4:1 Therefore, 1 my brethren dearly beloved and longed for, my
joy and a crown, so stand fast in the b Lord, [my]
dearly beloved.
(1) A rehearsal of the conclusion: that they bravely continue
until they have gotten the victory, trusting in the Lord's
strength.
(a) My honour.
(b) In that unification of which the Lord is the bond.
4:22 I beseech Euodias, and beseech Syntyche, that they be of
the same mind in the Lord.
(2) He also calls on some by name, partly because they needed
private exhortation, and partly also to stir up others to
be more prompt and ready.
4:3 And I intreat thee also, true yokefellow, help those women
which laboured with me in the gospel, with Clement also, and
[with] other my fellowlabourers, whose names [are] in the
c book of life.
(c) God is said, after the manner of men, to have a book, in
which the names of his elect are written, to whom he
will give everlasting life. Ezekiel calls it the
writing of the house of Israel, and the secret of the
Lord; (Eze 13:9).
4:43 Rejoice in the d Lord alway: [and] again I say,
Rejoice.
(3) He adds particular exhortations: and the first is, that the
joy of the Philippians should not be hindered by any
afflictions that the wicked imagine and work against them.
(d) So is the joy of the world distinguished from our joy.
4:54 Let your e moderation be known unto all men. 5 The
Lord [is] at hand.
(4) The second is, that taking all things in good part, they
behave themselves moderately with all men.
(e) Your quiet and settled mind.
(5) The taking away of an objection: we must not be anxious
because of impatience, seeing that God is at hand to give us
help in time for all our miseries.
4:66 Be careful for nothing; but in every thing by prayer and
supplication with f thanksgiving let your requests be made
known unto God.
(6) The third is, that we are not too anxious for anything, but
with sure confidence give God thanks, and desire from him
whatever we have need of, that with a quiet conscience we
may wholly and with all our hearts submit ourselves to him.
(f) So David began very often with tears, but ended with
thanksgiving.
4:7 And the g peace of God, which passeth all understanding,
shall keep your h hearts and minds through Christ Jesus.
(g) That great quietness of mind, which God alone gives in
Christ.
(h) He divides the mind into the heart, that is, into that
part which is the seat of the will and affections, and
into the higher part, by which we understand and reason
about matters.
4:87 Finally, brethren, whatsoever things are true,
whatsoever things i [are] honest, whatsoever things [are]
just, whatsoever things [are] pure, whatsoever things [are]
lovely, whatsoever things [are] of good report; if [there
be] any virtue, and if [there be] any praise, think on these
things.
(7) A general conclusion, that as they have been taught both in
word and example, so they build their lives to the rule of
all holiness and righteousness.
(i) Whatever things are such that they beautify and set you
apart with a holy gravity.
4:108 But I rejoiced in the Lord greatly, that now at the
last your care of me hath flourished again; wherein ye were
also careful, but ye lacked opportunity.
(8) He witnesses that their liberality was acceptable to him,
with which they helped him in his extreme poverty: but yet
so moderating his words, that he might declare himself void
of all suspicion of dishonesty, and that he has a mind
content both with prosperity and adversity, and to be
short, that he rests himself only in the will of God.
4:11 Not that I speak in respect of k want: for I have
learned, in whatsoever state I am, [therewith] to be
content.
(k) As though I am speaking concerning my want.
4:12 I know both how to be l abased, and I know how to abound:
every where and in all things I am m instructed both to
be full and to be hungry, both to abound and to suffer
need.
(l) He uses a general word, and yet he speaks but of one
type of cross, which is poverty, for poverty commonly
brings all types of discomforts with it.
(m) This is a metaphor taken from holy things or
sacrifices, for our life is like a sacrifice.
4:159 Now ye Philippians know also, that in the n beginning
of the gospel, when I departed from Macedonia, no church
communicated with me as concerning giving and receiving,
but ye only.
(9) He witnesses that he remembers also their former benefits,
and again puts away sinister suspicion of greedy desire, in
that that he received nothing from anyone else.
(n) At the beginning, when I preached the Gospel among you.
4:1710 Not because I desire a gift: but I desire fruit that
may abound to your account.
(10) He witnesses again that he admits well of their benefit,
not so much for his own sake as for theirs, because they
gave it not so much to him, as they offered it to God as a
sacrifice, of which the Lord himself will not be
forgetful.
4:18 But I have all, and abound: I am full, having received of
Epaphroditus the things [which were sent] from you, an o
odour of a sweet smell, a sacrifice acceptable,
wellpleasing to God.
(o) He alludes to the sweet smelling savours that were
offered under the old Law.
4:22 All the saints salute you, chiefly they that are of p
Caesar's household.
