God’s
Provision—4:10-20
At last, Paul turns and gives his
response to the gracious gift that he had received from the Philippians by way
of their emissary, Epaphroditus. The word “But”
(de) indicates a transition from one
subject to another. The offering is one
of the main reasons Paul wrote the epistle, and he alludes to it in his opening
(1:3, 5). He now turns to it in earnest, as he closes this great epistle.
It is interesting to see Paul’s attitude
toward this offering. Paul in other epistles championed the right of Pastors
being supported. He did not hesitate to ask for support for others (1 Cor.
16:1-3; 2 Cor. 8-9), but never for himself. His instruction and argument for
supporting the servant of God is found in 1 Corinthians 9. In that chapter he
presents the following points that Pastors have the right to be paid:
- Because of his position (9:1-6)
- It’s the natural order (9:7)
- It’s God’s law (9:8-10)
- It is just (9:11-12)
- It was common religious practice (9:13)
- It is directed by the Lord (9:14).
However, Paul says he and other
servants have a right to voluntarily serve without demanding the support (1
Cor. 9:17-18). Paul makes it clear that he did not demand this right, nor
denounce this right, but rather chose to support himself in ministry (1 Cor.
9:15). He did so for three reasons: (1) to show that the Gospel of God’s free
grace was without charge—1 Cor. 9:18. (2) To protect his ministry from the
charge of greed—1 Thess. 2:5-6. (3) To set an example of true liberty in
ministry—2 Thess. 3:7-9. The choice,
however, is to be the servant’s choice; not the congregation’s. The church is
to accept the responsibility to support their Pastor.
The emphasis here in Philippians is that
of thankfulness for their voluntary gracious gift to him. He did not seek it,
but because of their graciousness it was sent. He was grateful for what he had
received. He saw this as the provision of God and a sign of love from the
people.
In this ending section of Philippians,
Paul centers his thoughts on two clear-cut themes: contentment (4:10-14) and
provision (4:15-20). Someone once observed that what we see in this section is
the satisfaction and the satisfier. Paul expresses gratitude and rejoices for
those instruments God used to provide and his contentment with those gifts. The
keynotes are joy and thanksgiving.
In Need and Contentment—4:10-14.
Paul begins by openly declaring his
Joy: “But I rejoice in the Lord greatly”
(Phil 4:10a). A grateful heart is a rejoicing heart. As we look at Paul’s joy
we see three things:
·
The
place of his joy was “in the Lord.”
Paul had already indicated twice in this epistle that rejoicing is done in the
Lord (3:1; 4:4). These both are commands for us to rejoice in the Lord. However
here Paul indicates that he does what he commands others to do. He recognizes
and rejoices in Him because of His working and provision to us in this world in
which we live. We should also recognize that joy and rejoicing are an
expression of gratitude or thanksgiving, which is clearly indicated in this
section. It is also an element of praise to the Lord.
·
We
see the intensity of Paul’s rejoicing in the adjective “greatly.” The Greek word (megalos) is used only here in the New
Testament. It certainly means greatly or vehemently, indicating the size or
degree of rejoicing. It describes not only intensity, but also the immensity of
his rejoicing.
·
The
immediate cause of the rejoicing was the expression of concern from the
Philippians—“that now at last you have
revived your concern for me; indeed, you were concerned [before], but you
lacked opportunity” (Phil. 1:10b). The conjunction that is oti in the Greek and better translated because. It indicates with what follows
as the basis for his rejoicing. It is interesting that Paul does not directly
mention the gift that they sent in this section. Rather, he uses the word concern. The Greek word is phroneo, which has the basic meaning of to think, to mind, thus
to take thought of, to be mindful, or be considerate. It is more than thinking
about them; it “describes an
active interest in that person’s affairs.”[1]
This concern includes their gift, but is not limited to it, and is a much wider
expression. The gift was a product and portion of their concern.
The phrase “you have revived your concern for me” is
a little misleading. The translation “your
care of me hath flourished again” (Phil. 1:10, KJV) is closer to the idea.
The word translated revived is anathallo, meaning to grow or bloom again. It is found only here in
the New Testament. The phrase to our ear sounds negative, but it is far from
that. It also sounds like they had lost interest, but now revived it. However,
that is not the case. No reproach is indicated in the phrase. It blooms again
because now they have opportunity to bloom afresh, like fruit trees in the
springtime. Before this the opportunity was not present. The reason for the
absence of opportunity is not given. O’Brien points out that this can be taken
either as an accusative of reference (you
flourished again with regard to your thoughtful concern for me) or as a
causative (you caused your concern for me
to flourish again).[2]
The difference is slight, although I favor the accusative of reference.
Upon expressing his joy for their
concern, Paul turns to the relationship of need and contentment. I see this as
an explanation of how to handle the cycles of economics. He explains:
- His joy is expressed not out of his own want—“Not that I speak from want” (Phil.
1:11a). Silva makes a good point that Paul goes into this explanation not
out of his own needs, but for those of the Philippians. He is writing this
for their sake. Silva writes:
We must keep
in mind that this passage is flanked by a reference to the Philippians’ anxiety
over their needs (4:6-7) and by a promise that God will supply their needs
(4:19). The Philippians need to hear—and to see exemplified in the apostle—that
the enjoyment of material abundance is not the basis for contentment. [3]
This
expression does not necessarily reflect Paul’s present financial condition,
although it may seem so. Paul being in prison means he would not have any needs
that were not taken care of. “Instead,
he simply claims that he has not written ‘in language dictated by want.’
Therefore the supply of such a want cannot be the motive for his joy.”[4]
- Life has taught him much about
contentment—“for I have learned to
be content in whatever circumstances I am” (Phil. 1:11b). For (gar) is
a conjunction of reason, used to give the reason why he did not speak from
need. The word learned is the
first verb of three important verbs in verses 11-12: manthono (v. 11) meaning to learn by
practice or experience; oida (v. 12 twice) meaning to know;
and mythos (v12) meaning to learn a lesson,
to be instructed. All three of these verbs have a common trait: it is to
know or learn by instruction or experience. Lessons about contentment take
two elements: time and experience. For “I know how to get along with humble means, and I also know how to
live in prosperity; in any and every circumstance I have learned the
secret of being filled and going hungry, both of having abundance and
suffering need” (Phil 1:12). God teaches us not only by the Word, but
also the school of experience. “I
have learned” of verse 11, is a constative aorist which sums up his learning
experience,[5]
and speaks of Paul’s Christian experience from the point of his conversion
to his imprisonment.
The word
“content” (v. 11) is the Greek word autarkes, a rare word that is only used here. It has the meaning
of sufficient, adequate, competence, or content with one’s lot. However, it is
related to the word autarxeia (1 Cor. 2:9) which carries the meaning
of full sufficiency and in 1 Timothy 6:6 translated contentment. In Greek Stoic
thought it is taken as self-sufficiency, however, in the New Testament it
centers upon God-sufficiency.
- He had learned
the secret of contentment—“I have
learned the secret of being filled and going hungry, both of having
abundance and suffering need. I can do all things through Him who
strengthens me” (Phil. 4:12b-13). The phrase “I have learned the secret” leads to the statement of verse 13:
“I can do all things through Him who
strengthens me.” The secret is the empowerment by God. His sufficiency
in our lives. Lloyd-Jones calls this one of the most staggering statements
in Scripture. He declares, “It
is a statement that is characterized at one and the same time by a sense
of triumph and by humility.”[6]
Here Paul declares the secret of its essence. In other places he has
declared it in more theological terms (cf. Eph. 1:19-20), but now he
presents it in a concise manner. In essence he tells us: (1) He has been
given the ability to be content (I
can do all things). It should be noted here that this phrase is not a
warrant for extraordinary power or strength in the physical realm. It does
not make us into physical supermen and that we can do anything. Such a
suggestion is misleading. The all things must be taken in context and
refers to the adverse and the good circumstances identified in the text. (2)
The channel or source of this ability is through Him, i.e. Christ. It should be pointed out the word
through is the proposition en,
taken most as a preposition of source. However, while this is possible,
O’Brien says it is better to take it in an incorporative sense, thus
meaning “in vital union
with the one who strengthens me.”[7]
Taken as such it adds not only the idea of source, but also cooperation
with the source. This indicates that the power is accessible to all who
will yield or cooperate with Christ in full surrender. (3) This ability or
power is infused in me by this outside source (cf. 1 Tim1:12; 2 Tim. 4:17).
The key word is strengthens (endynamoo) which means to empower, to
acquire strength, or to be invigorated. It points to the powerful action
of the One who empowers Paul to make him content regardless of the
circumstances. This makes clear that the secret of contentment is not
inherent in Paul’s ability. It is by the power infused in him by
another—i.e. Christ. Thus, the secret of contentment is surrender to Christ
for His empowerment to withstand all circumstances and situations.
He ends with a personal
note of commendation which brings it back to their offering. “Nevertheless, you have done well to share
[with me] in my affliction” (Phil. 4:14). He begins with the conjunction plien,
which can be translated in a number of ways: but, nevertheless, yet, or
notwithstanding. This conjunction here indicates two things: (1) it underscores
that his contentment was not based upon their gift. (2) It returns him to the task
of affirming and encouraging them for their personal care and concern.[8]
One will notice in this
commendation, the Apostle centers upon their ministry to him. Few recognize
that ministry is mutual in its very essence in the church. The church is the Body
of Christ, each part has a purpose, and each purpose strengthens the whole. Is
this not taught in 1 Corinthians 12 (especially verse 12:7)? Surely, Paul and
the Philippians are experiencing a mutual ministry to one another. Paul edifies
and encourages them and they edify and encourage him. Both support one another.
Here Paul expresses his encouragement to them in two ways:
- He commends them for their
sharing. The Greek word used here is very interesting. It is the word synkonomeo, it means to be a joint partaker,
or participate with another, an accomplice, and here denotes to actively
relieve or sympathize. It is related to the word fellowship (cf. Phil. 1:5,
7). There is no question that translating it sharing entails participation, but being an aorist participle
refers exclusively to the recent offering. It denotes the manner of their
participation. His commendation is
reinforced by the words “you have
done well.” Paul does not want them to somehow get the idea that because
of what he learned about contentment that the gift was unappreciated. He
commends them for taking such action.
- Second, he affirms to them that he
is still experiencing affliction. However, he also affirms that they are
sharing in that affliction by their participation in his ministry. The
Greek text literally reads: “sharing
in my affliction.” (The words with
me are not in the Greek text, and have been added by the translators
supposedly to add clarity.)
[1] Hawthorne, WBC:PHILIPPIANS, 196.
[2] O’Brien, NIGNT: PHILIPPIANS, 518.
[3] Silva, WEC: PHILIPPIANS, 234.
[4] O’Brien, NIGHT: PHILIPPIANS, 520.
[5] Ibid, 520.
[6] Lloyd-Jones, D. Martyn, THE LIFE OF PEACE,
(Baker, Grand Rapids, 1993), 216.
[7] O’Brien, NIGNT: PHILIPPIANS, 527.
[8] Hawthorne, WBC: PHILIPPIANS, 202.
[9] Ibid, 202.
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