CRITICAL AND EXPLANATORY NOTES
Philippians 4:10. Hath flourished again.—R.V. “ye have revived your thought for me.” The active generosity of the Philippians towards St. Paul had never died, any more than a tree does when it sheds its leaves and stands bare all through the winter. The winter of their disability was past, and the return of the sun of prosperity made the kindly remembrance of the apostle sprout into a generous gift to him.
Philippians 4:11. Not that I speak, etc. “Do not mistake me; I am not moved thus by the good of my own need.” The apostle does not leave it possible for one to say with the melancholy Jaques, “When a man thanks me heartily, methinks I have given him a penny and he renders me the beggarly thanks.” I have learned … to be content.—“Self-sufficiency,” said Socrates, “is nature’s wealth.” St. Paul is only self-sufficient so far as Christ dwells in him and assures him, “My grace is sufficient for thee” (cf. Hebrews 13:5).
Philippians 4:12. I know how to be abased.—To be “in reduced circumstances.” I know how to abound.—To be in affluence. By this it does not appear that St. Paul meant, “I have chewed the bitter cud of penury, and tasted the sweets of prosperity.” Many a man has had to do that—everything lies in how it is done. It is as much beneath the Christian philosopher to make a wry face at the one, as to clap the hands in childish glee at the other. I am instructed, etc. Lit. “I have been initiated.” The pass-word is in the apostle’s possession—no novice is he. To be full and to be hungry.—As if we said “to pasture and to pine.” It is the psalmist’s “green pastures and still waters.… The valley of the shadow of death.”
Philippians 4:13. I can do all things through Christ which strengtheneth me.—A fresh general statement of the self-sufficiency of Philippians 4:11. “In the grand brevity how marked is the assurance, and at the same time humility” (Meyer).
MAIN HOMILETICS OF THE PARAGRAPH.— Philippians 4:10-14
The Joy of a Good Man in Extremity—
I. Stimulated by the practical evidence of the growth in his converts of Christian thoughtfulness.—“Your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity” (Philippians 4:10). The Philippians were a hospitable people, as was shown both by Lydia and the gaoler, who insisted on the privilege of ministering to the wants of the apostles in the beginning of their ministry at Philippi. The Church in that city had already sent a liberal contribution to the apostle to help him in his missionary work; and he now rejoices over another practical evidence of their generous thoughtfulness in the timely help they had sent him by the hands of Epaphroditus. Paul and his mission were much in their thoughts, and they were often devising how they might minister to his wants and further the work of the gospel. They were eager to help him more frequently, but lacked opportunity. They valued the gospel so as to be willing to pay for it. It is a gratifying and unmistakable proof of religious growth when we are anxious to contribute of our means, according to our ability, for the spread of the gospel. Liberality in money-giving is a crucial test of genuine godliness. When the commission of excise wrote Wesley, “We cannot doubt you have plate for which you have hitherto neglected to make an entry,” his laconic reply was, “I have two silver teaspoons at London, and two at Bristol; this is all the plate which I have at present, and I shall not buy any more at present while so many around me want bread.” It is estimated that he gave away more than £30,000.
II. Maintained by having mastered the secret of Christian contentment.—
1. A contentment gained by actual experience of the ups and downs of life. “Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound; everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need” (Philippians 4:11-12). The checkered and eventful life of the apostle had taught him many lessons, and not the least useful and important was the art of contentment. A man with his varied experience is not easily inconvenienced by fluctuating fortunes. Contentment is gained, not by the abundance of what we possess, but by discovering how much we can do without. “That which we miscall poverty is indeed nature,” writes Jeremy Taylor; “and its proportions are the just measures of a man, and the best instruments of content. But when we create needs that God or nature never made, we have erected to ourselves an infinite stock of trouble that can have no period.” Most desires are first aroused by comparison with others. Sempronius complained of want of clothes and was much troubled for a new suit, being ashamed to appear in the theatre with his gown a little threadbare; but when he got it, and gave his old clothes to Codrus, the poor man was ravished with joy and went and gave God thanks for his new purchase; and Codrus was made richly fine and cheerfully warm by that which Sempronius was ashamed to wear; and yet their natural needs were both alike.
2. A contentment inspired by divine strength.—“I can do all things through Christ which strengtheneth me” (Philippians 4:13). The apostle’s contentment was not self-sufficiency, but self-sufficingness; and this was acquired, not only by the experiences of life, but the help of divine grace. He could conceive no circumstances in which that grace was not sufficient. His contented mind he regarded as a gift of God. “I have learnt from Thee, O God,” writes Augustine, “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.”
III. Gratefully commends the generosity of those who alleviate his extremity.—“Notwithstanding ye have well done, that ye did communicate with my affliction” (Philippians 4:14). Though the apostle had learned contentment in every situation, and his mind could accommodate itself to every change of circumstances; though he had fresh and inexhaustible sources of consolation within himself, and had been so disciplined as to acquire the mastery over his external condition and to achieve anything in Christ; yet he felt thankful for the sympathy of the Philippian Church, and praised them for it. His humanity was not absorbed in his apostleship, and his heart, though self-sufficed, was deeply moved by such tokens of affection. Though he was contented, he yet felt there was affliction—loss of liberty, jealous surveillance, inability to fulfil the great end of his apostolic mission. 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 last (Matthew 25:35) (Eadie).
IV. Has a divine source.—“But I rejoiced in the Lord greatly” (Philippians 4:10). He regarded the gift as coming from the Lord, and his joy in its reception was from the same source. He rejoiced the more in this practical evidence of the love and gratitude of his converts. Every kindness shown to us by others, when it is recognised as coming from God, will augment our joy in Him.
Lessons.—
1. God does not forget His servants in distress.
2. A contented spirit is a fruit of divine grace.
3. It is a joy to be remembered by those we love.
GERM NOTES ON THE VERSES
Philippians 4:10. Practical Christian Benevolence—
I. Is quick to see the needs of God’s servants and of the cause in which they faithfully labour.
II. Eagerly watches every opportunity for supplying those needs.
III. Is a matter of exalted joy to those who fully appreciate both the supply and the motive that prompted it.
Philippians 4:11-12. Tendency of Christian Principles to produce True Contentment.
I. Christianity takes away the natural causes of discontent.—
1. Pride.
2. Self-preference.
3. Covetousness.
II. Christianity furnishes powerful motives for the exercise of a contented mind.—
1. The disciples of Christ are under the strongest obligations to walk in the footsteps of their divine Master.
2. True Christians are firmly convinced that their lot is chosen for them by their blessed Lord and Master.
3. It is chosen for them, in infinite love and mercy to their souls.—E. Cooper.
Philippians 4:11. Contentment.
I. That a man be content with his own estate without coveting that which is another’s.
II. That a man be content with his present estate.—
1. Because that only is properly his own.
2. All looking beyond that disquiets the mind.
3. The present is ever best.
III. That a man be content with any estate.
IV. The art of contentment—
1. Is not learned from nature.
2. Or outward things.
3. But is taught us by Gods Spirit.
4. By His promises.
5. By the rod of discipline.
6. Proficiency in contentment gained—
(1) By despising unjust gain.
(2) By moderating worldly desires and care.
(3) By carefully using and charitably dispensing what we have.
(4) By bearing want and loss with patience.—R. Sanderson.
Christian Contentment.
I. What it is.—
1. That our desires of worldly good are low and moderate.
2. That in all our views of bettering our worldly condition we indulge not immoderate cares.
3. That whatever our present condition be, we cheerfully submit to the providence of God in it.
4. That we are so easy with our own lot as not to envy others who may be in more prosperous circumstances.
5. That we will not use any unlawful means to better our present condition.
6. That we make the best of our condition whatever it be.
II. How it may be learned.—
1. Christianity sets in view the most solid principles of contentment and the strongest motives to it.
2. Furnishes us with the brightest patterns of contentment to enforce its precepts and prevent our despair of attaining it.
Lessons.—
1. The present state should be considered as a state of learning.
2. More depends on our spirits than upon our outward condition in order to contentment.
3. Labour to have our minds so formed that they may be content and tolerably easy in any state of life.
Philippians 4:13. The Source of the Christian’s Power.
I. The extent of a Christian’s ability.—
1. He is able to discharge every duty.
2. He is able to endure every trial.
3. He is able to brave every suffering.
4. He is able to overcome every temptation.
II. The source of the Christian’s ability.—
1. Christ strengthens us by His teachings.
2. Christ strengthens us by His example.
3. Christ strengthens us by the moral influence of His death as a sacrifice far our sin.
4. Christ strengthens us by uniting us to Himself, and bestowing on us, in answer to the prayer of faith, the influences of the Holy Spirit. Christ is the fountain of spiritual strength,—G. Brooks.