BIG IDEA:
GOD CAN BE TRUSTED TO PROVIDE ALL MATERIAL NEEDS FOR THOSE WHO PARTNER IN THE MINISTRY OF THE GOSPEL
INTRODUCTION:
Paul and the Philippian believers were partners in the ministry of the gospel.
Gerald Hawthorne: It is known from elsewhere that although Paul championed the right of an apostle to be supported financially by those to whom he preached the gospel and he never renounced that right, he preferred to support himself and his mission by manual labor. He jealously insisted on doing so in order that
(1) he might offer the gospel of God’s free grace without charge (1 Cor 9:18),
(2) no opponent of his could ever accuse him of using his mission as a pretext for greed, and
(3) he might set the proper example for others to follow (see 1 Cor 4:8–13, esp. v 12; 8:1–18; 2 Cor 11:7–10; 1 Thess 2:5–12, esp. v 9; 2 Thess 3:7–12, esp. vv 8–9; cf. Pratscher, NTS 25 [1979] 284–98).
Paul had no hesitation about asking for money from his churches to aid others, e.g., the needy Christians in Jerusalem (1 Cor 16:1–3; 2 Cor 8–9), but he refused to do so for himself (see Dodd, “Paul and Money”). And yet the Macedonian Christians, who surely would have included the Christians at Philippi, not only made a generous contribution out of their own deep poverty to the needy saints’ fund (2 Cor 8:1–5; for the “collection for the saints” see R. P. Martin, 2 Corinthians, WBC [Waco, TX: Word Books, 1986] 248–96, and bibliography there), but they also more than once (Phil 4:16) made generous contributions to Paul’s own personal funds (2 Cor 11:8–9). It may be suggested, therefore, that this violation of one of Paul’s strict principles, entailing giving of a personal gift to him which was not only unsolicited, but which the Macedonian churches knew from personal experience he opposed (1 Thess 2:9; 2 Thess 3:8–9), was the very thing that prompted him to leave this matter of the gift until the last. It was this that caused him to write a careful reply that combined cautious gratitude with a gentle but firm demand that they not henceforth infringe on his own self-reliance. Not elsewhere in all of Paul’s letters, nor in all of the letters of antiquity that have survived until the present, is there any other acknowledgment of a gift that can compare with this one in terms of such a tactful treatment of so sensitive a matter (von Soden; see Plummer; Michael; Best, Paul, 99–104).
John MacArthur: Contentment is a highly prized, but elusive virtue. Though it comes only from being rightly related to God and trusting His sovereign, loving, purposeful providence, people nevertheless seek it where it cannot be found—in money, possessions, power, prestige, relationships, jobs, or freedom from difficulties. But by that definition, contentment is unattainable, for it is impossible in this fallen world to be completely free from problems. In sharp contrast to the world’s understanding of contentment is this simple definition of spiritual contentment penned by the Puritan Jeremiah Burroughs: “Christian contentment is that sweet, inward, quiet, gracious frame of spirit, which freely submits to and delights in God’s wise and fatherly disposal in every condition” (The Rare Jewel of Christian Contentment [Reprint; Edinburgh: Banner of Truth, 1964], 19). . .
In verses 10–19, as he thanked the Philippians for their gift, he indirectly offered himself as an example of contentment. Paul knew how to rejoice in every circumstance and be free from anxiety and worry, because his heart was guarded by the peace of God and the God of peace. His example is especially relevant to our utterly discontented culture.
Five principles of contentment flow from this seemingly mundane conclusion to Paul’s letter.
- A contented person is confident in God’s providence,
- satisfied with little,
- independent from circumstances,
- strengthened by divine power,
- and preoccupied with the well-being of others.
Tony Merida: Main Idea: As Paul expresses his gratitude to God for the church’s support, he carefully highlights some important Christian aspects of giving and receiving.
Six Words on Giving and Receiving (4:10-20)
- Gratitude: Thank God for the generosity of other believers (4:10).
- Contentment: Pursue this rare jewel (4:11-13).
a. Contentment is unconnected to our circumstances (4:11-12).
b. Contentment is learned (4:11-12).
c. Contentment flows from union with and reliance on Christ (4:13).
3. Partnership: See the inseparable relationship between financial support and gospel partnership (4:14-16).
4. Fruitfulness: Understand the spiritual and eternal importance of giving (4:17).
5. Worship: Bring pleasure to God through sacrificial giving (4:18).
6. Faith: Trust in God’s provision (4:19-20).
Warm Greetings and Gospel Encouragement (4:21-23)
As you scan through verses 10-20, you will notice something interesting. Paul never explicitly says “thank you” directly to the Philippians. Some think Paul is saying, “Thanks . . . sort of.” Does Paul lack gratitude for them? Absolutely not! Paul conveys his gratitude in a triangular fashion, between himself, the Philippians, and the Lord. By communicating gratitude in this fashion, he avoids three common pitfalls associated with talking about money: manipulation, flattery, and silence.
I. (:10-16) CONTENTMENT AND COMMENDATION EXPRESSED TO SUPPORTERS
Max Anders: Expressions of love from fellow believers encourage us, but contentment comes not from physical circumstances but from relying on divine strength. . .
He is content no matter what his circumstances. What is such contentment? It is a term apparently taken over from Stoic philosophers describing an inner spirit of freedom and discipline, the ability to conquer circumstances and situations rather than be conquered by them. Such an attitude is the exact opposite of worry and anxiety.
A. Contentment — The Lesson of Contentment Must be Learned by Christian Workers and Communicated to Supporters
Gordon Fee: What is striking, of course, is his insistence that he knows the secret of both plenty and want. His various “hardship lists” make it clear that he has experienced “plenty” of “want.” But in contrast to some of the Cynics, he did not choose “want” as a way of life, so as to demonstrate himself autarkēs; rather he had learned to accept whatever came his way, knowing that his life was not conditioned by either, and that his relationship to Christ made one or the other essentially irrelevant in any case. Where we otherwise lack direct evidence from him are situations in which he “abounded” in “plenty”—at least on the material side of things, although in this letter he may very well be alluding to the generous patronage of the Philippians, both when he and his co-workers lived in Lydia’s household and when they repeatedly supplied his material needs in Thessalonica and Corinth, and perhaps elsewhere.
G. Walter Hansen: His joy in the Lord was not heightened by prosperity or diminished by poverty. His concern for the welfare of others was not distracted by living in plenty or in want. His contentment in prosperity did not lead him to self-indulgence or self-aggrandizement: having material things did not become his reason for joy; acquiring material things did not make him greedy; protecting material things did not make him anxious.
George Hunsinger: What is the secret into which Paul has been “initiated” (memyēmai)? Here are some possible aspects of his faith in divine providence:
- Receive everything as from the hand of God.
- Keep your focus on the Lord.
- Cling to the promises of God.
- Be steadfast in prayer.
- Expect new life. A way will open out of adversity. Evil will be reversed into good.
Here are some corresponding dispositions:
- Thanksgiving in all things (eucharistia).
- Patience or perseverance (hypomonē).
- Freedom from anxiety (parrēsia, boldness).
- Freedom from anger and the root of bitterness (chairō, rejoicing).
- (:11) Summary: Contentment vs. Complaining Despite the Circumstances
“Not that I speak from want;
for I have learned to be content in whatever circumstances I am.”
“in any and every circumstance I have learned the secret”
Steven Lawson: When Paul writes, “I have learned to be content” (Philippians 4:11), this speaks of a calm acceptance of his present lot in life. To be discontent would mean that Paul wants to be somewhere else than where the sovereign hand of God has placed him, and to have more than the sovereign hand of God has chosen to give him. To be content is to have a peaceful acceptance of where God has providentially placed him. “Content” (autarkes) was used of a country that had everything that it needed and where nothing had to be imported. Such a country had all the resources and natural products needed to be self-sufficient. Nothing else was needed from the outside.
Richard Melick: The first reason Paul did not need the gift was his own contentment. Twice in these verses he stated that he had learned contentment. One word, emathon, was natural to use. It speaks to having arrived at a fact of understanding. The other word, memy mai, often appears in the mystery religions. It means to learn the secret and conveys the idea of a secret knowledge to which adherents of the mystery religions aspired. The word conveyed what Paul desired. Contentment is learned through experience. Paul used another rare word for “to be content.” The etymology means “self-reliant,” and the context supports that meaning. It is a self-sufficiency because of Christ, however, as Paul clearly stated in 4:13. He meant that he came to grips with his circumstances and fared well in and through them because of his own relationship to Christ. He did not need help.
- (:12a) Contentment in Hard Times
“I know how to get along with humble means“
“I have learned the secret of going hungry“
“and of suffering need“
- (:12b) Contentment in Prosperous Times
“and I also know how to live in prosperity“
“I have learned the secret of being filled“
“both of having abundance“
Dennis Johnson: The fact that Paul has “learned” contentment shows that his calm response to life’s ups and downs is a skill honed through practice. The author to the Hebrews uses the same term, writing that Christ himself, “although he was a son, learned obedience through what he suffered” (Heb. 5:8). The eternal Son of God entered the world ready to fulfill the Father’s will (10:5–10), but his holy resolve was tested and proved through his obedient suffering. In this sense he “learned” in practice what obedience entailed, and what it cost. Christ-centered contentment is not preinstalled on our hearts, like a software program preloaded into a new computer. Nor is Christian contentment injected in a single dose, as though it were a vaccine that could make us immune to a complaining spirit. It takes practice. Contentment grows over time, as we face adverse situations—in finances, health, relationships, or other areas—and seek Christ’s strength to release our grip on his gifts, while we strengthen our grasp on his grace. Yet cultivating Christian contentment is not merely a matter of following an exercise regimen to reprogram our attitudes. Contentment is a secret that has been shared with Paul by Another. Our version’s “I have learned the secret” represents a single Greek word, which could also be translated “I have been initiated.” This is the only place in the whole New Testament that this word appears. In Paul’s day it was associated with the bizarre initiation rituals of the pagan “mystery religions.” (In fact, the verb is related to the Greek noun mystērion, from which we get mystery in English.)
- (:13) Secret of Contentment
“I can do all things through Him who strengthens me“
Gerald Hawthorne: Paul adds a most important qualifying phrase ἐν τῷ ἐνδυναμοῦντί με, “in union with the One who continually infuses me with strength.” And thus is established a grand paradox. The secret of Paul’s independence was his dependence upon Christ. His self-sufficiency came from being in vital union with the One who is all-sufficient. Who is this Other, this all-sufficient One? Paul does not say. He simply identifies the source of his confidence by means of a present active participle used as a noun: τῷ ἐνδυναμοῦντι, “the One who continually infuses with strength.” The verb ἐνδυναμοῦν, “to infuse with strength,” however, is used elsewhere to denote the powerful activity of the Lord Jesus Christ (cf. Eph 6:10; 1 Tim 1:12; 2 Tim 2:1; 4:17). Thus, those later scribes who added Χριστῷ, “Christ,” to the text properly understood Paul’s intent. He whose life was seized by Christ, who gladly gave up all for Christ, who paradoxically gained all by losing all for Christ, who longed to know Christ and the power of his resurrection (3:7–10), could only envision Christ as his true source of inner strength. So although Paul had carefully disciplined himself and had discovered within himself untapped resources of power that, when drawn upon, made him independent of outward circumstances, he could never bring himself to deny his need of Christ and his reliance upon the strength that Christ supplied. The truth of the matter is that in himself Paul did not perceive a strong, independent life. But united with Christ, the source of ultimate power, he was able to face life bravely. In 2 Cor 12:9–10 Paul speaks of his weaknesses as advantages because they made him all the more receptive of Christ’s strength, which is made perfect in weakness (see Black, Paul, Apostle of Weakness; cf. Beare): “Most gladly, then, will I rather glory in my weaknesses, that the power of Christ may rest upon me. Therefore I am content with weaknesses . . . and hardships for the sake of Christ; for when I am weak, then am I strong” (Hawthorne’s paraphrase). Paul, thus, never allowed his weaknesses or perceived weaknesses to be an excuse for inactivity or for a failure to attempt the impossible task. They, in a sense, became his greatest assets, and in surrendering them to Christ he discovered that they were transformed for his own enrichment and for the enrichment of others. As Bousset observes, “The work is great, but help is equal to the task. God, who calls you, even though he is so high, lends you his hand. His son, his equal, comes down to carry you” (cited by Plummer, 102; author’s trans.).
R. Kent Hughes: Sadly, Philippians 4:13 has been widely misused as it has been removed from its context and employed as an inspirational snippet to say, “I can do anything through Christ who strengthens me” or “I can do everything (especially extraordinary things) through Christ who strengthens me.” It has been especially abused by those who view their Christianity through the lens of triumphalism, who think that through Christ they become superhuman.
As with every other line of Scripture, the assertion “I can do all things” is controlled by the context. Thus what Paul says is that in whatever circumstances I find myself, in whatever extremes—whether experiencing abundance with the wealthy or fellowshiping with the poor or struggling to proclaim the gospel to people who don’t want to hear or enduring the wrath of the establishment or bringing peace to the church or languishing in prison—I can be content and “can do all things through him who strengthens me” (v. 13). Paul is confident that he will be divinely strengthened to do anything and everything that God calls him to do.
B. Commendation — Repeated Commendation Should be the Response to Repeated Generous Gifts
- (:10) Commendation for Concern Shown As Opportunity Allows
“But 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.”
John MacArthur: Paul’s gracious attitude reflects his patient confidence in God’s sovereign providence. He was certain that God in due time would arrange his circumstances to meet his needs. There was no panic on his part, no attempt to manipulate people, no taking matters into his own hands. Paul was content because he knew that the times, seasons, and opportunities of life are controlled by the sovereign God “who works all things after the counsel of His will” (Eph. 1:11), thereby causing “all things to work together for good to those who love God, to those who are called according to His purpose” (Rom. 8:28). Those who seek to control their own lives will inevitably be frustrated. A confident trust in God’s providence is foundational to contentment.
Providence and miracle are the two ways God acts in the world. A miracle is God’s direct, sovereign intervention into the natural world. It is an event so contrary to the normal course of events that there is no scientific or naturalistic explanation for it other than the power of God. There is no natural insight to explain the parting of the Red Sea, restoring the sight of those blind from birth, or raising people from the dead.
On the other hand, God’s providence is not miraculous in the sense that it interrupts the natural order. Rather, it allows for all the contingencies, events, words, acts, decisions, and elements of normal life. God supernaturally weaves them all together to fit His purpose exactly. This is as supernatural as a miracle.
- (:14) The Principle of Contentment Does Not Nullify the Need for Support
“Nevertheless, you have done well to share with me in my affliction.”
G. Walter Hansen: The Philippians could have taken Paul’s assertion that he was content without their support to mean that he did not value their support. Paul precludes such a negative perception of his contentment by expressing his appreciation of their relationship with him: Yet it was good of you to share in my troubles. The adversative conjunction yet at the beginning of the sentence stands as “a marker of something that is contrastingly added for consideration.” By using this conjunction, Paul is “breaking off a discussion and emphasizing what is important.” Paul turns from his discussion of learning to be content (4:11-13) and returns to the important theme of partnership.
Grant Osborne: Paul’s joy is centered on their wonderful friendship more than on the gift itself. The gift was anchored in their loving care, so his gratitude is grounded in their feelings for him, not in the tangible expression of that affection. Several interpreters have pointed out the commercial language Paul uses here. The Greek term for showing “concern” (phroneo) also means “have the same mindset,” as in a business partnership (see 1:4, “partnership in the gospel”), so Paul is emphasizing the closeness of his ties with this loving church. They truly had become his partners in the gospel! . .
The Philippians’ gift was a wonderful blessing that showed their deep affection for Paul, but he was acutely aware that it was Christ who had bestowed the gift, working through the Philippians. Ultimately, Paul was dependent on Christ, not his friends. Christ alone was empowering Paul to rise above his circumstances, giving him peace and contentment whether in times of hardship or abundance. This does not mean it is wrong for us to be thrilled with gifts and help from others; clearly, Paul was overwhelmed with joy at the Philippians’ generous gift. But he saw the hand of Christ I nit, as well. He was grateful for the loving support of his friends, but even more so for the power of Christ.
- (:15-16) Commendation for Repeated Faithfulness in Supporting Paul
“And you yourselves also know, Philippians, that at the first preaching of
the gospel, after I departed from Macedonia, no church shared with me
in the matter of giving and receiving but you alone; for even in
Thessalonica you sent a gift more than once for my needs.”
David Garland: More than once the Philippians came to his aid when he was working to establish the gospel in Thessalonica. Their help allowed him to offer the gospel to others free of charge, so that potential converts would not resist accepting a gospel that then required of them financial support of the missionary. Their support reveals that they were concerned for both the welfare of Paul and the spread of the gospel.
R. Kent Hughes: What are we to conclude from the fivefold usages of fellowship-related words in Philippians? For starters, while the Apostle Paul no doubt had at times fellowshipped over a tasty dessert with the Philippians, fellowship for him (apostolic fellowship) was not a cup of Starbucks and biscotti! Fellowship involved (1) participation in the great task of getting the gospel out; (2) the grace of participation in others’ suffering for the sake of the gospel; (3) participation in the Holy Spirit, through whom we are all baptized into one body; (4) the longing to participate in the sufferings of Christ; and (5) participation in the spread of the gospel through the generous giving of material resources.
Thus we conclude that these five elements must all be included under Paul’s opening phrase “partnership [fellowship] in the gospel” (1:5). This fellowship was united in an epic quest that involved sharing in the gospel—in each other’s sufferings—in the Spirit—in Christ’s sufferings—and sharing from that which they had.
II. (:17-20) PROFIT AND PROVISION
A. Profit — Who Ultimately Profits More from the Gift?
- (:17) The Giver
“Not that I seek the gift itself,
but I seek for the profit which increases to your account.”
Warren Wiersbe: Paul looked upon their missionary gift as an investment that would pay them rich spiritual dividends. The word “communicate” is our familiar word “fellowship.” The church entered into an arrangement of “giving and receiving”; the church gave materially to Paul, and received spiritually from the Lord. The Lord keeps the books and will never fail to pay one spiritual dividend! That church is poor that fails to share materially with others.
George Hunsinger: We are back to the social complexities of Paul’s position. A more overt expression of thanksgiving might make it seem as though he were fishing for financial aid. He needs to find a way to thank his friends without leaving the impression of an ulterior motive. He thus expresses his thanksgiving in an oblique manner. Another reason he is not fishing for aid is that in principle he believes he does not need it. He is convinced that God’s grace is sufficient for him.
Richard Melick: Paul commended them because their gifts were an investment. Financial terms dominate this passage. The gifts were an investment in the work of God and in their future. Some believers may have mistakenly assumed that Paul sought gifts, but he clearly stated he sought the blessings it would bring to the givers. Paul saw beyond the physical act to the spiritual transactions taking place. Even in acknowledging their support, his servant attitude surfaced. He thought of their growth and blessings.
- (:18a) But the Recipient Profits as Well
“But I have received everything in full, and have an abundance;
I am amply supplied,
having received from Epaphroditus what you have sent”
- (:18b) More Importantly, God is Well Pleased
“a fragrant aroma, an acceptable sacrifice, well-pleasing to God.”
Gerald Hawthorne: Suddenly Paul turns from the vocabulary of banking to the language of worship in order to finish his description of this gift from the Philippians. Of first importance is Paul’s remark that although he himself was the immediate recipient of their generosity, the ultimate recipient was God (τῷ θεῷ, “to God”). With this statement he lifts their gift from the level of mere mutual courtesy and compassion and looks upon it in its relation to God (Jones). At the same time he enunciates an important principle, namely, that whatever is done for the servant is in reality done for the Master; that whatever is given to a child of God is given to God himself (cf. Matt 10:40–42; 25:31–40; Acts 9:3–5).
Grant Osborne: The horizontal, earthly deed had become a vertical, heaven-oriented worship event. To express the significance of the church’s gifts, Paul gives three figurative descriptions:
- “They are a fragrant offering’ – This builds on Paul’s earlier portrayal of his possible execution as a “drink offering on the sacrifice and service coming from your faith” (2:17). The language of a “sweet-smelling savor” (KJV) depicts an animal sacrifice being burnt on an altar, giving off an aroma that was pleasing and acceptable to God (Lev 1:9, 13). In Ephesians 5:2 Paul calls the sacrifice of Christ a “fragrant offering,” and here he uses the same metaphor to show that the Philippians’ support was more than financial; it was sacred, bringing pleasure to the Lord as well as to Paul.
- “an acceptable sacrifice” – This phrase translates the first metaphor, pointing again to “the sacrifice and service coming from your faith “ (Phil 2:17). The Philippians’ gifts to Paul constituted a demonstration of faith, not just a monetary transaction. This was especially true in light of the church’s poverty (2 Cor 8:2). For these persecuted Christians, sending such a generous donation was truly an act of sacrificial giving.
- “pleasing to God” – God was even more pleased than Paul at the Philippians’ selfless generosity. This third phrase enhances the sense of sacredness regarding their offering, both to Paul and to God. The idea of pleasing God is at the core of New Testament ethics, which Paul expresses well in Romans 12:1-2, describing believers’ obedience as “a living sacrifice, holy and pleasing to God,” and their transformation in Christ as proof that God’s will is “good, pleasing, and perfect” (compare Eph 5:10: “find out what pleases the Lord”).
B. Provision — Who Ultimately Must Trust God for Material Needs?
- (:19) Both the Giver
“And my God shall supply all your needs
according to His riches in glory in Christ Jesus.”
Dwight Pentecost: Examples of God supplying needs —
- Israel in the wilderness for 40 years
- 12 disciples sent out to preach (Luke 9:2,3; 22:35; Matt 6:25-33)
Peterman: [Paul makes it clear] he has not become socially obligated, and thereby in a sense inferior, by accepting their gifts. Rather, because he has accepted their gifts, they have been elevated to the place of partners in the gospel. Though Paul is in receipt of their gift and can mention his own benefit from it (4:18a), in 4:17b he rather makes it appear that they are actually the ones benefited. Their gift does bring them a return. It is an investment that reaps spiritual dividends, but ultimately the responsibility to reward them rests not with Paul but with God (4:19).
G. Walter Hansen: Paul’s awareness of the Lord’s faithfulness in the provision of these gifts causes him to rejoice greatly in the Lord. Good gifts never divert Paul’s central focus from rejoicing in the Lord, the ultimate Provider of all good gifts. His focus on the Lord’s provision is the basis of his assurance to the Philippians: God will meet all your needs according to the riches of his glory in Christ Jesus (4:19). This central focus on God transforms the transaction of giving and receiving among Christians from a human, horizontal exchange to a divine-human, triangular interaction. God initiates giving, empowers givers, supplies gifts, and meets needs. Participating in the activity of God by giving and receiving leads to rejoicing greatly in the Lord.
R. Kent Hughes: Looking to the immediate context, this meant for the Philippians that God would meet any material need created by their great generosity to Paul. Furthermore, in regard to the spiritual concerns laid out in this letter, God would supply the need for joy and for steadfastness and for endurance and for humility and for concord and for peace and for the ability to face all circumstances. The stunning scope of the promise is that there is not one thing that they (and all faithful Christians) truly needed that God would not give.
John MacArthur: The phrase according to His riches in glory in Christ Jesus reveals the extent to which God would supply the Philippians’ needs. He would do so according to His riches, not out of them; His giving to them would be relative to the immensity of His eternal wealth, that is, as generously as is consistent with His riches in glory in Christ Jesus. The New Testament repeatedly presents Christ Jesus as the source of all of God’s riches. In Him “are hidden all the treasures of wisdom and knowledge” (Col. 2:3); to the Colossians Paul wrote, “For it was the Father’s good pleasure for all the fullness to dwell in Him. . . . For in Him all the fullness of Deity dwells in bodily form” (Col. 1:19; 2:9). “The God and Father of our Lord Jesus Christ . . . has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph. 1:3). In Ephesians 1:23 the apostle described Jesus as “Him who fills all in all,” and he reminded the Corinthians of “the grace of God which was given [them] in Christ Jesus, that in everything [they] were enriched in Him” (1 Cor. 1:4–5). Echoing that thought, Peter wrote, “His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence” (2 Peter 1:3).
- (:13) And the Recipient
Repeat: “I can do all things through Him who strengthens me.”
(:20) Doxology
“Now to our God and Father be the glory forever and ever. Amen.”
Max Anders: Paul concluded the body of the letter with a doxology praising God. The thought of God’s providing our needs in Christ naturally led to praise and thanksgiving. The God of glory and honor is not far removed from us, however. He remains our … Father ready to bring love and resources to meet our needs. Thus, glory belongs to him forever—into the unseen ages.
G. Walter Hansen: The glory of God is the revelation of God’s attributes in the creation of the world, in the redemption accomplished through Christ, and in the final consummation of all things.
John MacArthur: Doxologies in Scripture are fitting responses to doctrinal truth. This one flowed from Paul’s exuberant joy over the magnificent truths he had been inspired by God to expound in this letter. True worship flows from divine truth.
Grant Osborne: The next aspect of this doxology is “for ever and ever,” referring to the eternal aspect of God’s glory – which is part of his nature, a divine attribute. The glory of God is not a created entity that came into being at creation or at the incarnation of Christ. It belongs both to the eternal past and the eternal future. To use the language we have been employing, it is the “already” and the “not yet.” During the exodus from Egypt, the Shekinah glory was observed in the pillar of fire at night and in the cloud by day; this was the same cloud that filled the tabernacle and later enveloped the mountain at Jesus’ transfiguration. The exalted Lord Jesus will return on the Shekinah clouds at his second coming, and we will live in God’s glory for all eternity. It is indeed “forever and ever.”
Paul closes the doxology with amen – the Greek transliteration of a Hebrew liturgical affirmation meaning “yes” or “may it be so.” Each of the four sections of the psalms ends with a doxology that closes with “Amen” (Pss 41:13; 72:19; 89:52; 106:48), and this word also frequently concludes worship and doxologies in the New Testament (Rom 9:5; 11:36; Gal 1:5; Eph 3:21; 1 Tim 1:17; Rev 7:12). Here in Philippians, Paul intends for the reader to join him in worship and, as we do in churches today, affirm together God’s eternal glory: “so be it.”
(:21-23) CLOSING GREETINGS AND BENEDICTION
G. Walter Hansen: Paul’s final greetings and blessing communicate the warmth of his love for his friends and the depth of his commitment to Christ. He reaches out through his words to embrace each member of the church, to express the strong bond of friendship between his present circle of friends and the community in Philippi, and to assure believers that the grace of the Lord Jesus Christ is with them.
John MacArthur: Paul’s threefold repetition of the word greet implies a strong bond of fellowship. As he closed his letter to them, Paul expressed his love for the members of the Philippian congregation and his concern for their spiritual well-being. His injunction was specifically for the leaders of the Philippian congregation (1:1), who would receive the letter from Epaphroditus. The apostle charged them to greet the individual members of the congregation on his behalf, and assure them of his love and concern for their spiritual well-being.
A. (:21-22) Mutual Greetings
- (:21a) Giving the Greeting
“Greet every saint in Christ Jesus“
- (:21b-22) Receiving the Greeting
“The brethren who are with me greet you.
All the saints greet you, especially those of Caesar’s household.”
George Hunsinger: Besides the inner circle of his coworkers, there is a larger circle of friends (“saints”) around Paul as well. While it is fitting to mention the inner circle first, it would not have been fitting to leave the larger circle out. They all send greetings to the Philippians and share in the reciprocated good will.
Steven Lawson: These were men and women who served Caesar in the royal palace in Rome. This represented a significant number of people that extended beyond Caesar’s own family—including slaves, cooks, food-tasters, musicians, custodians, builders, stablemen, accountants, soldiers, guards, judges, messengers, and heralds. It was a large contingent that found themselves in close proximity to Caesar. They served his needs and kept up with his business. Many of these workers had come to faith in Christ. Paul led some of the praetorian guards—assigned to guard him in this imprisonment—to Christ; they, in turn, carried the gospel back into the palace. This is no doubt intended to be an encouragement to the church in Philippi. There are the saints in Caesar’s household who send their greetings. This shows the power of the gospel to reach into the Roman Empire, even into Caesar’s own palace. This explosive power is still inherent in the gospel even today.
These new believers in Caesar’s household are trophies of God’s saving grace. They are in Caesar’s household, and yet they are a part of a much larger household, the household of faith. They serve in Caesar’s palace but yet they have access to a much greater throne above. They are in Rome, but they have brothers and sisters in Christ all over the known world. No doubt they have heard about the Philippians through their contact with Paul, and they must have urged Paul to communicate to the Philippians their greetings. They are in this together with the rest of the body of Christ. This is what we are to take from verses 21-22. These verses are not incidental but a reminder that whoever and wherever we are, if we are “in Christ Jesus,” we are in the family of God together. You may travel anywhere in this world, far away from your earthly family, but you are never far from your heavenly family.
B. (:23) Benediction – Focusing on the Spiritual Resource of Grace
“The grace of the Lord Jesus Christ be with your spirit.”
John MacArthur: The resource all believers need most is the grace that comes from the Lord Jesus Christ. Grace is the unmerited favor or undeserved, beneficent love of God in Christ that brought about believers’ redemption (Eph. 2:5, 8; Rom. 3:24; 2 Tim. 1:9). God’s work of grace in believers’ lives will continue until their glorification. Paul expressed that truth in Romans 5:2: “Through [Christ] also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God.” Believers are not only saved by grace, but also sustained by grace. They are governed by grace, guided by grace, kept by grace, strengthened by grace, sanctified by grace, and enabled by grace. They are constantly dependent on the forgiveness, comfort, peace, joy, boldness, and instruction that come through God’s grace.
Richard Melick: In an epistle which presents clearly the polarities between law and grace, works and faith, and self-righteousness and divinely imputed righteousness, it is significant that the final line should be grace. Fittingly he reminded them that everything good they had came because of God’s grace.
Frank Thielman: Paul concludes the letter (v. 23) in much the same way as he began it (1:2), with a reference to “the grace of the Lord Jesus Christ.” The same grace that transformed Paul from a persecutor of the church into its apostle (1:7; 3:6) will sustain the Philippians as they seek to “stand firm in one Spirit, contending as one man for the faith of the gospel” (1:27). This benediction, then, serves as much more than a rote formula tacked onto the end of the letter. It leaves ringing in the Philippians’ ears the message that the gospel, because it reveals God’s grace (charis), is good news and reason enough to rejoice (chairein) in the Lord.