{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"PHP","commentaryId":"jamieson-fausset-brown","name":"Philippians","commonName":"Philippians","introduction":"The INTERNAL EVIDENCE for the authenticity of this Epistle is strong. The style, manner of thought, and doctrine, accord with Paul's. The incidental allusions also establish his authorship. PALEY [HorÃ&brvbr PaulinÃ&brvbr, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness (Phi 1:7; Phi 2:25-30; Phi 4:10-18), the fact that Timothy had been long with Paul at Philippi (Phi 1:1; Phi 2:19), the reference to his being a prisoner at Rome now for a long time (Phi 1:12-14; Phi 2:17-28), his willingness to die (compare Phi 1:23, with Co2 5:8), the reference to the Philippians having seen his maltreatment at Philippi (Phi 1:29-30; Phi 2:1-2).\n\nThe EXTERNAL EVIDENCE is equally decisive: POLYCARP [Epistle to the Philippians, 3; 11]; IRENÆUS [Against Heresies, 4.18.4]; CLEMENT OF ALEXANDRIA [The Instructor, 1.1, p. 107]; EUSEBIUS [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; TERTULLIAN [On the Resurrection of the Flesh, 23]; ORIGEN [Against Celsus, 1.3, p. 122]; CYPRIAN [Testimonies against the Jews, 3.39].\n\nPhilippi was the first (that is, the farthest from Rome, and first which met Paul in entering Macedonia) Macedonian city of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (Act 16:12) should not be translated \"the chief city,\" as English Version, but as above [ALFORD]. Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman \"colony\" (Act 16:12), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was in fact a portion of Rome itself transplanted to the provinces, an offshoot from Rome, and as it were a portrait of the mother city on a small scale [AULUS GELLIUS, Attic Nights, 16.13]. Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.\n\nPaul, with Silas and Timothy, planted the Gospel there (Act 16:12, &c.), in his second missionary journey, A.D. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (Act 20:1); and Act 20:3, Act 20:6, expressly mentions his third visit on his return from Greece (Corinth) to Syria by way of Macedonia. His sufferings at Philippi (Act 16:19, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (Th1 2:2). They alone sent supplies for his temporal wants, twice shortly after he had left them (Phi 4:15-16), and again a third time shortly before writing this Epistle (Phi 4:10, Phi 4:18; Co2 11:9). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labors, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the riverside. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.\n\nThough the Philippian Church was as yet free from Judaizing influence, yet it needed to be forewarned of that danger which might at any time assail it from without (Phi 3:2); even as such evil influences had crept into the Galatian churches. In Phi 4:2-3 we find a trace of the fact recorded in the history (Act 16:13-14), that female converts were among the first to receive the Gospel at Philippi.\n\nAs to the state of the Church, we gather from Co2 8:1-2 that its members were poor, yet most liberal; and from Phi 1:28-30, that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (Phi 1:27; Phi 2:1-4, Phi 2:12, Phi 2:14; Phi 4:2).\n\nThe OBJECT of the Epistle is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with the others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodias and Syntyche, are mentioned as having erred in this respect (Phi 4:2-3). The Epistle may be divided into three parts: (1) Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (the first and second chapters). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter. After Tychicus and Onesimus had departed (A.D. 62), carrying the Epistles to the Ephesians, Colossians, and Philemon, Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful \"brother, companion in labor, and fellow soldier\" (Phi 2:25), had brought on himself by the fatigues of the journey a dangerous sickness (Phi 2:26, Phi 2:30). But now that he was recovered, he \"longed\" (Phi 2:26) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. (2) Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (Phi. 3:1-21). (3) Admonitions to individuals, and to the Church in general, thanks for their seasonable aid, and concluding benedictions and salutations (Phi. 4:1-23).\n\nThis Epistle was written from Rome during the imprisonment, the beginning of which is related in Act 28:16, Act 28:20, Act 28:30-31. The reference to \"CÃ&brvbrsar's household\" (Phi 4:22), and to the \"palace\" (Phi 1:13, Greek, \"PrÃ&brvbrtorium,\" probably, the barrack of the PrÃ&brvbrtorian bodyguard, attached to the palace of Nero) confirms this. It must have been during his first imprisonment at Rome, for the mention of the PrÃ&brvbrtorium agrees with the fact that it was during his first imprisonment he was in the custody of the PrÃ&brvbrtorian Prefect, and his situation, described in Phi 1:12-14, agrees with his situation in the first two years of his imprisonment (Act 28:30-31). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1) He, in it, expresses his expectation of the immediate decision of his cause (Phi 2:23). (2) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (Phi 2:26). (3) It must have been written after the three other Epistles sent from Rome, namely, Colossians, Ephesians, and Philemon; for Luke is no longer with him (Phi 2:20); otherwise he would have been specified as saluting them, having formerly labored among them, whereas he is mentioned as with him, Col 4:14; Plm 1:24. Again, in Eph 6:19-20, his freedom to preach is implied: but in Phi 1:13-18, his bondage is dwelt on, and it is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Plm 1:22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4) A considerable time had elapsed since the beginning of his imprisonment, for \"his bonds\" to have become so widely known, and to have produced such good effects for the Gospel (Phi 1:13). (5) There is evidently an increase in the rigor of his imprisonment implied now, as compared with the early stage of it, as described in Acts 28:1-31; compare Phi 1:29-30; Phi 2:27. History furnishes a probable clue to account for this increase of vigor. In the second year of Paul's imprisonment (A.D. 62), Burrus, the PrÃ&brvbrtorian Prefect, to whose custody he had been committed (Act 28:16, \"the captain of the guard\"), died; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octavia, to be murdered, and gloated over the head of her victim), exalted Tigellinus, the chief promoter of the marriage, a monster of wickedness, to the PrÃ&brvbrtorian Prefecture. It was then he seems to have been removed from his own house into the PrÃ&brvbrtorium, or barrack of the PrÃ&brvbrtorian guards, attached to the palace, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his trial (Phi 2:17; Phi 3:11). Some of the PrÃ&brvbrtorian guards who had the custody of him before, would then naturally make known his \"bonds,\" in accordance with Phi 1:13; from the smaller PrÃ&brvbrtorian bodyguard at the palace the report would spread to the general permanent PrÃ&brvbrtorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, February, 61; the \"two whole years (Act 20:30) in his own hired house\" ended February, 63, so that the date of this Epistle, written shortly after, evidently while the danger was imminent, would be about spring or summer, 63. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favorite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.\n\nThe STYLE is abrupt and discontinuous, his fervor of affection leading him to pass rapidly from one theme to another (Phi 2:18, Phi 2:19-24, Phi 2:25-30; Phi 3:1, Phi 3:2-3, Phi 3:4-14, Phi 3:15). In no Epistle does he use so warm expressions of love. In Phi 4:1 he seems at a loss for words sufficient to express all the extent and ardor of his affection for the Philippians: \"My brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.\" The mention of bishops and deacons in Phi 1:1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church. \n\n\n\nNext: Philippians Chapter 1\n\n","order":50,"numberOfChapters":4,"sha256":"a0f2788dc04d5d878a20b8aaa4672bc3d3d428a8b2861a9559b9bfcedfa36489","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/PHP/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PHP","chapter":1},"lastChapterNumber":4,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/PHP/4.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PHP","chapter":4},"totalNumberOfVerses":98},"chapter":{"number":4,"content":[{"type":"verse","number":2,"content":["Euodia and Syntyche were two women who seem to have been at variance; probably deaconesses of the church. He repeats, \"I beseech,\" as if he would admonish each separately, and with the utmost impartiality. \n\nin the Lord--the true element of Christian union; for those \"in the Lord\" by faith to be at variance, is an utter inconsistency.\n\n"]},{"type":"verse","number":3,"content":["And--Greek, \"Yea.\" \n\ntrue yoke-fellow--yoked with me in the same Gospel yoke (Mat 11:29-30; compare Ti1 5:17-18). Either Timothy, Silas (Act 15:40; Act 16:19, at Philippi), or the chief bishop of Philippi. Or else the Greek, \"Sunzugus,\" or \"Synzygus,\" is a proper name: \"Who art truly, as thy name means, a yoke-fellow.\" Certainly not Paul's wife, as Co1 9:5 implies he had none. \n\nhelp those women--rather, as Greek, \"help them,\" namely, Euodia and Syntyche. \"Co-operate with them\" [BIRKS]; or as ALFORD, \"Help in the work of their reconciliation.\" \n\nwhich laboured with me--\"inasmuch as they labored with me.\" At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who labored with Paul in the Gospel. In selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of \"the women who resorted to the riverside, where prayer was wont to be made\" (Act 16:13), and being early converted, would naturally take an active part in teaching other women called at a later period; of course not in public preaching, but in a less prominent sphere (Ti1 2:11-12). \n\nClement--bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. ALFORD thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But ORIGEN [Commentary, Joh 1:29] identifies the Clement here with the bishop of Rome. \n\nin the book of life--the register-book of those whose \"citizenship is in heaven\" (Luk 10:20; Phi 3:20). Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare Exo 32:32; Psa 69:28; Eze 13:9; Dan 12:1; Rev 20:12; Rev 21:27).\n\n"]},{"type":"verse","number":4,"content":["(Isa 61:10.) \n\nalway--even amidst the afflictions now distressing you (Phi 1:28-30). \n\nagain--as he had already said, \"Rejoice\" (Phi 3:1). Joy is the predominant feature of the Epistle. \n\nI say--Greek, rather, \"I will say.\"\n\n"]},{"type":"verse","number":5,"content":["moderation--from a Greek root, \"to yield,\" whence yieldingness [TRENCH]; or from a root, \"it is fitting,\" whence \"reasonableness of dealing\" [ALFORD], that considerateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve (Psa 130:3-4); though having exacted the fullest payment for us from our Divine Surety. There are included in \"moderation,\" candor and kindliness. Joy in the Lord raises us above rigorism towards others (Phi 4:5), and carefulness (Phi 4:6) as to one's own affairs. Sadness produces morose harshness towards others, and a troublesome spirit in ourselves. \n\nLet . . . be known--that is, in your conduct to others, let nothing inconsistent with \"moderation\" be seen. Not a precept to make a display of moderation. Let this grace \"be known\" to men in acts; let \"your requests be made to God\" in word (Phi 4:6). \n\nunto all men--even to the \"perverse\" (Phi 2:15), that so ye may win them. Exercise \"forbearance\" even to your persecutors. None is so ungracious as not to be kindly to someone, from some motive or another, on some occasion; the believer is to be so \"unto all men\" at all times.\n\nThe Lord is at hand--The Lord's coming again speedily is the grand motive to every Christian grace (Jam 5:8-9). Harshness to others (the opposite of \"moderation\") would be taking into our own hands prematurely the prerogatives of judging, which belongs to the Lord alone (Co1 4:5); and so provoking God to judge us by the strict letter of the law (Jam 2:12-13).\n\n"]},{"type":"verse","number":6,"content":["Translate, \"Be anxious about nothing.\" Care and prayer are as mutually opposed as fire and water [BENGEL]. \n\nby prayer and supplication--Greek, \"by the prayer and the supplication\" appropriate to each case [ALFORD]. Prayer for blessings; and the general term. Supplication, to avert ills; a special term, suppliant entreaty (see on Eph 6:18). \n\nthanksgiving--for every event, prosperity and affliction alike (Th1 5:18; Jam 5:13). The Philippians might remember Paul's example at Philippi when in the innermost prison (Act 16:25). Thanksgiving gives effect to prayer (Ch2 20:21), and frees from anxious carefulness by making all God's dealings matter for praise, not merely for resignation, much less murmuring. \"Peace\" is the companion of \"thanksgiving\" (Phi 4:7; Col 3:15). \n\nlet your requests be made known unto God--with generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow men. So Jacob, when fearing Esau (Gen 32:9-12); Hezekiah fearing Sennacherib (Kg2 19:14; Psa 37:5).\n\n"]},{"type":"verse","number":7,"content":["And--The inseparable consequence of thus laying everything before God in \"prayer with thanksgiving.\" \n\npeace--the dispeller of \"anxious care\" (Phi 4:6). \n\nof God--coming from God, and resting in God (Joh 14:27; Joh 16:33; Col 3:15). \n\npasseth--surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness (Co1 2:9-10; Eph 3:20; compare Pro 3:17). \n\nshall keep--rather, \"shall guard\"; shall keep as a well-garrisoned stronghold (Isa 26:1, Isa 26:3). The same Greek verb is used in Pe1 1:5. There shall be peace secure within, whatever outward troubles may besiege. \n\nhearts and minds--rather, \"hearts (the seat of the thoughts) and thoughts\" or purposes. \n\nthrough--rather as Greek, \"in Christ Jesus.\" It is in Christ that we are \"kept\" or \"guarded\" secure.\n\n"]},{"type":"verse","number":8,"content":["Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbors, men in the intercourse of the world, &c. \n\ntrue--sincere, in words. \n\nhonest--Old English for \"seemly,\" namely, in action; literally, grave, dignified. \n\njust--towards others. \n\npure--\"chaste,\" in relation to ourselves. \n\nlovely--lovable (compare Mar 10:21; Luk 7:4-5). \n\nof good report--referring to the absent (Phi 1:27); as \"lovely\" refers to what is lovable face to face. \n\nif there be any virtue--\"whatever virtue there is\" [ALFORD]. \"Virtue,\" the standing word in heathen ethics, is found once only in Paul's Epistles, and once in Peter's (Pe2 1:5); and this in uses different from those in heathen authors. It is a term rather earthly and human, as compared with the names of the spiritual graces which Christianity imparts; hence the rarity of its occurrence in the New Testament. Piety and true morality are inseparable. Piety is love with its face towards God; morality is love with its face towards man. Despise not anything that is good in itself; only let it keep its due place. \n\npraise--whatever is praiseworthy; not that Christians should make man's praise their aim (compare Joh 12:43); but they should live so as to deserve men's praise. \n\nthink on--have a continual regard to, so as to \"do\" these things (Phi 4:9) whenever the occasion arises.\n\n"]},{"type":"verse","number":9,"content":["both--rather, \"The things also which ye have learned . . . these practice\"; the things which besides recommending them in words, have been also recommended by my example, carry into practice. \n\nheard--though ye have not yet sufficiently \"received\" them. \n\nseen--though ye have not as yet sufficiently \"learned\" them [BENGEL]. \n\nand--\"and then,\" as the necessary result (Phi 4:7). Not only \"the peace of God,\" but \"the God of peace\" Himself \"shall be with you.\"\n\n"]},{"type":"verse","number":10,"content":["But--transitional conjunction. But \"now\" to pass to another subject. \n\nin the Lord--He views everything with reference to Christ. \n\nat the last--\"at last\"; implying he was expecting their gift, not from a selfish view, but as a \"fruit\" of their faith, and to \"abound\" to their account (Phi 4:11, Phi 4:17). Though long in coming, owing to Epaphroditus' sickness and other delays, he does not imply their gift was too late. \n\nyour care . . . hath flourished again--Greek, \"Ye have flourished again (revived, as trees sprouting forth again in spring) in your care for me.\" \n\nwherein ye were also careful--in respect to which (revival, namely, the sending of a supply to me) \"ye were also (all along) careful, but ye lacked opportunity\"; whether from want of means or want of a messenger. Your \"lack of service\" (Phi 2:30), was owing to your having \"lacked opportunity.\"\n\n"]},{"type":"verse","number":11,"content":["I have learned--The I in Greek is emphatical. I leave it to others if they will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence (Heb 5:8), to be content in every state. \n\ncontent--The Greek, literally expresses \"independent of others, and having sufficiency in one's self.\" But Christianity has raised the term above the haughty self-sufficiency of the heathen Stoic to the contentment of the Christian, whose sufficiency is not in self, but in God (Co2 3:5; Ti1 6:6, Ti1 6:8; Heb 13:5; compare Jer 2:36; Jer 45:5).\n\n"]},{"type":"verse","number":12,"content":["abased--in low circumstances (Co2 4:8; Co2 6:9-10). \n\neverywhere--rather, \"in each, and in all things\" [ALFORD]. \n\ninstructed--in the secret. Literally, \"initiated\" in a secret teaching, which is a mystery unknown to the world.\n\n"]},{"type":"verse","number":13,"content":["I can do all things--Greek, \"I have strength for all things\"; not merely \"how to be abased and how to abound.\" After special instances he declares his universal power--how triumphantly, yet how humbly! [MEYER]. \n\nthrough Christ which strengtheneth me--The oldest manuscripts omit \"Christ\"; then translate, \"In Him who giveth me power,\" that is, by virtue of my living union and identification with Him, who is my strength (Gal 2:20). Compare Ti1 1:12, whence probably, \"Christ\" was inserted here by transcribers.\n\n"]},{"type":"verse","number":14,"content":["He here guards against their thinking from what he has just said, that he makes light of their bounty. \n\nye did communicate with my affliction--that is, ye made yourselves sharers with me in my present affliction, namely, by sympathy; of which sympathy your contribution is the proof.\n\n"]},{"type":"verse","number":15,"content":["Now--\"Moreover.\" Arrange as Greek, \"Ye also know (as well as I do myself).\" \n\nin the beginning of the gospel--dating from the Philippian Christian era; at the first preaching of the Gospel at Philippi. \n\nwhen 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, HorÃ&brvbr PaulinÃ&brvbr]. 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]. \n\nas concerning giving and receiving--In the account between us, \"the giving\" was all on your part; \"the receiving\" all on mine. \n\nye 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.\n\n"]},{"type":"verse","number":16,"content":["even in Thessalonica--\"even\" as early as when I had got no further than Thessalonica, ye sent me supplies for my necessities more than once.\n\n"]},{"type":"verse","number":17,"content":["a gift--Greek, \"the gift.\" Translate, \"It is not that I seek after the gift, but I do seek after the fruit that aboundeth to your account\"; what I do seek is your spiritual good, in the abounding of fruits of your faith which shall be put down to your account, against the day of reward (Heb 6:10).\n\n"]},{"type":"verse","number":18,"content":["But--Though \"the gift\" is not what I chiefly \"seek after\" (Phi 4:17), yet I am grateful for the gift, and hereby acknowledge it as ample for all my needs. Translate, \"I have all\" that I want, \"and more than enough.\" Literally, as English Version, \"I abound\" over and above my needs. \n\nI am full--Greek, \"I am filled full.\" \n\nthe odour of a sweet smell--(See on Eph 5:2). The figure is drawn from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (Mat 25:40), before whom it \"came up for a memorial\" (Act 10:4), sweet-smelling in God's presence (Gen 8:21; Rev 8:3-4). \n\nsacrifice acceptable-- (Heb 13:16).\n\n"]},{"type":"verse","number":19,"content":["my--Paul calls God here \"my God,\" to imply that God would reward their bounty to HIS servant, by \"fully supplying\" (translate so, literally, fill to the full) their every \"need\" (Co2 9:8), even as they had \"fully\" supplied his \"need\" (Phi 4:16, Phi 4:18). My Master will fully repay you; I cannot. The Philippians invested their bounty well since it got them such a glorious return. \n\naccording to his riches--The measure of His supply to you will be the immeasurable \"riches of His grace\" (Eph 1:7). \n\nin glory--These words belong to the whole sentence. \"Glory\" is the element in which His rich grace operates; and it will be the element IN which He will \"supply fully all your need.\" \n\nby Christ Jesus--by virtue of your being \"IN\" (so Greek, not \"by\") Christ Jesus, the Giver and Mediator of all spiritual blessings.\n\n"]},{"type":"verse","number":20,"content":["God and our Father--Translate, \"Unto our God and Father.\" \n\nbe glory--rather as the Greek, \"be the glory.\" Not to us, but to Him be \"the glory\" alike of your gift, and of His gracious recompense to you.\n\n"]},{"type":"verse","number":21,"content":["Salute every saint--individually. \n\ngreet--salute you. \n\nThe brethren which are with me--Perhaps Jewish believers are meant (Act 28:21). I think Phi 2:20 precludes our thinking of \"closer friends,\" \"colleagues in the ministry\" [ALFORD]; he had only one close friend with him, namely, Timothy.\n\n"]},{"type":"verse","number":22,"content":["they that are of CÃ&brvbrsar's household--the slaves and dependents of Nero who had been probably converted through Paul's teaching while he was a prisoner in the PrÃ&brvbrtorian barrack attached to the palace. Philippi was a Roman \"colony,\" hence there might arise a tie between the citizens of the mother city and those of the colony; especially between those of both cities who were Christians, converted as many of them were by the same apostle, and under like circumstances, he having been imprisoned at Philippi, as he now is at Rome.\n\n"]},{"type":"verse","number":23,"content":["(Gal 6:18). \n\nbe with you all. Amen--The oldest manuscripts read, \"Be with your spirit,\" and omit \"Amen.\"\n\n\n\n\n\nNext: Colossians Introduction\n\n"]}],"introduction":"EXHORTATIONS: THANKS FOR THE SUPPLY FROM PHILIPPI: GREETING; AND CLOSING BENEDICTION. (Phi. 4:1-23)\n\n\"Wherefore\"; since we have such a glorious hope (Phi 3:20-21). \n\ndearly beloved--repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience. \n\nlonged for--\"yearned after\" in your absence (Phi 1:8). \n\ncrown--in the day of the Lord (Phi 2:16; Th1 2:19). \n\nso--as I have admonished you. \n\nstand fast-- (Phi 1:27).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/PHP/4.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PHP","chapter":4},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/COL/1.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"COL","chapter":1},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/PHP/3.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"PHP","chapter":3},"numberOfVerses":22}