Coke's Commentary on the Holy Bible · Philippians Chapter 4

Philippians 4:1. Therefore, my brethren; &c.— There is no more reason for making this the beginning of a new chapter, than there would be for disjoining the last verse of 1 Corinthians 15:0. (in a sense exactly parallel to this,) from the preceding discourse on the resurrection, with which it is so beautifully and properly connected. The variety of words here used by the Apostle is remarkable,—My brethren,—dearly beloved, and longed for;—my joy and crown; repeating again one of the terms at the end of the verse, as though he thought he could never apply words enough to express the greatness of his love and tenderness to them. The word so refers to his immediately foregoing discourse; "So stand fast as I have exhorted you: follow this my example which I have earnestly recommended to you; and be accordingly solicitous, in defiance of all the insinuations of such as would seduce you, to persevere in your dependance on Christ, and to press after that state of future happiness which he will shortly bestow upon his saints." But since the word may be supposed to denote a continued and persevering posture, it seems not unreasonable to allow, that he may herein have a respect to their past behaviour, and the steadfastness for which he had before commended them.

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Philippians 4:3. True yoke-fellow,— My genuine associate. Doddridge. Heylin reads the clause, I beseech thee also, my faithful partner, to assist them both, for they assisted me, &c. Some have supposed that by the word συζυγε, St. Paul means his wife; but as the word in the original is masculine, waving all other arguments, it cannot be taken in that sense. It is probable that this was an officer of considerable dignity and authority in the church at Philippi, perhaps husband to one of the pious women here mentioned. As women's preaching was so expressly forbidden by St. Paul, we must conclude, that it was in some other way that these good women were helpful to him in the gospel; not so much by ministering to his person, though that, no doubt, they were ready to do as they had opportunity; but by such services as suited their sex and station, and bythe intelligence which they might give him of the state of religion among their female acquaintance, their children, and other branches of their families.

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Philippians 4:4. Rejoice in the Lord alway:— The Apostle, in this advice, seems to have a respect to thesuffering condition in which it appears, by other passages in the Epistle, that he considered them. This is confirmed by the strain of his advice in the next verses. See ch. Philippians 2:18 Philippians 3:1. 1 Thessalonians 5:16.

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Philippians 4:5. Let your moderation be known— Let your meekness, &c.—The Lord is nigh you. Both the parts of this verse shew, that St. Paul considers the Philippians in a state of persecution. Gentleness, or meekness, (which is the import of the original (το επιεικες ),) was peculiarly suited hereto; and the Lord's being at hand, was a proper motive to excite them to bear their sufferings with such temper. And as the adversaries against whom, at least principally, he encourages them, were the Jews, or Judaizing converts, the Lord's being at hand may well enough be interpreted, of the overthrow which the Lord would suddenly bring upon the Jews; which, by the destruction of the temple, and the abolishing the greater part of the Jewish service, would, in a manner, put an end to their contest, as well as be a signal vengeance taken on the most virulent enemies of the Christian cause.

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Philippians 4:6. With thanksgiving,— When St. Paul directs them to join thanksgiving with prayer and supplication, in their suffering condition, he appears to have the same design before noticed; namely, to divert them from the frightful view of persecution, and to put them in mind, as he does ch. Php 1:29-30 that their being called hereunto was a gracious gift, for which they ought to be thankful. Instead of, be careful for nothing, it would be more proper to read, with Dr. Heylin, be solicitous for nothing; "Whatever your danger or wants may be, do not distract yourselves with an anxious care about them."

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Philippians 4:7. And the peace of God, &c.— This expression is only found here and in Colossians 3:15. In both some understand it of that peaceable temper which God hath commanded; but it seems much more easy and natural to understand it of that peace which we have with God. St. Paul is here arming the Philippians against persecution; nor could anything be a greater support to them under it, than the peace of God thus understood; for the sense of it will make the heaviest afflictions and pressures sit easy upon us. Having peace with God, through our Lord Jesus Christ, we may well rejoice in hope of the glory of God, and glory in tribulations; nor will our hope make us ashamed. It will be so far from it, that it will fill us with boldness and resolution, when the love of God, that is, the sense of his love, which is equivalent to the peace of God,—is shed abroad in our hearts, Romans 5:1-5. Indeed, a peaceable and quiet temper will be a support and comfort to a man under his troubles, when he considers that he has done nothing to provoke men, and that their fury and wrath against him is without cause. But this is inconsiderable in comparison of the support which we shall have from a sense of God's favour, and his being at peace with us: and the commendation here given of the peace of God, that it passeth all understanding, seems to suit better with this sense than the other. The same is, perhaps, confirmed by that clause, through Christ Jesus; and that, whether it be joined with the peace of God, or with the keeping their hearts and minds. Finally, the connection here may be thought to lead us to this sense. They were, under their troubles, to cast their care upon God, by prayer and supplication with thanksgiving; and when they did so, the peace of God that passeth all understanding would keep their minds; that is, by guarding against diffidence and distrust, and committing themselves to, and relying upon the favour of God, they would be secure of his favour; the sense of which would make them easy and happy. See John 14:27. 1 Peter 1:5.

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Philippians 4:8. Finally, brethren, whatsoever things, &c.— The reader will find in the Inferences a complete exposition of this beautiful and comprehensive passage

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Philippians 4:9. The God of peace— So called, on account of his affording us peace with himself; as he is called the God of all grace, 1Pe 5:10 on account of all the favours that he bestows upon us. See Heb 13:20. 1 Thessalonians 5:23.

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Philippians 4:10. But I rejoiced in the Lord greatly— The Apostle uses a very skilful way here of commending the generosity of his benefactors; whereby he signifies, not only that they had done their duty, but that the Lord had favoured them, by stirring them up to it; and that they had given him occasion of much thankfulness to the Lord. The original, which we render,Wherein ye were else careful,is doubtful; andmay signify, For whom ye were also careful: or it may be taken, in the sense of our translators,—in which matter ye were careful. St. Chrysostom's explanation of the last clause is, "But you wanted an ability to supply me."

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Philippians 4:11. Not that I speak in respect of want— Nor do I speak upon the account of my want. He had told them, in the verse before, that he rejoiced greatly in the revival of their care for him; and here he presents their mistaking the true cause of his joy.

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Philippians 4:12. I am instructed— "I find myself initiated, as it were, into this great mystery." This is well known to be the peculiar sense of the word μεμοημαι ; and it seems as if the Apostle, by the choice of this peculiar word, meant to intimate to his Greek readers, how much he esteemed the good dispositions of mind here spoken of, beyond all their boasted instructions, whatever mysteries they might be supposed to contain. See Doddridge, Grotius, and Stockius.

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Philippians 4:15. In the beginning of the gospel— That is, when he first preached the gospel among the Philippians. See ch. Philippians 1:5. The next verse shows, that the clause, when I departed, &c. should be rendered, when I was departing? &c. Thessalonica was itself in Macedonia, and therefore he had not departed from Macedonia, when they sent to him in Thessalonica; but he was then about to leave that country, to preach the gospel elsewhere, and so needed assistance in order to it.

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Philippians 4:16. Ye sent once and again, &c.— It appears by 1Th 2:9 and 2Th 3:7-9 that it was not to the liberality of the inhabitants of that city, but chiefly to the labour of his own hands, that St. Paul owed his subsistence during his abode among them. St. Chrysostom remarks judiciously upon this place, "That it is a great commendation of the Philippians, that when St. Paul resided in the metropolis, [Thessalonica,] he should receive no assistance from the inhabitants of that city, while generous contributions were made to him from the little city of Philippi."

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Philippians 4:19. But my God shall supply— And my God. This is to be understood in the nature of a wish, or as expressive of what was the matter of his prayer for them. Many copies and versions read it in the optative mood; and may my God supply. Observe further, he says not our God, but my God; because he is speaking of God's recompensing to them the kindness which they had shown to him, as his servant; it was therefore most proper to mention the relation which God stood in to him, as that would be a means of the divine regard to those who had done him good.

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Philippians 4:20. Now unto God and our Father— Now unto our God and Father. Pierce and Doddridge.

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