Philippians 4:10-20

(4). The Apostle’s thankfulness for the gifts of love which he has received from them

( Philippians 4:10-20).

His joy on account of such friendship (Philippians 4:10); correction of a possible misunderstanding on their part (Philippians 4:11-13); grateful recognition of their kindness (Philippians 4:14-17); and assurance of the divine blessing (Philippians 4:18-20)

10But 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 [were lacking] opportunity. 11Not that I speak in respect of want, for I have learned, in whatsoever 12state I am (therewith) to be content. I know both [also]7 how to be abased, and I know how to abound; every where [in everything], and in all things I am instructed 13both to be full and to be hungry, both to abound and to suffer need. I 14can do all things through Christ8 [in him] who strengtheneth me. Notwithstanding 15ye have well done that ye did communicate with [shared in] my affliction. Now, ye Philippians, [also] know (also) that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning [for an account of] giving and receiving, but ye only. 16For even in Thessalonica ye sent once 17and again unto9 my necessity. Not because [that] I desire a [the] gift: but I desire 18[the] fruit that (may) abounds to your account. 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, well-pleasing to God. 19But my God shall supply all your need according to his riches10 in glory by [in] Christ Jesus. 20Now unto God and our Father be glory forever and ever. Amen.

EXEGETICAL AND CRITICAL

Philippians 4:10. But I rejoiced in the Lord greatly. Paul commences by adding (δέ) something else which concerns himself personally (ἐχάρην). He limits this statement in two ways; first, by designating the element (ἐν κυρίῳ) and secondly, the degree (μεγάλως) of his joy, the latter word being at the end for the sake of emphasis.—That now at the last your care of me hath flourished again. Ὅτι introduces the reason of his joy: ἤδη ποτὲ . This form of the verb is not found elsewhere. See Winer’s Gram. p. 87. The verb (from θάλλω to bloom, be luxuriant, or to cause to bloom) signifies to become green again, or to make green again. [The figure was not suggested by the season of the year when the gift was sent (Bengel), but the thought in its freshness budded into poetry (Eadie).—H.] The Philippians are regarded in the figure as a tree or field, wherein the concealed life has shown itself anew in the bestowal of the gifts of love, which are, as it were, the new buds or shoots of spring. The figure does not admit of the transitive signification (Grotius, with an appeal to Ezekiel 17:24), and the contest, which presents the reason for his great joy, forbids our referring it to a return of prosperity (Meyer, Schenkel: to thrive, prosper in their circumstances); and also forbids (for it contains no reproach) our regarding either the emphatic ἤδη ποτέ as tandem aliquando (Meyer), though it may be so taken in Romans 1:10 where it stands with the future, or ἀνεθάλετε as pre-supposing the readers to be deficient in sympathy, as it were withered, unproductive, ἀπομαρανθέντες ἐν τῇ ἐλεημοσύνῃ (Œcum. et al.) Under what circumstances the Apostle’s welfare (τὸ ὑπὲρ ἐμοῦ) could not be a subject of the concern and care (φρονεῖν) of the church, is not stated, nor can it be conjectured. Bengel, who however goes too far when he says videtur legatio a Philippensibus tempore verno constituta, a quo metaphora sumitur, observes very justly: τὸ ὑπὲρ ἐμοῦ dicitur ut τὰ παῤ ὑμῶν, Philippians 4:18, and also regitur a φρονεῖν. Hence τὸ ὑπὲρ ἐμοῦ φρονεῖν is not to be taken as the accusative of relation (Winer’s Gram., p. 317 sq.) In a word, a new life has sprung up in the church, which has led them to consider (φρονεῖν) how they can do something again for the Apostle (τὸ ὑπὲρ ἐμοῦ). If it could be suspected that any censure was intended here, what follows serves at once to remove that suspicion, for it excludes entirely all ground for such a thought.—Wherein ye were also careful, but ye were lacking opportunity.’ Ἐφ’ ᾦ, which is always neuter with Paul, and indicates the basis of the φρονεῖτε (Winer’s Gram., p. 392 sq.), has τὸ ὑπὲρ ἐμοῦ for its antecedent, while ἐφρονεῖτε, which the prefixed καί associates with their failure to contribute to his support, declares, that notwithstanding such omission, they had been thoughtful in the matter, so that they could not have been ἀπομαρανθέντες ἐν ἐλεημοσύνῃ. It was not the disposition, but the outward circumstances that were at fault (ἠκαιρεῖσθε δέ). The omission of μέν after ἐφρονεῖτε, to which δέ corresponds, states the palliating antithesis with greater point and vivacity. De Wette incorrectly explains φρονεῖν ἐπί as a thinking without doing, φρονεῖν ὑπέρ a thinking with doing. The action is not indicated by the preposition, but is expressed in ἀνεθάλετε. We are not to refer ᾦ to ἐμοῦ for its antecedent, (Calvin), nor to translate ἐφ’ῷ although (Luther), or sicut (Vulg.), or post id (Grotius). In what the unfavorableness of their condition consisted, is not stated or intimated. But Paul’s joy on account of the change does not permit us to find it in the state of their resources, their temporal means, (Meyer, et al.), or in the want of an opportunity to transmit their gifts (Erasmus). [The more precise translation of ἠκαιρεῖσθε may be ye were not having a favorable time: which as already remarked leaves it uncertain in what respect it was unfavorable. Of the conjectures that of Meyer and others (see above) is as probable as any other. The want of something to send to the Apostle is less likely to have been the difficulty than the want of a suitable messenger. The commission as a fiduciary trust required honor and fidelity on the part of the agent, and was not to be entrusted to every one who might offer himself for the service. The journey too was a difficult one, involving perils by land and sea, and (as shown in all probability by the narrow escape of Epaphroditus himself) requiring courage and physical hardihood, which many would not possess though not deficient in other respects.—H.]

Philippians 4:11. Not that I speak in respect of Want, (οὐχ ὅτι καθ’ ὑστέρησιν λέγω) denies that the relief of any personal want was the cause of his joy, which is not of a nature to depend on external circumstances. On οὐχ ὅτι see Philippians 3:12. Winer’s Gram., p. 597. On καθ’ ὑστέρησιν, see Winer’s Gram., p. 402.—He now adds in confirmation:—For I have learned in whatever state I am to be content (ἐγὼ γὰρ ἕμαθον ἐν οἶς εἰμι αὐτάρκης εἶναι). Comp. 2Co 9:8; 1 Timothy 6:6; Hebrews 13:5. Ἐγώ is emphatic: with others it may be different. There is no reason for supplying in tot adversis, or divinities with ἔμαθον (Bengel). Ἐν οἶς εἰμι means his condition at any time; and does not refer merely to his condition at that time, nor is ἐν οἷς to be taken as masculine (Luther, with whom). [Prof. Eadie reminds us that the great divine, Dr. Isaac Barrow, has four sermons on this text. See under Homiletical and Practical.—H.]

Philippians 4:12. I know also how to be abased or brought low, (οἶδα καὶ ταπεινοῦσθαι) begins the account of his resignation, contentment (αὑτάρκεια). The order of the contrasts (ταπεινοῦθαι, περισσεύειν) appears to adjust itself to the condition of the Apostle at the time when he wrote the Epistle. The knowing (οἶδα) is a consequence of the learning (ἔμαθον). On the facts see 2Co 4:8; 2 Corinthians 6:9-10. καί adds to the general statement ἐν οἶς εἰμι, the more particular one.—And I know how to abound—οἶδα καὶ περισσεύειν. Here καί adds the opposite as having also been learned. Περισσεύειν harmonizes better with the context than would the more exact opposite of the preceding verb (ὑψοῦσθαι). Pelagius: ut nec abundantia extollar, nee frangor inopia. Grotius: in rebus exiguis patienter me gerere, rebus abundantibus cum modo uti. The signification excellere (Erasmus) is untenable.—In every thing and in all things I have been instructed or initiated.—Ἐν παντὶ καὶ ἐν πᾶσι is to be explained by ἐν οἷς (Philippians 4:11). Both then are neuter, embracing all states and every state. The first is not equivalent to ubique (Vulg.), nor is the second masculine (Luther: among all; Bengel: respectu omnium hominum). The perfect of the verb (μεμύημαι) denotes the continuance of the state described. There is manifestly here a climax: ἔμαθον as pupil, οἶδα as companion, μεμύημαι, as master. Only a gradation, however, is indicated in the extent and exactness of the knowledge, but there is no reference to a divine revelation (Estius, Bengel). The verb is followed by the accusative or dative; hence ἐν παντὶ καὶ ἐν πᾶσι only describes the condition, in which this knowledge manifests itself; what he has been taught is stated in the following infinitives, equivalent to accusatives after the verb.—Both to be full and to be hungry, both to abound and to suffer need (καὶ χορτάζεσθαι καὶ πεινᾶ̣ν, καὶ περισσεύειν καὶ ὑστερεῖσθαι).

Philippians 4:13. I can do all things in him who strengtheneth me.—Summing it all up, he says, πάντα ἰσχύω. [Πάντα is the ‘quantitative’ accusative after ἴσχύω (Galatians 5:6; James 5:16) defining the measure and extent of the action (Ellicott).—H.] Again, climacteric from knowledge to ability (Galatians 5:6; James 5:16), and πάντα is entirely general, extending even beyond the categories just mentioned. Van Hengel incorrectly restricts it to omnia memorata. It sounds like boasting, hence in humility he adds: ἐν τῷ ἐνδυναμοῦντί με. In himself there resides no such knowledge and ability; it has been bestowed upon him, he has it only in and from the Lord who alone creates it. Comp. Ephesians 6:10; 2 Corinthians 12:9; Acts 9:22; Romans 4:20; 1 Timothy 1:12; 2 Timothy 2:1; 2 Timothy 4:17.

Philippians 4:14. Notwithstanding (better, nevertheless) ye have well done.—Πλήν turns the attention from Paul to the Philippians and their gifts, which are now estimated positively. Cavet, ne fortiter loquendo contempsisse ipsum beneficium videatur (Calvin). [Notwithstanding (πλήν) he did not need their bounty to relieve his wants, he is thankful for it, and commends their generosity.—H.]—Καλῶς ποιήσατε describes their contribution as a good deed, which the following more closely defines: That ye shared in my affliction—συγκοινωνήσαντές μου τῇ θλίψει. It was therefore a fellowship (a κοινωνεῖν) with the affliction (θλῖψις), which last denotes his hard condition, not merely want; hence it was compassion, interest, but as the emphatic position of μου indicates, for the sake of the person, in devoted love. Composito verbo innuitur, etiam alios alio modo fuisse κοινωνήσαντες (Bengel). Comp. Philippians 4:16; 2 Corinthians 9:11. [This sympathy on the part of the Philippians with the suffering representative of Christ and His cause is the very trait of character which the Judge selects for eulogy at the last day. See Matthew 25:35 sq. (Eadie).—H.]

Philippians 4:15. Now, ye Philippians also know—οἴιδατε δὲ καὶ ὑμεῖς Φιλιππήσιοι. The transition to the past is indicated by δέ; καί points to Paul, for they and he alike know what has been done by them. The insertion of the name of the church shows his deep emotion, and gives a marked emphasis, as 2 Corinthians 6:11. No contrast with other churches is implied (Bengel).—That in the beginning of the gospel, when I departed from Macedonia.—Ὅτι introduces the object of their knowledge. Ἐν , a limitation of time which ὅτι ἐξῆλθον , the first departure from Macedonia (Acts 16:11 to Acts 17:15), so defines, that it must be understood from the standpoint of the Philippians, since for them the existence of the gospel began when the Apostle preached in Macedonia. [The “beginning of the gospel” at Philippi implies that he visited the Philippians on some other and later occasion. This intimation tallies exactly with Acts 20:2; Acts 20:6, which states that Paul came to Philippi (since μέρη ἐκεῖνα in the former passage would include that city), both on his second journey from Macedonia to Greece, and on his return from Corinth to Asia Minor and Jerusalem.—H.] It is incorrect to regard ἐξῆλθον as used for the pluperfect (Van Hengel, Wiesinger, et al.), which is forbidden by ἐν , and besides Philippians 4:16 does not refer merely to the gifts sent to Corinth.—No church communicated with me for an account of giving and receiving, but ye only, οὐδεμία μοι ἐκκλησία ἐκοινώησεν εἰς λόγου δόσεως καὶ λήψεως, εἰ μὴ ὑμεῖς μόνον. Only the words λόγον δόσεως καὶ λήψεως are difficult. The context, especially Philippians 4:17, explains εἰς λόγον as meaning for account of; for the genitives, like the words debit and credit, receipts and expenses, point to the keeping of accounts as the source of the phraseology (Cicero, Læl. Phil 16: ratio datorum et acceptorum). Hence Bengel incorrectly takes the meaning to be quod attinet (limitat), as if in other ways than with gifts of love, other churches had indeed communicated with him. Further, it is the present giving and receiving of Paul and the Philippians that are spoken of: he gives the gospel and receives their gifts, they bestow their gifts and take gifts from him, God’s word. Hence it is not a giving of the Philippians and receiving of Paul in the matter of the gifts of love (Grotius, et al.), or a giving of Paul and receiving of the Philippians, in rebus spiritualibus (the Greeks, et al.), nor are we to think of gifts of money from Paul to the Philippians (Rheinwald), or, least of all, that with Paul the page headed δόσις, with the Philippians that headed λῆψις remained blanks (Meyer), for the two run into each other, and we are not to think merely of the temporal.

Philippians 4:16. For even in Thessalonica ye sent once and again unto my necessity.—Ὅτι is quia (Vulg.), or nam (Luther), and confirms εἰ μὴ ὑμεῖς μόνοι. It does not depend on οἴδατε, it is not ‘that’ (Van Hengel, et al). Ἐν Θεσσαλονίκῃ states that it was in Thessalonica that the gifts came to him, so that the designation of place can indeed be joined with ἐπέμψατε, but rather belongs with μοι (Winer’s Gram. p. 414), and the prefixed καί, with an allusion to ἀρχὴ τοῦ εὐαγγελίου, denotes the early period of this contribution, while καὶ ἅπαξ καὶ δίς (1 Thessalonians 2:18) renders the repetition of their giving prominent with a hint at the rapid succession of the gifts. [The both once and twice is emphatic, i.e., not once only, but twice (De Wette, Ellicott). The καί, also, connects other and later instances of their liberality with the gifts which he received so early and promptly at Thessalonica immediately after his departure from Macedonia. We read in 2 Corinthians 11:9 that while Paul was at Corinth, after having preached in Macedonia, where Philippi was situated, he received supplies from that province. The particular place from which he received them is not named in that passage, but as the Apostle declares here that no other church aided him in that way, we must conclude that the bounty which he acknowledges in the Epistle to the Corinthians is that which he tacitly accredits here to the Philippians.—H.]—Εἰς τὴν χρείαν designates the need of the Apostle, the article indicating that it was a present need, and also known to the Philippians.

Philippians 4:17. Not that I desire the gift (οὐχ ὅτι ἐπιζητῶ τὸ δόμα) denotes that he was not concerned about the definite material present. The verb is simply quæro, the preposition denoting the direction, as in ἐπιποθῶ (Philippians 1:8). The present tense denotes ‘the constant, characteristic tendency: that is not his case’ (Meyer). Hence it is not studiose quæro (Hölemann).—But I desire the fruit, ἀλλὰ ἐπιζητῶ τὸν καρπόν.—Emphatic repetition of the verb in the antithetical clause. [‘I do not want the gift, I do want the fruit,’ etc. (Lightfoot).—H.] ‘The fruit’ suggests the idea of the gift, the present, as seed sown which will be followed by a harvest (Galatians 6:18), and points to a manifold reward (Meyer). But there is no reference to the Christian life as first, bringing forth the gift (Rilliet).—That abounds to your account, τὸ πλεονάζοντα εἰς λόγον ὑμῶν, describes the fruit as one that grows for the advantage of the Philippians: that what they have entered as δόσις is registered to them as λῆψις; they may therefore receive from Paul, from other churches, from the Lord Jesus Christ and God Himself, what will prove a blessing to them for time and for eternity. On πλεονάζειν see Romans 5:20; Romans 6:1; 2 Corinthians 4:15; 2 Thessalonians 1:3. To this εἰς λόγον ὑμῶν belongs, which is not equivalent to εἰς ὑμᾶς, ratione vestri (Bengel), and not to ἐπιζητῶ (Van Hengel), nor is καρπός here equivalent to τόκος, interest (Michaelis), for the context gives no occasion to adopt this meaning, though λόγος is to be held as implying ‘account.’

Philippians 4:18. But I have all, and abound. I am full.—Ἀπέχω δὲ πάντα is an expression of his complete content: he has all that (Matthew 6:2; Matthew 5:16; Phil. 15) he needs or desires, so that he has nothing left to wish for. It is not “receipt” (Erasmus), also not habeo autem omnia (Vulg.). With a climactic force καὶ περισσεύω is added: I have yet more than I need and wish, am even filled (πεπλήρωμαι), have abundance around and within. Not outward abundance is meant, but complete inward satisfaction.—Having received of Epaphroditus the things which were sent from you (δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρ’ὑμῶν) points to the mode in which he had come into this state.—He describes their gift as: An odor of a sweet smell, a sacrifice acceptable, well pleasing to God.—Ὀσμὴν εὐωδίας (comp. Ephesians 5:2), θυσίαν δεκτὴν εὐαρεστον τῷ θεῷ, represents the gift under the image of an offering. The dative belongs equally to both expressions. Comp. Philippians 2:17; Romans 12:1; Hebrews 13:16; 1 Peter 2:5. Every gift and act of love should be regarded as an offering made to God in thankfulness, and hence it is that they are acceptable, well pleasing to Him.

Philippians 4:19. But my God shall supply all your need (ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν) attaches itself to τῷ θεῷ. God allows no offering to be made to Him in vain, especially when it is a gift to one whose God He is. Comp. Philippians 1:3. Paul’s God will repay the Philippians for having so contributed to his aid that he could say πεπλήρωμαι. Hence πληρώσει measures, as it were, the recompense to them by his πεπλήρωμαι, and πᾶσαν χρείαν ὑμῶν responds to εἰς τὴν χρείαν μοι (Philippians 4:16). The reference is not merely to bodily want (Chrysostom), or even to spiritual (Pelagius), but to bodily and spiritual combined, and the recompense also should not be restricted to the other world (Meyer).—The πληρώσει is now qualified.—According to his riches in glory in Christ Jesus.—The limitation is three-fold: (1) κατὰ τὸ πλοῦτος αὐτοῦ shows the relation of the recompense to the gift of the church; (2) ἐν δόξῃ states the kind of recompense: in a glorious way; (3) ἐν Χριστῷ Ἰησοῦ presents the medium by which it is effected. It is incorrect to join ἐν δόξῃ with πλοῦτος (Grotius, et al.), since αὐτοῦ stands between, and with πλοῦτος we should have had the genitive δόξης (Ephesians 1:14; Ephesians 3:16; Colossians 1:27; Romans 9:23). [The adverbial sense of ἐν δόξῃ has hardly any parallel elsewhere. The constructio prægnans affords a better meaning (Lightfoot): in the state of glory where they would ultimately be, and partake of Christ’s glory at the right hand of the Father; and it is in Him (ἐν Χριστῷ Ἰησοῦ) as the sphere of their existence that they attain this exaltation and blessedness.—H.]

Philippians 4:20. Now unto God and our Father be glory for ever and ever. Amen.—The doxology here forms a natural conclusion: τῷ δὲ θεῷ καὶ πατρὶ ὑμῶν recalls ὁ θεός μου (Philippians 4:19), who is also the God of the Philippians, and not merely God, but also our Father. See on Philippians 1:2. With ἡ δόξα supply εἵη. See Ephesians 3:20-21; Romans 11:36. The glory which He has shall also be acknowledged even εἰς τοὺς αἰῶνας τῶν αἰώνων, an expression equivalent in sense to εἰς πάντας αἰῶνας, Galatians 1:5; 1Ti 1:17; 2 Timothy 4:18; Hebrews 13:21; 1Pe 4:11; 1 Peter 5:11.

DOCTRINAL AND ETHICAL

1. The Christian life, both of individuals and of churches, can no more be without its waverings, its ebb and flow in the stream of its activity, than nature can fail of its winter, spring, summer and autumn (Philippians 4:10). This should be no cause of stumbling.

2. The manifestations of Christian activity are a cause of joy less on account of the material benefits they confer, than on account of the power of love and of life which they evince: and this is the reason why they are not to be lightly esteemed.3. Both traits of character are important: dignity in circumstances of misfortune and trial, without weakness and without ill-humor; and nobility of soul in the midst of abundance, without pride or arrogance. The last of these, perhaps, is more difficult to acquire than the first.

4. Man can of himself do nothing in matters of morality, but in Christ, who strengthens him, he can do all things (John 15:5).

5. There is a certain solidarity of earthly and heavenly interests, bodily and spiritual, like that which exists between the body and the soul. Romanism, in its proneness to a false ascetism, underrates the former. Socialism and Communism, which attach themselves only to this life, deny the latter. The lower or temporal interests should be subordinated to the higher or spiritual; they should be servants, not masters, under the control ever of a mind which maintains its ascendency over the earthly and present. These higher interests cannot be replaced by the lower; they should not be displaced by them.

6. The gift of love is in form and product the true gift, and should be regarded as a sacrifice brought to God and well-pleasing to Him (Philippians 4:18).

7. [Augustine:—I have learned from Thee, O Lord, to distinguish between the gift and the fruit. The gift is the thing itself, which is given by one who supplies what is needed, as money or raiment. But the fruit is the good and well-ordered will of the giver. It is a gift, to receive a prophet, and to give a cup of cold water; but it is fruit, to do those acts in the name of a prophet, and in the name of a disciple. The raven brought a gift to Elias when it brought him bread and flesh; but the widow fruit, because she fed him as a man of God (Philippians 4:17).—H.].

HOMILETICAL AND PRACTICAL

Starke:—What virtuous pagans have learned from nature, as in a shadow, that they should not allow themselves to be lifted up by fortune and abundance, nor let their courage sink in misfortune and want, is a knowledge which true Christians have by reason of their faith, in all truth, fulness, and purity.—Thou desirest to know nothing of Christ’s power in overcoming sin, and ever excusest thy deeds as effects of human weakness: but if thou art a true Christian, and thus in Christ, thou art strong enough to conquer all things. If thou hast not this strength, then is Christ also not in thee.—God is a rich Proprietor, to whom thou lendest what thou dost give to the poor, and who will recompense thee a hundred-fold, if not in this world, yet certainly in eternal glory (Philippians 4:19).

Rieger:—From that which one endures, something also should be learned. Nature is content with little, grace with even less. Most desires are first aroused by comparison with others.—So soon as I turn away from Christ, any thing can overthrow me. So soon as I am in Christ, I can withstand all things.

Schleiermacher:—The Apostle’s boast: 1) what he boasts of himself; 2) how he gives Christ the glory.

Heubner:—In many a one the spiritual impulse seems at times dead, as the life in flowers and trees, but in favorable weather it breaks out again in buds, blossoms and fruits. Even the manifestation of that which is good is controlled by circumstances (Philippians 4:10).

[Isaac Barrow:—He who has the consciousness of fulfilling the condition, will secure the effect of that promise: “Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.”—This is what supported the Apostles and kept them cheerful under all the heavy load of distresses which lay on them: “Our rejoicing is this: the testimony of our conscience, that in simplicity and godly sincerity—we have had our conversation in this world.”—It is an evil conscience that giveth an edge to all other evils, and enableth them sorely to afflict us, which, otherwise would but slightly touch us.—The contemplation of our future state is a medicine to work contentedness and to cure discontent. Considering heaven and its happiness, how low and mean, how unworthy of our care and affection, will these inferior things appear.—What is any loss, any disgrace, any cross in this world to me, who am a citizen of heaven, who bear a capacity and hope of the immense riches, the incorruptible glory, the perfect and endless joys of eternity? “For this cause,” says Paul, “we faint not—while we look not on the things which are seen, but on the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.” And he says again: “I reckon that the sufferings of the present life are not worthy to be compared with the glory which shall be revealed in us.”—H.]

Footnotes:

Philippians 4:12; Philippians 4:12. [We are to road καί after the first οἶδα, and not δέ as in the common text. The witnesses are decisive. So Tischendorf, Meyer, Ellicott, Wordsworth, and others decide.—H.]

Philippians 4:13; Philippians 4:13. Only a few manuscripts add Χριστῶ. א (inserted afterwards) A B C et al., omit it. It is an exegetical variation. [The change makes the expression like 1 Timothy 1:12, and that conformity may have been the motive for the change.—H.]

Philippians 4:16; Philippians 4:16. [Some good authorities omit είς after δίς, but it is undoubtedly genuine, having been overlooked in some copies in consequence of the successive similar endings—H.]

Philippians 4:19; Philippians 4:19. [The older rendering is τὸ πλοῦτος instead of τὸν πλοῦτον. The manuscripts (Lachmann, Tischendorf) fluctuate in some other places between the neuter and the masculine.—H.]