This document provides commentary on Paul's letter to the Philippians. It summarizes key points from various scholars and authors on different parts of the letter. In the first section summarized, Paul expresses deep affection for the Philippians, calling them his brothers, loved ones, joy and crown. Scholars note this reflects the close relationship between Paul and this church. Paul urges the Philippians to "stand firm in the Lord", with commentary provided on what this means to remain steadfast in faith despite opposition. The summary highlights the love Paul had for this community and his desire for them to persevere in their faith.

1. Philippians 4 Commentary
Written and edited by Glenn Pease
PREFACE
The following commentary consists of my own thoughts combined with the thoughts of the many
authors both ancient and modern who have made comments on this most important letter of Paul. I
have quoted so many others because I have found in each a unique way to convey the ideas that Paul
is seeking to communicate. Sometimes I have not been able to give credit, and if anyone discovers the
name of the author quoted and lets me know, I will gladly give credit where credit is due. If anyone
does not want their quotes expressed in this commentary, they can let me know as well, and I will
delete them. My e-mail is glenn_p86@yahoo.com The purpose of this commentary is to bring the
thoughts of many authors together in one place in order to save the Bible student a lot of time in
research. All of the comments are available to anyone, but it takes an enormous amount of time to
read all of the resources. I have brought together what I feel are the best thoughts on the text in this
one place to save others the time. It is my pleasure to do so, and I use these studies myself to teach a
class of about 20 people. The numbering system uses letters as well as numbers because it gives me the
freedom to add new material I discover without doing the numbers all over. I welcome any comments,
and I will add them to this commentary if they contribute new and valued insight.
1. Therefore, my brothers, you whom I love and long for, my
joy and crown, that is how you should stand firm in the
Lord, dear friends!
Amplified: THEREFORE, MY brethren, whom I love and yearn to see, my delight and crown
(wreath of victory), thus stand firm in the Lord, my beloved.
NLT: Dear brothers and sisters, I love you and long to see you, for you are my joy and the reward for
my work. So please stay true to the Lord, my dear friends.
Phillips: So, my brothers whom I love and long for, my joy and my crown, do stand firmly in the
Lord, and remember how much I love you.
Wuest: Therefore, my brethren, individually loved ones, and individually and passionately longed for,
my joy and my victor’s festal garland, thus be standing firm in the Lord, beloved ones.
1. If you read the other letters of Paul to churches after you read this letter, you will be impressed by

2. how personal, loving and affectionate Paul is to this church in comparison. This is truly a love letter,
for he had deeper feelings for this group of people than for any other group. It is a mutual affection,
for no other church gave Paul the kind of loving support as did these Philippians. This letter is loving
all through, but here we reach the pinnacle with these words, "you whom I love and long for, my joy
and crown." If you take such words out of the context you would assume the letter is a love letter to
his wife, or a letter of a son to his mother. These are Paul's most affectionate words. In one verse he
calls them brothers, his loved ones, his joy, his crown, and his dear friends. Someone is bound to
respond, "Why don't you tell us how you really feel Paul?"
2. These are the very people that Paul once called Gentile dogs, and now they are his most loved
friends and brothers. Loving Jesus changes many things, and relationships are one of the main
changes. Barclay wrote, “Through this passage breathes the warmth of Paul's affection for his
Philippian friends. He loves them and yearns for them. They are his joy and his crown. Those whom
he had brought to Christ are his greatest joy when the shadows are closing about him. Any teacher
knows what a thrill it is to point at some person who has done well and to be able to say: "That was
one of my boys."
3. Greg Herrick wrote, “Paul loved these people. Indeed the command is almost lost sight of in the
midst of the many terms of affection, terms, which go back to earlier comments in the epistle, e.g., 1:8.
There he says: “God is my witness how I long for all of you with the affection of Christ Jesus.” First,
Paul refers to them as brothers and sisters (adelphoi). This is the seventh time in this letter—a letter
in which the term appears a total of nine times. It not only connotes intimacy, but expresses the family
relationship Paul has with these people in Christ. He refers to them twice as beloved (agapetoi) which
reflects his tremendous commitment to them as people and to their growth in the Lord (1:25). It is in
this context of commitment and love that he urges them to stand firm in the Lord.”
my joy and crown,
1. Barclay wrote, “There are vivid pictures behind the word when Paul says that the Philippians are
his crown. There are two words for crown in Greek, and they have different backgrounds. There is
diadema, which means the royal crown, the crown of kingship. And there is stephanos, the word used
here, which itself has two backgrounds. (i) It was the crown of the victorious athlete at the Greek
games. It was made of wild olive leaves, interwoven with green parsley, and bay leaves. To win that
crown was the peak of the athlete's ambition. (ii) It was the crown with which guests were crowned
when they sat at a banquet, at some time of great joy. It is as if Paul said that the Philippians were the
crown of all his toil; it is as if he said that at the final banquet of God they were his festal crown.
There is no joy in the world like bringing another soul to Jesus Christ.”
2. Gill, “..they were his "crown", as they were seals of his ministry; and whom he valued more, and
reckoned a greater honor and ornament to him, than the richest diadem, set with the most costly
jewels and precious stones, and which he hoped and believed would be his crown of rejoicing another
day; when he, with them, should stand at the hand of Christ triumphing, as victors crowned, over sin,
Satan, the world, death, and hell” Preceptaustin adds, “What Paul was saying is that on that day
when he stands before the Judgment Seat of Christ, the genuineness of the Philippian saints lives and

3. testimony would be a cause for Paul to exult for it would bring forth the approval of His Lord
regarding the race that he had run. And so he "wore" the Philippians as if they were his "joy and
crown", testifying to the authenticity of His ministry and the efficacy of the gospel.”
3. GUZIK wrote,”Paul uses the word for crown which denotes the crown given to an athlete who has
won the race, a crown of achievement (a stephanos); not the crown that is given to a king (a diadema)
- the Philippians, as they stand fast in the Lord, are Paul's "trophy" Another wrote, “There are vivid
pictures behind the word when Paul says that the Philippians are his crown. There are two words for
crown in Greek, and they have different backgrounds. There is diadema, which means the royal
crown, the crown of kingship. And there is stephanos, the word used here, which itself has two
backgrounds. (i) It was the crown of the victorious athlete at the Greek games. It was made of wild
olive leaves, interwoven with green parsley, and bay leaves. To win that crown was the peak of the
athlete's ambition. (ii) It was the crown with which guests were crowned when they sat at a banquet,
at some time of great joy. It is as if Paul said that the Philippians were the crown of all his toil; it is as
if he said that at the final banquet of God they were his festal crown. There is no joy in the world like
bringing another soul to Jesus Christ.”
4. He said the same thing to the Thessalonians when he wrote 1 Thessalonians in 2:19, he says, "Who
is our hope or joy or crown of rejoicing? Is it not even you?" Then in verse 20, "For you are our glory
and joy." Paul really loved his people, and he had great joy in them. They were like his own children,
and any parent can understand how Paul feels, for they feel the same about their children. There is so
much joy in seeing your children grow and become mature, and demonstrate good character.
5. John MacArthur wrote, “Then he says, "You're my crown." That is a wonderful statement. Not
diadema, diadem, not a kingly crown, stephanos a laurel wreath. Basically in that culture two people
received a laurel wreath. One was the athlete who won an event and they gave him a laurel wreath to
wear. That was the corruptible crown Paul said the runner gets in 1 Corinthians 9. But there was
another person who got a laurel wreath and that would be a man who was honored by his peers. A
great feast or banquet would be held and this man would be brought as the guest of honor and as the
guest of honor he would receive a laurel wreath. And what does Paul mean when he says to the
Philippians and to the Thessalonians, "You are my crown"? He means you are my reward. The
wreath was a trophy. The trophy in a sense said this man has lived a fruitful life. The trophy in a
track meet says this man has run a great race. Paul says you're my trophy. You're the proof of my
effective service. You're my crown. You're the reward that says this has been an effective life.”
6. Barnes wrote, “Anything that is an ornament or honor, as one glories in a crown; compare
Pro_12:4, “A virtuous woman is a crown to her husband;” Pro_14:24, “The crown of the wise is their
riches;” Pro_16:31, “The hoary head is a crown of glory;” Pro_17:6, “Children’s children are the
crown of old men.”The idea here is, that the church at Philippi was that in which the apostle gloried.
He regarded it as a high honor to have been the means of founding such a church, and he looked upon
it with the same interest with which a monarch looks upon the diadem which he wears.”
7. Christians are constantly saying that joy does not depend on circumstances, but the Bible is loaded
with verses that say it does depend on the circumstances that bring about changes from what is not
good to what is good and favorable. Jesus made this clear when he said, “Truly, truly, I say to you,

4. that you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will
be turned to joy. 21 "Whenever a woman is in travail she has sorrow, because her hour has come; but
when she gives birth to the child, she remembers the anguish no more, for joy that a child has been
born into the world. 22 "Therefore you too now have sorrow; but I will see you again, and your heart
will rejoice, and no one takes your joy away from you.” (John 16:20-22) A change from sorrow to joy
demands a change in circumstances, and that is what Jesus is promising here. Change is good when it
is a change that brings about joy.
that is how you should stand firm in the Lord, dear friends!
1. Barclay wrote, “Three times in Php. 4:1-4 the words in the Lord occur. The Philippians are to
stand fast in the Lord. Only with Jesus Christ can a man resist the seductions of temptation and the
weakness of cowardice. The word Paul uses for stand fast (stekete,) is the word which would be used
for a soldier standing fast in the shock of battle, with the enemy surging down upon him. We know
very well that there are some people in whose company it is easy to do the wrong thing and there are
some in whose company it is easy to resist the wrong thing. Sometimes when we look back and
remember some time when we took the wrong turning or fell to temptation or shamed ourselves, we
say wistfully, thinking of someone whom we love: "If only he had been there, it would never have
happened." Our only safety against temptation is to be in the Lord, always feeling his presence
around us and about us. The Church and the individual Christian can stand fast only when they
stand in Christ.”
2. Gill, “so stand fast in the Lord; or "by the Lord"; by his power and strength, which is only able to
make to stand fast; saints are liable to failing, and would fall, were they not upheld with his right
hand, and kept by his power; they only stand fast, as they stand supported by his strength, trusting in
his might, and leaning on his arm. Christ is the only foundation where they can stand safe and sure;
and such as are rooted and grounded, and built up in him, are established and stand; though they are
still in need of being exhorted to hold the head, abide by him, and cleave unto him; to stand fast in his
grace, exercising the graces of faith, hope, and love upon him; in the liberty of Christ, in opposition to
the bondage of the law, false teachers were for bringing them into; and in the doctrine of faith, and
not depart from it in any degree, nor give way in the least to the opposers of it, but continue steadfast
in it without wavering, and which is chiefly intended here: so the Arabic version renders it, "so stand
in the faith of the Lord"; both in the grace faith, and in the doctrine of it, and in the profession of
both: see (1 Corinthians 16:13) . The apostle bids them so stand fast; that is, either as they had
hitherto done, or as they had him and others for an example; whose views, conversation, and
behavior, are described in the foregoing chapter”
3. Greg Herrick wrote, “To stand firm in the Lord means to hold on to the truth on one hand—as a
unified church, and to resist the onslaught of attacks on the other (Phil 1:27). The Philippians were to
stand firm and not be taken in by the Judaizers (3:3-16) or those who were apparently of a more
antinomian (“lawless) perspective (3:17-21). They were to do so in this way, meaning in the way that
Paul had shown them by his own example (in 3:3-14, and indeed in the whole letter). Paul understood

5. the error of their reasoning and the sufficiency of the cross. He knew that a personal relationship with
Christ relies not on legalism, but on faith and personal trust. The Philippians were not to move away
from this mark.”
4. Standing was an important concept with Paul, for there was much opposition in the world, and
only those who had stability could make it. If you were unstable and weak you would be a pushover
by the opponents of your faith. It took believers who were so steadfast in their faith that they could
face the storm head on and remain on their feet in spite of the enormous pressure to blow them over.
Look at just a few of the text where Paul’s stress is on standing. Seeing this list should make us realize
just how important it is to be stable in our convictions, for it is obvious that there are constant
pressures coming from our culture to make us waver and become unstable in our convictions and
conduct.
1 Corinthians 15:1 [ The Resurrection of Christ ] Now, brothers, I want to remind you of the gospel I
preached to you, which you received and on which you have taken your stand.
1 Corinthians 16:13 Be on your guard; stand firm in the faith; be men of courage; be strong.
2 Corinthians 1:21 Now it is God who makes both us and you stand firm in Christ. He anointed us,
2 Corinthians 1:24 Not that we lord it over your faith, but we work with you for your joy, because it is
by faith you stand firm.
Galatians 5:1 [ Freedom in Christ ] It is for freedom that Christ has set us free. Stand firm, then, and
do not let yourselves be burdened again by a yoke of slavery.
Ephesians 6:11 Put on the full armor of God so that you can take your stand against the devil's
schemes.
Ephesians 6:14 Stand firm then, with the belt of truth buckled around your waist, with the
breastplate of righteousness in place,
Philippians 1:27 Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ.
Then, whether I come and see you or only hear about you in my absence, I will know that you stand
firm in one spirit, contending as one man for the faith of the gospel
Colossians 4:12 Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is
always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully
assured.
2 Thessalonians 2:15 So then, brothers, stand firm and hold to the teachings [ Or traditions] we
passed on to you, whether by word of mouth or by letter.
5. The implication of all these texts is that it is possible for the believer to fall away from his faith and
convictions. It is possible to become so unstable that the forces of the opposition can push you back

6. and knock you down, and then drag you into positions and beliefs that are a rejection of what you
have been taught. This is the very thing that happens to masses of believers who go off to college and
get swept up into doubt and unbelief, or they get involved with the cults and forsake their Biblical
training because they were not steadfast in pursuing it. Falling is the inevitable outcome of not
standing fast, and many do not take it seriously, and so they do fall when the pressure gets great. The
only way to escape from falling is to have a solid foundation on which to stand, and Jesus is our solid
rock.
6. Scripture makes it clear that an unstable spiritual life will lead to a fall away from the grace and
will of God. Every believer needs to take seriously the danger of falling into sin, folly, and all kinds of
error in thinking. It is not a mystery that all of us face this potential, for it is as clear as the noon day
sun if we read the warning signs that God has posted everywhere in his Word. Here are some
examples:
Matthew 7:25 The rain came down, the streams rose, and the winds blew and beat against that house;
yet it did not fall, because it had its foundation on the rock.
Matthew 13:21 But since they have no root, they last only a short time. When trouble or persecution
comes because of the word, they quickly fall away.
Matthew 26:41 "Watch and pray so that you will not fall into temptation. The spirit is willing, but
the flesh is weak."
Mark 14:38 Watch and pray so that you will not fall into temptation. The spirit is willing, but the
flesh is weak."
Luke 8:13 Those on the rock are the ones who receive the word with joy when they hear it, but they
have no root. They believe for a while, but in the time of testing they fall away.
John 16:1 "All this I have told you so that you will not fall away.
Romans 14:21 It is better not to eat meat or drink wine or to do anything else that will cause your
brother or sister to fall.
1 Corinthians 8:13 Therefore, if what I eat causes my brother or sister to fall into sin, I will never eat
meat again, so that I will not cause them to fall.
1 Corinthians 10:12 So, if you think you are standing firm, be careful that you don't fall!
Galatians 5:4 You who are trying to be justified by the law have been alienated from Christ; you have
fallen away from grace.
1 Timothy 3:7 He must also have a good reputation with outsiders, so that he will not fall into
disgrace and into the devil's trap.
1 Timothy 6:9 Those who want to get rich fall into temptation and a trap and into many foolish and
harmful desires that plunge people into ruin and destruction.
2 Peter 3:17 Therefore, dear friends, since you have been forewarned, be on your guard so that you
may not be carried away by the error of the lawless and fall from your secure position.

7. Revelation 2:5 Consider how far you have fallen! Repent and do the things you did at first. If you do
not repent, I will come to you and remove your lamp stand from its place.
7. John MacArthur wrote, “Now the Greek verb here is stekate(?), it's an imperative command and it
is a military word which means to stand your ground, stand your post in the midst of battle. That's
what it means. It means to hold your position while under attack. It means what Paul said in
Ephesians 6, in the middle of battle you've got your armor on and having done all to stand. Stand
against the wiles of the devil. Stand firmly no matter what comes. You don't crumble under
persecution and compromise. You don't crumble under testing and complain. You don't crumble
under temptation and sin, you stand firm, spiritually stable.
Did Christ stand firm? Did He ever waver? No...no. Did He ever compromise? No. Did He ever sin?
No. He who knew no sin, says the Bible. He was without sin, the perfect high priest. Jesus Christ then
is the model. And He stood firm against it all and never violated God. Persecuted? Yes. Did He fall?
No. Did He compromise? No. Tempted? Yes. Did He fall? No. Did He sin? No. Put through all kinds
of trials of life, did He crumble under those trials, collapse, lose His confidence in God and wander
around looking for a human fix? No. He stood firm. And since He is the prize and the goal of our life
and since we are citizens of heaven and since some day we will be like Him and that is our present
desire, we therefore must do as He did, stand firm...stand firm.
Second Thessalonians 2:15, "So then, brethren, stand firm and hold to the traditions which you were
taught." Don't waver from the truth. That's the command. I suppose the most familiar expression
comes in these words, "Therefore, my beloved brethren, be ye steadfast...what's the next
word?...unmovable, always abounding in the work of the Lord," 1 Corinthians 15:58. It was Peter's
concern, the concern of Paul, the concern of James, the concern of Jesus, the concern of Jude and
John, the concern of the Holy Spirit and of God Himself that we have spiritual stability.”
8. Dwight Pentecost explains it this way...By “stand fast in the Lord” Paul means realizing
experientially in your daily life the purpose God has for this body. As He purposes that throughout
eternity it (the body) should be an instrument to His glory, so now, too, it should be an instrument to
His glory. It must not become a vehicle through which lust and sin manifest themselves. It must be a
vehicle through which righteousness and holiness are manifested, through which God is glorified in
the believer’s life. This is the theme that the apostle has emphasized over and over again.”
9. David Curtis wrote, “Evil men will always oppose the things of Christ. We constantly battle to walk
in righteousness. We battle the flesh which is always pulling us down. We all have personal trials and
troubles that cause us to break down in terms of trust, or that make us nervous and anxious and
cause us to worry, or feel vengeance, or carry bitterness. The family today is under attack, marriage
is under attack. We are in a battle on every front, and it is hard to remain stable. That is what is on
Paul's mind here. The Philippian church had their problems, they faced instability just like we do.
Instability is not a new problem. Throughout the New Testament Christians are exhorted to stand
firm. We are called to be doctrinally stable. James tells us that a double minded man is unstable:
James 1:8 (NKJV) he is a double-minded man, unstable in all his ways. He is double minded, he wants
God's will and at the same time wants his own will.

8. Proverbs 25:28 (NKJV) Whoever has no rule over his own spirit Is like a city broken down, without
walls. Without their walls, the ancient cities were subject to attack, and when we are undisciplined,
we, too, are subject to attack. If your life is undisciplined, you are like an ancient city with no walls
that is very easy to destroy. Instability is not just a sad condition, it is a costly one.
Who is the most spiritually stable biblical character you can think of? Joseph! Joseph was a picture of
stability. He was a rock. No matter what came his way, he remained faithful to God, unswerving in his
attitude and walk. Is that type of stability just for biblical characters or can we live like that? I think
that it is possible for us to live like that, and the first nine verses of Philippians give us insight in to
how to do it. How can we be stable? By following the exhortations that Paul gives the Philippians in
chapter 4. He is calling for loyalty to the Lord. The world is full of Christians on the retreat,
Christians living in sin. Well, how are we to stand fast? "In the Lord," this is a call for a Christ
centered life, living in dependance upon the Lord and His strength. Three times in the first four
verses, he says, "In the Lord." This is how we are to live, "In the Lord." I add this verse, “As the
branch cannot bear fruit of itself, unless it abides in the vine, so neither can you, unless you abide in
Me.” (Jn 15:4) The Lord himself says we can only make it and stand fast, and produce any fruit by
being in him.” Paul could make it because he could say, “For me to live is Christ…” He was always
abiding in the Lord.”
10. An unknown author wrote, “Most of you have heard of Stonewall Jackson, the famous Civil War
general. But do you know where Stonewall Jackson got his name? I have stood on the hill on the
battlefield at Manassas where General Bernard Bee gave Jackson his famous nickname. As the
Confederate forces were near to giving way under a Union attack, Bee looked over and saw Jackson
and his men doggedly holding to their position. Desperate to motivate his own men, Bee pointed at
Jackson and shouted, "There stands Jackson like a stone wall." His men were inspired, and stood
firm themselves until the battle was eventually won.” His example of taking a stand influenced others
to stand firm, and each of us have an obligation to be that kind of example so that weaker believers
can be inspired and motivated to stand firm. Paul held himself up as an example, for he followed
Christ, and he expected the Philippians to follow him. If you are not standing firm, you are helping to
weaken the stand of others.
11. Ray Pritchard, “The call to "stand firm" refers to a soldier staying faithfully at his post no matter
what happens around him. Let the enemy attack as he will, the soldier's orders are clear: Stand firm!
This command was often repeated by the Apostle Paul:
1 Corinthians 15:58, "Stand firm. Let nothing move you."
1 Corinthians 16:13, "Stand firm in the faith."
Galatians 5:1, "Stand firm … and do not let yourselves be burdened again by a yoke of slavery."
Ephesians 6:11, "Take your stand against the devil's schemes."
Ephesians 6:13, "Having done everything, to stand."
Ephesians 6:14, "Stand firm … with the belt of truth buckled around your waist."
Philippians 1:27, "Stand firm in one spirit."
Colossians 4:12, "Stand firm in all the will of God."
2 Thessalonians 2:15, "Stand firm and hold to the teachings we passed on to you."

9. 12. Stand fast in the Lord so others can see you are saying by your life, “I am in Christ, and Christ is
in me.”
Like a bird in the air,
Like a fish in the sea,
I am in Christ,
And Christ is in me.
Like the moo in a cow,
Like the buzz in a bee,
I am in Christ,
And Christ is in me.
Just like yeast in the bread,
Like a spoon in the tea,
I am in Christ,
And Christ is in me.
Just like sand in the box,
Like a swing in the tree,
I am in Christ,
And Christ is in me.
Just like blood in the veins,
Like water in the knee,
I am in Christ,
And Christ is in me.
Because I love Jesus
All God's people agree,
I am in Christ,
And Christ is in me. Glenn Pease
2. I plead with Euodia and I plead with Syntyche to agree
with each other in the Lord.
Lightfoot: I appeal to Euodia, and I appeal to Syntyche, to give up their differences and live at peace
in the Lord.

10. NLT: And now I want to plead with those two women, Euodia and Syntyche. Please, because you
belong to the Lord, settle your disagreement.
Phillips: Euodius and Syntache I beg you by name to make up your differences as Christians should!
"I urge Euodia and Syntyche to iron out their differences and make up. God doesn’t want his
children holding grudges." (Message)
1. These two women became famous for having a conflict, and we don’t even know what it was about.
Some say their names mean “fragrant”, or “prosperous journey,” for Euodia, and “with fate”, or
“happy chance,” for Suntuche. John MacArthur says, “The name Euodia means "sweet fragrance,"
and Syntyche means "pleasant." Rev. Dr. Mark D. Roberts wrote, “The names "Euodia" and
"Synyche" in Philippians 4:2 actually mean in Greek something like "Success" and "Good Luck."
Constable says, “Euodia ("Success") and Syntyche ("Lucky").Feel free to add your own opinion as to
what these names mean.
1B. Apparently those women weren't living up to their names. Instead they were troublesome and
were threatening the unity in the Philippian church.” Harry Ironside has a humorous account of how
these names can be pronounced. He wrote, “He was unschooled, and trying to give a word of
exhortation. He fumbled through the opening verses of Philippians 4, but became confused over the
names of the two women referred to in verse 2, and so he read, "I beseech Odious and I beseech
Soontouchy that they be of the same mind in the LORD." He then proceeded to attempt an
application of the truth according to the names as he had misunderstood them. How much trouble is
made among Christians by women like Odious, who are so unpleasant to get on with, and
Soontouchy, who get offended over every little trifle! The application was good, thought the
interpretation was faulty.”
To live above with the saints we love,
Oh that will be glory.
But to live below with the saints we know,
That’s a different story.
It is just not true that two good Christians will never have a conflict with each other. And it does not
mean than one in the conflict has to be wrong and one right. Caffin considered the repeated "I
exhort" as a probable indication that both ladies were at fault. Paul urges both equally to knock off
the conflict and reestablish the unity.
1C. Simcox, “Euodia and Syntyche are authentic saints, not
grand dames or dilettantes who take a little religion for
the sake of appearances or to make them feel good. They
have worked, fought, sacrificed, and suffered alongside of
Paul in the work of the Gospel. They have counted not
their lives dear unto themselves. But their personal feud
is bitter enough to call for Paul's special attention from far
away and for the true yoke-fellow's reconciling help.

11. We cannot 'stack our personalities at the door of
the church' when we come in. We must carry everything
that is in us into our worship of God and our service of
Christ, and that includes those things in us that are not too
loving and not too lovable. Our Lord must use us whether we
are agreeable, co-operative, easy to get along with or not.
The problem of Euodia and Syntyche is found wherever
two or three are gathered together in Christ's name, and
the world is not always forced to say: 'Behold, how these
Christians love one another/ Sometimes we give it too good
cause to say, 'Behold, how these Christians wrangle and
bicker.'”
1D. Women played a major role in this church. It started in the home of Lydia (Acts 16:13f). Paul
does not take sides here, but urges them to patch things up for the sake of the church. Agree to
disagree even, but be of one mind as to your ministry for Christ. Christians can have many different
perspectives, and yet be one in Christ and in the essence of the Gospel. These were obviously
prominent women. They got their names in the Bible, not for any great deeds, but for their conflict.
You can get noticed for bad things as well as good, but it is not the kind of notice we are to seek.
There is the virtue of obscurity, for it would have been better had they never been known than to be
known for this conflict. They were in the book of life; they did not need to be in the book of the Bible.
2. Barclay wrote, “Paul bids Euodia and Syntyche to agree in the Lord. There can be no unity unless
it is in Christ. In ordinary human affairs it repeatedly happens that the most diverse people are held
together because they all give allegiance to a great leader. Their loyalty to each other depends entirely
on their loyalty to him. Take the leader away, and the whole group would disintegrate into isolated
and often warring units. Men can never really love each other until they love Christ. The brotherhood
of man is impossible without the lordship of Christ.
2B. Paul bids the Philippians to rejoice in the Lord. The one thing all men need to learn about joy is
that it has nothing to do with material things or with a man's outward circumstances. It is the simple
fact of human experience that a man living in the lap of luxury can be wretched and a man in the
depths of poverty can overflow with joy. A man upon whom life has apparently inflicted no blows at
all can be gloomily or peevishly discontented and a man upon whom life has inflicted every possible
blow can be serenely joyful.
2C. In his address to the students of St. Andrews University, J. M. Barrie quoted the immortal letter
which Captain Scott of the Antarctic wrote to him, when the chill breath of death was already on his
expedition: "We are pegging out in a very comfortless spot.... We are in a desperate state--feet frozen,
etc., no fuel, and a long way from food, but it would do your heart good to be in our tent, to hear our
songs and our cheery conversation." The secret is this--that happiness depends not on things or on
places, but always on persons. If we are with the right person, nothing else matters; and if we are not
with the right person, nothing can make up for that absence. The Christian is in the Lord, the greatest
of all friends; nothing can separate the Christian from his presence and so nothing can take away his
joy.

12. 2D. An unknown author wrote, “Paul does not take sides here, but urges them to patch things up for
the sake of the church. Agree to disagree even, but be of one mind as to your ministry for Christ.
Christians can have many different perspectives, and yet be one in Christ and in the essence of the
Gospel. These were obviously prominent women. They got their names in the Bible, not for any great
deeds, but for their conflict. You can get noticed for bad things as well as good, but it is not the kind
of notice we are to seek. There is the virtue of obscurity, for it would have been better had they never
been known than to be known for this conflict. They were in the book of life; they did not need to be
in the book of the Bible.”
2E. James Allen wrote, “Paul does not say, "I am sorry that you two ladies are not getting along.
Perhaps one of you should consider joining another church." He tells them to get along. Literally he
says, "to agree." This requires a determination to lay down your pride and determine that you will
get along. You see, the church was old enough now that the masks were being laid aside and now the
real personalities were starting to shine. The theme of this entire message begins with telling them to
start thinking another way.”
2F. Some write as if this was a major conflict threatening the church, but Calvin did not think so, and
he wrote, “1 exhort Euodias and Syntyche. It is an almost universally received opinion that Paul was
desirous to settle a quarrel, I know not of what sort, between those two women. While I am not
inclined to contend as to this, the words of Paul do not afford ground enough for such a conjecture to
satisfy us that it really was so. It appears, from the testimony which he gives in their favor, that they
were very excellent women; for he assigns to them so much honor as to call them fellow-soldiers in the
gospel. Hence, as their agreement was a matter of great moment f210, and, on the other hand, there
would be great danger attendant on their disagreement, he stirs them up particularly to concord.”
3. I don’t want to argue with men like Barclay, and others of such scholarship and wisdom, but there
is a tendency in them to ignore the reality that joy for the Christian does often depend on
circumstance. It is stressed so much that it is not that I think many just quote these men rather than
look at what Scripture is actually saying. My study of this letter shows Paul receiving so much of his
joy by the good memories he has of the Philippians, and the good news he hears of their faithfulness.
They make his joy complete he says, and other churches did not give him such joy, and that clearly
says that the positive circumstances of their growth and loyalty, and their generosity to him was a
major part of his joy. Even in the excellent illustration of Barclay that we read in 2C shows that joy
depends on the circumstance of being with the right persons. I understand that by being in Christ we
do have a dimension of joy that rises above all circumstances, and that we can be joyful in him when
all circumstances are without any basis for joy, but this does not eliminate the reality that joy is not
complete unless there are positive circumstances. Paul wept in frustration because of bad news from
other churches, and he had no joy in them. He still had joy in Christ, but his joy was not complete
without positive circumstances in his churches and converts. I keep coming back to this matter all
through this letter because it is ignored and denied by just about every commentator at some point.
We need to face reality and admit that circumstances can make us miserable or make us joyous. It
was so even for our Lord, and that is why he wept over Jerusalem because of their negative response

13. to God’s greatest gift, namely himself.
4. Paul says they need to be of one mind to live in harmony and he used this same verb phroneo
earlier exhorting the saints. He said, “make my joy complete by being of the same mind (also the verb
phroneo), maintaining the same love, united in spirit, intent on one purpose. Do nothing from
selfishness or empty conceit, but with humility of mind let each of you regard one another as more
important than himself.” Unity demands that people be willing to compromise by admitting that
another perspective may be valid. We do not know what the conflict was between these ladies, but had
it been a major doctrinal issue Paul would have made it clear what was the Christian perspective. The
fact that he did not take a side means that the issue was one of a personal nature where both
perspectives could be valid. In such cases we need to agree to disagree, just as we do on broccoli and a
host of other things that are matters of personal taste. Pride led even the Apostles to argue over who
of them was the greatest, and Jesus had to knock them down a peg or two by making it clear that it is
how low you can stoop to serve, and not how high you can stand to gloat, that makes you great in the
kingdom of God. These two women just have to humble themselves and stop trying to be number one
in the church. Paul makes it clear they are both mature and faithful believers who have done great
service for the Lord. They just need to stop needing to be first and humble themselves to admit the
other is just as good a servant of the Lord as they are. Once they do that there will be reconciliation
and peace, for then they will have the mind of Christ.
5. Spurgeon said that if believers cannot come to this point of humble unity they need to part from
one another. He wrote, “For brethren according to the flesh to dwell together is not always wise; for
experience teaches that they are better a little apart, and it is shameful for them to dwell together in
disunion. They had much better part in peace like Abraham and Lot, than dwell together in envy like
Joseph's brothers. When brethren can and do dwell together in unity, then is their communion
worthy to be gazed upon and sung of in holy Psalmody. Such sights ought often to be seen among
those who are near of kin, for they are brethren, and therefore should be united in heart and aim;
they dwell together, and it is for their mutual comfort that there should be no strife; and yet how
many families are rent by fierce feuds, and exhibit a spectacle which is neither good nor pleasant!”
6. David Curtis has these remarks: “Is it significant that they are women? Maybe! Most of the
conflicts that I have seen in the church over the years have been caused by women. Women, as a
general rule, seem to have a harder time resolving conflicts and forgiving then men do. Women are
more emotional than men and often it's our emotions that get us into trouble. Example: When I was
in high school, Cathy and I would often get into arguments. The next day I was always amazed that
she was still upset about an argument that happened yesterday. Every once in a while my best friend
and I would get into a fight, a fist fight, we would just duke it out. Then the next day he would come
over and we would both act as if nothing ever happened. We would both be banged up but we would
still be friends. We had settled our disagreements and we went on. I believe, and I could certainly be
wrong, but I believe it is a little harder for women to forgive and forget.”
6B. Women can be very strong in their opinions and convictions, and then very stubbornly hold to
them without compromise. We see this in women in the life of Jesus. Pamela Cooper-White is the
Director of the Center for Women and Religion at the Graduate Theological Union in Berkeley, Ca.,
and she wrote, “There are many biblical models of women speaking their own voices in conflict.
Women confront Jesus and call him to action. I recall Martha and Mary saying forthrightly to Jesus,

14. "If you had been there, our brother Lazarus would not have died" (John 11:21,32). Mary, the mother
of Jesus, told the servants at the wedding of Cana, in essence, "Don’t listen to him. He says his time
hasn’t come yet. Well, bring the water! We’ll see about that" (John 2:1-5). The Syro-Phoenician
woman (Matt. 15:21-28; Mark 7:24-30)would not take no for an answer. These women insisted upon
God’s healing grace through Jesus and confronted authority in order to do so.”
6C. An unknown author give us this information: “Euodia and Syntyche were leaders of the church at
Phillipi. Phillipi was a Roman colony and chief city of a district of Macedonia in northern Greece.
Women in Macedonia were regarded in higher esteem and walked in more equality than almost
anywhere else in the ancient world. There is archeological evidence that tells us that one woman
erected tombs for both herself and her husband out of their joint earnings. There are monuments in
Macedonia for women put there by public organizations. Women here were respected leaders in the
church and in society. Another indicator of Euodia and Syntyche's leadership position is the manner
in which Paul addresses them. He does not condescend, he does not command, but he "implores"
them to reconcile. He comes to them as an equal, as a peacemaker between them.”
7. David Curtis takes us back to the setting by his imagination, and it is both realistic and humorous.
He wrote, “How would you like to be these two ladies when this letter was read in front of the whole
church? They must have wanted to crawl under their pews. Imagine one of the elders reading this
letter and Euodia and Syntyche are sitting there listening. In chapter 3, he reads "our citizenship is in
heaven" and Euodia and Syntyche say, "Amen." The elder continues to read, "From which we also
eagerly wait for the Savior, the Lord Jesus Christ," And Euodia and Syntyche say, "We can't wait for
the return of our Savior to transform our bodies." Then he starts in to chapter 4, "My brethren,
dearly beloved and longed for...." And the ladies are crying, "Oh, Paul loves us so much. I miss Paul,
I wish he were here." "My joy and my crown...., Euodia and Syntyche say, "Oh we miss this man."
Then he reads, "Stand fast in the Lord." And the ladies say, "We are going to stand fast, we'll do
anything for brother Paul." Then the elder reads, "I implore Euodia and I implore Syntyche..." They
both sit straight up and listen intently. Then the elder reads, "Be of the same mind, get it together
women!" These two women must have been shocked, their jaws hit the floor. Here they are in the
public meeting and the Word of God is being read and their names are mentioned. For all eternity,
their names are in God's Word. Are you glad that the Word of God is finished being written? Do you
want your name in here like these ladies?”
8. Stewart Brisco writes about how serious it is when Christians fight each other. “Besides obscuring
the evangelistic message, inter-Christian strife dissipates the energies of Christians. It diverts them
from the real object of their warfare: Satan and his cohorts. To a large extent the effectiveness of a
body of believers in thwarting the designs of Satan is directly related to that body’s effectiveness in
fighting itself. There is only so much nervous and physical energy in all of us, and the more we expend
in fighting each other, the less there will be for the real task to which we have been called.” When
Christians hurt each other they hurt their own body. It is like the teeth biting one’s own hand.”
9. Jowett gives us a picture of how best to warm up a cold relationship among believers. He wrote,
“The only really effective way of removing ice is by raising the temperature. And when two people
have been “cold” towards each other, when their conversation and fellowship are like ice, it is not
good trying to chip away the encumbrance by the picks and axes of conventionality. The only

15. resource is to raise the temperature, to bring the two lives into His presence whose grace is as a
“consuming fire.”
10. Turner wrote, “Two ladies in the Philippian church were having a little quarrel with each other.
The Philippian church was such a warm and caring place, this bad relationship stuck out like a sore
thumb. Paul was admonishing them to put aside their differences and settle their disagreement.”
11. Chuck Swindoll points out that sometimes two Christians just cannot see an issue the same way,
and they have to go on loving each other even if they can never agree. He writes of just such an issue
between him and his wife. He wrote, “Life gets complicated. I can’t speak for you, but for me
dilemmas are a regular occurrence. Some folks-at least from all outward appearances-seem to deal
with life on a black-and-white basis. Stuff they encounter is either right or wrong. Not for me.
Somehow I wind up in the grey area more often than not. Dilemmas have the potential of being some
of life’s most demanding joy stealers. Being stuck between two possibilities where a case could be
made for going either way....Ah, that’s a tough call. We’ve all been there.”
“I, too, occasionally battle with negativism. When I do, it is usually my wife Cynthia who suffers the
brunt of it. She has been pretty patient to endure it for more than 37 years. I’m not as bad as I use to
be, but every once in a while it surfaces. Some of my readers know the on going debate that Cynthia
and I have about bougainvillea. Years ago she really wanted us to plant several containers of bright
red bougainvillea. It is a wonderful plant if you look at just the blossoms. But hidden within the
plant are thorns...I mean those suckers are wicked! When Cynthia looks at bougainvillea, she sees
only blossoms. When I look at the plant, I see only thorns. Unfortunately, there is a house not far
from our home with a spectacular blooming bougainvillea climbing off the roof out front. Whenever
we pass that house, Cynthia likes to drive a little slower and enjoy the blossoms. At certain times of
the year she will point out, “Look how beautifully that bougainvillea is blooming.” I will usually
respond without looking, “Do you realize the size of its thorns? I mean they are big...and they grow
all over that plant. You may not see them, but if you walk close enough you may never get free. It
could catch you and hold you for half a morning.”
Cynthia isn’t convinced. She even said to me on one occasion, “Do you realize, honey, that every
time-I mean every time- I mention bougainvillea, you grouse about the thorns?” (I might add that
that conversation led to a dispute between us.)
In a light hearted moment several years ago, I revealed our ongoing disagreement from the pulpit of
our church, and much to my chagrin some anonymous soul sent us ten five-gallon containers of
bougainvillea. I never told my wife, however, and we still have not planted bougainvillea. It is not
God’s will that we have bougainvillea. Too many thorns. Cynthia says she is confident that heaven
will be full of bougainvillea. Since heaven is a perfect place, I maintain they would have to be a thorn
less species.”
12. It is said that when the British and French were fighting in Canada in the 1750s, Admiral Phipps,
commander of the British fleet, was told to anchor outside Quebec. He was given orders to wait for
the British land forces to arrive, then support them when they attacked the city. Phipps’ navy arrived
early. As the admiral waited, he became annoyed by the statues of the saints that adorned the towers
of a nearby cathedral, so he commanded his men to shoot at them with the ships’ cannons. No one
knows how many rounds were fired or how many statues were knocked out, but when the land forces
arrived and the signal was given to attack, the admiral was of no help. He had used up all his

16. ammunition shooting at the “saints.”
13. One of the best examples of wise counseling on dealing with conflict between Christians is the
following by Rev. Bruce Goettsche. He wrote, “Paul urges both women to work at reconciliation. Both
were at fault. It doesn't matter what kind of conflict is taking place, we certainly have some
culpability in the situation. There are a number of good questions to ask yourself if you are in a
conflict situation
1. Have I fueled this conflict by my own pride, stubbornness or defensiveness?
2. Have I contributed to this conflict by hurtful words, aggressive tactics, or by twisting what
really happened?
3. Have I refused to give someone the benefit of the doubt and instead concluded that I know
what the motives of another really are?
4. Have I hindered reconciliation by my bitterness, evil thoughts, or stubbornness?
5. Am I acting like I have no responsibility for the problems that exist?
6. Am I guilty of resisting God by refusing to extend forgiveness and seek reconciliation?
7. Am I guilty of perpetuating this conflict by my laziness?
8. Am I waiting for the other person to make the first move and thus violating Paul's command
to do everything that we can do to be reconciled?
It is amazing how fast reconciliation comes in a situation if people honestly are willing to admit and
address their responsibility in a conflict situation. As we look at our own hearts and attitudes we are
taking a step toward reconciliation. We are beginning to remove the barrier that exists between us
and another person.”
14. Goettsche goes on to quote these Bible texts, “Solomon wrote,
A man’s wisdom gives him patience; it is to his glory to overlook an offense. [Pr. 19:11]
A fool shows his annoyance at once, but a prudent man overlooks an insult. [Pr. 12:16]
Starting a quarrel is like breaching a dam; so drop the matter before a dispute breaks out. [Pr.
17:14]
Paul told the Colossians, Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves
with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive
whatever grievances you may have against one another. Forgive as the Lord forgave you.” [Col. 3:12-
13] …… I'm not suggesting that we will resolve every conflict. Paul told us that "as far is it depends
on you, be at peace with all men." Sometimes the other person doesn't want to listen. Sometimes they
don't want reconciliation. Sometimes the issues are too big to simply shrug them off. In those times we
can only walk away and hope for an opportunity to be reconciled some time in the future. But we
must not do this too quickly! We must work and work hard at being reconciled before concluding
that there is nothing more you can do.”

17. 15.“Why, do you suppose, this very down-to-earth, specific problem is mentioned in Holy Writ right
alongside such a sublime hymn to love and joy and peace? Some reasons are : 1. Real life is that way!
Good people can begin to get 'out of sorts.' The good people in Philippi NEEDED the admonition. We
deal in absolute truth, and try to live by high principles, according to ideals and holy patterns. And
yet real life is never quite exactly 'by the textbook.' And our sermons that seek to touch the stars have
to deal with life right down here on earth where we live it! 2. Love is always a CHOICE. Even for
born-again, sanctified Christians! We cannot simply depend on how we "feel," and so Paul could say:
"Stop! CHOOSE to love one another! CHOOSE to agree in the Lord!" Christian love always depends
on some kind of PREMISE of INTEGRITY. Christian love depends on people of good will, who
themselves stop and think how others who disagree MAY just be God's good people, too. And so, real
LOVE is somehow a willingness to "ascribe" that same level of pure motivation to those who differ
from us in the Lord. 3. Note: THE CALL IS FOR AGREEMENT IN THE LORD! Not for perfect
understanding or perfect unity in approach or all driving the same kind of cars . . . Or even voting the
same ticket! But it IS a call for KINDNESS!” Author unknown
16. Dr. Grant Richison speculates on what the problem was. “Euodia and Syntyche tried to remold
each other. They were two different people. Each person wanted the other to be like them. They tried
to put the round peg in a square hole. The issue was personal preference or personal taste, not
principle. These two women were trying to remold each other into their own image. Each lady had a
mold into which they were trying to pour other person. If the mold does not fit they try to force
her into it. Euodia may have had a square mold. She was particular and punctilious. Syntyche had a
round mold. She tried to make Euodia fit the round mold.” He could be right, but there could also be
many other reasons they were in conflict.
3. Yes, and I ask you, loyal yokefellow, help these women
who have contended at my side in the cause of the gospel,
along with Clement and the rest of my fellow workers, whose
names are in the book of life.
Lightfoot: Yes, I ask you, my faithful and true yokefellow, who are now by my side, who will deliver
this letter to the Philippians, to reconcile them again: for I cannot forget how zealously they seconded
my efforts on behalf of the Gospel. I invite Clement also, with the rest of my fellow-laborers, whose
names are enrolled in the book of life, the register of God’s faithful people, to aid in this work of
reconciliation.
Wuest: Even so, I make request of you also, you who are a genuine yokefellow in deed as well as in
name [knowing how to work harmoniously with others], lend a hand with these women in their efforts
at settling the differences which they have between themselves, women of such a character that in the
good news they labored and contended in perfect co-operation with me as a team of athletes would,
together also with Clement and the rest of my fellow workers whose names are in the book of life.

18. 1. Paul makes a request to one who was a special friend of his in the church. He gives us the names of
the women in contention, but does not name his close friend. Had he done so he would have created
another well-known Bible name for boys, for he was a true friend and a godly man. Coffman lists
some guesses as to who this mystery man might be. He wrote, “Just who was this? Hewlett allowed
that it could have been Luke; F6 Wesley made a conjecture that it was Silas; F7 Clement of Alexandria
taught that this referred to Paul's wife! F8 Dummelow said it was probably a proper name on which
Paul made a pun, as in the case of Onesimus (profitable). F9 It is hardly necessary to add that we do
not know who it was. If this writer were asked to guess at it, the answer would be Epaphroditus,
following Lipscomb and Lightfoot.”
1B. Some feel that the Greek word itself is his name, and it is also spelled Syzygus, and so for short we
could call him Gus. The Greek word is suzugos, and it refers to those joined or yoked together and in
extra biblical Greek referred to a companion in any enterprise, a marriage partner,
a comrade in arms or a business associate. This word describes a close companion
(yokefellow). The picture is that of two oxen yoked together pulling equally in order
to plough effectively. In the ancient world, they would put a yoke upon the necks of
a new married couple, or chains on their arms, to show that they were to be closely united,
functioning as one person. Metaphorically suzugos describes one individual subjected to another.
2. Gill writes of this Gus, “…some think this person was the husband or brother of one of the above
women; and therefore is entreated to use his interest, and compose the difference between them, or
endeavor to reconcile them to the church; and others that it was the jailer, that was converted by the
apostle: but it seems most likely to have been one that was under the same yoke of the Gospel, and
who had been employed with him in preaching of it, a fellow laborer; such an one as Barnabas, Silas,
and Timothy, and might be one of those; or rather Epaphroditus, who was minister in this church,
and by whom the apostle sent this letter, and whom he might address and importune in this manner.
Most feel it is Epaphroditus. Christians in conflict need help, for pride often gets in the way, and
without a third party to help them they cannot get past their pride. They were both intelligent
servants of Christ, but they could not get reconciled on their own.”
help these women who have contended at my side in the
cause of the gospel,
1. Here are two wonderful and mature Christian women who have fought side by side with Paul in the
battle to win people out of the darkness into the kingdom of light. It just shows us that the best of
Christians can fall into conflict with each other, and then allow their pride to make them stubborn in
seeking reconciliation. It happens all the time, and has been happening all through history. Christians
are never quite there, but need to, like Paul, be ever pressing on to become all that the Lord wants
them to be. The best of people can be the worst of problems because of their pride in never being able
to say, “I may have been wrong, or too stubborn.”

19. 2. Here are the first two Christian women in history that needed to get into anger management, and to
get help, or counseling, to overcome their conflicting personalities. Gus had to set these two down and
be their therapist. Paul chose him for the task because he knew he had some skill in this area. He was
a peacemaker, and that was the job that needed to be done. Again, since Paul have him no guidance
as to how to help them, it means that it was not a doctrinal issue but a personal one.
Someone stated it, “Paul asks for the other leaders in the Church to take a role in resolving this
dispute...it didn't matter who was correct, they were both wrong for being at odds with each other
since the issue was not doctrinal.”
3. JFB “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" (Acts 16:13), and being early converted, would
naturally take an active part in teaching other women called at a later period..”
4. David Curtis wrote, “Notice what Paul says about these women. He says, "Who labored with me in
the gospel." The Greek word he uses for labored is sunathleo, which was used of gladiators who
fought side by side against an enemy. Even though these women had a conflict, Paul doesn't lose sight
of their good qualities. It is so easy to overlook the good of those having problems. Isn't it amazing
that when someone wrongs us or does something that we don't like how quickly we can forget all the
positive things they may have done for us? Let's take a lesson here from Paul, and the next time we
are upset with someone for what ever reason, let's stop and focus on the good and positive things that
they have done for us and the Lord.”
5. It is obvious that these two women were active leaders in the church that Paul loved in a special
way, and this leads to the question, why does Paul have such a positive view of women in ministry
here, but in other letters seems to want to limit women in what role they can play in leadership in the
church? It is a vast and complicated subject that has brilliant Christians on opposite sides. I favor the
side that says women are to be used according to their God-given gifts and abilities to do whatever
they feel called to do. I want to quote a lengthy passage from a sermon by Rev. Dr. Mark D. Roberts
who holds this position on women in ministry. I do so because it fits what Paul is saying about these
two women in Philippi, and it is instructive in showing what a Christian attitude should be in an area
where believers have different perspectives.
5B. Mark Roberts wrote, “A few weeks ago a woman met with me to talk about our church. She was
looking for a new church and had a bunch of questions she wanted to ask the Senior Pastor. Along the
way she queried, "Does your church include women in ministry? Are the gifts of women valued
here?"
"Yes they are," I answered. "In fact, as you probably know, we ordain women as elders, deacons, and
pastors."
My interrogator's jaw dropped. For a moment she was silent, obviously incredulous. Finally she
spoke. "You have ordained women as elders ? And as pastors ? Could a woman preach in your
church?"

20. "Yes. In fact come back in a couple weeks and you can hear Pastor Barbara Buck preach."
Again my questioner was silent for a while. "I'm blown away," she said. "I've never heard of this
before. I can't believe it. I don't know what I think about it."
As you've probably guessed, she had come from a church that excludes women from certain tasks,
notably from preaching and overall church leadership. She had always heard that the Bible limits
these ministries to men. Now she was hearing something quite different, and she was stunned.
5C. Part of what confused this woman, and it has perplexed other folk over the years, is that Irvine
Presbyterian Church clearly upholds biblical teaching and biblical authority. We are not a church,
like some, that considers the Bible to be an authority for our life, but dispensable if other authorities
are more to our liking. We seek to live under biblical authority and to guide our life together by
scriptural teaching. Therefore, if a person has always heard that the Bible prohibits women from
preaching or exercising authority over men, then IPC will be confusing because we boldly uphold
biblical authority, yet at the same time we do that which some people believe is contrary to biblical
teaching.
5D. Five Fundamental Axioms Concerning Women in Ministry at IPC
There's no way I can address all of the myriad of issues associated with the role of women in the
church in this sermon. I won't even try. But I do want you to understand five fundamental axioms
that guide our church.
Axiom #1: Biblical Authority
Axiom #1 is this: The Bible is God's inspired Word, the chief authority for our life as a church.
Whether the issue is the leadership of women, or the ordination of homosexuals, or the use drums in
worship, the leaders of IPC always turn to the Bible for divine guidance for our life together.
Axiom #2: The Bible and Women in Leadership
Axiom #2 is this: The Bible, when rightly and fully understood, affirms the full participation of
women in church leadership.
Yes, I'm well aware that not all Christians agree on this point. I've spent a whole lot of my life
working on it and have read just about every major writer who disagrees with me. I've taught
seminary courses on the topic of women and the Bible. In fact the very first article I ever published,
now over twenty five years ago, was on the topic of women in ministry in the Bible. And, yes, of course
I'm aware of the three passages in the New Testament that seem to limit the ministry of women. But I
believe that each of these passages, when rightly interpreted, was not meant to limit the ministry of
women in all settings, but only in the first-century churches where women were abusing their freedom
in Christ.
Beyond these three passages, I believe that the whole scope of Scripture shows that women are to be

21. full partners with men in ministry. From the creation of male and female in God's image in Genesis 1,
to God's raising up of Deborah as a prophet and judge in Israel, to the Pentecostal outpouring of the
Spirit on men and women so that all may prophesy, to the full inclusion of women in Paul's
evangelistic mission -the Bible teaches us to utilize fully the gifts of women in church. I believe this
passionately.
Axiom #3: Disagreement About Women in Ministry
Axiom #3 is this: Wise, godly, mature Christians will disagree about the issue of women in ministry.
I have dear friends who don't agree with what I've just said about women in ministry. Both my
friends and I love the Lord. We believe the Bible. We seek to determine God's truth in Scripture. But
we disagree over exactly what ministries are appropriate for women.
Sometimes you'll hear people on both sides of this debate make disparaging remarks about the other
side. It's true that some Christian men limit the ministries of women because they are chauvinist pigs.
And it's also true that some Christian women include women because they have been swayed by our
politically-correct, godless culture. But these stereotypes are generally not appropriate, in my
experience, and I'd urge us to reject them. The simple fact is that biblical teaching about women in
ministry is sufficiently complex that God-seeking Christians will end up disagreeing with each other
about it for a host of reasons.
Axiom #4: The Inclusion of Women in Leadership of Our Church
Axiom #4 is this: Irvine Presbyterian Church includes women in all leadership functions, including
the positions of elder and pastor.
Individual Christians can debate the meaning of the biblical passages about women forever, but
Christian churches need to make a decision one way or the other. This church, as a part of the
Presbyterian Church (U.S.A), will include women in all aspects of ministry (except perhaps
counseling junior high boys at camp!). This weekend we will ordain women as elders and deacons
because we believe that's what the Bible teaches us to do, and because were part of a denomination
that affirms this practice.
Axiom #5: Diversity of Opinion at IPC
Axiom #5 is this: Although ordained leaders of IPC need to affirm the calling of women to all forms of
ministry, members of the IPC family can and do disagree over this matter.
There are several women in this church for whom I have utmost respect. They are godly, wise,
biblically-grounded women. They have exercised outstanding leadership in various areas of church
life: women's ministries, children's ministries, etc. Because of their obvious gifts and track record in
ministry, these women have at times been asked to serve as elders. And they have declined because
they don't believe that the Bible endorses this option. That's right. Some of the finest women in our
church don't believe they should serve as elders, on the basis of their understanding of Scripture.

22. I can't tell you how much I wish they'd change their minds. But, at the same time, I'm proud to be
pastor of a church that calls for agreement in the core matters of faith, and allows for disagreement in
the inessential matters. We in this church must be united in our commitment to Jesus Christ and in
our conviction of biblical authority. But we must allow each other the freedom to differ over many
things, including the role of women.”
along with Clement and the rest of my fellow workers,
1. There is a lot of speculation as to who this man Clement is, but it is all guesswork, and we have to
accept that we cannot know. He was a fellow worker with Paul, and that is enough, for he stood out in
Paul’s mind as an especially notable worker, for he is named, and the rest are just mentioned as a
group. It is amazing that Paul had a group of workers in the church, and the implication is that Paul
had revisited the church after his first time there to organize the church. He had been back to get
more men involved in ministry. The word for fellow workers is sunergos, and it, as someone wrote,
“…describes those who work together. Can you see in sunergos (synergos) the origin of our English
word "synergy" which describes the interaction or cooperation of two or more individuals,
organizations, substances, etc, to produce a combined effect greater than the sum of their separate
effects. In the fight to spread the "good news" no man is an island, a truth Paul was quick to
acknowledge, even as gifted and energetic as he was.”
2. Paul had a group of men who worked together in unity and harmony, and that is why this church
was so high on his list for giving him joy. He loved this group, and he knew them well enough to know
of their deep love for Christ, and their commitment to him, and that is why he could make the bold
statement that they have their names in the book of life.
whose names are in the book of life.
1. Someone wrote, “There is a book in God’s library with all of the names of those who are the elect
who will share the eternal joy of heaven. This is the most important place to have your name. Not up
in lights on Broadway or in Hollywood, or in the paper etc. but in God’s book of life, for those in this
book have eternal life. Here is the book of the Who’s Who Forever.”
2. There are 11 texts in the Bible that refer to a book where the names of the righteous are written,
and where the names of the unrighteous can be blotted out. There is a lot of mystery about this book
that God keeps in heaven. There is no way to get into God’s library and check it out, and so it has to
remain a mystery. I will list all that the Bible says of it, and then deal with some of the issues that are
raised by these texts.

23. 3. Here is the list:
Exodus 32:32
But now, please forgive their sin—but if not, then blot me out of the book you have written."
Exodus 32:33
The LORD replied to Moses, "Whoever has sinned against me I will blot out of my book.
In Ex 32:31-33 we do not have a reference to the Book of Life. Moses was not asking God to have his
name blotted out in order to go to hell. He was asking God to let him die rather than be associated
with such an idolatrous people. The Book in view is a kind of census book of Israel in which physical
death is a result of being blotted out - which is what occurred, (v. 35; Dt 1:35-36; 2:14), to those in
Israel who practiced idolatry.
Psalm 69:28
May they be blotted out of the book of life and not be listed with the righteous.
Psalm 139:16
your eyes saw my unformed body. All the days ordained for me were written in your book before one
of them came to be.
Daniel 12:1
[ The End Times ] "At that time Michael, the great prince who protects your people, will arise. There
will be a time of distress such as has not happened from the beginning of nations until then. But at
that time your people—everyone whose name is found written in the book—will be delivered.
Philippians 4:3
Yes, and I ask you, loyal yokefellow, [ Or loyal Syzygus] help these women who have contended at my
side in the cause of the gospel, along with Clement and the rest of my fellow workers, whose names
are in the book of life.
Revelation 3:5
He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of
life, but will acknowledge his name before my Father and his angels.
Revelation 13:8
All inhabitants of the earth will worship the beast—all whose names have not been written in the
book of life belonging to the Lamb that was slain from the creation of the world. [ Or written from the
creation of the world in the book of life belonging to the Lamb that was slain]
Revelation 17:8
The beast, which you saw, once was, now is not, and will come up out of the Abyss and go to his
destruction. The inhabitants of the earth whose names have not been written in the book of life from
the creation of the world will be astonished when they see the beast, because he once was, now is not,
and yet will come.

24. Revelation 20:12
And I saw the dead, great and small, standing before the throne, and books were opened. Another
book was opened, which is the book of life. The dead were judged according to what they had done as
recorded in the books.
Revelation 21:27
Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only
those whose names are written in the Lamb's book of life.
4. One thing stands out as you read this list, and that is that those in the book of life have life, and
those not in the book have only a destiny of death. To be blotted out of this book is to be hell bound,
and to be written in this book is to be heaven bound. The saved are in the book, and the lost are not. It
looks simple, but there is a complication, for if some can be blotted out the security of being in it is not
very secure. It is a frightening thought that one can be in the book, and then be erased and no longer
have the security of knowing they will be in heaven. This concept then of the book of life becomes a
battle ground for Calvinist and Arminians. Calvinists say a true believer can never be lost, and
Arminians say it is possible for such a believer to become a traitor to his faith and be blotted out of
the book of life. There is evidence in these texts that support either position depending on how you
interpret it.
4B. The literature on this controversy is too vast to deal with here, for great and godly scholars are on
both sides of this issue, and each can be very convincing, and so we have a situation much like that of
the two women in this letter who had some sort of controversy. Both sides in this conflict have the
same obligation to live in love and unity in the service of Christ as they did. I do not believe it is
possible to settle this issue in a way that conclusively establishes that one view is the only possible
view. That being the case, I accept it as another of the great paradoxes of Christian theology, and
choose to love and fellowship with people of both sides of the issue. They are fellow believers and
workers in the kingdom of God. They are a part of the family of God, and brothers and sisters in
Christ, and to deny this is to risk getting your name blotted out of the book of life. To let this issue
cause you to make division in the Church is to fail to learn one of the key purposes of this letter to the
Philippians.
4C. The problems in understanding the nature of this book is due to the fact that we just do not know
enough details to be sure of what interpretation fits all the facts. The Arminian view says all people
without exception are written in the book. Every child that is conceived is written there, and so every
person has the potential of being in heaven if they receive Jesus as Savior. The Calvinistic view says
only the elect are written there, and those who are to be lost are never in the book. It is strictly for
those whom God has chosen, and so all people do not have the chance to be in heaven. The fact that
many are not written in the book at all would support the Calvinistic view, but the fact that some are
blotted out would support the Arminian view. We just do not have enough information to be
dogmatic on this issue.
5. Constable wrote, “"Practically every city of that day maintained a roll or civic
register of its citizens, and in that record was entered the name of every child born in the city. If one
of the citizens proved guilty of treachery or disloyalty or of anything bringing shame on the city, he
was subjected to public dishonor by the expunging of his name from the register.(The name was, in

25. any case normally obliterated at death.)He was deemed no longer worthy to be regarded as a citizen
of the city. If, on the other hand, a citizen had performed some outstanding exploit deserving of
special distinction, honor was bestowed upon him, either by the
recording of the deed in the city roll or by his name being encircled in gold (or overlaid in gold) in the
roll."
6. Coffman has this interesting study of the Book of Life. He follows the view that the name of a
believer can be blotted out. He wrote, “In the Cathedral of St. John the Divine, New York City, the
tourist may see a golden book, encrusted with precious stones and handsomely engraved, where
certain names are inscribed. The book was a gift from a wealthy family and is an excellent example of
beautiful and extravagantly expensive books to be seen all over the world; but how far beyond all
earthly books is the Lamb's book of Life. O to be written there! One of the consolations of scripture is
in this very thing, that the names of Christians are indeed written there in the book of life, there
where God has inscribed it and where none but he may blot it out.
A study of the various references to the book of life reveals the following: (1) Christians' names are
written in it; (2) the ancient faithful, such as Moses, are therein; (3) those whose names are not
inscribed in it shall not be saved (Revelation 13:8; 20:15; 21:27); (4) even though inscribed there, a
name can be blotted out, and for sufficient cause will be blotted out (Revelation 3:5).
Regarding the subject of when the names of the saved are inscribed in the book of life, it would
appear to be at the time of their entry into the kingdom of God, that is, when they confess Christ and
are baptized into him. An incident from the gospel of Matthew strongly suggests this. Christ had
previously promised his disciples that whosoever should confess him before men would also be
confessed by Christ before God and his holy angels (Matthew 10:32); and the first ever to make such
a formal confession was the apostle Peter, saying, "Thou art the Christ, the Son of the living God"
(Matthew 16:16); Christ then and there confessed Peter, saying, "Blessed art thou, Simon, son of
John" (Matthew 16:17). The parallel between the two confessions is significant and supports the
conclusion that Jesus was honoring the promise to confess the souls who confessed him. If this is true,
then he still does so; and those who confess Christ and are baptized into him are confessed in heaven
at the same time; and the conjecture may be allowed that such is the occasion of names being
inscribed in the book of life.”
7. Maclaren, “Remember that this citizenship in the heavens is the highest honor that can be
conferred upon a man. The patricians of Venice used to have their names inscribed upon what was
called the 'golden book' that was kept in the Doge's Palace. If our names are written in the book of
gold in the heavens, then we have higher dignities than any that belong to the fleeting chronicles of
this passing, vain world. So we can accept with equanimity evil report or good report, and can
acquiesce in a wholesome obscurity, and be careless though our names appear on no human records,
and fill no trumpet of fame blown by earthly cheeks. Intellectual power, wealth, gratified ambition,
and all the other things that men set before them, are small indeed compared with the honor, with the
blessedness, with the repose and satisfaction that attend the conscious possession of citizenship in the
heavens. Let us lay to heart the great words of the Master which put a cooling hand on all the feverish
ambitions of earth. 'In this rejoice, not that the spirits are subject unto you, but rather rejoice that
your names are written in heaven.'” In other words, you may never get your 15 minutes of fame in
this life, but with your name in that book, you will enjoy the eternal favor of God.”

26. 7B. Maclaren continues, “Remember that it depends upon ourselves whether our names are there or
not. John Bunyan describes the armed man who came up to the table, where the man with the book
and the inkhorn was seated, and said: 'Set down my name.' And you and I may do that. If we cast
ourselves on Jesus Christ and yield our wills to be guided by Him, and give our lives for His service,
then He will write our names in His book. If we trust Him we shall be citizens of the City of God; shall
be filled with the life of Christ; shall be objects of an individualising love and care; shall be accepted
in that Day; and shall enter in through the gates into the city. 'They that forsake me shall be written
on the earth'; and there wiped out as are the children's scribbles on the sand when the ocean come up.
They that trust in Jesus Christ shall have their names written in the Book of Life; graven on the High
Priest's breastplate, and inscribed on His mighty hand and His faithful heart.”
8. When you have assurance that your name is in this book of life, then you have no problem in
obeying Paul’s next verse and rejoicing always. A good illustration of this is the following quote from
Ray Pritchard, “On Christmas Day CNN broadcast Larry King's recent interview with Dr. Billy
Graham who is now 80 years old. The last several years Dr. Graham has had a number of major
health problems. He has undergone several difficult operations and now suffers from Parkinson's
Disease. How does Billy Graham feel about the prospect of his own death? "Oh, I'm not afraid to die.
In fact, I'm looking forward to it. I wish that day would hurry up and get here." And what does he
expect will happen when he dies? "When I die, an angel is going to take me by the hand and lead me
into the presence of the Lord Jesus Christ." When Larry King asked him how he felt about having
Parkinson's Disease, Dr. Graham replied, "I feel great about it. It's been a wonderful experience. I
believe the Lord has many lessons to teach me through this disease." Surely this is what it means to
"Rejoice in the Lord always."
4. Rejoice in the Lord always. I will say it again: Rejoice!
Introduction
This verse is so important in this letter that it is worthy of an introduction before we look at specifics.
“One of the most joyful books ever written came from a man in prison facing possible execution. The
man was Paul, and the book, his letter to the Philippians. It has been called the "epistle of joy"
because it reverberates with the words joy, glad, and rejoice. The theme of the book is "I rejoice, you
should rejoice too." All who are seeking more joy in life - and that means nearly everyone - can find
in this short book God's guide to joy, written by a man who faced head on all the evils and troubles of
the world.....misunderstanding, sickness, abandonment by friends, persecution by enemies,
imprisonment, doubts, despair - and yet could say - "Rejoice in the Lord always. I will say it again
Rejoice!"
Why is Philippians the letter of Joy? It is because there is no other letter in the New testament
with as many references to joy as it has.
Php 1:4 Always in every prayer of mine for you all making request with joy,
Php 1:25 And having this confidence, I know that I shall abide and continue with you all for

27. your furtherance and joy of faith;
Php 2:2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of
one mind.
Php 2:17 Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice
with you all.
Php 2:18 For the same cause also do ye joy, and rejoice with me.
Php 4:1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand
fast in the Lord, my dearly beloved.
In 1:4 Paul prays with joy. He is happy in his prayer for them making request that he is excited
about for their growth and service.
In 1:25 he is joyful for he knows that he will be able to live and add joy to their lives. It is fun to
make other people happy in their faith.
In 2:2 he seeks to be made more joyful by their unity in the faith. It makes him happy when
Christians are of one accord and not divided.
In 2:17 he is rejoicing that he can be sacrificed in the service of their faith, and can rejoice with
them in the benefits his live has brought to them.
In 2:18 he is asking them to rejoice with him.
In 4:1 he says they are his crown. They are his reward for all eternity, and so he asks them to
stand fast, for he wants everyone of them to be with him in heaven.
Paul is constantly saying rejoice in this letter. The word is used in this letter more than any other
New Testament book.
Php 1:18 What then? notwithstanding, every way, whether in pretence, or in truth, Christ is
preached; and I therein do rejoice, yea, and will rejoice.
Php 2:16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run
in vain, neither labored in vain.
Php 2:17 Yea, and if I be offered upon the sacrifice and service of your faith,
I joy, and rejoice with you all.
Php 2:18 For the same cause also do ye joy, and rejoice with me.
Php 2:28 I sent him therefore the more carefully, that, when ye see him again, ye may
rejoice, and that I may be the less sorrowful.
Php 3:1 Finally, my brethren, rejoice in the Lord. To write the same things to you, to me
indeed is not grievous, but for you it is safe.
Php 3:3 For we are the circumcision, which worship God in the spirit, and rejoice in Christ
Jesus, and have no confidence in the flesh.
Php 4:4 Rejoice in the Lord always: and again I say, Rejoice.

28. 1. John MacArthur wrote, “It doesn't say rejoice, it says rejoice in the Lord. I can't rejoice in my
circumstances all the time. I can't rejoice...I can't rejoice in my circumstances most of the time. I can't
rejoice in the way things are going in this world. I don't like the way things are going in this world. I
don't rejoice over my own immense spiritual accomplishments. I don't have any except by the grace
of God and all I ever see in my life is my failures. I don't rejoice in that. If I'm going to rejoice in
something, it isn't going to be me. You say, "Well don't you rejoice in people?" Oh well, I've been
very disappointed by a lot of them. I don't want to tie my joy to them, as much as I like them. I don't
want to tie my joy to them because it will come and go. "Well don't you rejoice in success?" No, that
comes and goes too. I'd just as soon rejoice in the Lord cause He doesn't come and go, He stays. He
never wavers. He never changes. That's it.”
1B. Maclaren, “It has been well said that this whole epistle may be summed up in two
short sentences: 'I rejoice'; 'Rejoice ye!' The word and the thing crop
up in every chapter, like some hidden brook, ever and anon sparkling out
into the sunshine from beneath the shadows. This continual refrain of
gladness is all the more remarkable if we remember the Apostle's
circumstances. The letter shows him to us as a prisoner, dependent on
Christian charity for a living, having no man like-minded to cheer his
solitude; uncertain as to 'how it shall be with me,' and obliged to
contemplate the possibility of being 'offered,' or poured out as a
libation, 'on the sacrifice and service of your faith.' Yet out of all
the darkness his clear notes ring jubilant; and this sunny epistle
comes from the pen of a prisoner who did not know but that to-morrow he
might be a martyr.”
1C. Maclaren continues, “I can fancy a man saying, 'What is the use of giving me such
exhortations as this? My gladness is largely a matter of temperament,
and I cannot rule my moods. My gladness is largely a matter of
circumstances, and I do not determine these. How vain it is to tell me,
when my heart is bleeding, or beating like a sledge-hammer, to be glad!'
Yes! Temperament has a great deal to do with joy; and circumstances have
a great deal to do with it; but is not the mission of the Gospel to make
us masters of temperament, and independent of circumstances? Is not the
possibility of living a life that has no dependence upon externals, and
that may persist permanently through all varieties of mood, the very
gift that Christ Himself has come to bestow upon us--bringing us into
communion with Himself, and so making us lords of our own inward nature
and of externals: so that 'though the fig-tree shall not blossom, and
there be no fruit in the vine,' yet we may 'rejoice in the Lord, and be
glad in the God of our salvation.' If a ship has plenty of water in its
casks or tanks in its hold, it does not matter whether it is sailing
through fresh water or salt. And if you and I have that union with Jesus
Christ of which my text speaks, then we shall be, not wholly, but with
indefinite increase of approximation towards the ideal, independent of
circumstances and masters of our temperaments. And so it is possible, if
not absolutely to reach this fair achievement of an unbroken continuity

29. of gladness, at least to bring the lucent points so close to one another
as that the intervals of darkness between shall be scarcely visible,
and the whole will seem to form one continuous ring of light.”
2. There may be many times when you can rejoice in circumstances and people, but you can rejoice in
the Lord always. This assumes that you are walking in obedience to the Lord, however, for it is not
likely that you will be rejoicing if you are living out of his will in an unrepentant state where you are
under his displeasure, and possibly even experiencing his discipline or judgment. It is possible to be in
a negative relationship with your Lord, and not be able to rejoice, but this is the exception in the
Christian life. Most all of us at all times have every reason to rejoice in the Lord. Just reflect on what
he has done for you to earn your salvation, and you will have to praise him and rejoice that this good
news was brought to you.
3. Kaufmann Kohler states in the Jewish Encyclopedia that no language has as many words for joy
and rejoicing as does Hebrew. In the Old Testament thirteen Hebrew roots, found in twenty-seven
different words, are used primarily for some aspect of joy or joyful participation in religious worship.
Hebrew religious ritual demonstrates God as the source of joy. In contrast to the rituals of other
faiths of the East, Israelite worship was essentially a joyous proclamation and celebration. The good
Israelite regarded the act of thanking God as the supreme joy of his life. Pure joy is joy in God as both
its source and object. The psalmist says, "Thou dost show me the path of life; in thy presence there is
fullness of joy, in thy right hand are pleasures forevermore". (Psalm 16:11)
4. John MacArthur wrote, “Knowledge of God is the key to rejoicing. Those who know the great
truths about God find it easy to rejoice; those with little knowledge of Him find it difficult to
rejoice.” Then he quotes A. W. Tozer, “What comes into our minds when we think about God is the
most important thing about us. The history of mankind will probably show that no people has ever
risen above its religion, and man’s spiritual history will positively demonstrate that no religion has
ever been greater than its idea of God. Worship is pure or base as the worshiper entertains high or
low thoughts of God. For this reason the gravest question before the Church is always God Himself,
and the most portentous fact about any man is not what he at a given time may say or do, but what
he in his deep heart conceives God to be like. We tend by a secret law of the soul to move toward
our mental image of God. This is true not only of the individual Christian, but of the company of
Christians that composes the Church. Always the most revealing thing about the Church is her idea
of God, just as her most significant message is what she says about Him or leaves unsaid, for her
silence is often more eloquent than her speech. She can never escape the self-disclosure of her
witness concerning God. Were we able to extract from any man a complete answer to the question,
“What comes into your mind when you think about God?” we might predict with certainty the
spiritual future of that man”
5. In his sermon Joy, a Duty based on Philippians 4:4 Spurgeon writes...
“There is a marvelous medicinal power in joy. Most medicines are distasteful; but this, which is the
best of all medicines, is sweet to the taste, and comforting to the heart. We noticed, in our reading,
that there had been a little tiff between two sisters in the church at Philippi;—I am glad that we do
not know what the quarrel was about; I am usually thankful for ignorance on such subjects;—but,
as a cure for disagreements, the apostle says, "Rejoice in the Lord always." People who are very
happy, especially those who are very happy in the Lord, are not apt either to give offence or to take

30. offence. Their minds are so sweetly occupied with higher things, that they are not easily distracted
by the little troubles which naturally arise among such imperfect creatures as we are.” “I count it
one of the wisest things that, by rejoicing in the Lord, we commence our heaven here below.”
6. Paul says do it, and this implies that joy is a choice. Our Daily Bread has the following
devotional...Arranging Your Mind - Several years ago I read a story about a 92-year-old Christian
woman who was legally blind. In spite of her limitation, she was always neatly dressed, with her
hair carefully brushed and her makeup tastefully applied. Each morning she would meet the new
day with eagerness. After her husband of 70 years died, it became necessary for her to go to a
nursing home where she could receive proper care. On the day of the move, a helpful neighbor
drove her there and guided her into the lobby. Her room wasn't ready, so she waited patiently in
the lobby for several hours.
When an attendant finally came for her, she smiled sweetly as she maneuvered her walker to the
elevator. The staff member described her room to her, including the new curtains that had been
hung on the windows. "I love it," she declared. "But Mrs. Jones, you haven't seen your room yet,"
the attendant replied. "That doesn't have anything to do with it," she said. "Happiness is something
you choose. Whether I like my room or not doesn't depend on how it's arranged. It's how I arrange
my mind." The Bible says, "Rejoice in the Lord" (Philippians 4:4). Remind yourself often of all
that Jesus has given to you and be thankful. That's how to arrange your mind. —David H. Roper
God takes delight when we rejoice
In all that He has done
And when we thank Him for the love
He shows us through His Son. —DDH
When faced with the choice of self-pity or rejoicing, let's respond with rejoicing. —Vernon C
Grounds
Be this the purpose of my soul,
My solemn, my determined choice:
To yield to God's supreme control,
And in my every trial rejoice. —Anon.
7. Barclay wrote, “Paul sets before the Philippians two great qualities of the Christian life. The first is
the quality of joy. "Rejoice ... I will say it again--Rejoice!" It is as if having said, "Rejoice!" there
flashed into his mind a picture of all that was to come. He himself was lying in prison with almost
certain death awaiting him; the Philippians were setting out on the Christian way, and dark days,
dangers and persecutions inevitably lay ahead. So Paul says, "I know what I'm saying. I've thought of
everything that can possibly happen. And still I say it--Rejoice!" Christian joy is independent of all
things on earth because it has its source in the continual presence of Christ. Two lovers are always
happy when they are together, no matter where they are. The Christian can never lose his joy because
he can never lose Christ.
8. Gill wrote, “This is a repetition of the exhortation in the preceding chapter; (See Gill on Philippians
3:1); with this addition "alway"; for there is always cause and matter for rejoicing in Christ, even in
times of affliction, distress, and persecution; since he is always the same; his grace is always sufficient;
his blood has a continual virtue in it, and always speaks for peace and pardon; his righteousness is an

31. everlasting one, and so is his salvation, and such is his love.”
9. Paul did not dwell on problems for long, for he knew that problems usually grow out of negative
thinking, and if Christians would be less serious and more joyful they would have less conflict. Focus
on what we have to rejoice in and you will have less to complain about in areas that are minor. Happy
Christians seldom quarrel. Paul Rees, “Eleven times he says to the Philippians, rejoice. Five times he
flings out his mirthful monosyllable, “Joy.” John R. Rice, “Being happy is to be the final truth about
a Christian.” We are not just to grin and bear it in this life until we reach heaven, we are to be happy
and joyful to convey to the world the hope we have of eternal life and eternal joy.
10. This means that the Christian has an obligation to deal with all the issues of anxiety and guilt and
whatever makes them lose their joy. We can be less than joyful for a short time, but must quickly get
back of the road of joyful living. This is not just for the exceptional Christian, but for all, and not just
occasionally but always. John Thompson wrote, “We betray Jesus when we present him as a killjoy, a
long-faced religionist, a wet blanket, a party-pooper. In the Gospels we discover that Jesus had a
ready sense of humor. There was a contagious joy about his life, even in the presence of death. The
Apostle Paul sensed this deep joy in the Master; of his passion he wrote: “Who, for the joy that was
set before him, endured the cross, despising the shame.”
11. Ralph Waldo Emerson wrote, “Mirth is the medicine of God.” But for many decades it was
thought out of order for a Christian to be mirthful. They were to be serious at all times, and the result
of it was, it became a tradition to suppress mirth and joyfulness. Sad saints breed doubts about the
faith in the minds of those outside of Christ. We need to covet, capture and cultivate a life of joy, for
our own health, and that of others. Joy is a fruit of the Spirit that is to be in season all seasons of the
Christian life.
12. Spurgeon titles his sermon on this text, Joy A Duty. He was convinced that joy in the Lord was the
cure for all the conflicts. He said, “By rejoicing in the Lord, we commence our heaven here below.”
He said, “We are to chew the cud of delight; we are to roll the dainty morsel under our tongue till we
get the very essence out of it.” You can never be too happy in Christ was the conviction of Spurgeon.
I expressed it like this: “Deity demands delight as a duty designed to dispel despair and
disappointment, and to deliver from disease and depression.”
13. The word Paul uses is the common word used for parting in his day. We might say “Cheerio,” but
in Paul’s day it was “Be of good cheer,” or “Rejoice.” When the Christian parts from another they
know if they never see each other again on earth they will rejoice together forever in heaven.
He all His foes shall quell,
Shall all our sins destroy;
And every bosom swell
With pure seraphic joy:
Lift up you heart, lift up your voice:
Rejoice; again I say, rejoice.
Rejoice in glorious hope:
Jesus, the Judge, shall come,

32. And take His servants up
To their eternal home:
We soon shall hear the archangel’s voice;
The trump of God shall sound, Rejoice!
14. The joy of life is living it and doing things of worth,
In making bright and fruitful all the barren spots of earth.
In facing odds and mastering them and rising from defeat,
And making true what once was false, and what was bitter, sweet.
For only he knows perfect joy whose little bit of soil
Is richer ground than what it was when he began to toil.
15. David Curtis has these comments, “Joy is a command. You are commanded to rejoice. We are
responsible to exhibit joy in the midst of the worst circumstances, but we can only do this as we are
dependant upon God. God gives us the power, but we are involved, it is dependant discipline. We are
dependant upon God for joy, yet we are disciplined in our life so that we do the things that we need to
do, we receive and obey the Word.
A good illustration of the Christian life is seen in the proper way to climb a telephone pole. The secret
of climbing a telephone pole is to lean back, allowing your weight to rest on the broad leather belt that
encircles yourself and the pole, allowing your spikes to dig into the pole at as broad an angle as
possible. And climbing a pole is easy-- as long as you lean back, resting in the belt. But if all you do is
rest in the belt you will stay at the bottom of the pole and not go anywhere. But if you begin to climb
using your effort yet the whole time relying on that belt, you'll be alright. Of course, if you fail to lean
back and pull yourself toward the pole, then your spikes will not dig in and you'll slip. And it isn't
very pleasant to slip because the pole is covered with splinters, and these easily dig into your body.
That is what the Christian life is like, we are to depend on God, lean on him, trust in Him. Yet, we
discipline ourselves to move. When we start counting on ourselves in the Christian life, just like trying
to cling to the pole, we will slide down. When we slide down it hurts.
Our joy comes from dependant discipline. Joy is a settled state of mind which is synonymous with
peace. It is an attitude that enables you to view the world with all its ups and downs with a level
headedness. Joy is not a giddy, bubbly countenance. You don't have to have a smile on your face when
your world is falling apart. It is an INNER confidence and peace that God is in control. Can you
picture Paul and Silas in that Philippian jail smiling and laughing and appearing to be having fun?
They weren't putting on some false front. Joy is an inner peace and confidence that allows you to rest
in every circumstance knowing that God is in control. It is your understanding of God that
determines your joy. The more you understand the sovereignty of God from the Scriptures the more
you will have joy.”
16. Dr. Mark D. Roberts wrote, “So how do we obey this command? After all, if you're not feeling
joyful at the moment, it's rather hard to change your emotions at will. In fact life is full of struggles
and disappointments. We often feel sad or discouraged, hardly joyful. Is Paul telling us to deny our
feelings, to pretend, to put on a happy face when our hearts are heavy? No, I don't think so. First of
all, joy and happiness aren't the same thing. Happiness is momentary, situational, and often

33. superficial. Joy, on the contrary, is sustained, transcendent, and deep. One can feel joy even in
moments of sadness. Just ask parents who have sent their children off to college. In those last
goodbyes they can feel terribly sad at the thought that their beloved child is leaving home, and, at the
same time, they feel deeply joyful for who this child is and what he or she has accomplished. Joy isn't
giddiness, but profound gratitude mixed with a deep trust that God is working all things together for
good. So even in times of sorrow, we can nevertheless feel truly joyful.
9. Keith R. Blades wrote, “Paul makes it evident that he is not simply saying, "Don’t worry. Be
happy." He is not exhorting us to be optimists and to find a silver lining in every cloud. Nor is the
rejoicing he is talking about the product of some other humanistic psychological gimmick, like the
power of positive thinking, or depression-recovery therapy. And, needless to say, neither is it the work
of mood-altering drugs, anti-depressants, or alcohol. Instead, by the qualifying words "in the Lord,"
Paul’s theme is for us to be rejoicing "in the Lord." And that kind of rejoicing is the unique product
of the effectual working of God’s word in our inner man. In particular, it is the unique product of
some very specific doctrines that God has given to us in this dispensation that are especially designed
to provide for such rejoicing of our inner man. As such the primary reason for our rejoicing is to be
found "in the Lord," as the excellency of the power of God’s word effectually works in our inner
man.”
10. Victor Shepherd writes of the difference between joy and happiness, for joy is possible even when
the circumstances are not happy. “The difference is illustrated in the correspondence between Martin
Niemoeller, a pastor in the Confessing Church in Nazi Germany, and his wife Else. Niemoeller had
been a submarine captain in World War I. When Hitler came to power and molested the church
Niemoeller opposed him vigorously, with the result that Niemoeller was imprisoned for eight years. In
one of his letters to Else he allays his wife's anxiety about him by telling her that he is faring better
than she fears. His life now resembles the fierce storms he encountered during his submarine days:
terrible turbulence on the surface, but unfathomable peace in the depths. A threatened man can
"rejoice always" only if there is something so deep in his life that it is beyond anything which
circumstances can alter.” He quotes Barth.
10B. Karl Barth, the greatest theologian of the twentieth century, was teaching at the University of
Bonn in 1935 when the Gestapo arrived at the classroom door and told him not to bother finishing his
paragraph. Barth was going to be deported to his native Switzerland. He had five children, no job,
and faced many wartime years of difficulty and discouragement. Yet it was Barth who wrote in his
largest work, "The person who hears and takes to heart the biblical message is not only permitted but
plainly forbidden to be anything but merry and cheerful."
11. Shepherd goes on to give some practical advice in recognizing the validity of not being happy in
many circumstances, but still being able to have joy in Christ. We are to accept unhappy feelings and
sorrow as valid in the believer. He wrote, “We should be realistic and sensible about the distinction
between happiness and joy. There are circumstances where no sane person is happy. When people are
bereaved we expect them to be sad; when people are in pain we expect them to groan; when people
are betrayed we expect them to be shocked. These are normal responses. When responses are not
normal (that is, when someone's emotional response doesn't square with what is happening in her life)
that person is psychiatrically ill. Not only should we be realistic and sensible, we should also be
compassionate. St. Paul instructs us to weep with those who weep and rejoice with those who rejoice.

34. Our hearts are to be attuned to theirs. We are neither to disregard their sorrow out of insensitivity
nor diminish their joy out of envy. And of course there is one situation where we are never to rejoice.
"Love does not rejoice at wrong", the apostle says in 1 Corinthians 13, "love rejoices in the right".”
12. Paul may not have been happy about being in prison and in chains. He who could not stop
traveling to reach the world for Christ could not be happy to be so confined, but he could be joyful,
for he continued to think about all the wonderful and beautiful things in God revelation and creation.
W. A. Criswell wrote, “I love to read Robert Lewis Stevenson. He's a Scotsman. He died young. He
was tubercular all of his life. One time he said, “There is never a breath I draw without pain.” Yet,
his life was filled with the love of the Lord. And this is a prayer. This is from Robert Lewis
Stevenson. He, finally, went to the South Pacific and died in Samoa, one of those South Pacific
islands, seeking help, seeking a refuge from the hurt of his body. Now, listen to him:
If I have faltered more or less
In my great task of happiness,
If I have moved among my race
And shown no glorious morning face,
If beings from happy, human eyes
Have moved me not,
If morning skies, books and my food
And summer rain knocked
On my sullen heart in vain,
Lord, Thy most pointed pleasure take
And stab my spirit broad awake.
Lord, Lord—“Rejoice in the Lord always. And again I say, Rejoice,” with the chain on his hand.
“The thing you see in me, do.” Copy him, “and the God of peace shall be with you.” O bless the
testimony of this glorious apostle!” Criswell is here referring to verse 9 where Paul encourages the
Philippians to imitate him. Imagine, a man in prison urging those who are free to be like him. He was
not happy with his circumstances, but he was joyful in the Lord.
13. Howard Hendricks called verses 2-6 "a five-part recipe for
conflict resolution: (1) 'Rejoice in the Lord,' that is, get
beyond yourselves and look to the Lord. (2) 'Let your
gentleness be evident to all.' In other words speak with
kindness to each other. (3) 'Do not be anxious.' Relax, and
give it all to God. (4) 'Be thankful.' The simple act of
expressing gratitude for our blessings takes the heat out of

35. infection. (5) Present your requests to God. Prayer realigns
us and restores peace . . ."
14. Ray Pritchard gave his people an assignment to write down the things they had a reason in which
to rejoice, and he gave his own list as an illustration. All of us should do this from time to time to
remind ourselves of why we should be filled with thanksgiving. Here is his list.
1) My sins are forgiven
2) I have a Savior
3) Many Christian friends
4) A good church fellowship
5) The Word of God to guide me
6) The Holy Spirit to lead me
7) A wife who loves me
8) Three fine sons
9) Good health
10) Enough money to pay my bills
11) Three new sweaters
12) Three good books to read
13) Many answered prayers
14) People who pray for me
15) Worthwhile projects for the future
16) New year means a new start
17) When I die, things get better not worse
5. Let your gentleness be evident to all. The Lord is near.
Amplified: Let all men know and perceive and recognize your unselfishness (your considerateness,
your forbearing spirit). The Lord is near [He is coming soon]
Lightfoot: Let your gentle and forbearing spirit be recognized by all men. The judgment is drawing
near.
NLT: Let everyone see that you are considerate in all you do. Remember, the Lord is coming soon.
Phillips: Have a reputation for gentleness, and never forget the nearness of your Lord.
Wuest: Let your sweet reasonableness, your forbearance, your being satisfied with less than your due,
become known to all men. The Lord is near [in that His coming may occur at any moment.
1. The idea behind gentleness is that of being a person who is willing to be flexible in areas of
disagreement. They are not hard hearted and stubborn, and demand that all see things from their
perspective. They do not retaliate when someone questions their view with anger and an offended

36. spirit. They can calmly deal with differences, and allow an opponent the right to see from a different
perspective. They are not rigidly locked into a view, but open to see from another’s view point. They
are courteous and kind in areas of conflict. This, of course, does not mean they are willing to
compromise on essential doctrines basic to the Christian faith, but on non-essential areas where it is
inevitable for people to have different perspectives.
2. This spirit is to be evident so that others will be willing to be open and deal with differences without
fear of being clobbered. There are some Christians who cannot be approached with different ideas
from their own, for they will get angry and fight as if it is a personal attack on them to disagree with
their viewpoint. They make it uncomfortable to be open to more light from the Word of God, for they
already know it all, and anything they don’t know is not to be discussed in their presence. This is a
form of legalism that is rejected in Scripture, but is still more common than we realize. Legalistic and
dogmatic believers are everywhere, and if you challenge their perspective you will not be greeted with
the gentleness that Paul urges on believers in this text.
3. Preceptaustin has this comment on the Greek word for gentleness. “Epieikes defines the individual
who knows when it is actually wrong to apply the strict letter of the law, knows how to forgive when
justice would otherwise give then the right to condemn, knows how to make allowances, knows when
not to stand upon his or her rights, knows how to temper justice with mercy and remembers that
there are more important things in world than rules and regulations. Clearly these things are not
possible for the natural man but only one controlled by the Spirit and thereby enabled to speak "to
one another in psalms and hymns and spiritual songs, singing and making melody with your heart to
the Lord, always giving thanks for all things in the name of our Lord Jesus Christ to God, even the
Father" (Eph 5:18-20)
3B. Thayer defines epieikes as “mildness, gentleness, fairness, sweet
reasonableness.” Vincent says, “not unduly rigorous, not making a determined stand for one’s just
due.” Aristotle defines epieikes as that "which is just beyond the written law...justice and better than
justice...which steps in to correct things when the law itself becomes unjust"
4. Mark Roberts wrote, “The Greek word translated as "gentleness" ( epieikes ) appears infrequently
in the New Testament. When it is used, it is contrasted with such qualities as hostility,
quarrelsomeness, and harshness (1 Tim 3:3; Titus 3:2; 1 Pet 2:18). Gentle people seek peace rather
than conflict. Though they may speak the truth with conviction, they don't use words to wound, but to
communicate and heal. If we are gentle, it doesn't mean that we will back off from our convictions or
give in so as not to hurt feelings. But we will refrain from unnecessary harshness, choosing instead to
speak with kindness. Why should we be gentle? Paul does not provide a reason in Philippians 4. But
in one of his other letters he refers to "the meekness and gentleness of Christ" (2 Cor 10:1). As we
treat people with grace-filled gentleness, they will see Christ in us. Thus gentleness is a reliable sign
that the life of Christ is thriving in a church or in an individual Christian. My friends, let me urge you
to think about your key relationships, with your spouse, or your children, or your roommate, or your
subordinates are work, or your colleagues on a church committee. Do you treat these folks with true
gentleness? Or does your speech often come laced with harshness? The more Christ is alive in you, the
more you will be known as a gentle person.”
5. Barclay has a long but valuable comment on this word gentleness. He wrote, “Paul goes on, as the
King James Version has it: "Let your moderation be known to all men." The word (epieikeia,

37. GSN1932) translated moderation is one of the most untranslatable of all Greek words. The difficulty
can be seen by the number of translations given of it. Wycliffe translates it patience; Tyndale,
softness; Crammer, softness; The Geneva Bible, the patient mind; the Rheims Bible, modesty; the
English Revised Version, forbearance (in the margin gentleness); Moffatt, forbearance; Weymouth,
the forbearing spirit; the New English Bible, magnanimity. C. Kingsley Williams has: "Let all the
world know that you will meet a man half-way."
The Greeks themselves explained this word as "justice and something better than justice." They said
that epieikeia ought to come in when strict justice became unjust because of its generality. There may
be individual instances where a perfectly just law becomes unjust or where justice is not the same
thing as equity. A man has the quality of epieikeia if he knows when not to apply the strict letter of
the law, when to relax justice and introduce mercy.
Let us take a simple example which meets every teacher almost every day. Here are two students. We
correct their examination papers. We apply justice and find that one has eighty per cent and the other
fifty per cent. But we go a little further and find that the man who got eighty per cent has been able to
do his work in ideal conditions with books, leisure and peace to study, while the man who got fifty per
cent is from a poor home and has inadequate equipment, or has been ill, or has recently come through
some time of sorrow or strain. In justice this man deserves fifty per cent and no more; but epieikeia
will value his paper far higher than that.
Epieikeia is the quality of the man who knows that regulations are not the last word and knows when
not to apply the letter of the law. A kirk session may sit with the book of practice and procedure on
the table in front of it and take every one of its decisions in strict accordance with the law of the
Church; but there are times when the Christian treatment of some situation demands that that book
of practice and procedure should not be regarded as the last word.
The Christian, as Paul sees it, is the man who knows that there is something beyond justice. When the
woman taken in adultery was brought before him, Jesus could have applied the letter of the Law
according to which she should have been stoned to death; but he went beyond justice. As far as justice
goes, there is not one of us who deserves anything other than the condemnation of God, but he goes
far beyond justice. Paul lays it down that the mark of a Christian in his personal relationships with
his fellow-men must be that he knows when to insist on justice and when to remember that there is
something beyond justice.
Why should a man be like this? Why should he have this joy and gracious gentleness in his life?
Because, says Paul, the Lord is at hand. If we remember the coming triumph of Christ, we can never
lose our hope and our joy. If we remember that life is short, we will not wish to enforce the stern
justice which so often divides men but will wish to deal with men in love, as we hope that God will
deal with us. Justice is human, but epieikeia is divine.”
6. Matthew Arnold called it “Sweet reasonableness.” This is the attitude we are to have toward all
people. This is the opposite of obstinacy. It is courtesy and politeness, and treating all people as of
value, even if you disagree with them. It is a willingness to give in to others and see their perspective.
It is being flexible and not stubborn. It is the ability to yield the right of way. If you are open to listen
to others and consider their views without judgment, they are more likely to listen to you.”

38. 7. Warren Doud explains it this way: “The Greek word is broader than our English word
"gentleness." There is no single English word which can translate this word adequately. The word
conveys ideas such as graciousness and clemency. Probably the closest English word is
"forbearance." It is sweet reasonableness toward others. After all is said, the word involves the
willingness to yield our personal rights. This word connotes the willingness to show consideration to
others. This person is reasonable when they look at the facts of a case. It is the opposite of self-seeking
and contention.”
8. Calvin, “This may be explained in two ways. We may understand him as bidding them rather give
up their right, than that any one should have occasion to complain of their sharpness or severity. “Let
all that have to deal with you have experience of your equity and humanity.”In this way to know, will
mean to experience. Or we may understand him as exhorting them to endure all things with
equanimity. This latter meaning I rather prefer; for is a term that is made use of by the Greeks
themselves to denote moderation of spirit—when we are not easily moved by injuries, when we are
not easily annoyed by adversity, but retain equanimity of temper. In accordance with this, Cicero
makes use of the following expression,— “My mind is tranquil, which takes everything in good part.”
Such equanimity—which is as it were the mother of patience —he requires here on the part of the
Philippians, and, indeed, such as will manifest itself to all, according as occasion will require, by
producing its proper effects. The term modesty does not seem appropriate here, because Paul is not in
this passage cautioning them against haughty insolence, but directs them to conduct themselves
peaceably in everything, and exercise control over themselves, even in the endurance of injuries or
inconveniences.”
The Lord is near.
1. Most commentators seem to favor the idea that Paul is saying that the Lord’s second coming is to
happen very soon, and that this is to be the motive for living with a gentle spirit rather than be
fighting over all kinds of trivial issues. This view is supported by James 5:8-9, “You too be patient;
strengthen your hearts, for the coming of the Lord is at hand. Do not complain, brethren, against one
another, that you yourselves may not be judged; behold, the Judge is standing right at the door.
2. Others see this as a special term, and it is saying that Jesus is ever near to us, and so let us be like
him in his gentleness. We are always in his sight and so should demonstrate his spirit and attitudes in
our lives. We live to let our light shine for the world, but also to please our Lord who is aware of
everything we do, for he is ever near. Both ideas are valid in that Jesus is always near, for he
promised to never leave or forsake us. It is also true that the early Christians expected Jesus to come
again in their life time, and this was fulfilled in the sense that he came in judgment on Jerusalem in 70
A. D. and fulfilled his prophecy that there would not be one stone left upon another in the temple
area. That was not what they expected, and it was not the end of the world, but it was the end of
Judaism as God’s people, for the church became the new Israel. Israel was no longer God’s witness in
the world, for the church had his best and final message to share with the world, and that was the

39. Gospel.
3. John B. Townsend II wrote, “The Apostle alerts us that the Lord is always hereby in our crises.
Here he has use of the Greek term eggus (pronounced eng-goos). It means "at hand, nigh, or nigh at
hand." It is more than a place or a position. The ancient Jews used it to describe those Jews who are
near access to God, as opposed to those who are aliens from God and alienated from His blessings. In
Ephesians 2:13 Paul describes this state of blessedness this way: "But now in Christ Jesus ye who
sometimes were far off are made nigh [eggus] by the blood of Christ." A few verses later in Ephesians
2:17, Paul writes, "And came and preached peace to you which were afar off, and to them that were
nigh [eggus]."Believers are kingdom people by the blood of Christ. We live in His peaceable kingdom.
We are citizens of the commonwealth of God, and Christ is always nigh unto us. Paul tells us, "Never
forget the nearness of our Lord" (Phil. 4:5, The New Testament in Modern English). Because our
Sovereign Lord is at hand, He lifts us from our circumstances. As a result, we adopt the King’s values
and make choices that reflect those values - in our circumstances and situations - no matter how dire
and drear. We can have peace of mind despite our circumstances.”
4. Gill, “The Syriac version reads, "our Lord": and the Ethiopic version, "God is at hand". The sense
is, either the Lord is near, he is omnipresent, and sees and observes the conduct of his people, their
deportment in the world, and to one another; and therefore, as in his presence, and under his eye,
they should behave according to equity, and with kindness and tenderness towards their fellow
creatures and fellow Christians: or the Lord is nigh unto them, as he is to all that call upon him in
truth, (Psalms 145:18) ; he is a present help in time of trouble, (Psalms 46:1) ; he is in the midst of
them, and will help, and that right early, (Psalms 46:5) ; and will avenge his elect, and vindicate their
cause, and right all their wrongs in his due time; and therefore they should take all things patiently,
and not avenge themselves: or in a little while Christ will come to judgment, when he will plead the
cause of his people, and convince ungodly sinners of their ungodly deeds, and hard speeches against
him and his, (Jude 1:15) ; and therefore they should leave all to that time, and commit themselves to
him that judgeth righteously, (1 Peter 2:23)”
As near as green grass to a hill,
As petals of gold to a daffodil,
As near as the sunlight is to the sod,
So near to the human heart is God.
5. Calvin, “There are, however, two ways in which the Lord is said to be at hand—either because his
judgment is at hand, or because he is prepared to give help to his own people, in which sense it is
made use of here; and also in Psalm 145:18, The Lord is near to all that call upon him. The meaning
therefore is,— “Miserable were the condition of the pious, if the Lord were at a distance from
them.”But as he has received them under his protection and guardianship, and defends them by his
hand, which is everywhere present, let them rest upon this consideration, that they may not be
intimidated by the rage of the wicked. It is well known, and matter of common occurrence, that the
term solicitudo (carefulness) is employed to denote that anxiety which proceeds from distrust of
Divine power or help.”
6. An unknown author sees the validity of both views. “This can be taken in two ways: He is near in
position, and near in approach. First, in position: we should all live our lives with the awareness of the

40. Lord's presence. He is with us, just as He said: "And surely I am with you always, to the very end of
the age" (Matt. 28:20). "True Christianity does not postpone the presence of Christ to the future, or
recall it from the past, but lives in the sense that He is."Second, the Lord is near in approach: He is
coming soon. We should all live our lives with the expectation of the Lord's soon coming. "This
consciousness of the imminent advent was a mighty lever, by which to lift the whole state of thought
and feeling in the early Church to those higher levels, the best and most glorious levels, which the
Church of God has ever attained." So also should the Lord's soon coming affect our lives. We must be
always ready to be received into glory.”
6. Do not be anxious about anything, but in everything, by
prayer and petition, with thanksgiving, present your
requests to God.
Amplified: Do not fret or have any anxiety about anything, but in every circumstance and in
everything, by prayer and petition (definite requests), with thanksgiving, continue to make your
wants known to God. (Amplified Bible - Lockman)
Barclay: Do not worry about anything; but in everything with prayer and supplication, with
thanksgiving, let your requests be made known to God.
Lightfoot: Entertain no anxious cares, but throw them all upon God. By your prayer and your
supplication make your every want known to him.
NLT: Don't worry about anything; instead, pray about everything. Tell God what you need, and
thank him for all he has done. (NLT - Tyndale House)
Phillips: Don't worry over anything whatever; tell God every detail of your needs in earnest and
thankful prayer,
Wuest: Stop perpetually worrying about even one thing, but in everything by prayer whose essence is
that of worship and devotion and by supplication which is a cry for your personal needs, with
thanksgiving let your requests for the things asked for be made known in the presence of God,
(Erdmans)
1. We are dealing with a paradox here, for we are not to have anxiety, and yet we find that Paul had
anxiety. Back in 2:28 he wrote, “Therefore I am all the more eager to send him, so that when you see
him again you may be glad and I may have less anxiety. Paul freely confesses that he had a great deal
of anxiety over his good friend almost dying, and who of us would not have anxiety with a loved one
on the brink of death? Jesus in facing his own death on the cross was under enormous stress, and
sweat as it were drops of blood. Who would not face such death with great anxiety? Many have had
the peace of God when being martyred, but many have not. It is hard to imagine not having anxiety in

41. any crisis situation where you are going to suffer loss of life or loss of something of great value. Can
you be free of anxiety when a visiting three year old is racing past your two thousand dollar China
vase balancing on a pedestal? What about difficult economic times when you do not know if you will
have a job tomorrow, and you are already behind in your house payment? What about when you get
a call saying your teenage son is in the county jail? We could go on and on, and what I am saying is
this: It is normal to have anxiety, and abnormal not to have it, and Paul had it himself. The point then
is that when we have it, we need to figure out how to let it go, and Paul says the way to do this is to
take it to the Lord in prayer. In essence he is saying just what Peter said in 1 Peter 5:7 “Cast all your
anxiety on him because he cares for you.” You have to have it to cast it on him, and so having it is
assumed, and the sin would be in not getting rid of it, but instead letting it become a habit. To have it
is not the sin, but to keep it is, and so do not stay in that state of being anxious.
2. In the light of it being normal and natural for humans to have anxiety in certain situations I
disagree with those who come down on believers who have it, and call it a sin. It is only a sin if you
hang on to it and do not seek the Lords help in getting rid of it. It is not a choice to be anxious, but an
emotional response to what is stressful, and Jesus had it as well as everyone else. A well known
Christian author was using way too strong a language when he wrote, “Do you ever find yourself
worrying? Do you know that Scripture calls worry a sin? When you realized that you were worrying,
did you go to God and confess it as a sin? Worry is just as much a sin as adultery, or murder, or theft.
Yet how often we as believers treat it lightly when we find our stomachs tied in knots because we have
worried ourselves into a nervous frenzy. We don’t realize that we have fallen into sin.” This pretty
much puts both Jesus and Paul in the category of terrible sinners. I know that is not his meaning, but
that is the implication, and anything that even implies that Jesus was sinful is false teaching. If worry
is just as much a sin as adultery, murder and theft, then it follows that all believers are pretty much
the scum of the earth, for I know of none who would have the audacity to say they never worry.
3. J Vernon McGee wrote, Does this mean we are to look at life through rose-colored glasses, that we
are not to face reality? Are we to believe that sin is not real, that sickness is not real, that problems
are not real? Are we to ignore these things?…..I confess that this is a commandment I sometimes
break—I worry." Which of us hasn't fallen into this pit of despond to one degree or other.”
4. Paul is writing this to the Philippians because he knows they are always anxious about him and his
welfare. They follow him with gifts everywhere he goes, and even in prison, and when they heard he
was there they would naturally have anxiety about his future ministry. Paul is encouraging them to
just back him up with prayer and not be filled with anxiety about him, and the one they sent to bring
him their latest gift. He is not scolding them for being anxious, but encouraging them to not be, for all
is going well.
5. Vine's Expository Dictionary points out that this word can refer to a positive emotion, and we see
that in Paul when he talks of his anxiety about the churches he has founded. He has a deep concern
for them to grow and not be led astray by false teachers. He worries about his babies just like any
parent does. Vine wrote, “Although this can be a "positive" concern, in most of the NT uses it refers
to an anxious concern, based on apprehension about possible danger or misfortune, and so it means to
be worried about, to be anxious about, to be apprehensive (viewing the future with anxiety or alarm),
to be unduly concerned, to be burdened with anxious care or cumbered with many cares and in
simple terms to worry.”

42. 6. We see this positive side of anxiety in the word concern. If you just call your worry by the term
concern it becomes positive. Paul wrote in II Cor. 7:5-7, “For when we came into Macedonia, this
body of ours had no rest, but we were harassed at every turn—conflicts on the outside, fears within. 6
But God, who comforts the downcast, comforted us by the coming of Titus, 7 and not only by his
coming but also by the comfort you had given him. He told us about your longing for me, your deep
sorrow, your ardent concern for me, so that my joy was greater than ever.” Paul was saying that he
was happy that they had deep anxiety about him, for he was going through a tough time, and he
needed support from people who cared. He was filled with fears within, and what is this, but another
term for worry? Show me any crisis situation where there is no anxiety, and I will show you a fiction
story, for reality is not like that at all. I am making a big issue out of this because I think Christians
are made to feel guilty about their anxiety and worry in ways that are excessive and unrealistic, when,
in fact, they are perfectly normal and legitimate feelings for people of faith. If they hold on to them
and become neurotic, it is obviously out of God’s will. Some anxieties go with the task that God calls
you to, and we see it in Paul when he writes, 2 Corinthians 11:28 “Besides everything else, I face daily
the pressure of my concern for all the churches.” There are concerns and anxieties that cannot be put
off, because they are so perpetual. It is something like raising a family of several children, and the
concerns are a part of the never ending responsibility of the parents. Paul had to pray without ceasing
to keep his concerns from making him neurotic, and so do parents, and just about all of us in many
different situations of life.
7. Merimnao is used 17 times in the NT is translated in the NAS as "concerned, 4; have...care, 1; be
anxious, 11; worry, 1. You can see why it is difficult to nail the actual emotion down because it
borders on being a good thing, such as care and concern, and how do you know when you have
passes from legitimate concern to anxious worry?
8. “Larry Richards offers a well reasoned assessment of merimnao explaining that...
The verb originally meant "to care," or "to be concerned about." When used by the Greeks
concerning the future, both words came to connote anxious expectation. When used of the present,
the words expressed an aching sense of grief. The meaning of any term, however, is defined by the
way it is used. It is the way that Jesus and the writers of the Gospels and Epistles, guided by the
Holy Spirit, used words that filled them with their biblical meaning...
According to the Bible, anxiety is often legitimate. The word indicates first of all a sense of concern
for self and/or for others. In 1Co 7, for instance, it is used to express the commendable concern of a
person for his or her spouse (1Co 7:33, 34) and the concern of each "about the Lord's affairs," that is,
how to "please the Lord" (1Co 7:32). Paul speaks of the daily "pressure of [his] concern [merimna]
for all the churches" (2Co 11:28) and states that God's purpose in the body is that each part have
"equal concern [merimnao] for each other" and that "if one part suffers, every part suffers with it"
(1Co 12:25, 26). Even in speaking of the "worries of this life" (Mt 13:22; Mk 4:19), Jesus is simply
stating a fact of life. We are living in this present world, and there are necessary concerns that each
individual must attend to. But while it is legitimate to have concerns that we will at times experience
as demanding pressures, there is a limit to their legitimacy. The "worries of this life" may so
dominate our attention that they make God's Word unfruitful in our lives (Mt 13:22; Mk 4:19). The
pressures of legitimate concerns can cause us to so focus on worldly matters that we forget to relate
our needs and our worries to the Lord. (Richards, L O: Expository Dictionary of Bible Words:
Regency)”

43. 9. Jesus used the term frequently in the Sermon on the Mount as we see in this passage: Matthew 6:25
"For this reason I say to you, do not be anxious for your life, as to what you shall eat, or what you
shall drink; nor for your body, as to what you shall put on. Is not life more than food, and the body
than clothing? 6:27 And which of you by being anxious can add a single cubit to his life's span? 6:28
And why are you anxious about clothing? Observe how the lilies of the field grow; they do not toil nor
do they spin, 6:31 Do not be anxious then, saying, 'What shall we eat?' or 'What shall we drink?' or
'With what shall we clothe ourselves?' Therefore do not be anxious for tomorrow; for tomorrow will
care for itself. Each day has enough trouble of its own.” All Jesus is saying is that we should not waste
our nervous energy worrying about the basic necessities of life. Just trust the Lord that these needs
will be met, and give your concern to what is tremendous and not to the trivial.
10. Paul actually gives us these verses where concern is a very good thing.
1 Corinthians 7:32 But I want you to be free from concern (amerimnos). One who is unmarried is
concerned about the things of the Lord, how he may please the Lord; 33 but one who is married is
concerned about the things of the world, how he may please his wife, 34 and his interests are
divided. And the woman who is unmarried, and the virgin, is concerned about the things of the
Lord, that she may be holy both in body and spirit; but one who is married is concerned about the
things of the world, how she may please her husband.
1 Corinthians 12:25 that there should be no division in the body, but that the members should have
the same care for one another.
Philippians 2:20 )For I have no one else of kindred spirit who will genuinely be concerned for your
welfare. (Comment: An example of "good worry") Timothy is commended for his worry about their
welfare, and this applies to all the worry we do in concern for the well being of those we love. The
whole issue is degree. Worry is a good thing that becomes a bad thing when it goes too far. It does not
then help the ones you are concerned about, and it hurts you, and that is a form of folly. When worry
blocks your joy in Christ it is a bad thing that you need to get over, for at that point it is a matter of
disobedience to what God wants in your life. As someone said, “The idea inherent in merimnao is of
attempting to carry the burden of the future oneself and of unreasonable anxiety especially about
things over which one has no control.” It is carrying a burden that only God can handle, and so let it
go.
11. The deeper you look into this word and the whole issue of care, concern, anxiety, and worry, the
more paradoxical it becomes. It actually can be a sin to not care and worry about many things. For
example, if a man does not have a concern to work and feed his family, he is to be rejected by the
church, for his behavior is a scandalous thing. Paul says if a man will not work he is not to be fed.
In the book of Malachi we read that the people stopped worrying about the law to bring only
spotless lambs for the sacrifice. They started to bring their sick and lame, and even those half eaten
by the wolves. They were disgusting to God, and this kind of contempt let to God showing them
contempt in return. The point is, they should have been worried about what God would think and
do if they despised his will in this matter. If you don’t have worries about how you offend God, and
concerns about how you are conforming to the laws of your land, you are headed for serious
trouble. We need to be concerned about many things that are obligations on our part, and to go
through life with a care free attitude that says I couldn’t care less is clear folly and sin. So if you can
sin by not carrying, and you can sin by caring too much, it is a logical conclusion that the ideal life
is the balanced life where most things will be done in moderation, and where extremes are avoided.

44. 12. Gill does a good job of giving us a picture of the kinds of things that we are not to have worry
about. He wrote, “Gill, “Be careful for nothing…This must be understood not in the most extensive
sense, but with a limitation and restriction. There are many things that saints are to be careful for, as
men and Christians; they are to be careful of their bodies, as well as of their souls; of the health of
them, which is to be preserved by all lawful means, and not exposed to unnecessary danger; and for
their families, to provide things honest for them, proper food and raiment, and the necessaries of life;
for whoever does not do that, denies the faith, and is worse than an infidel; and even for the things of
this world in a moderate way, using all diligence and industry in obtaining them; men ought to be
careful to discharge the duties of their calling in civil life, and to care and concern themselves for the
honor of God, the interest of religion, and the support of the Gospel; and that they offend not God, by
sinning against him: but the carefulness the apostle speaks of, is an anxious solicitude for worldly
things, an immoderate concern for the things of life, arising from diffidence, or negligence, of the
power, providence, and faithfulness of God: saints should not be anxiously, or in a distressing manner
concerned for the things of this world, but be content, whether they have less or more; nor be over
much pressed with what befalls them, but should cast their care upon the Lord, and carry every case
to him, and leave it there:
13. Barclay gives some examples of use in secular Greek writings explaining that merimnao
means...to worry anxiously. Its corresponding noun is merimnan, which means worry. In a papyrus
letter a wife writes to her absent husband: “I cannot sleep at night or by day, because of the worry
(merimna) I have about your welfare.” A mother, on hearing of her son’s good health and
prosperity writes back: “That is all my prayer and all my anxiety (merimna).” These are perfectly
normal worries, but they are examples of anxiety that has gone past positive care to negative worry
that in injurious to health. A believer in these same situations is to take their concern before the
Lord in prayer and put their trust in him, for there is nothing they can do but wait and see how
things will turn out. It is right to be deeply concerned about loved ones, but after you turn it over to
the Lord you have to let go, and leave it in the hands of God. Again, you can see the complexity of
trying to decide where good worry ends and bad worry begins. It is not a science dealt with by
measurements, but a matter of emotions and wisdom to discern when it becomes a negative issue.
When it does, care must be replaced with prayer.
14. The older we get, the shorter life seems. Author Victor Hugo said, "Short as life is, we make it
still shorter by the careless waste of time." There's no sadder example of wasted time than a life
dominated by fretting. Take, for example, an American woman whose dream of riding a train
through the English countryside came true. After boarding the train she kept fretting about the
windows and the temperature, complaining about her seat assignment, rearranging her luggage,
and so on. To her shock, she suddenly reached her journey's end. With deep regret she said to the
person meeting her, "If I'd known I was going to arrive so soon, I wouldn't have wasted my time
fretting so much." It's easy to get sidetracked by problems that won't matter at life's end—difficult
neighbors, a tight budget, signs of aging, people who are wealthier than you. Moses acknowledged
the brevity of life and prayed, "Teach us to number our days, that we may gain a heart of wisdom"
(Psalm 90:12). Instead of fretting, feed on God's Word and apply it to yourself. Strive to grow in
God's wisdom every day. Stay focused on eternal values. Make it your goal to greet your waiting
Savior one day with a heart of wisdom, rather than a heart of care. —Joanie Yoder
Day by day and with each passing moment,
Strength I find to meet my trials here;

45. Trusting in my Father's wise bestowment,
I've no cause for worry or for fear. —Berg
15. John B. Townsend II gives us these clues on how to overcome worry:
* The first preventive to worry is prayer. Here Paul uses the word proseuche (pronounced
pros-yoo-khay). It means "to pray earnestly." Prayer is fellowship with God with the lips. It checks
our runaway emotions. Blake Clark writes, "Emotions can make you ill. They can make hair fall
out . . . bring on splitting headaches, clog nasal passages . . . tighten the throat with laryngitis, make
skin break out in a rash . . . plague one’s insides with ulcers and itises . . . Emotions can kill."
* The second preventive to worry is supplication. Here Paul employs the expression deesis
(pronounced deh-ay-sis). It means "a seeking, an asking, an entreating" or an entreaty to God out
of one’s deepest needs, indigence, want and privation. It also means a "suppliant entreaty." Paul
describes supplication this way in his Epistle to the Ephesians "Praying always with all prayer and
supplication in the Spirit, and watching thereunto with all perseverance and supplication for all
saints" (Eph. 6:18). Philip Melanchthon said, "Trouble and perplexity drive me to prayer and
prayer drives away perplexity and trouble."
* The third key to carefree living is the giving of thanks. The word thanksgiving in verse six is
the Greek expression eucharistia (pronounced yoo-khar-is-tee-ah). It means "thankfulness and the
giving of thanks." Elsewhere Paul writes, "Continue in prayer, and watch in the same with
thanksgiving." (Col. 4:2). William A. Ward once wrote, "God gave you the gift of 86, 400 seconds
today. Have you used one to say ‘thank you’?"
* The fourth cure to worry is making your request known to God. Here we have the Greek
expression aitema (pronounced ah-ee-tay-mah). It means "petition." John tells us, "And if we know
that he hear us whatsoever we ask, we know that we have the petitions that we desired of him" (I
John 5:15). As Matthew Henry says, "When God intends to bless His people, the first thing he does
is to set them apraying."
but in everything, by prayer and petition,
1.There is nothing so small that it is not worthy of being a matter of prayer, for if you have any
anxiety at all it is time to seek the face of God to find relief. If it is good anxiety, you want his wisdom
and guidance to bring about a happy ending to what concerns you. If it is bad anxiety, you want to
confess it and ask him to give you the strength and wisdom to get it out of your system so it does not
hinder your joy. Often just sharing your worry with God can bring relief.
2. Prayer covers all our conversation with God, but petition deals with the things that we ask him for.
We all spend a lot of our prayer time in asking, for that is probably the main aspect of prayer in our
lives. There is no end to our need of help in getting through life, and so we are forever asking God for
this help. Petition is our way of seeking God’s help by asking for him to intervene in our minds to

46. guide us in making the right decisions, and to intervene in history to providentially guide
circumstances to our advantage.
3. Dwight Pentecost has some forceful language. He wrote, “Supplication concerns a specific request
for special needs. Paul is saying that to be relieved of worry we ought to move in our praying from the
general to the specific. How often we pray, “God, bless me today. Bless my loved ones”; and that is as
specific as we ever get. The antidote to worry is to recognize a specific need, realize that it is God’s
responsibility, and charge God with the responsibility. That is how worry can be relieved. This will
work for every area of a believer’s life — not just his spiritual life, but his business life, his financial
responsibilities, his home, his children, everything. Put yourself in a place of dependence upon God,
and expect Him to do what He has promised. Then be specific about what is worrying you, and expect
Him to do something about that very thing.”
4. Spurgeon gives this advice on letting your requests be known to God: "Cast your troubles where
you have cast your sins; you have cast your sins into the depth of the sea, there cast your troubles
also. Never keep a trouble half an hour on your own mind before you tell it to God. As soon as the
trouble comes, quick, the first thing, tell it to your Father. Remember, that the longer you take
telling your trouble to God. the more your peace will be impaired. The longer the frost lasts, the
more thick the ponds will be frozen. Your frost will last till you go to the sun; and when you go to
God — the sun, then your frost will soon become a thaw, and your troubles will melt away. But do
not be long, because the longer you are in waiting, the longer will your trouble be in thawing
afterwards. Wait a long while till your trouble gets frozen thick and firm, and it will take many a
day of prayer to get your trouble thawed again. Away to the throne as quick as ever you can. Do as
the child did, when he ran and told his mother as soon as his little trouble happened to him; run
and tell your Father the first moment you are in affliction. Do this in everything, in every little
thing... take them all to God; pour then all out at once. And so by an obedient practice of this
command in everything making known your wants unto God, you shall preserve that peace “which
shall keep your heart and mind through Jesus Christ.”
5. O what peace we often forfeit,
O what needless pain we bear,
All because we do not carry
Everything to God in prayer! –Scriven
6. We grasp but a thread of the garment of prayer;
We reel at the thought of His infinite care;
We cannot conceive of a God who will say:
"Be careful for nothing; in everything pray." —Farrell
7. Give Him each perplexing problem,
All your needs to Him make known;
Bring to Him your daily burdens--
Never carry them alone! --Adams

47. with thanksgiving,
1. Here is the real meaning of positive thinking, for it is not just pretending that everything is fine,
and that it will always stay fine. That is superficial, and it does not fit reality. Thanksgiving to God,
however is the facing of reality, and that is that no matter if things are fine or not, we have so many
reasons to be filled with gratitude for his grace and blessings. We already have the greatest gift God
could give in this life by receiving eternal life through Jesus Christ his Son. After that we have his
Word to give us light in this dark world. We have the Holy Spirit to prod us forward, and to give us
guidance in understanding God’s Word. We have Jesus as our High Priest in heaven interceding for
us when we deserve to be condemned for our failure and folly. We have a whole system of protection
and guidance, which involves the entire Trinity in our lives. We don’t fully grasp all that God is
doing, but what we do know is worthy of our being filled with thanksgiving every moment of every
day. In Christ we are children of the King, and we have benefits in life that are enormous, and that is
why all of our negative worry and anxiety is a form of rejection of his promises to be with us always
and to give us his peace in spite of being in a world full of tribulation. Focus on what you do have, and
be ever giving thanks, and you will have so little to worry about. Worry is basically a lack of trust, but
prayer is an expression of trust, and so prayer is an anti-worry solution. Stop focusing on the thing
that worries you, and start focusing on the Lord who promises to bring you through whatever is
troubling you. Get your eyes and mind off the earthly and natural level, and get them on the heavenly
and supernatural level. This new focus can change your whole perspective, and defeat your worry.
The bottom line is, trust God, and this motivated me to write,
Instead of care, go to prayer;
Every burden that you bear
With your Father you must share.
He said He would meet you there,
And challenge you to take the dare
Of never giving into despair,
But trusting him to treat you fair.
2. Mark Roberts, “I think you'll agree with me that gratitude seems to be disappearing from our
world. In pop culture, Halloween is a much, much bigger holiday than Thanksgiving, which is mostly
an occasion for gluttony and football, not gratitude to God. You see a lack of gratitude every day in
the market, or at Target, or wherever people receive service as if it were owed to them, without saying
"Thank you." Teachers can tell you how rarely they receive heartfelt thanks from their students or
their students' parents: complaints, yes, thanks, not nearly often enough. We don't feel gratitude or
express it because we mistakenly believe that we're entitled to the good things we receive. And
sometimes this sense of entitlement can carry over to our relationship with God. We can actually
believe that God owes us blessings because we're good people. Gratitude is one of life's greatest gifts.

48. When we're grateful, we savor life's goodness. Gratitude magnifies our joy in living. Furthermore,
when we're remember how God has graced us and when we give him thanks in return, our faith is
kindled and we're inspired to pray bigger prayers, thus opening up the way for even more divine
blessings.”
3. Barclay, “Paul lays it down that "thanksgiving must be the universal accompaniment of prayer."
The Christian must feel, as it has been put, that all his life he is, "as it were, suspended between past
and present blessings." Every prayer must surely include thanks for the great privilege of prayer
itself. Paul insists that we must give thanks in everything, in sorrows and in joys alike. That implies
two things. It implies gratitude and also perfect submission to the will of God.
When we pray, we must always remember three things. We must remember the love of God, which
ever desires only what is best for us. We must remember the wisdom of God, which alone knows what
is best for us. We must remember the power of God, which alone can bring to pass that which is best
for us. He who prays with a perfect trust in the love, wisdom and power of God will find God's peace.
The result of believing prayer is that the peace of God will stand like a sentinel on guard upon our
hearts. The word that Paul uses (phrourein,) is the military word for standing on guard. That peace
of God, says Paul, as the Revised Standard Version has it, passes all understanding. That does not
mean that the peace of God is such a mystery that man's mind cannot understand it, although that
also is true. It means that the peace of God is so precious that man's mind, with all its skill and all its
knowledge, can never produce it. It can never be of man's contriving; it is only of God's giving. The
way to peace is in prayer to entrust ourselves and all whom we hold dear to the loving hands of God.”
4. Hiebert writes that “The Christian should meet adverse circumstances of life not with a spirit of
stoic resignation but with a spirit of unfailing gratitude. Paul and Silas had exemplified this spirit
when imprisoned at Philippi (Acts 16:25). Such an attitude is made possible only by the grace of God.
It can become a vital reality only when the truth of Ro 8:28-note is experienced. When we realize that
God works all things out for good to those who love Him and are yielded to His will, thanksgiving
under all circumstances becomes a glorious possibility "He who can say `Amen' to the will of God in
his heart will be able to say 'Hallelujah' also."' It is typical of a life of unbelief that it lacks
thanksgiving.”
5. J Vernon McGee writes that give thanks in everything means... “in all circumstances, not just
once a year, but all the time. This "is the will of God in Christ Jesus concerning you." If you come
to me and ask what is the will of God for you, I can tell you three specific things that are the will of
God for you: Rejoice always, pray without ceasing, and give thanks in everything. That is the will of
God for you.”
6. In his book FOLK PSALMS OF FAITH, Ray Stedman tells of an experience H. A. Ironside had
in a crowded restaurant. Just as Ironside was about to begin his meal, a man approached and asked
if he could join him. Ironside invited his to have a seat. Then, as was his custom, Ironside bowed his
head in prayer. When he opened his eyes, the other man asked, "Do you have a headache?"
Ironside replied, "No, I don't." The other man asked, "Well, is there something wrong with your
food?" Ironside replied, "No, I was simply thanking God as I always do before I eat." The man
said, "Oh, you're one of those, are you? Well, I want you to know I never give thanks. I earn my

49. money by the sweat of my brow and I don't have to give thanks to anybody when I eat. I just start
right in!" Ironside said, "Yes, you're just like my dog. That's what he does too!"
7. In a sermon at Immanuel Presbyterian Church in Los Angeles, Gary Wilburn said: "In 1636, amid
the darkness of the Thirty Years' War, a German pastor, Martin Rinkart, is said to have buried five
thousand of his parishioners in one year, and average of fifteen a day. His parish was ravaged by war,
death, and economic disaster. In the heart of that darkness, with the cries of fear outside his window,
he sat down and wrote this table grace for his children:
'Now thank we all our God
With heart and hands and voices
Who wondrous things had done
In whom His world rejoices.
Who, from our mother's arms,
Hath led us on our way
With countless gifts of love
And still is ours today
Here was a man who knew thanksgiving comes from love of God, not from outward circumstances.
(Don Maddox)
8. Scottish minister Alexander Whyte was known for his uplifting prayers in the pulpit. He always
found something for which to be grateful. One Sunday morning the weather was so gloomy that one
church member thought to himself...
Certainly the preacher won't think of anything for which to thank the Lord on a wretched day like
this. Much to his surprise, however, Pastor Whyte began by praying... We thank Thee, O God, that
it is not always like this.”
9. Spurgeon insists that the goal, which is peace, will not be reached without thanksgiving in our
prayers. He wrote, “Now that peace, that conscious calm, that divine serenity, which is described as
the peace of God, is not produced by prayer alone, but by prayer with thanksgiving. Some men pray,
and therein they do well; but for lack of mixing thanksgiving with it their prayer agitates them, and
they come away from the closet even more anxious than when they entered it. If they mingled in their
petitions that sweet powder of the merchants, which is called praise, and mixed it after the art of the
apothecary, in due proportions, the blessing of God would come with it, causing repose of heart. If we
bless our gracious Lord for the very trouble we pray against; if we bless him for the very mercy which
we need, as though it had already come; if we resolve to praise him whether we receive the boon or
not, learning in whatsoever state we are therewith to be content, then "the peace of God, which
passeth all understanding, will keep our hearts and minds by Christ Jesus." Brethren, as you value
this divine rest of spirit, as you prize constant serenity of soul, I beseech you, mingle praises with your
prayers.
The next effect of it will be this: the thanksgiving will often warm the soul, and enable it to pray. I
believe it is the experience of many who love secret devotion that at times they cannot pray, for
their heart seems hard, cold, dumb, and almost dead. Do not pump up unwilling and formal prayer,
my brethren; but take down the hymn-book and sing. While you praise the Lord for what you have,
you will find your rocky heart begin to dissolve and flow in rivers. You will be encouraged to plead
with the Lord because you will remember what you have aforetime received at his hand.”

50. present your requests to God.
1. Barclay comments, “it has been beautifully put: “There is nothing too great for God’s power; and
nothing too small for his fatherly care.” A child may take anything, great or small, to a parent, sure
that whatever happens to him is of interest there, his little triumphs and disappointments, his passing
cuts and bruises; we may in exactly the same way take anything to God, sure of his interest and
concern.” It might be well to add that not all that kids ask for is granted by the parents, and this is
true for God’s children as well, but this should never keep us back from presenting our request to our
heavenly Father. Kids never know until the ask, and James tells us that we often have not because we
ask not. You never know what God might do, and so you ask, and praying that he will only give you
what he feels is best for you. I say that because God’s children have pleaded with God so desperately
in the past that God granted their request for quail and it was the worst thing that could have
happened, for they died like flies. We won’t get into it here, but there is a history of the curse of
answered prayers, and the blessing of unanswered prayer. Make sure you really only want what God
wills and not your own will, for this can backfire. That is why Jesus in his most desperate prayer in
the garden of Gethsemane ended with, “not my will but thine be done.” Had his prayer been
answered for deliverance, the rest of the world would have gone to hell without any hope of salvation.
Thank God, for our very salvation came about due to the unanswered prayer of our Savior.
2. Gill, “Christians are everything Paul tells them not to be, for if they were not, he would not even
deal with the issue. Christians are anxious about many things, and that is why Paul gives this advice.
It is a matter of either care, or prayer. You carry the load alone, or you ask God to carry it. Casting
all your care upon him is the way Peter puts it. If it is something you cannot change, then turn it over
to God and let it go. Don’t worry, but do pray. You cannot control circumstances, but you can
determine whether to pray or not. Someone said, “If you brood over your troubles you will hatch a
batch of them.” So don’t be care filled but be prayer filled.
3. Fenelon who was admittedly a bit mystical gives some good advice regarding honest prayer:Tell
God all that is in your heart, as one unloads one’s heart, its pleasures and its pains, to a dear friend.
Tell Him your troubles, that He may comfort you; tell Him your joys, that He may sober them; tell
Him your longings, that He may purify them; tell Him your dislikes, that He may help you to conquer
them; talk to Him of your temptations, that He may shield you from them; show Him the wounds of
your heart, that He may heal them; lay bare your indifference to good, your depraved tastes for evil,
your instability. Tell Him how self-love makes you unjust to others, how vanity tempts you to be
insincere, how pride disguises you to yourself as to others. If you thus pour out all your weaknesses,
needs, troubles, there will be no lack of what to say. You will never exhaust the subject. It is
continually being renewed. People who have no secrets from each other never want subjects of
conversation. They do not weigh their words, for there is nothing to be held back; neither do they seek
for something to say. They talk out of the abundance of the heart, without consideration, just what
they think. Blessed are they who attain to such familiar, unreserved intercourse with God."
4. Guzik addresses the question of "Doesn't God already know our requests before we pray them? Of
course He does; yet He will often wait for our participation through prayer before granting that
which we request."Vine adds that although

51. "God knows all our needs before we ask Him, He delights to have that expression of our confidence
in Him which intelligently utters our needs in detail in communion with Him."
5. Pink, “The best antidote for anxiety is frequent meditation upon God’s goodness, power and
sufficiency. When the saint can confidently realize "The Lord is My Shepherd," he must draw the
conclusion, "I shall not want!"
6. Peter V. Deison, “This verse commands us to ask for anything and guarantees an answer. First, we
may get what we ask for, because He delights in giving us gifts, but no matter what the outcome, He
definitely promises to give us His peace. This means that if we don’t get what we asked for, we’ve got
something better—satisfaction. Our hearts will be satisfied with or without our initial request,
regardless of what was troubling us to begin with.”
7. And the peace of God, which transcends all
understanding, will guard your hearts and your minds in
Christ Jesus.
Amplified: And God’s peace [shall be yours, that tranquil state of a soul assured of its salvation
through Christ, and so fearing nothing from God and being content with its earthly lot of whatever
sort that is, that peace] which transcends all understanding shall garrison and mount guard over your
hearts and minds in Christ Jesus. (Amplified Bible - Lockman)
Barclay: And the peace of God, which surpasses all human thought, will stand sentinel over your
hearts and minds in Christ Jesus. (Westminster Press)
GWT: Then God's peace, which goes beyond anything we can imagine, will guard your thoughts and
emotions through Christ Jesus. (GWT)
HNV (Hebrew Names Version): And the shalom of God, which surpasses all understanding, will
guard your hearts and your thoughts in Messiah Yeshua.
Lightfoot: If you do this, then the peace of God, far more effective than any forethought or
contrivance of man, will keep watch over your hearts and your thoughts in Christ Jesus.
NLT: If you do this, you will experience God's peace, which is far more wonderful than the human
mind can understand. His peace will guard your hearts and minds as you live in Christ Jesus. (NLT -
Tyndale House)
Phillips: and the peace of God which transcends human understanding, will keep constant guard
over your hearts and minds as they rest in Christ Jesus. (Phillips: Touchstone)
Weymouth: And then the peace of God, which transcends all our powers of thought, will be a

52. garrison to guard your hearts and minds in union with Christ Jesus.
Wuest: and the peace of God which surpasses all power of comprehension shall mount guard over
your hearts and minds in Christ Jesus. (Erdmans)
1. Here is the end result of turning from care to prayer. It will lead you to develop a sense of peace
that cannot be gained in any other way. It is the result of the work of the Holy Spirit in our minds,
and it cannot be analyzed, for it is beyond the grasp of human reasoning as to why it works. When we
are filled with the peace of God, we are protected from the anxieties of life that drag our spirits down.
We are lifted up with a spirit of praise and thanksgiving that leads to true positive thinking, for it is
based on the assurance that whatever happens, we are in the hands of God. We still have problems to
face, and hard decisions to make, but we can face them without fear, saying with Paul, “I can do all
things through Christ who strengthens me.”
2. W. G. Jordan, “This shall be the outcome of a childlike prayer. "The peace of God which passeth
all understanding shall keep your hearts and your thoughts in Jesus Christ." This is God s great gift
to the trustful praying soul, calm peace, unutterable joy. This experience passeth understanding,
because it is a matter of life, not logic. Like all the deep things of life it is incomprehensible, that is, it
can only be known in and through itself. It is not passive quietness, the mere extinction of desire, since
that would but abolish the problem and not solve it. The Christian religion quickens and satisfies pure
desires, and gives us the activity of life without its fever and pain. This is the legacy left by Jesus to
His disciples (John XIV., 27). He will lead us into the way of His Cross and impart to us the secret of
His own blessedness. Peace with God through the sacrifice of Christ, peace with self through our
reconciliation with God, peace with men through the forgiving friendly spirit. The true guardian
angel of the soul is the peace of God which passeth all understanding.
" Peace, perfect peace in this dark world of sin
The blood of Jesus whispers peace within."
3. Most of the quotes below are from Preceptaustin. Mark Roberts, “Although the Bible usually
envisions peace as something experienced in relationships among people, here the focus is upon what
we call inner peace. It's the corollary of the encouragement in verse 6 to avoid worry. As we pray, as
we lay before the Lord our fears and burdens, at least two things happen. First, God, in his grace and
wisdom, answers our prayers. Sometimes his answer is no. Sometimes it's yes. Sometimes it's wait. We
pray because God has taught us that he answers our prayers. Yet this is not the whole purpose of
prayer. Second, as we pray, our hearts experience the awesome, comforting, presence of God, and in
his presence we experience the peace that exceeds our understanding. Even though receiving God's
answers is wonderful, the more we pray, the more we are drawn to pray simply because it's so good to
be with the Lord.
For Paul, "the Lord is near" referred to two complimentary realities. First of all, it pointed to the fact
that Christ will someday return to complete his work on earth. In that day, all things will be restored
and creation will be renewed. Pain and sorrow will be vanquished forever as we live in the full
presence of God. This certain hope gives us the ability to rejoice when life is hard, and to live each day
in eternal perspective. But as Christians we don't simply wait around for Jesus to return in order to
have fellowship with him. Through the Holy Spirit, Christ is present right now. He's here in reality

53. even though we can't see him with our eyes. We'll experience real life when we recognize his presence
with us through the Spirit and live in that presence each moment.”
4. George Morrison said, “Peace is the possession of adequate resources”; and those resources come
from the Lord when you yield heart and mind to Him. Every believer has come into an eternal peace
with God for Paul writes that having been justified by faith, we have peace with God through our
Lord Jesus Christ. Not every believer necessarily experiences the peace of God Paul describes. This
peace is a promise which is the result of the practice of thankful prayer to God or as Vincent puts it
“Peace is the fruit of believing prayer.” Stated another way, one may have peace with God without
having the peace of God. Peace with God is dependent upon faith, and peace of God is dependent
upon faithful prayer. Peace with God describes the state between God and the Christian, and the
peace of God describes the condition within the Christian.”
5. Calvin, “It is on good ground that he calls it the peace of God, inasmuch as it does not depend on
the present aspect of things, and does not bend itself to the various shiftings of the world, but is
founded on the firm and immutable word of God. Peace of God (God's peace, the dispeller of anxiety
and worry) is the peace which God alone possesses (He is often referred to as the "God of peace") and
which He gives to His children. Peace in the present context is a state without anxiety and worry
about how and when our needs (physical or emotional) will be supplied. This peace is the result of
going to Him and confidently committing everything into His trustworthy hands.”
6. Peace with God leads us to have the peace of God. Peace with God is based on our faith in the
sacrifice of Christ, which reconciles us to God. This is an objective fact based on God’s promise to
receive us in Christ. The peace of God is the subjective experience of inner peace that is a gift that
Jesus gives to those who love him and walk in obedience with him. He said to his own in John 14:27,
“Peace I leave with you; My peace I give to you; not as the world gives, do I give to you. Let not your
heart be troubled, nor let it be fearful.” If we maintain our walk with Christ, and this includes the life
of prayer Paul has been writing about, we will be given this same peace.
7. Someone wrote, “The spiritual truth Paul describes cannot be grasped. This peace doesn't just
surpass the understanding of the worldly man but surpasses all understanding. Even the godly man
can't comprehend this peace. Paul is promising something that is not humanly explicable -- that a
man surrounded by care and anxiety and harassment and concern can still live with the tranquility of
God in his soul! Who can understand this great promise!” The point is, it cannot be explained. It has
to be experienced. It is not a subject for intellectual discussion, for it is not grasped by the
understanding, but is experienced by the relief from the anxieties of life.
7B. Maclaren, “I need not, I suppose, do more than say one word about that descriptive clause in my
text, It ‘passeth understanding.’ The understanding is not the faculty by which men lay hold of the
peace of God any more than you can see a picture with your ears or hear music with your eyes. To
everything its own organ; you cannot weigh truth in a tradesman’s scales or measure thought with a
yard-stick. Love is not the instrument for apprehending Euclid, nor the brain the instrument for
grasping these divine and spiritual gifts. The peace of God transcends the understanding, as well as
belongs to another order Of things than that about which the understanding is concerned. You must
experience it to know it; you must have it in order that you may feel its sweetness. It eludes the grasp
of the wisest, though it yields itself to She patient and loving heart.”
7C. One of the noblest paeans to the peace of God is Henry Vaughan's exquisite poem Peace:

54. My Soul, there is a country
Far beyond the stars.
Where stands a 'winged sentry
All skillful in the 'wars:
There above noise, and danger,
Sweet Peace sits crowned with smiles,
And One born in a manger
Commands the beauteous -files.
He is thy gracious Friend,
And Oh my Soul, awake!
Did in pure love descend
To die here -for thy sake.
If thou canst get but thither,
There grows the flower of Peace,
The Rose that cannot wither,
Thy fortress, and thy ease.
Leave then thy foolish ranges,
For none can thee secure
But One, Who never changes,
Thy God, thy life, thy cure.
8. Calvin said, “..nothing is more foreign to the human mind, than in the depth of despair to exercise,
nevertheless, a feeling of hope, in the depth of poverty to see opulence, and in the depth of weakness to
keep from giving way.” Barnes comments on this "incomprehensible peace" that Those who see it
manifested in the lives of Christians cannot understand such peace exhibited despite the slings and
arrows of outrageous fortune encountered by them; even those who possess it cannot fully understand
it; but those who have experienced it would not exchange it for anything that the world has to offer.”
9. Spurgeon wrote, “The understanding of mere carnal man can never comprehend this peace. He
who tries with a philosophic look to discover the secret of the Christian's peace, finds himself in a
maze. "I know not how it is, nor why it is," saith he; "I see these men hunted through the earth; I
turn the pages of history, and I find them hunted to their graves. They wandered about in sheepskins
and goat skins, destitute, afflicted, and tormented; yet, I also see upon the Christian's brow a calm

55. serenity. I can not understand this; I do not know what it is. I know that I myself, even in my merriest
moments, am disturbed; that when my enjoyments run the highest, still there are waves of doubt and
fear across my mind. Then why is this? How is it that the Christian can attain a rest so calm, so
peaceful, and so quiet?" Understanding can never get to that peace which the Christian hath attained.
The philosopher may teach us much; he can never give us rules whereby to reach the peace that
Christians have in their conscience.”
10. Spurgeon adds, “I cannot show you what that peace is, if you have never felt it; but yet I think I
could tell you where to look for it, for I have sometimes seen it. I have seen the Christian man in the
depths of poverty, when he lived from hand to mouth, and scarcely knew where he should find the
next meal, still with his mind unruffled, calm, and quiet. If he had been as rich as an Indian prince,
yet could he not have had less care... Picture...Martin Luther standing up in the midst of the Diet of
Worms; there are the kings and the princes, and there are the bloodhounds of Rome with their
tongues thirsting for his blood — there is Martin rising in the morning as comfortable as possible,
and he goes to the Diet, and delivers himself of the truth, solemnly declares that the things which he
has spoken are the things which he believes, and God helping him, he will stand by them till the last.
There is his life in his hands; they have him entirely in their power. The smell of John Huss’s corpse
has not yet passed away, and he recollects that princes, before this, have violated their words; but
there he stands, calm and quiet; he fears no man, for he has nought to fear; “the peace of God which
passeth all understanding, keeps his heart and mind through Jesus Christ.”
11. Note that this peace of God guards both your heart and mind in Christ. This means that one has
to be mentally and emotionally committed to Christ as Lord and Savior. Being in him gives us
protection from that which disturbs our hearts and minds. Sometimes doubts come to the believer,
and they go through the mind and created a moment of anxiety, but then the peace of God quenches
them, for we know there is no alternative to trusting Christ. Sometime it is the heart that is attacked,
and we do not feel the love of Christ as we should, but then the peace of God calms our fear of loss by
making us aware that it is not in our feelings that we trust, but in his unchanging nature of love. The
point is, we are always under attack by the enemy to get our emotions or thinking off track, and we
need the peace of God to maintain stability.
12. An unknown author wrote, “The picture of phroureo is to protect by a Roman guard or soldier
holding his weapon on guard duty, either to prevent hostile invasion or to keep the inhabitants of a
besieged city from flight (ponder this last aspect in the context of the effect that "anxiety" often has
on one's psyche - don't you sometimes feel like you just want to take flight or run away?) The armed
guard is walking back and forth in front of an open gate so that no one can enter. This picture would
have been familiar to the Philippians, since the Romans stationed troops in the Roman colony of
Philippi to protect their interests. Just as the Roman soldiers watched over the city, so God’s peace
will actively guard and protect those saints who confidently trust in Him and show their trust by
obeying the exhortations in the preceding verse. God's peace mounts guard at the door of one’s heart
and mind to prevent anxiety from entering. He will not allow any menacing worry to enter.”
13. John MacArthur wrote of the saints in Philippi that they "knew what a sentry was, what a guard
was, what a garrison was...a protector. And what Paul says...if you know your God and you know
your God is near and you confidently trust your God in the midst of any trial, knowing that it is
effecting His purpose, and then being thankful in the midst of that for the purpose of God even in the
difficulty, you are granted the peace of God, that peace will guard you and protect you from anxiety,
difficulty, distress, dissatisfaction, discontent, doubt."

56. 14. MacArthur goes on to illustrate this principle writing that "Bunyan had a beautiful picture of
this. You remember in Holy War he has the picture of the city called Mansoul and it's representative
of the soul of man. And he has the Prince Emanuel who, of course, is Christ, and then he has this
special character called Mr. God's Peace. And Mr. God's Peace is in the town of Mansoul, he's on
patrol and his job is to guard the town. Bunyan writes, "Nothing was to be found but harmony,
happiness, joy, and health so long as Mr. God's Peace maintained his office." And Bunyan talks about
how the town Mansoul grieved Prince Emanuel. Prince Emanuel left and Mr. God's Peace laid down
his commission and chaos resulted. That's what happens in the Christian life. When Christ is out of
our thoughts, when we no longer see things in the light of how He views them, when we no longer are
under, as it were, the confidence in His sovereignty, then all of a sudden Mr. God's Peace doesn't
function anymore and we're left with troubled minds and troubled hearts. But where we have that
confident trust in the Lord, so much so that we can thank Him in the midst of our petitions, then we
have Mr. God's Peace on duty and he is the protector of the peace of our souls. That couldn't be a
clearer perspective for all of us to understand."
15. Barnes commenting on “in Christ Jesus” that for us to understand all that is meant by these
words is to grasp in its fullness the whole theology of the apostle Paul...One may only be amazed that
so many commentators pay no attention at all to these most important words." Everything that we
have is in Christ Jesus, and if that is not where we are, we have no claim to any of the promises of
God.
16. Matthew Henry writes that God's peace guards us because it "will keep us from sinning under our
troubles, and from sinking under them; keep us calm and sedate, without discomposure of passion,
and with inward satisfaction."
17. Spurgeon, "Without Christ Jesus this peace would not exist; without Christ Jesus this peace, even
where it has existed, cannot be maintained. Daily visits from the Savior, continual lookings by the eye
of faith to him that bled upon the cross, continual drawings from his ever-flowing fountain, make this
peace broad, and long, and enduring. But take Christ Jesus, the channel of our peace away, and it
fades and dies, and droops, and comes to nought. A Christian hath no peace with God except through
the atonement of his Lord Jesus Christ."
18. W H G Thomas spoke about the meaning of the peace of God in our hearts.. “What does the peace
of Christ do (Col 3:15-note)? Primarily it gives assurance of acceptance with God (cf. Ro. 5:1-note),
and the protection of God (cf. Php 4:7-note, Gr., "shall garrison," a paradoxical use of a warlike
term). But here (Col 3:15-note) Christ's peace is to be received into the heart as the arbiter deciding
the course and ruling the life (Gr., "umpire"). A similar idea and practically the same Greek word is
found in Col 2:18-note... where the apostle is warning his readers not to let anyone judicially deprive
them of their reward as though they were unworthy. This word, translated here "rule," suggests that
which settles differences, especially where there is any conflict of thoughts and feelings. Under such
circumstances "the peace of Christ" is to decide; and if it be asked how peace is able to do this
perhaps the explanation is that just as peace with God is the result of our acceptance of Christ as
Savior (Ro 5:1-note), so the experience of peace in the soul, in union with Christ and through the
presence of the Holy Spirit, will at once settle every difficulty, resolve every conflict, and show us what
is the will of God. In this case there is a special reason for such divine peace--the essential unity of the
body of Christ, the Church, and to this peace, we are told, every believer has been called. When we

57. are one with Christ, in whom God "called us with an holy calling" (2Ti 1:9-note), and also one with
Christians, "called in one body," as Paul says here, there is no question as to the great power of divine
peace in our lives. We read of "government and peace" (Isa. 9:7), of "righteousness and peace" (Ps
85:10-note; cf. Isa. 32:17), and of "grace...and peace" (Titus 1:4-note). Until these prevail universally,
however, "the God of peace himself" (1Th 5:23-note) will be with us, keeping us meanwhile "in
perfect peace" (Isa 26:3).
19. J Vernon McGee draws an interesting conclusion from this section writing,
“There are those who say that prayer changes things. I can’t argue with that; prayer does change
things. But that is not the primary purpose of prayer. Notice that we entered this passage in
anxiety, with worry, and we came out of the passage with peace. Between the two was prayer. Have
things changed? Not really. The storm may still be raging, the waves still rolling high, the thunder
still resounding. Although the storm has not abated, something has happened in the individual.
Something has happened to the human soul and the human mind. In our anxiety we want God to
change everything around us. “Give us this.” “Don’t let this happen.” “Open up this door.” We
should be praying, “Oh, God, change me .” Prayer is the secret of power. We enter with worry, we
can come out in peace. Joy is the source of power; prayer is the secret of power.”
20. “In his book entitled "Life Applications from Every Chapter of the Bible", G Campbell Morgan
wrote...There are three great phrases in which peace and God are brought together. They are
"Peace from God," "Peace with God," and "Peace of God." They are all the result of a truth
enshrined in another, "the God of peace." The first, Paul constantly employed in the introduction
to his letters. It reminds us that our peace comes to us a gift from God The second describes the
relationship into which we are brought with God, through Christ Jesus. The third refers to the
peace, which is the experience of God Himself, because of what He is in Himself, the God of peace.
At once it admits us to a realm which this particular passage indicates. The peace of God is beyond
"all mind"; that is, beyond our power of thinking. That means two things: first, that the peace of
God is so wonderful that we are not able fully to apprehend it; but second, it means that the peace
of God, being the result of the wisdom and might of God, is far more wonderful than any cleverness
of our own. That is the main value of the whole declaration of which this phrase is a part. It is that
peace which will guard, as with a garrison of defence, our hearts and thoughts in Christ Jesus. If we
by our own cleverness attempt to guard our hearts and thoughts, we shall fail. The forces opposed
are too strong for us. They will break through upon us. They can never do so, as we are guarded in
"the peace of God."
21. Alexander Maclaren deals with the whole inner being represented by the heart and mind. He
wrote, “It ‘shall keep your hearts and minds.’ The Apostle here blends together, in a very
remarkable manner, the conceptions of peace and of war, for he employs a purely military word to
express the office of this Divine peace. That word, ‘shall keep,’ the same as is translated in another
of his letters kept with a garrison — and, though, perhaps, it might be going too far to insist that
the military idea is prominent in his mind, it will certainly not be unsafe to recognize its presence.
So, then, this Divine peace takes upon itself warlike functions, and garrisons the heart and mind.
What does he mean by ‘the heart and mind’? Not, as the English reader might suppose, two
different faculties, the emotional and the intellectual — which is what we usually roughly mean by
our distinction between heart and mind — but, as is always the case in the Bible, the ‘heart’ means

58. the whole inner man, whether considered as thinking, willing, purposing, or doing any other inward
act; and the word rendered ‘mind’ does not mean another part of human nature, but the ‘whole
products of the operations of the heart. The Revised Version renders it by ‘thoughts;’ and that is
correct if it be given a wide enough application, so as to include emotions, affections, purposes, as
well as ‘thoughts’ in the narrower sense. The whole inner man, in all the extent of its manifold
operations, that indwelling peace of God will garrison and guard.
So note, however profound and real that Divine peace is, it is to be enjoyed in the midst of warfare.
Quiet is not quiescence. God’s peace is not torpor. The man that has it has still to wage continual
conflict, and day by day to brace himself anew for the fight. The highest energy of action is the
result of the deepest calm of heart; just as the motion of this solid, and, as we feel it to be,
immovable world, is far more rapid through the abysses of space, and on its own axis, than any of
the motions of the things on its surface. So the quiet heart,’ which moveth altogether if it move at
all,’ rests whilst it moves, and moves the more swiftly because of its unbroken repose. That peace of
God, which is peace militant, is unbroken amidst all conflicts. The wise old Greeks chose for the
protectress of Athens the goddess of Wisdom, and whilst they consecrated to her the olive branch,
which is the symbol of peace, they set her image on the Parthenon, helmed and spear- bearing, to
defend the peace, which she brought to earth. So this heavenly Virgin, whom the Apostle personifies
here, is the ‘winged sentry, all skilful in the wars,’ who enters into our hearts and fights for us to
keep us in unbroken peace.”
22. Maclaren continues, “So, dear friend, fix this in your minds: a life without Christ is a life
without peace. Without Him you may have excitement, pleasure, gratified passions, success,
accomplished hopes, but peace never! You never have had it, have you? If you live without Him,
you may forget that you have not Him, and you can plunge into the world, and so lose the
consciousness of the aching void, but it is there all the same. You never will have peace until you go
to Him. There is only one way to get it. The Christless heart is like the troubled sea that cannot rest.
There is no peace for it. But in Him you can get it for the asking. ‘The chastisement of our peace
was laid upon Him.’ For our sakes He died on the Cross, so making peace. Trust Him as your only
hope, Savior and friend, and the God of peace will ‘ fill you with all joy .and peace in believing.’
Then bow your wills to Him in acceptance of His providence, and in obedience to His commands,
and so, ‘your peace shall be as a river, and your righteousness as the waves of the sea.’ Then keep
your hearts in union and communion with Him, and so His presence will keep you in perfect peace
whilst conflicts last, and, with Him at your side, you will pass through the valley of the shadow of
death undisturbed, and come to the true Salem, the city of peace, where they beat their swords into
ploughshares, and learn and fear war no more.”
22B. Maclaren concludes, “My text is an exuberant promise, but it is knit on to something before,
by that ‘and’ at the beginning of the verse. It is a promise, as all God’s promises are, on conditions.
And here are the conditions. ‘Be careful for nothing; but in everything by prayer and supplication,
with thanksgiving, let your requests be made known unto God.’ That defines the conditions in part;
and the last words of the text itself complete the definition. ‘In Christ Jesus’ describes, not so much
where we are to ,be kept, as a condition under ,which we shall be kept. How, then, can I get this
peace into my turbulent, changeful life?

59. 23. At the heart of the cyclone tearing the sky,
And flinging the clouds and the tower by,
Is a place of central calm;
So here in the roar of mortal things,
I have a place where my soul sings,
In the hollow of God’s Palm.
8. Finally, brothers, whatever is true, whatever is noble,
whatever is right, whatever is pure, whatever is lovely,
whatever is admirable—if anything is excellent or
praiseworthy—think about such things.
Amplified: For the rest, brethren, whatever is true, whatever is worthy of reverence and is honorable
and seemly, whatever is just, whatever is pure, whatever is lovely and lovable, whatever is kind and
winsome and gracious, if there is any virtue and excellence, if there is anything worthy of praise, think
on and weigh and take account of these things [fix your minds on them].
NLT: And now, dear brothers and sisters, let me say one more thing as I close this letter. Fix your
thoughts on what is true and honorable and right. Think about things that are pure and lovely and
admirable. Think about things that are excellent and worthy of praise.
Wuest: Finally, brethren, whatever things have the character of truth, whatever things are worthy of
reverence, whatever things are righteous, whatever things are pure, whatever things are lovely,
whatever things are attractive, whatever excellence there is or fit object of praise, these things make
the subject of careful reflection.
Literal Translation: "Finally, brethren, everything that is true, everything respectable, everything
just, everything pure, everything that encourages love, everything praiseworthy, if anything (is)
morally excellent and if anything (is) worthy of praise, let your minds dwell earnestly on these things.
Those things which you have learned and received and heard and seen in connection with me,
practice those same things, and the God of peace will be with you."
1. This is a most positive letter, and certainly the most positive that Paul ever wrote. Someone said,
“Paul's letter to the Philippians is extremely positive. In this letter, Paul hardly mentions sin, hell,
God's wrath, and other such topics, to which he attaches much importance in his other letters. The
Philippian letter concentrates on peace, joy, hope, heaven, and righteousness. In these four chapters
there is an amazing amount of positive affirmation for us when we need strength and
encouragement.”
2. Preceptaustin has many good comments here. “As Paul draws to the conclusion of his letter, in this

60. verse he deals with the greatest conflict that every believer encounters - the battle for the control of
our minds. Solomon recognized this age long conflict when he wrote...”Watch over your heart with all
diligence, for from it flow the springs of life.” (Proverbs 4:23. In Proverbs 23:7 Solomon wrote
that...”As a man thinks in his heart so he is.” Do you want to know what a man actually is? Solomon
has just given us the "test". It is not what he says but what he thinks about! What do you think about
most of the time? (compare Paul's command to set your mind on and seek "the things above" in Col
3:1.
Believers are in a war for their minds, the world system continually bombarding them using every
"weapon" at its disposal - books, magazines, billboards, television, movies, internet, etc. The goal of
the anti-god world system is to control our actions by first controlling our minds. We've all heard the
axiom "The medium is the message" but the real message is that the medium seeks to seduce our
minds into its anti-God way of thinking, introducing distorted euphemisms like "values clarification"
in which the individual determines the "values" by which he or she assesses what is "true and
honorable", etc, neglecting of course the truth that God absolutely sets the absolute, eternal values. If
you think this "brainwashing" is not an ongoing struggle, then try this little experiment. Using a web
search engine like "Google", enter the phrase "Values Clarification" in the query box (be sure to
include the quotes). You may be surprised at some of the almost 200,000 hits you retrieve!
3. William Barclay rightly observes that... The human mind will always set itself on something and
Paul wished to be quite sure that the Philippians would set their minds on the right things. This is
something of the utmost importance, because it is a law of life that, if a man thinks of something often
enough, he will come to the stage when he cannot stop thinking about it. His thoughts will be quite
literally in a groove out of which he cannot jerk them. It is, therefore, of the first importance that a
man should set his thoughts upon the fine things and here Paul makes a list of them. In this list there
are 8 "standards" by which every child of God can test whether their mind is dwelling on that which
is worthy of consideration. This verse is worth committing to memory, so that it is available for
immediate access whenever and wherever you find your mind!”
4. Dwight Pentecost offers a practical thought regarding this verse noting that... The greatest area of
sin in the believer’s life is not the area of actions but the area of thought. There is a whole
classification of sins that we would have to call sins of the mind. What was the first sin of Lucifer? It
was pride. What is that? A sin of the mind. What is lust? A sin of the mind. What is covetousness? A
sin of the mind. Greed? A sin of the mind. Suspicion? A sin of the mind. Discouragement? A sin of the
mind. We could go on and on. Those sins are more real to the child of God than such sins as adultery
and murder and theft. That is a testimony to the fact that there is a warfare going on. Satan is
attacking the mind. Therefore this word of the Apostle Paul concerning the use we make of our minds
is so relevant to us today: meditate, ruminate, dwell on these things.”
5. Pastor Steven Cole wrote, “Mark Twain wrote, “What a wee little part of a person’s life are his acts
and his words! His real life is led in his head, and is known to none but himself. All day long, the mill
of his brain is grinding, and his thoughts, not those other things, are his history. I would modify
Twain by saying that our thought life forms the basis for and is largely revealed in our actions and
words. But Twain’s comments correctly affirm that our thought life composes a major part of who we
really are.”
6. Jonathan Edwards put it this way: The ideas and images in men’s minds are the invisible powers
that constantly govern them (source unknown).

61. 7. Preceptaustin again gives us these comments: “Thus it is crucial for each of us to bring our thought
life into submission to Jesus Christ by learning to think biblically about every aspect of life. One of
the most helpful things I have learned about the Christian life is that all sin begins in our thoughts,
which the Bible often calls “the heart.” Jesus said, “That which proceeds out of the man, that is what
defiles the man. For from within, out of the heart of men, proceed the evil thoughts, fornications,
thefts, murders, adulteries, deeds of coveting and wickedness, as well as deceit, sensuality, envy,
slander, pride and foolishness. All these evil things proceed from within and defile the man” (Mark
7:20, 21, 22, 23). No one commits these outward sins without first having committed them in his mind.
If we want to grow in godliness, we must win the battle over sin on the thought level. In Philippians
4:8 Paul exhorts us to develop a Christian thought life.
His words should not be divorced from the context. Practicing verse 8 is essential if we want to
develop and maintain healthy relationships (Phil 4:2, 3, 5). A Christian thought life is also integral
to a life of joy (Phil 4:4) and peace (Phil 4:6, 7) in every situation. Since our thoughts form the basis
for our behavior, a godly thought life is also essential for the obedience to which Paul exhorts us in
Phil 4:9. Clearly, Paul’s thought life was at the heart of the contentment he had learned in every
situation (4:10-12). So Paul is telling us the way to be whole people in our relationships with God,
with one another, and within ourselves.”
8. Lets begin a study of each of these things that Paul says we need to think on.
AAAA....wwwwhhhhaaaatttteeeevvvveeeerrrr iiiissss ttttrrrruuuueeee,,,,
”...let your minds be filled with everything that is true...” (Philippians 4:8 NJB)
1. What could be more true than the revelation of God to man through his Word?
“The law of the LORD is perfect, reviving the soul. The statutes of the LORD are trustworthy,
making wise the simple. The precepts of the LORD are right, giving joy to the heart. The
commands of the LORD are radiant, giving light to the eyes. The fear of the LORD is pure,
enduring forever. The ordinances of the LORD are sure and altogether righteous... By them is your
servant warned; in keeping them there is great reward.” (Psalm 19:7-9,11 NIV) “Love does not
delight in evil, but rejoices with the truth.” (1 Corinthians 13:6 NIV) The bottom line is this: All
that is good is true, and all that is evil is false.
1B. The Greek word (alethes) “is that which conforms to reality. In the final analysis whatever God
says on any given subject is true! The unchanging God and His unchanging holy Word is the final
test for truth. You do not have to look very closely to find the Lord Jesus Christ in verse 8 for Jesus
said He was "the Truth" and each of these traits is true of Him.” 21 of the 26 uses in the New
Testament are translated true, and the others are truly, truth, truthfully, and real.
2. In John 3:33 the Scripture attests that God is true to which Paul adds Who cannot lie. So
everything God says is true! That means that we are to think about God who is true, and about his
Word that is true. These two things alone are a lifetime project, for we never know God or his
Word fully, and so there is no end to thinking on them.

62. 3. Pastor Cole reminds us...”Since as fallen creatures we are prone to Satan’s lies and deception, the
only way we can know the truth and walk in it is to steep ourselves in God’s Word. We should know
the Word so well that we automatically run everything we encounter through the grid of God’s Word.
We live in a day that is geared toward emotions and strongly influenced by the supposed “virtue” of
tolerance. Our culture assumes that love means being tolerant and accepting of everyone and
everything, even if God’s Word plainly declares that something is an abomination. If you go with the
flow, you will be carried far from God’s absolute standard of moral truth as revealed in His Word.
We also must resist the pragmatism of our culture, which determines the true by whatever works. If
something works, which means, it brings you happiness (at least at the moment) or it accomplishes
what you want, then it must be true. But God’s Word doesn’t always line up with what works. In fact,
it’s clear that sin often brings pleasure for a season; if it didn’t we wouldn’t be so enticed by it. Many
of the “positive mental attitude” methods are effective in making you a successful sales person. But
the question is, Are they biblical? We must test everything by God’s Word, not by feelings or
pragmatism.”
4. Preceptaustin has these valuable comments: “Dr. Walter Cavert reported a survey on worry that
indicated that only 8% of the things people worried about were legitimate matters of concern (true)!
The other 92% were either imaginary, never happened, or involved matters over which the people
had no control anyway. Satan is the antithesis of truth for he is the father of lies (Jn 8:44), and he
seeks to corrupt our minds with his lies and deception (2Cor 11:3). His mantra remains unchanged
after 5000 years - “Hath God really said?” (Genesis 3:1ff).
The Holy Spirit sanctifies our mind through God's truth, His Word...
"Sanctify them in the truth; Thy word is truth. (Jn 17:17)
And do not be conformed to this world, but be transformed by the renewing of your mind, that you
may prove what the will of God is, that which is good and acceptable and perfect. (Romans 12:2)
On the other hand, the devil tries to corrupt our mind through lies and deception. Whenever we
believe a lie, we begin to walk in darkness, the kingdom of Satan! And so we see the importance of
Paul's command to continually meditate upon the things that are true.
5. What one thinks about as true may vary depending on the age of the thinker. One author tells
this story. “When my daughter Stephanie was 5yo, she was having a very bad day. My wife told
her about Philippians 4:8. She went into her room and when she came out about an hour later
she said,
"Well, I've been thinking on the things which are true and lovely".
My wife Diana asked her, what she had thought about she said,
"I thought of teddy bears, birthday cakes and wedding gowns".
5B. The author goes on to point out that the focus is to be on higher things than this. “In John 3:33
says that God is true referring to God the Father. In John 14:6 Jesus says I am the Truth. In John
14:17 John is speaking of the Holy Spirit and says that He is the Spirit of Truth. Then in John 17:17

63. Jesus declares "Thy Word is Truth." He is right, of course, but the fact remains that there are many
secular things that are a part of God’s creation, and they are full of truth and beauty that is a valid
study for the believer.
6. Lord, help us to think of the right and the true,
The pure and the noble—it all points to You;
For if we consider what's worthy of praise,
We'll then want to live for You all of our days. —Fitzhugh
7. An unknown author wrote, “If it is lovely but not true it is not to be our focus. We are not to
specialize in fiction. Truth is not always pleasant but it is to be our focus. It is not facts that is meant,
for something terrible and awful can be true to fact. It is that which conforms to the nature of God,
who is Truth.
Thou must be true thyself,
If thou the truth would teach;
Thy soul must overflow, if thou
Another soul would reach;
It needs the overflow of heart
To give the lips full speech.
Think truly, and the thoughts
Shall the world’s famine feed;
Speak truly, and each word of thine
Shall be a fruitful seed;
Live truly, and thy life shall be
A great and noble Creed.
8. Spurgeon wrote, “The true minister of Christ knows that the value of a sermon must lie, not in its
fashion and manner, but in the truth it contains. Nothing can compensate for the absence of teaching;
all the rhetoric in the world is but as chaff to the wheat, in contrast to the gospel of our salvation.
However beautiful the sower’s basket, it is a miserable mockery if it be without seed.”
9. Lord, saturate our thoughts with truth,
And let Your Word in us abide;
While thinking on the pure and good,
May our whole life be edified! –Bosch
10. Barnes, “The word true refers here to everything that was the reverse of falsehood. They were to
be true to their engagements; true to their promises; true in their statements; and true in their
friendships. They were to maintain the truth about God; about eternity; about the judgment; and
about every man's character. Truth is a representation of things as they are; and they were constantly
to live under the correct impression of objects. A man who is false to his engagements, or false in his
statements and promises, is one who will always disgrace religion.”
11. Gill, “We are to meditate on that which is true about others, about God, and about ourselves.

64. Much of what we think about others is either conjecture or judgments, based on appearances or
hearsay. We can become angry or embittered just from the things we suspect about others. Often
these thoughts can be eliminated by talking to them face to face to find out what is "actual `n'
factual.” Sometimes people attribute things to God that He has never done. They even blame Him for
things He is incapable of doing. They forget the fact that we have an enemy out there whose mission is
to kill, steal, and destroy. We need to study the Bible to find out what is “actual `n' factual” about the
role God plays in our day-to-day lives. Jesus said that if we have seen Him we have seen the Father.
Look for any time Jesus made people sick or caused accidents to happen to them. Try to find where
He wrote off anyone who was sincerely trying to follow Him. Sort through to discover what is rumor
and what is truth. Discover whether your thoughts are riding the momentum of common opinion, or
whether your thoughts are true. But, you say, "some things are not matters of truth or falsehood."
That's true. But there is a kernel of truth or falsehood in every thought, even if it is an opinion. Let
your opinions seek to be based on truth.”
12. Rev. Bruce Goettsche wrote, “The word true can stand in opposition to many different words.
Something can be true instead of false; true instead of fickle (as in a true friend), true instead of
crooked (a wall that is "true"), true instead of phony (the true Messiah). So which use of "true" does
Paul intend. Could it be that he means all of them? We are to spend our time thinking about the
things that are accurate, genuine, and reliable.” It becomes difficult to define true apart from the
Word of God. People break all of God’s commandments, and that is an accurate statement. It is true
that masses have a life style that is totally out of line with God’s will. This is all true, but this does not
mean that Paul is encouraging us to focus on all of the disobedience of mankind. We do this anyway
by reading the paper and watching the movies. I think pastor Deffinbaugh helps us understand the
kind of true that Paul is pointing to in the next paragraph.
13. Deffinbaugh, however, points out a distinction within the concept of true. He wrote, “The
Christian must give priority to those things that are eternally and ultimately true over those things
that are merely temporally true. I know that this statement is going to puzzle you, but I think I can
defend it if you will bear with me.
The word “true” in Philippians 4:8 is found 25 times in the New Testament. John employs the term 16
times, while Paul only uses it 4 times. There are a few times when “true” seems to mean “true, as
opposed to false” (see 1 John 2:27). But it often means something like “ultimately or supremely true,
as opposed to something that appears to be true in time.” For example, John uses this term to speak
of our Lord as the “true light” (John 1:9), and as the “true bread” (John 6:32), and also the “true
vine” (John 15:1). “True” here does not mean “true, as opposed to false;” it means, “true, as the
ultimate fulfillment of previous symbols which were merely anticipatory.” Jesus is not the only bread,
but He is the ultimate bread; Jesus is not the only light, but He is the ultimate light.” This does not
eliminate the value of thinking about temporal and secular things that are true, but it gives us a focus
on the highest priority that is to capture our minds.
14. Another distinction in what is true is the degree of our depth in digging into what is true. Some
people quit after skimming the truth of God’s revelation, but others go deeper and deeper gaining
more and more insight and practical application of it to life. This story illustrates how people have
different ideas about knowing something. “In the course of their conversation at a dinner party,
Albert Einstein’s young neighbor asked the white-haired scientist, “What are you actually by
profession?” “I devote myself to the study of physics,” Einstein replied. The girl looked at him in

65. astonishment. “You mean to say you study physics at your age?” she exclaimed. “I finished [my study
of physics] a year ago.” A Christian who reads through the Bible once, and then considers that they
know God’s Word, is just like this young girl in her ignorance.
15. Barnes, “In this exhortation the apostle assumes that there were certain things admitted to be
true, and pure, and good, in the world, which had not been directly revealed, or which were
commonly regarded as such by the men of the world; and his object is to show them that such things
ought to be exhibited by the Christian. Everything that was honest and just towards God and towards
men was to be practised by them, and they were in all things to be examples of the highest kind of
morality. They were not to exhibit partial virtues; not to perform one set of duties to the neglect or
exclusion of others; not to be faithful in their duties to God, and to neglect their duty to men; not to be
punctual in their religious rites, and neglectful of the common laws of morality; but they were to do
everything that could be regarded as the fair subject of commendation, and that was implied in the
highest moral character. The word true refers here to everything that was the reverse of falsehood.
They were to be true to their engagements; true to their promises; true in their statements; and true
in their friendships. They were to maintain the truth about God; about eternity; about the judgment;
and about every man's character. Truth is a representation of things as they are; and they were
constantly to live under the correct impression of objects. A man who is false to his engagements, or
false in his statements and promises, is one who will always disgrace religion.”
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1. Preceptaustin has these comments, “ (semnos) means worthy of respect or entitled to honor. It is
that which inspires reverence or awe. It describes those things which are worthy, venerable, august,
noble. The idea pertains to whatever evokes special respect.
Semnos is used only 4 times in the NT, here in Philippians 4:8 and in the following passages all
describing an attribute of a distinct group of people...
1 Timothy 3:8 Deacons likewise must be men of dignity (semnos), not double-tongued, or addicted
to much wine or fond of sordid gain,
1 Timothy 3:11 Women must likewise be dignified, not malicious gossips, but temperate, faithful in
all things.
Titus 2:2 (note) Older men are to be temperate, dignified, sensible, sound in faith, in love, in
perseverance.
There are many things that are not respectable, and Christians should not think about these things.
This does not mean we hide our heads in the sand and avoid what is unpleasant and displeasing, but it
does mean we do not focus our attention on dishonorable things and permit them to control our

66. thoughts. Believers are not to dwell on what is trivial, temporal, mundane, common, and earthly, but
rather let their minds dwell on what is heavenly (cf our citizenship in heaven - see note Philippians
3:20), and so worthy of awe, adoration, and praise.”
2. Barclay wrote, “Matthew Arnold suggested the translation nobly serious. But the word really
describes that which has the dignity of holiness upon it. There are things in this world which are
flippant and cheap and attractive to the light-minded; but it is on the things which are serious and
dignified that the Christian will set his mind.”
3. "Whatsoever things are honest" -- "Honest" here refers to things that are worthy of respect, high
regard, and reverence. Paul is saying that another way of promoting humility which in turn promotes
unity is to occupy ourselves in things that consistent with the glory of God and His Word. Our goal
and rule in doctrine and in conversation should be that God be honored, that Christ be exalted, and
that the edification of brethren and the salvation of sinners be promoted. Our goal should always be
God's glory and the eternal and temporal good of our neighbor. In our dealings with people,
especially our brethren in Christ, we ought not desire to do or think anything that would bring
dishonor to our Lord or to ourselves. This is impossible for any of us to do in perfection. Thank God
salvation is by grace. But we should aim for this goal in our lives motivated the certainty of salvation
based on the righteousness of Christ (Eph. 4:1). Author unknown
4. Barnes, “Whatsoever things are honest. ~semna~. Properly, venerable, reverend; then
honourable, reputable. The word was originally used in relation to the gods, and to the things that
pertained to them, as being worthy of honour or veneration. Pussow. As applied to men, it commonly
means grave, dignified, worthy of veneration or regard. In the New Testament it is rendered grave in
1 Timothy 3:8,11, and Titus 2:2, the only places where the word occurs except this; and the noun
(~semnothv~) is rendered honesty in 1 Timothy 2:2 and gravity in 1 Timothy 3:4; Titus 2:7. It occurs
nowhere else in the New Testament. The word, therefore, does not express precisely what the word
honest does with us, as confined to dealings or business transactions, but rather has reference to what
was regarded as worthy of reputation or honour; what there was in the customs of society, in the
respect due to age and rank, and in the intercourse of the world, that deserved respect or esteem. It
includes indeed what is right in the transaction of business, but it embraces also much more, and
means that the Christian is to show respect to all the venerable and proper customs of society, when
they did not violate conscience or interfere with the law of God. Comp. 1 Timothy 3:7.”
5. Vincent, "The word we want is one in which the sense of gravity and dignity, and of these as
inviting reverence, is combined." Ellicott's venerable is perhaps as near as any word, if venerable be
divested of its modern conventional sense as implying age, and confined to its original sense, worthy
of reverence.”
6. “"Whatever is noble" - By "noble", Paul is speaking of those persons and things that are worthy of
veneration for reasons of character and honor. Oh, that we Christians would lead the way in
venerating those who are "noble" in this way, rather than the ignoble, who are most often venerated
these days by the world: the movie stars with twisted values, the rock stars with twisted minds, the
English "nobility" with twisted lives, etc. Consider "noble" those who are truly honorable, and who
have moral character. May they occupy your thoughts, and may they be your heroes.” Author
unknown

67. 7. The Greek word (semnos) that’s translated “noble” here in Philippians 4:8 is very rarely seen in the
New Testament. In fact, it’s been sighted only three other times and all of them in Paul’s letters (1
Timothy 3:8,11 and Titus 2:2) and is translated as “worthy of respect” by the NIV in all three of those
passages. Commenting on this word’s usage outside of the New Testament, Gerald Hawthorne, a
scholar with a special level of expertise in the Greek language and also the book of Philippians has
said: “... it is often associated with gods and temples and holy things, it ... includes ideas of majesty,
dignity and awe... It refers to lofty things, majestic things, things that lift the mind from the cheap and
tawdry to that which is noble and good and of moral worth.”
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1. Preceptaustin, “Right (dikaios) refers to that which conforms to the perfect standard of God's
righteousness. We know from Romans that the "good works" that God requires (they are "right") do
not come from our good intentions, but originate out of faith that obeys. Dikaios describes whatever is
in perfect harmony with God’s eternal, unchanging standards, as revealed in Scripture.
2. Barclay, “There are the things which are just. The word is dikaios, and the Greeks defined the man
who is dikaios as he who gives to gods and men what is their due. In other words, dikaios is the word
of duty faced and duty done. There are those who set their minds on pleasure, comfort and easy ways.
The Christian's thoughts are on duty to man and duty to God.”
3. Barnes, “Whatsoever things are just. The things which are right between man and man. A
Christian should be just in all his dealings. His religion does not exempt him from the strict laws
which bind men to the exercise of this virtue, and there is no way by which a professor of religion can
do more injury, perhaps, than by injustice and dishonesty in his dealings. It is to be remembered, that
the men of the world, in estimating a man's character, affix much more importance to the virtues of
justice and honesty than they do to regularity in observing the ordinances of religion; and therefore, if
a Christian would make an impression on his fellow-men favourable to religion, it is indispensable
that he manifest uncorrupted integrity in his dealings.
4. Whatever is just and fair. The statue of justice is blind-folded. She cannot see if the persons seeking
her decision are homely or beautiful, rich or poor, black or white. Jesus' displayed many spectacular
instances of fairness, but probably the most known was when He encountered the Pharisees who put
forward a woman for His condemnation, whom had they caught in the act of adultery. The law
strictly said such a person should be stoned to death--by those who don't commit adultery. Jesus
asked which of her accusers was worthy to cast the first stone. Justice is first careful to evaluate how I
am before assessing how you are.” Author unknown
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68. 1. Barclay, “There are the things which are pure. The word is hagnos and describes what is morally
undefiled. When it is used ceremonially, it describes that which has been so cleansed that it is fit to be
brought into the presence of God and used in his service. This world is full of things which are sordid
and shabby and soiled and smutty. Many a man gets his mind into such a state that it soils everything
of which it thinks. The Christian's mind is set on the things which are pure; his thoughts are so clean
that they can stand even the scrutiny of God.”
2. Preceptaustin, “Pure (hagnos) is that which is free from defilement, stainless, that which will not
contaminate, that which is "morally and inwardly" pure. The word refers to ceremonial purity, but
also to the moral purity that is pictured by the ceremonial. It especially means keeping our bodies
undefiled by abstaining from sexual sins (see 2Cor 11:2; 1Ti 5:22; Titus 2:5-note; James 3:17; 1Pe
3:2-note; 1 John 3:3). The saints then, as now, were constantly attacked by temptations to sexual
impurity (Ep 4:17, 18, 19, 20, 21, 22, 23, 24 Ep 4:17-19; 20-22; 23-24). Barclay adds that when hagnos
was used ceremonially, it describes that which has been so cleansed that it is fit to be brought into the
presence of God and used in his service. This world is full of things which are sordid and shabby and
soiled and smutty. Many a man gets his mind into such a state that it soils everything of which it
thinks. The Christian’s mind is set on the things which are pure; his thoughts are so clean that they
can stand even the scrutiny of God.”
3. “Whatever is pure. The word is related to the Greek word for "holy," sanskit--fire, which means
"separated for God." Purity today may be usually thought of in terms of sex, because ours is a day
like many previous ones, in which there is a fixation on sex. And I think that this beautiful gift of God
has been bemired; "the corruption of the best is the worst," as the old adage has it. But purity of
thought extends to much more than this. It extends to motives, whether they be focused on self-interest
or the interest of others. In your financial affairs, do you seek the well-being of others as
intently as you seek your own well-being? Kierkegaard wrote, "Purity of heart is to will one thing."
Do you will what is pure?” Author unknown
EEEE....wwwwhhhhaaaatttteeeevvvveeeerrrr iiiissss lllloooovvvveeeellllyyyy,,,,
1. Preceptaustin, “Lovely (prosphile is a relationship word derived from pros = towards + philes =
friend) refers to that conduct which is dear to someone. It is that conduct which is pleasing in it's
motive and actions towards others. Lovely has the idea of that which is admirable or agreeable to
behold or consider. Who is the most lovely One ever to live? Jesus of course and it follows that we
should think often of what He has done for us, is doing now at the right hand of the Father and will do
in the future. Barclay adds that...”Winsome is the best translation of all. The Greek is prosphile, and

69. it might be paraphrased as that which calls forth love. There are those whose minds are so set on
vengeance and punishment that they call forth bitterness and fear in others. There are those whose
minds are so set on criticism and rebuke that they call forth resentment in others. The mind of the
Christian is set on the lovely things—kindness, sympathy, forbearance—so he is a winsome person,
whom to see is to love.”
2. Fosdick, “I could not live without the use of beauty as a road to God. One of the most incredible
things in atheism is that it must explain as an irrelevance, a fortuity, and accident, the beauty of the
world. That simply will not do. Incredible religious creeds seem more credible than that. No wonder
Browning said that just when we think we have gotten rid of God,
...there’s a sunset-touch,
A fancy from a flower-bell, some one’s death,
A chorus-ending from Euripides.
But if our Christianity is made up of sunset-touches and fancies from a flower-bell, and chorus-endings
from Euripides, it cost to little. Clearly, Jesus would despise the mere esthete in religion, and
all the more searching would be his condemnation because he himself was such a lover of beauty.”
3. Gill, “whatsoever [are] lovely;
which are amiable in themselves, and to be found even among mere moral men, as in the young man
whom Christ as man is said to love, (Mark 10:21) ; and which serve to cultivate and increase love,
friendship, and amity among men; and which things also are grateful to God and lovely in his sight, in
opposition to all contention, strife, wrath, and hatred: The mind must be focused on the positive
realities of life to have peace. Here is a list of do’s and not don’ts. Christianity is essentially positive in
its focus. We are to enjoy life’s best in every area. God wants his family to get the most out of life.”
4. An unknown author wrote, “Christians should have an eye for the beautiful in all realms of life.
Who walks beside a rosebud
And does not sense its bloom,
Its lovely form and color,
Its delicate perfume;
Who walks beneath the heavens
And does not see the sky,
The sunrise and the sunset,
The tints that glow and die;
Who treads a rural pathway
And never hears a bird,
Nor notes the trembling grasses
A passing breeze has stirred;
Who dwells among his fellows,
And sees them pass his door,
Nor ever hears their heartbeats-
Is pitifully poor.

70. It was a dismal time in 1943 with the world war producing bad news daily, but Oscar Hammerstein
reminded the world that their was still what was lovely in the world in his musical Oklahoma, which
opened on Broadway. He said, “I just can’t write anything without hope in it.” He knew the bad news
was real, but he also knew the good news was, and he had hope. He could write, “I’m stuck like a
dope With a thing called hope, And I can’t get it out of my heart.”
5. Barclay, “There are the things which the King James Version and the Revised Standard call lovely.
Moffatt translates attractive. Winsome is the best translation of all. The Greek is prosphiles , and it
might be paraphrased as that which calls forth love. There are those whose minds are so set on
vengeance and punishment that they call forth bitterness and fear in others. There are those whose
minds are so set on criticism and rebuke that they call forth resentment in others. The mind of the
Christian is set on the lovely things--kindness, sympathy, forbearance--so he is a winsome person,
whom to see is to love.”
6. Pritchard, “Whatever is lovely.” This word is used only here in the New Testament. It literally
means “love towards.” It has the idea of attracting loveliness as a magnet attracts iron filings. One
person translates it as “those things that grace attracts.” Do your thoughts automatically attach
themselves to that which is beautiful and lovely? A thought may be true and even right but still not be
lovely. Here’s a simple rule: If it’s not lovely, if it doesn’t make you lovely, don’t say it, don’t think it,
don’t do it, don’t dwell on it, and don’t repeat it!”
7. Intervarsity Press, “With the fifth and sixth words (lovely and admirable) we step off New
Testament turf altogether--linguistically, at least--onto the unfamiliar ground of Hellenism.
Nonetheless, these words remind us that common grace is a New Testament reality. Lovely refers to
what people consider "lovable" in the sense of having a friendly disposition toward. Here is the word
that throws the net broadly, so as to include conduct that has little to do with morality in itself but is
recognized as admirable by the world at large. It could refer to a Beethoven symphony as well as to
the work of Mother Teresa among the poor of Calcutta; the former is lovely and enjoyable, the latter
admirable as well as moral. Admirable, although not quite a synonym of lovely, belongs to the same
general category of "virtues." Rather than referring to a virtue in the moral sense, it represents the
kind of conduct that is worth considering because it is well spoken of by people in general.”
8. Barnes, “Whatsoever things are lovely. The word here used means, properly, what is dear to any
one; then what is pleasing. Here it means what is amiable--such a temper of mind that one can love it;
or such as to be agreeable to others. A Christian should not be sour, crabbed, and irritable in his
temper for nothing almost tends so much to injure the cause of religion as a temper always chafed; a
brow morose and stern; an eye that is severe and unkind, and a disposition to find fault with
everything. And yet it is to be regretted that there are many persons, who make no pretensions to
piety, who far surpass many professors of religion in the virtue here commended. A sour and crabbed
temper in a professor of religion will undo all the good that he attempts to do.”
9. Steve Zeisler offers his illustrations, “For instance, backpacking in the Sierras can be one of the
healthiest things you can do. You can hike high into the mountains, find a deserted lake and see the
work of God in the beauty of your surroundings, and be filled with gratitude for what he has done. If
anything is lovely, think about it. It can be a mentally healthy thing to get out your wedding pictures,
for instance, and recall the vows you made on that day, the joy you had, etc., and be grateful for that

71. worthy thing that God has accomplished. It can be mentally healthy to take a sip of good hot coffee on
a cold, rainy, northern California morning and say, "This tastes good, I thank God for it," or to read
a good novel in front of a fire, with soft music in the background.
My daughter just recently turned 8 and she is learning to read. The other day when I was
preoccupied by some things she said to me, "Dad, I want to read you a poem." She got a book of
children's poems for Christmas and had been able to read one herself and wanted me to share her
excitement. I sat down on the couch next to her and she read to me this little poem:
There's too many kids in this tub.
There's too many elbows to scrub.
I just washed a behind
That I'm sure wasn't mine,
There's too many kids in this tub.
Then she read another and we had a great time laughing about the poems she was reading, enjoying
the fact that she could read at all, that she was growing up and was excited about it. Later, I reflected,
"What a nice thing for God to do. What a 'worthy of praise' moment to have shared together."
Whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely,
whatever is of good repute, if there is any excellence and if anything worthy of praise, let your mind
dwell on these things."
10. Lady Ashmore wrote,
Outside a garden-fence I saw a child
Pluck one red rose that strayed beyond the bars;
And no one could forget the way he smiled-
As if he heard the music of the stars!
To that poor little waif it meant escape
From utter loneliness, to hold a flower,
And beauty in its most appealing shape
Made earth to him like heaven for an hour.
11. Sarah Teasdale wrote,
Life has loveliness to sell,
All beautiful and splendid things,
Blue waves whitened on a cliff,
Soaring fire that sways and sings
And children’s faces looking up
Holding wonder like a cup.
Life has loveliness to sell,
Music like a curve of gold,
Scent of pines trees in the rain,
Eyes that love you, arms that hold,
And for your spirit’s still delight,
Holy thoughts that stir the night.

72. Spend all you have for loveliness,
By it and never count the cost;
For one white singing hour of peace
Count many a year of strife well lost,
And for a breath of ecstasy
Give all you have been, or could be.
12. The ultimate in lovely is God, and many songs convey the beauty of God, and the beauty of His
Son, the Lord Jesus. Mark Altrogge wrote the beautiful words and music to the song “I Stand in
Awe.” The song is about someone having seen God seated on his throne in heaven. The person is
overwhelmed and we’re allowed to overhear their inner thoughts — noble thoughts.
You are beautiful beyond description,
Too marvelous for words,
Too wonderful for comprehension,
Like nothing ever seen or heard.
Who can grasp Your infinite wisdom,
Who can fathom the depth of Your love?
You are beautiful beyond description,
Majesty enthroned above.
And I stand, I stand in awe of You,
I stand, I stand in awe of You;
Holy God, to whom all praise is due,
I stand in awe of You.
FFFF....wwwwhhhhaaaatttteeeevvvveeeerrrr iiiissss aaaaddddmmmmiiiirrrraaaabbbblllleeee
1. Barclay, “There are the things which are, as the King James Version has it, of good report. In the
margin the English Revised Version suggests gracious. Moffatt has high-toned. The Revised Standard
Version has gracious. C. Kingsley Williams has whatever has a good name. It is not easy to get at the
meaning of this word (euphema, GSN2163). It literally means fair-speaking, but it was specially
connected with the holy silence at the beginning of a sacrifice in the presence of the gods. It might not

73. be going too far to say that it describes the things which are fit for God to hear. There are far too
many ugly words and false words and impure words in this world. On the lips and in the mind of the
Christian there should be only words which are fit for God to hear.”
2. Preceptaustin, “Good repute (euphemos is from eu = well, good + pheme = rumor, fame; English =
euphemism) and refers to that which is well–spoken of, praiseworthy, laudable, highly regarded or
well thought of. It is something or someone that deservedly enjoys a good reputation. No Christian
can afford to waste “mind power” on thoughts that tear him down or that would tear others down if
these thoughts were shared. The believer must major on the high and noble thoughts especially as
revealed in the pure milk of God's word and not dwell upon the base thoughts of this corrupt world.”
3. Pritchard, ““Whatever is admirable.” That is, is it worthy of study and contemplation? Or is it
cheap and tawdry? This question asks us to focus on the things that are positive not negative,
constructive not destructive, things that build up not the things that tear down. This means editing
your words so that you simply delete the non-admirable things from your vocabulary. Some things
may be true, but that doesn’t mean we should dwell on them. Paul in Ephesians 5:12 speaks of certain
things that are so evil that "it is shameful even to mention what the disobedient do in secret." I take it
that he is referring to certain forms of sexual sin, certain gross forms of idolatry, certain areas of
Satan’s kingdom that should be off limits for the people of God. Don’t dwell there! Don’t focus on the
evil around you!”
4. Clarke, “Whatsoever things the public agree to acknowledge as useful and profitable to men; such
as charitable institutions of every kind, in which genuine Christians should ever take the lead.”
5. Barnes, Whatsoever things are of good report. That is, whatsoever is truly reputable in the world at
large. There are actions which all men agree in commending, and which in all ages and countries are
regarded as virtues. Courtesy, urbanity, kindness, respect for parents, purity between brothers and
sisters, are among those virtues--and the Christian should be a pattern and an example in them all.
His usefulness depends much more on the cultivation of these virtues than is commonly supposed.”
6. Here is a good report if there ever was one. “One night, at 11:30 PM, an older African American
woman was standing on the side of an Alabama highway trying to endure a lashing rain storm. Her
car had broken down and she desperately needed a ride. Soaking wet, she decided to flag down the
next car. A young white man stopped to help her, generally unheard of in those conflict-filled 1960s.
The man took her to safety, helped her get assistance and put her into a taxi cab. She seemed to be in
a big hurry, but wrote down his address and thanked him. Seven days went by and a knock came on
the man's door. To his surprise, a giant console color TV was delivered to his home. A special note
was attached. It read: "Thank you so much for assisting me on the highway the other night. The rain
drenched not only my clothes, but also my spirits. Then you came along. Because of you, I was able to
make it to my dying husband's bedside just before he passed away. God bless you for helping me and
unselfishly serving others."
Sincerely,
Mrs. Nat King Cole.

74. GGGG....iiiiffff aaaannnnyyyytttthhhhiiiinnnngggg iiiissss eeeexxxxcccceeeelllllllleeeennnntttt
1. Barclay, “Paul goes on, if there be any virtue. Both Moffatt and the Revised Standard Version use
excellence instead of virtue. The word is arete . The odd fact is that, although arete was one of the
great classical words, Paul usually seems deliberately to avoid it and this is the only time it occurs in
his writings. In classical thought it described every kind of excellence. It could describe the excellence
of the ground in a field, the excellence of a tool for its purpose, the physical excellence of an animal,
the excellence of the courage of a soldier, and the virtue of a man. Lightfoot suggests that with this
word Paul calls in as an ally all that was excellent in the pagan background of his friends. It is as if he
were saying, "If the old pagan idea of excellence, in which you were brought up, has any influence
over you--think of that. Think of your past life at its very highest, to spur you on to the new heights of
the Christian way." The world has its impurities and its degradations but it has also its nobilities and
its chivalries, and it is of the high things that the Christian must think.”
2. Preceptaustin, “Excellent (Arete) refers to any preeminence (moral, intellectual, military). Arete is
a term denoting consummate ‘excellence’ or ‘merit’ within a social context. To the Greek
philosophers, it meant “the fulfillment of a thing.” Arete came to mean quality of life which made
someone or something stand out as excellent. Arete never means cloistered virtue or virtue of attitude,
but virtue which is demonstrated in life. When anything in nature properly fulfills its purpose, that
fulfillment was referred to as “virtue' or moral excellence. Land that produces crops is “excellent”
because it is fulfilling its purpose. The tool that works correctly is “excellent” because it is doing what
a tool is supposed to do. A believer demonstrates moral excellence or virtue by living the way He now
has the potential to live (possessing everything necessary for life and godliness, His precious and
magnificent promises, partaker of His divine nature.”
Peter uses arete in his description of Jesus Who is the supreme manifestation of glory and excellence
(arete). (2Pe 1:4-5)And then Peter calls saints to supply excellence writing...Now for this very reason
also (having everything necessary for life and godliness, having His precious and magnificent
promises, so that we might become partakers of the divine nature, for this reason and with His divine
supplies and promises), applying all diligence, in your faith supply moral excellence (arete), and in
your moral excellence, knowledge (2Pe 1:5).”
3. Barnes, “If there be any virtue. If there is anything truly virtuous. Paul did not suppose that he had
given a full catalogue of the virtues which he would have cultivated. He therefore adds, that if there
was anything else that had the nature of true virtue in it, they should be careful to cultivate that also.
The Christian should be a pattern and example of every virtue.”
HHHH....oooorrrr pppprrrraaaaiiiisssseeeewwwwoooorrrrtttthhhhyyyy

75. 1. Preceptaustin, “(epainos from epí = upon + aínos = praise) is literally "praise upon" and denotes
commendation, praise, or approbation (an act of formally or officially approving). It means
something which is worthy of being commended. The word can describe the act of expressing
admiration or approval, praise, approval, recognition. In the present context epainos describes a
thing that is praiseworthy or something that deserves to be praised. So when that thought comes into
your mind ask "Is it praiseworthy?" Then reflect upon it.
Detzler writes that epainos is Used sparingly in the Scriptures, the basic meaning of this word is
"applause." It speaks of expressed approval or public recognition. Usually this praise was addressed
to an individual or to an entire community. (Detzler, Wayne E: New Testament Words in Today's
Language. Victor. 1986)
In the NT epainos is used to describe praise from God to men, praise to God from men (1 Cor 4:5,
fame in 2 Cor 8:18, etc) and praise from men to men (Romans 2:29; Romans 13:3)
Romans 2:29 (note) But he is a Jew who is one inwardly; and circumcision is that which is of the
heart, by the Spirit, not by the letter; and his praise is not from men, but from God. (Comment:
There is almost a play on words here because Jew [Ioudaios ~ "the praised one"!] is related to the
word Judah [Ioudas; cp Gen 49:8] which means praise. Here the praise from God is on those Jews
who have received the Messiah as Savior. Vincent remarks that in this context epainos "means the
holy satisfaction of God as opposed to Jewish vain-glory." Denny has an interesting remark that "the
love of praise from each other, and religious vanity, are Jewish characteristics strongly commented on
by our Lord.”)
Romans 13:3 (note) For rulers are not a cause of fear for good behavior, but for evil. Do you want
to have no fear of authority? Do what is good, and you will have praise from the same
1 Corinthians 4:5 Therefore do not go on passing judgment before the time, but wait until the Lord
comes who will both bring to light the things hidden in the darkness and disclose the motives of
men's hearts; and then each man's praise will come to him from God. (Comment: This refers to the
Judgment of believers [see bema] where the motives of deeds done in this present life will be
assayed and rewarded or not rewarded. It is of note that the clear implication is that each believer
will receive praise from God. This is amazing grace indeed!)
2. It is praiseworthy to praise those who are worthy, and sometimes even those who fall short to
encourage them. Our words have great power to uplift others, and so don’t hoard them, but share
them. Della Adams Leitner wrote,
Praise, good-cheer, appreciation-
Words of magic help and power,
How they banish gloom and sadness,
How hey light the darkest hour.
Words that everyone possesses,
Filled with hope and strength of life,
But so oft unused and hidden,
Buried under stress and strife.
Let us find these long-lost treasures,

76. Bring them out and make them shine,
In our daily lives to serve us
By their power of love divine.
They are yours and mine awaiting’
Our commanding for release;
Like a miracle transforming
Burdened days to hours of peace.
3. John B. Townsend II give us a story and a song that is praisworthy. “Moments before an
assassin’s bullet hurled his soul into eternity and his body against the cold concrete balcony on
which he was standing, Dr. Martin Luther King Jr. was musing about his favorite hymn. At five
o’clock Dr. King stepped out of room 306 in Memphis’ Lorraine Motel. It was April 4, 1968.
Standing in the evening breeze King talked about the music he wanted played at the twilight rally
for striking garbage workers. King told his aides he wanted them to play his favorite spiritual,
"Precious Lord, Take My Hand."
"I really want you to play that tonight," King said, turning to Ben Branch, a musician and band
leader from Chicago. It was the civil rights leaders’ last words. A few days later, the rich alto voice
of Mahalia Jackson saturated the sanctuary during Dr. King’s funeral service. She fulfilled his last
request by singing Thomas Dorsey’s soul stirring spiritual "Precious Lord, Take My Hand."
The composer of the song is considered the "father of Black Gospel music." However, during his
early music career "Georgia Tom," as the young Dorsey was then known, played barrelhouse
piano in Ma Rainey’s jazz band in one of Al Capone’s speakeasies in Chicago. Dorsey wrote the
immortal hymn while suffering from a severe bout of melancholy following the death of his first
wife and son in childbirth. To battle his depression and to find his way back to God Dorsey
composed this verse in the still of the night:
"Precious Lord, take my hand
Lead me on, let me stand
I’m tired, I’m weak, I’m Lone
Through the storm, through the night
Lead me on to the light
Take my hand precious Lord, lead me home."
4. All the commands of God are praiseworthy, and this gives us enough for a lifetime of thinking.
Here is just a few such commands. M.F. Cottrell lists these:
1. Be Holy in life - Eph 1:4; Rom 12:1; 2 Pet 3:11

77. 2. Avoid corrupt communications (speech) - Eph 4:29
3. Love not the world - I John 2:15
4. Abstain from all appearances of evil. I Thess 5:22
5. Continue in prayer - I Thess 5:17
6. Abhor that which is evil - Rom 12:9
7. Love things that are good, pure, etc. Phil 4:8
8. Give God first place in their lives. I Pet 3:15
9. Be pure in heart. Matt 5:8
10. Be a shining light for God. Matt 5:16
I. think about such things.
"meditate on these things" (NKJV)
"make the subject of careful reflection," (Wuest),
"think on and weigh and take account of these things [fix your minds on them]
(Amplified)
1. Thinking is an important part of life, for how we think, and what we think about determines so
much of our life’s choices. God is a positive thinker when it comes to his people. He said in Jer. 29:11,
"I know the thoughts I think towards you, thoughts of good and not evil, to give you a hope and a
future." When we have the mind of Christ in us, we will also think positive thoughts. Paul wrote in 1
Corinthians 13, "…love thinks no evil..” Bruce says, “As good food is necessary for bodily health, so
good thoughts are necessary for mental and spiritual health.” Like eating good food, set your mind on
these things and plan to act accordingly.” Jesus said, “love the Lord your God with all your heart,
and with all your soul, and with all your strength, and with all your mind." We can only love God
with all our mind by thinking on these things Paul lists here.
1B. “In his book The Sermon on the Mount D. Martyn Lloyd-Jones says, "Faith, according to our
Lord's teaching in [Matthew 6:25-34], is primarily thinking.... We must spend more time in studying
our Lord's lessons in observation and deduction. The Bible is full of logic, and we must never think of
faith as something purely mystical. We do not just sit down in an armchair and expect marvellous
things to happen to us. That is not Christian faith. Christian faith is essentially thinking. Look at the
birds, think about them, and draw your deductions. Look at the grass, look at the lilies of the field,
consider them....” Romans 8:5-6--"Those who are according to the flesh set their minds on the things
of the flesh, but those who are according to the Spirit, the things of the Spirit. For the mind set on the
flesh is death, but the mind set on the Spirit is life and peace." Ephesians 4:23--"Be renewed in the

78. spirit of your mind."1 Thessalonians 5:21--"Examine everything carefully; hold fast to that which is
good."
1C. This gives the Christian a great deal to think about, and makes it clear that the idea of positive
thinking is, indeed, a Biblical concept. We are to be positive thinkers in the sense that we are to think
continually about the things that please God and benefit others as well as ourselves. It is a waste of
good brain power to spend time thinking about bad stuff, and dwelling on the evils of the world.
Sometimes Christians get so caught up in studying the occult world that they get warped in their
focus. They spend so much time with their minds thinking about the perversions of Scripture by the
cults that they do not think on the marvelous truths that are revealed to them. Our minds are to have
a primary focus on the good, true and beautiful rather than the bad, false, and ugly. They are real, for
sure, but they are to have secondary place in our thinking. A focus on these things will shape our
attitudes and values so that anything that is inconsistent with them will be spotted immediately and be
rejected. Psalm 101:3 says, “I will set no worthless thing before my eyes; I hate the work of those who
fall away; It shall not fasten its grip on me. “
1D. This give rise to the paradox that there are things that are good to forget and not think about. It is
good to forget our failures and sins, for if they are forgiven, it only makes us miserable, and it is
foolish. Emerson said, “Finish every day and be done with it! You have done what you could. Some
blunders and absurdities, no doubt, crept in; forget them as soon as you can. Tomorrow is a new day;
begin it well and serenely, and with too high a spirit to be cumbered with your old nonsense.” There
are times when a short memory is a virtue.
Let us forget the things that vexed and tried us,
The worrying things that caused our souls to fret;
The hopes that, cherished long, were still denied us
Let us forget.
Whatever things were good and true and gracious,
Whate’er of right has triumphed over wrong,
What love of God or man has rendered precious,
Let us remember long.
1E. An unknown pastor told this story in his sermon: “There was an important woman a while ago
who had been sinned against very badly. Another woman had done something pretty terrible,
although I can’t quite remember the circumstances. When events circled around again, as they often
seem to do, at some point the woman who had hurt the first woman was in need of help. The woman
who had been hurt helped her without a thought, without a verbal jab, without anger. When someone
reminded her of how badly she had been wounded by this woman who she was helping, she gave a
classic response. She said, “I remember deliberately forgetting what she did to me.” That is the
response of someone who has been in Christian training. The pain had been given to Jesus, and what
was left was someone who was free to help someone in need. She had received the peace that passed
understanding and was able to turn around and minister out that peace, rather than the anger that
would have been there had she not been a trained Christian. Here was a woman who thought about
what was noble and true, what was right pure and lovely.”

79. 1F. Will Pound gives us a list that shows that when you focus your mind on the good things, you
cannot focus on the bad things. It is a choice between good and evil that we make all the time.
1. Whatever is true - avoid gossip and lies.
2. Whatever is honest- avoid deception and cheating.
3. Whatever is just- avoid being unfair and unreasonable.
4. Whatever is pure- avoid things that are defiled, filthy and spiritually unclean.
5. Whatever is lovely- Lovely in spirit. This would be opposite of unkindness, pride,
vain glory and selfishness.
6. Whatever is of good report- If it is reported as something unfit or ungodly, avoid
it. Be wise about what is good, and innocent about what is evil (Romans 16:19).
1G. L.A. Mott, Jr. gives us a great insight into the reality that all things we are to think about are
characterized by all of these virtues. He wrote, “Verse 8 describes the mental atmosphere or attitude
that keeps us pure and faithful; and motivates obedience. Our thoughts ought to be characterized by
things that are "true, noble, just," etc. These adjectives ". . . do not represent different individual
virtues, as though some things may be true, others honorable, and still others just, pure, lovely or of
good report. The several qualities will characterize all Christian values or excellencies, which are
turned all around as one might a diamond, so that the light may fall upon now this aspect, now that
one," (Mott, THINKING THROUGH PHILIPPIANS, p.#105).
2. Preceptaustin, “Paul commands believers to reflect carefully (and continually = present imperative)
upon this list of virtues and not just giving it a fleeting glance or thought. This is not an "elective" but
a "required" course! The idea is for the believer to continually fill his or her mind with the things
listed rather than the trash of this present evil age. Mull these things over. Let your mind be
constantly occupied with these things. Paul is saying take these qualities into account and reflect
carefully upon them in order that they may shape your conduct, because how and what you believe
affects how you behave. These good qualities are not merely things that are good for the head, but
things that need to be transformed into action.”
3. Preceptaustin, “The present tense and imperative mood commands a continuous action, a call to a
spiritual discipline for the purpose of godliness for as a man or woman thinks in their heart so they
are (Pr 23:7, cf Mt 15:18, 19). Meditate on them with careful reflection, not casually and superficially,
but constantly and logically. You can mark it down...
Noble thinking produces noble living.
High thinking produces high living.
Holy thinking produces holy living.
And so Paul says let this mindset be your lifestyle. Continually think about these things in a detailed
and logical manner! Paul's command points out that we are each responsible for what we think about.
And don't forget that thinking is as much a choice as doing. Our environment doesn’t push our
buttons and make us think a certain way. We choose to think certain ways and about certain things.”
4. Dwight Pentecost, “God’s standard for His children is that we should sit in judgment upon every
thought that flickers through our minds. If it cannot pass the test of ringing true and being of honest

80. worth, righteous, incorruptible, and attractive, it is to be rejected and repudiated. If you introduce
one drop of contaminated water into a pitcher of cool water, the cool, refreshing, pure water will not
purify that defilement, but the defilement will corrupt the pure; so these thoughts will contaminate
your mind. Satan wants to turn your mind into a cesspool and have your mind occupied with that
which ultimately must corrupt, defile, and spoil the whole body, distort the life, and produce sin. The
battle is not first in the field of action; it is in the field of thought. Transport yourself to the pasture,
consider the cow chewing her cud, and learn that lesson from nature that the psalmist learned. Your
delight must be in the Word of God, and in His Word you must chew your cud day and night. If the
battle is lost, it is lost because you do not meditate on “ these things.”
5. PHILIPPIANS 4:8 - WHILE driving, I sometimes see vultures soaring high overhead, swooping
down, and then rising up again with the air currents. Every so often, I see a small group of them
sitting on the roadway tearing apart the carcass of some unfortunate creature. These ugly birds are
on the lookout continually for what is loathsome and repulsive! Some people are like that. Nothing
seems to satisfy them more than what is sinful, corrupt, and immoral. The books and magazines they
read, the TV programs they watch, the conversations they engage in, and the activities they pursue
reveal a vulture-like appetite.
How much better is the spiritual diet the Bible suggests: "Whatever things are true, whatever things
are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever
things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on
these things" (Philippians 4:8).
What kind of food do you prefer? Don't be like the vulture. Rather, "as newborn babes, desire the
pure milk of the word, that you may grow thereby" (1 Peter 2:2).—R W De Haan
6. F B Meyer has extended comments, and I will quote most of his message. “Thinking and doing are
the conditions on which the God of peace will tarry in the heart. To think rightly, and to do rightly--
these will bring the blessed dove of heaven to brood in the nest of your soul. Almost everything in life
depends on the thoughts, as the forest lies in the acorn, and Scripture itself lays stress upon this. The
wise may says: "Keep thy heart with all diligence; for out of it are the issues of life;" and, again, we
have it: "As a man thinketh in his heart so is he." In this context we notice that the peace of God is to
keep our thoughts; and, again, our text says: "Think on these things." The control of your thought,
the government of your mind, this is all important for three reasons.
(1) Because thinking about things prepares you for doing them. If you allow a matter to revolve in
your mind, if you turn it over and over and consider it from every aspect, and dwell upon it, it
becomes comparatively easy to do it. It is as though the thoughts lay down the tram lines, upon which
presently the car of action proceeds. The thoughts lay the wires which presently convey the message.
No doubt many of you have again and again experienced this, that when you have come to some great
crisis in your life, you have passed through it with perfect ease, because you had so often rehearsed
the matter. When you came to act, it was as though you had passed through the experience before,
your thought had so entirely prepared you for it. It is of the utmost importance therefore that you
take care what you think, because thought is the precursor, herald, and forerunner of action.

81. THOUGHT AND CHARACTER
(2) Thought is also important, because it has a reflex effect upon the whole character. As you think, so
you are almost without knowing it. Wordsworth refers to this; he says:
"We live by admiration, love, and hope;
As these are well and wisely fixed,
In dignity of being we ascend."
If a man cherishes bad thoughts, almost unwittingly he deteriorates; he cannot help it. There is a
profound philosophy in Rom. 1, where it says that because they refused to retain God in their minds
but cherished their vile lusts, God gave them up to their passions to defile themselves. If a man is
perpetually cherishing unholy, impure, and untrue thoughts, he will become an unholy, impure, and
untrue man. Our character takes on the complexion and hue of our inward thinking. If a man is ever
cherishing noble thoughts, he cannot help becoming noble; if he is generous in his thought, he will be
in his act; if he is loving and tender in his thought, he will be loving and tender in his bearing.
Thoughts are the looms in the wonderful machinery of the inner life, which are running day and
night, and weaving the garments in which the soul shall be arrayed. If you will care for your thoughts,
the thought will mould character reflexively and unconsciously.
THOUGHT AND IDEALS
(3) Thought affects us because we naturally pursue our ideals. Columbus, after long thinking, came
to the conclusion that the earth was round, and that conviction determined him to launch his little
boat and steer westward. Washington thought that government must be based on universal suffrage
and free vote of the people, and this led to the formation of the United States. Wilberforce thought
that every man was equally free in the sight of God, created and redeemed to be responsible to God
only, apart from the holding of his fellow-man. Young men and women may read these words in
whom great thoughts are formulating themselves, and if they are not to be mere enthusiasts, mere
weak dreamers, the time must come when they will yoke the car of their thought to the star of their
ideal, and presently a life will tower up before their fellows that shall leave a definite impression for
blessing upon the race. If you are to be any more than a dreamer and enthusiast, young friend, your
thought must, sooner or later, take shape in your industry and energy, even in the sweat of your
brow, and the suffering of martyrdom.”
7. Alexander Maclaren has some good insights into the values of this verse. He wrote, “Think on
these things.’ To begin with, that advice implies that we can, and, therefore, that we should, exercise
a very rigid control over that part of our lives, which a great many of us never think of controlling
at all. There are hosts of people whose thoughts are just hooked on to one another by the slightest
links of accidental connection, and who scarcely ever have put a strong hand upon them, or coerced
them into order, or decided what they are going to let come into their minds, and what to keep out.
Circumstances, the necessities of our daily occupations, .the duties that we owe to one another, all
these make certain streams of thought very necessary, end. to some of us very absorbing. And for
the rest — -well!

82. ‘He that hath no rule over his own spirit is like a city broken down, without walls’; anybody can go in,
and anybody can come out. I am sure that amongst young men and women there are multitudes who
have never realized how responsible they are for the flow Of the waves of that great river that is
always coming from the depths of their being, and have never asked whether the current is bringing
down sand or gold. Exercise control, as becomes you, over the run and drift of your thoughts. I said
that many of us-had minds like cities Broken down. Put a guard at the gate, as they do in some
Continental countries, and let in no vagrant that cannot show his passport, and a clear bill of health.
Now, that is a lesson that some of you very much want.”
7B. Maclaren points out that the pagan world had some higher levels of thinking, and Christians are
to accept them and rise even higher. He wrote, “Now, if my purpose allowed it, one would like to point
out here how the Apostle accepts the non-Christian notions of the people in whose tongue he was
speaking; and here, for the only time in his letters, uses the great Pagan word ‘virtue,’ which was a
spell amongst the Greeks, and says, ‘I accept the world’s notion of what is virtuous and praiseworthy,
and I bid you take it to your hearts.’ Dear brethren, Christianity covers all the ground that the
noblest morality has ever attempted to mark out and possess, and it covers a great deal more. ‘If there
be any virtue, as you Greeks are fond of talking about, and if there be any praise, if there is anything
in men which commends noble actions, think on these things.’”
7B2, Calvin and others are in full agreement with Maclaren on this point. “Calvin in the Institutes,
“Whenever therefore we meet with heathen writers, let us learn from the light of truth which is
admisably displayed in their works, that the human mind, fallen as it is, and corrupted from its
integrity, is yet invested and adorned by God with excellent talents. If we believe that the Spirit of
God is the only fountain of truth, we shall neither reject nor despise the truth itself, wherever it shall
appear, unless we wish to insult the Spirit of God.”
A.T. Robertson, “He knows the language of the Stoics. Paul was not afraid of the light of truth from
any source.”
Matthew Henry, “We should not be ashamed to learn any good thing of bad men.” “Nothing good is
alien to the Christian.The apostle would have the Christians learn any thing which was good of their
heathen neighbours: "If there be any virtue, think of these things”—imitate them in what is truly
excellent among them, and let not them outdo you in any instance of goodness.’’
7C. Ortland, “These verses are remarkable in two ways. First, the values Paul affirms are found not
only in Christian culture but more widely in human culture. Paul is using words that were affirmed
as admirable generally in classical society. For example, do you see that word “excellent” in verse 8?
Many things in human society show excellence, don’t they, from Bach to bluegrass? Paul’s outlook is
liberating, not limiting. Second, Paul includes within the scope of our appreciation “whatever” is
worthy - and he repeats that word “whatever” six times. With each “whatever” the circle of
appreciation grows - from Bach to bluegrass to big bands to blues. “Whatever” is an inclusive word!
Then he reinforces his point by putting it another way: “if anything is excellent or praiseworthy.”
The world may oppose us, but they can’t stop us from enjoying all the good that God has packed into
this world of his, including non-Christian talent. If we take this to heart, we’ll walk through life
primed and ready to appreciate the wonders of human creation, under God. Isn’t it remarkable how

83. he has filled his world with interest? Think of all the human cultures, with their various forms of
music and art and literature and folk traditions. And right here in his Word God is saying, “It is not
your job to scold the world. It isn’t necessary always to correct them. Your job is to hold out the
word of life to people (2:16). And as you do, your winsomeness will be seen as you sincerely enjoy
everything worthy of Christian appreciation both within and without your own culture. Whatever is
true and noble, and so on, wherever you encounter it, smile and say ‘Yes!’” As C. S. Lewis put it, this
world is not our final destination, but it is a merry inn along the way. God be praised!”
7D. Intervarsity Press, “For many who were raised in evangelical traditions, verse 8 ought to be a
breath of fresh air. Contrary to what is often taught, implicitly if not explicitly, there is a place in
Christian life for taking into serious account the best of the world in which we live, even though it
may not be (perish the thought!) overtly Christian. Or to put it another way, it is decidedly not Paul's
view that only what is explicitly Christian (be it literature, art, music, movies or whatever) is worth
seeing or hearing. Truth and beauty are where you find them. But at all times the gospel is the
ultimate paradigm for what is true, noble or admirable. Or perhaps you have not noticed that many
truly great movies (e.g., Spitfire Grill) find their greatness because they tell our story (redemption
through self-sacrifice), probably without even knowing it.”
7E. Scott Grant, “ We can therefore look out on our culture and see that in at least some ways, it
presents and values some things that are true, noble, right, pure, lovely and admirable. The
Declaration of Independence and the Constitution are magnificent works that uphold the dignity of
humanity. I was struck when walking through Washington, D.C., by the inscriptions on the buildings
that spoke of noble themes such as justice and freedom. “Innocent until proven guilty” is an
admirable motto. We can take in art, literature, music and movies and find in them the themes that
the scriptures featured long ago. Many love songs could be turned into songs about one’s love for God
by changing only a few words. I went to see “Les Miserables” for the fourth time last week and, once
again, I was emotionally drained by the end of it. It’s a powerful show because it mines biblical
themes.
There are vestiges of God in every culture, even ours, where truth is relative and immorality is
treated as a virtue. Gordon Fee, commenting on verses 8 and 9, writes this: “The most common
response to such a culture is not discrimination, but rejection. This text suggests a better way, that
one approach the marketplace, the arts, the media, the university, looking for what is ‘true’ and
‘uplifting’ and ‘admirable’; but that one do so with a discriminating eye and heart, for which the
Crucified One serves as a template. Indeed, if one does not ‘consider carefully,’ then discriminate on
the basis of the gospel, what is rejected very often are the mere trappings, the more visible expressions
of the ‘world,’ while its anti-gospel values (relativism, materialism, hedonism, nationalism,
individualism, to name but a few) are absorbed into the believer through cultural osmosis. This text
reminds us that the head counts for something, after all; but it must be a sanctified head, ready to
‘practice’ the gospel it knows through what has ‘been learned and received.’”
7F. Boice: "The virtues mentioned here are pagan virtues. These words do not occur in the
great lists of Christian virtues, list that include love, joy, peace, long-suffering, and so
on. On the whole they are taken from Greek ethics and from the writings of the Greek

84. philosophers. What does this mean? It means that in using them Paul is actually
sanctifying, as it were, the generally accepted virtues of pagan morality. And he is
saying that although the pursuit of the best things by Christians will necessarily mean
the pursuit of fellowship with God, pursuit of the will of God, pursuit of all means to
advance the claims of the Gospel, and other spiritual things also, it will not mean the
exclusion of the best values that the world has to offer. The things that are
acknowledged to be honorable by the best men everywhere are also worthy to be
cultivated by Christians. Consequently, a Christian can love all that is true, honest, just,
pure, lovely, and of good report, wherever he finds it. He can rejoice in the best of art
and good literature. He can thrill to great music. He can thrive on beautiful
architecture. And he should do it."
7G. Maclaren has this excellent conclusion: “I have been speaking to some extent about that, and
saying that there must be real, honest, continuous effort to keep out the opposite, as well as to bring in
the ‘things that are lovely and of good report.’ But there is one more word that I must say in answer
to the question how this precept can be observed, and it is just this. All these things, true, venerable,
just, pure, lovely, and of good report, are not things only; they are embodied in a Person. For
whatever things are fair meet in Jesus Christ, and He, in His living self, is the sum of all virtue and of
all praise. So that if we link ourselves to Him by faith and love, and take Him into our hearts and
minds, and abide in Him, we have them all gathered together into that One. Thinking on these things
is not merely a meditating upon abstractions, but it is clutching and living in and with and by the
living, loving Lord and Savior of us all. If Christ is in my thoughts, all good things are there. The way
by which this commandment can be obeyed is by obeying the other precept of the same Apostle, ‘Set
your minds on things which are above, where Christ is, sitting at the right hand of God.’”
8. Take Thou our minds, dear Lord, we humbly pray;
Give us the mind of Christ each passing day;
Teach us to know the truth that sets us free;
Grant us in all our thoughts to honor Thee. Author unknown
8B. “Paul's command then tells us we are in fact responsible for what we think about. Thinking is as
much a choice as doing. Our environment doesn’t push my buttons and make me think a certain way.
I choose to think certain ways and about certain things. If it is not true Paul writes, do not let it enter
your mind. And the way that you know something is not "true" is by first knowing what is "true"
THE PURE MILK OF GOD'S HOLY WORD! How you chose to think (either using the guidelines of
Php4:8 or according to fleshly, worldly wisdom) will affects your will & your emotions (feelings).
There are benefits for right thinking & consequences for wrong thinking. Don't be sluggish. Don't be
dull of hearing. Don't be deceived. But be zealous for God & His Holy Word, living out what you take
in.” Author unknown
9. Paul would have made a lousy news reporter, for they have to focus on all that is wrong and bad in
the world. Paul says that there is enough good in the world to keep our minds occupied for all of life.
You need to let Paul and not the news media establish your focus in life. There is good everywhere,
and nobody can ever exhaust all the true, noble and lovely that is available for thought. The Bible,
history, biography, nature, and literature is an inexhaustible mine for positive thinking.

85. 10. Mark D. Roberts, “ I'm always astounded when I read Philippians 4:8. It sounds so, well,
unbelievable, so idealistic, so naïve. Does Paul really expect us to think about that which is true,
honorable, just, pure, pleasing, commendable, excellent, and praiseworthy? Apparently so. One thing
is clear: Paul certainly lived before the age of television! The imperative "think" is a present
imperative in Greek (we've seen this before in Philippians), a form in Greek that means "keep on
thinking." In other words, we are not to think about that which is true, honorable, etc. once, and
that's it. Rather such thoughts are to be filling our minds continually. They should be the stuff of our
everyday mental diet.
11. Pritchard, “What goes in must come out. Sooner or later your thoughts translate into reality.
You’re not what you think you are, but what you think, you are.
The flip side is also true.
If you focus on the truth, you will speak the truth.
If you look on noble things, nobility will mark your life.
If you seek out lovely things, your life will be lovely to others.
If you dwell on that which is right, that which is wrong will have no attraction.
If you think on pure things, you will become pure.
If you look for virtue, you will find it.
If you search for higher things, you will elevate your own life.
Here is God’s prescription for believers trapped in unhealthy living: Think On These Things! Focus
on the good, the pure, the true, the holy, the right, the lovely. Find those things that elevate the mind
and think on them! If you are a Christian, you have within you the power to obey this command. You
can literally change your mind if you want to. How? By remembering that all that is best is embodied
in a Person! I speak of Jesus Christ.
He is the Truth!
He is the Most Noble Son of God!
He is the Standard of Righteousness!
He is the Fountain of Purity!
He is Altogether Lovely!
He is the Admirable Savior!
He is the Source of All Virtue!
He is the One Whom God Entirely Approves!
If you link yourself with him, you are joined with the highest moral power in the universe. He is the
embodiment of everything Paul has commanded us to do.
If you link yourself with Jesus Christ, you are joined with the highest moral power in the universe.
It’s all in Jesus. All virtue, all beauty, all holiness, all truth, all that is good and right is found in him!”
12. The Puritan John Owen used an analogy to show the importance of continually--not just
occasionally--focusing on spiritual things: "The thoughts of spiritual things are with many, as guests
that come into an inn, and not like children that dwell in the house. They enter occasionally, and then
there is a great stir about them, to provide [suitable] entertainment for them. In a while they are
disposed of, and so depart, being neither looked nor inquired after any more. Things of another

86. nature are attended to; new occasions bring in new guests, for a season. [However, children that dwell
in the house] are missed if they are out of the way, and have their daily provision constantly made for
them. So it is with these occasional thoughts about spiritual things. By one means or other they enter
into the mind, and there are entertained for a season. On a sudden they depart, and men hear of them
no more. But those that are natural and genuine, arising from a living spring of grace in the heart,
disposing the mind unto them, are as the children of the house; they are expected in their places, and
at their seasons. If they are missing, they are inquired after. The heart calls itself to an account,
whence it is that it hath been so long without them, and calls them over [for a desired conversation]
with them" (The Grace and Duty of Being Spiritually Minded [Grand Rapids: Baker, 1977], pp. 62-
63).
13. “In his book Spiritual Intimacy Richard Mayhue wrote, "To hear something once for most of us is
not enough. To briefly ponder something profound for most of us does not allow enough time to grasp
and fully understand its significance. This proves to be most true with God's mind in Scripture. The
idea of meditating sometimes lends itself to misunderstanding, so let me illustrate its meaning.... For
me, the most vivid picture comes from a coffee percolator. The water goes up a small tube and drains
down through the coffee grounds. After enough cycles, the flavor of the coffee beans has been
transferred to the water which we then call coffee. So it is that we need to cycle our thoughts through
the 'grounds' of God's Word until we start to think like God" ([Wheaton, Ill.: Victor, 1990], pp. 46-
47). Renew your mind by regularly meditating on God's Word. Doing so will bring into your mind
what is spiritually healthy and lead you away from what is harmful.”
14. Pastor Dr Paul Choo, “The human brain weighs only about 1.5 kg but contains 12 to 14 billion
cells and its computing power exceeds that of the 100 largest computers invented. However, the most
amazing thing about the human brain is that it can think the things of God (1CO 2:16 "But we have
the mind of Christ"). The mind is the crown jewel of man. It is the control-center. If our mind
believes something to be good and desires to obtain it, then our affections and will automatically
follow. Every sin that was ever committed began first as a thought in the mind. Therefore, whoever
controls the mind, controls the man (PRO 4:23). Life's battles are won or lost in the mind. Satan,
therefore, concentrates his attack on our minds. Sometimes he does so directly by distracting our
mind when we read God's Word, or placing evil thoughts in our minds about others whom we are
with. More often he attacks us by filling our minds with ungodly things through what we see, read,
hear or experience. He knows that our brain is like a sponge - naturally soaking up information
around us. The emptier it is, the quicker it soaks up information. Like a sponge, it soaks up things
more easily than it discharges it. In other words, it is easy to absorb information presented to us but
very difficult (almost impossible) to remove the information from our brain once it has entered.
Therefore, we have to be extremely careful what we allow to enter into our minds.”
15. “You are what you think.” “Now the crotchety old goats never planned on becoming goats. They
didn’t sit down one day and say to themselves: “I’d like to be a pain in the neck someday, so I’m
going to work at it the next thirty years.” No, they became what they are simply because for years
they filled their minds with dark thoughts aplenty and, no small wonder, they became what they
thought. They are black clouds that obscure the noonday sun. They light up every room they enter —
just by leaving it. They can see the bad in almost every good thing and rejoice to point it out to you.
They’re a wet blanket on every fire. They’re a cranky cuss for which life is a pain, something never to
cease grumbling about. They may have had “a beautiful mind” somewhere along the way, but they’ve

87. long since lost it.” “The good man brings good things out of the good stored up in him, and the evil
man brings evil things out of the evil stored up in him.” (Matthew 12:34 NIV)
16. MacArthur, “Bill Hull in a book entitled Right Thinking written in 1985 writes, "What scares me
is the anti-intellectual, anti- critical thinking philosophy that has spilled over into the church. This
philosophy tends to romanticize the faith, making the local church into an experience center. Their
concept of church is that they are spiritual consumers and that the church's job is to meet their felt
needs," end quote. And what is happening in the church is that people are going to church not to
think, not to reason about the truth, not like the noble Bereans to search the scriptures to see what is
true, but they're going there to get a weekly spiritual fix, a weekly spiritual high so they can feel that
God is still with them. They are spiritually unstable because they live on feeling rather than on
thinking. The Christian must not be a victim of his feelings. He must not get caught in a pragmatic
trap of does it work, is it successful.” “First of all, God has commanded us to think. Do you remember
Isaiah 1:18? You remember what God said? He said, "Come now, let us...what?...reason together."
Let's think this thing through. He didn't say...Come let us feel one another. He didn't say...Come let
us experience this together. He said...Come, let's reason, let's think this through.”
17. MacArthur continues, “Always the Bible calls on men to think, to reason. You see, that's why the
Bible is a book. When God gave us His revelation He did not give us a movie, He did not. He did not
give us a series of music videos. You know what? He didn't even have built-in organ background
when you read the Bible. Nobody is humming. There's nothing to touch your emotions except the
contemplation of truth. No stimulus other than truth which requires thought. So scriptures assume
that the first priority is to think because it's a book. Don't you see how different this is from the
modern-day sort of Charismatic Movement where everyone is running around not looking for truth
but looking for...what?...experience, emotion, feeling. The Bible is by its very nature calling men to
think.” “True faith is not some mysterious irreproducible unspeakable encounter. True faith is a
reasonable trust in the revealed truth about the true God. It is a process of thinking. Salvation is
impossible without thinking.” “Have you noticed that sometimes your mind gets dirty? Have you
notice it needs a periodic cleaning? Well in Romans 12:1 and 2 it says that we not only are to present
our bodies a living sacrifice, holy acceptable unto God which is an act of reasonable worship, but we
are not to be conformed to this world but to be transformed by the renewing of your mind in order
that you may know what is the good and acceptable and perfect will of God. We are continually in
need of renewing our minds, continually renewing our minds. In Ephesians 4:23 Paul says, "Be
renewed in the spirit of your mind." In 1 Thessalonians at the end, chapter 5 verse 21, "Examine
everything carefully, hold fast to what is good, learn to think, refresh your mind, clean your mind,
renew your mind." It gets dirty in the world.”
9. Whatever you have learned or received or heard from me,
or seen in me—put it into practice. And the God of peace will

88. be with you.
Phillips: Model your conduct on what you have learned from me, on what I have told you and shown
you, and you will find the God of peace will be with you
Wuest: The things also which you learned and received and heard and saw in me, these things
habitually practice, and the God of peace shall be with you.
1. All Paul is asking is that they be the perfect students, and take all the information he ever gave
them in his teaching, writing, preaching, and Christian walk, and then put it into practice by living
the same life that he lived and lives. No big deal, just be perfect, and be 100 percent ideal believers
with the full knowledge of an Apostle, and the full commitment to live for Christ with the same
sacrificial determination of an Apostle. Paul had high expectations from these people, and if he got
even a handful to live up to this level of his expectation he was a miracle worker. Who of us today
would dare say that we have learned all that Paul has given us in his writing, and all that is revealed
in his conduct for Christ, and then put it into practice? All who can say they have please adjourn to
the next room where there is a class on how to sew uniforms for super saints.
But wait, nobody is raising their hand to qualify! This is indeed a class of realists! Lets face it, there
are not a lot of people in the world who would claim to have obeyed this command of Paul, but it is
still the goal to reach for. Paul had not arrived himself at the highest level of what in possible, but he
was ever pressing on, and that is what is expected of all believers. There is no point in giving up
because we cannot be perfect. We need ideals beyond us to keep us pressing on all through life. We
don’t want to arrive, for that would mean the journey is over, and it is one of the greatest joys of life
to have goals for which we keep on striving to reach. Here is one we can all work on for a lifetime, for
I suspect that you will never in this lifetime find anyone who claims to have put into practice
everything they have learned from Paul. If you do ever find one, check with his wife first before you
proclaim it and embarrass yourself.
2. After the first shock of such an enormous task wears off, you begin to realize that Paul honestly
expected this to be possible for the average believer, and not just for a handful of super saints. If Paul
really did believe this, then we need to take seriously that it is a Christian obligation to be like Paul,
and not be making excuses that we are not as gifted as he was. Paul in 1 Corinthians 11:1 made it
even clearer what he expected, for he wrote, "Imitate me, just as I also imitate Christ." He had Christ
as his pattern to follow, and so when we imitate Paul, we are imitating Christ. So now the goal is even
higher, and we are tempted to say it is more impossible than ever. The goal becomes more reasonable
however when we understand what is being communicated. In the following paragraphs we get a
better understanding of how Paul was following a common practice of his day in Judaism, and even in
the Greek culture. He is not asking for perfection, but he is asking his converts to be his students and
become as much like him as it is possible.
3. Richards gives us these great insights: “In Greek culture prior to Socrates, manthano described the
process by which a person sought theoretical knowledge. A mathetes was one who attached himself to
another to gain some practical or theoretical knowledge, whether by instruction or by experience. The

89. word came to be used both of apprentices who were learning a trade and of adherents of various
philosophical schools. After the time of Socrates, the word lost favor with the philosophers, who were
not at all happy with its association with labor.
But the concept of discipleship was most popular in the Judaism of Jesus' day. Rabbis had disciples
who studied with them in a well-defined and special relationship. The need for training was intensely
felt in the Jewish community, which believed that no one could understand Scripture without a
teacher's guidance. A disciple in Judaism had to master--in addition to the Scriptures of the OT--the
oral and written traditions that had grown up around the Scriptures. Only after being so taught
might a person become a rabbi himself or teach with any authority. This notion is expressed in the
Jews' amazed reaction to Jesus' public teaching: "How did this man get such learning without having
studied?" (Jn 7:15). Jesus taught with authority without having gone through the only process that
the Jews felt could qualify anyone to teach.
Several aspects of the rabbi-disciple relationship in first-century Judaism are significant. The disciple
left his home and moved in with his teacher. He served the teacher in the most servile ways, treating
him as an absolute authority. The disciple was expected not only to learn all that his rabbi knew but
also to become like him in character and piety (Mt 10:24; Lk 6:40). The rabbi in return provided food
and lodging and saw his own distinctive interpretations transmitted through his disciples to future
generations. So when Mark says that Jesus chose twelve men "that they might be with him" (Mk
3:14), he accurately reflects contemporary understanding of how future leaders should be trained.
(Richards, L O: Expository Dictionary of Bible Words: Regency)
4. Detzler adds to the above, “ The emphasis on discipleship in Greek is not formal school learning,
but rather fellowship with the teacher. It is seen in two situations. First, it refers to the followers of a
certain philosopher. They derived not just information from their teacher but also inspiration.
Disciples learned the teacher's entire outlook on life, not just the facts which he taught. Second,
discipleship had a religious context. It was seen in the pre-Christian mystery religions and in the
Greek schools of the Epicureans and Stoics.Discipleship involved two principles. First, it meant that
the disciples had fellowship with their teacher. They lived with him as Jesus' disciples lived with Him.
Second, disciples carried on the tradition of their teacher. After he died they taught the same things
that he did. Disciples were the main means of perpetuating teaching in the ancient world, since many
great teachers wrote no books. (Detzler, Wayne E: New Testament Words in Today's Language.
Victor. 1986)
5. All of this makes it clear how important memory is to the believer, for it is only by memory that we
can take in all that Paul taught and practice it. We need to remember what he said, and how he acted
out what he said. Remembering is a major key to living the Christian life, for if we cannot remember
what was taught, and have the truth in our awareness, we will not be able to practice it. The
implication is that all of Paul’s teachings need to be captured in physical form to be preserved, and
that is exactly why his letters have been preserved, and why they have become a major part of God’s
Word to all mankind. If we did not have all that Paul taught in print, we could not fulfill the purpose
of God for our lives. God chose Paul to be his prime agent in the world to communicate Christian
doctrine. He chose a man who had a top notch education, and was well read, and who had the skills to
be a powerful writer. No other Apostle had these qualifications, and so we see how God in his
providence made sure that he chose a man like Paul through whom he could educate his people for

90. the rest of history. To know Paul’s teaching is a goal that God expects of all believers, and he also
expects them to be able to practice them in our daily walk. So it is not as far fetched as we thought in
the beginning of this verse. It is still a high reach, but by the grace of God we can all get closer than
we dreamed we could.
6. The goal becomes easier to aim for when we realize that Paul says if we receive his teaching as the
Word of God, it will work in us to achieve its goal. Learning what he taught is one thing, but receiving
it is another step, and it means to take it into our inner being in a way that effects our world view, and
how we see all of life. He wrote to the saints in Thessalonica and said, “And for this reason we also
constantly thank God that when you received (paralambano) from us the word of God's message, you
accepted (accepted deliberately and readily = you put out the welcome mat for the Word!) it not as
the word of men, but for what it really is, the word of God, which also performs its work in you who
believe.” (1Thes 2:13) So what we see here is that it is not a matter of us gritting our teeth and trying
or hardest to be like Paul. It is a matter of letting his word become the Word of God in us, and that
Word works in us to help us conform to what it is teaching. Hiding the Word in our hearts is the way
we become imitators of Paul.
7. Barclay, “He speaks of the things which the Philippians have learned. These are the things in which
he personally instructed them. This stands for the personal interpretation of the gospel, which Paul
brought to them. He speaks of the things which the Philippians have received. The word is
paralambanein, which characteristically means to accept a fixed tradition. This then stands for the
accepted teaching of the Church which Paul had handed on to them.
From these two words we learn that teaching consists of two things. It consists of handing on to men
the accepted body of truth and doctrine, which the whole Church holds; and it consists of illuminating
that body of doctrine by the personal interpretation and instruction of the teacher. If we would teach
or preach we must know the accepted body of the Church's doctrine; and then we must pass it
through our own minds and hand it on to others, both in its own simplicity and in the significances
which our own experiences and our own thinking have given to it.
Paul goes further than that. He tells the Philippians to copy what they have heard and seen in himself.
Tragically few teachers and preachers can speak like that; and yet it remains true that personal
example is an essential part of teaching. The teacher must demonstrate in action the truth, which he
expresses in words.”
8. Intervarsity Press, “It is not surprising that the concluding exhortations in this letter should end on
the note of imitation. In effect verse 9 summarizes, as well as concludes, the letter. Paul's concern
throughout has been the gospel, especially its lived-out expression in the world. To get there he has
informed the Philippians of his response to his own present suffering (1:12-26), reminded them of the
"way of Christ" (2:6-11) and told his own story (3:4-14), all of which were intended to appeal, warn
and encourage them to steadfastness and unity in the face of opposition. Now he puts it to them
plainly, as the final proviso to the preceding list of virtues that they should take into account. Read
that list, he now tells them, in light of what you have learned and received and heard and seen in me,
and above all else put these things (what you have learned, etc.) into practice.”

91. put it into practice.
1. The teachings of Paul are not meant to be just intellectual food, but guides to practical Christian
living. The talk has to lead to a corresponding walk or it is of little value. Christianity is not just to be
a philosophy. It is to be a way of life that can be seen by all people. It is truth and wisdom that has to
be seen and not just heard and read. The truths and wisdom are to change us so that we develop
habits of life that reflect the mind of Christ and of Paul. People are to see Christ and Paul in us in the
way we live, and the values that we portray. James 1:21 warns believers about merely hearing the
word. He says, “prove yourselves doers of the word, and not merely hearers who delude themselves.
2. Pentecost emphasizes this in writing that... “Truth is communicated to a person through the
channel of his mind, and truth is grasped by the mind. But unless that which is received by the mind
is loved with the heart and translated into action by the will, the truth has not done its proper work.
Truth is designed to possess the total person. Truth is not designed simply to teach the mind; truth is
communicated so the heart might respond in love for the truth and the will might respond in
obedience to the truth... Blessing does not come on the believer by saturating his mind with the truth;
blessing comes on the believer as he translates into action the truth that his mind has received...
maturity in the Christian life is not measured by what a man knows but by what he does. Let that be
indelibly impressed upon your mind.”
3. We need to recognize that we do not have the same experience that the people of Philippi had, for
they heard Paul in person, and they saw his life on a daily basis, and had clear memory of him and his
actions. They saw him in relation to other people and children. They saw him deal with opponents,
and Gentile pagans, and Jewish leaders. They saw him labor side by side with women. They had
memories that we can never have, and so it is quite likely that they had it as a more joyful task to
imitate Paul. They could say to one another, “Do you remember how Paul did this when he was with
us?” They had the advantage of knowing Paul in the flesh, but, on the other hand, we have the
advantage of history. We have two thousand years of seeing how the teaching of Paul had influenced
all of history, and so we have a powerful perspective that enables us to see how his truths from his
letters have had an impact on lives beyond any other author except for the Gospel authors. History is
a powerful witness to motivate us to be a part of those who seek to imitate Paul as he imitated Christ.
4. Longfellow wrote a poem conveying the idea that all the materials are available to build the good
life, but we need to take action in using them to build. Everything we need to live for Christ is
available, but we need to put it into practice.
"All are architects of Fate,
Working in these walls of Time;
Some with massive deeds and great,
Some with ornaments of rhyme.
" For the structure that we raise,
Time is with materials filled:

92. Our to-days and yesterdays
Are the blocks with which we build."
5. Here is a story of a woman who had all she needed to meet a need, but she did not want to practice
it. A woman went with her husband to the doctor, and found her husband had been diagnosed with a
serious illness. While the husband was out of the room, the doctor said to the wife, "This is VERY
serious. It’s up to you to help him save his life." "What can I do, doctor?" "You must eliminate stress
from his life, or he could die. Every morning you must fix him a healthy breakfast. Be pleasant to
him. Help him always be in a good mood. Make sure he has good meals for lunch and supper. Do not
burden him with lots of chores, because he will have had enough to do at his office. And don’t dump
all of your problems on him when he walks in the door. Find ways to show him you love him, indulge
him, seek to meet his needs. This is vital to his life." The doctor left the room to see another patient. A
moment later her husband walked into the room and asked her, "What did the doctor say?" "He said
you’re gonna die."
6. I love the way Dr. Greg Herrick came up with some practical examples of how we are to imitate
Paul. It is a brilliant idea that could be expanded to take in all the commands, and all of the Christ
honoring conduct of Paul, but these few illustrations give you the value of the concept of listing them,
and seeing just how practical it is to help us in applying Paul’s life to our life. He give us these 4:
1. Paul’s admonition to help two people who were having a disagreement should be followed by us
as well. Too often we take sides in a dispute between people and the schism becomes even worse. What
we should do is attempt through prayer, support, and encouragement to bring differing sides of a
dispute together. Blessed are the peacemakers!
2. Life has a way of stealing our joy. Yet Jesus never changes, nor does his love for us. Therefore,
we ought to rejoice in God and life, even if things are difficult. He has said that he will never leave us
or forsake us. In light of this we can always be joyful. Take the command to rejoice seriously!
3. If we truly want the peace of God, let us pray and bring all our burdens, requests, and needs to
him. Set up a time for daily prayer. Do it as an expression of your continual desire to know God
deeply and experience His very own peace. And, when you come to Him in prayer, be thankful.
Thankfulness is central to the Christian faith and love for God.
4. Ask God to help you find elements in your culture which are beneficial and can be described
according to the virtues in Phil 4:8. Give thanks to God for them and let others—even non-
Christians—know of your feelings about the worth of those things. Applaud truth, purity, justice, etc.
whenever and wherever you see it. Such an attitude brings a positive approach to sharing the gospel
with others.”
And the God of peace will be with you.

93. 1. God of peace is one of Paul's favorite titles for God (Romans 16:20; 1 Corinthians 14:33; 1
Thessalonians 5:23) Who is characterized by peace and Who is the only source of true peace, which
believers experience when they walk in fellowship with Him.
2. MacDonald explains that...Those who are faithful in following the example of the apostle are
promised that the God of peace will be with them. In verse 7, the peace of God is the portion of those
who are prayerful; here the God of peace is the Companion of those who are holy. The thought here is
that God will make Himself very near and dear in present experience to all whose lives are
embodiments of the truth.”
3. Spurgeon wrote, “IT is well when a man can with advantage be so minutely copied, as Paul might
have been. Oh, for grace to imitate him this day and every day! Should we, through divine grace,
carry into practice the Pauline teaching, we may claim the promise which is now open before us; and
what a promise it is! God, who loves peace, makes peace, and breathes peace, will be with us. “Peace
be with you” is a sweet benediction; but for the God of peace to be with us is far more. Thus we have
the fountain as well as the streams, the sun as well as his beams. If the God of peace be with us, we
shall enjoy the peace of God which passeth all understanding, even though outward circumstances
should threaten to disturb. If men quarrel, we shall be sure to be peacemakers, if the Maker of peace
be with us. It is in the way of truth that real peace is found. If we quit the faith or leave the path of
righteousness under the notion of promoting peace, we shall be greatly mistaken. First pure, then
peaceable, is the order of wisdom and of fact. Let us keep to Paul’s line, and we shall have the God of
peace with us as He was with the apostle.” (Faith's Checkbook)
4. Barclay, “He is the God of peace. This, in fact, is his favorite title for God (Rom.16:20; 1Cor.14:33;
1Th. 5:23). To a Jew peace was never merely a negative thing, never merely the absence of trouble. It
was everything, which makes for a man's highest good. Only in the friendship of God can a man find
life as it was meant to be. But also to a Jew this peace issued specially in right relationships. It is only
by the grace of God that we can enter into a right relationship with him and with our fellow-men. The
God of peace is able to make life what it was meant to be by enabling us to enter into fellowship with
himself and with our fellow-men.”
Thanks for Their Gifts
10. I rejoice greatly in the Lord that at last you have renewed
your concern for me. Indeed, you have been concerned, but
you had no opportunity to show it.
Amplified: I was made very happy in the Lord that now you have revived your interest in my welfare
after so long a time; you were indeed thinking of me, but you had no opportunity to show it.

94. (Amplified Bible - Lockman)
Lightfoot: It was a matter of great and holy joy to me that after so long an interval your care on my
behalf revived and flourished again. I do not mean that you ever relaxed your care, but the
opportunity was wanting.
NLT: How grateful I am, and how I praise the Lord that you are concerned about me again. I know
you have always been concerned for me, but for a while you didn't have the chance to help me. (NLT
- Tyndale House)
Wuest: But I rejoiced in the Lord greatly that already once more you let your concern for my welfare
blossom into activity again, in which matter you were all along thoughtful, but you never had an
opportunity. (Erdmans)
1. Have you ever been separated from someone you really cared about deeply, and you lost all contact
for some years, and then all of a sudden you hear from them again? That was what Paul went
through with the Philippians, and when communication came from them again after that long break,
it was the cause of great joy in his heart. He learned that they were still behind him and supporting
him in his ministry. What a delight to know that people have been praying for you even though there
has been no contact for a long time. They were his most loyal supporters, and Paul felt overwhelmed
with joy that he was not forgotten. They sent him a gift that meant so much to him in prison, but
more than the gift of money was the gift of their love and concern for him.
2. John MacArthur wrote, “Ten years had passed since Paul’s ministry in Philippi had resulted in the
founding of the church in that city. The Philippians had generously supported him when he left
Philippi to minister in the Macedonian cities of Thessalonica and Berea (Acts 17:1-13). When Paul
moved south into Achaia, the Philippians continued their support as he ministered in Athens and
Corinth (Acts 17:14-18:18). As the years passed they had consistently been concerned about Paul, but
lacked any opportunity to provide support for him... But recently opportunity arose when
Epaphroditus arrived in Rome, bringing with him a generous gift from the Philippians (4:18) for
which Paul rejoiced in the Lord greatly. He did so not primarily because the gift met his need, but
because it gave evidence of their love for him.”
3. Erdman, “The winter of their long silence has ended. Their message and their gifts are fragrant
blossoms, the perfume and the beauty of which gladden his heart.”
Opportunity to show it is a basic need. You can care about many things, but if you have no
opportunity to do anything about it, you are limited in how you can express that care. Paul is
rejoicing because the opportunity opened up again for them to show their care for him. Paul needed
the encouragement of others just as all men do. He was tough, but that does not mean he did not need
others to show him support.
4. Gill, “that now at the last your care of me hath flourished again;which supposes that they had
formerly, at the first preaching of the Gospel, showed great respect to him, and took great care of
him, as appears from (Philippians 4:15,16) , but that for some time past, and it seems for a
considerable while, they had dropped it, or at least had not shown it; but that now it revived again,
and was seen in the present they had now sent him. The allusion is to trees, which in the summer

95. season bear much fruit, in autumn cast their leaves, and in the winter are entirely bare, and in the
spring of the year revive again, and put forth leaves and fruit: and just so it is with the saints, they are
compared to trees, and are called trees of righteousness, (Isaiah 61:3) , and are fruitful ones,
(Jeremiah 23:3) ; but they have their winter seasons, when they are barren and unfruitful, and look as
if they were dead; but when it is a spring time with them they revive again, as in the exercise of their
faith and hope in Christ, so of their love to him, and to one another, and the ministers of the Gospel;
when the south wind of the Spirit blows, the sun of righteousness arises, and, the dews of divine grace
fall upon them; and such a revival was now in this church; and this was what the apostle so much
rejoiced in, not so much for the gift bestowed on him, as for the fruit that appeared in them; see
(Philippians 4:17) ; but whereas he had said that this care of him flourished again, "at last"; lest this
should be thought as finding fault with them, and bringing a charge against them, he corrects himself
by adding, wherein ye were also careful, but ye lacked opportunity;
signifying that he believed they had entertained the same sentiments of him, had the same affection
and inward care for him all along; but they had no opportunity of showing it, he being at such a
distance, and they having no convenient or proper persons to send to him; or were hindered through
multiplicity of business on their hands, that they could not attend to him; and so the Vulgate Latin
version renders it, "but ye were busied", or taken up and employed in business.”
5. Paul did not get the support that he needed, and it was often hard and lonely to be without the
backing of the churches. Stewart Brisco wrote, “As I have ministered to missionaries around the
world, I have occasionally met those who left home with great resounding promises of support from
their home churches. But the support dried up. They were left out on a limb. I have talked with
heartbroken missionaries whose churches have cut them off because of some doctrinal nicety, or have
just plain lost interest in them. They were very hurt, bewildered people.” Paul was so grateful that
someone cared for him, and at risk even got money to him for his support. He knew what it was to
depend on his own resources to survive, but it was a pleasure to get some help once in awhile.
6. In Philippians 4:10 Paul says, "I rejoiced in the Lord greatly, that now at last you have revived
your concern for me." They had sent him a gift. That was typical behavior for the Philippians. Verse
16 says, "Even in Thessalonica you sent a gift more than once for my needs." This church was always
sending Paul gifts. One arrived in Corinth (2 Cor. 11:9) , another arrived in Thessalonica, and
another arrived in Rome (along with Epaphroditus; Phil. 4:18). The church expressed their love for
Paul by sending him gifts. They were generous even though they were poor (2 Cor. 8:1-5). Paul loved
the Philippians in return and promised he would visit them as soon as possible (Phil. 2:24).
7. "Wherein ye were also careful, but ye lacked opportunity." They were diligent in looking after
Paul's needs. However, there were times when Paul was inaccessible to them. Paul often traveled far
and communication was slow. Paul knew their hearts and understood their conditions and
commitment.” Author unknown
11. I am not saying this because I am in need, for I have

96. learned to be content whatever the circumstances.
Amplified: Not that I am implying that I was in any personal want, for I have learned how to be
content (satisfied to the point where I am not disturbed or disquieted) in whatever state I am.
Lightfoot: Do not suppose, that in saying this I am complaining of want; for I have learnt to be
content with my lot, whatever it may be.
NLT: Not that I was ever in need, for I have learned how to get along happily whether I have much
or little.
Wuest: It is not that I speak as regards a need, for, so far as I am concerned, I have come to learn, in
the circumstances in which I am placed, to be independent of these and self-sufficient.
Most of the following quotes come from the preceptaustin site, which is one of the best sites for Bible
study, for many of the best authors are quoted there.
1. When you are content with whatever you have, there is no such thing as a need. You do not need
anything if what you have is enough, and Paul is saying he has learned that he always has enough
whatever that may be. It might be very little, and he would be classified as poor, but that is enough
for him. He is delighted with the renewed interest of the Philippians in sending him support money,
but his joy is not based on some need in him for more, but on the blessing it is for them to be so
generous in their giving. He is happy for the need it meets in their hearts and minds to be supporting
the work of the kingdom.
2. Warren Wiersbe, “Do you think Eve was a little discontent in a garden of paradise with only one
rule? I don't know, but perhaps that is why she fell into Satan's trap so easily. But from early times,
at least as early as Solomon's time, man has been asking himself, "What is contentment? Am I
content? What determines if I am content?" Everyone wants to find contentment, we just don't agree
on HOW to find it. Is contentment based on material things? Here in Philippians, Paul is talking
about contentment concerning material things. Have you thought about contentment lately? Can you
say, "God, I can be content in whatever state I am in" or are you more apt to add a minimum
requirement and say it like this?
"God, I can be content in whatever state I am in -- as long as it doesn't go below ... this level. Paul
says I've learned the secret of facing plenty. Lord, if you want to send plenty to me, I'm sure I can
learn that secret, too. On the other hand, I can be content living in a grass hut and drawing water out
of a nearby stream - as long as everyone else has to do this, too. But, please, Lord, please don't ask me
to live in a grass hut or cardboard box right here in America--in Fort Smith, Arkansas! I don't want
to be too incompatible with those around me. All my friends have air-conditioned houses - some are
more spacious or more luxurious that others, but we all have basically the same things. If you allow
my possessions to be taken away, Lord, that's OK - if everyone else's is taken away, too." Somehow
we tend to think our material contentment is based on what we have compared to what those around
us have. We can be satisfied as long as we fit in.”
3. I like the point that Wiersbe makes when he says that Paul learned to be content. In other words it

97. did not just come upon him as a result of coming to Christ. He had to do a lot of thinking about life
and his purpose in life. He came to this conclusion by sound thinking and experience. It was learned
behavior, and the point for us is that we need to learn this lesson of life for ourselves so that we can
also be content with whatever life brings out way. Keep in mind also that Paul learned to be content in
any situation, but this did not mean that he was content with any situation. Wiersbe also points out
that Paul was very discontent with the majority of the Jewish nation who rejected their own Messiah.
He was also very discontent with the Jewish Christians who wanted to fall back into Jewish legalism
and try and be saved by obedience to the law. Paul had people that he was discontented with, and so
we ought not to think that Paul is saying that all of life was always rosy, and he had not a care in the
world. He had plenty of cares and discontent, but he was always content with what life brought his
way in terms of having his needs met on a high level or low level.
4. Barclay gives us a study of the contrast of the Stoic way to contentment to that of Paul. “It was not
that he was dissatisfied with his own state, for he had learned the gift of content. Paul uses one of the
great words of pagan ethics (autarkes), which means entirely self-sufficient. Autarkeia, self-sufficiency,
was the highest aim of Stoic ethics; by it the Stoics meant a state of mind in which a man
was absolutely independent of all things and of all people. They proposed to reach that state by a
certain pathway of the mind. They proposed to eliminate all desire. The Stoics rightly believed that
contentment did not consist in possessing much but in wanting little, "If you want to make a man
happy," they said, "add not to his possessions, but take away from his desires." Socrates was once
asked who was the wealthiest man. He answered: "He who is content with least, for autarkeia is
nature's wealth." The Stoics believed that the only way to content was to abolish all desire until a man
had come to a stage when nothing and no one were essential to him.
This was to be done by a deliberate act of will which saw in everything the will of God. The Stoic
believed that literally nothing could happen which was not the will of God. However painful it might
be, however disastrous it might seem, it was God's will. It was, therefore, useless to struggle against it;
a man must steel himself into accepting everything. In order to achieve content, the Stoics abolished
all desires and eliminated all emotions. Love was rooted out of life and caring was forbidden. As T. R.
Glover said, "The Stoics made of the heart a desert, and called it a peace."
We see at once the difference between the Stoics and Paul. The Stoic said, "I will learn content by a
deliberate act of my own will." Paul said, "I can do all things through Christ who infuses his strength
into me." For the Stoic contentment was a human achievement; for Paul it was a divine gift. The Stoic
was self-sufficient; but Paul was God-sufficient. Stoicism failed because it was inhuman; Christianity
succeeded because it was rooted in the divine. Paul could face anything, because in every situation he
had Christ; the man who walks with Christ can cope with anything.”
5. Contentment does not mean not caring, for that is what the Stoics sought. They wanted to eliminate
all caring about anything or anyone. It was indifference they sought, but Paul cared deeply, and was
even willing to die in order to get the gospel to those who would be lost without it.
6. Discontentment is a curse on life, for it leads people to never be satisfied no matter what they have,
and this is a perpetual state of unhappiness and vanity. It is all for no purpose Solomon learned to
have everything and still not be satisfied.
In Eccl. 5:10 he says, “He that loveth silver shall not be satisfied with silver; nor he that loveth

98. abundance with increase: this is also vanity." John D. Rockefellar was asked how much money it took
to make a man happy. His response, "Just a little bit more." One maidservant made the statement,
"Oh, if only I had five dollars, wouldn't I be content?" Hearing her, the master of the house gave her
a crisp new five dollar bill, and as he walked away he overheard her say, "Oh why didn't I ask for
ten?"
7. Contentment is being able to feel you have enough. When you can say to yourself that I do not need
to keep seeking to have more and more stuff, for I have come to the point where my wants are very
few, if any, you have arrived at a state of contentment. Your focus is not on the values of this world,
but like Paul you can say as he does in Colossians 3:2, "Set your affections on things above, not on
things on the earth." Someone said, “Contentment is not having everything we want, but is enjoying
everything we have.”
7B. Victor Shepherd, “Who is the strongest person in the world? Physically, it’s the person who can
lift 650 pounds. Constitutionally, it’s the person who is most resistant to disease. Psychologically, it’s
the person who can’t be “bent” through brainwashing or torture. But who is strongest personally,
humanly, spiritually? I think I have a surprise for you. The Greek word that our English bibles
translate “contented” literally means to be possessed of unfailing strength, strength that is always
adequate. To be contented, profoundly contented, is to be possessed of a strength that is adequate in
the face of any assault, any threat, every temptation. Our contentment is our strength.” It is the
strength to be like Paul, and thus have the ability to be joyful and thankful in every circumstance of
life, be it poverty or plenty. You have to be strong to not let either extreme lead you to great mistakes
in life.
8. The paradox is that there is also an important place for discontent in the believer’s life. There is a
holy discontent that is a part of the motivation to be all that God wants us to be. We are to be
discontent with what we know of God’s Word, and this will motivate us to study it. We are to be
discontent with our level of service for our Lord so that we are ever seeking ways to be a more
effective servant in the church. We are to be discontent with every area of our lives that falls short of
the best, such as our prayer life and our witness for Christ. Are you content with the amount of time
you give in your life to lift the fallen, and to minister to the poor, and to encourage the depressed, and
to minister in many ways to the massive needs in a fallen world? If so, your contentment is a sin
rather than a virtue. The virtue in these areas is to be discontent so that you feel motivated to be more
like Paul who could not be content with what he had achieved so far, but even in prison longed to go
on to do more for his Lord. Paul changed all of human history by his labors, but he was not content
with it, and ready to give up. He wanted to press on to make a difference in still other lives. What a
blessed discontent. Note also, Paul was not content with the level of maturity of the Christians he
wrote to in any of his churches, but longed for growth in knowledge and practical Christian living.
9. Preceptaustin, “Have learned, (manthano) means to learn by experience, to discover and so to
genuinely understand and accept a teaching as true and to apply it in one’s life. Manthano indicates
that one directs his mind to something which produces an external effect. In the present context the
idea would be that Paul learned through his experiences and came to know and experience the
contentment he describes. His spiritual contentment was not something he had immediately after he
was saved. He had to go through many experiences, easy and difficult, in order to learn who was the

99. Source of true contentment.”
10. Preceptaustin, “Contentment is not a hypothetical postulate available to just a few but is the
practical potential available to every person in Christ. Paul was totally independent of man because
he was totally dependent upon Christ. He knew that the chief end of man is not to have his needs met,
but to glorify God and enjoy Him forever and because of that, he was satisfied with whatever God
graciously granted him.”
11. Dwight Pentecost wrote, “Air and water are two entirely different elements or spheres, and it is
impossible to have a vessel filled with air and water at the same time. One that is filled with air must
have the air displaced in order to be filled with water. Similarly, if a man’s life is given over to the
pursuit of material things, that life cannot then be filled with Jesus Christ. Until that love for material
things is displaced, that life cannot and will not be filled with Jesus Christ. When a man gives himself
to the pursuit of all that is involved in this world and makes its position and its material things his
goal and his standard and the center of his life, he will not find the satisfaction that comes from
making Jesus Christ the center of his life. To be content is the opposite of to be covetous, to be greedy,
to be worldly, to be materialistic... The reason material things can never make a man content is that a
man is never able to get enough of them to satisfy him... Someone once asked John D. Rockefeller how
much money is enough. He thought a moment and said, “Just a little more than one has.” The world’s
wealthiest man has yet to say, “I have enough to be satisfied.”
12. Eadie comments, “"The contentment which the apostle universally and uniformly possessed,
sprang not from indifference, apathy, or desperation. It was not sullen submission to his fate, not the
death of hope within him. He felt what want was, and keenly felt it, and therefore he gladly accepted
of relief, and rejoiced in all such manifestations of Christian sympathy. Nor was he self-sufficient in
the ordinary or the common sense of the term. It was no egotistic delusion that upheld him, nor did he
ever invoke the storm to show that he could brave it. But his mind calmly bowed to the will of God in
every condition in which he was placed. For that wondrous equanimity and cheerfulness which far
excelled the stolid and stubborn endurance ascribed to heathen stoicism, gave him the mastery over
circumstances. He felt the evil, but surmounted it—a purer triumph than with a petrified heart to be
unconscious of it."
13. Another word from Spurgeon is helpful, “These words show us that contentment is not a natural
propensity of man. “Ill weeds grow apace.” Covetousness, discontent, and murmuring are as natural
to man as thorns are to the soil. We need not sow thistles and brambles; they come up naturally
enough, because they are indigenous to earth: and so, we need not teach men to complain; they
complain fast enough without any education. But the precious things of the earth must be cultivated.
If we would have wheat, we must plough and sow; if we want flowers, there must be the garden, and
all the gardener’s care. Now, contentment is one of the flowers of heaven, and if we would have it, it
must be cultivated; it will not grow in us by nature; it is the new nature alone that can produce it, and
even then we must be specially careful and watchful that we maintain and cultivate the grace which
God has sown in us. Paul says, “I have learned ... to be content;” as much as to say, he did not know
how at one time. It cost him some pains to attain to the mystery of that great truth. No doubt he
sometimes thought he had learned, and then broke down. And when at last he had attained unto it,
and could say, “I have learned in whatsoever state I am, therewith to be content,” he was an old, grey-headed
man, upon the borders of the grave—a poor prisoner shut up in Nero’s dungeon at Rome. We

100. might well be willing to endure Paul’s infirmities, and share the cold dungeon with him, if we too
might by any means attain unto his good degree. Do not indulge the notion that you can be contented
with learning , or learn without discipline. It is not a power that may be exercised naturally, but a
science to be acquired gradually. We know this from experience.”
14. R. W. De Haan, “A friend in Pennsylvania wrote, "One of my father's old cows gives good milk,
but she sure can be dumb! She has a whole field in which to feed, yet no grass seems quite as tasty as
those patches outside her own pasture. I often see her stretching her head through the fence, while
right behind her is everything she needs—excellent grazing land, beautiful shade trees, a cool,
refreshing stream of water, and even a big chunk of salt. What more could she want?"
Many people are like that old cow. They think the "grass is always greener on the other side of the
fence." They are constantly grasping, coveting, and seeking to obtain what doesn't belong to them. If
you are a Christian, the greatest blessings in life are already yours. Heaven is your home, and God is
your Father. He has promised never to leave you (Heb. 13:5), and He will supply your every need
(Phil. 4:19). How green the grass is on your side of the fence!”
15. Lord, help me not to set my heart
On things that pass away;
Make me content with what I have
And help me stay that way. --Sper
Those who are content are never poor;
those who are discontent are never rich.
16.Steven Cole begins his sermon on contentment with some illustrations that show how paradoxical
discontent can be. “An airline pilot was flying over the Tennessee mountains and pointed out a lake to
his copilot. “See that little lake?” he said. “When I was a kid I used to sit in a rowboat down there,
fishing. Every time a plane would fly overhead, I’d look up and wish I was flying it. Now I look down
and wish I was in a rowboat, fishing.”Contentment can be an elusive pursuit. We go after what we
think will make us happy only to find that it didn’t work; in fact, we were happier before we started
the quest. It’s like the story of two teardrops floating down the river of life. One teardrop said to the
other, “Who are you?” “I’m a teardrop from a girl who loved a man and lost him. Who are you?”
“I’m a teardrop from the girl who got him.” The lack of contentment that marks our nation is
reflected in many ways. We see it in our high rate of consumer debt. We aren’t content to live within
our means, so we go into debt to live just a bit better than we can afford, but then we suffer anxiety
from the pressure of paying all our bills. Of course, the advertising industry tries to convince us that
we can’t possibly be happy unless we have their product, and we often take the bait, only to find that
we own one more thing to break down or one more time consuming piece of equipment to add more
pressure to an already overloaded schedule.”
16B. Pastor Cole shares this story, “I read a story about a Jewish man in Hungary who went to his
rabbi and complained, “Life is unbearable. There are nine of us living in one room. What can I do?”
The rabbi answered, “Take your goat into the room with you.” The man was incredulous, but the
rabbi insisted, “Do as I say and come back in a week.”A week later the man returned looking more
distraught than before. “We can’t stand it,” he told the rabbi. “The goat is filthy.” The rabbi said,

101. “Go home and let the goat out, and come back in a week.” A week later the man returned, radiant,
exclaiming, “Life is beautiful. We enjoy every minute of it now that there’s no goat--only the nine of
us.” (Reader’s Digest [12/81].) Perspective helps, doesn’t it!”
17.P G Ryken writes... “Contentment means wanting what God wants for us rather than what we
want for us. The secret to enjoying this kind of contentment is to be so satisfied with God that we are
able to accept whatever he has or has not provided. To put this another way, coveting is a theological
issue: Ultimately, it concerns our relationship with God. Therefore, the way to get rid of any covetous
desire is to be completely satisfied with God and what he provides. In a wonderful book called The
Rare Jewel of Christian Contentment, the Puritan Jeremiah Burroughs explained what we ought to
say to ourselves whenever we are tempted to be discontent: “I find a sufficiency of satisfaction in my
own heart, through the grace of Christ that is in me. Though I have not outward comforts and
worldly conveniences to supply my necessities, yet I have a sufficient portion between Christ and my
soul abundantly to satisfy me in every condition.” Godly people have always known this secret. Asaph
knew it. True, there was a time in his life when Asaph was disappointed with God. He saw wicked
men prosper, while he himself had nothing to show for his godliness. It made him angry with God and
bitter about what life didn’t seem to offer. But then Asaph learned the secret of being content, and he
was able to say to the Lord, “Whom have I in heaven but you? And earth has nothing I desire besides
you” (Ps. 73:25).
18. Samuel Johnson, “The fountain of content must spring up in the mind; and he who has so little
knowledge of human nature as to see happiness by changing anything but his own disposition, will
waste his life in fruitless efforts, and multiply the griefs which he proposes to remove.”
19. There is another form of contentment that is based on what does not need doing. Arthur
Guiterman writes,
When spring arrives and lilacs blow
I’m not compelled to shovel snow.
In summer no one bothers me
To feed the fire, nor skate, nor ski.
In autumn no one longer needs
To waste the morning pulling weeds.
And winter brings no dewy dawn
When I must rise to mow the lawn.
So I am glad the seasons through
For what I do not need to do.
19B. “Philip Parham tells the story of a rich industrialist who was disturbed to find a fisherman
sitting lazily beside his boat. “Why aren’t you out there fishing?” he asked. “Because I’ve caught
enough fish for today,” said the fisherman. “Why don’t you catch more fish than you need?’ the rich
man asked. “What would I do with them?” “You could earn more money,” came the impatient reply,
“and buy a better boat so you could go deeper and catch more fish. You could purchase nylon nets,
catch even more fish, and make more money. Soon you’d have a fleet of boats and be rich like me.”
The fisherman asked, “Then what would I do?” “You could sit down and enjoy life,” said the
industrialist. “What do you think I’m doing now?” the fisherman replied as he looked placidly out to

102. sea.” (Our Daily Bread, May 18, 1994)
20. Rev. Dr. Mark D. Roberts sees this text from a different perspective. “When I was preparing this
sermon series several months ago, that seemed to be an apt title, based upon Paul's statement: "I have
learned to be content with whatever I have" (Phil 4:11). Sounds good, right? Well, wrong! As I
studied the Greek text of Philippians 4:11 this week, I discovered that "content" is a mistranslation of
the original language, even though both the NRSV and the NIV agree on it. But the Greek word
autarkes, which they gloss as "content," really doesn't refer to one's emotional state of satisfaction.
Rather, the word autarkes means "self-sufficient" or "self-reliant." This sermon should have been
called, "The Secret to Self-Sufficiency
Self-Reliance in Paul? Really? Of course now you may be feeling some discontent of your own right
now. How could it be, you may wonder, that the Apostle Paul advocates self-sufficiency? Isn't this
contrary to everything he's taught in Philippians about the centrality of Christ for real living? What
does self have to do with the Christian life? Is Paul selling out to a secular gospel here? What's the
deal?
As the Philippian Christians first heard this letter read in their assembly, they may well have been
shocked by Paul's claim to be autarkes. They were all-too-familiar with the whole concept of "self-sufficiency,"
because it was prized by the popular philosophers of their day, the gurus who preached
in the marketplace. Many of these counselors were advocates of Stoicism, the most popular
philosophical system in the Greco-Roman world during the first century A.D. At the core of Stoic
ethics was the view that human happiness can be attained through self-sufficiency, through relying
only upon oneself in all things. If we can stop depending on the opinions and help of others, the Stoics
argued, then we can be truly happy and nothing will take away our contentment. (Yes, contentment
does show up after all in this sermon, but only as a result of self-sufficiency.)”
20B. Roberts goes on to verse 13 which shows how he departs from the Stoics, and finds his
sufficiency in Christ. He concludes, “Without verse 13, verse 11 sounds very Stoic. Paul seems to say
that he has learned to rely upon himself in every situation. But with verse 13 in mind, verse 11 reads
in an utterly non-Stoic way. In fact Paul is not self-reliant at all, but wholly reliant upon Christ. What
enables Paul to endure all measure of hardship is not his detachment, but his dependence, his utter
dependence upon Christ. Once again, the apostle uses the language of the world around him, but
fundamentally redefining its meaning. Paul's self-sufficiency is really not self-sufficiency at all, but
Christ-sufficiency. His strength is not his own, but is given by Christ. In Christ alone Paul is able to
endure hard times and to experience blessings without becoming overly attached to them.”
12. I know what it is to be in need, and I know what it is to
have plenty. I have learned the secret of being content in any
and every situation, whether well fed or hungry, whether
living in plenty or in want.

103. Amplified: I know how to be abased and live humbly in straitened circumstances, and I know also
how to enjoy plenty and live in abundance. I have learned in any and all circumstances the secret of
facing every situation, whether well-fed or going hungry, having a sufficiency and enough to spare or
going without and being in want.
Barclay: I know both how to live in the humblest circumstances, and how to have far more than
enough. In everything and in all things I have learned the secret of being well fed and of being
hungry, of having more than enough and of having less than enough.
Lightfoot: I know how to bear humiliation, and I know also how to bear abundance. Under all
circumstances and in every case, in plenty and in hunger, in abundance and in want, I have been
initiated in the never-failing mystery, I possess the true secret of life.
NLT: I know how to live on almost nothing or with everything. I have learned the secret of living in
every situation, whether it is with a full stomach or empty, with plenty or little.
1. Paul takes the prize in the category of the most contented person in the Bible, except for the Lord
himself. Not many people can make a statement like this, for when things are not right, and we lack a
lot of what is normally expected to be possessed, we tend to become very discontented. Paul, of course,
is not saying that he was just as happy starving as he was when he had a feast. He is saying that he is
content to live with what life brings to him without complaint and rebellion against God for the
negatives of life. Children of God are most often angry with God when they do not have what they feel
they should have. Blaming God is a popular activity in the lives of believers who go through tough
times. It seems to them that God is letting them down. Paul never felt this at all. He accepted the fact
that even in the perfect will of God life can be very hard, and all things do not go according to your
wishes and likes. Enemies are real, and they can have real power to inflict trials, and God does not
destroy their free will in choosing to make his servants miserable. God has to allow freedom to his
opponents, or they would not even be opponents. They would be mere puppets, and evil would cease
to exist. That is not how it works, and so the life of a godly person in Christian service can be filled
with suffering of many kinds. Paul accepted that reality and chose to be content with whatever
circumstances came his way.
2. I know how to be abased (KJV) - Spurgeon writes... “Notice first, that the apostle said he knew how
to be abased. A wonderful knowledge this. When all men honor us, then we may very well be content;
but when the finger of scorn is pointed, at us, when our character is held in ill repute, and men hiss us
by the wayside, it requires much gospel knowledge to be able to endure that with patience and with
cheerfulness. When we are increasing, and growing in rank, and honor, and human esteem, it is easy
work to be contented; but when we have to say with John the Baptist, "I must decrease," or when we
see some other servant advanced to our place, and another man bearing the palm we all had longed to
hold, it is not easy to sit still, and without an envious feeling cry with Moses, "Would to God that all
the Lord's servants were prophets." To hear another man praised at your own expense, to find your
own virtues made as a foil to set forth the superior excellence of some new rival—this, I say, is beyond
human nature, to be able to bear it with joy and thankfulness, and to bless God. There must be
something noble in the heart of the man who is able to lay all his honors down as willingly as he took
them up, when he can as cheerfully submit himself to Christ to humble him, as to lift him up and seat
him upon a throne. And yet, my brethren, we have not any one of us learned what the apostle knew, if

104. we are not as ready to glorify Christ by shame, by ignominy and by reproach, as by honor and by
esteem among men. We must be ready to give up everything for him. We must be willing to go
downwards, in order that Christ's name may ascend upwards, and be the better known and glorified
among men. "I know how to be abased," says the apostle...”
3. Preceptaustin quotes an unknown pastor, “You will excuse me, brothers and sisters, in exhorting
you to be contented; and yet why should I ask excuse, since it is but a part of my office to stir you up
to everything that is pure and lovely, and of good report? I beseech you, in your humble sphere,
cultivate contentment. Be not idle. Seek, if you can, by superior skill, steady perseverance, and
temperate thriftiness, to raise your position. Be not so extravagant as to live entirely without care or
carefulness; for he that provideth not for his own household with careful fore-thought, is worse than a
heathen man and a publican; but at the same time, be contented; and where God has placed you,
strive to adorn that position, be thankful to him, and bless his name.”
4. He goes on, “Remember, that if you are poor in this world so was your Lord. A Christian is a
believer who hath fellowship with Christ; but a poor Christian hath in his poverty a special vein of
fellowship with Christ opened up to him. Your Master wore a peasant's garb, and spoke a peasant's
brogue. His companions were the toiling fishermen. He was not one who was clothed in purple and
fine linen, and fared sumptuously every day. He knew what it was to be hungry and thirsty, nay, he
was poorer than you, for he had not where to lay his head. Let this console you. Why should a
disciple be above his Master, or a servant above his Lord? In your poverty, moreover, you are
capable of communion with Christ. You can say, "Was Christ poor? Now can I sympathize with
him in his poverty. Was he weary, and did he sit thus on the well? I am weary too, and I can have
fellowship with Christ in that sweat which he wiped from his brow." Some of you brethren cannot
go the length you can; it were wrong of them to attempt to do it, for voluntary poverty is voluntary
wickedness. But inasmuch as God hath made you poor, you have a facility for walking with Christ,
where others cannot. You can go with him through all the depths of care and woe, and follow him
almost into the wilderness of temptation, when you are in your straits and difficulties for lack of
bread. Let this always cheer and comfort you, and make you happy in your poverty, because your
Lord and Master is able to sympathize as well as to succor.
5. He continues, “And surely, my dear brethren, if I need to add another argument why you should
be content, it were this: whatever your trouble, it is not for long; you may have no estate on earth,
but you have a large one in heaven, and perhaps that estate in heaven will be all the larger by
reason of the poverty you have had to endure here below. You may have scarcely a house to cover
your head, but you have a mansion in heaven,—a house not made with hands. Your head may often
lie without a pillow, but it shall one day wear a crown. Your hands may be blistered with toil, but
they shall sweep the strings of golden harps. You may have to go home often to dinner of herbs, but
there you shall eat bread in the kingdom of God, and sit down at the marriage supper of the Lamb.
The way may be rough, but it cannot be long,
So we'll smooth it with hope and cheer it with song.”
6. Spurgeon, “These are both hard lessons to learn; I do not know which is the more difficult of the
two. Probably it is easier to know how to go down than to know how to go up. How many Christians

105. have I seen grandly glorifying God in sickness and poverty when they have come down in the
world; and ah! how often have I seen other Christians dishonoring God when they have grown rich,
or when they have risen to a position of influence among their fellow-men! These two lessons grace
alone can fully teach us. Someone has well said, “If you can't be happy with what you already have,
why should God trust you with anything else? Good question. Far too many people go through life
chronically unhappy with their circumstances. Yet in every situation those who are in Christ have
whatever they need to be content (contentment is independent of what happens, while happiness is
dependent upon what happens). When we focus on material things, we will often feel frustrated, but
when we focus on the Lord, we can rejoice that what we have can never be taken from us.
7. Spurgeon stresses how much harder it is to abound than to be abased. “And have you not often
seen a man who has sprung up from nothing to wealth, how purse-proud he becomes, how vain,
how intolerant? Nobody would have thought that man ever kept a shop; you would not believe that
man at any time ever used to sell a pound of candles, would you? He is so great in his own eyes, that
one would have thought the blood of all the Caesars must flow in his veins. He does not know his
old acquaintances. The familiar friend of other days he now passes by with scarce a nod of
recognition. The man does not know how to abound; he has grown proud; he is exalted above
measure. There have been men who have been lifted up for a season to popularity in the Church.
They have preached successfully, and done some mighty work. For this the people have honored
them, and rightly so. But then they have become tyrants; they have lusted after authority; they have
looked down contemptuously upon everybody else, as if other men were small pigmies, and they
were huge giants. Their conduct has been intolerable, and they have soon been cast down from their
high places, because they did not know how to abound. There was once a square piece of paper put
up into George Whitfield's pulpit, by way of a notice, to this effect:—"A young man who has lately
inherited a large fortune, requests the prayers of the congregation." Right well was the prayer
asked, for when we go up the hill we need prayer that we may be kept steady. Going down the hill
of fortune there is not half the fear of stumbling. The Christian far oftener disgraces his profession
in prosperity than when he is being abased.”
7B. Spurgeon adds concerning the words “I have learned.”
“These words show us that contentment is not a natural propensity of man.
"Ill weeds grow apace." Covetousness, discontent, and murmuring are as natural to
man as thorns are to the soil. We need not sow thistles and brambles; they come up
naturally enough, because they are indigenous to earth: and so, we need not
teach men to complain; they complain fast enough without any education. But the
precious things of the earth must be cultivated. If we would have wheat, we must
plough and sow; if we want flowers, there must be the garden, and all the
gardener's care. Now, contentment is one of the flowers of heaven, and if we
would have it, it must be cultivated; it will not grow in us by nature; it is
the new nature alone that can produce it, and even then we must be specially
careful and watchful that we maintain and cultivate the grace which God has sown
in us. Paul says, "I have learned . . . to be content;" as much as to say, he
did not know how at one time. It cost him some pains to attain to the mystery of
that great truth. No doubt he sometimes thought he had learned, and then broke
down. And when at last he had attained unto it, and could say, "I have learned
in whatsoever state I am, therewith to be content," he was an old, grey-headed
man, upon the borders of the grave--a poor prisoner shut up in Nero's dungeon at

106. Rome. We might well be willing to endure Paul's infirmities, and share the cold
dungeon with him, if we too might by any means attain unto his good degree. Do
not indulge the notion that you can be contented with learning, or learn without
discipline. It is not a power that may be exercised naturally, but a science to
be acquired gradually. We know this from experience. Brother, hush that murmur,
natural though it be, and continue a diligent pupil in the College of Content.”
8. Clarke, “I have passed through all these states; I know how to conduct myself in each, and how to
extract good from all. And he had passed through these things, especially the hardships, so that he
had learned the lesson perfectly, as the word memuemai (initiate) implies; he was thoroughly
instructed; fully initiated into all the mysteries of poverty and want, and of the supporting hand of
God in the whole. See here the state to which God permitted his chief apostle to be reduced! And
see how powerfully the grace of Christ supported him under the whole! How few of those who are
called Christian ministers or Christian men have learned this important lesson! When want or
affliction comes, their complaints are loud and frequent; and they are soon at the end of their
patience.”
9. Barnes comments that when one goes suddenly from one state to another, from high to low or
filled to empty, that "it is in these sudden reverses that grace is most needed, and in these rapid
changes of life that it is most difficult to learn the lessons of calm contentment. People get
accustomed to an even tenor of life, no matter what it is, and learn to shape their temper and their
calculations according to it. But these lessons of philosophy vanish when they pass suddenly from
one extreme to another, and find their condition in life suddenly changed. The garment that was
adapted to weather of an uniform temperature, whether of heat or cold, fails to be suited to our
needs when these transitions rapidly succeed each other. Such changes are constantly occurring in
life. God tries his people, not by a steady course of prosperity, or by long-continued and uniform
adversity, but by transition from the one to the other; and it often happens that the grace which
would have been sufficient for either continued prosperity or adversity, would fail in the transition
from the one to the other. Hence, new grace is imparted for this new form of trial, and new traits of
Christian character are developed in these rapid transitions in life, as some of the most beautiful
exhibitions of the laws of matter are brought out in the transitions produced in chemistry. The
rapid changes from heat to cold, or from a solid to a gaseous state, develop properties before
unknown, and acquaint us much more intimately with the wonderful works of God. The gold or the
diamond, unsubjected to the action of intense heat, and to the changes produced by the powerful
agents brought to bear on them, might have continued to shine with steady beauty and brilliancy;
but we should never have witnessed the special beauty and brilliancy which may be produced in
rapid chemical changes. And so there is many a beautiful trait of character which would never have
been known by either continued prosperity or adversity. There might have been always a beautiful
exhibition of virtue and piety, but not tidal special manifestation which is produced in the
transitions from the one to the other.”
10. Preceptaustin, “Paul is saying whether I have too many things or I do not have enough to fill
my need, that makes no difference. What a great secret this is to learn! And this should be the goal
of every believer, seeking first His kingdom and His righteousness so that we come to the place
where we experientially are allowing Christ to satisfy us independently of circumstances. It is true
what Paul said godliness with contentment is great gain! (1Ti 6:6) It isn’t what we have, but what

107. we enjoy that makes for a rich life, and the wise person understands that contentment is not having
everything we want, but enjoying everything we have.”
11. Calvin wrote, “Prosperity is wont to puff up the mind beyond measure, and adversity, on the
other hand, to depress. From both faults he declares himself to be free...If a man knows to make use
of present abundance in a sober and temperate manner, with thanksgiving, prepared to part with
everything whenever it may be the good pleasure of the Lord, giving also a share to his brother,
according to the measure of his ability, and is also not puffed up, that man has learned to excel, and
to abound. This is a peculiarly excellent and rare virtue, and much superior to the endurance of
poverty. Let all who wish to be Christ's disciples exercise themselves in acquiring this knowledge
which was possessed by Paul, but in the mean time let them accustom themselves to the endurance
of poverty in such a manner that it will not be grievous and burdensome to them when they come to
be deprived of their riches.”
12. F. B. Meyer, “Contentment Pre-eminently a Christian Grace. The idea of it has been always
present to the minds of men, but the power by which the ideal could be realized has been lacking.
For instance, Cicero who wrote volumes of incitement to courage and manly virtue, when he was
driven into exile, though it was by no means onerous, wearied his friends with puerile and unmanly
murmurings. It was the same with Seneca, whose books are full of stoic endurance and superiority
to suffering, but as soon as he was exiled from Rome, he filled the air with abject complaints, and
was not ashamed to fall at the feet of a worthless freedman to induce him to procure a revocation of
his exile and permission to return from Sardinia to the metropolis.
How different was the great Apostle! Though deprived of every comfort, and cast as a lonely man
on the shores of the great strange metropolis, with every movement of his hand clanking a fetter,
and nothing before him but the lion's mouth or the sword, he speaks serenely of contentment.
Paul's Contentment was not Complacency with Himself. In the previous chapter, he tells us that he
had not attained, but was following after. He refused to be content with what he had already
accomplished for himself or others, his whole soul was on fire to apprehend more absolutely that
for which Christ had apprehended him, but whilst he could not be content with the spiritual
attainment or service, he was absolutely content with the circumstances of his lot. Looking up into
the face of Jesus, he confessed his discontent; looking around at the prison, the gaoler, and the
future, since these were all contained in the will of God for him, he was absolutely satisfied, because
infinite love had permitted them.”
13. Gill, “I know both how to be abased…Or "humbled"; to be treated with indignity and
contempt, to be trampled upon by man, to suffer hardships and distress, to be in a very mean and
low condition, to work with his own hands, and minister to his own and the necessities of others in
that way; yea, to be in hunger and thirst, in cold and nakedness, and have no certain dwelling
place; and he knew how to behave under all this; not to be depressed and cast down, or to fret,
repine, and murmur: and I know how to abound; or "to excel"; to be in the esteem of men, and to
have an affluence of the things of this world, and how to behave in the midst of plenty; so as not to
be lifted up, to be proud and haughty, and injurious to fellow creatures; so as not to abuse the good
things of life; and so as to use them to the honor of God, the interest of religion, and the good of
fellow creatures, and fellow Christians: every where; whether among Jews or Gentiles, at
Jerusalem or at Rome, or at whatsoever place; or as the Arabic version renders it, "every time":
always, in every season, whether of adversity or prosperity: and in all things; in all circumstances of

108. life: I am instructed; or "initiated", as he was by the Gospel; and, ever since he embraced it, was
taught this lesson of contentment, and inured to the exercise of it, and was trained up and
instructed how to behave himself in the different changes and vicissitudes he came into: both to be
full, and to be hungry; to know what it was to have plenty and want, to have a full meal and to want
one, and be almost starved and famished, and how to conduct under such different circumstances:
both to abound and to suffer need;
which the apostle repeats for confirmation sake; and the whole of what he here says is an explanation
of the lesson of contentment he had learned; and the knowledge he speaks of was not speculative but
experimental, and lay not merely in theory, but in practice; and now lest he should be thought guilty
of arrogance, and to ascribe too much to himself, he in (Philippians 4:13) attributes all to the power
and grace of Christ.
13. I can do everything through him who gives me strength.
Amplified: I have strength for all things in Christ Who empowers me [I am ready for anything and
equal to anything through Him Who infuses inner strength into me; I am self-sufficient in Christ’s
sufficiency.
Barclay: I can do all things through him who infuses strength into me.
Lightfoot: I can do and bear all things in Christ who inspires me with strength.
Phillips: I am ready for anything through the strength of the one who lives within me.
1. Paul is saying that Christ gives him what he needs to face hardships and wants with a sense of
contentment. Do troubles come, and does he run out of supplies, and do things often go not according
to his plan and expectation? Yes they do! But Paul is saying that let come what may, I have the
strength in Christ to handle the situation, and no matter how impossible it looks, I can face this
situation head on knowing that I will make it in the strength he supplies to me. Paul was a survivor of
a great many dangerous and harsh situations, but he overcame all of them in the power of Christ.
God did not let him escape all of these hardships, but instead, gave him the strength to endure them
and overcome them. Paul is saying that whatever life throws at him, he will press on and not give up,
for the power of Christ will sustain him and energize him to keep running the race until he wins the
victory.
1B. “Ray Pritchard using the context of what Paul is saying has an excellent way of expressing the
point of Paul. He wrote, “Sometimes I find myself with plenty of food and sometimes I have nothing to
eat. Sometimes I have a roof over my head and sometimes I don't." "I know what it is to have money
in the bank and I know what it is to be flat broke. And I've learned to be content no matter what my
situation might be." (That's the Pritchard Loose Paraphrase.) Then Php 4:13—"I have learned
through the power of Jesus Christ that I can face whatever comes my way." If it's good, I can enjoy it.
If it's not so good, I can deal with it. Why? Because I have access to the everlasting strength of Jesus
Christ.”

109. 1C. Gill commented, “Which must not be understood in the greatest latitude, and without any
limitation; for the apostle was not omnipotent, either in himself, or by the power of Christ; nor could
he do all things that Christ could do; but it must be restrained to the subject matter treated of: the
sense is, that he could be content in every state, and could know how to behave himself in adversity
and prosperity, amidst both poverty and plenty; yea, it may be extended to all the duties incumbent
on him both as a Christian and as an apostle, as to exercise a conscience void of offence towards God
and men; to take the care of all the churches; to labor more abundantly than others in preaching the
Gospel; and to bear all afflictions, reproaches, and persecutions for the sake of it; yea, he could
willingly and cheerfully endure the most cruel and torturing death for the sake of Christ: all these
things he could do, not in his own strength, for no man was more conscious of his own weakness than
he was, or knew more of the impotency of human nature; and therefore always directed others to be
strong in the Lord, and in, the power of his might, and in the grace that is in Christ, on which he
himself always depended, and by which he did what he did; as he adds here, through Christ which
strengtheneth me.
2. Paul is not saying that he can climb mountains, and win the Decathalon, and the Olympic races,
and stand on his head and stack marbles left handed, and all sorts of wild and amazing feats of
strength and skill. The text is often applied that way to give people a sense of confidence in striving to
achieve hard things, but that is not a valid application of the text. It is true that by God’s help
believers can achieve many great and difficult things, but that is not what Paul is saying in this text. If
you try to apply it literally and say you can do all things, you will only be disappointed, for there is no
promise here that the believer can achieve anything they desire to achieve. If this was the case,
Christians would be the best and top of the line record holders in every sport, and every political
office, and in every leadership position in business, medicine, music, teaching, and on and on you
could go through every high position in the world. Christians are in the running for all of these
positions, but often they are not in the highest level because they lack the skills, education, etc. Non-
Christians are superior in many ways, and the result is, they get the jobs. God has not failed to keep
his promise when this happens because that is not what he ever promised. I cannot claim this and
begin to tear my car apart thinking that I can do all things, including putting it back together in
better working order. It will be a disaster, for I have no talent in this area, and no education in how to
do it. It would be pure presumption on my part to begin such a project based on the hope of this text
coming true in the process. This applies to many other such grandiose schemes that one can begin
with a false view of how this text applies. I like the way the Living Bible gives us a more realistic view
of the text when it says, “I can do everything God asks me to with the help of Christ who gives me
strength and power.” One thing I know for sure is, God has never told me to overhaul my car engine.
3. Wise are the comments of good old J. Vernon McGee who had the gift of common sense. He wrote,
“When Paul says all things, does he literally mean all things? Does it mean you can go outside and
jump over your house? Of course not. Paul says, “I can do all things in Christ”—that is, in the context
of the will of Christ for your life. Whatever Christ has for you to do, He will supply the power.
Whatever gift He gives you, He will give the power to exercise that gift. A gift is a manifestation of the
Spirit of God in the life of the believer. As long as you function in Christ, you will have power...Now
Paul is not saying that we can do all things. I can’t jump like a grasshopper can jump. When I was in
school I was the high jumper, but I can’t jump anymore. You see, I can’t do all things, but I can do all
things which God has for me to do from the time He saved me to the time He will take me out of this
world.”

110. 4. Dwight Pentecost has a focus on all the commands of Scripture that believers are to obey, and this
is a valid application of the text. He wrote, “We are commanded to live victoriously over sin. We have
no ability of ourselves to fulfill this command. But we can live victoriously, because we can do all
things through Christ. We are enjoined to defeat Satan in our warfare with the evil one. We can do all
things through Christ, for He is the victor. We are commanded to be lights to the world, to be
witnesses for Jesus Christ. We can do all things through Christ, because He is the light. We are
commanded to love the brethren. We can do all things through Christ, because He is love. All that
Jesus Christ is today in glory can be manifested through us, because it is God who works in us both to
will and to do of His good pleasure. There was no limit as to what Jesus Christ could do when He was
here on this earth. On the authority of the Word of God, we say there is nothing that Jesus Christ
cannot do from glory through us. “I can do all things through Christ which strengthens me.”
5. Thomas Watson wrote, “How is a Christian able to do duty, to resist temptation—but through
Christ's strengthening? How is it that a spark of grace lives in a sea of corruption, the storms of
persecution blowing—but that Christ holds this spark in the hollow of His hand? How is it that the
roaring lion of hell has not devoured the saints? Because the Lion of the tribe of Judah has defended
them! Christ not only gives us our crown—but our shield. He not only gives us our garland when we
overcome—but our strength whereby we overcome. Revelation 12:11, "They overcame him—that
is, the accuser of the brethren—by the blood of the Lamb." Christ keeps the royal fort of grace—so
that it is not blown up. Peter's shield was bruised—but Christ ensured that it was not broken. "I have
prayed for you—that your faith fail not," Luke 22:32, that it be not a total falling away. The crown
of all the saints' victories must he set upon the head of Christ!”
6. J C Ryle wrote a whole book on holiness, and in it he had the focus that Paul has in this text we are
studying here. He wrote, “Would you be holy? Would you become a new creature? Then you must
begin with Christ. You will do just nothing at all and make no progress until you feel your sin and
weakness and flee to Him. He is the root and beginning of all holiness, and the way to be holy is to
come to Him by faith and be joined to Him. Christ is not wisdom and righteousness only to His
people, but sanctification also. Men sometimes try to make themselves holy first of all, and sad work
they make of it. They toil and labor and turn over many new leaves and make many changes; and yet,
like the woman with the issue of blood, before she came to Christ, they feel "nothing bettered, but
rather worse" (Mark 5:26). They run in vain and labor in vain, and little wonder; for they are
beginning at the wrong end. They are building up a wall of sand; their work runs down as fast as they
throw it up. They are baling water out of a leaky vessel; the leak gains on them, not they on the leak.
Other foundation of holiness can no man lay than that which Paul laid, even Christ Jesus. Without
Christ we can do nothing (John 15:5). It is a strong but true saying of Traill’s: "Wisdom out of Christ
is damning folly; righteousness out of Christ is guilt and condemnation; sanctification out of Christ is
filth and sin; redemption out of Christ is bondage and slavery."
6B. Ryle goes on, “Do you want to attain holiness? Do you feel this day a real hearty desire to be
holy? Would you be a partaker of the divine nature? Then go to Christ. Wait for nothing. Wait for
nobody. Linger not. Do not think to make yourself ready. Go and say to Him, in the words of that
beautiful hymn,
"Nothing in my hand I bring,
Simply to Your cross I cling;

111. Naked, flee to You for dress;
Helpless, look to You for grace."
There is not a brick nor a stone laid in the work of our sanctification until we go to Christ. Holiness
is His special gift to His believing people. Holiness is the work He carries on in their hearts by the
Spirit whom He puts within them. He is appointed a "Prince and a Savior . . . to give repentance"
as well as remission of sins. To as many as receive Him, He gives power to become sons of God (Acts
5:31; John 9:12, 13). Holiness comes not of blood: parents cannot give it to their children; nor yet of
the will of the flesh: man cannot produce it in himself; nor yet of the will of man: ministers cannot
give it to you by baptism. Holiness comes from Christ. It is the result of vital union with Him. It is
the fruit of being a living branch of the true Vine. Go then to Christ and say, "Lord, not only save
me from the guilt of sin, but send the Spirit, whom You did promise, and save me from its power.
Make me holy. Teach me to do Your will."
6C. Ryle continues, “Would you continue holy? Then abide in Christ. (John 15:4, 5). It pleased the
Father that in Him should all fullness dwell, a full supply for all a believer’s wants. He is the
Physician to whom you must daily go if you would keep well. He is the Manna which you must daily
eat and the Rock of which you must daily drink. His arm is the arm on which you must daily lean as
you come up out of the wilderness of this world. You must not only be rooted, you must also be built
up in Him. Paul was a man of God indeed, a holy man, a growing thriving Christian, and what was
the secret of it all? He was one to whom Christ was all in all. He was ever looking unto Jesus. "I can
do all things," he says, "through Christ which strengthens me." "I live; yet not I, but Christ lives in
me: and the life which I now live, I live by the faith of the Son of God." Let us go and do likewise
(Heb. 12:2; Phil. 4:13; Gal. 2:20). May all who read these pages know these things by experience
and not by hearsay only! May we all feel the importance of holiness far more than we have ever
done yet! May our years be holy years with our souls, and then they will be happy ones! Whether
we live, may we live unto the Lord; or whether we die, may we die unto the Lord; or, if He comes
for us, may we be found in peace, without spot, and blameless! (J. C. Ryle. Holiness)
7. F B Meyer wrote... “Apart from Him we can do nothing. Whilst we are abiding in Him nothing is
impossible. The one purpose of our life should therefore be to remain in living and intense union
with Christ, guarding against everything that would break it, employing every means of cementing
and enlarging it. And just in proportion as we do so, we shall find His strength flowing into us for
every possible emergency (Php 4:13). We may not feel its presence; but we shall find it present
whenever we begin to draw on it. There is no temptation which we cannot master; no privation
which we cannot patiently bear; no difficulty with which we cannot cope; no work which we cannot
perform; no confession or testimony which we cannot make, if only our souls are living in healthy
union with Jesus Christ….;”
8. Preceptaustin has this illustration of what we can do in the power of Jesus.
“A minister in Iowa was preaching on the text, “I can do all things in him who strengthens me”
(Philippians 4:13). What, he wondered, could he say or do in the children’s sermon to help the boys
and girls understand the meaning of that verse? Finally, he got an idea. He lined the children up in
front of one of the front pews and told them to jump across the aisle so they would be in front of the
pew on the other side of the aisle. Of course, none of them could jump that far. They could jump
one foot, two feet, even three feet, but not all the way across the aisle. When he came to the last little

112. girl, he told her to count to three and jump. Then he put his hands under her armpits, and as she
jumped, he lifted her and carried her across the aisle. “See,” he said, “she did it… … No,” said the
children, “you helped her. You carried her.” Then he explained: “That’s the way it is with us. We
can’t jump out of our sins but Jesus can lift us out of our sins. We can’t jump into the presence of
God, but Jesus can lift us into the presence of God. We can’t jump into heaven, but, when the time
comes, Jesus can lift us into heaven. We can’t jump out of our selfishness and fears, but, if we let
him, Jesus can lift us out of our selfishness and fears.”
9. William Mason wrote, “Before the believer arrives to the full enjoyment of Christ in eternal
glory, he has . . .many enemies to encounter; many trials and troubles to conflict with; a body of sin
and death to be delivered from; many lusts to be mortified; many corruptions to be subdued; a
legion of sins to strive against; graces to be exercised; duties to be performed; in one word—he has
to glorify Christ in the world, by his life and walk. How is all this to be done? Only by Christ
strengthening him. Therefore he is constantly to put on Christ—to attain a greater knowledge of
Christ—more rich and sweet experience of His grace and love—to be more strongly rooted in His
love. He must have his heart, his hopes, his affections more with Christ, and his soul more
swallowed up in the ocean of God's everlasting love in Christ—that he may be more conformed to
Christ's image; and that thus, as a good soldier of Christ, he may manfully fight under His banner
against the world, the flesh, and the devil, unto his life's end.”
10. A W Pink instructs that if we would walk worthy of the calling to which we have been called, we
would...seek grace to appropriate Philippians 4:13, and turn it into earnest prayer: "I can do all
things through Christ who strengthens me." Unbelief says, I cannot; previous failures say, I cannot;
past experience says, I cannot; the example of fellow-Christians says, I cannot; Satan tells me, I
cannot. But faith says, I "can do all things through Christ who strengthens me": turn that
statement into believing, fervent, persistent prayer. Count upon God making it good.”
11. Vincent wrote, “The moment we lose our sense of need of Him to enable us to live a
supernatural life, is the moment we are vulnerable to the old flesh "taking over" in one form or
another! Do not be deceived! Instead continually "be desperate" for Him and your need to
continually abide in Him. If we experience a "power outage" or "power failure", it is not because of
a failure in the Source but a failure in us to depend on the Source.”
12. Steve Cole has this insight: “Notice the balance between God’s part and our part. Some
Christians put too much emphasis on “I can do all things,” on the human responsibility. You end
up burning out, because I cannot do all things in my own strength. Others put too much emphasis
on “through Him who strengthens me.” These folks sit around passively not doing anything,
because they don’t want to be accused of acting in the flesh. The correct biblical balance is that I do
it, but I do it by constant dependence on the power of Christ who indwells me. As Paul expressed it
(1Co 15:10), “But by the grace of God I am what I am, and His grace toward me did not prove
vain; but I labored even more than all of them, yet not I, but the grace of God with me.” In
Philippians 4:13, the verb is present tense, meaning, God’s continual, day-by-day infusing me with
strength as I serve Him.The Greek preposition is “in,” not “through.” It points to that vital,
personal union with Christ that we have seen repeatedly throughout Philippians. Paul is saying that
because of his living relationship of union with the living, all-sufficient Christ, he can do whatever
the Lord calls him to do for His kingdom.”

113. 13. One of the best sermons on this text that I have come across was found in Preceptaustin, and it
is very practical, and so I quote a large section of it.
Charles Simeon's Sermon - EXTENT AND SOURCE OF THE CHRISTIAN’S POWER.
THERE are in the sacred writings many various, and apparently opposite, representations of the
Christian’s state: he is mournful, yet happy; sinful, yet holy; weak, yet possessed of a derived
omnipotence. These paradoxes are incomprehensible to the world at large: but the solution of them is
easy to those who know what man is by nature, and what he is by grace, and what are the effects
which flow from the contrary and contending principles of flesh and spirit. Nothing can be more
incredible, at first sight, than the assertion in the former part of our text: but, when qualified and
explained by the latter part, it is both credible and certain: yea, it presents to our minds a most
encouraging and consoling truth. We may say concerning every true Christian, that he can,
1. Endure all trials—
In following his Divine Master, he may be called to suffer reproaches, privations, torments, and death
itself. But “none of these can move him.” When his heart is right with God, he can “rejoice that he is
counted worthy to suffer shame for his Redeemer’s sake:” he can “suffer the loss of all things, and yet
count them but dung;” under extreme torture, he can refuse to accept deliverance, in the prospect of
“a better resurrection:” he can say, “I am ready to die for the Lord’s sake;” and when presented at
the stake as a sacrifice to be slain, he can look upon his sufferings as a matter of self-congratulation
and exceeding joy.
2. Mortify all lusts—
Great are his inward corruptions; and many are the temptations to call them forth: but he is enabled
to mortify and subdue them. “The lust of the flesh, the lust of the eye, and the pride of life,” are very
fascinating: but “the grace of God, which has brought salvation to his soul, has taught him to deny
them all, and to live righteously, soberly, and godly in this present world.” “By the great and precious
promises of the Gospel, he is made a partaker of the Divine nature,” and is stirred up to “cleanse
himself from all filthiness, both of flesh and spirit, and to perfect holiness in the fear of God.”
3. Fulfill all duties—
Every different situation brings with it some correspondent duties: prosperity demands humility and
vigilance; adversity calls for patience and contentment. Now the Christian is “like a tree that is
planted by the rivers of water, and bringeth forth its fruits in its season.” It is to this change of
circumstances that the Apostle more immediately refers in the text: “I have learned,” says he, “in
whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to
abound: everywhere, and in all things, I am instructed, both to be full, and to be hungry; both to
abound, and to suffer need. I can do all things.” The Christian knows that all his duties are summed
up in love to God, and love to man: he is assured, that no changes in his condition can for one moment
relax his obligation to approve himself to God in the execution of these duties: and he endeavors to
avail himself of every wind that blows, to get forward in his Christian course.

114. But in reference to all the foregoing points, we must acknowledge, that all Christians are not equally
advanced; nor does any Christian so walk as not to shew, at some time or other, that “he has not yet
attained, nor is altogether perfect.” We must be understood therefore as having declared, rather what
the Christian “can do,” than what he actually does in all instances. “In many things he still offends;”
but he aspires after the full attainment of this proper character: in the performance of his duties, he
aims at universality in the matter, uniformity in the manner, and perfection in the measure of them.
Many, when urged to devote themselves to God, reply, that we require more of them than they can
do; and that it is impossible for them to live according to the Scriptures. But what ground can there
be for such an objection? Is not Christ ever ready to assist us? Is not Omnipotence pledged for our
support? Away with your excuses then, which have their foundation in ignorance, and their strength
in sloth. Call upon your Savior; and he will enable you to “stretch forth your withered hand:” at his
command, the dead shall arise out of their graves; and the bond-slaves of sin and Satan shall be
“brought into the liberty of the children of God.”
14. Spurgeon wrote, “The former part of the sentence would be a piece of impudent daring without
the latter part to interpret it. There have been some men who, puffed up with vanity, have in their
hearts said, “I can do all things.” Their destruction has been sure, and near at hand. Nebuchadnezzar
walks through the midst of the great city; he sees its stupendous tower threading the clouds; he marks
the majestic and colossal size of every erection, and he says in his heart, “Behold this great Babylon
which I have builded. ’I can do all things.’” A few hours and he can do nothing except that in which
the beast excels him; he eats grass like the oxen, until his hair has grown like eagles’ feathers, and his
nails like birds’ claws. See, too, the Persian potentate; he leads a million of men against Grecia, he
wields a power which he believes to be omnipotent, he lashes the sea, casts chains upon the wave, and
bids it be his slave. Ah, foolish pantomime. — “I can do all things!” His hosts melt away, the bravery
of Grecia is too much for him; he returns to his country in dishonor. Or, if you will take a modern
instance of a man who was born to rule and govern, and found his way upwards from the lowest
ranks to the highest point of empire, call to mind Napoleon. He stands like a rock in the midst of
angry billows; the nations dash against him and break themselves; he himself puts out the sun of
Austria, and bids the star of Prussia set; he dares to proclaim war against all the nations of the earth,
and believes that he himself shall be a very Briarius with a hundred hands attacking at once a
hundred antagonists. “I can do all things,” he might have written upon his banners. It was the very
note which his eagles screamed amid the battle. He marches to Russia, he defies the elements; he
marches across the snow and sees the palace of an ancient monarchy in flames. No doubt as he looks
at the blazing Kremlin, he thinks, “I can do all things.” But thou shalt come back to thy country
alone, thou shalt strew the frozen plains with men; thou shalt be utterly wasted and destroyed.
Inasmuch as thou hast said, “I propose and dispose too,” let Jehovah disposes of thee, and puts thee
from thy seat, seeing thou hast arrogated to thyself omnipotence among men.
And what shall we say to our apostle, little in stature, stammering in speech, his personal presence
weak, and his speech contemptible, when he comes forward and boasts, “I can do all things?” O
impudent presumption! What canst thou do, Paul? The leader of a hated sect, all of them doomed by
an imperial edict to death! Thou, thou, who darest to teach the absurd dogma that a crucified man is
able to save souls, that he is actually king in heaven and virtually king in earth! Thou sayest, “I can do
all things.” What has Gamaliel taught thee such an art of eloquence, that thou canst baffle all that

115. oppose thee! What I have thy sufferings given thee so stern a courage that thou art not to be turned
away from the opinions which thou hast so tenaciously held? Is it in thyself thou reliest? No, “I can do
all things,” saith he, “through Christ which strengtheneth me.” Looking boldly around him he turns
the eye of his faith humbly towards his God and Savior, Jesus Christ, and dares to say, not impiously,
nor arrogantly, yet with devout reverence and dauntless courage, “I can do all things through Christ
which strengtheneth me.”
15. Spurgeon goes on to give personal testimony. He wrote, “There is no weakness or evil propensity,
which the Christian cannot overcome. Do not come to me end say, “I have striven to overcome my
natural slothfulness, but I have not been able to do it.” I do avow, brother, that if Christ hath
strengthened you, you can do it. I don’t believe there exists anywhere under heaven a more lazy man
than myself naturally; I would scarce stir if I had my will, but if there be a man under heaven who
works more than I do, I wish him well through his labors. I have to struggle with my sloth, but
through Christ who strengtheneth me, I overcome it. Do not say thou hast a physical incapacity for
strong effort; my brother, thou hast not; thou canst do all things through Christ who strengtheneth
thee. A brave heart can master even a sluggish liver. Often do I find brethren who say, “I hope I am
not too timid or too rash in my temper, or that I am not idle, but I find myself inconstant, I cannot
persevere in anything.” My dear brother, thou canst. You can do all things through Christ who
strengtheneth you. Do not sit down and excuse yourself by saying, “Another man can do this, but I
cannot; the fact is, I was made with this fault, it was in the mould originally, and it cannot be got rid
of, I must make the best I can of it “ You can get rid of it, brother, there is not a Hittite or a Jebusite
in all Canaan that you cannot drive out. You can do nothing of yourself, but Christ being with you,
you can make their high walls fall flat even as the walls of Jericho. You can go upon the tottering
walls and slay the sons of Anak, and although they be strong men, who like the giants had six toes on
each foot and six fingers on each hand you shall be more than a match for them all. There is no
corruption, no evil propensity, no failing that you cannot overcome, through Christ which
strengtheneth you. And there is no temptation to sin from without which you cannot also overcome
through Christ which strengtheneth you.”
16. I can’t stop quoting Spurgeon because he has such great insights into this text and its application.
He wrote, “How is it that Christ doth strengthen his people? None of us can explain the mysterious
operations of the Holy Spirit; we can only explain one effect by another. I do not pretend to be able to
show how Christ communicates strength to his people by the mysterious inflowings of the Spirit’s
energy; let me rather show what the Spirit does, and how these acts of the Spirit which he works for
Christ tend to strengthen the soul for “all things.”There is no doubt whatever that Jesus Christ makes
his people strong by strengthening their faith. It is remarkable that very many poor timid and
doubting Christians during the time of Mary’s persecution were afraid when they were arrested that
they should never bear the fire, but a singular circumstance is, that these generally behaved the most
bravely, and played the man in the midst of the fire with the most notable constancy. It seems that
God gives faith equal to the emergency, and weak faith can suddenly sprout, and swell, and grow, till
it comes to be great faith under the pressure of a great trial Oh! there is nothing that braces a man’s
nerves like the cold winter’s blast; and so, doubtless, the very effect of persecution through the agency
of the Spirit going with it, is to make the feeble strong.
16B. Spurgeon continues, “Together with this faith it often happens that the Holy Spirit also gives a
singular firmness of mind — I might almost call it a celestial obstinacy of spirit. Let me remind you of

116. some of the sayings of the martyrs, which I have jotted down in my readings. When John Ardley was
brought before Bishop Bonner, Bonner taunted him, saying, “You will not be able to bear the fire;
that will convert you; the faggots will be sharp preachers to you.” Said Ardley, “I am not afraid to try
it, and I tell thee, Bishop, if I had as many lives as I have hairs on my head, I would give them all up
sooner than I would give up Christ.” That same wicked wretch held the hand of poor John Tomkins
over a candle, finger by finger, saying to him, “I’ll give thee a taste of the fire before thou shalt come
there,” and as the finger cracked and spurted forth, Tomkins smiled, and even laughed in his
tormentor’s face, being ready to suffer as much in every member as his fingers then endured. Jerome
tells the story of a poor Christian woman, who being on the rack, cried out to her tormentors as they
straitened the rack and pulled her bones asunder, “Do your worst; for I would sooner die than lie.” It
was bravely said. Short, pithy words; but what a glorious utterance! what a comment! what a thrilling
argument to prove our text! Verily, Christians can do all things through Christ who strengtheneth
them.”
16C. One last time Spurgeon wrote this challenging paragraph: Finally, the last message that I have is
this: Paul says, in the name of all Christians “I can do all things through Christ which strengtheneth
me.” I say, not in Paul’s name only, but in the name of my Lord and Master Jesus Christ, How is it
that some of you are doing nothing? If you could do nothing you might be excused for not attempting
it, but if you put in the slightest pretense to my text you must allow my right to put this question to
you. You say, “I can do all things,” in the name of reason I ask why are you doing nothing? Look
what multitudes of Christians there are in the world; do you believe if they were all what they profess
to be, and all to work for Christ, there would long be the degrading poverty, the ignorance, the
heathenism, which is to be found in this city? What cannot one individual accomplish? What could be
done therefore by the tens of thousands of our churches? Ah professors! you will have much to
answer for with regard to the souls of your fellow men. You are sent by God’s providence to be as
lights in this world; but you are rather dark lanterns than lights. How often are you in company, and
you never avail yourself of an opportunity of saying a word for Christ? How many times are you
thrown in such a position that you have an excellent opportunity for rebuking sin, or for teaching
holiness, and how seldom do you accomplish it? An old author named Stuckley, writing upon this
subject, said, “There were some professed Christians who were not so good as Baalam’s ass; for
Baalam’s ass once rebuked the mad prophet for his sin; but there were some Christians who never
rebuked any one all their lives long. They let sin go on under their very eyes, and yet they did not
point to it; they saw sinners dropping into hell, and they stretched not out their hands to pluck them
as brands from the burning; they walked in the midst of the blind, but they would not lead them; they
stood in the midst of the deaf, but they would not hear for them; they were where misery was rife, but
their mercy would not work upon the misery; they were sent to be saviors of men, but by their
negligence they became men’s destroyers. “Am I my brother’s keeper?” was the language of Cain.
Cain hath many children even at this day. Ye are your brother’s keeper. If you have grace in your
heart, you are called to do good to others. Take care lest your garments be stained and sprinkled with
the blood of your fellow men.”
17. An unknown author gives us an eye opening study of the things that Paul could not do, and this
helps us see his limitations, and the limitations involved in a valid interpretation of this text.
Things Paul Could Not Do

117. “Although Paul said, "I can do all things through Christ who strengthens me!" we find that there
were many things that Paul could not do, even things he earnestly desired to do. Let's look at some
examples:
Example 1. Paul wanted to go to Bithynia, but the Holy Spirit prevented him (Acts 16:7). Paul wanted
to go to Thessalonica, but Satan hindered him (1Th 2:18). Doing "all things through Christ" did not
include going to certain places Paul wanted to go and minister.
Example 2. When Paul spoke to the elders of the church of Christ at Ephesus, with whom he had
worked three years, he said that "wolves" or false teachers would come into the congregation and
even rise up from within it. They would lead away disciples and apostasy would occur. Doing "all
things through Christ" did not include being able to stop all error and apostasy in the church he had
helped to build (Acts 20:28-31).
Example 3. Paul had a great sorrow because many of his Jewish brothers were unsaved, and
apparently were determined to remain so. But Paul expresses great frustration and despair
concerning this (Rom 9:1-3). Doing "all things through Christ" did not include his being able to bring
all of his countrymen to Christ.
Example 4. Paul had a "thorn in the flesh" which he wanted to be rid of, and he prayed for healing
but he was not cured (2Co 12:7). Doing "all things through Christ" did not include being able to heal
himself of a physical ailment.
When Paul said, "I can do all things through Christ who strengthens me!" had he forgotten all those
things that he was unable to do? No, he hadn't forgotten. It's just that the expression "all things"
must be understood in a certain way, just as Paul understood it.”
14. Yet it was good of you to share in my troubles.
Amplified: But it was right and commendable and noble of you to contribute for my needs and to
share my difficulties with me.
NLT: But even so, you have done well to share with me in my present difficulty.
Phillips: Nevertheless I am not disparaging the way in which you were willing to share my troubles.
Wuest: All the same, you did a beautiful thing when you made yourselves fellow partakers with me in
my tribulation.
1. Paul made it clear that he could do all things in the power of Christ that made him strong enough
to handle the hard situations of life, but he did not then conclude that he did not need the help of the
Philippians. He was thankful that they came through for him and shared their resources to meet his
needs. He could have made it, but thank God he did not have to because of their generosity. That was

118. the attitude he had. Just because something is possible does not make it preferable. Paul had no
pleasure in hard times, even though he could be content, for it was even easier to be content when the
hard times were relieved by the gifts the Philippians sent to him.
2. Paul admits to having great stress in his troubles. John MacArthur writes of this word thlipsis,
which means troubles or tribulation. He wrote, “"Thlipsis (tribulations) has the underlying meaning
of being under pressure and was used of squeezing olives in a press in order to extract the oil and of
squeezing grapes to extract the juice...In Scripture the word thlipsis is perhaps most often used of
outward difficulties, but it is also used of emotional stress." Another author wrote,
“Thlipsis pictures one being "crushed" by intense pressure, difficult circumstances, suffering or
trouble pressing upon them from without. Thus persecution, affliction, distress, opposition or
tribulation, all press hard on one's soul. Thlipsis does not refer to mild discomfort but to great
difficulty. In Scripture the thlipsis is most often used of outward difficulties, but it is also used of
emotional stress and sorrows which "weighs down" a man’s spirit like the sorrows and burden his
heart. Thlipsis then includes the disappointments which can "crush the life" out of the one who is
afflicted.”
3. Constable has an interesting note here...“We know that God loves a cheerful giver, but I believe we
also need to stress that God loves a cheerful receiver. Cheerful receivers make giving and receiving a
joy. It is especially important that the called workers of the church learn to be gracious, cheerful
receivers. This is not necessarily an easy task. The art of being a gracious, cheerful, thankful receiver
may be even more difficult than being a cheerful giver. If we learn to accept the compliments and the
special personal gifts which we receive in a gracious, cheerful manner, we will help make giving and
receiving a joy for ourselves and for our people.”
4. Gill wrote, “This he says lest they should think he slighted their kindness, and lest they should be
discouraged from doing any such thing of this kind another time, either to himself or others; for
though he was so well contented with his state, and knew how to be abased and to suffer need, and
could do all things through the strength of Christ, yet he observes they did well in communicating to
him; for communicating to poor saints or ministers is a considerable branch of well doing;
5. Under normal circumstances Paul was self-sufficient, but when he was in prison it was difficult, or
impossible, to earn a living. He never asked for money, but was very grateful when it came at the time
when it was most needed. Someone wrote of Paul’s independence as far as money was concerned. “It
was not Paul's habit to ask for money. In fact he worked to be self-supporting. To the Thessalonians
he said, "We were not idle when we were with you, nor did we eat anyone’s food without paying for it.
On the contrary, we worked night and day, laboring and toiling so that we would not be a burden to
any of you." 2Th 3:7,8 And to the Ephesians, "You yourselves know that these hands of mine have
supplied my own needs and the needs of my companions. In everything I did, I showed you that by
this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said:
‘It is more blessed to give than to receive.’" Acts 20:34,35 But he appreciated and commended those
who took initiative to practice generosity. For that was the example he himself set.”

119. 15. Moreover, as you Philippians know, in the early days of
your acquaintance with the gospel, when I set out from
Macedonia, not one church shared with me in the matter of
giving and receiving, except you only;
Amplified: And you Philippians yourselves well know that in the early days of the Gospel ministry,
when I left Macedonia, no church (assembly) entered into partnership with me and opened up [a
debit and credit] account in giving and receiving except you only.
Lightfoot: But, though I am thus indifferent to my own wants, I commend you for your sympathy and
aid in my affliction. I need not remind you, my Philippian friends; you yourselves will remember that
in the first days of the Gospel, when I left Macedonia, though I would not receive contributions of
money from any other church, I made an exception in your case.
NLT: As you know, you Philippians were the only ones who gave me financial help when I brought
you the Good News and then traveled on from Macedonia. No other church did this.
1. Paul acknowledges that they are the key supporters of his ministry, and that they were exceptional
in that no other church stepped up to do what they did in this regard. They were unique, and the
result is they are the most loved and appreciated by Paul. You can’t help having special feelings
toward a group of people who are willing to sacrifice in order to meet your personal needs. The
shocking thing here is not that they were willing to do this, but that no other church was. Here is the
greatest missionary to the Gentiles in history, and the greatest church builder in the New Testament,
and yet he only got the financial support of this one church. The implication is that the Gentiles were
happy to receive the Gospel, but they were not mature enough to see their responsibility to respond in
gratitude to God, and to Paul, and support the effort to share that good news with other Gentiles
through Paul. The implication is also that generous giving to the cause of Christ many be one of the
virtues that does not come instantly, and so it takes time to teach and convince people about their
need to be generous. This has been a constant battle all through history, and every ministry knows
that fund raising is one of the hardest jobs that missionaries and pastors have to do.
2. It is commonly accepted that Paul is writing this ten years after he brought the Gospel to
Philippi, and now he is reminding them of those good old days when he was among them and many
were being saved, and the church was established. We don’t know if Paul preached tithing to them,
but they started right off with a willingness to give him support. Paul calls it sharing, and so it was
voluntary and not something that he required or demanded. It was freely given because they were
grateful people. Someone wrote, “The Philippians were fellow laborers or co-laborers with Paul to
take the whole Word to the whole world. Immediately upon becoming Christians and continually
thereafter, the Philippians had dedicated themselves to living and proclaiming the truth about Jesus
Christ, and specifically to helping Paul in his ministry.”
3. Paul taught the importance of sharing with those who are a blessing to you. If they bless you by
their teaching, preaching, or service, it is your duty to respond by being a blessing to them in sharing
what you have. Paul wrote in Gal. 6:6, “And let the one who is taught the word share all good things

120. with him who teaches.” Lowell phrases it poetically as...
“Not what we give but what we share,
For the gift without the giver is bare.”
4. Preceptaustin has this interesting quote showing the business analogy of what Paul is saying by
giving and receiving. “The Philippians kept a ledger in which they recorded the good things received
from Paul on the credit page, and the debt they owed Paul on the debit side. He acknowledged the
receipt of their gift in the words, "I have all," using a business term meaning, "I have received in full"
(Php 4:18). The word "abound" in Php 4:17, is taken from the money market. It was used of the
accumulation of interest.
16. for even when I was in Thessalonica, you sent me aid
again and again when I was in need.
Amplified: For even in Thessalonica you sent [me contributions] for my needs, not only once but a
second time.
Lightfoot: Nay, even before I left, when I was still at Thessalonica, you sent more than once to meet
my need.
1. Paul left Philippi and went on to Thessalonica, and the Philippians followed his ministry, and
followed up with more support. They sent financial support more than once, and this is amazing, in
that they were the only church doing this. We do not have the amount recorded, and so we have no
idea just how generous they were, but it touched Paul in a way no other church touched him, and this
letter is clearly a magnificent thank you letter, for he had their love and their money behind him in
this lonely task of taking the Gospel to all the world as he knew it.
2. ”Here, we see the unselfishness of the Philippian church. When Paul was in Thessalonica they sent
offerings to him on two different occasions. This is great evidence of their love for God, the gospel, the
souls of men, and Paul. If churches were to share in this attitude today, we would see a greater
furtherance of the gospel. Missionaries would not need to beg for support and the work of the Word
would be financed.” Author unknown
17. Not that I am looking for a gift, but I am looking for
what may be credited to your account.
Amplified: Not that I seek or am eager for [your] gift, but I do seek and am eager for the fruit which

121. increases to your credit [the harvest of blessing that is accumulating to your account].
Lightfoot: Again I say, I do not desire the gift, but I do desire that the fruits of your benevolence
should redound to your account.
NLT: I don't say this because I want a gift from you. What I want is for you to receive a well-earned
reward because of your kindness.
Phillips: It isn't the value of the gift that I am keen on, it is the reward that will come to you because
of these gifts that you have made.
1. Paul is not hinting for another gift, for that is not his need at this point, for they have met his need.
What he cares about is that they be greatly blest of God because of their great blessing to him. He
wants them to be rewarded for what they have done. He is going to have reward in heaven for his
labor in reaching many for Christ, and he wants them to share in that reward, for they enabled him
to focus on ministry rather than laboring to meet his needs. Their giving set him free from making
tents so he could be busy making churches. They deserve a reward for their good works, and Paul
records this in this letter where it stands for all of time, thus making God and all people aware of
their good works and worthiness of reward. Paul expects to see their account in heaven with a large
balance. This may be foolish to dream it, but maybe there is such a thing as heavenly money, and each
believer has an account where each good work is rewarded with a deposit to that account, and each
bad deed and sin leads to a withdrawal from that account. It is speculation to be sure, but there is no
reason to say it is not possible, for there is a reward system in God’s government of his kingdom, and
this could be a reality. Paul just thinks that in the light of their being so unique in their generosity,
they deserve to have a big deposit in their account.
2. Preceptaustin has these quotes: “The imagery says Thielman, is that of a bank account that receives
compounded interest. Paul says, it is “continuously increasing profit for your account.” It pays
spiritual dividends in eternity. Paul has in mind the day we stand before the Lord Jesus Christ and
give an account of how we have used His gifts to us. The gifts the Philippians have sent to Paul is for
their spiritual advantage. “Their generosity was a concrete demonstration that God was completing
the good work that he had started in them when they believed the gospel.” “Paul is referring to the
eternal dividend accruing in their spiritual account in the bank of Heaven. This fruit was the reward
God would recompense to them for their generous support of Paul as their "church missionary".”
“Pleonazo was a term taken from the money market and was used of the accumulation of interest, in
this case the interest in the "spiritual account" of the Philippians as a result of their generous giving.”
If even a cup of cold water given in his name will not go unrewarded, what about many gallons of
water, and bread to boot? This is what they gave to Paul so he could do God’s work, and Paul expects
it to reap a harvest for them. Paul is saying that he cannot pay them and reward them, but certainly
his Lord will do so.
3. Barclay wrote, “Paul says a fine thing. He says, "It is not that I desire a present from you for my
own sake, although your gift touches my heart and makes me very glad. I don't need anything, for I
have more than enough. But I am glad that you gave me a gift for your own sake, for your kindness
will stand greatly to your credit in the sight of God." Their generosity made him glad, not for his own
sake but for theirs. Then he uses words which turn the gift of the Philippians into a sacrifice to God.
"The odour of a sweet savor," he calls it. That was a regular Old Testament phrase for a sacrifice

122. which was acceptable to God. It is as if the smell of the sacrifice was sweet in the nostrils of God
(Gen.8:21; Lev.1:9,13,17). Paul's joy in the gift is not in what it did for him, but in what it did for
them. It was not that he did not value the gift for its own sake; but his greatest joy was that it and the
love which prompted it were dear to God.”
4. Richison says, “ "Fruit" is the payment that the gift will bring the donors and put to their credit.
The fruit is more than the gift itself. It is not so much the gift but the giving that gave pleasure to the
heart of Paul. God could have used any number of means to bring him support. He used a raven to
feed Elijah. His real interest is in the spiritual fruit that comes to their lives when they exercise giving.
When they give, they put an investment in the credit side of the ledger. In effect he says, "I am bent
on the development of your generosity. The Divine Accountant will
keep good records of your account. He will say, "Well done, thou good and
faithful servant." What a difference from some methods of fund raising today! Paul says, "I am glad
to get your gift, not for what it does for me, but for what it does for you. I want fruit to abound to
your account."
18. I have received full payment and even more; I am amply
supplied, now that I have received from Epaphroditus the
gifts you sent. They are a fragrant offering, an acceptable
sacrifice, pleasing to God.
Amplified: But I have [your full payment] and more; I have everything I need and am amply
supplied, now that I have received from Epaphroditus the gifts you sent me. [They are the] fragrant
odor of an offering and sacrifice which God welcomes and in which He delights.
Lightfoot: For myself, I have now enough of all things. The presents which you sent by Epaphroditus
have fully supplied my needs. I welcome them, as the sweet savor of a burnt-offering, as a sacrifice
accepted by and well-pleasing to God.
Phillips: Now I have everything I want - in fact I am rich. Yes, I am quite content, thanks to your gifts
received through Epaphroditus. Your generosity is like a lovely fragrance, a sacrifice that pleases the
very heart of God.
1. Wuest in his Greek studies explains it this way... “And now Paul signs a receipt for the gift they
sent him, possibly a bit of apostolic humor. The words “I have” are a rubber-stamp of the first
century for, “I give you a receipt for what you sent me,” or “I have received in full.” My
paraphrasing is this, “You have no debt to me, for you are all paid up, and even overpaid, and now it
is time for you to start getting the payments, for they have been like the sweet smelling sacrifices that
so pleased God that he rewards them with gifts.

123. 2. Wuest also comments on the ample supply of Paul, and the word that means abound. He wrote,
“The word “abound” (NASB = "abundance") in the Greek speaks of that which exists in superfluity.
The Philippian gift must have been generous, and Epaphroditus must have been loaded down. What a
demonstration of the work of the Holy Spirit is seen in this act of generosity on the part of these
former pagans, performed for one who in origin, training, and religion had been and in some ways
was still so different from them, different in a sense which would naturally militate against Paul,
Gentiles of the proudest and most exclusive race of antiquity, the intelligentsia of the world, loving
one who belonged to a race that was looked down upon and despised.”
3. Commenting on the fragrant offering, preceptaustin says, “Have you ever pondered that your
giving to the work of Jehovah as motivated by His Spirit produces a soothing aroma before His
throne in heaven? Does this precious word picture not cause you to desire to be given more
opportunities to give to Him and His people and His supernatural Kingdom work?! What an
awesome God we serve that we as redeemed sinners (who are now saints) are given the holy privilege
of offering up acceptable sacrifices to the incomprehensible God.” We read in Eph. 5:2, “walk in love,
just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a
fragrant aroma. (Ephesians 5:2)
4. Vine commenting on an odor of a sweet smell writes that... “The offerings of believers, such as the
gifts of the church at Philippi to Paul, ascend to God as an odor of a sweet smell, in the savor of the
sacrifice of Christ (though they have nothing to do with the removal of guilt as His expiatory offering
had), and this is suggested by the fact of the identical terms in Ephesians 5:2 and Philippians 4:18.
The free-will character of the offerings is common to both. The gifts of believers are as the fragrance
of incense in their acceptance with God. (Vine, W. Collected writings of W. E. Vine. Nashville:
Thomas Nelson)
5. Preceptaustin site had these excellent comments on the sacrificial nature of the gifts to Paul.
“Sacrifice (thusia from thúo = to sacrifice) is literally that which is offered as a sacrifice. Here thusia
is used metaphorically to describe their service of giving. It was a sacrifice to God and since they were
financially poor, it was given "sacrificially"!
In the Old Testament there were two types of sacrifices, the first offered to deal with sin and the
broken fellowship that resulted from the sin. The sacrificial blood was a picture of the bridging of the
gap between the giver and God (although OT sacrifices for sin only covered over for a time, whereas
Christ's sacrifice effectively and permanently removed all guilt of sin for those who believe in Him).
The second type of OT sacrifice was presented to God as an act of worship, the presenter having had
his sins covered over by the blood of the sin offering, which resulted in his hearts being full of
thanksgiving and praise to God which was reflected in the offering. It is this second type of "sacrifice"
for which Paul is commending the Philippians. The writer of Hebrews has a parallel passage writing
that...Through Him (Christ, our Great High Priest) then, let us continually offer up a sacrifice of
praise to God, that is, the fruit of lips that give thanks to His Name. And do not neglect doing good
and sharing (which is exactly what the saints at Philippi had done!); for with such sacrifices God is
pleased. (Hebrews 13:15-16)
6. If you please God by your actions, you can count on it that God will please you, and sacrificial
giving is one of the sure ways to please God. The KJV Commentary adds that...The Philippians’
stewardship was a barometer of their spiritual condition. One can give without loving, but he cannot

124. love without giving. Love takes the stew out of stewardship. The love gift pleased God, relieved Paul,
and enriched the Philippians.)
7. Dwight Pentecost has a practical summation of Philippians 4:14-18 writing that...We are
responsible before God for the use of every material thing that God puts into our hands. We are not
only responsible for the surplus, we are responsible for every penny. Our material goods are to be
used under the control of the Spirit of God, so that the saints’ needs might be met, and the servants’
needs might be met, and God might be satisfied as we give sacrifices acceptable and well-pleasing to
God. I trust that God may give such an attitude toward the material things He has given to us, that we
shall no longer divide them into “His” and “ours” but recognize that they all belong to Him and that
we are stewards of what He has entrusted to us, so that we might use them to the glory of His name.”
(Pentecost, J. D. The Joy of Living: A Study of Philippians. Kregel Publications)
8. Grant Richison wrote, “ The gift also impacts God. It was a "sweet-smelling aroma" to God. "A
sweet-smelling aroma, an acceptable sacrifice" is Old Testament language taken from the Levitical
offerings (Ex 29:18; Ezek 10:41; Gen 8:21; Lev1:9,13,17; 2:12).. Their gift smells sweet to God. It has
the fragrance of perfume to God. This is an offering that pleases God.” “ "Sweet-smelling aroma"
is also used of Christ's offering up of himself upon the altar of the cross, "And walk in love, as Christ
also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling
aroma" (Eph. 5:2). “ The sacrifice of giving pleases God. The words "well pleasing" are used in
Hebrews 13:15,16 regarding the sacrifices as here, "Therefore by Him let us continually offer the
sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name (this is a verbal
sacrifice). But do not forget to do good and to share (give money), for with such sacrifices God is well
pleased."
19. And my God will meet all your needs according to his
glorious riches in Christ Jesus.
Amplified: And my God will liberally supply (fill to the full) your every need according to His riches
in glory in Christ Jesus.
Lightfoot: And I am confident that God on my behalf will recompense you and supply all your wants
with the wealth which he only can command, in the kingdom of his glory, in Christ Jesus.
NLT: And this same God who takes care of me will supply all your needs from his glorious riches,
which have been given to us in Christ Jesus.
1. Paul is assuring them that their generosity will be rewarded, for they have met his needs in
obedience to the leading of the Spirit of God, and that same Spirit will see that they have their needs
met as well. There is no lack of resources in the glorious riches of Christ, and so they can be confident
that there will always be enough to meet their every need. Give and it shall be given unto you is the
positive view that Paul preaches, and these people were the best givers we know of in all of the New

125. Testament churches.
2. F B Meyer notes that “Give and Receive...is a constant law of God's world. "Give, and it shall be
given unto you: good measure, pressed down, shaken together, running over, shall be given into your
bosom. For with what measure ye mete, it shall be measured to you again." Lend your boat for a
whole afternoon to Christ that it may be His floating pulpit, and He will return it to you laden with
fish. Place your upper room at His disposal for a single meal, and He will fill it and the whole house
with the Holy Spirit of Pentecost. Place in His hands your barley loaves and fish, and He will not only
satisfy your hunger, but add twelve baskets full of fragments. The Philippians sent three or four
presents to a suffering and much needing servant of God, and from that moment they might reckon
that every need of theirs would be supplied. Such small acts on our part are recompensed with such
vast returns. We scratch the surface of the soil and insert our few little seeds, and within a few months
the acreage is covered by a prolific harvest in which a hundredfold is given for every grain which we
seemed to throw away.
3. Commenting on the phrase "my God" Eadie writes that “..my God, so honored and so pleased
with your gift to me, will supply all your need. I who receive your contribution can only thank you,
but my God Who accepts the sacrifice will nobly reward you. You have supplied one element of my
need, but my God will supply every need of yours...The apostle uses the simple future (tense), as if
he pledged himself for God; for he felt most assured, that God as his God would act as he promised
in His name.” Vine adds, “the possessive pronoun (my) here suggests that while he could not do all
that he would like to do for these, who had ministered on his behalf, his God would see to it." Paul
could not repay the Philippians, but God could and would. “You gave out of your poverty, but God
will supply your needs out of His riches in glory!”
4. Barnes paraphrases this verse as, "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." Someone added, “Note that Paul says the
promise is to meet needs not their "greeds" and all of their wishes, wants, or whims.”
5.This assurance of the divine supply of the Philippians' needs implies that they had given so liberally
that they actually left themselves in some real "need." (Expositor's) Dwight Pentecost offers an
important caveat writing that...The promise that, “My God shall supply all your need.” presupposes
obedience. To claim the fulfillment of the promise without giving obedience to God is presumptuous.
It shows a lack of faith...The Philippians were obedient. They were obedient to the Gospel, they were
obedient to the demands of love for the apostle, and they were obedient in their obligation to God’s
servant. Because of their obedience the apostle can say categorically to them, “I realize that in your
poverty you gave and that you are reduced to dire want, but my God shall supply your needs because
they arose out of obedience.” It is foolish to think you can squander what God has given you on
yourself and then expect Him to step in and meet your need.”
6. Paul stressed God’s generosity in supplying the needs of believers in his letter to the Corinthians.
He wrote, "God is able to make all grace abound to you, that always having all sufficiency in
everything, you may have an abundance for every good deed as it is written, "HE SCATTERED
ABROAD, HE GAVE TO THE POOR, HIS RIGHTEOUSNESS ABIDES FOREVER." Now He
who supplies seed to the sower and bread for food, will supply and multiply your seed for sowing

126. and increase the harvest of your righteousness, you will be enriched in everything for all liberality,
which through us is producing thanksgiving to God." (2Cor 9:8-11)
7. Preceptaustin sites texts that show it is a principle of Scripture that givers will be given to.
Solomon exhorts us to "Honor the LORD from your wealth, and from the first of all your produce,
so your barns will be filled with plenty, and your vats will overflow with new wine." (Pr 3:9,10) And
again he says "There is one who scatters, yet increases all the more, and there is one who withholds
what is justly due, but it results only in want. The generous man will be prosperous, and he who
waters will himself be watered." (Pr 11:24,25)
Although in context God was speaking to Israel in the following verse, the principle applies that God's
people have the responsibility to support the work of God, rather than to heap luxuries on themselves.
Thus God tells Israel to "Bring the whole tithe into the storehouse, so that there may be food in My
house, and test Me now in this," says the LORD of hosts, "if I will not open for you the windows of
heaven, and pour out for you a blessing until it overflows." (Mal 3:10) In the New Testament we read,
“Luke 6:38, Give, and it will be given to you: good measure, pressed down, shaken together, and
running over will be put into your bosom. For with the same measure that you use, it will be
measured back to you.”
8. Calvin writes that the saints at Philippi “had...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.”
9. F B Meyer cautions that “we must distinguish between our needs and our desires. It is possible to
want a good many things which we do not need. We often want things which it would injure us
greatly to have. Paul wanted to be delivered from his thorn, but his real need was for more grace. We
want a great many things which it is not possible for our Heavenly Father to give us, except to the
great detriment of our best life. There is no promise that God shall supply all our desires or wishes,
there is a certainty that He will fulfill all our need. Some may read these words whose needs are
clamant (crying, beseeching), the need for guidance, for help against temptation, for the quickening of
languishing devotional life, the need for daily bread or employment. Let all such take this to their
heart for their comfort that God will supply all their need.”
9B. F B Meyer in another place wrote this great illustration, “God refuses to be in debt to any man.
He takes into His exchequer the accounts of all outlay made by His stewards for the relief of need
and distress, and He repays with interest. When the Good Samaritan was leaving the village inn, on
the morning after the memorable rescue of the wounded traveller, he said to the host, "Take care of
him, and what thou spendest more, when I come again, I will repay." Evidently, he was well-known
on the road, he had often been at that inn before, and had established his character by honorable
and generous treatment. They knew that his word was his bond, and that whatever was expended in
reason would secure an ungrudging repayment. And if this be true of man how much more of God.
He hands over to us cases in which He is deeply interested, saying as He does so, "Take care of
these, expend what is necessary, and I will repay." May we not reckon on God for this? According
to our faith it will be to us.”
10. Spurgeon wrote, “His riches in glory”... means not only the riches of what He has done, but the
riches of what He could do; for if He has made hosts of worlds, He could make as many myriads

127. more, and then have but begun. The possibilities of God omnipotent, who shall reckon? But the Lord
shall supply all your need according to such glorious possibilities. When a great king gives according
to his riches, then he does not measure out stinted alms to beggars, but he gives like a king, as we say;
and if it be some grand festival day, and the king is in his state array, his largesse is on a noble scale.
Now, when God is in His glory, bethink you, if you can, what must be the largesse that He
distributes,-what the treasures that He brings forth for His own beloved! Now, “according to His
riches in glory,” He will supply all your needs. After that, dare you despond? O soul, what insanity is
unbelief? What flagrant blasphemy is doubt of the love of God! He must bless us; and, blessed by
Him, we must be blest indeed. If He is to supply our needs “according to His riches in glory,” they will
be supplied to the full. (Amen!)
10B. Spurgeon goes on, “PAUL’S God is our God, and He will supply all our need. Paul felt sure of
this in reference to the Philippians, and we feel sure of it as to ourselves. God will do it, for it is like
Him: He loves us, He delights to bless us, and it will glorify Him to do so. His pity, His power, His
love, His faithfulness, all work together that we be not famished. What a measure doth the Lord go
by: “According to his riches in glory by Christ Jesus.” The riches of His grace are large, but what
shall we say of the riches of His glory? His “riches of glory by Christ Jesus,” who shall form an
estimate of this? According to this immeasurable measure will God fill up the immense abyss of our
necessities. He makes the Lord Jesus the receptacle and the channel of His fullness, and then He
imparts to us His wealth of love in its highest form. Hallelujah! The writer knows what it is to be tried
in the work of the Lord. Fidelity has been recompensed with anger, and liberal givers have stopped
their subscriptions. But he whom they sought to oppress has not been one penny the poorer; nay,
rather he has been the richer, for this promise has been true, “My God shall supply all our need.”
God’s supplies are surer than any bank.” (Faith's Checkbook)
11. The Greek word for riches is plutus, and this word has an interesting origin. “In Greek Plutus was
the god of riches. Liddell-Scott records secular uses of ploutos as referring to treasures of gold, silver,
the "riches" of the earth. Our English word plutocrat means one who rules because of his wealth. In
Greek the word is connected to pleroma, the word for "fullness" so that a rich person is one who is
"full of money or property." The reality is that it is the God of the Bible who is the God of riches, and
he is the one who supplies our needs out of his infinite resources.
12. Vine writes regarding "according to His riches in glory"...that is, in accordance with His infinite
and exhaustless fullness. This fullness is in the heavenly sphere, where His attributes and power are in
unceasing manifestation, as emanating from His own person. This glory shines into the hearts and
lives of His people, expressing to and in them all that centers in Himself.”
13. Preceptaustin quotes, “In Christ Jesus, God gives enough grace to meet whatever we face. Our
needs can never exhaust His supply for Paul explains in Colossians that in Christ "are hidden all the
treasures of wisdom and knowledge." Williams (in Student's Commentary) calls Philippians 4:19 a
note drawn upon the bank of faith:
My God—the name of the Banker.
Shall supply—the promise to pay.
All your need—the value of the note.
According to His riches—the capital of the bank.
In glory—the address of the bank.
By Christ Jesus—the signature at the foot, without which the note is worthless.

128. 14. The stress of this verse is on Jesus as the supporter out of his infinite resources. He is the
ultimate giver. Preceptaustin comments, “If we put our trust for our well-being in a person, any
person, we are putting it in the wrong place. Ultimately, our faith must be in God. To transfer that
trust to a spouse or pastor or child is to put it where we will be disappointed. In his book The
Business of Heaven, C. S. Lewis wrote, “At first it is natural for a baby to take its mother's milk
without knowing its mother. It is equally natural for us to see the man who helps us without seeing
Christ behind him. But we must not remain babies. We must go on to recognize the real Giver. It is
madness not to. Because, if we do not, we shall be relying on human beings. And that is going to let
us down. The best of them will make mistakes; all of them will die. We must be thankful to all the
people who helped us. We must honor and love them. But never, never pin your whole faith on any
human being.”The author of Psalm 146 said not to trust in mortal men--even princes. Instead, he
wrote, "Happy is he who has the God of Jacob for his help, whose hope is in the Lord his God"
If God sees the sparrow's fall,
Paints the lilies, short and tall,
Gives the skies their azure hue,
Will He not then care for you? --Anon.
20. To our God and Father be glory for ever and ever. Amen.
Amplified: To our God and Father be glory forever and ever (through the endless eternities of the
eternities). Amen (so be it).
Phillips: And may glory be to our God and our Father for ever and ever, amen!
1. Before he said my God, and now says our God. He is a personal God we know personally in
knowing Christ, but he is also the God of all believers, for all are brothers and sisters in this one
amazing family of saints, who are called out of the world to be a unique people of God, just as Israel
was in the Old Testament. Now the family of God includes Gentiles as well as Jews.
2. Henry wrote, “It is a great condescension and favor in God to own the relation of Father to sinners,
and allow us to say to him, Our Father; and it is a title peculiar to the gospel dispensation. It is also a
great privilege and encouragement to us to consider him as our Father, as one so nearly related and
who bears so tender an affection towards us. We should look upon God, under all our weaknesses and
fears, not as a tyrant or an enemy, but as a Father, who is disposed to pity us and help us.”
3. Expositor's says “Small wonder that Paul closes this beautiful passage with a doxology. The glory
of God's providential care must always be recognized by his children. Even the eternal ages yet to
come will not be sufficient to exhaust the praises that belong to Him.” Eadie adds, “To God, even our
Father, the kind and liberal supplier of every want to every child, be eternal glory ascribed. The
ascription of praise is the language of spiritual instinct, which cannot be repressed. Let the child

129. realize its relation to the Father who feeds it, clothes it, and keeps it in life, who enlightens and guides
it, pardons and purifies it, strengthens and upholds it, and all this in Christ Jesus, and it cannot but in
its glowing consciousness cry out—“Now to God and our Father be the glory for ever.” The Amen is a
fitting conclusion. As the lips shut themselves, the heart surveys again the facts and the grounds of
praise, and adds—So be it.”
4. Maclaren, “As this doxology is the last word
of this whole letter, we may say that it gathers into one all that
precedes it. Our ascription of glory to God is the highest object of all
His self-manifestation, and should be the end of all our contemplations
of Him and of His acts. The faith that God does 'all for His glory' may
be and often has been so interpreted as to make his character repellent
and hideous, but in reality it is another way of saying that God is
love. He desires that all men should be gladdened and elevated by
knowing Him as He is. His glory is to give. That to which He has
committed the charge of interpreting Him to our dim eyes and disordered
natures is not the attributes of sovereign power, or creative wisdom, or
administrative providence, or any other elements which men lay hold of
in their conceptions of deity. When men make gods they make them in
their own image: when God reveals God, the emphasis is put on an
altogether different aspect of His nature. It is His self-communicating
and paternal love revealed to the heart of a son which will kindle the
highest aspiration of praise, and that fatherhood is not found in the
fact that God has made us, but in the higher fact that He has redeemed
us and has sent the spirit of His Son into our hearts. The doxology of
our text is a distinctively Christian doxology which Paul conceives can
only be uttered by lips which have learned to say 'Abba, Father,' 'and
have received the adoption of sons' through the eternal Son.”
Final Greetings
21. Greet all the saints in Christ Jesus. The brothers who are
with me send greetings.
Amplified: Remember me to every saint (every born-again believer) in Christ Jesus. The brethren
(my associates) who are with me greet you.
Phillips: Greetings to every true Christian, from me and all the brothers here with me.
1. Preceptaustin comments, “Greet (aspazomai) means to enfold in one's arms and so to welcome and
embrace another. Give each other a "holy hug" is the idea! Paul. Every (pas) means all without
exception. Paul was concerned for every saint in Christ Jesus, not just his close personal friends.
Little wonder that God used him so mightily. Saint (hagios) is in the singular which conveys Paul's
interest to each believer individually, and is an expression of personal affection. None is to be treated

130. differently from any other. In a church troubled by disunity the apostle does not single out any one
individual and does not "take sides". The familiar Pauline phrase in Christ Jesus emphasizes the
believer's union with Christ. The Philippians were holy (saints), not through any merit of their own,
but because they were in Christ Jesus.
2. Gill wrote, “..such as Timothy; see (Philippians 2:19) ; and Epaphras, Marcus, Aristarchus, Demas,
and Lucas; see (Philemon 1:23,24) ; he makes no mention of Peter anywhere, when he writes from
Rome or to it, which shows he was not there then, or a bishop of that place, as the Papists say.”
22. All the saints send you greetings, especially those who
belong to Caesar's household.
Amplified: All the saints (God’s consecrated ones here) wish to be remembered to you, especially
those of Caesar’s household.
Phillips: All the Christians here would like to send their best wishes, particularly those who belong to
the emperor's household.
1. Barclay wrote, “The letter comes to the end with greetings. In this final section there is one
intensely interesting phrase. Paul sends special greetings from the Christian brothers who are of
Caesar's household. It is important to understand this phrase rightly. It does not mean those who are
of Caesar's kith and kin. Caesar's household was the regular phrase for what we would call the
Imperial Civil Service; it had members all over the world. The palace officials, the secretaries, the
people who had charge of the imperial revenues, those who were responsible for the day-to-day
administration of the empire, all these were Caesar's household. It is of the greatest interest to note
that even as early as this Christianity had penetrated into the very center of the Roman government.
There is hardly any sentence which shows more how Christianity had infiltrated even into the highest
positions in the empire. It was to be another three hundred years before Christianity became the
religion of the empire, but already the first signs of the ultimate triumph of Christ were to be seen.
The crucified Galilaean carpenter had already begun to rule those who ruled the greatest empire in
the world.”
2. There was a church in Rome, and so there were many Christians who were aware of the church in
Philippi because of the testimony of Paul about them. They loved Paul, and they loved the church that
did so much to support him. They join Paul in sending greeting. Just why the saints in Caesar’s
household were especially greeting them is not recorded by Paul, but my guess is that they were so
grateful to the saints in Philippi because of their support of this man who brought the Gospel to them.
Without their support Paul may have been forced to go a different direction, and he would not have
ended up in Rome where they were by his preaching able to come into the kingdom of God. “Thank
God for you Philippians,” is what is being conveyed here. These people may never have known Christ
without their generous support of Paul.

131. 3. F. B. Meyer wrote, “"Especially them that are of Caesar's household." The great commentator
already referred to has shown that the household of Caesar was a term embracing a vast number of
persons, not only in Rome, but in the provinces, all of whom were either actual or former slaves of the
Emperor, and filled every possible description of office. There is every reason to believe that this term
included household slaves who were in immediate attendance upon the Emperor; soldiers who
through being attached to the prisoner had been constrained to hear the story of salvation, and
yielded to the claims of Jesus: and perhaps beyond, there was a still wider circle of senators and
knights, men of intellectual power and large wealth, who composed the Imperial retinue and court.
The household of Caesar was constituted by a vast concourse, many of whom were the agents of
murders, bitter cruelties, and licentious intrigues, but large numbers of whom were men of upright
character, who found it possible, amid such surroundings as those of Nero's palace, to be simple
followers of Jesus. It is as possible to be a Christian in a royal court as in a slum, in a fashionable
circle as amongst peasants and laborers, amongst rulers as amongst the poor and destitute. Character
may be independent of circumstances. Joseph may pursue his life of purity amid the corruption of
Egypt, and Daniel his life of prayer amid the idolatry of Babylon. Circumstances may differ; in some
cases they are more, whilst in others they are less favorable to the growth of Christian character, but
Christianity is indigenous to all climates, and will flourish on any soil. It is like the corn plant which
grows alike upon the alluvial soil of the Nile Delta, and the broad expanse of Western prairies.”
4. David Curtis, “Especially the Praetorian Guard. Paul said, "It has become evident to the whole
palace guard." The Praetorian Guard were the Imperial Guard of Rome. They had been instituted by
Augustus and were a body of ten thousand picked troops. Augustus had kept them dispersed
throughout Rome and the neighboring towns. Tiberius had concentrated them in Rome in a specially
built and fortified camp. Vitellius had increased their number to sixteen thousand. They served for
twelve, and later for sixteen years. At the close of their term they received the citizenship and a grant
of more than 250 pounds. Latter they became very nearly the Emperor's private bodyguard; and in
the end they became very much a problem. They were concentrated in Rome, and there came a time
when the Praetorian Guard became nothing less than king-makers; for inevitably it was their
nominee who was made Emperor every time, since they could impose their will by force, if need be,
upon the populace. They literally became the "king-makers." History tells us that there were
emperors that paid up to one-hundred thousand dollars per member of the Praetorian Guard for
their vote. They were a very wealthy, very influential group. To these high ranking individuals, Paul
was chained. It was to the Perfect of the Praetorian Guard, their commanding officer, that Paul was
handed over when he arrived in Rome…….. These guards were probably married. They went home
and told their wives what Paul had shared with them-- the gospel. And the wives would tell their
friends. They didn't have telephone or telegraph, but they had tele-a-woman. This was headline news.
Ted Kopel would have had some of the Praetorian Guard on Nightline. All of Rome heard why Paul
was in prison. They took note of his patience, gentleness, courage, and unswerving loyalty to inner
conviction. They listened to him as he talked to friends who came to visit him, or to his secretary, to
whom he dictated letters. They were chained to him and watched him pray. What an impact he must
have made on their lives. A joyful prisoner waiting for a decision on his life.”

132. 23. The grace of the Lord Jesus Christ be with your spirit.
Amen.
Amplified: The grace (spiritual favor and blessing) of the Lord Jesus Christ (the Anointed One) be
with your spirit. Amen (so be it)
Wuest: The grace of the Lord Jesus Christ be with your spirit, with all of you in this respect
individually
1. Preceptaustin comments are, “Paul begins his letter with grace (charis), and fittingly concludes it
with this same rich word. Note that this passage is in its essence a prayer. Paul is praying that the
Lord's grace (His transforming, energizing enablement or power to live the supernatural, abundant
life for His glory be with them all. Is this not a prayer we should pray for all the saints in Christ
Jesus? Henry paraphrases it, “the free favor and good will of Christ be your portion and happiness.”
Eadie adds that, “In parting from his readers, he wishes them to possess the grace of the Lord Jesus;
that grace which blesses and cheers, which strengthens and consoles, and at last ripens into glory.”
2. F. B. Meyer wrote, “It is impossible to define all that is meant by this comprehensive prayer.
Illumination for the soul, love for the heart, strength for the mind, purity for the character, help in
every time of need, direction in all perplexity and difficulty--all these are included in the word grace.
It was impossible for the Apostle to know in detail all that his friends might be passing through amid
the temptations and perils of Philippi, but he wished that always and everywhere they might be
conscious that the grace of the Lord Jesus beset them behind and before, encompassed their going out
and coming in, enwrapped them in their lying down and rising up, canopied them with skies opening
God ward, and was their shield and their exceeding great reward.”
3. "The grace of our Lord Jesus Christ be with you all. Amen." Paul closed this letter of personal
thanks to the Philippian church with a short but sublime benediction. He desired the grace of the
Lord Jesus Christ to be with all of the believers. This prayer was for them to know divine favor,
enriching the most noble elements of their nature with choicest blessings. It is important that the
grace of God not only be around us, but that it be with us at all times. Paul has once again shown the
character of his love for the church at Philippi. No greater favor can be shown than for God's grace to
abound daily in each of our lives.” Author unknown
4. And so the letter ends: "The grace of the Lord Jesus Christ be with your spirit." “The Philippians
had sent their gifts to Paul. He had only one gift to send to them--his blessing. But what greater gift
can we give to any man than to remember him in our prayers?”
5. Intervarsity Press, “This passage thus belongs to several such doxologies in the Pauline corpus,
which come at varied moments and reflect Paul's true theological orientation. The amen with which
they conclude, taken over by Christians from the Jewish synagogue, is the last word, our "so be it,"
not only to the doxology itself but especially to the ultimate eschatological words, for ever and ever.
This is our way of acknowledging that "glory to God for ever and ever" is the way it is and ever will
be world without end, no matter what we do. So let us, God's people in all times and climes, join the
chorus.”