Philippians 4

So then, my brothers and sisters, I love you and I miss you. You are my joy and my crown. Stand firm in the Lord in just this way, my dear friends.

1Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

Note"Crown" translates stephanos, the wreath of leaves given to the winner of an athletic contest or to a guest of honor at a banquet. It is not a king's crown. Paul means the Philippians are the prize he has to show for his work.

2I beg Euodias, and I beg Syntyche, to agree with each other in the Lord.

2I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.

NoteEuodias and Syntyche are two women in the Philippian congregation; nothing more is known of them or of what they disagreed about. The woman's name is Euodia, and the KJV's "Euodias" reflects a variant form of the spelling.

3And I ask you too, my true partner in the work, to help these women. They worked hard alongside me spreading the good news, and so did Clement and the rest of my coworkers, whose names are in the book of life.

3And 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.

Note"True yokefellow" renders syzygos, literally someone harnessed in the same yoke, like the second ox in a plow team. Some take the word as a man's proper name, Syzygus, in which case Paul is playing on its meaning: you who are truly named Partner. The "book of life" is the image of a city's citizen register, the official roll of those who belong.

4Be glad in the Lord always. I will say it again: be glad!

4Rejoice in the Lord alway: and again I say, Rejoice.

5Let everyone see how gentle and reasonable you are. The Lord is near.

5Let your moderation be known unto all men. The Lord is at hand.

Note"Moderation" in 1611 did not mean doing things in moderation. The Greek word describes a person who does not insist on the last ounce of what is owed them: gentle, yielding, reasonable. "The Lord is at hand" can mean near in time, that is, he is coming soon, or near in place, that is, he is close by. The Greek allows both and the rendering leaves both open.

6Do not be anxious about anything. Instead, in every situation, pray and ask God for what you need, and thank him as you do. Tell him what you are asking for.

6Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.

Note"Be careful for nothing" is not advice to be careless. In 1611 "careful" meant full of care, that is, anxious or worried. "Supplication" is a request made out of need.

7Then God's peace, which is greater than anyone can understand, will guard your hearts and your minds in Christ Jesus.

7And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

Note"Keep" translates a military word for a garrison posted to guard a city; the peace stands sentry over heart and mind. In ancient usage the heart is the seat of thought and decision, not only of feeling.

8Finally, brothers and sisters, keep your minds on things like these: whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is well spoken of. If anything is excellent, and if anything deserves praise, think about that.

8Finally, 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.

Note"Honest" in 1611 meant honorable, worthy of respect, rather than merely truthful. "Of good report" means well spoken of by others. "Virtue" here is the ordinary Greek word for excellence of any kind. Most of the terms in this list are the stock vocabulary of Greek moral philosophy rather than distinctively biblical words.

9Do the things you learned from me, took to heart, heard me say, and saw me do. And the God who gives peace will be with you.

9Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

10I was very glad in the Lord that at last your concern for me has come to life again. You did care about me all along, but you had no chance to show it.

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 opportunity.

Note"Hath flourished again" uses a word for plants putting out new shoots after a dormant season. "Wherein ye were also careful" again means concerned about me, not cautious.

11I am not saying this because I am in need. I have learned to be satisfied with whatever situation I am in.

11Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.

Note"Want" means lack or poverty. "Content" translates autarkes, self-sufficient, a term Greek philosophers, especially the Stoics, used for the person whose wellbeing does not depend on circumstances. Paul borrows their word.

12I know how to get by with little, and I know how to have plenty. In any place and in any situation, I have learned the secret of being well fed or being hungry, of having more than enough or going without.

12I 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.

Note"Abased" means brought low, here in the sense of living with very little. "I am instructed" translates a word used for being initiated into the secrets of a mystery religion, hence "I have learned the secret."

13I can do all things through Christ, who gives me strength.

13I can do all things through Christ which strengtheneth me.

14Even so, you did the right thing by sharing in my trouble.

14Notwithstanding ye have well done, that ye did communicate with my affliction.

Note"Communicate" in 1611 meant to share in something or go partners with someone, not to send a message. The same word appears in the next verse.

15You Philippians know that in the early days of the good news, when I left Macedonia, no church shared with me in the giving and receiving of support except you.

15Now 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.

NoteMacedonia was the Roman province covering northern Greece, and Philippi was one of its cities, so Paul means the support kept coming after he had left their region altogether. "Giving and receiving" was a set phrase from business accounts, roughly debit and credit. Paul describes the gifts in the language of a partnership ledger, and keeps that accounting image running through verse 18.

16Even while I was in Thessalonica, you sent me what I needed more than once.

16For even in Thessalonica ye sent once and again unto my necessity.

NoteThessalonica was the chief city of Macedonia, about a hundred miles west of Philippi on the main road. Paul worked there soon after leaving Philippi. "Once and again" means repeatedly, not exactly twice.

17It is not that I am after a gift. What I want is the fruit that keeps adding to your account.

17Not because I desire a gift: but I desire fruit that may abound to your account.

NoteThe accounting language continues. "Account" is the word for a financial ledger, and the "fruit" credited to it is something like accruing interest.

18I have been paid in full, and more. I have everything I need, now that Epaphroditus has brought me what you sent. It is a sweet-smelling offering, a sacrifice God accepts and is pleased with.

18But 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.

Note"I have all" translates apecho, the standard word written on ancient receipts meaning paid in full. "An odour of a sweet smell" is the phrase the Greek Old Testament uses for offerings burned on the altar, whose smoke rose as a pleasing smell to God. Paul applies the vocabulary of temple sacrifice to a gift of money and supplies.

19And my God will supply everything you need, out of his glorious riches, through Christ Jesus.

19But my God shall supply all your need according to his riches in glory by Christ Jesus.

20Now to our God and Father be glory forever and ever. Amen.

20Now unto God and our Father be glory for ever and ever. Amen.

21Greet every one of God's people in Christ Jesus. The brothers and sisters who are with me send you their greetings.

21Salute every saint in Christ Jesus. The brethren which are with me greet you.

Note"Salute" simply means greet. "Saint" translates hagios, set apart or holy; in Paul's letters it is the ordinary word for every member of a congregation, not a title for exceptional individuals.

22All of God's people here send you greetings, especially those who belong to Caesar's household.

22All the saints salute you, chiefly they that are of Caesar’s household.

Note"Caesar's household" does not mean the emperor's family. It was the standard term for the large body of slaves and freed slaves who staffed the imperial administration, in Rome and in posts across the empire.

23May the grace of our Lord Jesus Christ be with you all. Amen.

23The grace of our Lord Jesus Christ be with you all. Amen.

NoteMost of the oldest manuscripts read "with your spirit" here rather than "with you all"; the KJV follows later copies. "Amen" is a Hebrew word carried over into Greek, meaning roughly "so let it be," used to endorse what has just been said.