Philippians 4:19

Philippians 4:15-23 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. 15. Nostis autem et vos Philippenses, quod initio Evangelii, qunado exivi ex Macedonia, nulla mecum Ecclesia in ratione dati et accepti, nisi vos soli. 16. For even in Thessalonica ye sent once and again unto my necessity. 16. Nam et Tessalonicam semel atque iterum mihi, quod opus erat, misistis: 17. Not because I desire a gift: but I desire fruit that may abound to your account. 17. Non quia requiram donum, sed requiro fructum, qui exsuperet in rationem vestram. 18. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. 18. Accepi autem omnia et abundo, impletus sum, postquam ab Epaphrodito accepi, quai missa sunt a vobis in odorem bonae fragrantiae, sacrificium acceptum gractum Deo. 19. But my God shall supply all your need according to his riches in glory by Christ Jesus. 19. Deus autem meus implebit, quicquid vobis opus est, secundum divitias suas in gloria per Christum Iesum. 20. Now unto God and our Father be glory for ever and ever. Amen. 20. Porro Deo et Patri nostro gloria in secula seculorum. Amen. 21. Salute every saint in Christ Jesus. The brethren which are with me greet you. 21. Salutate omnes sanctos in Christo Iesu. Salutant vos qui mecum sunt fratres. 22. All the saints salute you, chiefly they that are of Cesar's household. 22. Salutant vos omnes sancti: maxime qui sunt ex domo Caesaris. 23. The grace of our Lord Jesus Christ be with you all. Amen. 23. Gratia domini nostri Iesu Christi cum omnibus vobis. Amen. It was written to the Philippians from Rome by Epaphroditus. Scripta est a roma per Epaphroditum. 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. [251] 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, 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! 17. Not that I demand a gift. Again he repels an unfavourable opinion that might be formed of immoderate cupidity, that they might not suppose that it was an indirect hint, [252] as if they ought singly to stand in the room of all, [253] and as if he abused their kindness. He accordingly declares, that he consulted not so much his own advantage as theirs. "While I receive from you," says he, "there is proportionably much advantage that redounds to yourselves; for there are just so many articles that you may reckon to have been transferred to the table of accounts." The meaning of this word [254] is connected with the similitude formerly employed of exchange or compensation in pecuniary matters. 18 I have received all things, and abound He declares in more explicit terms, that he has what is sufficient, and honors their liberality with a remarkable testimony, by saying, that he has been filled. It was undoubtedly a moderate sum that they had sent, but he says, that by means of that moderate sum he is filled to satiety. It is, however, a more distinguished commendation that he bestows upon the gift in what follows, when he calls it a sacrifice acceptable, and presented as the odour of a good fragrance For what better thing can be desired than that our acts of kindness should be sacred offerings, which God receives from our hands, and takes pleasure in their sweet odour? For the same reason Christ says, Whatsoever ye shall have done unto one of the least of these, ye have done it unto me. The similitude of sacrifices, however, adds much emphasis, by which we are taught, that the exercise of love which God enjoins upon us, is not merely a benefit conferred upon man, but is also a spiritual and sacred service which is performed to God, as we read in the Epistle to the Hebrews, that he is well pleased with such sacrifices. ( Hebrews 13:16 .) Alas for our indolence! [255] -- which appears in this, that while God invites us with so much kindness to the honor of priesthood, and even puts sacrifices in our hands, we nevertheless do not sacrifice to him, and those things which were set apart for sacred oblations we not only lay out for profane uses, but squander them wickedly upon the most polluted contaminations. [256] For the altars, on which sacrifices from our resources ought to be presented, are the poor, and the servants of Christ. To the neglect of these some squander their resources on every kind of luxury, others upon the palate, others upon immodest attire, others upon magnificent dwellings. [257] 19 My God will supply Some read impleat -- in the optative -- May he supply. [258] While I do not reject this reading, I approve more of the other. He expressly makes mention of God as his, because he owns and acknowledges as done to himself whatever kindness is shewn to his servants. They had therefore been truly sowing in the Lord's field, from which a sure and abundant harvest might be expected. Nor does he promise them merely a reward in the future life, but even in respect of the necessities of the present life: "Do not think that you have impoverished yourselves; God, whom I serve, will abundantly furnish you with everything necessary for you." The phrase, in glory, ought to be taken in place of the adverb gloriously, as meaning magnificently, or splendidly. He adds, however, by Christ, in whose name everything that we do is acceptable to God. 20 Now to our God and Father This may be taken as a general thanksgiving, by which he closes the epistle; or it may be viewed as bearing more particularly upon the last clause in reference to the liberality shewn to Paul. [259] For in respect of the assistance which the Philippians had afforded him, it became him to reckon himself indebted to them for it in such a manner as to acknowledge, that this aid had been afforded to them by the mercy of God. 22 The brethren that are with me salute you In these salutations he names first of all his intimate associates, [260] afterwards all the saints in general, that is, the whole Church at Rome, but chiefly those of the household of Nero -- a thing well deserving to be noticed; for it is no common evidence of divine mercy, that the gospel had made its way into that sink of all crimes and iniquities. It is also the more to be admired, in proportion as it is a rare thing for holiness to reign in the courts of sovereigns. The conjecture formed by some, that Seneca is here referred to among others, has no appearance of foundation; for he never gave any evidence, even the smallest, of his being a Christian; nor did he belong to the household of Caesar, but was a senator, and had at one time held the office of praetor. [261] END OF THE COMMENTARY ON THE EPISTLE TO THE PHILIPPIANS. Footnotes: [251] "Il y auoit quelque telle condition et conuenance entre Sainct Paul et les Eglises;" -- "There was some such condition and correspondence between St. Paul and the Churches." [252] "Pour les induire a continuer;" -- "To induce them to hold on." [253] "Comme si eux deussent tenir la place de tous, et faire pour les autres;" -- "As if they ought to hold the place of all, and to act in the room of others." [254] Calvin evidently refers to the word logon, (account,) which the Apostle had made use of in the fifteenth verse, in the phrase eis logon doseo; kai lepseo;, (in the matter of giving and receiving.) It is noticed by Beza, that the Rabbins make use of a corresponding phrase 'smv nchm (mattan umassa) -- giving and taking. -- Ed. [255] "Or maudite soit nostre paresse;" -- "But accursed be our indolence." [256] "Les consumons prodigalement et meschamment en choses infames et abominables;" -- "We lay them out lavishly and wickedly on things infamous and abominable." [257] "Les vns dependent tout leur bien en toutes de dissolutions, les autres en gouermandise et yurognerie, les autres en brauetes excessiues, les autres a bastir des palais somptueux;" -- "Some lay out all their wealth on all kinds of luxuries, others on eating and drinking, others superfluous elegance of dress, others in building sumptuous palaces." [258] "Comme si c'estoit vn souhait que sainct Paul feist;" -- "As if it were a wish that St. Paul expressed." [259] "La liberalite de laquelle les Philippiens auoyent vse enuers sainct Paul;" -- "The liberality which the Philippians had exercised towards St. Paul." [260] "Les compagnons, qui demeuroyent auec luy;" -- "His associates who lived with him." [261] "Some imagine," says Dr. A. Clarke, "that Seneca, the preceptor of Nero, and the poet Lucan, were converted by St. Paul; and there are still extant, and in a MS. now before me, letters which profess to have passed between Paul and Seneca; but they are worthy of neither. They have been printed in some editions of Seneca's works." -- Ed.

But my God shall supply all your need according to his riches in glory by Christ Jesus.

But my God shall supply all your need according to his riches in glory by Christ Jesus. But my God — Whom I serve as an ambassador in bonds, Ephesians 6:20 , and therefore surely he will repay you the sums you have sent me. Shall supply — Gr. πληρωσει , shall fill up, as he did the widow’s vessels: Shut the doors upon thee, saith the prophet, 2 Kings 4:4 . It was time to shut the doors, when one little vessel must overflow and fill up many greater. According to his riches in glory — All God’s supplies to his come tipped and gilt with a glory upon them, saith one. Providences below, graces within, heaven above; as they have a lovely scarlet blush of Christ’s blood upon them; so they are rayed upon with a beam of divine love to them that are in Christ.

But my God: see Philippians 4:3 : he saith my God, because he imputeth and owneth that to be done to himself which is done according to his mind unto any of his ambassadors, he having received the gift from their hand by Paul. Shall supply all your need; will, in a gracious return to Paul’s prayer, abundantly answer (yea, above all he could ask or think) all their expectations, Psalm 41:1-3 , with 2 Corinthians 9:8 ,10 . According to his riches in glory; agreeably to his own fulness and rich mercy, Psalm 24:1 1 Corinthians 10:26 Ephesians 2:4 ; gloriously, or riches of his glory, Ephesians 3:16 , and goodness, Romans 2:4 9:23 ; sustaining and defending them liberally and powerfully here, to his own glory, and taking them hereafter into everlasting glory. By Christ Jesus; through the mediation of, and by virtue of their communion with, Christ Jesus.

But my God shall supply all your need,.... Or "fulfil all your need": the Jews, when they would comfort any, under the loss of any worldly enjoyment, used to say, , "God fulfil", or "will fulfil thy need" (f). The Vulgate Latin, Syriac, and Arabic versions, read these words as a wish or prayer, "but may my God supply" or "fulfil all your need"; I am not able to make you any returns, but I pray that my God would recompence it to you, that as you have supplied my want, he would supply all yours; but we with others, and as the Ethiopic version, read, "shall" or "will supply"; as an assertion by way of promise, though he could not, yet his God would; he who was his God, not only as the God of nature and providence, or as the God of the Israelites, but as the God of all grace; who had loved him as such, had chosen, adopted, regenerated, and sanctified him; who was his God in Christ, and by virtue of the covenant of grace, and which was made known in the effectual calling; whose ambassador he was, and whom he had faithfully served in the Gospel of his Son; this God, who had been his God, was and would be so unto death, in whom he had an interest, and because he had an interest in him, and was thus related to him, be firmly believed, and fully assures these saints, that he would supply their wants who had been so careful of him: believers, though they need nothing as considered in Christ, being complete and filled full in him, having in him all grace, and all spiritual blessings, and under believing views of this at times, see themselves complete and wanting nothing; yet, in themselves, they are poor and needy, and often want fresh discoveries of the love of God to them, fresh supplies of grace from Christ, stand in need of more light from him, and to be quickened according to his word; they want fresh supplies of strength from him answerable to the service and work they are daily called to; and as their trials and afflictions abound, they have need of renewed comfort to support under them; and have also need of fresh manifestations and applications of pardoning grace to their souls, and fresh views of the righteousness of Christ, as their justifying righteousness before God; and, in a word, need daily food for their souls as for their bodies: now God, who is also their God, is able and willing to supply their wants; and he does so, he withholds no good thing from them, nor do they want any good thing needful for them, for he supplies "all" their need; and this they may expect, since he is the God of all grace, and a fulness of grace is in his Son; and this grace is sufficient for them, and a supply of it is given them by the Spirit, according to his riches; God is rich not only in the perfections of his nature, which are inconceivable and incommunicable; and in the works of his hands, of creation and providence, the whole earth is full of his riches, Psalm 104:24 , and according to these riches of his goodness he supplies the wants of all creatures living; but he is also rich in grace and mercy, Ephesians 2:4 , and it is according to the riches of his grace he supplies the spiritual wants of his people, and he does it like himself, according to the riches he has; he gives all things richly to enjoy, plenteously and abundantly: in glory: in a glorious manner, so as to show himself glorious, and make his people so, to the glory of his rich grace; and "with glory", as it may be rendered, with eternal glory; he will not only give grace here, and more of it as is needful, according to the abundance of it in himself and in his Son, but glory hereafter: and all by Christ Jesus; and through him, who is full of grace and truth; who is the Mediator in whom the fulness of it lies, and through whose hands, and by whom, it is communicated to the saints: or "with Christ Jesus"; along with him God gives all things freely, all things pertaining to life and godliness: or "for the sake of Christ Jesus"; not for any worth or merit in men, but for the sake of Christ, in whom they are accepted, and on whose account respect is had to their persons, and so to their wants, (f) T. Bab. Betacot, fol. 16. 2. Debarim Rabba, sect. 4. fol. 239. 4.

It is a good work to succour and help a good minister in trouble. The nature of true Christian sympathy, is not only to feel concern for our friends in their troubles, but to do what we can to help them. The apostle was often in bonds, imprisonments, and necessities; but in all, he learned to be content, to bring his mind to his condition, and make the best of it. Pride, unbelief, vain hankering after something we have not got, and fickle disrelish of present things, make men discontented even under favourable circumstances. Let us pray for patient submission and hope when we are abased; for humility and a heavenly mind when exalted. It is a special grace to have an equal temper of mind always. And in a low state not to lose our comfort in God, nor distrust his providence, nor take any wrong course for our own supply. In a prosperous condition not to be proud, or secure, or worldly. This is a harder lesson than the other; for the temptations of fulness and prosperity are more than those of affliction and want. The apostle had no design to urge them to give more, but to encourage such kindness as will meet a glorious reward hereafter. Through Christ we have grace to do what is good, and through him we must expect the reward; and as we have all things by him, let us do all things for him, and to his glory.

19. 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" (2Co 9:8), even as they had "fully" supplied his "need" (Php 4:16, 18). My Master will fully repay you; I cannot. The Philippians invested their bounty well since it got them such a glorious return. according to his riches—The measure of His supply to you will be the immeasurable "riches of His grace" (Eph 1:7). in 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." by Christ Jesus—by virtue of your being "IN" (so Greek, not "by") Christ Jesus, the Giver and Mediator of all spiritual blessings.

But my God shall supply all your need - That is, "You have shown your regard for me as a friend of God, by sending to me in my distress, and I have confidence that, in return for all this, God will supply all your needs, when you are in circumstances of necessity." Paul's confidence in this seems not to have been founded on any express revelation; but on the general principle that God would regard their offering with favor. Nothing is lost, even in the present life, by doing good. In thousands of instances it is abundantly repaid. The benevolent are not usually poor; and if they are, God often raises up for them benefactions, and sends supplies in a manner as unexpected, and hearing proofs of divine interposition as decided, as when supplies were sent by the ravens to the prophet. According to his riches in glory - see the notes, Ephesians 3:16 . The word "riches" here means, His abundant fullness; His possessing all things; His inexhaustible ability to supply their needs. The phrase "in glory," is probably to he connected with the following phrase, "in Christ Jesus;" and means that the method of imparting supplies to people was through Jesus Christ, and was a glorious method; or, that it was done in a glorious manner. It is such an expression as Paul is accustomed to use, when speaking of what God does. He is not satisfied with saying simply that it is so; but connects with it the idea that whatever God does is done in a way worthy of himself, and so as to illustrate his own perfections. In Christ Jesus - By the medium of Christ; or through him. All the favors that Paul expected for himself, or his fellow-men, he believed would be conferred through the Redeemer. Even the supply of our temporal needs comes to us through the Saviour. Were it not for the atonement, there is no more reason to suppose that blessings would be conferred upon people than that they would be on fallen angels. For them no atonement has been made; and at the hand of justice they have received only wretchedness and woe.