King James Version
Philippians 4
23 verses with commentary
Exhortations to Stand Firm
Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.
View commentary
Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.
Paul's affection overflows: agapētoi kai epipothētoi ("beloved and longed for"), chara kai stephanos ("joy and crown"). They're his eschatological reward (2:16). Stēkete en kyriō ("stand fast in the Lord")—military metaphor recalls 1:27. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
Paul's affection overflows: agapētoi kai epipothētoi ("beloved and longed for"), chara kai stephanos ("joy and crown"). They're his eschatological reward (2:16). Stēkete en kyriō ("stand fast in the Lord")—military metaphor recalls 1:27. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
View commentary
I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
Two women, likely leaders (worked with Paul in gospel, v. 3), have conflict. To auto phronein en kyriō ("think the same in the Lord") echoes 2:2. Unity requires Christ-centeredness. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
Two women, likely leaders (worked with Paul in gospel, v. 3), have conflict. To auto phronein en kyriō ("think the same in the Lord") echoes 2:2. Unity requires Christ-centeredness. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
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.
View commentary
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.
Gnēsie syzuge ("true yokefellow")—identity unknown. Women synēthlesan ("contended together") in gospel work. Book of life (Phil 4:3; Rev 20:15) assures their salvation despite current conflict. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
Gnēsie syzuge ("true yokefellow")—identity unknown. Women synēthlesan ("contended together") in gospel work. Book of life (Phil 4:3; Rev 20:15) assures their salvation despite current conflict. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
Rejoice in the Lord Always
Rejoice in the Lord alway: and again I say, Rejoice.
View commentary
Rejoice in the Lord alway: and again I say, Rejoice.
Chairete en kyriō pantote ("rejoice in the Lord always")—double imperative emphasizes joy as command, not feeling. En kyriō grounds joy in Christ, not circumstances. Philippians' refrain. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
Chairete en kyriō pantote ("rejoice in the Lord always")—double imperative emphasizes joy as command, not feeling. En kyriō grounds joy in Christ, not circumstances. Philippians' refrain. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
Let your moderation be known unto all men. The Lord is at hand.
View commentary
Let your moderation be known unto all men. The Lord is at hand.
To epieikes ("gentleness, reasonableness, forbearance") visible to all. Ho kyrios engys ("the Lord is near")—spatially (omnipresent) or temporally (imminent return). Likely latter: Parousia-expectation moderates conflict. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
To epieikes ("gentleness, reasonableness, forbearance") visible to all. Ho kyrios engys ("the Lord is near")—spatially (omnipresent) or temporally (imminent return). Likely latter: Parousia-expectation moderates conflict. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
View commentary
Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
Mēden merimnate ("be anxious for nothing")—merimnaō ("worry, be anxious"). Instead: proseuchē kai deēsis meta eucharistias ("prayer and petition with thanksgiving"). Gratitude prevents entitled complaining. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
Mēden merimnate ("be anxious for nothing")—merimnaō ("worry, be anxious"). Instead: proseuchē kai deēsis meta eucharistias ("prayer and petition with thanksgiving"). Gratitude prevents entitled complaining. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
View commentary
And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
Hē eirēnē tou theou hē hyperechousa panta noun ("peace of God surpassing all understanding")—incomprehensible to reason. Phrourēsei ("will guard")—military metaphor: peace garrisons heart/mind against anxiety. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
Hē eirēnē tou theou hē hyperechousa panta noun ("peace of God surpassing all understanding")—incomprehensible to reason. Phrourēsei ("will guard")—military metaphor: peace garrisons heart/mind against anxiety. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
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. honest: or, venerable
View commentary
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.
Eightfold hosa ("whatever is...") list: alēthē, semna, dikaia, hagna, prosphilē, euphēma (true, honorable, just, pure, lovely, commendable). Logizesthe ("think on, reckon")—cultivate virtuous thought-life. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
Eightfold hosa ("whatever is...") list: alēthē, semna, dikaia, hagna, prosphilē, euphēma (true, honorable, just, pure, lovely, commendable). Logizesthe ("think on, reckon")—cultivate virtuous thought-life. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
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.
View commentary
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.
Fourfold learning: emathete, parelabete, ēkousate, eidete (learned, received, heard, saw). Prāssete ("practice")—do what you learned. Result: ho theos tēs eirēnēs ("God of peace") with you. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
Fourfold learning: emathete, parelabete, ēkousate, eidete (learned, received, heard, saw). Prāssete ("practice")—do what you learned. Result: ho theos tēs eirēnēs ("God of peace") with you. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
God's Provision
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. hath: or, is revived
View commentary
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.
Echarēn...megalōs ("I rejoiced greatly")—Philippian support renewed. Anethalet e("flourished again")—botanical metaphor. Ēkaireis the ("you lacked opportunity")—not negligence but circumstances. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
Echarēn...megalōs ("I rejoiced greatly")—Philippian support renewed. Anethalet e("flourished again")—botanical metaphor. Ēkaireis the ("you lacked opportunity")—not negligence but circumstances. This verse contributes to Philippians chapter 4's themes of joy, peace, contentment, and gratitude—Paul's prison epistle climax showing joy transcending circumstances through Christ's sufficiency.
Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.
View commentary
Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content (Οὐχ ὅτι καθ' ὑστέρησιν λέγω, ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμι αὐτάρκης εἶναι, Ouch hoti kath' hysterēsin legō, egō gar emathon en hois eimi autarkēs einai)—Ouch...kath' hysterēsin ("not because of need")—Paul clarifies: gratitude isn't manipulation born of desperation. Emathon ("I learned")—contentment is acquired skill, not natural temperament. Autarkēs ("content, self-sufficient")—Stoic term meaning independence from external circumstances. Paul Christianizes it: sufficiency isn't self-generated but Christ-given (v. 13). En hois eimi ("in whatever circumstances I am")—comprehensive scope. Contentment is settled tranquility amid changing circumstances, rooted in unchanging Christ. This verse introduces 4:11-13, Paul's classic contentment teaching.
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.
View commentary
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 (οἶδα καὶ ταπεινοῦσθαι, οἶδα καὶ περισσεύειν· ἐν παντὶ καὶ ἐν πᾶσιν μεμύημαι καὶ χορτάζεσθαι καὶ πεινᾶν, καὶ περισσεύειν καὶ ὑστερεῖσθαι, oida kai tapeinousthai, oida kai perisseuein; en panti kai en pasin memyēmai kai chortazesthai kai peinan, kai perisseuein kai hystereisthai)—Double oida ("I know") claims experiential knowledge of both extremes: tapeinousthai ("to be humbled, abased") and perisseuein ("to abound, have plenty"). Memyēmai ("I have been initiated, instructed")—mystery-religion term for secret knowledge. Paul uses it for practical wisdom learned through varied circumstances. Four pairs: full/hungry, abound/need—Paul experienced them all and learned contentment in each. This verse validates v. 11: contentment isn't untested theory but proven through extremes.
I can do all things through Christ which strengtheneth me.
View commentary
I can do all things through Christ which strengtheneth me (Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με, Panta ischyō en tō endynamounti me)—Panta ischyō ("I can do all things")—not unlimited power for any desire but strength for whatever circumstances God appoints (context: contentment in v. 11-12). En tō endynamounti me ("in the One strengthening me")—present participle shows continuous divine enabling. Christ is source; Paul is conduit. Endynamoō ("to strengthen, empower") appears in Acts 9:22 (Paul's post-conversion empowerment). This verse concludes contentment teaching (vv. 11-13): self-sufficiency (v. 11) learned through extremes (v. 12) by Christ's strength (v. 13). It's the epistle's most memorized verse but often misapplied—it's about contentment amid hardship, not triumphalistic success-theology.
Notwithstanding ye have well done, that ye did communicate with my affliction.
View commentary
Notwithstanding ye have well done, that ye did communicate with my affliction (πλὴν καλῶς ἐποιήσατε συγκοινωνήσαντές μου τῇ θλίψει, plēn kalōs epoiēsate synkoinōnēsantes mou tē thlipsei)—Plēn ("nevertheless, yet") transitions from self-sufficiency (vv. 11-13) to gratitude for Philippian support. Kalōs epoiēsate ("you did well")—commendation. Synkoinōnēsantes mou tē thlipsei ("having shared with me in affliction")—synkoinōneō ("to share together, participate with") shows partnership. Their gift wasn't mere charity but koinōnia ("fellowship")—sharing Paul's suffering and mission. This balances vv. 11-13: Paul doesn't need them, but their giving blesses them (vv. 17, 19) and honors God. He's content alone yet grateful for partnership.
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.
View commentary
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 (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, Oidate de kai hymeis, Philippēsioi, hoti en archē tou euangeliou, hote exēlthon apo Makedonias, oudemia moi ekklēsia ekoinōnēsen eis logon doseōs kai lēmpseōs ei mē hymeis monoi)—En archē tou euangeliou ("in beginning of the gospel")—Paul's Macedonian mission (Acts 16-17, c. AD 49-50). Oudemia...ekklēsia ekoinōnēsen ("no church shared")—only Philippi partnered. Eis logon doseōs kai lēmpseōs ("in the matter of giving and receiving")—accounting language, commercial partnership. Ei mē hymeis monoi ("except you alone")—exclusive partnership. This verse begins historical review (vv. 15-16) establishing Philippi's unique, long-standing support. Their faithfulness from 'beginning' validates relationship.
For even in Thessalonica ye sent once and again unto my necessity.
View commentary
For even in Thessalonica ye sent once and again unto my necessity (ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν μοι ἐπέμψατε, hoti kai en Thessalonikē kai hapax kai dis eis tēn chreian moi epempsate)—Kai en Thessalonikē ("even in Thessalonica")—Paul's next stop after Philippi (Acts 17:1-9). Hapax kai dis ("once and again," literally "once and twice")—repeated gifts. Eis tēn chreian ("unto my necessity")—they met his need. Philippian generosity began immediately and continued. Even when Paul was nearby (Thessalonica is ~100 miles from Philippi), they sent support. This documents decade-plus pattern: Philippi consistently, repeatedly, generously supported Paul's mission. Their current gift (v. 18) continues long precedent.
Not because I desire a gift: but I desire fruit that may abound to your account.
View commentary
Not because I desire a gift: but I desire fruit that may abound to your account (οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν, ouch hoti epizētō to doma, alla epizētō ton karpon ton pleonazonta eis logon hymōn)—Ouch...epizētō to doma ("not that I seek the gift")—Paul again clarifies (cf. v. 11): he's not hinting for more support. Epizētō ton karpon ("I seek the fruit")—karpon ("fruit") is spiritual reward for them. Ton pleonazonta eis logon hymōn ("which increases to your account")—pleonazonta ("multiplying, abounding") and logon ("account") are financial terms. Giving produces dividends in God's economy. Paul's concern is their spiritual benefit, not his material gain. This echoes Jesus: treasures in heaven (Matt 6:19-21). Giving is investment in eternal dividends.
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. I have all: or, I have received all
View commentary
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 (ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρ' ὑμῶν, ὀσμὴν εὐωδίας, θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ, apechō de panta kai perisseuō; peplērōmai dexamenos para Epaphroditou ta par' hymōn, osmēn euōdias, thysian dektēn, euareston tō theō)—Apechō panta ("I have all")—receipt language, "paid in full." Perisseuō ("I abound")—more than sufficient. Peplērōmai ("I am full")—complete satisfaction. Three phrases stress sufficiency. Their gift came para Epaphroditou ("from Epaphroditus," 2:25-30). Crucially: osmēn euōdias, thysian dektēn, euareston tō theō ("fragrance of sweet smell, sacrifice acceptable, wellpleasing to God")—cultic language (Ex 29:18; Lev 1:9). Their financial gift is worship-offering to God, not charity to Paul. This elevates giving: it's priestly service, spiritual worship.
But my God shall supply all your need according to his riches in glory by Christ Jesus.
View commentary
But my God shall supply all your need according to his riches in glory by Christ Jesus (ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ, ho de theos mou plērōsei pasan chreian hymōn kata to ploutos autou en doxē en Christō Iēsou)—Ho theos mou ("my God")—personal, possessive. Plērōsei ("will supply, fill")—future promise. Pasan chreian ("every need")—comprehensive provision. Kata to ploutos autou ("according to His riches")—kata ("according to") shows proportion: God gives not from but according to infinite resources. En doxē ("in glory")—the sphere or manner: glorious, lavish provision. En Christō Iēsou ("in Christ Jesus")—the means. This promise reciprocates their generosity: they supplied Paul's need (v. 18); God will supply theirs. The logic: generous givers never lack because God replenishes. This verse completes Paul's gratitude section (4:10-19): they gave sacrificially; God will supply abundantly.
Now unto God and our Father be glory for ever and ever. Amen.
View commentary
Now unto God and our Father be glory for ever and ever. Amen (τῷ δὲ θεῷ καὶ πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν, tō de theō kai patri hēmōn hē doxa eis tous aiōnas tōn aiōnōn; amēn)—Tō theō kai patri hēmōn ("to God and our Father")—doxology directed to God as Father. Hē doxa ("the glory")—ultimate purpose. Eis tous aiōnas tōn aiōnōn ("unto the ages of ages," eternal duration). Amēn ("so be it," Hebrew affirmation). This doxology concludes the body of the letter before final greetings (vv. 21-23). Paul's consistent pattern: redirect praise to God. Everything—his ministry, their generosity, divine provision—serves one end: God's eternal glory. This echoes 2:11 (Christ-hymn climax) and threads through Philippians: all is for God's glory.
Final Greetings
Salute every saint in Christ Jesus. The brethren which are with me greet you.
View commentary
Salute every saint in Christ Jesus. The brethren which are with me greet you (Ἀσπάσασθε πάντα ἅγιον ἐν Χριστῷ Ἰησοῦ. ἀσπάζονται ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοί, Aspasasthe panta hagion en Christō Iēsou. aspazontai hymas hoi syn emoi adelphoi)—Aspasasthe ("greet, salute")—imperative for Philippians to greet panta hagion ("every saint"). En Christō Iēsou ("in Christ Jesus")—qualifier: those united to Christ. Hoi syn emoi adelphoi ("the brothers with me")—Paul's companions in Rome send greetings. Ancient letters closed with greetings maintaining relational networks. Paul's greetings emphasize Christian community: scattered geographically but united 'in Christ Jesus.' The command to greet 'every' saint stresses inclusion—no factions, no favorites, all are family.
All the saints salute you, chiefly they that are of Caesar's household.
View commentary
All the saints salute you, chiefly they that are of Caesar's household (ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι, μάλιστα δὲ οἱ ἐκ τῆς Καίσαρος οἰκίας, aspazontai hymas pantes hoi hagioi, malista de hoi ek tēs Kaisaros oikias)—Pantes hoi hagioi ("all the saints")—Roman church sends greetings. Malista de ("especially, chiefly")—highlighting particular group. Hoi ek tēs Kaisaros oikias ("those from Caesar's household")—oikia ("household") includes slaves, freedmen, and staff managing imperial affairs, not necessarily Caesar's family. This fulfills 1:13—Paul's bonds became known throughout Caesar's household, resulting in conversions. Gospel penetrated Rome's power center. This is stunning: Caesar's own staff confess Jesus as Lord, subverting imperial cult.
The grace of our Lord Jesus Christ be with you all. Amen. To the Philippians written from Rome, by Epaphroditus.
View commentary
The grace of our Lord Jesus Christ be with you all. Amen (Ἡ χάρις τοῦ κυρίου Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν, Hē charis tou kyriou Iēsou Christou meta tou pneumatos hymōn)—Hē charis ("the grace")—unmerited favor, gospel's essence. Tou kyriou Iēsou Christou ("of the Lord Jesus Christ")—full title emphasizes deity and messiahship. Meta tou pneumatos hymōn ("with your spirit")—meta ("with") conveys presence and fellowship. Pneuma ("spirit") is human spirit, innermost self. Paul's benediction wishes grace's abiding presence in their inner lives. This is standard Pauline closing (Gal 6:18; Philem 25; cf. Rom 16:20), but here particularly fitting: Philippians is Paul's most joyful, affectionate letter, begun with grace (1:2) and ended with grace (4:23). Grace brackets the epistle—beginning, sustaining, concluding Christian life.