2 I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord.
3 Yes, I beg you also, true partner, help these women, for they labored with me in the Good News with Clement also, and the rest of my fellow workers, whose names are in the book of life.
4 Rejoice in the Lord always! Again I will say, “Rejoice!”
5 Let your gentleness be known to all men. The Lord is at hand.
6 In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God.
7 And the peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus.
8 Finally, brothers, whatever things are true, whatever things are honorable, 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 worthy of praise, think about these things.
9 Do the things which you learned, received, heard, and saw in me, and the God of peace will be with you.
10 But I rejoice in the Lord greatly that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity.
11 Not that I speak because of lack, for I have learned in whatever state I am, to be content in it.
12 I know how to be humbled, and I also know how to abound. In any and all circumstances I have learned the secret both to be filled and to be hungry, both to abound and to be in need.
13 I can do all things through Christ who strengthens me.
14 However you did well that you shared in my affliction.
15 You yourselves also know, you Philippians, that in the beginning of the Good News, when I departed from Macedonia, no assembly shared with me in the matter of giving and receiving but you only.
16 For even in Thessalonica you sent once and again to my need.
17 Not that I seek for the gift, but I seek for the fruit that increases to your account.
18 But I have all things and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.
19 My God will supply every need of yours according to his riches in glory in Christ Jesus.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 4:2–3Seest thou how great a testimony he beareth to their virtue? … These women seem to me to be the chief of the Church which was there, and he commendeth them to some notable man whom he calls his "yokefellow," … "Labored with me." What sayest thou? Did women labor with thee? Yes, he answereth, they too contributed no small portion. Although many were they who wrought together with him, yet these women also acted with him amongst the many. The Churches then were no little edified, for many good ends are gained where they who are approved, be they men, or be they women, enjoy from the rest such honor. For in the first place the rest were led on to a like zeal; in the second place, they also gained by the respect shown; and thirdly, they made those very persons more zealous and earnest.
Seest thou how great a testimony he beareth to their virtue? … These women seem to me to be the chief of the Church which was there, and he commendeth them to some notable man whom he calls his "yokefellow," … "Labored with me." What sayest thou? Did women labor with thee? Yes, he answereth, they too contributed no small portion. Although many were they who wrought together with him, yet these women also acted with him amongst the many. The Churches then were no little edified, for many good ends are gained where they who are approved, be they men, or be they women, enjoy from the rest such honor. For in the first place the rest were led on to a like zeal; in the second place, they also gained by the respect shown; and thirdly, they made those very persons more zealous and earnest.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 13; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 4:4–7"Alway; again I will say, Rejoice." These are the words of one who brings comfort; as, for example, he who is in God rejoiceth alway. Yea though he be afflicted, yea whatever he may suffer, such a man alway rejoiceth. … Do they plot against you, and threaten you? "In nothing be anxious." The judgment is already at hand, when these things shall be reversed. … There is this for one consolation, "the Lord is at hand." And again, "I will be with you alway, even unto the end of the world." … Behold another consolation, a medicine which healeth grief, and distress, and all that is painful. And what is this? Prayer, thanksgiving in all things. And so He wills that our prayers should not simply be requests, but thanksgivings too for what we have. For how should he ask for future things, who is not thankful for the past? … "The peace of God" which He hath wrought toward men, surpasseth all understanding. For who could have expected, who could have hoped, that such good things would have come?
"Alway; again I will say, Rejoice." These are the words of one who brings comfort; as, for example, he who is in God rejoiceth alway. Yea though he be afflicted, yea whatever he may suffer, such a man alway rejoiceth. … Do they plot against you, and threaten you? "In nothing be anxious." The judgment is already at hand, when these things shall be reversed. … There is this for one consolation, "the Lord is at hand." And again, "I will be with you alway, even unto the end of the world." … Behold another consolation, a medicine which healeth grief, and distress, and all that is painful. And what is this? Prayer, thanksgiving in all things. And so He wills that our prayers should not simply be requests, but thanksgivings too for what we have. For how should he ask for future things, who is not thankful for the past? … "The peace of God" which He hath wrought toward men, surpasseth all understanding. For who could have expected, who could have hoped, that such good things would have come?
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 14; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 4:11–13"For I have learnt," saith he, "in whatsoever state I am, therein to be content." Wherefore, this is an object of discipline, and exercise, and care, for it is not easy of attainment, but very difficult, and a new thing. … "But, says one, there is no need of wisdom or of virtue in order to abound." There is great need of virtue, not less than in the other case. For as want inclines us to do many evil things, so too doth plenty. … But Paul did not so, for what he received he consumed on others, and emptied himself for them. … "In everything," saith he, "and in all things I have learned the secret," i.e. I have had experience of all things in this long time, and these things have all succeeded with me. But since boasting might seem to have a place here, see how quickly he checks up, and says, "I can do all things in Christ that strengtheneth me." The success is not mine own, but His who has given me strength.
"For I have learnt," saith he, "in whatsoever state I am, therein to be content." Wherefore, this is an object of discipline, and exercise, and care, for it is not easy of attainment, but very difficult, and a new thing. … "But, says one, there is no need of wisdom or of virtue in order to abound." There is great need of virtue, not less than in the other case. For as want inclines us to do many evil things, so too doth plenty. … But Paul did not so, for what he received he consumed on others, and emptied himself for them. … "In everything," saith he, "and in all things I have learned the secret," i.e. I have had experience of all things in this long time, and these things have all succeeded with me. But since boasting might seem to have a place here, see how quickly he checks up, and says, "I can do all things in Christ that strengtheneth me." The success is not mine own, but His who has given me strength.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 15; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Philippians 4:2–3It 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 … and, on the other hand, there would be great danger attendant on their disagreement, he stirs them up particularly to concord. … whenever he speaks of agreement, he adds also the bond of it--in the Lord. … nothing is so disjoined, but that it ought to be reunited in Christ.
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 … and, on the other hand, there would be great danger attendant on their disagreement, he stirs them up particularly to concord. … whenever he speaks of agreement, he adds also the bond of it--in the Lord. … nothing is so disjoined, but that it ought to be reunited in Christ.
John Calvin, Commentaries, on 4:1–3; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Philippians 4:5–7In fine, the man that is in possession of this truth, that God is present with him, has what he may rest upon with security. 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 … For we are not made of iron, … so as not to be shaken by temptations. But this is our consolation, this is our solace -- to deposit, or (to speak with greater propriety) to disburden in the bosom of God everything that harasses us. … It is on good grounds, also, that he speaks of it as surpassing all understanding or perception, for 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
In fine, the man that is in possession of this truth, that God is present with him, has what he may rest upon with security. 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 … For we are not made of iron, … so as not to be shaken by temptations. But this is our consolation, this is our solace -- to deposit, or (to speak with greater propriety) to disburden in the bosom of God everything that harasses us. … It is on good grounds, also, that he speaks of it as surpassing all understanding or perception, for 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
John Calvin, Commentaries, on 4:4–9; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Philippians 4:18–19It was more acceptable to God as it was the fruit of their grace than it was to Paul as it was the supply of his want. With such sacrifices God is well pleased, Heb 13:16. … He does as it were draw a bill upon the exchequer in heaven, and leaves it to God to make them amends for the kindness they had shown him. "He shall do it, not only as your God, but as my God, who takes what is done to me as done to himself. You supplied my needs, according to your poverty; and he shall supply yours, according to his riches." But still it is by Christ Jesus; through him we have grace to do that which is good, and through him we must expect the reward of it.
It was more acceptable to God as it was the fruit of their grace than it was to Paul as it was the supply of his want. With such sacrifices God is well pleased, Heb 13:16. … He does as it were draw a bill upon the exchequer in heaven, and leaves it to God to make them amends for the kindness they had shown him. "He shall do it, not only as your God, but as my God, who takes what is done to me as done to himself. You supplied my needs, according to your poverty; and he shall supply yours, according to his riches." But still it is by Christ Jesus; through him we have grace to do that which is good, and through him we must expect the reward of it.
Matthew Henry, Commentary on the Whole Bible, on 4:10–19; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Philippians 4:8–9Finally - To sum up all. Whatsoever things are true - Here are eight particulars placed in two fourfold rows; the former containing their duty; the latter, the commendation of it. The first word in the former row answers the first in the latter; the second word, the second and so on. True - In speech. Honest - In action. Just - With regard to others. Pure - With regard to yourselves. Lovely - And what more lovely than truth? Of good report - As is honesty, even where it is not practised. If there be any virtue - And all virtues are contained in justice. If there be any praise - In those things which relate rather to ourselves than to our neighbour. Think on these things - That ye may both practise them yourselves, and recommend them to others. … These do, and the God of peace shall be with you - Not only the peace of God, but God himself, the fountain of peace.
Finally - To sum up all. Whatsoever things are true - Here are eight particulars placed in two fourfold rows; the former containing their duty; the latter, the commendation of it. The first word in the former row answers the first in the latter; the second word, the second and so on. True - In speech. Honest - In action. Just - With regard to others. Pure - With regard to yourselves. Lovely - And what more lovely than truth? Of good report - As is honesty, even where it is not practised. If there be any virtue - And all virtues are contained in justice. If there be any praise - In those things which relate rather to ourselves than to our neighbour. Think on these things - That ye may both practise them yourselves, and recommend them to others. … These do, and the God of peace shall be with you - Not only the peace of God, but God himself, the fountain of peace.
John Wesley, Explanatory Notes upon the New Testament, on 4:8 and 4:9; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Philippians 4:11–13I have learned--The I in Greek is emphatical. I leave it to others if they will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence (Heb 5:8), to be content in every state. … I can do all things--Greek, "I have strength for all things"; not merely "how to be abased and how to abound." After special instances he declares his universal power--how triumphantly, yet how humbly! … through Christ which strengtheneth me--The oldest manuscripts omit "Christ"; then translate, "In Him who giveth me power," that is, by virtue of my living union and identification with Him, who is my strength (Gal 2:20).
I have learned--The I in Greek is emphatical. I leave it to others if they will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence (Heb 5:8), to be content in every state. … I can do all things--Greek, "I have strength for all things"; not merely "how to be abased and how to abound." After special instances he declares his universal power--how triumphantly, yet how humbly! … through Christ which strengtheneth me--The oldest manuscripts omit "Christ"; then translate, "In Him who giveth me power," that is, by virtue of my living union and identification with Him, who is my strength (Gal 2:20).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 4:11 and 4:13; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Philippians 4
Philippians 4:2–19, World English Bible
Philippians 4 in the Bible · Told in the Story: Chapter 32, Joy in Chains
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 4:2–3Seest thou how great a testimony he beareth to their virtue? … These women seem to me to be the chief of the Church which was there, and he commendeth them to some notable man whom he calls his "yokefellow," … "Labored with me." What sayest thou? Did women labor with thee? Yes, he answereth, they too contributed no small portion. Although many were they who wrought together with him, yet these women also acted with him amongst the many. The Churches then were no little edified, for many good ends are gained where they who are approved, be they men, or be they women, enjoy from the rest such honor. For in the first place the rest were led on to a like zeal; in the second place, they also gained by the respect shown; and thirdly, they made those very persons more zealous and earnest.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 13; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 4:4–7"Alway; again I will say, Rejoice." These are the words of one who brings comfort; as, for example, he who is in God rejoiceth alway. Yea though he be afflicted, yea whatever he may suffer, such a man alway rejoiceth. … Do they plot against you, and threaten you? "In nothing be anxious." The judgment is already at hand, when these things shall be reversed. … There is this for one consolation, "the Lord is at hand." And again, "I will be with you alway, even unto the end of the world." … Behold another consolation, a medicine which healeth grief, and distress, and all that is painful. And what is this? Prayer, thanksgiving in all things. And so He wills that our prayers should not simply be requests, but thanksgivings too for what we have. For how should he ask for future things, who is not thankful for the past? … "The peace of God" which He hath wrought toward men, surpasseth all understanding. For who could have expected, who could have hoped, that such good things would have come?
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 14; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 4:11–13"For I have learnt," saith he, "in whatsoever state I am, therein to be content." Wherefore, this is an object of discipline, and exercise, and care, for it is not easy of attainment, but very difficult, and a new thing. … "But, says one, there is no need of wisdom or of virtue in order to abound." There is great need of virtue, not less than in the other case. For as want inclines us to do many evil things, so too doth plenty. … But Paul did not so, for what he received he consumed on others, and emptied himself for them. … "In everything," saith he, "and in all things I have learned the secret," i.e. I have had experience of all things in this long time, and these things have all succeeded with me. But since boasting might seem to have a place here, see how quickly he checks up, and says, "I can do all things in Christ that strengtheneth me." The success is not mine own, but His who has given me strength.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 15; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Philippians 4:2–3It 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 … and, on the other hand, there would be great danger attendant on their disagreement, he stirs them up particularly to concord. … whenever he speaks of agreement, he adds also the bond of it--in the Lord. … nothing is so disjoined, but that it ought to be reunited in Christ.
John Calvin, Commentaries, on 4:1–3; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Philippians 4:5–7In fine, the man that is in possession of this truth, that God is present with him, has what he may rest upon with security. 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 … For we are not made of iron, … so as not to be shaken by temptations. But this is our consolation, this is our solace -- to deposit, or (to speak with greater propriety) to disburden in the bosom of God everything that harasses us. … It is on good grounds, also, that he speaks of it as surpassing all understanding or perception, for 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
John Calvin, Commentaries, on 4:4–9; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Philippians 4:18–19It was more acceptable to God as it was the fruit of their grace than it was to Paul as it was the supply of his want. With such sacrifices God is well pleased, Heb 13:16. … He does as it were draw a bill upon the exchequer in heaven, and leaves it to God to make them amends for the kindness they had shown him. "He shall do it, not only as your God, but as my God, who takes what is done to me as done to himself. You supplied my needs, according to your poverty; and he shall supply yours, according to his riches." But still it is by Christ Jesus; through him we have grace to do that which is good, and through him we must expect the reward of it.
Matthew Henry, Commentary on the Whole Bible, on 4:10–19; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Philippians 4:8–9Finally - To sum up all. Whatsoever things are true - Here are eight particulars placed in two fourfold rows; the former containing their duty; the latter, the commendation of it. The first word in the former row answers the first in the latter; the second word, the second and so on. True - In speech. Honest - In action. Just - With regard to others. Pure - With regard to yourselves. Lovely - And what more lovely than truth? Of good report - As is honesty, even where it is not practised. If there be any virtue - And all virtues are contained in justice. If there be any praise - In those things which relate rather to ourselves than to our neighbour. Think on these things - That ye may both practise them yourselves, and recommend them to others. … These do, and the God of peace shall be with you - Not only the peace of God, but God himself, the fountain of peace.
John Wesley, Explanatory Notes upon the New Testament, on 4:8 and 4:9; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Philippians 4:11–13I have learned--The I in Greek is emphatical. I leave it to others if they will, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence (Heb 5:8), to be content in every state. … I can do all things--Greek, "I have strength for all things"; not merely "how to be abased and how to abound." After special instances he declares his universal power--how triumphantly, yet how humbly! … through Christ which strengtheneth me--The oldest manuscripts omit "Christ"; then translate, "In Him who giveth me power," that is, by virtue of my living union and identification with Him, who is my strength (Gal 2:20).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 4:11 and 4:13; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.