by love plunged in His love, who daily seeks to hold communion with Him amid the distractions of life, and who in practical submission obeys His will. If thus we trust, if thus we love, if thus we hold fast to Him, and if thus we link Him with all our activities in the world, need will cease to grow, and will only be an occasion for God’s gift. ‘Delight thyself in the Lord,’ and then the heart’s desires being set upon Him, ‘He will give thee the desire of thy heart.’
Paul says to us ‘My God shall supply all your need.’ Let us answer, ‘The Lord is my Shepherd, I shall not want.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v18 Connecting Statement:
Connecting Statement:
Paul finishes thanking the Philippians for their gift (see Philippians 3:11) and assures them that God will take care of them.
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I have received everything in full
Possible meanings are 1) Paul has received everything that the Philippians sent or 2) Paul is using humor to continue the business metaphor from Philippians 3:8 and saying that this part of the letter is a receipt for commercial goods that Epaphroditus delivered.
even more
Paul means plenty of the things that he needs for himself. (See: Assumed Knowledge and Implicit Information)
They are a sweet-smelling aroma, a sacrifice acceptable and pleasing to God
Paul speaks of the gift from the Philippian church as if it were a sacrifice offered to God on an altar. Paul implies that the church's gift is very pleasing to God, like the sacrifices that the priests burned, which had a smell that pleased God. AT: "I assure you these gifts are very pleasing to God, like an acceptable sacrifice" (See: Metaphor)
will meet all your needs
This is the same word translated "have been well-supplied" in verse 18. It is an idiom meaning "will provide everything you need" (See: Idiom)
according to his riches in glory in Christ Jesus
"from his glorious riches that he gives through Christ Jesus"
Now to our God
The word "Now" marks the closing prayer and the end of this section of the letter.
translationWords
sacrifice
glory
Jesus
God the Father
eternity
amen
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv15–18 4:15 the only ones who gave me financial help:…
4:15 the only ones who gave me financial help: By contrast, Paul determined not to accept financial help from the Corinthians because it would have damaged the reputation of the Good News in their eyes (1 Cor 9:11-18; 2 Cor 11:7-12). He did not face such a problem with the Philippians. • when I first brought you the Good News: See Acts 16:11-40.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.