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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Exhortations to several Christian duties, as stedfastness, unanimity, joy, &c., ver. 1-9. The apostle's grateful acknowledgments of the Philippians' kindness to him, with expressions of his own content, and desire of their good, ver. 10-19. He concludes the epistle with praise, salutations, and blessing, ver. 20-23.
Adam Clarke: Commentary on the Bible - 1831
The apostle exhorts them to stand fast in the Lord, Phi 4:1. And beseeches Euodias and Syntyche to be of one mind in Divine things, Phi 4:2. And requests his true yokefellow to help them to a good understanding, Phi 4:3. Gives them directions concerning their temper and frame of mind, Phi 4:4-7. And how to act in all respects as becomes the purity and excellence of the Gospel, as they had heard from and seen in him, Phi 4:8, Phi 4:9. Thanks them for their attention to him in his captivity, in sending him what was necessary for his support, though he had learned to be contented in all situations in life, Phi 4:10-14. Mentions particular cases in which they had ministered to him; promises them, through the riches of glory in Christ, a supply of all their spiritual wants; and renders thanks to God, Phi 4:15-20. Salutes all the saints, and those particularly of the emperor's household, Phi 4:21, Phi 4:22. And concludes with his usual apostolical benediction, Phi 4:23.
Albert Barnes: Notes on the Bible - 1834
4:0: This chapter Phil. 4 comprises the following points:
I. Exhortations.
II. Solemn commands to live as became Christians.
III. The expression of a grateful acknowledgment of the favors which he had received from them; and,
IV. The customary salutations.
I. Exhortations; Phi 4:1-3.
(1) he exhorts them to stand fast in the Lord; Phi 4:1.
(2) he entreats Euodias and Syntyche, who appear to have been alienated from each other, to be reconciled; Phi 4:2.
(3) he entreats one whom he calls a "true yoke-fellow" to render assistance to those women who had labored with him in the gospel; Phi 4:3.
II. Commands; Phi 4:4-9. He commands them to rejoice in the Lord always, Phi 4:4; to let their moderation be known to all, Phi 4:5; to have no anxiety about worldly matters, but in all their necessities to go to God, Phi 4:6-7; and to do whatever was honest, just, pure, lovely, and of good report, Phi 4:8-9.
III. A grateful acknowledgment of their kindness; Phi 4:10-19. He says that their care of him had been manifested again, in such a way as to be highly grateful to his feelings; Phi 4:10. He did not indeed say that he had suffered, for he had learned, in whatever state he was, to be content Phi 4:11-13; but they had shown a proper spirit in endeavoring to relieve his necessities; Phi 4:14. He remarks that their church was the only one that had aided him when he was in Macedonia, and that they had sent to him more than once when he was in Thessalonica, and says that their favor now was an offering acceptable to God, who would abundantly reward them; Phi 4:15-20.
IV. Salutations; Phi 4:21-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Phi 4:1, From particular admonitions, Phi 4:4, he proceeds to general exhortations, Phi 4:10. shewing how he rejoiced at their liberality towards him lying in prison, not so much for the supply of his own wants as for the grace of God in them; Phi 4:19, And so he concludes with prayer and salutations.
John Gill
INTRODUCTION TO PHILIPPIANS 4
This chapter contains exhortations to various duties becoming Christians, the apostle's thankfulness to the Philippians for their present to him, and the conclusion of the epistle with the salutations of the brethren: in Phil 4:1; the apostle exhorts the saints with great affection to perseverance in the doctrine and faith of Christ; and in Phil 4:2; mentions some persons by name, and to whom he recommends unity and agreement; and in Phil 4:3; entreats others to assist them therein; and in Phil 4:4; exhorts them all in general to joy in the Lord, and to moderation, enforced by this argument, the Lord being at hand, Phil 4:5; and to calmness and quietness of mind, and to prayer, and supplication, with thanksgiving, Phil 4:6; to which they are encouraged, by the promise of having the peace of God, keeping their minds through Christ, Phil 4:7; and to conclude, he exhorts them to everything that is virtuous had commendable; to which he stimulates them, from the consideration of the nature of the things themselves, from his own example, and from the presence of God with them, they might expect to enjoy, Phil 4:8; and then he proceeds to take notice of the kindness of the Philippians to him, declares his joy on account of it, and expresses it by their care of him again; which he corrects, by observing that it was not for want of care in them before, but of opportunity of showing it, Phil 4:10; nor did he take notice of this present of theirs, with so much exultation on account of his own penury, for he had learnt the great lesson of contentment in every state, Phil 4:11; which he enlarges upon and explains; namely, that he had been taught, and knew how to behave in fulness and want, in prosperity and adversity; though this was not owing to himself, but to the power and strength of Christ, Phil 4:12; however, he commends the Philippians for their communicating to him in his affliction, both at the first preaching of the Gospel to them, and at several times since, Phil 4:14, the reason of which commendation was not because he was covetous of gifts and presents from them, but to encourage them to bring forth fruit, which would turn to their own advantage, Phil 4:17; as for himself he had enough, and therefore said not this on his own account, but because such communication was a sacrifice well pleasing to God, and a return would be made by him; who, as he was able to supply all their need, would; of which he assures them, and for which he prays, Phil 4:17, and to whom he gives the glory of what they had given, and he had received, Phil 4:20; and then the epistle is concluded with the salutation of the apostle, and the saints, and brethren with him, and with his usual benediction, Phil 4:21.
4:14:1: Այսուհետեւ եղբա՛րք իմ սիրելիք եւ անձկալիք, ուրախութիւն իմ եւ պսակ. ա՛յսպէս հաստատո՛ւն կացէք ՚ի Տէր՝ սի՛րելիք։
4 Ուրեմն, իմ սիրելի՛ եւ ցանկալի՛ եղբայրներ, որ իմ ուրախութիւնն ու պսակն էք, այսպէս հաստատո՛ւն մնացէք ի Տէր, սիրելինե՛ր:
4 Իմ սիրելի ու բաղձալի եղբա՛յրներս, իմ ուրախութիւնս ու պսակս, այսպէս հաստատո՛ւն կեցէք Տէրոջմով, սի՛րելիներս։
Այսուհետեւ, եղբարք իմ սիրելիք եւ անձկալիք, ուրախութիւն իմ եւ պսակ, այսպէս հաստատուն կացէք ի Տէր, սիրելիք:

4:1: Այսուհետեւ եղբա՛րք իմ սիրելիք եւ անձկալիք, ուրախութիւն իմ եւ պսակ. ա՛յսպէս հաստատո՛ւն կացէք ՚ի Տէր՝ սի՛րելիք։
4 Ուրեմն, իմ սիրելի՛ եւ ցանկալի՛ եղբայրներ, որ իմ ուրախութիւնն ու պսակն էք, այսպէս հաստատո՛ւն մնացէք ի Տէր, սիրելինե՛ր:
4 Իմ սիրելի ու բաղձալի եղբա՛յրներս, իմ ուրախութիւնս ու պսակս, այսպէս հաստատո՛ւն կեցէք Տէրոջմով, սի՛րելիներս։
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4:11: Итак, братия мои возлюбленные и вожделенные, радость и венец мой, стойте так в Господе, возлюбленные.
4:1  ὥστε, ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ στέφανός μου, οὕτως στήκετε ἐν κυρίῳ, ἀγαπητοί.
4:1. Ὥστε, (As-also," ἀδελφοί ( Brethrened ) μου (of-me) ἀγαπητοὶ ( Excessed-off-unto ) καὶ (and) ἐπιπόθητοι , ( Yearned-upon ,"χαρὰ (a-joy) καὶ (and) στέφανός (a-wreath) μου, (of-me,"οὕτως (unto-the-one-this) στήκετε (ye-should-stand) ἐν (in) κυρίῳ, (unto-Authority-belonged) ἀγαπητοί . ( excessed-off-unto )
4:1. itaque fratres mei carissimi et desiderantissimi gaudium meum et corona mea sic state in Domino carissimiTherefore my dearly beloved brethren and most desired, my joy and my crown: so stand fast in the Lord, my dearly beloved.
1. Wherefore, my brethren beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved.
4:1. And so, my most beloved and most desired brothers, my joy and my crown: stand firm in this way, in the Lord, most beloved.
4:1. Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, [my] dearly beloved.
Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, [my] dearly beloved:

1: Итак, братия мои возлюбленные и вожделенные, радость и венец мой, стойте так в Господе, возлюбленные.
4:1  ὥστε, ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ στέφανός μου, οὕτως στήκετε ἐν κυρίῳ, ἀγαπητοί.
4:1. itaque fratres mei carissimi et desiderantissimi gaudium meum et corona mea sic state in Domino carissimi
Therefore my dearly beloved brethren and most desired, my joy and my crown: so stand fast in the Lord, my dearly beloved.
4:1. And so, my most beloved and most desired brothers, my joy and my crown: stand firm in this way, in the Lord, most beloved.
4:1. Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, [my] dearly beloved.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-9: Апостол сначала обращается ко всем филиппийцам с увещанием сохранять твердость в вере, а потом убеждает отдельных лиц к единению в мыслях. Затем он снова переходит к увещанию общего характера, состоящему в призыве сохранять истинно христианскую радость, кротость, надежду на помощь Божию и другие истинно христианские свойства и стремления.

1: Этот стих собственно составляет заключение к предыдущему увещанию (III:17). Называя читателей своею радостью и венцом, который украшает его голову, выражая к ним свою горячую любовь (возлюбленные), Апостол просит их стоять в Господе, т. е. соблюдать Христовы заветы так, как делает это он, Павел.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Various Exhortations.A. D. 62.
1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. 2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. 3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. 4 Rejoice in the Lord alway: and again I say, Rejoice. 5 Let your moderation be known unto all men. The Lord is at hand. 6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

The apostle begins the chapter with exhortations to divers Christian duties.

I. To stedfastness in our Christian profession, v. 1. It is inferred from the close of the foregoing chapter: Therefore stand fast, &c. Seeing our conversation is in heaven, and we look for the Saviour to come thence and fetch us thither, therefore let us stand fast. Note, The believing hope and prospect of eternal life should engage us to be steady, even, and constant, in our Christian course. Observe here,

1. The compellations are very endearing: My brethren, dearly beloved and longed for, my joy and crown; and again, My dearly beloved. Thus he expresses the pleasure he took in them, the kindness he had for them, to convey his exhortations to them with so much the greater advantage. He looked upon them as his brethren, though he was a great apostle. All we are brethren. There is difference of gifts, graces, and attainments, yet, being renewed by the same Spirit, after the same image, we are brethren; as the children of the same parents, though of different ages, statures, and complexions. Being brethren, (1.) He loved them, and loved them dearly: Dearly beloved; and again, My dearly beloved. Warm affections become ministers and Christians towards one another. Brotherly love must always go along with brotherly relation. (2.) He loved them and longed for them, longed to see them and hear from them, longed for their welfare and was earnestly desirous of it. I long after you all in the bowels of Jesus Christ, ch. i. 8. (3.) He loved them and rejoiced in them. They were his joy; he had no greater joy than to hear of their spiritual health and prosperity. I rejoiced greatly that I found of thy children walking in the truth, 2 John 4; 3 John 4. (4.) he loved them and gloried in them. They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to prepare his way to greater regard.

2. The exhortation itself: So stand fast in the Lord. Being in Christ, they must stand fast in him, be even and steady in their walk with him, and close and constant unto the end. Or, To stand fast in the Lord is to stand fast in his strength and by his grace; not trusting in ourselves, and disclaiming any sufficiency of our own. We must be strong in the Lord, and in the power of his might, Eph. vi. 10. "So stand fast, so as you have done hitherto, stand fast unto the end, so as you are by beloved, and my joy and crown; so stand fast as those in whose welfare and perseverance I am so nearly interested and concerned."

II. He exhorts them to unanimity and mutual assistance (v. 2, 3): I beseech Euodias and Syntyche that they be of the same mind in the Lord. This is directed to some particular persons. Sometimes there is need of applying the general precepts of the gospel to particular persons and cases. Euodias and Syntyche, it seems, were at variance, either one with the other or with the church; either upon a civil account (it may be they were engaged in a law-suit) or upon a religious account--it may be they were of different opinions and sentiments. "Pray," says he, "desire them from me to be of the same mind in the Lord, to keep the peace and live in love, to be of the same mind one with another, not thwarting and contradicting, and to be of the same mind with the rest of the church, not acting in opposition to them." Then he exhorts to mutual assistance (v. 3), and this exhortation he directs to particular persons: I entreat thee also, true yoke-fellow. Who this person was whom he calls true yoke-fellow is uncertain. Some think Epaphroditus, who is supposed to have been one of the pastors of the church of the Philippians. Others think it was some eminently good woman, perhaps Paul's wife, because he exhorts his yoke-fellow to help the women who laboured with him. Whoever was the yoke-fellow with the apostle must be a yoke-fellow too with his friends. It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the apostle expressly forbids that, 1 Tim. ii. 12, I suffer not a woman to teach), but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gospel. Now, says the apostle, do thou help them. Those who help others should be helped themselves when there is occasion. "Help them, that is, join with them, strengthen their hands, encourage them in their difficulties."--With Clement also, and other my fellow-labourers. Paul had a kindness for all his fellow-labourers; and, as he had found the benefit of their assistance, he concluded how comfortable it would be to them to have the assistance of others. Of his fellow-labourers he says, Whose names are in the book of life; either they were chosen of God from all eternity, or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles of registering the inhabitants or the freemen of the city. So we read of their names being written in heaven (Luke x. 20), not blotting his name out of the book of life (Rev. iii. 5), and of those who are written in the Lamb's book of life, Rev. xxi. 27. Observe, There is a book of life; there are names in that book and not characters and conditions only. We cannot search into that book, or know whose names are written there; but we may, in a judgment of charity, conclude that those who labour in the gospel, and are faithful to the interest of Christ and souls, have their names in the book of life.

III. He exhorts to holy joy and delight in God: Rejoice in the Lord always, and again I say, Rejoice, v. 4. All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord (Ps. xxxvii. 4), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls (Ps. xciv. 19), and our meditation of him is sweet, Ps. civ. 34. Observe, It is our duty and privilege to rejoice in God, and to rejoice in him always; at all times, in all conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him or of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter of joy in the worst circumstance on earth. He had said it before (ch. iii. 1): Finally, my brethren, rejoice in the Lord. Here he says it again, Rejoice in the Lord always; and again I say Rejoice. Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault.

IV. We are here exhorted to candour and gentleness, and good temper towards our brethren: "Let your moderation be known to all men, v. 5. In things indifferent do not run into extremes; avoid bigotry and animosity; judge charitably concerning one another." The word to epieikes signifies a good disposition towards other men; and this moderation is explained, Rom. xiv. Some understand it of the patient bearing of afflictions, or the sober enjoyment of worldly good; and so it well agrees with the following verse. The reason is, the Lord is at hand. The consideration of our Master's approach, and our final account, should keep us from smiting our fellow-servants, support us under present sufferings, and moderate our affections to outward good. "He will take vengeance on your enemies, and reward your patience."

V. Here is a caution against disquieting perplexing care (v. 6): Be careful for nothing--meden merimnate: the same expression with that Matt. vi. 25, Take no thought for your life; that is, avoid anxious care and distracting thought in the wants and difficulties of life. Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is our duty, and consists in a wise forecast and due concern; but there is a care of diffidence and distrust which is our sin and folly, and which only perplexes and distracts the mind. "Be careful for nothing, so as by your care to distrust God, and unfit yourselves for his service."

VI. As a sovereign antidote against perplexing care he recommends to us constant prayer: In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God. Observe, 1. We must not only keep up stated times for prayer, but we must pray upon every particular emergency: In every thing by prayer. When any thing burdens our spirits, we must ease our minds by prayer; when our affairs are perplexed or distressed, we must seek direction and support. 2. We must join thanksgiving with our prayers and supplications. We must not only seek supplies of good, but own receipts of mercy. Grateful acknowledgments of what we have argue a right disposition of mind, and are prevailing motives for further blessings. 3. Prayer is the offering up of our desires to God, or making them known to him: Let your requests be made known to God. Not that God needs to be told either our wants or desires; for he knows them better than we can tell him: but he will know them from us, and have us show our regards and concern, express our value of the mercy and sense of our dependence on him. 4. The effect of this will be the peace of God keeping our hearts, v. 7. The peace of God, that is, the comfortable sense of our reconciliation to God and interest in his favour, and the hope of the heavenly blessedness, and enjoyment of God hereafter, which passeth all understanding, is a great good than can be sufficiently valued or duly expressed. It has not entered into the heart of ham, 1 Cor. ii. 9. This peace will keep our hearts and minds through Christ Jesus; 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. Thou wilt keep him in perfect peace whose mind is stayed on thee, Isa. xxvi. 3.

VII. We are exhorted to get and keep a good name, a name for good things with God and good men: Whatsoever things are true and honest (v. 8), a regard to truth in our words and engagements, and to decency and becomingness in our behaviour, suitable to our circumstances and condition of life. Whatsoever things are just and pure,--agreeable to the rules of justice and righteousness in all our dealings with men, and without the impurity or mixture of sin. Whatsoever things are lovely and of good report, that is, amiable; that will render us beloved, and make us well spoken of, as well as well thought of, by others. If there is any virtue, if there is any praise--any thing really virtuous of any kind and worthy of commendation. Observe, 1. 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." We should not be ashamed to learn any good thing of bad men, or those who have not our advantages. 2. Virtue has its praise, and will have. We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of men or no, it will be of God, Rom. ii. 29.

In these things he proposes himself to them for an example (v. 9): Those things which you have learned, and received, and heard and seen in me, do. Observe, Paul's doctrine and life were of a piece. What they saw in him was the same thing with what they heard from him. He could propose himself as well as his doctrine to their imitation. It gives a great force to what we say to others when we can appeal to what they have seen in us. And this is the way to have the God of peace with us--to keep close to our duty to him. The Lord is with us while we are with him.
Adam Clarke: Commentary on the Bible - 1831
4:1: Therefore, my - beloved - Because ye have this armor, and those enemies, and God for your support, see that ye stand fast in him. This verse most unquestionably belongs to the preceding chapter.
Albert Barnes: Notes on the Bible - 1834
4:1: Therefore, my brethren dearly beloved and longed for - Doddridge unites this verse with the pRev_ious chapter, and supposes that it is the proper close of the solemn statement which the apostle makes there. The word "therefore" - ὥστε hō ste - has undoubted reference to the remarks made there; and the meaning is, that in view of the fact that there were many professed Christians who were not sincere - that the "citizenship" of all true Christians was in heaven, and that Christians looked for the coming of the Lord Jesus, who would make them like to himself, the apostle exhorts them to stand fast in the Lord. The accumulation of epithets of endearment in this verse shows his tender regard for them, and is expressive of his earnest solicitude for their welfare, and his deep conviction of their danger. The term "longed for" is expressive of strong affection; see Phi 1:8, and Phi 2:26.
My joy - The source of my joy. He rejoiced in the fact that they had been converted under him; and in their holy walk, and their friendship. Our chief joy is in our friends; and the chief happiness of a minister of the gospel is in the pure lives of those to whom he ministers; see Jo3 1:4.
And crown - Compare Th1 2:19. The word "crown" means a circlet, chaplet, or diadem:
(1) as the emblem of royal dignity - the symbol of office;
(2) as the prize conferred on victors in the public games, Co1 9:25, and hence, as an emblem of the rewards of a future life; Ti2 4:8; Jam 1:12; Pe1 5:4;
(3) 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.
So stand fast in the Lord - In the service of the Lord, and in the strength which he imparts; see the notes at Eph 6:13-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: Therefore: Phi 3:20, Phi 3:21; Pe2 3:11-14
and: Phi 1:8, Phi 2:26
my joy: Phi 2:16; Co2 1:14; Th1 2:19, Th1 2:20, Th1 3:9
so: Phi 1:27; Psa 27:14, Psa 125:1; Mat 10:22; Joh 8:31, Joh 15:3, Joh 15:4; Act 2:42, Act 11:23; Act 14:22; Rom 2:7; Co1 15:58, Co1 16:13; Gal 5:1; Eph 6:10-18; Col 4:12; Th1 3:8, Th1 3:13; Th2 2:15; Ti2 2:1; Heb 3:14, Heb 4:14, Heb 10:23, Heb 10:35, Heb 10:36; Pe2 3:17; Jde 1:20, Jde 1:21, Jde 1:24, Jde 1:25; Rev 3:10, Rev 3:11
Geneva 1599
4:1 Therefore, (1) my brethren dearly beloved and longed for, my joy and (a) crown, so stand fast in the (b) Lord, [my] dearly beloved.
(1) A rehearsal of the conclusion: that they bravely continue until they have gotten the victory, trusting in the Lord's strength.
(a) My honour.
(b) In that unification of which the Lord is the bond.
John Gill
4:1 Therefore, my brethren,.... Not in a natural but spiritual relation; having the same Father, being of the same family, and household of faith: seeing that on the one hand there were false teachers, who stand described by various characters in the preceding chapter, by whom they were in danger of being carried away from the simplicity of the Gospel; and on the other hand, such were the conduct and conversation of the apostle, and other true believers, and such were their expectations of Christ from heaven, and of happiness from him as there expressed; therefore he exhorts to steadfastness in him, and that under the most tender, affectionate, and endearing appellations; given in the uprightness of his soul, without any manner of flattery, to signify his strong affection for them, and to engage them to attend the more to what he was about to exhort them to; and which arose from pure love to them, an hearty concern for their good, and the honour of Christ Jesus:
dearly beloved: as belonging to Christ, interested in him, members of him, redeemed by him, and bearing his image; and as his brethren, and so not loved with a carnal, but spiritual love:
and longed for; to see them, converse with them, and impart some spiritual gift to them; being the excellent in the earth, as other saints, towards whom was his desire, and with whom was all his delight. These epithets are joined with the word "brethren", in the Vulgate Latin, Syriac, and Arabic versions, and read thus, "my dearly beloved, and longed for brethren"; and in the Ethiopic version, "our beloved brethren": to which are added,
my joy and crown; they were matter of joy to him, as he had reason to hope well of them; yea, to be confident that the good work was begun, and would be carried on in them; and that they had hitherto continued in the doctrine of the Gospel, and walked worthy of it; and they were his "crown", as they were seals of his ministry; and whom he valued more, and reckoned a greater honour 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, ever sin, Satan, the world, death, and hell:
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 1Cor 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 behaviour, are described in the foregoing chapter:
my dearly beloved; this, which otherwise would be a repetition of what is before said, is by some connected with the former clause, and read thus, "so stand fast my dearly beloved in the Lord"; and contains a reason, both why they were dearly beloved by the apostle, because beloved in and by the Lord; and why it became them to stand fast in him, and abide by him, his truths, ordinances, cause, and interest.
John Wesley
4:1 So stand - As ye have done hitherto.
Robert Jamieson, A. R. Fausset and David Brown
4:1 EXHORTATIONS: THANKS FOR THE SUPPLY FROM PHILIPPI: GREETING; AND CLOSING BENEDICTION. (Phi. 4:1-23)
"Wherefore"; since we have such a glorious hope (Phil 3:20-21).
dearly beloved--repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience.
longed for--"yearned after" in your absence (Phil 1:8).
crown--in the day of the Lord (Phil 2:16; Th1 2:19).
so--as I have admonished you.
stand fast-- (Phil 1:27).
4:24:2: ՅԵւոդիա աղաչե՛մ, եւ զՍիւնտիք աղաչեմ զնոյն խորհել ՚ի Տէր։
2 Խնդրում եմ Եւոդիային եւ խնդրում եմ Սիւնտիքին, որ նոյն խորհուրդն ունենան ի Տէր:
2 Եւոդիային կ’աղաչեմ ու Սիւնտիքին կ’աղաչեմ, որ միեւնոյն խորհուրդը ունենան Տէրոջմով։
ՅԵւոդիա աղաչեմ եւ զՍիւնտիք աղաչեմ, զնոյն խորհել ի Տէր:

4:2: ՅԵւոդիա աղաչե՛մ, եւ զՍիւնտիք աղաչեմ զնոյն խորհել ՚ի Տէր։
2 Խնդրում եմ Եւոդիային եւ խնդրում եմ Սիւնտիքին, որ նոյն խորհուրդն ունենան ի Տէր:
2 Եւոդիային կ’աղաչեմ ու Սիւնտիքին կ’աղաչեմ, որ միեւնոյն խորհուրդը ունենան Տէրոջմով։
zohrab-1805▾ eastern-1994▾ western am▾
4:22: Умоляю Еводию, умоляю Синтихию мыслить то же о Господе.
4:2  εὐοδίαν παρακαλῶ καὶ συντύχην παρακαλῶ τὸ αὐτὸ φρονεῖν ἐν κυρίῳ.
4:2. Εὐοδίαν (To-an-Euodia) παρακαλῶ (I-call-beside-unto) καὶ (and) Συντύχην (to-a-Suntuche) παρακαλῶ (I-call-beside-unto) τὸ (to-the-one) αὐτὸ (to-it) φρονεῖν (to-center-unto) ἐν (in) κυρίῳ. (unto-Authority-belonged)
4:2. Euhodiam rogo et Syntychen deprecor id ipsum sapere in DominoI beg of Evodia and I beseech Syntyche to be of one mind in the Lord.
2. I exhort Euodia, and I exhort Syntyche, to be of the same mind in the Lord.
4:2. I ask Euodia, and I beg Syntyche, to have the same understanding in the Lord.
4:2. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord:

2: Умоляю Еводию, умоляю Синтихию мыслить то же о Господе.
4:2  εὐοδίαν παρακαλῶ καὶ συντύχην παρακαλῶ τὸ αὐτὸ φρονεῖν ἐν κυρίῳ.
4:2. Euhodiam rogo et Syntychen deprecor id ipsum sapere in Domino
I beg of Evodia and I beseech Syntyche to be of one mind in the Lord.
4:2. I ask Euodia, and I beg Syntyche, to have the same understanding in the Lord.
4:2. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Еводия и Синтихия - женщины-христианки, но положение их в церкви неизвестно. Может быть, они были диакониссы и разногласили между собою в понимании и разделении своих обязанностей. Апостол просит их мыслить одинаково о Господе, т. е. о деле служения Богу.
Adam Clarke: Commentary on the Bible - 1831
4:2: I beseech Euodias, and beseech Syntyche - These were two pious women, as it is generally supposed, who were deaconesses in the Church at Philippi, and who in some points of doctrine and discipline had disagreed. He exhorts them to be of the same mind, that is, to compose their differences; and, if they could not perfectly agree to think and let think, and to avoid all public opposition, as their dissension would strengthen the hands of the common enemy, and stumble those who were weak. But it is more likely that Euodias was a woman, and Syntyche a man, and probably the husband of Euodias; and that it is Syntyche whom the apostle calls true yokefellow in the next verse.
Albert Barnes: Notes on the Bible - 1834
4:2: I beseech Euodias, and beseech Syntyche - These are doubtless the names of females. The name Syntyche is sometimes the name of a man; but, if these persons are referred to in Phi 4:3, there can be no doubt that they were females. Nothing more is known of them than is here mentioned. It has been commonly supposed that they were deaconesses, who preached the gospel to those of their own sex; but there is no certain evidence of this. All that is known is, that there was some disagreement between them, and the apostle entreats them to be reconciled to each other.
That they be of the same mind - That they be united, or reconciled. Whether the difference related to doctrine, or to something else, we cannot determine from this phrase. The language is such as would properly relate to any difference.
In the Lord - In their Christian walk and plans. They were doubtless professing Christians, and the apostle exhorts them to make the Lord the great object of their affections, and in their regard for him, to bury all their petty differences and animosities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: that: Phi 2:2, Phi 2:3, Phi 3:16; Gen 45:24; Psa 133:1-3; Mar 9:50; Rom 12:16-18; Co1 1:10; Eph 4:1-8; Th1 5:13; Heb 12:14; Jam 3:17, Jam 3:18; Pe1 3:8-11
Geneva 1599
4:2 (2) I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
(2) He also calls on some by name, partly because they needed private exhortation, and partly also to stir up others to be more prompt and ready.
John Gill
4:2 I beseech Euodias, and beseech Syntyche,.... Two women, who were members of this church at Philippi, and who seem to have been at variance; either with each other, on account of some temporal and civil things, as often is the case of the dear children of God, who fall out by the way; and it becomes a very hard and difficult task to reconcile them, though as here entreated in the most tender and importunate manner to agree: or else with the church, having entertained some sentiments in religion different from it; being drawn aside by false teachers from the simplicity of the Gospel, and their steadfastness in the faith; and this may rather be thought to be the meaning, since the apostle would scarcely take notice of a private difference in so public a manner, and since this exhortation follows so closely the former:
that they be of the same mind in the Lord; either that they agree together, and be reconciled to each other, considering the relation they stood in to one another, and to the Lord; or that they become of the same mind, and embrace the same truths, and profess and maintain the same principles the church did; and so the Arabic version renders it, "that ye entertain one and the same opinion concerning the faith of the Lord".
John Wesley
4:2 I beseech - He repeats this twice, as if speaking to each face to face, and that with the utmost tenderness.
Robert Jamieson, A. R. Fausset and David Brown
4:2 Euodia and Syntyche were two women who seem to have been at variance; probably deaconesses of the church. He repeats, "I beseech," as if he would admonish each separately, and with the utmost impartiality.
in the Lord--the true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency.
4:34:3: Այո՛ աղաչե՛մ եւ զքեզ՝ մտերի՛մ իմ եւ լծակից, եւ դու օգնակա՛ն լինիջիր նոցա՝ որք յաւետարանին նահատակեցան ընդ իս Կղ՚եմա՛ւ հանդերձ, եւ այլովք գործակցօ՛ք իմովք. որոց անուանքն ՚ի դպրութեան կենաց[4463]։ [4463] Ոմանք. Եւ լծակից իմ... ՚ի դպրութիւն կենաց։ Ոսկան. Որոց անուանքն են ՚ի դպ՛՛։ Ուր օրինակ մի. Անուանքն գրեալ են ՚ի դպ՛՛։
3 Այո՛, քեզ էլ եմ աղաչում, իմ հարազատ լծակից, դո՛ւ էլ օգնիր նրանց, որոնք աւետարանի համար պայքարեցին ինձ հետ Կղեմէսի եւ իմ միւս գործակիցների հետ միասին. նրանց անունները կեանքի գրքի մէջ են:
3 Իրաւ քեզի՛ ալ կ’աղաչեմ, իմ հարազատ լծակիցս, դո՛ւն ալ օգնական եղիր անոնց, որոնք ինծի հետ աշխատեցան աւետարանին մէջ Կղեմէսին եւ միւս գործակիցներուս հետ, որոնց անունները կենաց գրքին մէջ են։
Այո, աղաչեմ եւ զքեզ, մտերիմ իմ եւ լծակից, եւ դու օգնական լինիջիր նոցա որք յաւետարանին նահատակեցան ընդ իս Կղեմաւ հանդերձ եւ այլովք գործակցօք իմովք, որոց անուանքն ի դպրութեան կենաց:

4:3: Այո՛ աղաչե՛մ եւ զքեզ՝ մտերի՛մ իմ եւ լծակից, եւ դու օգնակա՛ն լինիջիր նոցա՝ որք յաւետարանին նահատակեցան ընդ իս Կղ՚եմա՛ւ հանդերձ, եւ այլովք գործակցօ՛ք իմովք. որոց անուանքն ՚ի դպրութեան կենաց[4463]։
[4463] Ոմանք. Եւ լծակից իմ... ՚ի դպրութիւն կենաց։ Ոսկան. Որոց անուանքն են ՚ի դպ՛՛։ Ուր օրինակ մի. Անուանքն գրեալ են ՚ի դպ՛՛։
3 Այո՛, քեզ էլ եմ աղաչում, իմ հարազատ լծակից, դո՛ւ էլ օգնիր նրանց, որոնք աւետարանի համար պայքարեցին ինձ հետ Կղեմէսի եւ իմ միւս գործակիցների հետ միասին. նրանց անունները կեանքի գրքի մէջ են:
3 Իրաւ քեզի՛ ալ կ’աղաչեմ, իմ հարազատ լծակիցս, դո՛ւն ալ օգնական եղիր անոնց, որոնք ինծի հետ աշխատեցան աւետարանին մէջ Կղեմէսին եւ միւս գործակիցներուս հետ, որոնց անունները կենաց գրքին մէջ են։
zohrab-1805▾ eastern-1994▾ western am▾
4:33: Ей, прошу и тебя, искренний сотрудник, помогай им, подвизавшимся в благовествовании вместе со мною и с Климентом и с прочими сотрудниками моими, которых имена--в книге жизни.
4:3  ναὶ ἐρωτῶ καὶ σέ, γνήσιε σύζυγε, συλλαμβάνου αὐταῖς, αἵτινες ἐν τῶ εὐαγγελίῳ συνήθλησάν μοι μετὰ καὶ κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς.
4:3. ναὶ (Yea,"ἐρωτῶ (I-entreat-unto) καὶ (and) σέ, (to-THEE,"γνήσιε (Become-belonged) σύνζυγε, (Yoked-together," συνλαμβάνου ( thou-should-take-together ) αὐταῖς, (unto-them,"αἵτινες (which-ones) ἐν (in) τῷ (unto-the-one) εὐαγγελίῳ (unto-a-goodly-messagelet) συνήθλησάν (they-contended-together-unto) μοι (unto-me) μετὰ (with) καὶ (and) Κλήμεντος (of-a-Klementos) καὶ (and) τῶν (of-the-ones) λοιπῶν ( of-remaindered ) συνεργῶν ( of-worked-together ) μου, (of-me," ὧν ( of-which ) τὰ (the-ones) ὀνόματα (names) ἐν (in) βίβλῳ ( unto-a-paper ) ζωῆς . ( of-a-lifing )
4:3. etiam rogo et te germane conpar adiuva illas quae mecum laboraverunt in evangelio cum Clemente et ceteris adiutoribus meis quorum nomina sunt in libro vitaeAnd I entreat thee also, my sincere companion, help those women who have laboured with me in the gospel, with Clement and the rest of my fellow labourers, whose names are in the book of life.
3. Yea, I beseech thee also, true yokefellow, help these women, for they laboured with me in the gospel, with Clement also, and the rest of my fellow-workers, whose names are in the book of life.
4:3. And I also ask you, as my genuine companion, to assist those women who have labored with me in the Gospel, with Clement and the rest of my assistants, whose names are in the Book of Life.
4:3. And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and [with] other my fellowlabourers, whose names [are] in the book of life.
And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and [with] other my fellowlabourers, whose names [are] in the book of life:

3: Ей, прошу и тебя, искренний сотрудник, помогай им, подвизавшимся в благовествовании вместе со мною и с Климентом и с прочими сотрудниками моими, которых имена--в книге жизни.
4:3  ναὶ ἐρωτῶ καὶ σέ, γνήσιε σύζυγε, συλλαμβάνου αὐταῖς, αἵτινες ἐν τῶ εὐαγγελίῳ συνήθλησάν μοι μετὰ καὶ κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς.
4:3. etiam rogo et te germane conpar adiuva illas quae mecum laboraverunt in evangelio cum Clemente et ceteris adiutoribus meis quorum nomina sunt in libro vitae
And I entreat thee also, my sincere companion, help those women who have laboured with me in the gospel, with Clement and the rest of my fellow labourers, whose names are in the book of life.
4:3. And I also ask you, as my genuine companion, to assist those women who have labored with me in the Gospel, with Clement and the rest of my assistants, whose names are in the Book of Life.
4:3. And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and [with] other my fellowlabourers, whose names [are] in the book of life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Сотрудник - правильнее: Синзиг (sugzuge - перевод русский: "сотрудник" допускает слишком большую неопределенность, потому что сотрудников у Апостола было немало...). - Искренний - точнее: настоящий, подлинный (gnhoie), т. е. характер которого вполне отвечает смыслу имени Синзиг - сотрудник. Вероятно, это был один из "епископов" (I:1). Он должен помочь означенным выше женщинам прийти к соглашению, потому что они помогали Апостолу в деле проповеди Евангелия. Апостол при этом упоминает о Клименте-филиппийце и других своих сотрудниках. Их имена уже значатся в книге спасенных (книге жизни ср. Исх XXXII:32: и Отк XX:12).
Adam Clarke: Commentary on the Bible - 1831
4:3: Help those women which labored with me - Both in the Grecian and Asiatic countries women were kept much secluded, and is was not likely that even the apostles had much opportunity of conversing with them; it was therefore necessary that they should have some experienced Christian women with them, who could have access to families, and preach Jesus to the female part of them. The apostle tells us that certain women labored with him in the Gospel, and were assistants to others also who had assisted him.
Some think the women here were Euodias and Syntyche; but I rather incline to the opinion that Syntyche was a male, and Euodias his wife. Euodias signifies a pleasant scent; Syntyche, fortunate. There have been a number of conjectures who these persons were, and who is meant by the true yokefellow; but as there is nothing certain known on the subject, it is useless to propagate conjecture.
With Clement also - Supposed to be the same who was afterwards bishop of Rome, and who wrote an epistle to the Corinthians, which is still extant.
Whose names are in the book of life - Who are genuine Christians; who are enlisted or enrolled in the armies of the Lord, and have received a title to eternal glory. The reader is requested to refer to the note on Exo 32:32-33 (note), and the concluding observations at the end of that chapter, (Exo 32:35 (note)) where the writing in and blotting out of the book of life are particularly considered, and the difficulties on the subject removed. See also on Luk 10:20 (note).
Albert Barnes: Notes on the Bible - 1834
4:3: And I entreat thee also, true yoke-fellow - It is not known to whom the apostle refers here. No name is mentioned, and conjecture is useless. All that is known is, that it was someone whom Paul regarded as associated with himself in labor, and one who was so prominent at Philippi that it would be understood who was referred to, without more particularly mentioning him. The presumption, therefore. is, that it was one of the ministers, or "bishops" (see the notes at Phi 1:1) of Philippi, who had been particularly associated with Paul when he was there. The Epistle was addressed to the "church with the bishops and deacons" Phi 1:1; and the fact that this one had been particularly associated with Paul, would serve to designate him with sufficient particularity. Whether he was related to the women referred to, is wholly unknown. Doddridge supposes that he might be the husband of one of these women; but of that there is no evidence. The term "yoke-fellow" - συζυγος suzugos - some have understood as a proper name (Syzygus); but the proper import of the word is yoke-fellow, and there is no reason to believe that it is used here to denote a proper name. If it had been, it is probable that some other word than that used here and rendered "true" - γνήσιος gnē sios - would have been employed. The word "true" - γνήσιος gnē sios - means that he was sincere, faithful, worthy of confidence. Paul had had evidence of his sincerity and fidelity; and he was a proper person, therefore, to whom to entrust a delicate and important business.
Help those women - The common opinion is, tidal the women here referred to were Euodias and Syntyche, and that the office which the friend of Paul was asked to perform was, to secure a reconciliation between them. There is, however, no certain evidence of this The reference seems rather to be to influential females who had rendered important assistance to Paul when he was there. The kind of "help" which was to be imparted was probably by counsel, and friendly cooperation in the duties which they were called to perform, There is no evidence that it refers to pecuniary aid; and, had it referred to a reconciliation of those who were at variance, it is probable that some other word would have been used than that rendered here as "help" - συλλαμβάνου sullambanou.
Which laboured with me in the gospel - As Paul did not permit women to preach (see Ti1 2:12; compare the notes at Co1 10:5), he must have referred here to some other services which they had rendered. There were deaconesses in the primitive churches (see the Rom 16:1 note; Ti1 5:9., note), to whom was probably entrusted particularly the care of the female members of a church. In the custom which pRev_ailed in the oriental world, of excluding females from the public gaze, and of confining them to their houses, it would not be practicable for the apostles to have access to them. The duties of instructing and exhorting them were then probably entrusted chiefly to pious females; and in this way important aid would be rendered in the gospel. Paul could regard such as "laboring with him," though they were not engaged in preaching.
With Clement also - That is, they were associated with Clement, and with the other fellow-laborers of Paul, in aiding him in the gospel. Clement as doubtless someone who was well known among them; and the apostle felt that, by associating them with him, as having been real helpers in the gospel, their claim to respectful attention would be better appreciated. Who Clement was, is unknown. Most of the ancients say it was Clement of Rome, one of the primitive fathers. But there is no evidence of this. The name Clement was common, and there is no improbability in supposing that there might have been a preacher of this name in the church at Philippi.
Whose names are in the book of life - see the notes at Isa 4:3. The phrase, "the book of life," which occurs here, and in Rev 3:5; Rev 13:8; Rev 20:12, Rev 20:15; Rev 21:27; Rev 22:19, is a Jewish phrase, and refers originally to a record or catalogue of names, as the roll of an army. It then means to be among the living, as the name of an individual would be erased from a catalog when he was deceased. The word "life" here refers to eternal life; and the whole phrase refers to those who were enrolled among the true friends of God, or who would certainly be saved. The use of this phrase here implies the belief of Paul that these persons were true Christians. Names that are written in the book of life will not be blotted out. If the hand of God records them there who can obliterate them?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: I: Phi 4:2; Rom 12:1; Plm 1:8, Plm 1:9
true: Phi 2:20-25; Col 1:7
help: Phi 1:27; Act 9:36-41, Act 16:14-18; Rom 16:2-4, Rom 16:9, Rom 16:12; Ti1 5:9, Ti1 5:10
whose: Exo 32:32; Psa 69:28; Isa 4:3; Eze 13:9; Dan 12:1; Luk 10:20; Rev 3:5; Rev 13:8, Rev 17:8, Rev 20:12, Rev 20:15, Rev 21:27
Geneva 1599
4:3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and [with] other my fellowlabourers, whose names [are] in the (c) book of life.
(c) God is said, after the manner of men, to have a book, in which the names of his elect are written, to whom he will give everlasting life. Ezekiel calls it the writing of the house of Israel, and the secret of the Lord; (Ezek 13:9).
John Gill
4:3 And I entreat thee also, true yoke fellow,.... Not his wife, as some think (d), for he had none, as appears from 1Cor 7:7, at the writing of which epistle he was at Ephesus, where he stayed some little time, and then went to Jerusalem; where he was quickly apprehended, and sent a prisoner to Rome, and where he now was as such; and therefore it is not likely that he should marry a wife within this compass of time, and much less that he should have one at Philippi; besides, the word used is of the masculine gender, and designs a man and not a woman: some think it is the proper name of a man, who was called "Syzygus", and so the Arabic interpreter seems to understand it; and by the apostle, true "Syzygus", signifying that as was his name, so was he, really and in truth, a companion and fellow labourer, that drew in the same yoke with him; the Syriac version renders it, "the son of my yoke", and the Ethiopic version, "my brother and my companion": 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 endeavour 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 labourer; 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; the word may very well be thought to answer to the Hebrew word often used in Jewish writings, for an associate, a colleague, and a disciple of the wise men, to which the apostle may allude; see Phil 2:25,
help those women; Euodias and Syntyche. The Syriac and Ethiopic versions read "them", referring to the above women; and the Arabic version reads, "help both"; that is, both those women; not by relieving their temporal wants, which it does not appear they were in; but either by composing their differences, or by assisting them with good counsel and advice; and giving them proper instructions in the doctrines of the Gospel, that they might be brought to think the same things the church did: and the rather such pains should be taken with them, since they were such, says the apostle,
which laboured with me in the Gospel; not in preaching it, for he suffered not a woman to teach in the church, Ti1 2:12; but by professing it, and bearing reproach and persecution for it; and by supporting and encouraging, and spreading it with their worldly substance:
with Clement also; which some think is the same with Clemens Romanus, who was afterwards bishop of Rome, and whose epistle to the Corinthians is still extant; other writings are ascribed to him, but are spurious; however, by his name he seems to be a Roman; and from his being joined with the apostle, as one with whom these women also laboured in the Gospel, he appears to be a preacher of it at Philippi:
and with other my fellow labourers; in the work of the ministry, as Timothy, who was with him at Philippi, when he first preached the Gospel there, Acts 16:1, and some others:
whose names are in the book of life; the book of God's eternal purposes and decrees, divine predestination to eternal life; and this being called a "book", and the names of persons being said to be in it, denote the love of God to his elect, his care of them, his value for them, his remembrance of them, and the exact knowledge which he has of them; as well as imply, that his eternal election of them is personal and particular, is well known to him, and is sure and unchangeable; being more so than the writing of Pilate on the cross, who said, what I have written, I have written, Jn 19:22; and is called the "book of life", because those whose names are written in it, have a spiritual life here, and an eternal one hereafter; to both which they are afore written in this book, or pre-ordained in God's counsels, and certainly and infallibly enjoy it: now the apostle's knowledge of these persons being written in this book, did not arise from any special revelation, as being shown the book of life, and the names of the elect in it, when he was caught up into the third heaven, 2Cor 12:2; nor was his knowledge of this matter peculiar and limited to these persons only, but common to all that he had reason to hope and believe had received the grace of God in truth, and walked worthy of the calling wherewith they were called, Eph 4:1; such persons in a judgment of charity, which hopes and believes all things, he concluded were in this book of life; and the same judgment, faith, and hope, ought all believers to form and entertain one of another, nothing appearing contrary to it, in their faith and conversation,
(d) Vid. Euseb. Eccl. Hist. l. 3. c. 30.
John Wesley
4:3 And I entreat thee also, true yokefellow - St. Paul had many fellowlabourers, but not many yokefellows. In this number was Barnabas first, and then Silas, whom he probably addresses here; for Silas had been his yokefellow at the very place, Acts 16:19. Help those women who laboured together with me - Literally, who wrestled. The Greek word doth not imply preaching, or anything of that kind; but danger and toil endured for the sake of the gospel, which was also endured at the same time, probably at Philippi, by Clement and my other fellowlabourers - This is a different word from the former, and does properly imply fellowpreachers. Whose names, although not set down here, are in the book of life - As are those of all believers. An allusion to the wrestlers in the Olympic games, whose names were all enrolled in a book. Reader, is thy name there? Then walk circumspectly, lest the Lord blot thee out of his book!
Robert Jamieson, A. R. Fausset and David Brown
4:3 And--Greek, "Yea."
true yoke-fellow--yoked with me in the same Gospel yoke (Mt 11:29-30; compare Ti1 5:17-18). Either Timothy, Silas (Acts 15:40; Acts 16:19, at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as 1Cor 9:5 implies he had none.
help those women--rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [BIRKS]; or as ALFORD, "Help in the work of their reconciliation."
which laboured with me--"inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who labored with Paul in the Gospel. In selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made" (Acts 16:13), and being early converted, would naturally take an active part in teaching other women called at a later period; of course not in public preaching, but in a less prominent sphere (Ti1 2:11-12).
Clement--bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. ALFORD thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But ORIGEN [Commentary, Jn 1:29] identifies the Clement here with the bishop of Rome.
in the book of life--the register-book of those whose "citizenship is in heaven" (Lk 10:20; Phil 3:20). Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare Ex 32:32; Ps 69:28; Ezek 13:9; Dan 12:1; Rev_ 20:12; Rev_ 21:27).
4:44:4: Ուրա՛խ լերուք ՚ի Տէր յամենայն ժամ. դարձեալ ասեմ. Ուրա՛խ լերուք։
4 Միշտ ուրա՛խ եղէք Տիրոջով, դարձեալ եմ ասում՝ ուրա՛խ եղէք:
4 Ուրախ եղէք Տէրոջմով ամէն ատեն. դարձեալ կ’ըսեմ, ուրա՛խ եղէք։
Ուրախ լերուք ի Տէր յամենայն ժամ. դարձեալ ասեմ. Ուրախ լերուք:

4:4: Ուրա՛խ լերուք ՚ի Տէր յամենայն ժամ. դարձեալ ասեմ. Ուրա՛խ լերուք։
4 Միշտ ուրա՛խ եղէք Տիրոջով, դարձեալ եմ ասում՝ ուրա՛խ եղէք:
4 Ուրախ եղէք Տէրոջմով ամէն ատեն. դարձեալ կ’ըսեմ, ուրա՛խ եղէք։
zohrab-1805▾ eastern-1994▾ western am▾
4:44: Радуйтесь всегда в Господе; и еще говорю: радуйтесь.
4:4  χαίρετε ἐν κυρίῳ πάντοτε· πάλιν ἐρῶ, χαίρετε.
4:4. Χαίρετε (Ye-should-joy) ἐν (in) κυρίῳ (unto-Authority-belonged) πάντοτε: (all-to-the-one-which-also) πάλιν (unto-furthered) ἐρῶ, (I-shall-utter,"χαίρετε. (ye-should-joy)
4:4. gaudete in Domino semper iterum dico gaudeteRejoice in the Lord always: again, I say, rejoice.
4. Rejoice in the Lord alway: again I will say, Rejoice.
4:4. Rejoice in the Lord always. Again, I say, rejoice.
4:4. Rejoice in the Lord alway: [and] again I say, Rejoice.
Rejoice in the Lord alway: [and] again I say, Rejoice:

4: Радуйтесь всегда в Господе; и еще говорю: радуйтесь.
4:4  χαίρετε ἐν κυρίῳ πάντοτε· πάλιν ἐρῶ, χαίρετε.
4:4. gaudete in Domino semper iterum dico gaudete
Rejoice in the Lord always: again, I say, rejoice.
4:4. Rejoice in the Lord always. Again, I say, rejoice.
4:4. Rejoice in the Lord alway: [and] again I say, Rejoice.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Апостол переходит снова к увещанию всей Филиппийской церкви. Он говорит здесь, конечно, о радости христианской (в Господе), которая на самом деле может быть постоянной (всегда), так как побуждения к радости у христиан никогда не иссякают (Василий Вел. ) и так как земные скорби, омрачающие обыкновенную радость, для христианина не страшны (Рим VIII:35: и сл. ). Но эта радость не исключает сокрушения о грехах и плача с плачущими, потому что эти слезы бывают как бы "семенем и залогом вечной радости" (Василий Вел. ).
Adam Clarke: Commentary on the Bible - 1831
4:4: Rejoice in the Lord alway - Be continually happy; but this happiness you can find only in the Lord. Genuine happiness is spiritual; as it can only come from God, so it infallibly tends to him. The apostle repeats the exhortation, to show, not only his earnestness, but also that it was God's will that it should be so, and that it was their duty as well as interest.
Albert Barnes: Notes on the Bible - 1834
4:4: Rejoice in the Lord alway - see the notes at Phi 3:1. It is the privilege of Christians to do this, not at certain periods and at distant intervals, but at all times they may rejoice that there is a God and Saviour; they may rejoice in the character, law, and government of God - in his promises, and in communion with him. The Christian, therefore, may be, and should be, always a happy man. If everything else changes, yet the Lord does not change; if the sources of all other joy are dried up, yet this is not; and there is not a moment of a Christian's life in which he may not find joy in the character, law, and promises of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: Rejoice: Phi 3:1; Rom 12:12
alway: Psa 34:1, Psa 34:2, Psa 145:1, Psa 145:2, Psa 146:2; Mat 5:12; Act 5:41, Act 16:25; Rom 5:2, Rom 5:3; Th1 5:16-18; Jam 1:2-4; Pe1 4:13
again: Phi 3:1; Co2 13:1, Co2 13:2; Gal 1:8
Geneva 1599
4:4 (3) Rejoice in the (d) Lord alway: [and] again I say, Rejoice.
(3) He adds particular exhortations: and the first is, that the joy of the Philippians should not be hindered by any afflictions that the wicked imagine and work against them.
(d) So is the joy of the world distinguished from our joy.
John Gill
4:4 Rejoice in the Lord alway,.... This is a repetition of the exhortation in the preceding chapter; See Gill on Phil 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 everlasting one, and so is his salvation, and such is his love; though some join this word with what follows,
and again, I say, rejoice; this is what was continually inculcated by him, as being of great importance and use for the comfort of believers, and the honour of Christ.
Robert Jamieson, A. R. Fausset and David Brown
4:4 (Is 61:10.)
alway--even amidst the afflictions now distressing you (Phil 1:28-30).
again--as he had already said, "Rejoice" (Phil 3:1). Joy is the predominant feature of the Epistle.
I say--Greek, rather, "I will say."
4:54:5: Հեզութիւն ձեր յայտնի լիցի ամենայն մարդկան. Տէր մերձ է[4464]։ [4464] Ոմանք. Հեզութիւնդ ձեր։•
5 Թող ձեր հեզութիւնը յայտնի լինի բոլոր մարդկանց: Տէրը մօտ է:
5 Ձեր քաղցրութիւնը ամէն մարդու թող յայտնի ըլլայ. Տէրը մօտ է։
Հեզութիւն ձեր յայտնի լիցի ամենայն մարդկան. Տէր մերձ է:

4:5: Հեզութիւն ձեր յայտնի լիցի ամենայն մարդկան. Տէր մերձ է[4464]։
[4464] Ոմանք. Հեզութիւնդ ձեր։•
5 Թող ձեր հեզութիւնը յայտնի լինի բոլոր մարդկանց: Տէրը մօտ է:
5 Ձեր քաղցրութիւնը ամէն մարդու թող յայտնի ըլլայ. Տէրը մօտ է։
zohrab-1805▾ eastern-1994▾ western am▾
4:55: Кротость ваша да будет известна всем человекам. Господь близко.
4:5  τὸ ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις. ὁ κύριος ἐγγύς.
4:5. τὸ (The-one) ἐπιεικὲς (resembled-upon) ὑμῶν (of-ye) γνωσθήτω (it-should-have-been-acquainted) πᾶσιν ( unto-all ) ἀνθρώποις. (unto-mankinds) ὁ (The-one) κύριος (Authority-belonged) ἐγγύς: (near)
4:5. modestia vestra nota sit omnibus hominibus Dominus propeLet your modesty be known to all men. The Lord is nigh.
5. Let your forbearance be known unto all men. The Lord is at hand.
4:5. Let your modesty be known to all men. The Lord is near.
4:5. Let your moderation be known unto all men. The Lord [is] at hand.
Let your moderation be known unto all men. The Lord [is] at hand:

5: Кротость ваша да будет известна всем человекам. Господь близко.
4:5  τὸ ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις. ὁ κύριος ἐγγύς.
4:5. modestia vestra nota sit omnibus hominibus Dominus prope
Let your modesty be known to all men. The Lord is nigh.
4:5. Let your modesty be known to all men. The Lord is near.
4:5. Let your moderation be known unto all men. The Lord [is] at hand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Приглашая быть кроткими ко всем, след., и к врагам, Апостол указывает как на побуждение к этому на близкое пришествие Христово (ср. Иак V:9). Не следует омрачать радость ожидания Господа какими-нибудь ссорами с людьми...
Adam Clarke: Commentary on the Bible - 1831
4:5: Let your moderation be known - The word επιεικες is of very extensive signification; it means the same as επιεικεια, mildness, patience, yieldingness, gentleness, clemency, moderation, unwillingness to litigate or contend; but moderation is expressive enough as a general term. "Moderation," says Dr. Macknight, "means meekness under provocation, readiness to forgive injuries, equity in the management of business, candour in judging of the characters and actions of others, sweetness of disposition, and the entire government of the passions."
The Lord is at hand - A phrase something similar to the Maranatha of Co1 16:22 : The Lord is Judge, and is at hand to punish. Schoettgen supposes, from this verse, taken in connection with the preceding, that Euodias and Syntyche were of a quarrelsome disposition; and hence the exhortation and threatening in the third and fifth verses.
Albert Barnes: Notes on the Bible - 1834
4:5: Let your moderation be known unto all men - That is, let it be such that others may see it. This does not mean that they were to make an ostentatious display of it, but that it should be such a characteristic of their lives that it would be constantly visible to others. The word "moderation" - ἐπιεικὲς epieikes - refers to restraint on the passions, general soberness of living, being free from all excesses. The word properly means that which is fit or suitable, and then propriety, gentleness, mildness - They were to indulge in no excess of passion, or dress, or eating, or drinking. They were to govern their appetites, restrain their temper, and to be examples of what was proper for people in view of the expectation that the Lord would soon appear.
The Lord is at hand - Is near; see the Phi 3:20 note; Co1 16:22 note. This has the appearance of being a phrase in common use among the early Christians, and as being designed to keep before their minds a lively impression of an event which ought, by its anticipation, to produce an important effect. Whether, by this phrase, they commonly understood the coming of the Lord to destroy Jerusalem, or to remove them by death, or to judge the world, or to reign personally on the earth, it is impossible now to determine, and is not very material to a proper understanding of its use here. The idea is, that the expectation that the Lord Jesus will "come," ought to be allowed to produce moderation of our passions, in our manner of living, in our expectations of what this world can furnish, and in our desires of earthly good. On him who feels that he is soon to die, and to stand at the bar of God - on him who expects soon to see the Lord Jesus coming in the clouds of heaven, it cannot fail to have this effect. People indulge their passions - are extravagant in their plans of life, and in their expectations of earthly good for themselves and for their families, because they have no realizing sense of the truth that there is before them a vast eternity. He that has a lively expectation that heaven will soon be his, will form very moderate expectations of what this world can furnish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: your: Mat 5:39-42, Mat 6:25, Mat 6:34; Luk 6:29-35, Luk 12:22-30, Luk 21:34; Co1 6:7, Co1 7:29-31; Co1 8:13, Co1 9:25; Tit 3:2; Heb 13:5, Heb 13:6; Pe1 1:11
The: Mat 24:48-50; Th1 5:2-4; Th2 2:2; Heb 10:25; Jam 5:8, Jam 5:9; Pe1 4:7; Pe2 3:8-14; Rev 22:7, Rev 22:20
Geneva 1599
4:5 (4) Let your (e) moderation be known unto all men. (5) The Lord [is] at hand.
(4) The second is, that taking all things in good part, they behave themselves moderately with all men.
(e) Your quiet and settled mind. (5) The taking away of an objection: we must not be anxious because of impatience, seeing that God is at hand to give us help in time for all our miseries.
John Gill
4:5 Let your moderation be known unto all men,.... The Vulgate Latin reads, "your modesty". The Syriac and Arabic versions, "your meekness", or "humility"; graces which accompany moderation, and are very necessary to it, but not that itself. The Ethiopic version renders it, "your authority", which by no means agrees; for moderation lies not in exerting authority and power to the uttermost, at least with rigour, but in showing clemency and lenity; not dealing with men according to the severity of laws and strict justice, but according to equity, and with mildness and gentleness; giving up strict and proper right, receding from what is a man's due, and not rigidly insisting on it; putting up with affronts and injuries, and bearing them with patience; and interpreting things in the best sense, and putting the best constructions on words and actions they will bear; and in using inferiors and equals with all humanity, kindness, and respect: and this is what is here intended, which the apostle would have made "known"; exercised and practised publicly, that it might be seen and known of all, and God might be glorified, by whose name they were called, though their agreeable conversation among men; see Mt 5:16; and he would not only have this known unto, but exercised towards "all men"; not only to believers, the members of the church, by ruling with gentleness, by bearing the infirmities of the weak, and by forgiving offences; but also to unbelievers, to the men of the world, by not avenging themselves, but giving way to wrath; by patient suffering for well doing, without making any returns of ill, either by words or deeds: this is the moderation here meant, and not moderation in eating and drinking, and in apparel, and in the love and use of, and care for the things of this world; though such moderation highly becomes professors of religion; and much less moderation in religion, or towards the false teachers, thinking and speaking well of them; and interpreting their notions in the best sense, hoping they may mean otherwise than they say, and therefore should treat their persons with great respect, and their principles with tenderness; but this can never be thought to be the apostle's sense, after he had himself given them such names and characters, as in Phil 3:2; and besides, though we may, and many times ought, as men and Christians, to give way, and yield up what is our right and due, for the sake of peace, yet we cannot, nor ought to give up anything, that of right belongs to God and Christ, in matters of doctrine or worship; nor in the least abate of our zeal for the same, or give way to false teachers in any respect, nor for any time: moreover, moderation in religion is nothing else but lukewarmness and indifference, than which nothing is more detestable, or abhorred by Christ. The argument or reason enforcing moderation in the above sense of it follows,
the Lord is at hand. 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, Ps 145:18; he is a present help in time of trouble, Ps 46:1; he is in the midst of them, and will help, and that right early, Ps 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, 1Pet 2:23.
John Wesley
4:5 Let your gentleness - Yieldingness, sweetness of temper, the result of joy in the Lord. Be known - By your whole behaviour. To all men - Good and bad, gentle and froward. Those of the roughest tempers are good natured to some, from natural sympathy and various motives; a Christian, to all. The Lord - The judge, the rewarder, the avenger. Is at hand - Standeth at the door.
Robert Jamieson, A. R. Fausset and David Brown
4:5 moderation--from a Greek root, "to yield," whence yieldingness [TRENCH]; or from a root, "it is fitting," whence "reasonableness of dealing" [ALFORD], that considerateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve (Ps 130:3-4); though having exacted the fullest payment for us from our Divine Surety. There are included in "moderation," candor and kindliness. Joy in the Lord raises us above rigorism towards others (Phil 4:5), and carefulness (Phil 4:6) as to one's own affairs. Sadness produces morose harshness towards others, and a troublesome spirit in ourselves.
Let . . . be known--that is, in your conduct to others, let nothing inconsistent with "moderation" be seen. Not a precept to make a display of moderation. Let this grace "be known" to men in acts; let "your requests be made to God" in word (Phil 4:6).
unto all men--even to the "perverse" (Phil 2:15), that so ye may win them. Exercise "forbearance" even to your persecutors. None is so ungracious as not to be kindly to someone, from some motive or another, on some occasion; the believer is to be so "unto all men" at all times.
The Lord is at hand--The Lord's coming again speedily is the grand motive to every Christian grace (Jas 5:8-9). Harshness to others (the opposite of "moderation") would be taking into our own hands prematurely the prerogatives of judging, which belongs to the Lord alone (1Cor 4:5); and so provoking God to judge us by the strict letter of the law (Jas 2:12-13).
4:64:6: Մի՛ ինչ հոգայք. այլ ամենայն աղօթիւք եւ խնդրուածովք, գոհութեամբ, խնդրուածք ձեր յայտնի՛ լիցին առ Աստուած։
6 Հոգ մի՛ արէք, այլ աղօթքներով եւ աղաչանքներով ձեր խնդրանքները գոհաբանութեամբ յայտնի թող լինեն Աստծուն:
6 Բանի մը համար հոգ մի՛ ընէք, հապա ամէն բանի մէջ աղօթքով ու աղաչանքով, գոհութիւնով մէկտեղ, ձեր խնդրանքը Աստուծոյ յայտնի ըլլայ։
Մի՛ ինչ հոգայք, այլ [15]ամենայն աղօթիւք եւ խնդրուածովք, գոհութեամբ խնդրուածք ձեր յայտնի լիցին առ Աստուած:

4:6: Մի՛ ինչ հոգայք. այլ ամենայն աղօթիւք եւ խնդրուածովք, գոհութեամբ, խնդրուածք ձեր յայտնի՛ լիցին առ Աստուած։
6 Հոգ մի՛ արէք, այլ աղօթքներով եւ աղաչանքներով ձեր խնդրանքները գոհաբանութեամբ յայտնի թող լինեն Աստծուն:
6 Բանի մը համար հոգ մի՛ ընէք, հապա ամէն բանի մէջ աղօթքով ու աղաչանքով, գոհութիւնով մէկտեղ, ձեր խնդրանքը Աստուծոյ յայտնի ըլլայ։
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4:66: Не заботьтесь ни о чем, но всегда в молитве и прошении с благодарением открывайте свои желания пред Богом,
4:6  μηδὲν μεριμνᾶτε, ἀλλ᾽ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν.
4:6. μηδὲν (to-lest-moreover-one) μεριμνᾶτε, (ye-should-worry-unto,"ἀλλ' (other) ἐν (in) παντὶ (unto-all) τῇ (unto-the-one) προσευχῇ (unto-a-goodly-holding-toward) καὶ (and) τῇ (unto-the-one) δεήσει (unto-a-binding) μετ' (with) εὐχαριστίας (of-a-goodly-granting-unto) τὰ (the-ones) αἰτήματα (appealings-to) ὑμῶν (of-ye) γνωριζέσθω (it-should-be-acquainted-to) πρὸς (toward) τὸν (to-the-one) θεόν: (to-a-Deity)
4:6. nihil solliciti sitis sed in omni oratione et obsecratione cum gratiarum actione petitiones vestrae innotescant apud DeumBe nothing solicitous: but in every thing, by prayer and supplication, with thanksgiving, let your petitions be made known to God.
6. In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God.
4:6. Be anxious about nothing. But in all things, with prayer and supplication, with acts of thanksgiving, let your petitions be made known to God.
4:6. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God:

6: Не заботьтесь ни о чем, но всегда в молитве и прошении с благодарением открывайте свои желания пред Богом,
4:6  μηδὲν μεριμνᾶτε, ἀλλ᾽ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν.
4:6. nihil solliciti sitis sed in omni oratione et obsecratione cum gratiarum actione petitiones vestrae innotescant apud Deum
Be nothing solicitous: but in every thing, by prayer and supplication, with thanksgiving, let your petitions be made known to God.
4:6. Be anxious about nothing. But in all things, with prayer and supplication, with acts of thanksgiving, let your petitions be made known to God.
4:6. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Эту радость на близкое свидание со Христом не следует омрачать излишними заботами о земном (ср. Мф VI:25, 34). Нужно искать помощи прежде всего у Бога, к Нему обращаться с молитвою, в молитвенном настроении (proseuch) и с разного рода прошениями, в сознании нужды, какая нами в данный момент чувствуется (dehseiV). Но просьбы свои к Богу мы должны соединять с выражением благодарности за полученные уже нами от Бога благодеяния.
Adam Clarke: Commentary on the Bible - 1831
4:6: Be careful for nothing - Μηδεν μεριμνατε· Be not anxiously solicitous; do not give place to carking care, let what will occur; for anxiety cannot chance the state or condition of any thing from bad to good, but will infallibly injure your own souls.
By prayer and supplication - God alone can help you; he is disposed to do it, but you must ask by prayer and supplication; without this he has not promised to help you.
By prayer - solemn application to God from a sense of want.
Supplication - continuance in earnest prayer. With thanksgiving, for innumerable favors already received; and for dangers, evils, and deaths turned aside. And let your souls be found in this exercise, or in the disposition in which this exercise can be performed, at all times, on all occasions, and in all places.
Albert Barnes: Notes on the Bible - 1834
4:6: Be careful for nothing - That is, be not anxious or solicitous about the things of the present life. The word used here - μεριμνᾶτε merimnate - does not mean that we are to exercise no care about worldly matters - no care to preserve our property, or to provide for our families (compare Ti1 5:8); but that there is to be such confidence in God as to free the mind from anxiety, and such a sense of dependence on him as to keep it calm; see the subject explained in the notes on Mat 6:25.
But in everything - Everything in reference to the supply of your wants, and the wants of your families; everything in respect to afflictions, embarrassments, and trials; and everything relating to your spiritual condition. There is nothing which pertains to body, mind, estate, friends, conflicts, losses, trials, hopes, fears, in reference to which we may not go and spread it all out before the Lord.
By prayer and supplication - The word rendered "supplication" is a stronger term than the former. It is the mode of prayer which especially arises from the sense of "need," or "want" - from δέομαι deomai, "to want, to need."
With thanksgiving - Thanksgiving connected with prayer. We can always find something to be thankful for, no matter what may be the burden of our wants, or the special subject of our petitions. When we pray for the supply of our wants, we may be thankful for that kind providence which has hitherto befriended us; when we pray for restoration from sickness, we may be thankful for the health we have hitherto enjoyed, and for God's merciful interposition in the former days of trial, and for his goodness in now sparing our lives; when we pray that our children and friends may be preserved from danger and death, we may remember how often God has interposed to save them; when, oppressed with a sense of sin, we pray for pardon, we have abundant cause of thanksgiving that there is a glorious way by which we may be saved. The greatest sufferer that lives in this world of redeeming love, and who has the offer of heaven before him, has cause of gratitude.
Let your request be made known unto God - Not as if you were to give him information, but to express to him your wants. God needs not to be informed of our necessities, but he requires that we come and express them to him; compare Eze 36:37. "Thus saith the Lord God, I will yet for this be inquired of by the house of Israel to do it for them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: careful: Dan 3:16; Mat 6:25-33, Mat 10:19, Mat 13:22; Luk 10:41, Luk 12:29; Co1 7:21, Co1 7:32; Pe1 5:7
in: Gen 32:7-12; Sa1 1:15, Sa1 30:6; Ch2 32:20, Ch2 33:12, Ch2 33:13; Psa 34:5-7, Psa 51:15; Psa 55:17, Psa 55:22, Psa 62:8; Pro 3:5, Pro 3:6, Pro 16:3; Jer 33:3; Mat 7:7, Mat 7:8; Luk 18:1, Luk 18:7; Luk 12:22; Eph 6:18; Col 4:2; Th1 5:17, Th1 5:18; Pe1 4:7; Jde 1:20, Jde 1:21
thanksgiving: Sa1 7:12; Co2 1:11; Eph 5:20; Col 3:15, Col 3:17
known: Pro 15:8; Sol 2:14; Mat 6:8
Geneva 1599
4:6 (6) Be careful for nothing; but in every thing by prayer and supplication with (f) thanksgiving let your requests be made known unto God.
(6) The third is, that we are not too anxious for anything, but with sure confidence give God thanks, and desire from him whatever we have need of, that with a quiet conscience we may wholly and with all our hearts submit ourselves to him.
(f) So David began very often with tears, but ended with thanksgiving.
John Gill
4:6 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 honour 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:
but in everything. The Syriac and Ethiopic versions render it, "in every time": always, constantly, every day, as often as there is opportunity, and need requires. The Vulgate Latin and Arabic versions join it with the following clause, "in every prayer and supplication"; but the grammatical construction of the words will not admit of such a version; it is best to understand it of every thing, or case, which should be brought to God; whether it be of a temporal or spiritual kind, relating to body or soul, to ourselves or others, to our families, relations, and acquaintance, the church, or the world:
by prayer and supplication: which may include all sorts of prayer, mental or vocal, private or public, ordinary or extraordinary, and every part of prayer: prayer may design petition, or asking for good things that are wanted; and "supplication", a deprecating of evils that are feared; though these two are often used together for the same thing, for prayer in general: which ought always to be accompanied
with thanksgiving; for mercies received; for a man can never come to the throne of grace, to ask for grace and mercy, but he has mercies to bless God for, and so to do is very acceptable to God; nor can a person expect to succeed in the enjoyment of future mercies, when he is not thankful for past and present ones: in this manner therefore, at all times, upon every occasion, in a way of humble petition and supplication, joined with thankfulness for all favours,
let your requests be made known to God; not to men; fly not to an arm of flesh, but to God, to him only, and that in the most private mariner, as not to be known by men; and put up such requests, as there may be reason to hope and believe God will "know" and approve of; such as are agreeable to his will, to the covenant of his grace, and the declaration of his word: use familiarity with God, tell him as you would do a friend, freely and fully, all your case, pour out your souls and your complaints before him. This God would have his people do, and he expects it from them; and though he knows all their wants, and what are their desires before they express them, yet he will seem not to know them, or take any notice of them, until they open them to him in some way or other; either by vocal prayer, or mental; by ejaculations, or sighs and groans, by chattering as a crane or a swallow, all which he understands: and be the case made known in what way or manner soever, with ever so much weakness, so be it, it is made known, it is enough, it shall be regarded and not despised.
John Wesley
4:6 Be anxiously careful for nothing - If men are not gentle towards you, yet neither on this, nor any other account, be careful, but pray. Carefulness and prayer cannot stand together. In every thing - Great and small. Let your requests be made known - They who by a preposterous shame or distrustful modesty, cover, stifle, or keep in their desires, as if they were either too small or too great, must be racked with care; from which they are entirely delivered, who pour them out with a free and filial confidence. To God - It is not always proper to disclose them to men. By supplication - Which is the enlarging upon and pressing our petition. With thanksgiving - The surest mark of a soul free from care, and of prayer joined with true resignation. This is always followed by peace. Peace and thanksgiving are both coupled together, Col 3:15.
Robert Jamieson, A. R. Fausset and David Brown
4:6 Translate, "Be anxious about nothing." Care and prayer are as mutually opposed as fire and water [BENGEL].
by prayer and supplication--Greek, "by the prayer and the supplication" appropriate to each case [ALFORD]. Prayer for blessings; and the general term. Supplication, to avert ills; a special term, suppliant entreaty (see on Eph 6:18).
thanksgiving--for every event, prosperity and affliction alike (Th1 5:18; Jas 5:13). The Philippians might remember Paul's example at Philippi when in the innermost prison (Acts 16:25). Thanksgiving gives effect to prayer (2Chron 20:21), and frees from anxious carefulness by making all God's dealings matter for praise, not merely for resignation, much less murmuring. "Peace" is the companion of "thanksgiving" (Phil 4:7; Col 3:15).
let your requests be made known unto God--with generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow men. So Jacob, when fearing Esau (Gen 32:9-12); Hezekiah fearing Sennacherib (4Kings 19:14; Ps 37:5).
4:74:7: Եւ խաղաղութիւնն Աստուծոյ՝ որ ՚ի վեր է քան զամենայն միտս, պահեսցէ՛ զսիրտս ձեր եւ զմիտս ՚ի Քրիստոս Յիսուս[4465]։ ակ [4465] Ոմանք. Եւ խաղաղութիւն Աստուծոյ։
7 Եւ Աստծու խաղաղութիւնը, որ վեր է, քան ամենայն միտք, պիտի պահի ձեր սրտերը եւ մտածումները Քրիստոս Յիսուսով:
7 Աստուծոյ խաղաղութիւնը, որ ամէն մտքէ վեր է, ձեր սրտերը ու մտքերը Յիսուս Քրիստոսով պիտի պահպանէ։
Եւ խաղաղութիւնն Աստուծոյ որ ի վեր է քան զամենայն միտս` պահեսցէ զսիրտս ձեր եւ զմիտս ի Քրիստոս Յիսուս:

4:7: Եւ խաղաղութիւնն Աստուծոյ՝ որ ՚ի վեր է քան զամենայն միտս, պահեսցէ՛ զսիրտս ձեր եւ զմիտս ՚ի Քրիստոս Յիսուս[4465]։ ակ
[4465] Ոմանք. Եւ խաղաղութիւն Աստուծոյ։
7 Եւ Աստծու խաղաղութիւնը, որ վեր է, քան ամենայն միտք, պիտի պահի ձեր սրտերը եւ մտածումները Քրիստոս Յիսուսով:
7 Աստուծոյ խաղաղութիւնը, որ ամէն մտքէ վեր է, ձեր սրտերը ու մտքերը Յիսուս Քրիստոսով պիտի պահպանէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: и мир Божий, который превыше всякого ума, соблюдет сердца ваши и помышления ваши во Христе Иисусе.
4:7  καὶ ἡ εἰρήνη τοῦ θεοῦ ἡ ὑπερέχουσα πάντα νοῦν φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν χριστῶ ἰησοῦ.
4:7. καὶ (and) ἡ (the-one) εἰρήνη (a-peace) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἡ (the-one) ὑπερέχουσα (holding-over) πάντα (to-all) νοῦν (to-a-mind) φρουρήσει (it-shall-guard-before-unto) τὰς (to-the-ones) καρδίας (to-hearts) ὑμῶν (of-ye) καὶ (and) τὰ (to-the-ones) νοήματα (to-considerings-to) ὑμῶν (of-ye) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ. (unto-an-Iesous)
4:7. et pax Dei quae exsuperat omnem sensum custodiat corda vestra et intellegentias vestras in Christo IesuAnd the peace of God, which surpasseth all understanding, keep your hearts and minds in Christ Jesus.
7. And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus.
4:7. And so shall the peace of God, which exceeds all understanding, guard your hearts and minds in Christ Jesus.
4:7. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus:

7: и мир Божий, который превыше всякого ума, соблюдет сердца ваши и помышления ваши во Христе Иисусе.
4:7  καὶ ἡ εἰρήνη τοῦ θεοῦ ἡ ὑπερέχουσα πάντα νοῦν φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν χριστῶ ἰησοῦ.
4:7. et pax Dei quae exsuperat omnem sensum custodiat corda vestra et intellegentias vestras in Christo Iesu
And the peace of God, which surpasseth all understanding, keep your hearts and minds in Christ Jesus.
4:7. And so shall the peace of God, which exceeds all understanding, guard your hearts and minds in Christ Jesus.
4:7. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Может быть наша молитва и не всегда будет иметь успех (ср. 2Кор. XII:8: и сл. ), но во всяком случае мы можем надеяться на то, что в молитве мир сойдет в нашу душу и успокоит нас от наших волнений и забот. Такой мир, происходящий от Бога (Божий) стоит несравненно выше успокоения, какое может нам дать человеческий разум (превыше всякого ума). Этот мир непременно сбережет, сохранит и сердце и ум (помышления) в общении со Христом, не даст человеку отпасть от Христа.
Adam Clarke: Commentary on the Bible - 1831
4:7: And the peace of God - That harmonizing of all passions and appetites which is produced by the Holy Spirit, and arises from a sense of pardon and the favor of God;
Shall keep your hearts - Φρουρησει· Shall keep them as in a strong place or castle. Your hearts - the seat of all your affections and passions, and minds - your understanding, judgment, and conscience through Christ Jesus; by whom ye were brought into this state of favor, through whom ye are preserved in it, and in whom ye possess it; for Christ keeps that heart in peace in which he dwells and rules. This peace passeth all understanding; it is of a very different nature from all that can arise from human occurrences; it is a peace which Christ has purchased, and which God dispenses; it is felt by all the truly godly, but can be explained by none; it is communion with the Father, and his Son Jesus Christ, by the power and influence of the Holy Ghost.
Albert Barnes: Notes on the Bible - 1834
4:7: And the peace of God - The peace which God gives. The peace here particularly referred to is that which is felt when we have no anxious care about the supply of our needs, and when we go confidently and commit everything into the hands of God. "Thou wilt keep him in perfect peace whose mind is stayed on thee;" Isa 26:3; see the notes at Joh 14:27.
Which passeth all understanding - That is, which surpasses all that people had conceived or imagined. The expression is one that denotes that the peace imparted is of the highest possible kind. The apostle Paul frequently used terms which had somewhat of a hyperbolical cast (see the notes on Eph 3:19; compare Joh 21:25, and the language here is that which one would use who designed to speak of that which was of the highest order. The Christian, committing his way to God, and feeling that he will order all things aright, has a peace which is nowhere else known. Nothing else will furnish it but religion. No confidence that a man can have in his own powers; no reliance which he can repose on his own plans or on the promises or fidelity of his fellow-men, and no calculations which he can make on the course of events, can impart such peace to the soul as simple confidence in God.
Shall keep your hearts and minds - That is, shall keep them from anxiety and agitation. The idea is, that by thus making our requests known to God, and going to him in view of all our trials and wants, the mind would be preserved from distressing anxiety. The way to find peace, and to have the heart kept from trouble, is thus to go and spread out all before the Lord; compare Isa 26:3-4, Isa 26:20; Isa 37:1-7. The word rendered here "shall keep," is a military term, and means that the mind would be guarded as a camp or castle is. It would be preserved from the intrusion of anxious fears and alarms.
Through Christ Jesus - By his agency, or intervention. It is only in him that the mind can be preserved in peace. It is not by mere confidence in God, or by mere prayer, but it is by confidence in God as he is Rev_ealed through the Redeemer, and by faith in him. Paul never lost sight of the truth that all the security and happiness of a believer were to be traced to the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: the peace: Phi 1:2; Num 6:26; Job 22:21, Job 34:29; Psa 29:11, Psa 85:8; Isa 26:3, Isa 26:12, Isa 45:7; Isa 48:18, Isa 48:22, Isa 55:11, Isa 55:12, Isa 57:19-21; Jer 33:6; Luk 1:79, Luk 2:14; Joh 14:27, Joh 16:33; Rom 1:7, Rom 5:1, Rom 8:6, Rom 14:17, Rom 15:13; Co2 13:11; Gal 5:22; Col 3:15; Th2 3:16; Heb 13:20; Rev 1:4
passeth: Eph 3:19; Rev 2:17
shall: Neh 8:10; Pro 2:11, Pro 4:6, Pro 6:22
through: Pe1 1:4, Pe1 1:5; Jde 1:1
Geneva 1599
4:7 And the (g) peace of God, which passeth all understanding, shall keep your (h) hearts and minds through Christ Jesus.
(g) That great quietness of mind, which God alone gives in Christ.
(h) He divides the mind into the heart, that is, into that part which is the seat of the will and affections, and into the higher part, by which we understand and reason about matters.
John Gill
4:7 And the peace of God which passeth all understanding,.... Not that peace which God calls his people to among themselves in their effectual calling; and which he requires of them to cultivate and maintain; and which he encourages in them by the promise of his gracious presence among them; and which indeed he is the author of, and therefore is so called, Col 3:15; and which may be said to surpass or exceed all speculative knowledge, and understanding; for the one puffs up and profits nothing, but the other edifies; and much less that peace which God has in himself, who is all peace and love, and which passes all understanding, human and angelic; but either that peace which is made with God by the blood of Christ, and is published in the Gospel of peace, which passes and surprises all understanding of men and angels, that it should be; that the thoughts of God should be concerning it from everlasting; that a council of peace should be called and held between the eternal Three, and a covenant of peace entered into; that Christ should be appointed the peace maker, and the chastisement of it laid on him; that he should make it by the blood of his cross, and for men, while enemies to God and to himself: or else that peace of conscience, which arises from a view of peace made by Christ; of justification by his righteousness, and atonement by his sacrifice; and which may be called "the peace of Christ", as the Alexandrian copy reads; both because it is founded upon, and springs from him, and is what he is the donor of: and this is what passes the understanding of every natural man; he knows nothing of this peace, what this tranquillity of mind means; he intermeddles not with this joy; it is unaccountable to him how it should be, that such then should have peace, who have so much trouble, are so much reproached, afflicted, and persecuted, and yet have peace in Christ, while they have tribulation in the world; which
shall keep your hearts and minds through Jesus Christ, or "in Christ Jesus": some read these words prayer wise, or as a wish, "let it", or "may it keep", so the Vulgate Latin; but they are rather a promise, encouraging the saints to the discharge of the above duties; as rejoicing always in the Lord, showing their moderation to all men, avoiding anxious care, and betaking themselves at all times, on all occasions, to prayer to God; in which way they may expect peace, and such as will be of that see vice to them, as here expressed; that is, be a means of their final perseverance; for the peace of God, in either sense, is a preservation of the saints: peace made with God secures them in Christ from all condemnation by the law, sin, Satan, the world, or their own hearts; and peace in their own souls, on so good a foundation as it is, keeps them through Christ as in a garrison, from being overset with the troubles of the world, or the temptations of Satan; and is a means of preserving them from being carried away with the errors and heresies of the wicked, having a witness to truth within themselves; and from every evil way and work, from profaneness and immorality; the grace of God teaching them, and the love of Christ constraining them, which is shed abroad in their hearts, to live and act otherwise.
John Wesley
4:7 And the peace of God - That calm, heavenly repose, that tranquility of spirit, which God only can give. Which surpasseth all understanding - Which none can comprehend, save he that receiveth it. Shall keep - Shall guard, as a garrison does a city. Your hearts - Your affections. Your minds - Your understandings, and all the various workings of them; through the Spirit and power of Christ Jesus, in the knowledge and love of God. Without a guard set on these likewise, the purity and vigour of our affections cannot long be preserved.
Robert Jamieson, A. R. Fausset and David Brown
4:7 And--The inseparable consequence of thus laying everything before God in "prayer with thanksgiving."
peace--the dispeller of "anxious care" (Phil 4:6).
of God--coming from God, and resting in God (Jn 14:27; Jn 16:33; Col 3:15).
passeth--surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness (1Cor 2:9-10; Eph 3:20; compare Prov 3:17).
shall keep--rather, "shall guard"; shall keep as a well-garrisoned stronghold (Is 26:1, Is 26:3). The same Greek verb is used in 1Pet 1:5. There shall be peace secure within, whatever outward troubles may besiege.
hearts and minds--rather, "hearts (the seat of the thoughts) and thoughts" or purposes.
through--rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure.
4:84:8: Այսուհետեւ ե՛ղբարք՝ որ ինչ ճշմարտութեա՛մբ է, որ ինչ պարկեշտութեա՛մբ, որ ինչ արդարութեամբ, որ ինչ սրբութեամբ, որ ինչ սիրով, որ ինչ համբաւ բարեաց, որ ինչ քաջութեամբ, որ ինչ գովութեամբ, զա՛յն խորհիջի՛ք[4466]։ [4466] Ոմանք. Զայն խորհեսջիք։
8 Եւ վերջապէս, եղբայրնե՛ր, ինչ որ ճշմարտութեամբ է, ինչ որ՝ պարկեշտութեամբ, ինչ որ՝ արդարութեամբ, ինչ որ՝ սրբութեամբ, ինչ որ՝ սիրով, ինչ որ՝ բարի համբաւով, ինչ որ՝ առաքինութեամբ, ինչ որ՝ գովութեամբ, - ա՛յն խորհեցէք:
8 Վերջապէս, եղբայրնե՛ր, ինչ որ ճշմարտութիւնով է, ինչ որ պարկեշտութիւնով, ինչ որ արդարութիւնով, ինչ որ մաքրութիւնով, ինչ որ սիրով, ինչ որ բարի համբաւով, ինչ առաքինութիւն եւ ինչ գովութիւն որ կայ, անոնց մասին խորհեցէք։
Այսուհետեւ, եղբարք, որ ինչ ճշմարտութեամբ է, որ ինչ պարկեշտութեամբ, որ ինչ արդարութեամբ, որ ինչ սրբութեամբ, որ ինչ սիրով, որ ինչ համբաւ բարեաց, որ ինչ քաջութեամբ, որ ինչ գովութեամբ` զայն խորհիջիք:

4:8: Այսուհետեւ ե՛ղբարք՝ որ ինչ ճշմարտութեա՛մբ է, որ ինչ պարկեշտութեա՛մբ, որ ինչ արդարութեամբ, որ ինչ սրբութեամբ, որ ինչ սիրով, որ ինչ համբաւ բարեաց, որ ինչ քաջութեամբ, որ ինչ գովութեամբ, զա՛յն խորհիջի՛ք[4466]։
[4466] Ոմանք. Զայն խորհեսջիք։
8 Եւ վերջապէս, եղբայրնե՛ր, ինչ որ ճշմարտութեամբ է, ինչ որ՝ պարկեշտութեամբ, ինչ որ՝ արդարութեամբ, ինչ որ՝ սրբութեամբ, ինչ որ՝ սիրով, ինչ որ՝ բարի համբաւով, ինչ որ՝ առաքինութեամբ, ինչ որ՝ գովութեամբ, - ա՛յն խորհեցէք:
8 Վերջապէս, եղբայրնե՛ր, ինչ որ ճշմարտութիւնով է, ինչ որ պարկեշտութիւնով, ինչ որ արդարութիւնով, ինչ որ մաքրութիւնով, ինչ որ սիրով, ինչ որ բարի համբաւով, ինչ առաքինութիւն եւ ինչ գովութիւն որ կայ, անոնց մասին խորհեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
4:88: Наконец, братия мои, что только истинно, что честно, что справедливо, что чисто, что любезно, что достославно, что только добродетель и похвала, о том помышляйте.
4:8  τὸ λοιπόν, ἀδελφοί, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνά, ὅσα δίκαια, ὅσα ἁγνά, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε·
4:8. Τὸ (To-the-one) λοιπόν, (to-remaindered," ἀδελφοί , ( Brethrened ," ὅσα ( which-a-which ) ἐστὶν (it-be) ἀληθῆ , ( un-secluded ," ὅσα ( which-a-which ) σεμνά , ( solemn ," ὅσα ( which-a-which ) δίκαια , ( course-belonged ," ὅσα ( which-a-which ) ἁγνά , ( pure ," ὅσα ( which-a-which ) προσφιλῆ , ( cared-toward ," ὅσα ( which-a-which ) εὔφημα , ( goodly-declared ,"εἴ (if) τις (a-one) ἀρετὴ (a-meriting) καὶ (and) εἴ (if) τις (a-one) ἔπαινος, (a-laudation-upon,"ταῦτα (to-the-ones-these) λογίζεσθε : ( ye-should-forthee-to )
4:8. de cetero fratres quaecumque sunt vera quaecumque pudica quaecumque iusta quaecumque sancta quaecumque amabilia quaecumque bonae famae si qua virtus si qua laus haec cogitateFor the rest, brethren, whatsoever things are true, whatsoever modest, whatsoever just, whatsoever holy, whatsoever lovely, whatsoever of good fame, if there be any virtue, if any praise of discipline: think on these things.
8. Finally, brethren, whatsoever things are true, whatsoever things are honourable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.
4:8. Concerning the rest, brothers, whatever is true, whatever is chaste, whatever is just, whatever is holy, whatever is worthy to be loved, whatever is of good repute, if there is any virtue, if there is any praiseworthy discipline: meditate on these.
4:8. Finally, brethren, whatsoever things are true, whatsoever things [are] honest, whatsoever things [are] just, whatsoever things [are] pure, whatsoever things [are] lovely, whatsoever things [are] of good report; if [there be] any virtue, and if [there be] any praise, think on these things.
Finally, brethren, whatsoever things are true, whatsoever things [are] honest, whatsoever things [are] just, whatsoever things [are] pure, whatsoever things [are] lovely, whatsoever things [are] of good report; if [there be] any virtue, and if [there be] any praise, think on these things:

8: Наконец, братия мои, что только истинно, что честно, что справедливо, что чисто, что любезно, что достославно, что только добродетель и похвала, о том помышляйте.
4:8  τὸ λοιπόν, ἀδελφοί, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνά, ὅσα δίκαια, ὅσα ἁγνά, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε·
4:8. de cetero fratres quaecumque sunt vera quaecumque pudica quaecumque iusta quaecumque sancta quaecumque amabilia quaecumque bonae famae si qua virtus si qua laus haec cogitate
For the rest, brethren, whatsoever things are true, whatsoever modest, whatsoever just, whatsoever holy, whatsoever lovely, whatsoever of good fame, if there be any virtue, if any praise of discipline: think on these things.
4:8. Concerning the rest, brothers, whatever is true, whatever is chaste, whatever is just, whatever is holy, whatever is worthy to be loved, whatever is of good repute, if there is any virtue, if there is any praiseworthy discipline: meditate on these.
4:8. Finally, brethren, whatsoever things are true, whatsoever things [are] honest, whatsoever things [are] just, whatsoever things [are] pure, whatsoever things [are] lovely, whatsoever things [are] of good report; if [there be] any virtue, and if [there be] any praise, think on these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Здесь Апостол в одном увещании соединяет все, что ему хотелось внушить читателям. - Наконец - правильнее: "в отношении к остальному" (to loipon). Мысли читателей должны быть направлены на то, что истинно, а не на обман и лицемерие (и в теоретическом, и в нравственном отношении), на честное или достойное (semna), как прилично благородным душам, сторонящимся от всего пошлого, на справедливое, т. е. на то, чего требует наш долг, на чистое, т. е. на беспорочность внутреннюю, с которой несовместимо грязное настроение, на то, что любезно людям и достославно у них, напр., на благотворительность, на всякую добродетель саму по себе и на всякую похвалу, т. е. на ту же добродетель, поскольку она вызывает и людях восторженное к себе соотношение. Замечательно, что термины, какие Апостол здесь употребляет, все известны были и в греческой морали. Апостол как бы хочет этими общими терминами сказать христианам, что они не должны отставать от лучших людей язычества...
Adam Clarke: Commentary on the Bible - 1831
4:8: Finally, brethren - The object of the apostle is to recommend holiness and righteousness to them in every point of view; and to show that the Gospel of Christ requires all its professors to have the mind that was in Christ, and to walk as he himself also walked. That they were not to attend to one branch of righteousness or virtue only, but to every thing by which they might bring honor to God, good to their fellow creatures, and credit to themselves.
Whatsoever things are true - Ὁσα - αληθη· All that is agreeable to unchangeable and eternal truth. Whether that which is to be learned from the nature and state of created things, or that which comes immediately from God by revelation.
Whatsoever things are honest - Ὁσα σεμνα· Whatever is grave, decent, and venerable. Whatever becomes you as men, as citizens, and as Christians.
Whatsoever things are just - Ὁσα δικαια· Whatsoever is agreeable to justice and righteousness. All that ye owe to God, to your neighbor, and to yourselves.
Whatsoever things are pure - Ὁσα ἁγνα· Whatsoever is chaste. In reference to the state of the mind, and to the acts of the body.
Whatsoever things are lovely - Ὁσα προσφιλη· Whatsoever is amiable on its own account and on account of its usefulness to others, whether in your conduct or conversation.
Whatsoever things are of good report - Ὁσα ευφημα· 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.
If there be any virtue - If they be calculated to promote the general good of mankind, and are thus praiseworthy;
Think on these things - Esteem them highly, recommend them heartily, and practice them fervently.
Instead of ει τις επαινος, if there be any praise, several eminent MSS., as D*EFG, add επιστημης, of knowledge; and the Vulgate and the Itala have disciplinae, of discipline; but none of these appear to be an original reading.
Albert Barnes: Notes on the Bible - 1834
4:8: Finally, brethren - As for what remains - τὸ λοιπὸν to loipon - or as a final counsel or exhortation.
Whatsoever things are true - 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 Rev_ealed, or which were commonly regarded as such by the people 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 toward God and toward people was to be practiced 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 people, not to be punctual in their religious rites, and neglectful of the comment 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 Rev_erse 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.
Whatsoever things are honest - σεμνὰ semna. Properly, venerable, Rev_erend; then honorable, reputable. The word was originally used in relation to the gods, and to the things that pertained to them, as being worthy of honor or veneration - Passow. As applied to people, it commonly means grave, dignified, worthy of veneration or regard. In the New Testament it is rendered "grave" in Ti1 3:8, Ti1 3:11, and Tit 2:2, the only places where the word occurs except this; and the noun (σεμνότης semnotē s) is rendered "honesty" in Ti1 2:2, and "gravity" in Ti1 3:4, and Tit 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 honor; what there was in the customs of society, in the respect due to age and rank, and in the contact 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; compare Ti1 3:7.
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 people 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 people of the world, in estimating a person'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 favorable to religion, it is indispensable that he manifest uncorrupted integrity in his dealings.
Whatsoever things are pure - Chaste - in thought, in feeling, and in the conversation between the sexes; compare the notes at Ti1 5:2.
Whatsoever things are lovely - The word used here means properly what is dear to anyone; 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, crabby, or 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 crabby temper in a professor of religion will undo all the good that he attempts to do.
Whatsoever things are of good report - That is, whatsoever is truly reputable in the world at large. There are actions which all people 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.
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 an example of every virtue.
And if there be any praise - Anything worthy of praise, or that ought to be praised.
Think on these things - Let them be the object of your careful attention and study, so as to practice them. Think what they are; think on the obligation to observe them; think on the influence which they would have on the world around you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: Finally: Phi 3:1
whatsoever: Rom 12:9-21; Co1 13:4-7; Gal 5:22; Jam 3:17; Pe2 1:5-7
are true: Mat 22:16; Joh 7:18; Rom 12:9; Co2 6:8; Eph 4:25, Eph 5:9, Eph 6:14; Pe1 1:22; Jo1 3:18
honest: or, venerable, Act 6:3; Rom 12:17, Rom 13:13; Co2 8:21, Co2 13:7; Th1 4:12; Ti1 2:2, Ti1 3:4, Ti1 3:8, Ti1 3:11; Tit 2:2, Tit 2:7 *Gr: Tit 3:14 *marg. Heb 13:18; Pe1 2:12
are just: Gen 18:19; Deu 16:20; Sa2 23:3; Psa 82:2; Pro 11:1, Pro 16:11, Pro 20:7; Isa 26:7; Mar 6:20; Luk 2:25, Luk 23:50; Act 10:22; Tit 1:8
are pure: Ti1 4:12, Ti1 5:2; Tit 2:14; Jam 1:27, Jam 3:17; Pe2 3:1; Jo1 3:3
are lovely: Sa2 1:23; Sol 5:16; Co1 13:1-13; Pe1 4:8
are of: Act 6:3, Act 10:22, Act 22:12; Col 4:5; Th1 5:22; Ti1 3:7, Ti1 5:10; Heb 11:2
virtue: Rut 3:11; Pro 12:4, Pro 31:10, Pro 31:29; Pe2 1:3, Pe2 1:4
praise: Pro 31:31; Rom 2:29, Rom 13:3; Co1 4:5; Co2 8:18
think: Luk 16:15; Th1 5:21; Jo1 4:1
Geneva 1599
4:8 (7) Finally, brethren, whatsoever things are true, whatsoever things (i) [are] honest, whatsoever things [are] just, whatsoever things [are] pure, whatsoever things [are] lovely, whatsoever things [are] of good report; if [there be] any virtue, and if [there be] any praise, think on these things.
(7) A general conclusion, that as they have been taught both in word and example, so they build their lives to the rule of all holiness and righteousness.
(i) Whatever things are such that they beautify and set you apart with a holy gravity.
John Gill
4:8 Finally, brethren, whatsoever things are true,.... To close all with respect to the duties of Christianity incumbent on the professors of it, the apostle exhorts to a regard to everything that is true; that is agreeable to the Scriptures of truth, to the Gospel the word of truth, or to the law and light of nature; and whatever was really so, even among the very Heathens, in opposition to falsehood, lying, and hypocrisy
whatsoever things are honest; in the sight of men; or grave, or "venerable" in speech, in action or attire, in opposition to levity, frothiness, or foppery:
whatsoever things are just; between man and man, or with respect both to God and men; giving to God what belongs to him, and to man what is his due; studying to exercise a conscience void of offence to both, in opposition to all impiety, injustice, violence, and oppression:
whatsoever things are pure; or "chaste", in words and deeds, in opposition to all filthiness and foolish talking, to obscene words and actions. The Vulgate Latin and Arabic versions render it, "whatsoever things are holy"; which are agreeable to the holy nature, law, and will of God, and which tend to promote holiness of heart and life:
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, Mk 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:
whatsoever things are of good report; are well spoken of, and tend to get and establish a good name, which is better than precious ointment, Eccles 7:1; for though a good name, credit, and reputation among men, are to be sacrificed for the sake of Christ when called for; yet care is to be taken to preserve them by doing things which may secure them, and cause professors of religion to be well reported of; and which beautiful in all, and absolutely necessary in some:
if there be any virtue; anywhere, among any persons whatever, in opposition to vice:
and if there be any praise; that is praiseworthy among men, and deserves commendation, even though in an unjust steward, Lk 16:8, it should be regarded. The Vulgate Latin adds, "of discipline", without any authority from any copy. The Claromontane manuscript reads, "if any praise of knowledge":
think on these things: meditate upon them, revolve them in your minds, seriously consider them, and reason with yourselves about them, in order to put them into practice.
John Wesley
4:8 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.
Robert Jamieson, A. R. Fausset and David Brown
4:8 Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbors, men in the intercourse of the world, &c.
true--sincere, in words.
honest--Old English for "seemly," namely, in action; literally, grave, dignified.
just--towards others.
pure--"chaste," in relation to ourselves.
lovely--lovable (compare Mk 10:21; Lk 7:4-5).
of good report--referring to the absent (Phil 1:27); as "lovely" refers to what is lovable face to face.
if there be any virtue--"whatever virtue there is" [ALFORD]. "Virtue," the standing word in heathen ethics, is found once only in Paul's Epistles, and once in Peter's (2Pet 1:5); and this in uses different from those in heathen authors. It is a term rather earthly and human, as compared with the names of the spiritual graces which Christianity imparts; hence the rarity of its occurrence in the New Testament. Piety and true morality are inseparable. Piety is love with its face towards God; morality is love with its face towards man. Despise not anything that is good in itself; only let it keep its due place.
praise--whatever is praiseworthy; not that Christians should make man's praise their aim (compare Jn 12:43); but they should live so as to deserve men's praise.
think on--have a continual regard to, so as to "do" these things (Phil 4:9) whenever the occasion arises.
4:94:9: Զոր ուսարուքն եւ ընկալարուք, եւ լուայք եւ տեսէք յիս, զա՛յն արարէք. եւ Աստուած խաղաղութեան եղիցի ընդ ձեզ[4467]։[4467] Ոմանք. Զոր եւ ուսարուքն։
9 Ինչ որ ուսանեցիք, ընդունեցիք, լսեցիք եւ տեսաք իմ մէջ, ա՛յն արէք: Եւ խաղաղութեան Աստուածը թող լինի ձեզ հետ:
9 Ինչ որ սորվեցաք ու առիք եւ լսեցիք ու տեսաք իմ վրաս, զա՛յն ըրէք եւ խաղաղութեան Աստուածը ձեզի հետ պիտի ըլլայ։
Զոր ուսարուքն եւ ընկալարուք եւ լուայք եւ տեսէք յիս` զայն արարէք. եւ Աստուած խաղաղութեան եղիցի ընդ ձեզ:

4:9: Զոր ուսարուքն եւ ընկալարուք, եւ լուայք եւ տեսէք յիս, զա՛յն արարէք. եւ Աստուած խաղաղութեան եղիցի ընդ ձեզ[4467]։
[4467] Ոմանք. Զոր եւ ուսարուքն։
9 Ինչ որ ուսանեցիք, ընդունեցիք, լսեցիք եւ տեսաք իմ մէջ, ա՛յն արէք: Եւ խաղաղութեան Աստուածը թող լինի ձեզ հետ:
9 Ինչ որ սորվեցաք ու առիք եւ լսեցիք ու տեսաք իմ վրաս, զա՛յն ըրէք եւ խաղաղութեան Աստուածը ձեզի հետ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: Чему вы научились, что приняли и слышали и видели во мне, то исполняйте, --и Бог мира будет с вами.
4:9  ἃ καὶ ἐμάθετε καὶ παρελάβετε καὶ ἠκούσατε καὶ εἴδετε ἐν ἐμοί, ταῦτα πράσσετε· καὶ ὁ θεὸς τῆς εἰρήνης ἔσται μεθ᾽ ὑμῶν.
4:9. ἃ ( to-which ) καὶ (and) ἐμάθετε (ye-had-learned) καὶ (and) παρελάβετε (ye-had-taken) καὶ (and) ἠκούσατε (ye-heard) καὶ (and) εἴδετε (ye-had-seen) ἐν (in) ἐμοί, (unto-ME,"ταῦτα (to-the-ones-these) πράσσετε: (ye-should-practice) καὶ (and) ὁ (the-one) θεὸς (a-Deity) τῆς (of-the-one) εἰρήνης (of-a-peace) ἔσται ( it-shall-be ) μεθ' (with) ὑμῶν. (of-ye)
4:9. quae et didicistis et accepistis et audistis et vidistis in me haec agite et Deus pacis erit vobiscumThe things which you have both learned and received and heard and seen in me, these do ye: and the God of peace shall be with you.
9. The things which ye both learned and received and heard and saw in me, these things do: and the God of peace shall be with you.
4:9. All the things that you have learned and accepted and heard and seen in me, do these. And so shall the God of peace be with you.
4:9. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.
Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you:

9: Чему вы научились, что приняли и слышали и видели во мне, то исполняйте, --и Бог мира будет с вами.
4:9  ἃ καὶ ἐμάθετε καὶ παρελάβετε καὶ ἠκούσατε καὶ εἴδετε ἐν ἐμοί, ταῦτα πράσσετε· καὶ ὁ θεὸς τῆς εἰρήνης ἔσται μεθ᾽ ὑμῶν.
4:9. quae et didicistis et accepistis et audistis et vidistis in me haec agite et Deus pacis erit vobiscum
The things which you have both learned and received and heard and seen in me, these do ye: and the God of peace shall be with you.
4:9. All the things that you have learned and accepted and heard and seen in me, do these. And so shall the God of peace be with you.
4:9. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Апостол ставит себя примером для подражания и говорит, что если читатели будут идти намеченной им дорогой, то Бог мира будет с ними. Таким образом заключение 7-го стиха здесь повторяется. Апостол хочет сказать, что добродетели ценны в особенности потому, что ведут к общению с Богом, Который дает истинный мир душам людей.
Adam Clarke: Commentary on the Bible - 1831
4:9: Those things, which ye have - learned - From my preaching and writing;
And received - By faith, as a revelation from God;
And heard - From my preaching, and that of those who labored with me; and heard from me, in my private communications with you; and heard of me from other Churches;
And seen in me - While living and labouring among you;
Do - Take them for the rule of your faith and practice.
And the God of peace - He who is the author of peace, the lover of peace, and the maintainer of peace; he who has made peace between heaven and earth, by the mission and sacrifice of his Son, shall be ever with you while you believe and act as here recommended.
Albert Barnes: Notes on the Bible - 1834
4:9: Those things which ye have both learned, and received, and heard, and seen in me, do - That is, what you have witnessed in me, and what you have learned of me, and what you have heard about me, practice yourselves. Paul refers them to his uniform conduct - to all that they had seen, and known, and heard of him, as that which it was proper for them to imitate. The same thing, substantially, he urges in Phi 3:17; see the notes at that verse. It could have been only the consciousness of a pure and upright life which would make such counsel proper. How few are the people at this day who can urge others to imitate all that they have seen in them, and learned from them, and heard of them.
And the God of peace shall be with you - The God who gives peace; compare Heb 13:20; Th1 5:23; see also the notes at Phi 4:7. The meaning here is, that Paul, by pursuing the course of life which he had led, and which he here counsels them to follow, had found that it had been attended with the blessing of the God of peace, and he felt the fullest assurance that the same blessing would rest on them if they imitated his example. The way to obtain the blessing of the God of peace, is to lead a holy life, and to perform with faithfulness all the duties which we owe to God and to our fellow-men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: which: Phi 3:17; Co1 10:31-33, Co1 11:1; Th1 1:6, Th1 2:2-12, Th1 2:14, Th1 4:1-8; Th2 3:6-10
do: Deu 5:1; Mat 5:19, Mat 5:20, Mat 7:21, Mat 7:24-27; Luk 6:46, Luk 8:21; Joh 2:5, Joh 13:17, Joh 15:14; Act 9:6; Th2 3:4; Jam 1:22; Pe2 1:10; Jo1 3:22
the God: Phi 4:7; Rom 15:33, Rom 16:20; Co1 14:33; Co2 5:19, Co2 5:20, Co2 13:11; Th1 5:23; Heb 13:20, Heb 13:21
with: Isa 8:10, Isa 41:10; Mat 1:23, Mat 28:20; Ti2 4:22
John Gill
4:9 These things which ye have both learned,.... Meaning from himself, in a doctrinal way:
and received; not only into their heads but hearts, had embraced cordially, with great affection, in the love thereof, as well as given a full assent to:
and heard; either publicly or privately, from the pulpit, or in conversation; or had heard of him when absent, or from him when present:
and seen in me: in his life and conversation, which were well known, and were a pattern to them that believe; and therefore he adds,
do; practise the same things which they had learned from him as their duty, and had heard him urge as such, and had seen exemplified in himself:
and the God of peace shall be with you; to give that peace which is beyond the conception of a natural man, and the expression of a spiritual one, and is the great preservative through Christ; and to enable to do and to continue to do the above things, and to keep them from all harm, and every enemy of their souls; to favour them with his gracious presence here, and with endless peace hereafter.
John Wesley
4:9 The things which ye have learned - As catechumens. And received - By continual instructions. And heard and seen - In my life and conversation. These do, and the God of peace shall be with you - Not only the peace of God, but God himself, the fountain of peace.
Robert Jamieson, A. R. Fausset and David Brown
4:9 both--rather, "The things also which ye have learned . . . these practice"; the things which besides recommending them in words, have been also recommended by my example, carry into practice.
heard--though ye have not yet sufficiently "received" them.
seen--though ye have not as yet sufficiently "learned" them [BENGEL].
and--"and then," as the necessary result (Phil 4:7). Not only "the peace of God," but "the God of peace" Himself "shall be with you."
4:104:10: Ուրա՛խ եղէ ես ՚ի Տէր յոյժ. զի եւ դուք զմտաւ ածէք հոգա՛լ ինչ վասն իմ, որպէս եւ հոգայիքն. բայց բարբարէի՛ք իմն է՛[4468]։ [4468] Ոմանք. Բարբարէիքիմն է։
10 Ես չափազանց ուրախ եղայ Տիրոջով, որ դուք էլ էք մտածել հոգ տանել իմ մասին, ինչպէս արդէն հոգում էիք ինձ համար, բայց առիթ չէիք ունենում:
10 Մեծապէս ուրախացայ Տէրոջմով, որ իմ վրաս ունեցած հոգերնիդ հիմա նորոգուեցաւ, ինչպէս կը հոգայիք ալ, միայն թէ պատեհութիւն չունէիք։
Ուրախ եղէ ես ի Տէր յոյժ, զի եւ դուք զմտաւ ածէք հոգալ ինչ վասն իմ, որպէս եւ հոգայիքն, բայց [16]բարբարէիք իմնէ:

4:10: Ուրա՛խ եղէ ես ՚ի Տէր յոյժ. զի եւ դուք զմտաւ ածէք հոգա՛լ ինչ վասն իմ, որպէս եւ հոգայիքն. բայց բարբարէի՛ք իմն է՛[4468]։
[4468] Ոմանք. Բարբարէիքիմն է։
10 Ես չափազանց ուրախ եղայ Տիրոջով, որ դուք էլ էք մտածել հոգ տանել իմ մասին, ինչպէս արդէն հոգում էիք ինձ համար, բայց առիթ չէիք ունենում:
10 Մեծապէս ուրախացայ Տէրոջմով, որ իմ վրաս ունեցած հոգերնիդ հիմա նորոգուեցաւ, ինչպէս կը հոգայիք ալ, միայն թէ պատեհութիւն չունէիք։
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: Я весьма возрадовался в Господе, что вы уже вновь начали заботиться о мне; вы и прежде заботились, но вам не благоприятствовали обстоятельства.
4:10  ἐχάρην δὲ ἐν κυρίῳ μεγάλως ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν, ἐφ᾽ ᾧ καὶ ἐφρονεῖτε ἠκαιρεῖσθε δέ.
4:10. Ἐχάρην (I-had-been-joyed) δὲ (moreover) ἐν (in) κυρίῳ (unto-Authority-belonged) μεγάλως (unto-great) ὅτι (to-which-a-one) ἤδη (which-then) ποτὲ (whither-also) ἀνεθάλετε (ye-had-flourished-up) τὸ (to-the-one) ὑπὲρ (over) ἐμοῦ (of-ME) φρονεῖν, (to-center-unto,"ἐφ' (upon) ᾧ (unto-which) καὶ (and) ἐφρονεῖτε (ye-were-centering-unto) ἠκαιρεῖσθε ( ye-were-un-timing-unto ) δέ. (moreover)
4:10. gavisus sum autem in Domino vehementer quoniam tandem aliquando refloruistis pro me sentire sicut et sentiebatis occupati autem eratisNow I rejoice in the Lord exceedingly that now at length your thought for me hath flourished again, as you did also think; but you were busied.
10. But I rejoice in the Lord greatly, that now at length ye have revived your thought for me; wherein ye did indeed take thought, but ye lacked opportunity.
4:10. Now I rejoice in the Lord exceedingly, because finally, after some time, your feelings for me have flourished again, just as you formerly felt. For you had been preoccupied.
4:10. But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.
But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity:

10: Я весьма возрадовался в Господе, что вы уже вновь начали заботиться о мне; вы и прежде заботились, но вам не благоприятствовали обстоятельства.
4:10  ἐχάρην δὲ ἐν κυρίῳ μεγάλως ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν, ἐφ᾽ ᾧ καὶ ἐφρονεῖτε ἠκαιρεῖσθε δέ.
4:10. gavisus sum autem in Domino vehementer quoniam tandem aliquando refloruistis pro me sentire sicut et sentiebatis occupati autem eratis
Now I rejoice in the Lord exceedingly that now at length your thought for me hath flourished again, as you did also think; but you were busied.
4:10. Now I rejoice in the Lord exceedingly, because finally, after some time, your feelings for me have flourished again, just as you formerly felt. For you had been preoccupied.
4:10. But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-20: Апостол выражает свою радость о том, что филиппийцы прислали ему пособие, и прибавляет, что это благодеяние принесло пользу и им самим, утвердив в них чувство любви к Апостолу.

10-13: Ап. Павел, по принципу, не хотел ни от какой церкви получать деньги на свое содержание. Он сам работал, чтобы остаться вполне независимым (1: Сол II:7; 1Кор.X:15-27; 2Кор. XI:7; XII:13). Теперь филиппийцы прислали ему с Епафродитом пособие, и Апостол, вопреки своему принципу, принял это пособие, не желая огорчить филиппийцев отказом. Но желая сохранить свою независимость, он говорит, что возрадовался этому пособию "в Господе", т. е. не личной эгоистичной радостью, а истинно христианской. Возрадовался он прежде всего за самих благотворителей филиппийцев, потому что увидел из их поступка, что их обстоятельства изменились к лучшему. Из 2Кор. (VIII:2: и сл. ) мы знаем, что Македонские церкви, и в том числе, конечно, Филиппийская, находились прежде в довольно жалком внешнем состоянии и кроме того терпели преследования от врагов христианства. Теперь, очевидно, они настолько оправились, что могут послать Апостолу вспоможение, которое они хотели бы послать и раньше, но не имели к тому возможности. Но пусть они не понимают его благодарности в том смысле, что он давно уже ожидал от них пособия. Нет, он умеет довольствоваться и тем, что имеет под рукою, и недостатки его не тяготят, не лишают душевного спокойствия. В этом умении жить и в лишениях он видит особое действие укрепляющего его Иисуса Христа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Kindness Acknowledged; Christian Contentment.A. D. 62.
10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. 11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 12 I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13 I can do all things through Christ which strengtheneth me. 14 Notwithstanding ye have well done, that ye did communicate with my affliction. 15 Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16 For even in Thessalonica ye sent once and again unto my necessity. 17 Not because I desire a gift: but I desire fruit that may abound to your account. 18 But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. 19 But my God shall supply all your need according to his riches in glory by Christ Jesus.

In these verses we have the thankful grateful acknowledgment which the apostle makes of the kindness of the Philippians in sending him a present for his support, now that he was a prisoner at Rome. And here,

I. He takes occasion to acknowledge their former kindnesses to him, and to make mention of them, v. 15, 16. Paul had a grateful spirit; for, though what his friends did for him was nothing in comparison of what he deserved from them and the obligations he had laid upon them, yet he speaks of their kindness as if it had been a piece of generous charity, when it was really far short of a just debt. If they had each of them contributed half their estates to him, they had not given him too much, since they owed to him even their own souls; and yet, when they send a small present to him, how kindly does he take it, how thankfully does he mention it, even in this epistle which was to be left upon record, and read in the churches, through all ages; so that wherever this epistle shall be read there shall this which they did to Paul be told for a memorial of them. Surely never was present so well repaid. He reminds them that in the beginning of the gospel no church communicated with him as to giving and receiving but they only, v. 15. They not only maintained him comfortably while he was with them, but when he departed from Macedonia they sent tokens of their kindness after him; and this when no other church did so. None besides sent after him of their carnal things, in consideration of what they had reaped of his spiritual things. In works of charity, we are ready to ask what other people do. But the church of the Philippians never considered that. It redounded so much the more to their honour that they were the only church who were thus just and generous. Even in Thessalonica (after he had departed from Macedonia) you sent once and again to my necessity, v. 16. Observe, 1. It was but little which they sent; they sent only to his necessity, just such things as he had need of; perhaps it was according to their ability, and he did not desire superfluities nor dainties. 2. It is an excellent thing to see those to whom God has abounded in the gifts of his grace abounding in grateful returns to his people and ministers, according to their own ability and their necessity: You sent once and again. Many people make it an excuse for their charity that they have given once; why should the charge come upon them again? But the Philippians sent once and again; they often relieved and refreshed him in his necessities. He makes this mention of their former kindness, not only out of gratitude, but for their encouragement.

II. He excuses their neglect of late. It seems, for some time they had not sent to enquire after him, or sent him any present; but now at the last their care of him flourished again (v. 10), like a tree in the spring, which seemed all the winter to be quite dead. Now, in conformity to the example of his great Master, instead of upbraiding them for their neglect, he makes an excuse for them: Wherein you were also careful, but you lacked opportunity. How could they lack opportunity, if they had been resolved upon it? They might have sent a messenger on purpose. But the apostle is willing to suppose, in favour of them, that they would have done it if a fair opportunity had offered. How contrary is this to the behaviour of many to their friends, by whom neglects which really are excusable are resented very heinously, when Paul excused that which he had reason enough to resent.

III. He commends their present liberality: Notwithstanding, you have well done that you did communicate with my affliction, v. 14. It is a good work to succour and help a good minister in trouble. Here see what is the nature of true Christian sympathy; not only to be concerned for our friends in their troubles, but to do what we can to help them. They communicated with his affliction, in relieving him under it. He who says, Be you warmed, be you filled, and giveth not those things they have need of, what doth it profit? Jam. ii. 16. He rejoiced greatly in it (v. 10), because it was an evidence of their affection to him and the success of his ministry among them. When the fruit of their charity abounded towards the apostle, it appeared that the fruit of his ministry abounded among them.

IV. He takes care to obviate the bad use some might make of his taking so much notice of what was sent him. It did not proceed either from discontent and distrust (v. 11) or from covetousness and love of the world, v. 12. 1. It did not come from discontent, or distrust of Providence: Not that I speak in respect of want (v. 11); not in respect of any want he felt, nor of any want he feared. As to the former, he was content with the little he had, and that satisfied him; as to the latter, he depended upon the providence of God to provide for him from day to day, and that satisfied him: so that he did not speak in respect of want any way. For I have learned, in whatsoever state I am, therewith to be content. We have here an account of Paul's learning, not that which he got at the feet of Gamaliel, but that which he got at the feet of Christ. He had learnt to be content; and that was the lesson he had as much need to learn as most men, considering the hardships and sufferings with which he was exercised. He was in bonds, and imprisonments, and necessities, often; but in all he had learnt to be content, that is, to bring his mind to his condition, and make the best of it.--I know both how to be abased and I know how to abound, v. 12. This is a special act of grace, to accommodate ourselves to every condition of life, and carry an equal temper of mind through all the varieties of our state. (1.) To accommodate ourselves to an afflicted condition--to know how to be abased, how to be hungry, how to suffer want, so as not to be overcome by the temptations of it, either to lose our comfort in God or distrust his providence, or to take any indirect course for our own supply. (2.) To a prosperous condition--to know how to abound, how to be full, so as not to be proud, or secure, or luxurious. And this is as hard a lesson as the other; for the temptations of fulness and prosperity are not less than those of affliction and want. But how must we learn it? I can do all things through Christ who strengthens me, v. 13. We have need of strength from Christ, to enable us to perform not only those duties which are purely Christian, but even those which are the fruit of moral virtue. We need his strength to teach us to be content in every condition. The apostle had seemed to boast of himself, and of his own strength: I know how to be abased (v. 12); but here he transfers all the praise to Christ. "What do I talk of knowing how to be abased, and how to abound? It is only through Christ who strengthens me that I can do it, not in my own strength." So we are required to be strong in the Lord, and in the power of his might (Eph. vi. 10), and to be strong in the grace which is in Christ Jesus (2 Tim. ii. 1); and we are strengthened with might by his Spirit in the inner man, Eph. iii. 16. The word in the original is a participle of the present tense, en to endynamounti me Christo, and denotes a present and continued act; as if he had said, "Through Christ, who is strengthening me, and does continually strengthen me; it is by his constant and renewed strength I am enabled to act in every thing; I wholly depend upon him for all my spiritual power." 2. It did not come from covetousness, or an affection to worldly wealth: "Not because I desired a gift (v. 17): that is, I welcome your kindness, not because it adds to my enjoyments, but because it adds to your account." He desired not so much for his own sake, but theirs: "I desire fruit that may abound to your account, that is, that you may be enabled to make such a good use of your worldly possessions that you may give an account of them with joy." It is not with any design to draw more from you, but to encourage you to such an exercise of beneficence as will meet with a glorious reward hereafter. "For my part," says he, "I have all, and abound, v. 18. What can a man desire more than enough? I do not desire a gift for the gift's sake, for I have all, and abound." They sent him a small token, and he desired no more; he was not solicitous for a present superfluity, or a future supply: I am full, having received from Epaphroditus the things which were sent by you. Note, A good man will soon have enough of this world; not only of living in it, but of receiving from it. A covetous worldling, if he has ever so much, would still have more; but a heavenly Christian, though he has little, has enough.

V. The apostle assures them that God did accept, and would recompense, their kindness to him. 1. He did accept it: It is an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. Not a sacrifice of atonement, for none makes atonement for sin but Christ; but a sacrifice of acknowledgment, and well-pleasing to God. 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. xiii. 16. 2. He would recompense it: But my God shall supply all your wants according to his riches in glory by Christ Jesus, v. 19. 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. Not of debt, but of grace; for the more we do for God the more we are indebted to him, because we receive the more from him.
Adam Clarke: Commentary on the Bible - 1831
4:10: But I rejoiced in the Lord - Every good comes from God, either immediately from his providence or from his grace; therefore the apostle thanks God for the kindness of the Philippians towards him; for it was God that gave them the power, and directed their hearts to use it.
Hath flourished again - They had helped him before, Phi 2:25; they had ceased for a time, and now they began again. This is evidently designed by the apostle, as the word ανεθαλετε implies, which is a metaphor taken from the reviviscence of flowers in spring which seemed dead in winter. For the time in which they were apparently remiss he makes a delicate apology: Ye were careful, but ye lacked opportunity; or rather ηκαιρεισθε, ye had not ability, ye wanted the means; as the word sometimes implies.
Albert Barnes: Notes on the Bible - 1834
4:10: But I rejoiced in the Lord greatly - The favor which Paul had received, and for which he felt so much gratitude, had been received of the Philippians; but he regarded "the Lord" as the source of it, and rejoiced in it as the expression of his kindness. The effect was to lead his heart with cheerfulness and joy up to God.
That now at the last - After so long a time. The reason why he had not before received the favor, was not neglect or inattention on their part, but the difficulty of having communication with him.
Your care of me hath flourished again - In the margin this is rendered "is Rev_ived," and this is the proper meaning of the Greek word. It is a word properly applicable to plants or flowers, meaning to grow green again; to flourish again; to spring up again. Here the meaning is, that they had been again prospered in their care of him, and to Paul it seemed as if their care had sprung up anew.
Wherein ye were also careful - That is, they were desirous to render him assistance, and to minister to his wants. Paul adds this, lest they should think he was disposed to blame them for inattention.
But ye lacked opportunity - Because there were no persons going to Rome from Philippi by whom they could send to him. The distance was considerable, and it is not probable that the contact between the two places was very constant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: I: Phi 1:1, Phi 1:3; Co2 7:6, Co2 7:7
your: Co2 11:9; Gal 6:6
hath flourished: or, is Rev_ived, Psa 85:6; Hos 14:7
ye lacked: Co2 6:7; Gal 6:10
Geneva 1599
4:10 (8) But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.
(8) He witnesses that their liberality was acceptable to him, with which they helped him in his extreme poverty: but yet so moderating his words, that he might declare himself void of all suspicion of dishonesty, and that he has a mind content both with prosperity and adversity, and to be short, that he rests himself only in the will of God.
John Gill
4:10 But I rejoiced in the Lord greatly,.... The apostle proceeds to the last part of this epistle, and to take notice of the present which these Philippians had sent him, on account of which this his rejoicing was; and which was not small but great, and was not of a carnal but spiritual kind; it was a joy in the Holy Ghost, which is opposed to meats and drinks, and earthly enjoyments; it was a joy in the Lord; "in our Lord", as the Syriac version renders it; it was not so much on account of the nature, substance, quantity or quality of the things sent him, and the suitableness of them to his present necessity; but because this thing was of the Lord, he had put it into their hearts to do it, and had given them not only ability, but a willing mind, and had wrought in them both to will and to do; and because what they did they did for the sake of Christ, and to him as an apostle of his, and in obedience to Christ, and with a view to promote his cause and interest, honour and glory:
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 Phil 4:15, 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 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, Is 61:3, and are fruitful ones, Jer 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 Phil 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; or it was for want of ability; for the words will bear to be rendered, "but ye lacked ability"; and to this sense does the Syriac version render it, , "but ye were not sufficient"; or had not a sufficiency, were not able to do it, and therefore to be easily excused.
John Wesley
4:10 I rejoiced greatly - St. Paul was no Stoic: he had strong passions, but all devoted to God. That your care of me hath flourished again - As a tree blossoms after the winter. Ye wanted opportunity - Either ye had not plenty yourselves, or you wanted a proper messenger.
Robert Jamieson, A. R. Fausset and David Brown
4:10 But--transitional conjunction. But "now" to pass to another subject.
in the Lord--He views everything with reference to Christ.
at the last--"at last"; implying he was expecting their gift, not from a selfish view, but as a "fruit" of their faith, and to "abound" to their account (Phil 4:11, Phil 4:17). Though long in coming, owing to Epaphroditus' sickness and other delays, he does not imply their gift was too late.
your care . . . hath flourished again--Greek, "Ye have flourished again (revived, as trees sprouting forth again in spring) in your care for me."
wherein ye were also careful--in respect to which (revival, namely, the sending of a supply to me) "ye were also (all along) careful, but ye lacked opportunity"; whether from want of means or want of a messenger. Your "lack of service" (Phil 2:30), was owing to your having "lacked opportunity."
4:114:11: Իբր ո՛չ առ կարօտութեան ինչ ասեմ. զի ես ուսա՛յ՝ որովք կարեմ բաւակա՛ն լինել[4469]։ [4469] Ոմանք. Իբր ոչ եթէ առ կա՛՛։
11 Կարիքի մէջ լինելու համար չէ, որ ասում եմ այս բանը, քանի որ ես սովոր եմ գոհ լինել իմ վիճակից:
11 Ոչ թէ կարօտութեան համար կ’ըսեմ. վասն զի ես սորվեցայ գոհ ըլլալ իմ գտնուած վիճակիս մէջ։
Իբր ոչ առ կարօտութեան ինչ ասեմ, զի ես ուսայ որովք կարեմ բաւական լինել:

4:11: Իբր ո՛չ առ կարօտութեան ինչ ասեմ. զի ես ուսա՛յ՝ որովք կարեմ բաւակա՛ն լինել[4469]։
[4469] Ոմանք. Իբր ոչ եթէ առ կա՛՛։
11 Կարիքի մէջ լինելու համար չէ, որ ասում եմ այս բանը, քանի որ ես սովոր եմ գոհ լինել իմ վիճակից:
11 Ոչ թէ կարօտութեան համար կ’ըսեմ. վասն զի ես սորվեցայ գոհ ըլլալ իմ գտնուած վիճակիս մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: Говорю это не потому, что нуждаюсь, ибо я научился быть довольным тем, что у меня есть.
4:11  οὐχ ὅτι καθ᾽ ὑστέρησιν λέγω, ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμι αὐτάρκης εἶναι.
4:11. οὐχ (Not) ὅτι (to-which-a-one) καθ' (down) ὑστέρησιν (to-a-lattering) λέγω, (I-forth,"ἐγὼ (I) γὰρ (therefore) ἔμαθον (I-had-learned) ἐν (in) οἷς ( unto-which ) εἰμὶ (I-be,"αὐτάρκης (self-sufficied) εἶναι: (to-be)
4:11. non quasi propter penuriam dico ego enim didici in quibus sum sufficiens esseI speak not as it were for want. For I have learned, in whatsoever state I am, to be content therewith.
11. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therein to be content.
4:11. I am not saying this as if out of need. For I have learned that, in whatever state I am, it is sufficient.
4:11. Not that I speak in respect of want: for I have learned, in whatsoever state I am, [therewith] to be content.
Not that I speak in respect of want: for I have learned, in whatsoever state I am, [therewith] to be content:

11: Говорю это не потому, что нуждаюсь, ибо я научился быть довольным тем, что у меня есть.
4:11  οὐχ ὅτι καθ᾽ ὑστέρησιν λέγω, ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμι αὐτάρκης εἶναι.
4:11. non quasi propter penuriam dico ego enim didici in quibus sum sufficiens esse
I speak not as it were for want. For I have learned, in whatsoever state I am, to be content therewith.
4:11. I am not saying this as if out of need. For I have learned that, in whatever state I am, it is sufficient.
4:11. Not that I speak in respect of want: for I have learned, in whatsoever state I am, [therewith] to be content.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:11: Not that I speak in respect of want - I am quite unconcerned in this respect; leaving the whole of my support, while bound for the testimony of Jesus, to the providence of God.
For I have learned - I am so satisfied with the wise providence and goodness of God, that I know whatever he determines is the best; and therefore I am perfectly contented that he should govern the world in that way which seems best to his godly wisdom. How true is the proverb, A contented mind is a continual feast! What do we get by murmuring and complaining?
Albert Barnes: Notes on the Bible - 1834
4:11: Not that I speak in respect of want - Though Paul was doubtless often in circumstances of necessity, yet he did not make these remarks on that account. In his journeys, in his imprisonments, he could not but be at times in want; but be had learned to bear all this; and that which most impressed itself on his mind was the interest which the church ought to show in the cause of religion, and the evidence which it would thus furnish of attachment to the cause. As to his own personal trials, he had learned to bear them, so that they did not give him great uneasiness.
For I have learned, in whatsoever state I am, therewith to be content - That is, to have a contented mind. Paul says that he had "learned" this. Probably by nature he had a mind as prone to impatience as others, but he had been in circumstances fitted to produce a different state of feeling. He had had ample experience Co2 11:26, and, in his life of trials, he had acquired invaluable lessons on the subject. He had had abundant time for reflection, and he had found that there was grace enough in the gospel to enable him to bear trials with resignation. The considerations by which he had been taught this, he does not state; but they were probably such as the following: that it is wrong to complain at the allotments of Providence; that a spirit of impatience does no good, remedies no evil, and supplies no want; that God could provide for him in a way which he could not foresee, and that the Saviour was able abundantly to sustain him. A contented mind is an invaluable blessing, and is one of the fruits of religion in the soul. It arises from the belief that God is right in all his ways. Why should we be impatient, restless, discontented? What evil will be remedied by it? what want supplied? what calamity removed? "He that is of a merry heart hath a continual feast" Pro 15:15; and one of the secrets of happiness is to have a mind satisfied with all the allotments of Providence. The members of the Episcopal church beautifully pray, every day: "Give us minds always contented with our present condition." No prayer can be offered which will enter more deeply into all our happiness on earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: in respect: Co1 4:11, Co1 4:12; Co2 6:10, Co2 8:9, Co2 11:27
I have: Phi 3:8; Gen 28:20; Exo 2:21; Mat 6:31-34; Luk 3:14; Ti1 6:6-9; Heb 10:34; Heb 13:5, Heb 13:6
Geneva 1599
4:11 Not that I speak in respect of (k) want: for I have learned, in whatsoever state I am, [therewith] to be content.
(k) As though I am speaking concerning my want.
John Gill
4:11 Not that I speak in respect of want,.... Either of want of will in them; of their slowness and backwardness in their care of him, postponing him to others, caring for him last of all; this gave him no uneasiness, he did not take it ill, knowing and owning himself to be less than the least of all saints: or of his own want before this present came; and his sense is, that he did not express himself with so much joy, because of the penury and distress he was in before the things came to him which they sent; for he was not in want; though he had nothing, he possessed all things, and was as happy, and in as comfortable a frame, and in as much content then as now:
for I have learned in whatsoever state I am, therewith to be content; or "to be sufficient", as the Vulgate Latin version renders it; or that that is sufficient for me which I have, as the Syriac version renders it; for the word here used signifies to be self-sufficient, or to have a sufficiency in one's self, which in the strict sense of the phrase is only true of God, who is "El-shaddai", God all-sufficient; but, in a lower sense, is true of such who are contented with their present state and condition, with such things as they have, be they more or less, and think that they have enough, as old Jacob did, Gen 33:11; and such persons have a sort of an all-sufficiency in them; they are thankful for every thing they have, be it little or more, and in every state, whether of adversity or prosperity; and quietly and patiently submit to the will of God, and cheerfully take and bear whatever is assigned them as their portion; and such an one was the apostle: he was not only content with food and raiment, and such things as he had, but even when he had nothing at all; when he had neither bread to eat nor clothes to wear; when he was in hunger and thirst, in cold and nakedness, as was sometimes his case; and therefore he does not say here, that he had learnt to be content with such things as he had, but , "in what I am": and this he had not by nature, but by grace; it was not natural, but adventitious to him; it was not what he had acquired by his industry, but what he had "learned"; and that not in the school of nature and reason, while an unregenerate man; nor at the feet of Gamaliel, while he was training up under him in the law of Moses, and in the traditions of the elders; but he learned it of God, and was taught it by the revelation of Christ, and under the teachings of the Spirit of God, and that in the school of affliction, by a train of experiences, of many sorrows, afflictions, and distresses; for this lesson is learned quite contrary to all the rules and reasons among men, not by prosperity, but by adversity: many are the things that may excite and encourage to the exercise of this heavenly grace, where it is wrought; as the consideration of the unalterable will of God, according to which every man's state and condition is settled, and therefore what God has made crooked can never be made straight; and of our case when we came into the world, and what that will be when we go out of it, naked and bare of this world's things; and of our unworthiness of the least mercy at the hand of God: add to which, the consideration of God being our portion and exceeding great reward; of having an interest in Christ and all things in him; and of the profits and pleasures of a life of contentment; and of the promises which God has made to such; and of the future glory and happiness which will shortly be enjoyed: so that a believer may say, who has the smallest pittance of earthly enjoyments, this, with a covenant God, with an interest in Christ, with grace here and heaven hereafter, is enough.
John Wesley
4:11 I have learned - From God. He only can teach this. In everything, therewith to be content - Joyfully and thankfully patient. Nothing less is Christian content. We may observe a beautiful gradation in the expressions, I have learned; I know; I am instructed; I can.
Robert Jamieson, A. R. Fausset and David Brown
4:11 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.
content--The Greek, literally expresses "independent of others, and having sufficiency in one's self." But Christianity has raised the term above the haughty self-sufficiency of the heathen Stoic to the contentment of the Christian, whose sufficiency is not in self, but in God (2Cor 3:5; Ti1 6:6, Ti1 6:8; Heb 13:5; compare Jer 2:36; Jer 45:5).
4:124:12: Գիտե՛մ նուազել, գիտե՛մ առաւելուլ. յամենայնի ամենեւին խելամո՛ւտ եմ, եւ յագել, եւ քաղցենա՛լ. եւ առաւելուլ, եւ նուազե՛լ[4470]։ [4470] Ոմանք. Եւ յագել եւ քաղցնուլ։
12 Գիտեմ զրկանքով ապրել, գիտեմ առատութեան մէջ լինել: Ամէն ինչում, բոլոր պայմանների տակ, սովորել եմ թէ՛ կուշտ լինել, թէ՛ քաղցած մնալ, թէ՛ առատութեան մէջ լինել, թէ՛ զրկանք կրել:
12 Գիտեմ չքաւորութիւն քաշելը, գիտեմ շատը ունենալը ամէն բանի մէջ ամէն կերպով աղէկ սորվեր եմ թէ՛ կշտանալը, թէ՛ անօթենալը, թէ՛ շատ ունենալը եւ թէ՛ պակասութիւն քաշելը։
Գիտեմ նուազել, գիտեմ առաւելուլ. յամենայնի ամենեւին խելամուտ եմ ե՛ւ յագել ե՛ւ քաղցենալ, ե՛ւ առաւելուլ ե՛ւ նուազել:

4:12: Գիտե՛մ նուազել, գիտե՛մ առաւելուլ. յամենայնի ամենեւին խելամո՛ւտ եմ, եւ յագել, եւ քաղցենա՛լ. եւ առաւելուլ, եւ նուազե՛լ[4470]։
[4470] Ոմանք. Եւ յագել եւ քաղցնուլ։
12 Գիտեմ զրկանքով ապրել, գիտեմ առատութեան մէջ լինել: Ամէն ինչում, բոլոր պայմանների տակ, սովորել եմ թէ՛ կուշտ լինել, թէ՛ քաղցած մնալ, թէ՛ առատութեան մէջ լինել, թէ՛ զրկանք կրել:
12 Գիտեմ չքաւորութիւն քաշելը, գիտեմ շատը ունենալը ամէն բանի մէջ ամէն կերպով աղէկ սորվեր եմ թէ՛ կշտանալը, թէ՛ անօթենալը, թէ՛ շատ ունենալը եւ թէ՛ պակասութիւն քաշելը։
zohrab-1805▾ eastern-1994▾ western am▾
4:1212: Умею жить и в скудости, умею жить и в изобилии; научился всему и во всем, насыщаться и терпеть голод, быть и в обилии и в недостатке.
4:12  οἶδα καὶ ταπεινοῦσθαι, οἶδα καὶ περισσεύειν· ἐν παντὶ καὶ ἐν πᾶσιν μεμύημαι καὶ χορτάζεσθαι καὶ πεινᾶν, καὶ περισσεύειν καὶ ὑστερεῖσθαι.
4:12. οἶδα (I-had-come-to-see) καὶ (and) ταπεινοῦσθαι, (to-be-en-lowed,"οἶδα (I-had-come-to-see) καὶ (and) περισσεύειν: (to-about-of) ἐν (in) παντὶ (unto-all) καὶ (and) ἐν (in) πᾶσιν ( unto-all ) μεμύημαι, (I-had-come-to-be-flexed-unto,"καὶ (and) χορτάζεσθαι (to-be-victualaged-to) καὶ (and) πεινᾷν, (to-hunger-unto,"καὶ (and) περισσεύειν (to-about-of) καὶ (and) ὑστερεῖσθαι: (to-be-lattered-unto)
4:12. scio et humiliari scio et abundare ubique et in omnibus institutus sum et satiari et esurire et abundare et penuriam patiI know both how to be brought low, and I know how to abound (every where and in all things I am instructed): both to be full and to be hungry: both to abound and to suffer need.
12. I know how to be abased, and I know also how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want.
4:12. I know how to be humbled, and I know how to abound. I am prepared for anything, anywhere: either to be full or to be hungry, either to have abundance or to endure scarcity.
4:12. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.
I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need:

12: Умею жить и в скудости, умею жить и в изобилии; научился всему и во всем, насыщаться и терпеть голод, быть и в обилии и в недостатке.
4:12  οἶδα καὶ ταπεινοῦσθαι, οἶδα καὶ περισσεύειν· ἐν παντὶ καὶ ἐν πᾶσιν μεμύημαι καὶ χορτάζεσθαι καὶ πεινᾶν, καὶ περισσεύειν καὶ ὑστερεῖσθαι.
4:12. scio et humiliari scio et abundare ubique et in omnibus institutus sum et satiari et esurire et abundare et penuriam pati
I know both how to be brought low, and I know how to abound (every where and in all things I am instructed): both to be full and to be hungry: both to abound and to suffer need.
4:12. I know how to be humbled, and I know how to abound. I am prepared for anything, anywhere: either to be full or to be hungry, either to have abundance or to endure scarcity.
4:12. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:12: I know - how to be abased - 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 μεμυημαι 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.
Albert Barnes: Notes on the Bible - 1834
4:12: I know both how to be abased - To be in circumstances of want.
And I know how to abound - To have an abundance. lie had been in circumstances where he had an ample supply for all his needs, and knew what it was to have enough. It requires as much grace to keep the heart right in prosperity, as it does in adversity, and perhaps more. Adversity, of itself, does something to keep the mind in a right state; prosperity does nothing.
Everywhere and in all things - In all my travels and imprisonments, and in reference to everything that occurs, I learn important lessons on these points.
I am instructed - The word used here - μεμύημαι memuē mai - is one that is commonly used in relation to mysteries, and denoted being instructed in the secret doctrines that were taught in the ancient "mysteries" - Passow. In those mysteries, it was only the "initiated" who were made acquainted with the lessons that were taught there. Paul says that he had been initiated into the lessons taught by trials and by prosperity. The secret and important lessons which these schools of adversity are fitted to teach, he had had an ample opportunity of learning; and he had faithfully embraced the doctrines thus taught.
Both to be full - That is, he had learned to have an ample supply of his needs, and yet to observe the laws of temperance and soberness, and to cherish gratitude for the mercies which he had enjoyed.
And to be hungry - That is, to be in circumstances of want, and yet not to murmur or complain. He had learned to bear all this without discontent. This was then, as it is now, no easy lesson to learn; and it is not improper to suppose that, when Paul says that he had "been instructed" in this, even he means to say that it was only by degrees that he had acquired it. It is a lesson which we slowly learn, not to complain at the allotments of Providence; not to be envious at the prosperity of others; not to repine when our comforts are removed. There may be another idea suggested here. The condition of Paul was not always the same. He passed through great Rev_erses. At one time he had abundance; then he was reduced to want; now he was in a state which might be regarded as affluent; then he was brought down to extreme poverty. Yesterday, he was poor and hungry; today, all his necessities are supplied.
Now, it is in these sudden Rev_erses 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: how to be: Co1 4:9-13; Co2 6:4-10, Co2 10:1, Co2 10:10, Co2 11:7, Co2 11:27, Co2 12:7-10
I am: Deu 32:10; Neh 9:20; Isa 8:11; Jer 31:19; Mat 11:29, Mat 13:52; Eph 4:20, Eph 4:21
Geneva 1599
4:12 I know both how to be (l) abased, and I know how to abound: every where and in all things I am (m) instructed both to be full and to be hungry, both to abound and to suffer need.
(l) He uses a general word, and yet he speaks but of one type of cross, which is poverty, for poverty commonly brings all types of discomforts with it.
(m) This is a metaphor taken from holy things or sacrifices, for our life is like a sacrifice.
John Gill
4:12 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 honour 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 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 Phil 4:13 attributes all to the power and grace of Christ.
John Wesley
4:12 I know how to be abased - Having scarce what is needful for my body. And to abound - Having wherewith to relieve others also. Presently after, the order of the words is inverted, to intimate his frequent transition from scarcity to plenty, and from plenty to scarcity. I am instructed - Literally, I am initiated in that mystery, unknown to all but Christians. Both to be full and to be hungry - For one day. Both to abound and to want - For a longer season.
Robert Jamieson, A. R. Fausset and David Brown
4:12 abased--in low circumstances (2Cor 4:8; 2Cor 6:9-10).
everywhere--rather, "in each, and in all things" [ALFORD].
instructed--in the secret. Literally, "initiated" in a secret teaching, which is a mystery unknown to the world.
4:134:13: Յամենայնի կարօ՛ղ եմ, այնու՝ որ զօրացոյցն զիս։
13 Ամէն ինչի կարող եմ նրա՛ շնորհիւ, ով ինձ զօրացրեց:
13 Ամէն բանի կարող եմ անով*՝ որ զիս զօրացուց։
Յամենայնի կարօղ եմ [17]այնու որ զօրացոյցն զիս:

4:13: Յամենայնի կարօ՛ղ եմ, այնու՝ որ զօրացոյցն զիս։
13 Ամէն ինչի կարող եմ նրա՛ շնորհիւ, ով ինձ զօրացրեց:
13 Ամէն բանի կարող եմ անով*՝ որ զիս զօրացուց։
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: Все могу в укрепляющем меня Иисусе Христе.
4:13  πάντα ἰσχύω ἐν τῶ ἐνδυναμοῦντί με.
4:13. πάντα ( to-all ) ἰσχύω (I-force-hold) ἐν (in) τῷ (unto-the-one) ἐνδυναμοῦντί (unto-en-abling-in) με. (to-me)
4:13. omnia possum in eo qui me confortatI can do all things in him who strengtheneth me.
13. I can do all things in him that strengtheneth me.
4:13. Everything is possible in him who has strengthened me.
4:13. I can do all things through Christ which strengtheneth me.
I can do all things through Christ which strengtheneth me:

13: Все могу в укрепляющем меня Иисусе Христе.
4:13  πάντα ἰσχύω ἐν τῶ ἐνδυναμοῦντί με.
4:13. omnia possum in eo qui me confortat
I can do all things in him who strengtheneth me.
4:13. Everything is possible in him who has strengthened me.
4:13. I can do all things through Christ which strengtheneth me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:13: I can do all things - It was not a habit which he had acquired by frequent exercise, it was a disposition which he had by grace; and he was enabled to do all by the power of an indwelling Christ. Through Him who strengtheneth me is the reading of some of the best MSS., versions, and fathers; the word Χριστῳ, Christ, being omitted.
Albert Barnes: Notes on the Bible - 1834
4:13: I can do all things - From the experience which Paul had in these various circumstances of life, he comes here to the general conclusion that he could "do all things." He could bear any trial, perform any duty, subdue any evil propensity of his nature, and meet all the temptations incident to any condition of prosperity or adversity. His own experience in the various changes of life had warranted him in arriving at this conclusion; and he now expresses the firm confidence that nothing would be required of him which he would not be able to perform. In Paul, this declaration was not a vain self-reliance, nor was it the mere result of his former experience. He knew well where the strength was to be obtained by which to do all things, and on that arm that was able to uphold him he confidently relied.
Through Christ which strengtheneth me - See the notes at Joh 15:5. Of the strength which Christ can impart, Paul had had abundant experience; and now his whole reliance was there. It was not in any native ability which he had; not in any vigor of body or of mind; not in any power which there was in his own resolutions; it was in the strength that he derived from the Redeemer. By that he was enabled to bear cold, fatigue, and hunger; by that, he met temptations and persecutions; and by that, he engaged in the performance of his arduous duties let us learn, hence:
(1) that we need not sink under any trial, for there is one who can strengthen us.
(2) that we need not yield to temptation. There is one who is able to make a way for our escape.
(3) that we need not be harassed, and vexed, and tortured with improper thoughts and unholy desires. There is one who can enable us to banish such thoughts from the mind, and restore the right balance to the affections of the soul.
(4) that we need not dread what is to come. Trials, temptations, poverty, want, persecution, may await us; but we need not sink into despondency. At every step of life, Christ is able to strengthen us, and can bring us triumphantly through. What a privilege it is, therefore, to be a Christian - to feel, in the trials of life, that we have one friend, unchanging and most mighty, who can always help us! How cheerfully should we engage in our duties, and meet the trials that are before us, leaning on the arm of our Almighty Redeemer! Let us not shrink from duty; let us not dread persecution let us not fear the bed of death. In all circumstances, Christ, our unchanging Friend, can uphold us. Let the eye and the affections of the heart be fixed on him; let the simple, fervent, believing prayer be directed always to him when trials come, when temptations assail, when duty presses hard upon us, and when a crowd of unholy and forbidden thoughts rush into the soul: and we shall be safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: can: Joh 15:4, Joh 15:5, Joh 15:7; Co2 3:4, Co2 3:5
through: Co2 12:9, Co2 12:10; Eph 3:16, Eph 6:10; Col 1:11; Isa 40:29-31, Isa 41:10, Isa 45:24
John Gill
4:13 I can do all things,.... 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 labour 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. The Vulgate Latin and Ethiopic versions leave out the word "Christ", and only read "him"; and so the Alexandrian copy and others; but intend Christ as those that express it: strength to perform duty and to bear sufferings is in Christ, and which he communicates to his people; he strengthens them with strength in their souls, internally, as the word here used signifies; by virtue of which they can do whatever he enjoins them or calls them to, though without him they can do nothing.
John Wesley
4:13 I can do all things - Even fulfil all the will of God.
Robert Jamieson, A. R. Fausset and David Brown
4:13 I can do all things--Greek, "I have strength for all things"; not merely "how to be abased and how to abound." After special instances he declares his universal power--how triumphantly, yet how humbly! [MEYER].
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). Compare Ti1 1:12, whence probably, "Christ" was inserted here by transcribers.
4:144:14: Բայց բարւո՛ք արարէք զի կցորդ եղերուք ինձ ՚ի նեղութեանս։
14 Բայց դուք լաւ արեցիք, որ օգնեցիք ինձ նեղութեանս մէջ:
14 Բայց աղէկ ըրիք որ իմ նեղութեանս մէջ ինծի օգնեցիք։
Բայց բարւոք արարէք զի կցորդ եղերուք ինձ ի նեղութեանս:

4:14: Բայց բարւո՛ք արարէք զի կցորդ եղերուք ինձ ՚ի նեղութեանս։
14 Բայց դուք լաւ արեցիք, որ օգնեցիք ինձ նեղութեանս մէջ:
14 Բայց աղէկ ըրիք որ իմ նեղութեանս մէջ ինծի օգնեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: Впрочем вы хорошо поступили, приняв участие в моей скорби.
4:14  πλὴν καλῶς ἐποιήσατε συγκοινωνήσαντές μου τῇ θλίψει.
4:14. πλὴν (To-beyond,"καλῶς (unto-seemly) ἐποιήσατε (ye-did-unto) συνκοινωνήσαντές ( having-en-commoned-together-unto ) μου (of-me) τῇ (unto-the-one) θλίψει. (unto-a-pressing)
4:14. verumtamen bene fecistis communicantes tribulationi meaeNevertheless, you have done well in communicating to my tribulation.
14. Howbeit ye did well, that ye had fellowship with my affliction.
4:14. Yet truly, you have done well by sharing in my tribulation.
4:14. Notwithstanding ye have well done, that ye did communicate with my affliction.
Notwithstanding ye have well done, that ye did communicate with my affliction:

14: Впрочем вы хорошо поступили, приняв участие в моей скорби.
4:14  πλὴν καλῶς ἐποιήσατε συγκοινωνήσαντές μου τῇ θλίψει.
4:14. verumtamen bene fecistis communicantes tribulationi meae
Nevertheless, you have done well in communicating to my tribulation.
4:14. Yet truly, you have done well by sharing in my tribulation.
4:14. Notwithstanding ye have well done, that ye did communicate with my affliction.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Дар филиппийцев все-таки очень ценен для Апостола, как доказательство их сочувственного отношения к его страданиям в узах. При этом Апостол считает благовременным напомнить филиппийцам, что они стояли к Апостолу в особо дружеских отношениях с тех самых пор, как Евангелие начало распространяться из Македонии по всему греческому миру. Для них он и раньше сделал исключение из своего основного правила, именно принял от них пособие при выходе из Македонии и потом еще несколько раз в бытность свою в Солуни (Подаяние - это посылка пособия, принятие - принятие филиппийцами духовных благ чрез Апостола Павла).
Adam Clarke: Commentary on the Bible - 1831
4:14: Ye have well done - Though I have learned all these important lessons, and am never miserable in want, yet ye have done well in sending me relief in the time of affliction.
Albert Barnes: Notes on the Bible - 1834
4:14: Notwithstanding, ye have well done - Though he had learned the grace of contentment, and though he knew that Christ could enable him to do all things, it was well for them to show sympathy for his sufferings; for it evinced a proper regard for a benefactor and an apostle.
Ye did communicate - You took part with my affliction. That is, you sympathized with me, and assisted me in bearing it. The relief which they had sent, not only supplied his wants, but it sustained him by the certainty that he was not forgotten.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: ye have: Kg1 8:18; Ch2 6:8; Mat 25:21; Jo3 1:5-8
ye did: Phi 4:18, Phi 1:7; Rom 15:27; Co1 9:10, Co1 9:11; Gal 6:6; Ti1 6:18; Heb 10:34, Heb 13:16
John Gill
4:14 Notwithstanding ye have well done,.... 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; it is a good work when it is done in faith, and from love, and with a view to the glory, honour, and interest of Christ; it is what is agreeable to the will of God, and is an odour of a sweet smell, and acceptable to him:
that ye did communicate with my affliction; by which is meant, not any affliction of mind, for he was in as comfortable a frame, had as clear views of his interest in God, as his covenant God, and was as contented and satisfied as ever he was in his life; nor any disorder or distemper of body; but he was in prison and penury: these Philippians communicated with him in it, both by sympathizing with him in his tribulation, and by sending their minister to visit him, and with him a present for his relief and support; in doing which they did well.
Robert Jamieson, A. R. Fausset and David Brown
4:14 He here guards against their thinking from what he has just said, that he makes light of their bounty.
ye did communicate with my affliction--that is, ye made yourselves sharers with me in my present affliction, namely, by sympathy; of which sympathy your contribution is the proof.
4:154:15: Գիտէ՛ք եւ դուք Փի՛լիպեցիք, զի ՚ի սկզբան աւետարանին իբրեւ ելի ես ՚ի Մակեդովնիա. եւ ո՛չ մի եկեղեցի հաղորդեա՛ց ինձ յաղագս տալոյ եւ առնլոյ, բայց միայն դո՛ւք.
15 Դուք էլ գիտէք, փիլիպեցինե՛ր, որ Աւետարանի քարոզութեան սկզբում, երբ ես ելայ Մակեդոնիայից, ո՛չ մի եկեղեցի տալու եւ առնելու հարցում չօգնեց ինձ, բացի ձեզնից,
15 Դուք ալ գիտէք, Փիլիպպեցիներ, որ երբ աւետարանին սկիզբը ես Մակեդոնիայէն ելայ, եկեղեցի մըն ալ ինծի չօգնեց տալու եւ առնելու կողմէ, հապա միայն դուք.
Գիտէք եւ դուք, Փիլիպեցիք, զի ի սկզբան աւետարանին իբրեւ ելի ես ի Մակեդոնիայ, եւ ոչ մի եկեղեցի հաղորդեաց ինձ յաղագս տալոյ եւ առնլոյ, բայց միայն դուք:

4:15: Գիտէ՛ք եւ դուք Փի՛լիպեցիք, զի ՚ի սկզբան աւետարանին իբրեւ ելի ես ՚ի Մակեդովնիա. եւ ո՛չ մի եկեղեցի հաղորդեա՛ց ինձ յաղագս տալոյ եւ առնլոյ, բայց միայն դո՛ւք.
15 Դուք էլ գիտէք, փիլիպեցինե՛ր, որ Աւետարանի քարոզութեան սկզբում, երբ ես ելայ Մակեդոնիայից, ո՛չ մի եկեղեցի տալու եւ առնելու հարցում չօգնեց ինձ, բացի ձեզնից,
15 Դուք ալ գիտէք, Փիլիպպեցիներ, որ երբ աւետարանին սկիզբը ես Մակեդոնիայէն ելայ, եկեղեցի մըն ալ ինծի չօգնեց տալու եւ առնելու կողմէ, հապա միայն դուք.
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: Вы знаете, Филиппийцы, что в начале благовествования, когда я вышел из Македонии, ни одна церковь не оказала мне участия подаянием и принятием, кроме вас одних;
4:15  οἴδατε δὲ καὶ ὑμεῖς, φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι·
4:15. οἴδατε (Ye-had-come-to-see) δὲ (moreover) καὶ (and) ὑμεῖς, (ye," Φιλιππήσιοι , ( Filippoi-belonged ,"ὅτι (to-which-a-one) ἐν (in) ἀρχῇ (unto-a-firsting) τοῦ (of-the-one) εὐαγγελίου, (of-a-goodly-messagelet,"ὅτε (which-also) ἐξῆλθον (I-had-came-out) ἀπὸ (off) Μακεδονίας, (of-a-Makedonia,"οὐδεμία (not-moreover-one) μοι (unto-me) ἐκκλησία (a-calling-out-unto) ἐκοινώνησεν (it-en-commoned-unto) εἰς (into) λόγον (to-a-forthee) δόσεως (of-a-giving) καὶ (and) λήμψεως (of-a-taking) εἰ (if) μὴ (lest) ὑμεῖς (ye) μόνοι , ( alone ,"
4:15. scitis autem et vos Philippenses quod in principio evangelii quando profectus sum a Macedonia nulla mihi ecclesia communicavit in ratione dati et accepti nisi vos soliAnd you also know, O Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but you only.
15. And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving, but ye only;
4:15. But you also know, O Philippians, that at the beginning of the Gospel, when I set out from Macedonia, not a single church shared with me in the plan of giving and receiving, except you alone.
4:15. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.
Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only:

15: Вы знаете, Филиппийцы, что в начале благовествования, когда я вышел из Македонии, ни одна церковь не оказала мне участия подаянием и принятием, кроме вас одних;
4:15  οἴδατε δὲ καὶ ὑμεῖς, φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι·
4:15. scitis autem et vos Philippenses quod in principio evangelii quando profectus sum a Macedonia nulla mihi ecclesia communicavit in ratione dati et accepti nisi vos soli
And you also know, O Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but you only.
4:15. But you also know, O Philippians, that at the beginning of the Gospel, when I set out from Macedonia, not a single church shared with me in the plan of giving and receiving, except you alone.
4:15. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:15: In the beginning of the Gospel - When, having preached to you, I went forth into Macedonia, I received help from none of the Churches which I had founded, but from you alone. I received nothing from any others, and nothing was offered me.
Albert Barnes: Notes on the Bible - 1834
4:15: In the beginning of the gospel - "At the time when I first preached the gospel to you; or when the gospel began its benign influence on your hearts."
When I departed from Macedonia - See Act 17:14. The last place that Paul visited in Macedonia, at that time, was Berea. There a tumult was excited by the Jews, and it was necessary for him to go away. He left Macedonia to go to Athens; and left it in haste, amidst scenes of persecution, and when he needed sympathizing aid. At that time, as well as when he was in Thessalonica Act 17:1-10, he needed the assistance of others to supply his wants; and he says that aid was not withheld. The meaning here is, that this aid was sent to him "as he was departing from Macedonia;" that is, alike in Thessalonica and afterward. This was about twelve years before this Epistle was written - Doddridge.
No church communicated with me - No church so participated with me in my sufferings and necessities, as to send to my relief; compare Co2 11:8-9. Why they did not, Paul does not intimate. it is not necessary to suppose that he meant to blame them. They might not have been acquainted with his necessities. All that is implied here is, that he specially commends the Philippians for their attention to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: in the: Kg2 5:16, Kg2 5:20; Co2 11:8-12, Co2 12:11-15
I: Act 16:40, Act 17:1-5
Geneva 1599
4:15 (9) Now ye Philippians know also, that in the (n) beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.
(9) He witnesses that he remembers also their former benefits, and again puts away sinister suspicion of greedy desire, in that that he received nothing from anyone else.
(n) At the beginning, when I preached the Gospel among you.
John Gill
4:15 Now ye Philippians know also,.... As well as the apostle did, that they not only communicated now, but also had done formerly, and when none else beside them did; wherefore he not only commends them for their present kindness to him, but for their past favours:
that in the beginning of the Gospel; of the preaching of it by the apostle in the parts of Macedonia, particularly at Philippi; as soon as ever the Gospel was preached to them, they showed a grateful and beneficent spirit; of which we have an instance in Lydia, the first person we read of converted there, and also in the jailer, who was the next; see Acts 16:12; yea, not only while he was with them they communicated to him, but when he was gone from them:
when I departed from Macedonia; when he went to Corinth and other places, to preach the Gospel in other parts and to other people, they sent the brethren after him with presents which supplied what was lacking to him, and in which other churches were deficient; see 2Cor 11:8; the Ethiopic version reads, "when ye went from Macedonia with me": but is not supported by any copy or other version:
no church communicated with me, as concerning giving and receiving,
but ye only; the phrase, "giving and receiving", is the same with avm wmtN, which is often used by the Jews for trading and commerce (e); and the allusion is to the keeping of accounts by men in business, by debtor and creditor, in a book, putting down in one column what is delivered out, and in the other what is received, whereby accounts are kept clear: the apostle's meaning is, that whereas he and his fellow ministers had delivered out spiritual things to this church, they had in return communicated their carnal things; so that there was a proper account kept, which was not observed by other churches, and which was greatly to the commendation of this,
(e) Vid. Kimchi in Psal. xv. 3. & Targum in Isa. ix. 4.
John Wesley
4:15 In the beginning of the gospel - When it was first preached at Philippi. In respect of giving - On your part. And receiving - On mine.
Robert Jamieson, A. R. Fausset and David Brown
4:15 Now--"Moreover." Arrange as Greek, "Ye also know (as well as I do myself)."
in the beginning of the gospel--dating from the Philippian Christian era; at the first preaching of the Gospel at Philippi.
when I departed from Macedonia-- (Acts 17:14). The Philippians had followed Paul with their bounty when he left Macedonia and came to Corinth. 2Cor 11:8-9 thus accords with the passage here, the dates assigned to the donation in both Epistles agreeing; namely, "in the beginning of the Gospel" here, and there, at the time of his first visit to Corinth [PALEY, HorÃ&brvbr; PaulinÃ&brvbr;]. However, the supply meant here is not that which he received at Corinth, but the supply sent to him when "in Thessalonica, once and again" (Phil 4:16), [ALFORD].
as concerning giving and receiving--In the account between us, "the giving" was all on your part; "the receiving" all on mine.
ye only--We are not to wait for others in a good work, saying, "I will do so, when others do it." We must go forward, though alone.
4:164:16: զի եւ ՚ի Թեսաղոնիկ՝ միանգամ եւ երկիցս զպէտս իմ ետուք բերել[4471]։ [4471] Ոմանք. ՚Ի Թեսաղոնիկէ միան՛՛։
16 որ մէկ-երկու անգամ իմ կարիքների համար օգնութիւն ուղարկեցիք Թեսաղոնիկէ:
16 Որ մէկ երկու անգամ ինծի պէտք եղածը Թեսաղոնիկէ ղրկեցիք։
զի եւ ի Թեսաղոնիկ միանգամ եւ երկիցս զպէտս իմ ետուք բերել:

4:16: զի եւ ՚ի Թեսաղոնիկ՝ միանգամ եւ երկիցս զպէտս իմ ետուք բերել[4471]։
[4471] Ոմանք. ՚Ի Թեսաղոնիկէ միան՛՛։
16 որ մէկ-երկու անգամ իմ կարիքների համար օգնութիւն ուղարկեցիք Թեսաղոնիկէ:
16 Որ մէկ երկու անգամ ինծի պէտք եղածը Թեսաղոնիկէ ղրկեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: вы и в Фессалонику и раз и два присылали мне на нужду.
4:16  ὅτι καὶ ἐν θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν μοι ἐπέμψατε.
4:16. ὅτι (to-which-a-one) καὶ (and) ἐν (in) Θεσσαλονίκῃ (unto-a-Thessalonike) καὶ (and) ἅπαξ (to-once) καὶ (and) δὶς (to-twice) εἰς (into) τὴν (to-the-one) χρείαν (to-an-affording-of) μοι (unto-me) ἐπέμψατε. (ye-dispatched)
4:16. quia et Thessalonicam et semel et bis in usum mihi misistisFor unto Thessalonica also you sent once and again for my use.
16. for even in Thessalonica ye sent once and again unto my need.
4:16. For you even sent to Thessalonica, once, and then a second time, for what was useful to me.
4:16. For even in Thessalonica ye sent once and again unto my necessity.
For even in Thessalonica ye sent once and again unto my necessity:

16: вы и в Фессалонику и раз и два присылали мне на нужду.
4:16  ὅτι καὶ ἐν θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν μοι ἐπέμψατε.
4:16. quia et Thessalonicam et semel et bis in usum mihi misistis
For unto Thessalonica also you sent once and again for my use.
4:16. For you even sent to Thessalonica, once, and then a second time, for what was useful to me.
4:16. For even in Thessalonica ye sent once and again unto my necessity.
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Adam Clarke: Commentary on the Bible - 1831
4:16: For even in Thessalonica - While labouring to plant the Church there, he was supported partly by working with his hands, Th1 2:9; Th2 3:7-9; and partly by the contributions sent him from Philippi. Even the Thessalonians had contributed little to his maintenance: this is not spoken to their credit.
Albert Barnes: Notes on the Bible - 1834
4:16: For even in Thessalonica; - see the notes, Act 17:1. Paul remained there long enough to establish a flourishing church. He met, indeed, with much opposition and persecution there; and, hence, it was necessary that his wants should be supplied by others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: in: Th1 2:9
once: Th1 2:18
John Gill
4:16 For even in Thessalonica,.... When the apostle was there; for from Philippi he went to Thessalonica; see Acts 17:1,
ye sent once and again unto my necessity; for his use and service, to support him while he was at that place, and relieve and assist him in his necessities; for the people at Thessalonica were either not able to communicate, or were not of a beneficent disposition, or the apostle did not care to be chargeable to them; and they seem many of them to have been idle and lazy, and therefore he wrought among them with his own hands to set them an example; and the Philippians hearing and knowing that this was the case, sent frequently, while he was here, some of the brethren with gifts unto him.
Robert Jamieson, A. R. Fausset and David Brown
4:16 even in Thessalonica--"even" as early as when I had got no further than Thessalonica, ye sent me supplies for my necessities more than once.
4:174:17: Իբր ո՛չ եթէ խնդրեմ զտուրսն, այլ խնդրեմ զպտուղն որ յաճախէ ՚ի բան ձեր։
17 Ոչ թէ նուէրներ եմ փնտռում, այլ փնտռում եմ այն պտուղը, որ աւելանալու է ձեր հաշուին:
17 Ո՛չ թէ ես տուրք կը փնտռեմ, հապա պտուղ կը փնտռեմ, որ ձեր հաշիւին վրայ աւելնայ։
Իբր ոչ եթէ խնդրեմ զտուրսն, այլ խնդրեմ զպտուղն որ յաճախէ ի բան ձեր:

4:17: Իբր ո՛չ եթէ խնդրեմ զտուրսն, այլ խնդրեմ զպտուղն որ յաճախէ ՚ի բան ձեր։
17 Ոչ թէ նուէրներ եմ փնտռում, այլ փնտռում եմ այն պտուղը, որ աւելանալու է ձեր հաշուին:
17 Ո՛չ թէ ես տուրք կը փնտռեմ, հապա պտուղ կը փնտռեմ, որ ձեր հաշիւին վրայ աւելնայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1717: [Говорю это] не потому, чтобы я искал даяния; но ищу плода, умножающегося в пользу вашу.
4:17  οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν.
4:17. οὐχ (Not) ὅτι (to-which-a-one) ἐπιζητῶ (I-seek-upon-unto) τὸ (to-the-one) δόμα, (to-a-giving-to,"ἀλλὰ (other) ἐπιζητῶ (I-seek-upon-unto) τὸν (to-the-one) καρπὸν (to-a-fruit) τὸν (to-the-one) πλεονάζοντα (to-beyonding-to) εἰς (into) λόγον (to-a-forthee) ὑμῶν. (of-ye)
4:17. non quia quaero datum sed requiro fructum abundantem in rationem vestramNot that I seek the gift: but I seek the fruit that may abound to your account.
17. Not that I seek for the gift; but I seek for the fruit that increaseth to your account.
4:17. It is not that I am seeking a gift. Instead, I seek the fruit that abounds to your benefit.
4:17. Not because I desire a gift: but I desire fruit that may abound to your account.
Not because I desire a gift: but I desire fruit that may abound to your account:

17: [Говорю это] не потому, чтобы я искал даяния; но ищу плода, умножающегося в пользу вашу.
4:17  οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν.
4:17. non quia quaero datum sed requiro fructum abundantem in rationem vestram
Not that I seek the gift: but I seek the fruit that may abound to your account.
4:17. It is not that I am seeking a gift. Instead, I seek the fruit that abounds to your benefit.
4:17. Not because I desire a gift: but I desire fruit that may abound to your account.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-20: Опять Апостол повторяет, что его радует не сам дар, а то, что этот дар есть плод их христианского настроения, так как, в самом деле, важно не то, что он получил даяние - он не искал его, - а то, что сами филиппийцы будут иметь от этого поступка своего большую для себя пользу, и уже имеют ее... Потом как бы желая предупредить и отклонить присылку новых даров, он уверяет читателей в том, что у него нет ни в чем нужды, а даже есть излишек. Затем поступку филиппийцев он опять дает необычайно высокую оценку, сравнивая его с благоугодной Богу жертвою. Пусть поэтому Сам Бог вознаградит их и удовольствует их потребности не только телесные, но и духовные (всякую нужду вашу). Благодарность свою Апостол заключает прославлением Бога.
Adam Clarke: Commentary on the Bible - 1831
4:17: Not because I desire a gift - I do not speak thus to incite you to send me a farther gift; I speak this on the general subject, because I wish you to bear such fruit as shall abound to your account in the day of the Lord.
Albert Barnes: Notes on the Bible - 1834
4:17: Not because I desire a gift - "The reason why I rejoice in the reception of what you have sent to me, is not that I am covetous." From the interest with which he had spoken of their attention to him, some might perhaps be disposed to say, that it arose from this cause. He says, therefore, that, grateful as he was for the favor which he had received, his chief interest in it arose from the fact that it would contribute ultimately to their own good. It showed that they were governed by Christian principle, and this would not fall to be rewarded. What Paul states here is by no means impossible; though it may not be very common. In the reception of layouts from others, it is practicable to rejoice in them mainly, because their bestowment will be a means of good to the benefactor himself. All our selfish feelings and gratifications may be absorbed and lost in the superior joy which we have in seeing others actuated by a right spirit, and in the belief that they will be rewarded. This feeling is one of the fruits of Christian kindness. It is that which leads us to look away from self, and to rejoice in every evidence that others will be made happy.
I desire fruit - The word "fruit" is often used in the Scriptures, as elsewhere, to denote results, or that which is produced. Thus, we speak of punishment as the fruit of sin, poverty as the fruit of idleness, and happiness as the fruit of a virtuous life. The language is taken from the fact, that a man reaps or gathers the fruit or result of that which he plants.
To your account - A phrase taken from commercial dealings. The apostle wished that it might be set down to their credit. He desired that when they came to appear before God, they might reap the benefit of all the acts of kindness which they had shown him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: because: Phi 4:11; Mal 1:10; Act 20:33, Act 20:34; Co1 9:12-15; Co2 11:16; Th1 2:5; Ti1 3:3; Ti1 6:10; Tit 1:7; Pe1 5:2; Pe2 2:3, Pe2 2:15; Jde 1:11
fruit: Phi 1:11; Mic 7:1; Joh 15:8, Joh 15:16; Rom 15:28; Co2 9:9-13; Tit 3:14
to: Pro 19:17; Mat 10:40-42, Mat 25:34-40; Luk 14:12-14; Heb 6:10
Geneva 1599
4:17 (10) Not because I desire a gift: but I desire fruit that may abound to your account.
(10) He witnesses again that he admits well of their benefit, not so much for his own sake as for theirs, because they gave it not so much to him, as they offered it to God as a sacrifice, of which the Lord himself will not be forgetful.
John Gill
4:17 Not because I desire a gift,.... This commendation of them he entered into, not because he desired another present to be made to him, either by them or others; he was not a man of such a disposition, he was not like one of those that could never have enough; he was fully satisfied and highly contented with what he had; he was not like the false teachers, that made merchandise of men; he sought not theirs, but them:
but I desire fruit that may abound to your account; he had planted them, or had been an instrument in planting of them, as trees of righteousness, Is 61:3; and his great desire was to see fruits of righteousness grow upon them, Phil 1:11; by which sometimes are meant acts of beneficence, as in 2Cor 9:10; and that these might be abundant and turn to their profit and advantage, as such fruit does; for God does not forget to recompence acts of bounty, and labours of love, but if even a cup of cold water is given to a prophet or minister of Christ, on account of his being so, it shall have its reward in the issue of things, upon the casting up of accounts, Mt 10:42; for the apostle still has reference unto that; his view was, that the balance might be on their side, and that much might be received by them; so that it was not for himself, but for their encouragement and future good, he said this; for as for himself he adds,
John Wesley
4:17 Not that I desire - For my own sake, the very gift which I receive of you.
Robert Jamieson, A. R. Fausset and David Brown
4:17 a gift--Greek, "the gift." Translate, "It is not that I seek after the gift, but I do seek after the fruit that aboundeth to your account"; what I do seek is your spiritual good, in the abounding of fruits of your faith which shall be put down to your account, against the day of reward (Heb 6:10).
4:184:18: Այլ իմ առեա՛լ զամենայն, եւ առաւելեա՛լ եմ. ընկալայ՝ եւ լի՛ եմ ՚ի ձեռն Եպափրոդիտեայ, որ է ՚ի ձէնջ հոտ անուշից, պատարագ ընդունելի՝ հաճոյ Աստուծոյ[4472]։ [4472] ՚Ի բազումս պակասի. Որ է ՚ի ձէնջ։
18 Իսկ ես ամէն ինչ առել եմ եւ առատութեան մէջ եմ. լիացած եմ Եպափրոդիտոսի միջոցով ձեզնից ստացածս նուէրով, որ անուշահոտութիւն է, ընդունելի պատարագ՝ Աստծուն հաճելի:
18 Բայց ես ամէն բան առած եմ ու առատօրէն ունիմ. լեցուած եմ Եպափրոդիտոսի ձեռքով ձեր ղրկածները ընդունելով, որ անոյշ հոտ մըն է, ընդունելի պատարագ, Աստուծոյ հաճելի։
Այլ իմ առեալ զամենայն եւ առաւելեալ եմ. ընկալայ, եւ լի եմ ի ձեռն Եպափրոդիտեայ, որ է ի ձէնջ հոտ անուշից, պատարագ ընդունելի` հաճոյ Աստուծոյ:

4:18: Այլ իմ առեա՛լ զամենայն, եւ առաւելեա՛լ եմ. ընկալայ՝ եւ լի՛ եմ ՚ի ձեռն Եպափրոդիտեայ, որ է ՚ի ձէնջ հոտ անուշից, պատարագ ընդունելի՝ հաճոյ Աստուծոյ[4472]։
[4472] ՚Ի բազումս պակասի. Որ է ՚ի ձէնջ։
18 Իսկ ես ամէն ինչ առել եմ եւ առատութեան մէջ եմ. լիացած եմ Եպափրոդիտոսի միջոցով ձեզնից ստացածս նուէրով, որ անուշահոտութիւն է, ընդունելի պատարագ՝ Աստծուն հաճելի:
18 Բայց ես ամէն բան առած եմ ու առատօրէն ունիմ. լեցուած եմ Եպափրոդիտոսի ձեռքով ձեր ղրկածները ընդունելով, որ անոյշ հոտ մըն է, ընդունելի պատարագ, Աստուծոյ հաճելի։
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: Я получил все, и избыточествую; я доволен, получив от Епафродита посланное вами, [как] благовонное курение, жертву приятную, благоугодную Богу.
4:18  ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ ἐπαφροδίτου τὰ παρ᾽ ὑμῶν, ὀσμὴν εὐωδίας, θυσίαν δεκτήν, εὐάρεστον τῶ θεῶ.
4:18. ἀπέχω (I-hold-off) δὲ (moreover) πάντα ( to-all ) καὶ (and) περισσεύω: (I-about-of) πεπλήρωμαι (I-had-come-to-be-en-filled) δεξάμενος ( having-received ) παρὰ (beside) Ἐπαφροδίτου (of-an-Epafroditos) τὰ (to-the-ones) παρ' (beside) ὑμῶν, (of-ye," ὀσμὴν ( to-an-odor ) εὐωδίας , ( of-a-goodly-odoring-unto ,"θυσίαν (to-a-surging-unto) δεκτήν, (to-receivable,"εὐάρεστον (to-goodly-pleasable) τῷ (unto-the-one) θεῷ. (unto-a-Deity)
4:18. habeo autem omnia et abundo repletus sum acceptis ab Epafrodito quae misistis odorem suavitatis hostiam acceptam placentem DeoBut I have all and abound: I am filled, having received from Epaphroditus the things you sent, an odour of sweetness, an acceptable sacrifice, pleasing to God.
18. But I have all things, and abound: I am filled, having received from Epaphroditus the things from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God.
4:18. But I have everything in abundance. I have been filled up, having received from Epaphroditus the things that you sent; this is an odor of sweetness, an acceptable sacrifice, pleasing to God.
4:18. But I have all, and abound: I am full, having received of Epaphroditus the things [which were sent] from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.
But I have all, and abound: I am full, having received of Epaphroditus the things [which were sent] from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God:

18: Я получил все, и избыточествую; я доволен, получив от Епафродита посланное вами, [как] благовонное курение, жертву приятную, благоугодную Богу.
4:18  ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ ἐπαφροδίτου τὰ παρ᾽ ὑμῶν, ὀσμὴν εὐωδίας, θυσίαν δεκτήν, εὐάρεστον τῶ θεῶ.
4:18. habeo autem omnia et abundo repletus sum acceptis ab Epafrodito quae misistis odorem suavitatis hostiam acceptam placentem Deo
But I have all and abound: I am filled, having received from Epaphroditus the things you sent, an odour of sweetness, an acceptable sacrifice, pleasing to God.
4:18. But I have everything in abundance. I have been filled up, having received from Epaphroditus the things that you sent; this is an odor of sweetness, an acceptable sacrifice, pleasing to God.
4:18. But I have all, and abound: I am full, having received of Epaphroditus the things [which were sent] from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:18: I have all - Ye have now sent me so much by Epaphroditus, that I abound in all the necessaries of life.
Having received - the things - Probably a supply of clothes and such like necessaries, as well as of money.
An odor of a sweet smell - Alluding to the sacrifices offered up under the law. With what ye have done to me, his servant, God is well pleased. See Eph 5:2, and the note there.
Albert Barnes: Notes on the Bible - 1834
4:18: But I have all - Margin, "or, have received." The phrase here is equivalent to, "I have received everything. I have all I want, and desire no more." He was entirely satisfied. What they had sent to him is, of course, now unknown. It is sufficient to know, that it was of such a nature as to make his situation comfortable.
I am full - I have enough, This is a strong expression, denoting that nothing was lacking.
Having received of Epaphroditus - see the notes at Phi 2:25.
An odour of a sweet smell - This does not mean that it was such an odor to Paul, but to God. He regarded it as an offering which they had made to God himself; and he was persuaded that he would regard it as acceptable to him. They had doubtless made the offering, not merely from personal friendship for Paul, but because he was a minister of Christ, and from love for his cause; and Paul felt assured that this offering would be acceptable to him; compare Mat 10:41-42. The word "odor" refers properly to the pleasant fragrance produced in the temple by the burning of incense; notes on Luk 1:9. On the meaning of the word rendered "a sweet smell," - εὐωδία euō dia - see the notes at Co2 2:15. The whole language here is taken from an act of worship; and the apostle regarded what he had received from the Philippians as in fact a thank-offering to God, and a presented with the spirit of true devotion to him. It was not, indeed, a formal act of worship; but it was acceptable to God as an expression of their regard for his cause.
A sacrifice acceptable - Acceptable to God; compare Heb 13:16; notes, Rom 12:1.
Well-pleasing to God - Because it evinced a regard for true religion. Hence, learn:
(1) that kindness done to the ministers of the gospel is regarded as an acceptable offering to God.
(2) that kindness to the servants of God in distress and want, is as well-pleasing to God as direct acts of worship.
(3) that such acts of benevolence are evidences of attachment to the cause of religion, and are proofs of genuine piety; notes, Mat 10:42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: I have all: or, I have received all
abound: Phi 4:12; Th2 1:3
Epaphroditus: Phi 2:25, Phi 2:26
an: Joh 12:3-8; Co2 2:15, Co2 2:16; Eph 5:2; Heb 13:16; Pe1 2:5
acceptable: Rom 12:1; Co2 9:12
Geneva 1599
4:18 But I have all, and abound: I am full, having received of Epaphroditus the things [which were sent] from you, an (o) odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.
(o) He alludes to the sweet smelling savours that were offered under the old Law.
John Gill
4:18 But I have all things, and abound,.... Or "I have received all things", as the Syriac version renders it; all that they had sent by Epaphroditus; and for which he now gives a receipt; and by virtue of which he now abounded; and which abundance of his was not so much owing to the largeness of their presents, as to the peace of his mind; looking upon this gift of theirs, though it might be but small in itself, a fulness to him; for he adds,
I am full; as much as he desired, he wanted no more, he had enough:
having received of Epaphroditus the things which were sent from you: and which he acknowledged, that the character of this good man might stand clear, who had been intrusted with this affair:
an odour of a sweet smell, a sacrifice acceptable, well pleasing to God, this is said in allusion to the sacrifices under the former dispensation, in which God smelled a sweet savour, Gen 8:21, in reference to which, as the sacrifice of Christ is said to be of a sweet smelling savour, Eph 5:2, and as the spiritual sacrifices of the saints, as praises and prayers, are called odours, Rev_ 5:8, and are said to be acceptable unto God, 1Pet 2:5; so acts of beneficence are called sacrifices, with which he is well pleased, Heb 13:16.
John Wesley
4:18 An odour of a sweet smell - More pleasing to God than the sweetest perfumes to men.
Robert Jamieson, A. R. Fausset and David Brown
4:18 But--Though "the gift" is not what I chiefly "seek after" (Phil 4:17), yet I am grateful for the gift, and hereby acknowledge it as ample for all my needs. Translate, "I have all" that I want, "and more than enough." Literally, as English Version, "I abound" over and above my needs.
I am full--Greek, "I am filled full."
the odour of a sweet smell--(See on Eph 5:2). The figure is drawn from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (Mt 25:40), before whom it "came up for a memorial" (Acts 10:4), sweet-smelling in God's presence (Gen 8:21; Rev_ 8:3-4).
sacrifice acceptable-- (Heb 13:16).
4:194:19: Եւ Աստուած իմ լի՛ արասցէ զամենայն պէտս ձեր, ըստ իւրում մեծութեանն՝ փառօք ՚ի Քրիստոս Յիսուս։
19 Եւ իմ Աստուածը կը լցնի ձեր կարիքները իր հարստութեան չափով, փառքով, Քրիստոս Յիսուսի միջոցով:
19 Եւ իմ Աստուածս ձեր ամէն պիտոյքը պիտի լեցնէ իր ճոխութեանը չափովը, փառքով՝ Քրիստոս Յիսուսին ձեռքով։
Եւ Աստուած իմ լի արասցէ զամենայն պէտս ձեր ըստ իւրում մեծութեանն փառօք ի Քրիստոս Յիսուս:

4:19: Եւ Աստուած իմ լի՛ արասցէ զամենայն պէտս ձեր, ըստ իւրում մեծութեանն՝ փառօք ՚ի Քրիստոս Յիսուս։
19 Եւ իմ Աստուածը կը լցնի ձեր կարիքները իր հարստութեան չափով, փառքով, Քրիստոս Յիսուսի միջոցով:
19 Եւ իմ Աստուածս ձեր ամէն պիտոյքը պիտի լեցնէ իր ճոխութեանը չափովը, փառքով՝ Քրիստոս Յիսուսին ձեռքով։
zohrab-1805▾ eastern-1994▾ western am▾
4:1919: Бог мой да восполнит всякую нужду вашу, по богатству Своему в славе, Христом Иисусом.
4:19  ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ ἐν χριστῶ ἰησοῦ.
4:19. ὁ (The-one) δὲ (moreover) θεός (a-Deity) μου (of-me) πληρώσει (it-shall-en-fill) πᾶσαν (to-all) χρείαν (to-an-affording-of) ὑμῶν (of-ye) κατὰ (down) τὸ (to-the-one) πλοῦτος (to-a-wealth) αὐτοῦ (of-it) ἐν (in) δόξῃ (unto-a-recognition) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ. (unto-an-Iesous)
4:19. Deus autem meus impleat omne desiderium vestrum secundum divitias suas in gloria in Christo IesuAnd may my God supply all your want, according to his riches in glory in Christ Jesus.
19. And my God shall fulfill every need of yours according to his riches in glory in Christ Jesus.
4:19. And may my God fulfill all your desires, according to his riches in glory in Christ Jesus.
4:19. But my God shall supply all your need according to his riches in glory by Christ Jesus.
But my God shall supply all your need according to his riches in glory by Christ Jesus:

19: Бог мой да восполнит всякую нужду вашу, по богатству Своему в славе, Христом Иисусом.
4:19  ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ ἐν χριστῶ ἰησοῦ.
4:19. Deus autem meus impleat omne desiderium vestrum secundum divitias suas in gloria in Christo Iesu
And may my God supply all your want, according to his riches in glory in Christ Jesus.
4:19. And may my God fulfill all your desires, according to his riches in glory in Christ Jesus.
4:19. But my God shall supply all your need according to his riches in glory by Christ Jesus.
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Adam Clarke: Commentary on the Bible - 1831
4:19: My God shall supply all your need - As you have given to me in my distress, God will never suffer you to want without raising up help to you, as he raised you up for help to me.
According to his riches - His fullness is infinite; and through Christ, whose followers we are, he will dispense every requisite blessing of providence, grace, and glory, to you.
Albert Barnes: Notes on the Bible - 1834
4:19: But my God shall supply all your need - That is, "You have shown your regard for me as a friend of God, by sending to me in my distress, and I have confidence that, in return for all this, God will supply all your needs, when you are in circumstances of necessity." Paul's confidence in this seems not to have been founded on any express Revelation; but on the general principle that God would regard their offering with favor. Nothing is lost, even in the present life, by doing good. In thousands of instances it is abundantly repaid. The benevolent are not usually poor; and if they are, God often raises up for them benefactions, and sends supplies in a manner as unexpected, and hearing proofs of divine interposition as decided, as when supplies were sent by the ravens to the prophet.
According to his riches in glory - see the notes, Eph 3:16. The word "riches" here means, His abundant fullness; His possessing all things; His inexhaustible ability to supply their needs. The phrase "in glory," is probably to he connected with the following phrase, "in Christ Jesus;" and means that the method of imparting supplies to people was through Jesus Christ, and was a glorious method; or, that it was done in a glorious manner. It is such an expression as Paul is accustomed to use, when speaking of what God does. He is not satisfied with saying simply that it is so; but connects with it the idea that whatever God does is done in a way worthy of himself, and so as to illustrate his own perfections.
In Christ Jesus - By the medium of Christ; or through him. All the favors that Paul expected for himself, or his fellow-men, he believed would be conferred through the Redeemer. Even the supply of our temporal needs comes to us through the Saviour. Were it not for the atonement, there is no more reason to suppose that blessings would be conferred upon people than that they would be on fallen angels. For them no atonement has been made; and at the hand of justice they have received only wretchedness and woe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: God: Sa2 22:7; Ch2 18:13; Neh 5:19; Dan 6:22; Mic 7:7; Joh 20:17, Joh 20:27; Rom 1:8; Co2 12:21; Plm 1:4
supply: Gen 48:15; Deu 8:3, Deu 8:4; Neh 9:15; Psa 23:1-5, Psa 41:1-3, Psa 84:11, Psa 112:5-9; Pro 3:9, Pro 3:10, Pro 11:24, Pro 11:25; Mal 3:10; Luk 12:30-33; Co2 9:8-11
according: Psa 36:8, Psa 104:24, Psa 130:7; Rom 9:23, Rom 11:33; Eph 1:7, Eph 1:18, Eph 2:7, Eph 3:8, Eph 3:16; Col 1:27, Col 3:16; Ti1 6:17
glory: Rom 8:18; Co2 4:17; Th1 2:12; Pe1 5:1, Pe1 5:10
John Gill
4:19 But my God shall supply all your need,.... Or "fulfil all your need": the Jews, when they would comfort any, under the loss of any worldly enjoyment, used to say, , "God fulfil", or "will fulfil thy need" (f). The Vulgate Latin, Syriac, and Arabic versions, read these words as a wish or prayer, "but may my God supply" or "fulfil all your need"; I am not able to make you any returns, but I pray that my God would recompence it to you, that as you have supplied my want, he would supply all yours; but we with others, and as the Ethiopic version, read, "shall" or "will supply"; as an assertion by way of promise, though he could not, yet his God would; he who was his God, not only as the God of nature and providence, or as the God of the Israelites, but as the God of all grace; who had loved him as such, had chosen, adopted, regenerated, and sanctified him; who was his God in Christ, and by virtue of the covenant of grace, and which was made known in the effectual calling; whose ambassador he was, and whom he had faithfully served in the Gospel of his Son; this God, who had been his God, was and would be so unto death, in whom he had an interest, and because he had an interest in him, and was thus related to him, be firmly believed, and fully assures these saints, that he would supply their wants who had been so careful of him: believers, though they need nothing as considered in Christ, being complete and filled full in him, having in him all grace, and all spiritual blessings, and under believing views of this at times, see themselves complete and wanting nothing; yet, in themselves, they are poor and needy, and often want fresh discoveries of the love of God to them, fresh supplies of grace from Christ, stand in need of more light from him, and to be quickened according to his word; they want fresh supplies of strength from him answerable to the service and work they are daily called to; and as their trials and afflictions abound, they have need of renewed comfort to support under them; and have also need of fresh manifestations and applications of pardoning grace to their souls, and fresh views of the righteousness of Christ, as their justifying righteousness before God; and, in a word, need daily food for their souls as for their bodies: now God, who is also their God, is able and willing to supply their wants; and he does so, he withholds no good thing from them, nor do they want any good thing needful for them, for he supplies "all" their need; and this they may expect, since he is the God of all grace, and a fulness of grace is in his Son; and this grace is sufficient for them, and a supply of it is given them by the Spirit,
according to his riches; God is rich not only in the perfections of his nature, which are inconceivable and incommunicable; and in the works of his hands, of creation and providence, the whole earth is full of his riches, Ps 104:24, and according to these riches of his goodness he supplies the wants of all creatures living; but he is also rich in grace and mercy, Eph 2:4, and it is according to the riches of his grace he supplies the spiritual wants of his people, and he does it like himself, according to the riches he has; he gives all things richly to enjoy, plenteously and abundantly:
in glory: in a glorious manner, so as to show himself glorious, and make his people so, to the glory of his rich grace; and "with glory", as it may be rendered, with eternal glory; he will not only give grace here, and more of it as is needful, according to the abundance of it in himself and in his Son, but glory hereafter: and all
by Christ Jesus; and through him, who is full of grace and truth; who is the Mediator in whom the fulness of it lies, and through whose hands, and by whom, it is communicated to the saints: or "with Christ Jesus"; along with him God gives all things freely, all things pertaining to life and godliness: or "for the sake of Christ Jesus"; not for any worth or merit in men, but for the sake of Christ, in whom they are accepted, and on whose account respect is had to their persons, and so to their wants,
(f) T. Bab. Betacot, fol. 16. 2. Debarim Rabba, sect. 4. fol. 239. 4.
John Wesley
4:19 All your need - As ye have mine. According to his riches in glory - In his abundant, eternal glory.
Robert Jamieson, A. R. Fausset and David Brown
4:19 my--Paul calls God here "my God," to imply that God would reward their bounty to HIS servant, by "fully supplying" (translate so, literally, fill to the full) their every "need" (2Cor 9:8), even as they had "fully" supplied his "need" (Phil 4:16, Phil 4:18). My Master will fully repay you; I cannot. The Philippians invested their bounty well since it got them such a glorious return.
according to his riches--The measure of His supply to you will be the immeasurable "riches of His grace" (Eph 1:7).
in glory--These words belong to the whole sentence. "Glory" is the element in which His rich grace operates; and it will be the element IN which He will "supply fully all your need."
by Christ Jesus--by virtue of your being "IN" (so Greek, not "by") Christ Jesus, the Giver and Mediator of all spiritual blessings.
4:204:20: Այլ Աստուծոյ եւ Հօր մերում փա՛ռք յաւիտեանս յաւիտենից. ամէն։
20 Արդ, Աստծուն եւ մեր Հօրը փառք յաւիտեանս յաւիտենից: Ամէն:
20 Արդ՝ Աստուծոյ ու մեր Հօրը փառք յաւիտեանս յաւիտենից։ Ամէն։
Այլ Աստուծոյ եւ Հօր մերում փառք յաւիտեանս յաւիտենից: Ամէն:

4:20: Այլ Աստուծոյ եւ Հօր մերում փա՛ռք յաւիտեանս յաւիտենից. ամէն։
20 Արդ, Աստծուն եւ մեր Հօրը փառք յաւիտեանս յաւիտենից: Ամէն:
20 Արդ՝ Աստուծոյ ու մեր Հօրը փառք յաւիտեանս յաւիտենից։ Ամէն։
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4:2020: Богу же и Отцу нашему слава во веки веков! Аминь.
4:20  τῶ δὲ θεῶ καὶ πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
4:20. τῷ (Unto-the-one) δὲ (moreover) θεῷ (unto-a-Deity) καὶ (and) πατρὶ (unto-a-Father) ἡμῶν (of-us) ἡ (the-one) δόξα (a-recognition) εἰς (into) τοὺς (to-the-ones) αἰῶνας (to-ages) τῶν (of-the-ones) αἰώνων: (of-ages) ἀμήν. (amen)
4:20. Deo autem et Patri nostro gloria in saecula saeculorum amenNow to God and our Father be glory, world without end. Amen.
20. Now unto our God and Father the glory for ever and ever. Amen.
4:20. And to God our Father be glory forever and ever. Amen.
4:20. Now unto God and our Father [be] glory for ever and ever. Amen.
Now unto God and our Father [be] glory for ever and ever. Amen:

20: Богу же и Отцу нашему слава во веки веков! Аминь.
4:20  τῶ δὲ θεῶ καὶ πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
4:20. Deo autem et Patri nostro gloria in saecula saeculorum amen
Now to God and our Father be glory, world without end. Amen.
4:20. And to God our Father be glory forever and ever. Amen.
4:20. Now unto God and our Father [be] glory for ever and ever. Amen.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Conclusion.A. D. 62.
20 Now unto God and our Father be glory for ever and ever. Amen. 21 Salute every saint in Christ Jesus. The brethren which are with me greet you. 22 All the saints salute you, chiefly they that are of Cæsar's household. 23 The grace of our Lord Jesus Christ be with you all. Amen.

The apostle concludes the epistle in these verses,

1. With praises to God: Now unto God and our Father be glory for ever and ever, Amen, v. 20. Observe, (1.) God is to be considered by us as our Father: Now unto God and our Father. It is a great condescension and favour 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. (2.) We must ascribe glory to God as a Father, the glory of his own excellence and of all his mercy unto us. We must thankfully own the receipt of all from him, and give the praise of all to him. And our praise must be constant and perpetual; it must be glory for ever and ever.

2. With salutations to his friends at Philippi: "Salute every saint in Christ Jesus (v. 21); give my hearty love to all the Christians in your parts." He desires remembrances not only to the bishops and deacons, and the church in general, but to every particular saint. Paul had a kind affection to all good Christians.

3. He sends salutations from those who were at Rome: "The brethren who are with me salute you; the ministers, and all the saints here, send their affectionate remembrances to you. Chiefly those who are of Cæsar's household; the Christian converts who belonged to the emperor's court." Observe, (1.) There were saints in Cæsar's household. Though Paul was imprisoned at Rome, for preaching the gospel, by the emperor's command, yet there were some Christians in his own family. The gospel early obtained among some of the rich and great. Perhaps the apostle fared the better, and received some favour, by means of his friends at court. (2.) Chiefly those, &c. Observe, They, being bred at court, were more complaisant than the rest. See what an ornament to religion sanctified civility is.

4. The apostolical benediction, as usual: "The grace of our Lord Jesus Christ be with you all, Amen. The free favour and good will of Christ be your portion and happiness."



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Colossians
Completed by WILLIAM HARRIS.

Chapter 2Chapter 4

AN

EXPOSITION,
Adam Clarke: Commentary on the Bible - 1831
4:20: Now unto God and our Father - God is our Father in Christ Jesus; and such pity as a father hath for his children, such has the Lord for them that fear him; as a father is concerned for the support and life of his children, so is God concerned for you. A father may be poor, and unable to help his most beloved children; God, your Father, is infinite in his riches of his grace and glory, and out of his abundance we have all received, and grace for grace. Therefore, to God our Father, be glory for ever and ever!
Albert Barnes: Notes on the Bible - 1834
4:20: Now unto God and our Father, ... - see the notes at Rom 16:27. It was common for Paul to address such an ascription of praise to God, at the close of his epistles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: unto: Phi 1:11; Psa 72:19, Psa 115:1; Mat 6:9, Mat 6:13; Rom 11:36, Rom 16:27; Gal 1:5; Eph 3:21; Ti1 1:17; Jde 1:25; Rev 1:6, Rev 4:9-11, Rev 5:12, Rev 7:12, Rev 11:13, Rev 14:7
Amen: Phi 4:23; Mat 6:12, Mat 28:20
John Gill
4:20 Now unto God and our Father,.... To God, who is our Father in Christ,
be glory for ever and ever, Amen; for all the grace he gives now, and for all the glory and happiness expected hereafter; for the supply of every want both temporal and spiritual; seeing every good gift comes from him, and is to be ascribed to his free grace and favour, and not to any deserts of men: and particularly he may mean for what they had sent him, and he had received from them.
Robert Jamieson, A. R. Fausset and David Brown
4:20 God and our Father--Translate, "Unto our God and Father."
be glory--rather as the Greek, "be the glory." Not to us, but to Him be "the glory" alike of your gift, and of His gracious recompense to you.
4:214:21: Ողջո՛յն տաջիք ամենայն սրբոց՝ ՚ի Քրիստոս Յիսուս[4473]։ [4473] Ոսկան. Սրբոց որք ՚ի Քրիստոս։
21 Ողջունեցէ՛ք բոլոր սրբերին ի Քրիստոս Յիսուս:
21 Բարեւ ըրէք բոլոր սուրբերուն Յիսուս Քրիստոսով։
Ողջոյն տաջիք ամենայն սրբոց ի Քրիստոս Յիսուս:

4:21: Ողջո՛յն տաջիք ամենայն սրբոց՝ ՚ի Քրիստոս Յիսուս[4473]։
[4473] Ոսկան. Սրբոց որք ՚ի Քրիստոս։
21 Ողջունեցէ՛ք բոլոր սրբերին ի Քրիստոս Յիսուս:
21 Բարեւ ըրէք բոլոր սուրբերուն Յիսուս Քրիստոսով։
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4:2121: Приветствуйте всякого святого во Христе Иисусе.
4:21  ἀσπάσασθε πάντα ἅγιον ἐν χριστῶ ἰησοῦ. ἀσπάζονται ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοί.
4:21. Ἀσπάσασθε ( Ye-should-have-drawn-along-to ) πάντα (to-all) ἅγιον (to-hallow-belonged) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ. (unto-an-Iesous) Ἀσπάζονται ( They-draw-along-to ) ὑμᾶς (to-ye,"οἱ (the-ones) σὺν (together) ἐμοὶ (unto-ME) ἀδελφοί . ( brethrened )
4:21. salutate omnem sanctum in Christo Iesu salutant vos qui mecum sunt fratresSalute ye every saint in Christ Jesus. The brethren who are with me salute you.
21. Salute every saint in Christ Jesus.
4:21. Greet every saint in Christ Jesus.
4:21. Salute every saint in Christ Jesus. The brethren which are with me greet you.
Salute every saint in Christ Jesus:

21: Приветствуйте всякого святого во Христе Иисусе.
4:21  ἀσπάσασθε πάντα ἅγιον ἐν χριστῶ ἰησοῦ. ἀσπάζονται ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοί.
4:21. salutate omnem sanctum in Christo Iesu salutant vos qui mecum sunt fratres
Salute ye every saint in Christ Jesus. The brethren who are with me salute you.
21. Salute every saint in Christ Jesus.
4:21. Greet every saint in Christ Jesus.
4:21. Salute every saint in Christ Jesus. The brethren which are with me greet you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23: Здесь содержится приветствие и от самого Апостола и от других римских христиан и заключение - благословение читателям.

21: Читатели послания должны передать привет от Апостола каждому члену Филиппийской Церкви в отдельности (всякого святого), так как в послании Апостол неоднократно обращался к отдельным членам Филиппийской церкви (I:1; II:7, 8, 25; II:17, 26). Братья - это те, кого Апостол имел в виду в 21: ст. 11-й главы. Если он там упрекал их, то во всяком случае не порывал с ними общения и охотно передает от них поклон читателям послания: они остаются для него все же "братьями", хотя и не соглашались, очевидно, в некоторых пунктах с Апостолом Павлом.
Adam Clarke: Commentary on the Bible - 1831
4:21: Salute every saint - Remember to present my affectionate wishes to every Christian at Philippi.
The brethren which are with me - Those who were fellow laborers with him, generally supposed to be Aristarchus, Mark, Justus, Epaphras, Luke, and Demas. See the end of the epistles to the Colossians, (Col 4:17 (note) and to Philemon (Plm 1:25 (note)).
Albert Barnes: Notes on the Bible - 1834
4:21: Salute every saint in Christ Jesus - It was usual for him also to close his epistles with affectionate salutations to various members of the churches to which he wrote. These salutations are generally specific, and mention the names, particularly if prominent members of the churches; see the close of the Epistles to the Romans; 1 Corinthians; Colossians, and 2 Timothy. In this Epistle, however, as in some others, the salutation in general. Why none are specified in particular is not certainly known.
The brethren which are with me ... - The word "brethren" here probably refers to ministers that were with Paul as the "saints" in general are mentioned in the next verse. It is possible that at Rome the ministers were known by the general name of "the brethren" - Pierce.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: Salute: Rom 16:3-16
saint: Phi 1:1; Co1 1:2; Eph 1:1
The: Rom 16:21, Rom 16:22; Gal 1:2, Gal 2:3; Col 4:10-14; Plm 1:23, Plm 1:24
John Gill
4:21 Salute every saint in Christ Jesus,.... Meaning at Philippi, whether rich or poor, lesser or greater believers, common saints, as well as the officers of the church, bishops and deacons; who were in Christ by electing grace, and as their covenant head, and representative from everlasting, and which was manifested and made known by their conversion and the effectual calling:
the brethren which are with me greet you; such as Timothy; see Phil 2:19; and Epaphras, Marcus, Aristarchus, Demas, and Lucas; see Philem 1:23; 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.
Robert Jamieson, A. R. Fausset and David Brown
4:21 Salute every saint--individually.
greet--salute you.
The brethren which are with me--Perhaps Jewish believers are meant (Acts 28:21). I think Phil 2:20 precludes our thinking of "closer friends," "colleagues in the ministry" [ALFORD]; he had only one close friend with him, namely, Timothy.
4:224:22: Ողջո՛յն տան ձեզ որ ընդ իս են եղբարք[4474]։ [4474] Ոմանք. Որ ընդիսն են։
22 Ողջունում են ձեզ այն եղբայրները, որ ինձ հետ են:
22 Ձեզի բարեւ կ’ընեն ինծի հետ եղող եղբայրները։
Ողջոյն տան ձեզ որ ընդ իս են եղբարք:

4:22: Ողջո՛յն տան ձեզ որ ընդ իս են եղբարք[4474]։
[4474] Ոմանք. Որ ընդիսն են։
22 Ողջունում են ձեզ այն եղբայրները, որ ինձ հետ են:
22 Ձեզի բարեւ կ’ընեն ինծի հետ եղող եղբայրները։
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4:2222: [21] Приветствуют вас находящиеся со мною братия.
4:22  ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι, μάλιστα δὲ οἱ ἐκ τῆς καίσαρος οἰκίας.
4:22. ἀσπάζονται ( They-draw-along-to ) ὑμᾶς (to-ye) πάντες ( all ) οἱ (the-ones) ἅγιοι , ( hallow-belonged ,"μάλιστα (most-such) δὲ (moreover) οἱ (the-ones) ἐκ (out) τῆς (of-the-one) Καίσαρος (of-a-Kaisar) οἰκίας. (of-a-housing-unto)
4:22. salutant vos omnes sancti maxime autem qui de Caesaris domo suntAll the saints salute you: especially they that are of Caesar's household.
[21] The brethren which are with me salute you.
4:22. The brothers who are with me greet you. All the saints greet you, but especially those who are of Caesar’s household.
4:22. All the saints salute you, chiefly they that are of Caesar’s household.
KJV [21] The brethren which are with me greet you:

22: [21] Приветствуют вас находящиеся со мною братия.
4:22  ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι, μάλιστα δὲ οἱ ἐκ τῆς καίσαρος οἰκίας.
4:22. salutant vos omnes sancti maxime autem qui de Caesaris domo sunt
All the saints salute you: especially they that are of Caesar's household.
4:22. The brothers who are with me greet you. All the saints greet you, but especially those who are of Caesar’s household.
4:22. All the saints salute you, chiefly they that are of Caesar’s household.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
4:234:23: Ողջո՛յն տան ձեզ ամենայն սուրբք. մանաւանդ որ ՚ի տանէ կայսե՛ր են[4475]։ [4475] Ոմանք. Որ ՚ի տանէս կայսեր։
23 Ողջունում են ձեզ բոլոր սրբերը, մանաւանդ նրանք, որ Կայսրի տնից են:
23 Ձեզի բարեւ կ’ընեն բոլոր սուրբերը, մանաւանդ անոնք որ Կայսրին տունէն են։
Ողջոյն տան ձեզ ամենայն սուրբք, մանաւանդ որ ի տանէ կայսեր են:

4:23: Ողջո՛յն տան ձեզ ամենայն սուրբք. մանաւանդ որ ՚ի տանէ կայսե՛ր են[4475]։
[4475] Ոմանք. Որ ՚ի տանէս կայսեր։
23 Ողջունում են ձեզ բոլոր սրբերը, մանաւանդ նրանք, որ Կայսրի տնից են:
23 Ձեզի բարեւ կ’ընեն բոլոր սուրբերը, մանաւանդ անոնք որ Կայսրին տունէն են։
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4:2323: [22] Приветствуют вас все святые, а наипаче из кесарева дома.
4:23  ἡ χάρις τοῦ κυρίου ἰησοῦ χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν.
4:23. Ἡ (The-one) χάρις (a-granting) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) μετὰ (with) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) ὑμῶν. (of-ye)
4:23. gratia Domini Iesu Christi cum spiritu vestro amen.The grace of our Lord Jesus Christ be with your spirit. Amen.
[22]. All the saints salute you, especially they that are of Caesar’s household.
4:23. May the grace of our Lord Jesus Christ be with your spirit. Amen.
4:23. The grace of our Lord Jesus Christ [be] with you all. Amen.
KJV [22] All the saints salute you, chiefly they that are of Caesar' s household:

23: [22] Приветствуют вас все святые, а наипаче из кесарева дома.
4:23  ἡ χάρις τοῦ κυρίου ἰησοῦ χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν.
4:23. gratia Domini Iesu Christi cum spiritu vestro amen.
The grace of our Lord Jesus Christ be with your spirit. Amen.
4:23. May the grace of our Lord Jesus Christ be with your spirit. Amen.
4:23. The grace of our Lord Jesus Christ [be] with you all. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Наипаче из кесарева дома, т. е. из императорского двора. Это были, вероятно, разные придворные чиновники, принадлежавшие к классу рабов или отпущенников. Так как гор. Филиппы был колонией римской (Деян XVI:12: и сл. ), населенной следовательно в большей части римскими ветеранами, то это приветствие должно было иметь для читателей послания особое значение.
Adam Clarke: Commentary on the Bible - 1831
4:22: All the saints - All the Christians now at Rome.
They that are of Caesar's household - Nero was at this time emperor of Rome: a more worthless, cruel, and diabolic wretch never disgraced the name or form of man; yet in his family there were Christians: but whether this relates to the members of the imperial family, or to guards, or courtiers, or to servants, we cannot tell. If even some of his slaves were converted to Christianity, it would he sufficiently marvellous. Converts to Christianity in this family there certainly were; and this shows how powerfully the Divine word had been preached and spread. That the Empress Poppaea may have been favourably inclined to Christianity is possible; for Josephus relates of her, Antiq., lib. xx. cap. 7: Θεοσεβης γαρ ην· She was a worshipper of the true God; it is not likely, therefore, that she threw any hinderances in the way of her servants who might wish to embrace the Christian faith. St. Jerome, in Philemon, states that St. Paul had converted many in Caesar's family; A Caesare missus in carcerem, notior familiae ejus factus, persecutoris Christi domum fecit ecclesiam.
"Being by the emperor cast into prison, he became the more known to his family, and he turned the house of Christ's persecutor into a church." Some imagine that Seneca, the preceptor of Nero and the poet Lucan, were converted by St. Paul; and there are still extant, and in a MS. now before me, letters which profess to have passed between Paul and Seneca; but they are worthy of neither. They have been printed in some editions of Seneca's works. See the remarks below.
Albert Barnes: Notes on the Bible - 1834
4:22: All the saints salute you - All in Rome, where this Epistle was written. No individuals are specified, perhaps because none of the Christians at Rome wore personally known to the church at Philippi. They would, however, feel a deep interest in a church which had thus the confidence and affection of Paul. There is reason to believe that the bonds of affection among the churches then were much stronger than they are now. There was a generous warmth in the newness of the Christian affection - the first ardor of love; and the common trials to which they were exposed would serve to bind them closely together.
Chiefly they that are of Caesar's household - That is, of Nero, who was at that time the reigning emperor. The name Caesar was given to all the emperors after the time of Julius Caesar, as the name Pharaoh was the common name of the kings of Egypt. The phrase used here - "the household of Caesar" - may refer to the relatives of the emperor; and it is certainly possible that some of them may have been converted to Christianity. But it does not of necessity refer to those related to him, but may be applied to his domestics, or to some of the officers of the court that were more particularly employed around his person; and as it is more probable that some of them would be converted than his own relatives, it is more safe to suppose that they were intended; see the notes at Phi 1:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: the: Rom 16:16; Co2 13:13; Heb 13:24; Pe1 5:13; Jo3 1:14
they: Phi 1:13
Caesar's: The cruel, worthless, and diabolical Nero was at this time emperor of Rome; but it is not improbable that the empress Poppaea was favourably inclined to Christianity, as Josephus relates that Θεοσεβης [Strong's G2318], γαρ [Strong's G1063], ην [Strong's G2258], "she was a worshipper of the true God." Jerome states (in Philemon) that St. Paul had converted many in Caesar's family; for "being by the emperor cast into prison, he became more known to his family, and turned the house of Christ's persecutor into a church.
Geneva 1599
4:22 All the saints salute you, chiefly they that are of (p) Caesar's household.
(p) Those who belong to the emperor Nero.
John Gill
4:22 All the saints salute you,.... The members of the church at Rome,
chiefly they that are of Caesar's household; for by means of the apostle's bonds, which were made manifest in the emperor's palace, Christ was made known to some there likewise; though Nero, the then reigning emperor, was a very wicked prince, and his court a very debauched one, yet the grace of God reached some there: who these were cannot be said; as for the conjecture that Seneca the philosopher, Nero's master, was one of them, it is without foundation; the eight letters of his to the Apostle Paul, and the six letters of the apostle to him, are spurious, though of ancient date, being made mention of by Austin and Jerom (g): a like groundless conjecture is that, that Lucan the poet, Seneca's brother's son, was another; for there is nothing in his writings, or in any account of him, any more than in the former, that shows him to be a Christian. Torpes, a man in great favour and dignity in Nero's court, and Evellius his counsellor, who both suffered martyrdom under him, according to the Roman martyrology, are also mentioned,
(g) Vid. Fabricii Bibliothec. Latin, p. 69.
Robert Jamieson, A. R. Fausset and David Brown
4:22 they that are of CÃ&brvbr;sar's household--the slaves and dependents of Nero who had been probably converted through Paul's teaching while he was a prisoner in the PrÃ&brvbr;torian barrack attached to the palace. Philippi was a Roman "colony," hence there might arise a tie between the citizens of the mother city and those of the colony; especially between those of both cities who were Christians, converted as many of them were by the same apostle, and under like circumstances, he having been imprisoned at Philippi, as he now is at Rome.
4:244:24: Շնո՛րհք Տեառն Յիսուսի ընդ ոգւոյդ ձերում. ամէն[4476]։ Առ Փիլիպեցիս՝ գրեցաւ ՚ի Հռովմէ ՚ի ձեռն Եպափրոդիտեայ։ Տունք մէ̃։ [4476] Ոմանք. Տեառն Յիսուսի Քրիստոսի ընդ ոգւոյդ։
24 Տէր Յիսուս Քրիստոսի շնորհը ձեր հոգու հետ լինի: Ամէն:
24 Տէր Յիսուս Քրիստոսին շնորհքը ձեր ամենուն հետ ըլլայ։ Ամէն։
Շնորհք Տեառն Յիսուսի Քրիստոսի [18]ընդ ոգւոյդ ձերում``: Ամէն: Առ Փիլիպեցիս գրեցաւ ի Հռովմէ ի ձեռն Եպափրոդիտեայ:

4:24: Շնո՛րհք Տեառն Յիսուսի ընդ ոգւոյդ ձերում. ամէն[4476]։ Առ Փիլիպեցիս՝ գրեցաւ ՚ի Հռովմէ ՚ի ձեռն Եպափրոդիտեայ։ Տունք մէ̃։
[4476] Ոմանք. Տեառն Յիսուսի Քրիստոսի ընդ ոգւոյդ։
24 Տէր Յիսուս Քրիստոսի շնորհը ձեր հոգու հետ լինի: Ամէն:
24 Տէր Յիսուս Քրիստոսին շնորհքը ձեր ամենուն հետ ըլլայ։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
4:2424: [23] Благодать Господа нашего Иисуса Христа со всеми вами. Аминь.
[23]. The grace of the Lord Jesus Christ be with your spirit.
KJV [23] The grace of our Lord Jesus Christ [be] with you all. Amen:

24: [23] Благодать Господа нашего Иисуса Христа со всеми вами. Аминь.
undefined
ru▾ el-en-gloss▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Подобное благословение см. Рим XVI:24; 1Кор.XVI:23; Гал VI:18.
Adam Clarke: Commentary on the Bible - 1831
4:23: The grace of our Lord - The usual apostolical benediction, which has often occurred, and been more than once explained. See on Rom 1:7 (note), and Gal 6:18 (note). The word ἡμων, our, is omitted by many MSS. and several versions, which simply read, The grace of the Lord Jesus Christ.
Be with you all - Instead of παντων, all, Πνευματος, Spirit, is the reading of ADEFG, several others, with the Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala; besides several of the Fathers.
There are various subscriptions to this epistle in the different MSS. and versions. In the common Greek text it stands thus: It was written to the Philippians from Rome by Epaphroditus. The Epistle to the Philippians was written from Rome, and sent by Epaphroditus. - Syriac. To the Philippians. - Aethiopic. The end of the Epistle; it was written at Rome, and sent by Epaphroditus. - Arabic. To the Philippians by Timothy and Epaphroditus. - Coptic.
1. The MSS. generally agree with the versions, and all unite in stating that this epistle was written and sent from Rome, so that the common subscription may well stand. Yet there have been some strong objections made against this, as far as the place is concerned. Some foreign critics have maintained, that were it to be granted that the apostle was now a prisoner for the testimony of Christ, yet it does not follow that he was a prisoner at Rome, for he himself tells us, Co2 11:23, that he was in prisons more abundant; and, consequently, he might be in prison somewhere else: but they have gone farther, and denied that this epistle was written while Paul was a prisoner; affirming that he had been already liberated, and that of this there are several evidences in the epistle itself. J. Christopher Wolf, in his Curae, has considered all these objections in detail, and appears to have answered them in a very satisfactory manner. That St. Paul was now in prison, these words seem clearly to prove, Phi 1:16 : - The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds. This strongly argues that he was then suffering imprisonment, and that certain persons of perverse minds preached the Gospel in such a way as was calculated to make his bonds still more grievous. And, as he sends the salutations of saints which were of Caesar's household, it seems most evident that he was then at Rome; as, had he been a prisoner in any of the provinces, it is not likely that he would send to Philippi the greetings of those who lived at Rome.
2. The cause of this imprisonment has been variously understood. Theodorus Metochita says it was in consequence of his having converted Nero's baker, and one of his concubines; at which the emperor, being enraged, ordered him to be cast into prison: but the authority on which this rests is scarcely sufficient to render it credible.
3. Paul is generally allowed to have been twice imprisoned at Rome: this was, without doubt, the first time of his being there in bonds, as there is every appearance that he was delivered after this; but his second imprisonment issued in his martyrdom. Every apostle of God is immortal till his work is done. Paul became a martyr when God saw that there was no farther need either for his preaching or his writing; he had kept and defended the faith, and had finished his course; God took him then from the evil to come; and crowned him with the glory which his Redeemer had provided for him, in reference to which he lived, and after which he had continually aspired.
4. Reader, be thankful to God, who, in pity to thy weakness, has called thee to believe and enjoy, and not to suffer for his sake. It is not for us to covet seasons of martyrdom; we find it difficult to be faithful even in ordinary trials: yet, as offenses may come, and times of sore trial and proof may occur, we should be prepared for them; and we should know that nothing less than Christ in us, the hope of glory, will enable us to stand in the cloudy and dark day. Let us, therefore, put on the whole armor of God; and, fighting under the Captain of our salvation, expect the speedy destruction of every inward foe; and triumph in the assurance that death, the last enemy, will, in his destructions, shortly be brought to a perpetual end. Hallelujah! The Lord God Omnipotent reigneth. Amen and Amen!
Finished correction for the press, Dec. 16th, 1831. - A. C.
Albert Barnes: Notes on the Bible - 1834
4:23: The grace of our Lord Jesus Christ, ... - notes, Rom 16:20.
In regard to the subscription at the end of this Epistle, it may be remarked, as has been done of the other subscriptions at the end of the Epistles, that it is of no authority whatever. There is no reason, however, to doubt that in this case it is correct. The Epistle bears internal evidence of having been written from Rome, and was doubtless sent by Epaphroditus. See the introduction, section 3. There is considerable variety in the subscription. The Greek is: "It was written to the Philippians from Rome by Epaphroditus." The Syriac: "The Epistle to the Philippians was written from Rome, and sent by Epaphroditus." The Aethiopic: "To the Philippians, by Timothy."
Remarks On Philippians 4
The principal lessons taught in this closing chapter are the following:
1. It is our duty to be firm in the Lord, in all the trials, temptations, and persecutions to which we may be exposed; Phi 4:1. This duty should be pressed on Christians by their teachers, and by each other, by all that is tender and sacred in the Christian profession, and all that is endearing in Christian friendship. Like Paul, we should appeal to others as "brethren dearly beloved and longed for," and by all their affection for us we should entreat them to be steadfast in the Christian profession. As their "joy and crown," also, ministers should desire that their people should be holy. Their own happiness and reward is to be closely connected with the firmness with which their people maintain the principles of the Christian faith. If Christians, therefore, wish to impart the highest joy to their religious teachers, and to exalt them as high as possible in future happiness and glory, they should strive to be faithful to their great Master, and to be steadfast in attachment to his cause.
2. It is the duty of those who have from any cause been alienated, to seek to be reconciled; Phi 4:2. They should be of the same mind. Almost nothing does more to hinder the cause of religion than alienations and bickerings among its professed friends. It is possible for them to live in harmony, and to be of the same mind in the Lord; and such is the importance of this, that it well deserves to be enforced by apostolic authority and persuasion. It may be observed, also, that in the case referred to in this chapter - that of Euodias and Syntyche - the exhortation to reconciliation is addressed to both. Which was in the wrong, or whether both were, is not intimated, and is not needful for us to know. It is enough to know that there was alienation, and both of them were exhorted to see that the quarrel was made up. So, in all cases where members of the church are at variance, it is the business of both parties to seek to be reconciled, and neither party is right if he waits for the other before he moves in the matter. If you feel that you have been injured, go and tell your brother kindly wherein you think he has done you wrong. He may at once explain the matter, and show that you have misunderstood it, or he may make proper confession or restitution. Or, if he will do neither, you will have done your duty; Mat 18:15. If you are conscious that you have injured, him, then nothing is more proper than that you should go and make confession. The blame of the quarrel rests wholly on you. And if some meddling third person has got up the quarrel between you, then go and see your brother, and disappoint the devices of the enemy of religion.
3. It is our duty and our privilege to rejoice in the Lord always; Phi 4:4. As God is unchanging, we may always find joy in him. The character of God which we loved yesterday, and in the contemplation of which we found happiness then, is the same today, and its contemplation will furnish the same joy to us now. His promises are the same; his government is the same; his readiness to impart consolation is the same; the support which he can give in trial and temptation is the same. Though in our own hearts we may find much over which to mourn, yet when we look away from ourselves we may find abundant sources of consolation and peace. The Christian, therefore, may be always happy. If he will look to God and not to himself; to heaven and not to earth, he will find permanent and substantial sources of enjoyment. But in nothing else than God can we rejoice always. Our friends. in whom we find comfort, are taken away; the property that we thought would make us happy, fails to do so; and pleasures that we thought would satisfy, pall upon the sense and make us wretched. No man can be permanently happy who does not make the Lord the source of joy, and who does not expect to find his chief pleasure in him.
4. It is a privilege to be permitted to go and commit everything to God; Phi 4:6-7. The mind may be in such a state that it shall feel no anxiety about anything. We may feel so certain that God will supply all our wants; that he will bestow upon us all that is really necessary for us in this life and the next, and that he will withhold from us nothing which it is not for our real good to have withheld, that the mind may be constantly in a state of peace. With a thankful heart for all the mercies which we have enjoyed - and in all cases they are many - we may go and commit ourselves to God for all that we need hereafter Such is the privilege of religion; such an advantage is it to be a Christian. Such a state of mind will be followed by peace. And it is only in such a way that true peace can be found. In every other method there will be agitation of mind and deep anxiety. If we have not this confidence in God, and this readiness to go and commit all to him, we shall be perplexed with the cares of this life; losses and disappointments will harass us; the changes which occur will weary and wear out our spirits, and through life we shall be tossed as on a restless ocean.
5. It is the duty of Christians to be upright in every respect; Phi 4:8. Every friend of the Redeemer should be a man of incorruptible and unsuspected integrity. He should be one who can always be depended on to do what is right, and pure, and true, and lovely. I know not that there is a more important verse in the New Testament than the eighth verse of this chapter. It deserves to be recorded in letters of gold in the dwelling of every Christian, and it would be well if it could be made to shine on his way as if written in characters of living light. There should be no virtue, no truth, no noble plan of benevolence, no pure and holy undertaking in society, of which the Christian should not be, according to his ability, the patron and the friend. The reasons are obvious. It is not only because this is in accordance with the law of God, but it is from its effect on the community.
The people of the world judge of religion by the character of its professed friends. It is not from what they hear in the pulpit, or learn from the Bible, or from treatises on divinity; it is from what they see in the lives of those who profess to follow Christ. They mark the expression of the eye; the curl of the lip; the words that we speak - and if they perceive peevishness and irritability, they set it down to the credit of religion, They watch the conduct, the temper and disposition, the manner of doing business, the respect which a man has for truth, the way in which he keeps his promises, and set it all down to the credit of religion. If a professed Christian fails in anyone of these things, he dishonors religion and neutralizes all the good which he might otherwise do. It is not only the man in the church who is untrue, and dishonest, and unjust, and unlovely in his temper, that does evil; it is he who is either false, or dishonest, or unjust, or unlovely in his temper. One evil propensity will neutralize all that is good; and one member of the church who fails to lead a moral and upright life will do much to neutralize all the good that can be done by all the rest of the church; compare Ecc 10:1.
6. It is the duty of Christians to show kindness to the ministers of the gospel, especially in times and circumstances of want; Phi 4:10, Phi 4:14-17. Paul commended much what the Philippians had done for him. Yet they had done no more than they ought to do; see Co1 9:11. He had established the gospel among them, carrying it to them by great persona, sacrifice and self-denial. What he had done for them had cost him much more than what they had done for him - and was of much more value. He had been in want. He was a prisoner; among strangers; incapable of exerting himself for his own support; not in a situation to minister to his own needs, as he had often done by tent-making, and in these circumstances he needed the sympathizing help of friends. He was not a man to be voluntarily dependent on others, or to be at any time a burden to them. But circumstances beyond his control had made it necessary for others to supply his needs.
The Philippians nobly responded to his claims on them, and did all that he could ask. Their conduct is a good example for other Christians to imitate in their treatment of the ministers of the gospel. Ministers now are often in want. They become old, and are unable to labor; they are sick, and cannot render the service which they have been accustomed to; their families are afflicted, and they do not have the means of providing for them comfortably in sickness. It is to be remembered also that such cases often happen where a minister has spent the best part of his life in the service of a people; where he has devoted his most vigorous days to their welfare; where he has been unable to lay up anything for sickness or old age; where he may have abandoned what would have been a lucrative calling in life, for the purpose of preaching the gospel. If there ever is a claim on the generosity of a people, his case is one, and there is no debt of gratitude which a people ought more cheerfully to pay than that of providing for the needs of an aged or an afflicted and disabled servant of Christ, who has spent his best years in endeavoring to train them and their children up for heaven.
Yet, it cannot be denied, that great injustice is often done in such cases. The poor beast that has served a man and his family in the days of his vigor, is often turned out in old age to die; and something like this sometimes occurs in the treatment of ministers of the gospel. The conduct of a people, generous in many other respects, is often unaccountable in their treatment of their pastors; and one of the lessons which ministers often have to learn, like their Master, by bitter experience, is the ingratitude of those for whose welfare they have toiled, and prayed, and wept.
7. Let us learn to be contented with our present condition; Phi 4:11-12. Paul learned this lesson. It is not a native state of mind. It is a lesson to be acquired by experience. By nature we are all restless and impatient; we are reaching after things that we have not, and often after things that we cannot and ought not to have. We are envious of the condition of others, and suppose that if we had what they have we should be happy. Yet, if we have right feelings, we shall always find enough in our present condition to make us contented. We shall have such confidence in the arrangements of Providence as to feel that things are ordered for the best. If we are poor, and persecuted, and in want, or are prostrated by sickness, we shall feel that there is some good reason why this is so arranged - though the reason may not be known to us. If we are benevolent, as we ought to be, we shall be willing that others shall be made happy by what they possess, instead of coveting it for ourselves, and desiring to wrest it from them.
If we are disposed to estimate our mercies, and not to give up our minds to a spirit of complaining, we shall see enough around us to make us contented. Paul was a prisoner; he was poor; he was among strangers; he had neither wife nor children; he was about to be tried for his life, and probably put to death - yet he learned to be content. He had a good conscience; the hope of heaven; a sound intellect; a heart disposed to do good, and confidence in God, and why should a man in such circumstances complain? Says Jeremy Taylor, "Am I fallen into the hands of publicans and sequestrators, who have taken all from me? What now? Let me look about me. They have left me the sun and moon, fire and water, a loving wife, and many friends to pity me, and some to relieve me, and I can still discourse; and unless I list, they have not taken away my merry countenance, and a cheerful spirit, and a good conscience; they still have left me the providence of God, and all the promises of the gospel, and my religion, and my hopes of heaven, and my charity to them too; and still I sleep and digest; I eat and drink; I read and meditate; I can walk in my neighbor's pleasant fields, and see the varieties of natural beauties, and delight in all in which God delights, that is, in virtue and wisdom, in the whole creation, and in God himself. And he who hath so many causes of joy, and so great, is very much in love with sorrow and peevishness. who loses all these pleasures, and chooses to sit down upon his little handful of thorns" - Holy Living, chapter ii. section vi. Let the whole of this section "on Contentedness" be read. It is one of the most beautiful arguments for contentment that ever proceeded from uninspired lips.
8. In all these things; in all the duties and the trials of life; in all our efforts to meet temptation, and to cultivate contentment with our present condition, let us put our trust in the Saviour; Phi 4:13. Paul said that he could "do all things through Christ who strengthened him." His strength was there; ours is there also. If we attempt these things, relying on out own strength, we shall certainly fail. The bad passions of our nature will get the ascendency, and we shall be left to discontent and complaining. The arm that is to uphold us is that of the Redeemer; and relying on that, we shall find no duty so arduous that we may not be able to perform it; no temptation so formidable that we may not be able to meet it; no trial so great that we may not be able to bear it; no situation in life through which we may be called to pass, where we may not find contentment and peace. And may God of his rich mercy give to each one who shalt read these notes on this beautiful Epistle to the Philippians, abundant grace thus to confide in the Saviour, and to practice all the duties so tenderly enjoined on the Philippian Christians and on us by this illustrious prisoner in the cause of Christ.
Next: Colossians Introduction
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: Rom 16:20, Rom 16:24; Co2 13:14
John Gill
4:23 The grace of our Lord Jesus Christ be with you all,.... The Vulgate Latin and Ethiopic versions read, "with your spirit", as in Gal 6:18; and so the Alexandrian copy and some others read. This is the apostle's token in all his epistles of the genuineness of them, and which he wrote with his own hand, Th2 3:17; see Gill on Rom 16:22, Rom 16:24.
Amen: with which all the epistles are concluded; see Gill on Rom 16:27.
The subscription is,
Tit was written to the Philippians from Rome, by Epaphroditus; that this epistle was written to the Philippians by the Apostle Paul, when he was a prisoner at Rome, and sent to them by Epaphroditus their minister, when he returned from him to them.
Robert Jamieson, A. R. Fausset and David Brown
4:23 (Gal 6:18).
be with you all. Amen--The oldest manuscripts read, "Be with your spirit," and omit "Amen."