Philippians 4:6 Kommentar

Exhortations to several Christian duties, as stedfastness, unanimity, joy, etc. (Phi 4:1-9). The apostle's grateful acknowledgments of the Philippians' kindness to him, with expressions of his own content, and desire of their good (Phi 4:10-19). He concludes the epistle with praise, salutations, and blessing (Phi 4:20-23).

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 Phi 4:1; the apostle exhorts the saints with great affection to perseverance in the doctrine and faith of Christ; and in Phi 4:2; mentions some persons by name, and to whom he recommends unity and agreement; and in Phi 4:3; entreats others to assist them therein; and in Phi 4:4; exhorts them all in general to joy in the Lord, and to moderation, enforced by this argument, the Lord being at hand, Phi 4:5; and to calmness and quietness of mind, and to prayer, and supplication, with thanksgiving, Phi 4:6; to which they are encouraged, by the promise of having the peace of God, keeping their minds through Christ, Phi 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, Phi 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, Phi 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, Phi 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, Phi 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, Phi 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, Phi 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, Phi 4:17, and to whom he gives the glory of what they had given, and he had received, Phi 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, Phi 4:21.

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.

"In nothing be anxious." If ye are kindly affected toward those who prepare evil against you, yet it shall not at last turn out to their profit. Already the recompense is at hand, if poverty, if death, if aught else that is terrible be upon you. "But in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God." There is this for one consolation, "the Lord is at hand." And again, "I will be with you alway, even unto the end of the world." (Matt. xxviii. 20.) Behold another consolation, a medicine which healeth grief, and distress, and all that is painful. And what is this? Prayer, thanksgiving in all things. And so He wills that our prayers should not simply be requests, but thanksgivings too for what we have. For how should he ask for future things, who is not thankful for the past? "But in everything by prayer and supplication." Wherefore we ought to give thanks for all things, even for those which seem to be grievous, for this is the part of the truly thankful man. In the other case the nature of the things demands it; but this springs from a grateful soul, and one earnestly affected toward God. God acknowledgeth these prayers, but others He knoweth not. Offer up such prayers as may be acknowledged; for He disposeth all things for our profit, though we know it not. And this is a proof that it greatly profiteth, namely, that we know it not.

“Do not be anxious about anything.” This means: Do not be concerned for yourselves. Do not give unnecessary thought to or be anxious about the world or worldly things. For all that is needful for you in this life God provides. And it will be even better in that life which is eternal.

And you envy the fact that they live in pleasure and insult you, while you are in sorrow. "The Lord is near," the judgment has already come; do not worry about anything: neither about the insult on their part, nor about your sorrow. Because they will give an answer to the Lord, and you will remain in peace. Here is yet another consolation, namely, constant prayer, in every circumstance, and moreover with thanksgiving. For how can anyone ask for things in the future without having expressed a feeling of gratitude for a previous benefaction? Therefore, for everything, even for what seems like misfortune, one must give thanks; because to give thanks for good things the very nature of things demands, but to give thanks for misfortune is the duty of a right-thinking soul. Prayers of this kind make our desires known before God; but those prayers which are offered otherwise, He does not accept.

Then when he says, have no anxiety, he shows that our minds should be at rest: first, that anxiety is uncalled for; secondly, what should take its place in our mind (4:6b). It was fitting to add have no anxiety after saying that the Lord is at hand. As if to say: He will grant everything; hence there is no need to be anxious: "Do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on" (Mt. 6:25). But this seems to be contrary to what is stated in Romans (12:8): "He that rules, do so with solicitude." I answer that anxiety or solicitude sometimes suggests diligence in seeking what is lacking; and this is commendable and opposed to negligence. Sometimes it suggests anxiety of spirit with a lack of hope and with the fear of not obtaining that about which one is anxious. Such anxiety the Lord forbids in Matthew (6:25), because no one should despair, as though the Lord will not grant what is necessary. But in place of anxiety we should have recourse to God: "Cast all your anxieties on him, for he cares about you" (1 Pet. 5:7). And this is done by praying; hence he says, but in everything let your requests be made known to God. It is fitting, after he says the Lord is at hand, to speak of petition, for it is customary to make petitions of a new lord on his arrival. He mentions four things required in every prayer. First, that prayer implies the ascent of the mind to God; therefore he says, by prayer: "The prayer of the humble pierces the clouds, and he will not be consoled until it reaches the Lord; he will not desist until the Most High visits him" (Si. 35:17). Secondly, it should be accompanied by confidence of obtaining, and this from God's mercy: "We do not present our supplications before thee on the ground of our righteousness, but on the grounds of thy great mercy" (Dan. 9:18); therefore, he says, and supplication, which is an appeal to God's grace and holiness; hence it is the prayer of a person humbling himself: "The poor use entreaties" (Prov. 18:23). We do this when we say: "Through your passion and cross..." Thirdly, because a person who is ungrateful for past benefits does not deserve to receive new ones, he adds, with thanksgiving: "Give thanks in all circumstances" (1 Thess. 5:18). Fourthly, prayer is a petition; so he says, let your requests be made known to God: "Ask, and it will be given you" (Matt. 7:7). If we reflect, we will notice that all the prayers of the Church contain these four marks: first of all, God is invoked; secondly, the divine benefits are thankfully acknowledged; thirdly, a benefit is requested; and finally, the supplication is made: "Through our Lord...." But it should be noted that he says, let your requests be made known to God. Does not the Lord know them? This is explained in three ways in a Gloss: first, let them be made known, i.e., approved in God's presence and counted worthy and holy: "Let my prayer be counted as incense before thee" (Ps. 141:2). Or let them be made known to ourselves, that is, let us recognize that they always reach God. As if to say: "But when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you" (Matt. 6:6). Or, let them be made known to those who are with God, i.e., the angels, through whose ministry they are brought to God, not because He does not know them, but because they intercede for us: "The smoke of the incense rose with the prayers of the saints from the hand of the angel before God" (Rev. 8:4).

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.

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.

EXHORTATIONS: THANKS FOR THE SUPPLY FROM PHILIPPI: GREETING; AND CLOSING BENEDICTION. (Phi. 4:1-23) "Wherefore"; since we have such a glorious hope (Phi 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 (Phi 1:8). crown--in the day of the Lord (Phi 2:16; Th1 2:19). so--as I have admonished you. stand fast-- (Phi 1:27).

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; Jam 5:13). The Philippians might remember Paul's example at Philippi when in the innermost prison (Act 16:25). Thanksgiving gives effect to prayer (Ch2 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" (Phi 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 (Kg2 19:14; Psa 37:5).