Philippians 4:16

Greek:
ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν μοι ἐπέμψατε

KJV:
For even in Thessalonica ye sent once and again unto my necessity.

Comments:
once and again: Paul refused the Thessalonians money while he served them (1 Thessalonians 2:9), having his needs met not just by his tent-making, but by at least these two gifts of the Philippians as well.

necessity: Paul needed certain material things to accomplish his business—or ministry. The Philippians’ gifts made it possible for Paul to have those things and do his ministry.

Expanded Paraphrase:
Even when I was serving other people, particularly those in Thessaloniki, you sent to me what was needed for me to serve there.

Philippians 4:15

Greek:
οἴδατε δὲ καὶ ὑμεῖς Φιλιππήσιοι ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου ὅτε ἐξῆλθον ἀπὸ Μακεδονίας οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι

KJV:
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.

Comments:
in the beginning of the gospel: Apparently, Paul uses the phrase to refer generally to the time they were introduced to and received the gospel, and to the kingdom expanding from there in the form of his traveling and preaching.

communicated with me: The Philippians had consistently met Paul's needs as he served in other places, including Corinth (2 Corinthians 11:8-12) and Thessaloníki (Thessalonica), as he mentions in the next verse. Not only were they serving him by doing so, but as Paul describes things to the Corinthians in 2 Corinthians 12:13, he was also doing the Philippians a service by giving them a means of participating in the ministry. But they had also joined with him in fellowship while he was in their city. For instance, after his imprisonment, it was Lydia's household that took him in and consoled him. (Acts 16:40).

Expanded Paraphrase:
After all, you Philippians also know that from the time you first received the good news, you became the ones who joined in that message with me. I practically went out as your missionary. Even when I first left your area, Macedonia, and ended up in Thessaloníki, you were already sending gifts to meet my needs. No one else did that.

Philippians 4:14

Greek:
πλὴν καλῶς ἐποιήσατε συγκοινωνήσαντές μου τῇ θλίψει

KJV:
Notwithstanding ye have well done, that ye did communicate with my affliction.

Comments:
Notwithstanding: The adversative conjunction here contrasts the completeness Paul has in Christ (as in v 13) with the need he experiences in the world—particularly in bonds—which in this case was satisfied by the activity of the Philippians. Being content means neither that a believer is without real needs in this world nor that acting to meet those needs for others in this world is somehow unimportant.

Expanded Paraphrase:
But the fact that I have learned to be satisfied in Christ in no way lessens the importance of what you did for me by ministering to my needs. You may not be in bonds with me, but you have become my friends in suffering.

Philippians 4:13

Greek Text:
πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ

KJV:
I can do all things through Christ which strengtheneth me.

Comments:
can do: The word Paul uses here for “can do” is very broad, relating both to the power to be and to do. He uses it in Galatians 5:6 and 6:15 to say that neither keeping the law (circumcision) nor eluding it (uncircumcision) “can do” anything at all, but faith and being a new creature is what gives new “power”.

all things: The context makes Paul’s claim here specific. It might be contradictory for him to be full and to be hungry. But Christ enables him to do both. As a point in this chapter, Paul is able to be content even when imprisoned and wanting basic needs. Generally, it is important to remember that while God’s power is boundless, His will is specific. So passages like this one are always unbounded regarding God’s power, but specific regarding His intent.

through Christ who strengthens me: Some texts have the word “Christ”; others do not. Either way, the context make it obvious that Christ is the one doing the empowering.

Expanded Paraphrase:
I am able to be or do absolutely anything God intends for me precisely because of the One who empowers me to do it—Christ.

Philippians 4:12

Majority Text:
οἶδα καὶ ταπεινοῦσθαι οἶδα καὶ περισσεύειν ἐν παντὶ καὶ ἐν πᾶσιν μεμύημαι καὶ χορτάζεσθαι καὶ πεινᾶν καὶ περισσεύειν καὶ ὑστερεῖσθαι

KJV:
I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.

Comments:
abased…abound: The Greek word Paul uses to say “abased” means to be lowered, humiliated, or stripped of anything that might afford pride. In contrast, the word he chooses for “abound” means to overflow, in which state a person would be inclined to pride. He repeats the vocabulary of “abound” at the end of this verse as well. But there the point is that in either condition (stripped or overflowing) his attitude is to reflect both aspects of the reality that he is in Christ.

full…hungry: Paul is to be satisfied that he has Christ, but aware of the still great need around him in the world, for righteousness for instance. This hunger is the one blessed in Matthew 5:6.

Expanded Paraphrase:
I have been humiliated to the point of prostration, and I have been exalted beyond measure. But I also understand how I am supposed to behave in each of those conditions. Because Christ does not change, I am always everywhere to be the same. Whether in penury or abundance I am to be in some ways satisfied (as I am personally) and in other ways pining (as I do for righteousness in the world), in some ways overflowing and in others wanting.

Philippians 4:11

Majority Text:
οὐχ ὅτι καθ' ὑστέρησιν λέγω ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμι αὐτάρκης εἶναι

KJV:
Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.

Comments:
Not that I speak in respect of want: Paul distinguishes between the good done by the Philippians and the need experienced by him. That is, the rightness of what believers do is not defined by the state or quality of the recipient of their action, but presumably by the motivation of it. That distinction has huge ethical implications. For instance, believers have an obligation to provide forgiveness, although the recipient of the forgiveness by definition does not have a right to it. Similarly, Christian benevolence cannot be overcome by the occasional or even common malevolence of the needy.

content: Paul’s contentment corresponds with serenity, the highest goal of the then extremely popular Epicurean philosophers. For them, finding serenity was all about moderating desire so that want was never an issue. Here, for Paul, contentment comes not only because he eschews excessive desire, but also because he is satisfied by the one thing he always has as a Christian, Christ. The next two verses make it obvious that Christ is the source of contentment for Paul, which also explains why the joy of verse four is in the Lord.

Expanded Paraphrase:
I am not rejoicing simply because my needs have been met. No, as a disciple I have learned that satisfaction and contentment are mine regardless of my material circumstance.

Philippians 4:10

Majority Text:
ἐχάρην δὲ ἐν κυρίῳ μεγάλως ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν ἐφ' ᾧ καὶ ἐφρονεῖτε ἠκαιρεῖσθε δέ

KJV:
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.

Comments:
I rejoiced in the Lord greatly: Paul’s joy is in the Lord as a result of the Philippians’ actions, just as his thanks was to the Lord on account of the Philippians’ faithfulness in chapter 1:3-5.

wherein ye were also careful: The first line of the verse has Paul rejoicing because the Philippians have met his material needs in prison. But he wants them to know that he is aware they were thinking of him all along—they just did not have the occasion to meet his needs in this manner. The point is that what believers do materially is only an expression of what is (or was) already true in their hearts. The teaching matches both Matthew 12:34 and a precise reading of John 15:13 (in which the greatest love has a purpose which may result in a man laying down his life for his friends—not, as is often supposed, that the greatest love is equivalent to laying down that life).

Expanded Paraphrase:
As I see your benevolence toward me recently refreshed, my peace and confidence in the Lord is also recently refreshed. Of course, I know you were always caring and thinking about me. But then you had no occasion to demonstrate it as you have now, with this generous provision of things I needed.

Philippians 4:9

Majority Text:
ἃ καὶ ἐμάθετε καὶ παρελάβετε καὶ ἠκούσατε καὶ εἴδετε ἐν ἐμοί ταῦτα πράσσετε καὶ ὁ θεὸς τῆς εἰρήνης ἔσται μεθ' ὑμῶν

KJV:
Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

Comments:
both learned, and received, and heard, and seen: Using "kai" repeatedly between terms as it is in this verse gives the force of "not only, but also" included in the KJV as "both". The point is that as the list progresses, it is accumulating force. Learning and receiving from Paul are important, but as he intends it here, not nearly as important as hearing and seeing in him the things earlier learned and received. Paul is demonstrating the kind of leadership valued in Hebrews 13:7.

and the God of peace shall be with you: Of course, since the Philippians received this letter from an imprisoned man, it makes sense that Paul would remind them that if they follow his testimony, even into material loss, they will still have what gives him satisfaction, which is the point to which he turns in the following verses.

Expanded Paraphrase:
You learned from me how you ought to think and live. And you embraced what I taught you. But you have also heard the testimony of my life, and have seen the fact that I practice what I have taught you. You practice it too. And as you make that commitment, remember as well that the same God who has given me purpose and peace even in my incarceration will be with you as well.

Philippians 4:8

Majority Text:
Το λοιπόν, αδελφοί, ὅσα εστιν αληθη, ὅσα σεμνά, ὅσα δίκαια, ὅσα αγνά, ὅσα προσφιλη, ὅσα εὔφημα, εἴ τις αρετη και εἴ τις ἔπαινος, ταυτα λογίζεσθε·

KJV:
Finally, brethren, whatsoever things are true, whatsoever things 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.

Comments:
true…honest…just…pure…lovely…good report: Paul uses a similar (but not identical) list mingled with some contrasting characteristics in 2 Corinthians 6:4-10. The first four terms are fairly common in the New Testament. "Honest" is from the word sometimes translated "grave." "Lovely" only shows up in this passage (conveying something like "desirable"), and "good report" only here and in 2 Corinthians 6:8.

virtue…praise: It seems likely that the contrast between these two more general characteristics is between that which is intrinsic to some specific quality (virtue) and what is publicly appreciable in it (praise). Interestingly, the only other uses of "virtue" in the New Testament are in Peter's epistles. The distinction between the two and value for both and each is important, since believers are to be committed to good things both for the value of the things themselves and for the impact goodness has on those who observe it.

Expanded Paraphrase:
The rest of what I need to say to you regards the things you ought to value. Say of what is that it is and of what is not that it is not, and praise those who do so. Similarly prize straightforwardness, righteousness, chasteness. Hold what is desirable over what is offensive and speak of that worth speaking well of. In short, the things you ought to prize are the things that are virtuous in themselves, and those that have value for conveying your transformation in Christ to the observing world.

Philippians 4:7

Majority Text:
και η ειρήνη του Θεου η υπερέχουσα πάντα νουν φρουρήσει τας καρδίας υμων και τα νοήματα υμων εν Χριστω ᾿Ιησου.

KJV:
And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

Comments:
the peace of God: Interestingly, Paul mentions the God of peace only two verses below, in verse 9. His point there is not really very distinct from the point here--with the exception that he changes the emphasis from peace to God. That is, the point in this verse is that when believers trust God, He blesses them with a certain kind of peace. In that verse, when believers are living obediently they are blessed with the presence of God (who happens to bring peace with Him).

which passeth all understanding: When turmoil ends there is peace. When a problem finds resolution there is peace. But this peace is more than that. The peace God provides is not simply a resolution of the conflict. It has the added dimension of confidence and hope that comes from realizing that the resolution came from One who is faithful to provide in all circumstances--the point of the peace leading also through tribulation to hope in Romans 5:1-5.

Expanded Paraphrase:
When you learn to depend on God for the things about which you would otherwise worry, you put yourself in a position to receive both real resolution to your conflicts and the attendant comfort and confidence that come with that resolution. But you receive from God a peace outside the bounds of human provision, because neither you nor any other fallible man provided it. God addresses your need. And because God addresses your need you find permanent peace in your growing awareness of His faithfulness--a peace no one unaware of God's provision comprehends.

Philippians 4:6

Majority Text:
μηδεν μεριμνατε, αλλ᾿ εν παντι τη προσευχη και τη δεήσει μετα ευχαριστίας τα αιτήματα υμων γνωριζέσθω προς τον Θεόν.

KJV:
Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.

Comments:
Be careful for nothing: Paul's admonition to worry about nothing matches Jesus' lesson from the Sermon on the Mount in Matthew 6:25-33. There, the same Greek word for "be careful" is translated in the KJV as "take thought."

prayer: While not necessarily public, the word used for prayer here does provoke the idea of spoken prayer. It is, for example, the word Jesus uses in Matthew 21:13 to say that the Temple should be a house of "prayer."

supplication: This word points to pleas motivated by a particular need. It is often used in conjunction with "prayer" as it is in this verse. It is not necessarily exclusive in meaning from prayer. It is simply a prayer more directed toward a particular need.

with thanksgiving: This addition to the command to pray, plead, and let requests be known matches 1 Thessalonians 5:18.

Expanded Paraphrase:
Worry about not one single thing. Instead, in every circumstance let your petitions be known before God through your spoken prayer and your personal petitions. And don't forget to give thanks--after all, you are able to bring your needs before God and He cares about you.

Philippians 4:5

Majority Text:
το επιεικες υμων γνωσθήτω πασιν ανθρώποις. ο Κύριος εγγύς.

KJV:
Let your moderation be known unto all men. The Lord is at hand.

Comments:
moderation: The moderation required in this verse is the gentleness of James 3:17, for example. The Greek word conveys the importance of responding appropriately to circumstances. It is the spirit of the qualifier, "as much as lies in you," in Romans 12:18.

unto all men: Paul certainly does not want moderation to be a show. There is no reason to assume his desire here is inconsistent with Ephesians 6:5-7, where he disdains doing things in order for men to see. Moderation is apparent to men because it is practiced in public and relational settings, and it is obviously in contrast with the natural behavior of men.

The Lord is at hand: While this phrase can imply temporal proximity--that the Lord will return soon--it seems in the context of the previous verse and from the contrasting meaning of moderation that here it means spatial proximity. That is, the reason a believer's behavior can be appropriately responsive to circumstances and at the same time governed primarily (or even solely) by the Lord's influence is that the most important, real part of any believer's circumstance is the Lord. He is "right here," so to speak, even when His presence is not obvious to a natural man.

Expanded Paraphrase:
As men observe you, let them see that you neither simply react nor over-react to any circumstance, no matter how excessive a reaction it might provoke in anyone else. Let them see instead that the most important part of any circumstance for you is the Lord's presence. Let them see in your behavior what you see in truth--that the Lord is always with you.

Philippians 4:4

Majority Text:
Χαιρετε εν Κυριω παντοτε παλιν ερω, χαιρετε.

KJV:
Rejoice in the Lord always: and again I say, Rejoice.

Comments:
Rejoice…Rejoice: It appears that Paul's point in this verse is to give an emphatic definition to the kind of joy Christians have. So he explains it with modifiers which would be redundant once understood, and without those modifiers once they have been explained.

in the Lord…always: The first characteristic of Christian joy is that it is had in Christ, not in other circumstances. That being understood, the other characteristic of Christian joy is an obvious derivative of the first. That is, if Christian joy were found in circumstances, it would come and go with those circumstances. But since Christian joy is found in Christ, it is as persistent as Christ is faithful. So Christian joy is not simply an emotional outflow of happiness, but a staid contentment in Christ--a conclusion completely in harmony both with the rest of this chapter (for example, verses 11-12) and the rest of the book (for example, chapter 1:20-21).

Expanded Paraphrase:
When you rejoice, do so because of Christ. And since Christ never changes, always rejoice. So you should understand why I say to you without considering any of the often difficult and changing circumstances you face, simply rejoice.

Philippians 4:3

Majority Text:
ναι ερωτω και σε, συζυγε γνησιε, συλλαμβανου αυταις, αiτινες εν τω ευαγγελιω συνηθλησαν μοι μετα και Κλημεντος και των λοιπων συνεργων μου, wν τα ονοματα εν βιβλω ζωης.

King James:
And I entreat 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 book of life.

Comments:
true yokefellow: Obviously (by chapter 2:25) Paul refers to Epaphroditus with this complimentary appellation. In a letter where it is as likely as not that Epaphroditus himself would have read the contents to the church, Paul gives the church a direct charge regarding how they should treat Epaphroditus (chapter 2:29-30) and Epaphroditus a direct charge regarding how he should treat them (here).

true yokefellow…laboured with me…Clement also…other my fellowlabourers…book of life: Paul emphasizes laboring together (with different words) four different times in this passage. Then, at the end of the verse he characterizes all those who are laboring together as those whose names are In the book of life. In other words, the only common attribute in this verse of those who have eternal life is that they labor together.

Expanded Paraphrase:
Now I am also begging you as one who has been genuinely strapped into this mission with me to join together with the women who have striven with me and with Clement and with the rest of my co-laborers for the sake of the good news. After all, all of my co-laborers' names are written in the book of life. It is our working together that evidences our place in eternity. And it is the promise of eternity that joins us in our labor.