Charles Ellicott Commentary Philippians 4:1

"Wherefore, my brethren beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved." — Philippians 4:1 (ASV)

Therefore.—By this word, just as at the conclusion of the description of the “depth of the riches of the wisdom of God” (Romans 11:33–36), or of the glorious climax of the doctrine of the resurrection (1 Corinthians 15:50–57), St. Paul makes the vision of future glory to be an inspiring force, giving life to the sober, practical duties of the present time. For the faith, which is the root of good works, is not only “the evidence of things not seen,” although already existing as spiritual realities, but also “the substantiation of things hoped for” (Hebrews 11:1).

Dearly beloved and longed for . . .—The peculiar affectionateness of this verse is notable. It is curiously coincident with the words addressed years before to Thessalonica (1 Thessalonians 2:19), “What is our hope and joy and crown of rejoicing? Are not you in the presence of our Lord Jesus Christ...? You are our glory and our joy.”

But it has just the addition natural to the yearnings of captivity: they are “longed for,” and that “in the heart of Jesus Christ.” The “crown” is here the garland, the sign of victory in the apostolic race and struggle of which he had spoken above (Philippians 3:12–14). The crown of glory, of righteousness, and of life, is usually described as future (see 2 Timothy 4:8; James 1:12; 1 Peter 5:4; Revelation 2:10), and this is the case in the Thessalonian Epistle. Here, without excluding that completer sense, the reference is also to the present.

The Philippians are St. Paul’s crown, as the Corinthians are his “seal” (1 Corinthians 9:2)—at once the proof of his apostolic mission and the reward of his apostolic labor. In both aspects the present is the earnest of the future.

On verses 1-3:

Words of Warning (Philippians 3:1 to Philippians 4:3).

1. Against the Judaizers.
   • Warning against confidence in the flesh, illustrated by his own renunciation of all Jewish privileges and hopes, in order to have the righteousness of Christ (Philippians 3:1–9).
   • Warning against confidence in perfection as already attained, again illustrated by his own sense of imperfection and hope of continual progress (Philippians 3:10–16).
2. Against the Antinomian party. Contrast of the sensual and corrupt life of the flesh with the spirituality and hope of future perfection which become citizens of heaven (Philippians 3:17–21).
3. Against all tendency to schism (Philippians 4:1–3).

To write the same things to you.—These words may refer to what goes before, in which case the reference must be to “rejoice in the Lord.” Now, it is true that this is the burden of the Epistle; but this interpretation poorly suits the following words, “for you it is safe,” which obviously refer to some warning against danger or temptation. Hence it is far better to refer them to the abrupt and incisive warnings that follow.

These, then, are said to be a repetition; but of what? Hardly of the former part of this Epistle, for it is difficult there to find anything corresponding to them. If not, then it must be of St. Paul’s previous teaching, by word or by letter. For the use here of the word “to write,” though it suits better the idea of former communication by writing, cannot exclude oral teaching.

That there was more than one Epistle to Philippi has been inferred (probably, but not certainly) from an expression in Polycarp’s letter to the Philippians (section 3), speaking of “the Epistles” of St. Paul to them. It is not in itself unlikely that another Epistle should have been written; nor have we any right to argue decisively against it, on the ground that no such Epistle is found in the canon of Scripture. But however this may be, it seems natural to refer to St. Paul’s former teaching as a whole.

Now, when St. Paul first preached at Philippi, he had not long before carried to Antioch the decree of the council against the contention of “them of the circumcision;” and, as it was addressed to the churches “of Syria and Cilicia,” he can hardly have failed to communicate it, when he passed through both regions “confirming the churches” (Acts 15:41).

At Thessalonica, not long after, the jealousy of the Jews at his preaching the freedom of the gospel drove him from the city (Acts 17:5). When he came to Macedonia on his next journey, the Second Epistle to the Corinthians, written there and probably at Philippi, marks the first outburst of the Judaizing controversy; and when he returned to Philippi, on his way back, he had just written the Epistles to the Galatians and Romans, which deal exhaustively with the whole question. Nothing is more likely than that his teaching at Philippi had largely dealt with the warning against the Judaizers.

What, then, more natural than to introduce a new warning on the subject—shown to be necessary by news received—with the courteous half-apology, “To write the same things to you, to me is not grievous (or, tedious) but for you it is safe,” making assurance doubly sure?