Immanuel - Mankato Bible Class
Study of Philippians – Lesson 19
May 27, 2001
Philippians 4:15-23

Literal Translation: "Now you Philippians also know that in the beginning of the gospel (ministry in Greece), when I went out from Macedonia, no church shared with me in the matter of giving and receiving except you alone. So that also in Thessalonica you sent once and again to (meet) my need. Not that I am seeking a gift, but I am seeking that fruit which abounds to your account. Indeed I have all (things), and I am overflowing. I am full having received from Epaphroditus those (things) from you, a sweet fragrance, an acceptable offering, well-pleasing to God. And my God shall fulfill all your needs according to his riches in glory in Christ Jesus. Now to our God and Father be glory forever and ever. Amen." (Verses 15-20)

The entire Epistle to the Philippians has been described as a "thank-you" note. These final verses express Paul’s deep gratitude and his sincere desire for the Philippians. Their bonds of friendship were strong, having begun when the gospel first reached Greece during Paul’s 2^nd Missionary Journey approximately ten years earlier. Philippi was Paul’s first stop in Macedonia after he was directed there by means of a vision of a man calling out to him to bring them the gospel (cf. Acts 16:9-10). Paul had spent time in the home of Lydia (cf. Acts 16:15) and had prevented the suicide of the Jailer after the earthquake had opened the prison’s doors (cf. Acts 16:27-28). He had returned there on his 3^rd Missionary Journey (cf. Acts 20:6) and developed such a close relationship with them that he was able to speak directly and individually to them to help resolve their differences (cf. Philippians 4:2).

He now reminds them that when he and his companions left Philippi after that initial visit to travel on to Thessalonica years before, they had not been forgotten. The Philippians continued to support him and his fellow missionaries in their efforts with gifts of physical support on more than one occasion while he and the others were again risking their lives for the gospel. The Philippians had received the spiritual benefits of the gospel from Paul and in return both then and now reciprocated with physical blessings for Paul.

Note, however, that Paul was not so much interested in the physical gifts, nor was he bringing up the subject in order to prick their consciences or make a suggestion that they send more. He had received their gifts from Epaphroditus and had been blessed through them. He was "overflowing" and had everything he needed. They were to rest assured that their gift was a blessed sacrifice offered to God and pleasing to Him. His primary concern then at this point was that he wanted the Philippians to benefit from their own generosity. Jesus once told His disciples, "He who receives a prophet in the name of a prophet shall receive a prophet’s reward. And he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward." (Matthew 10:41-42) Paul was interested in encouraging the Philippians to grow in God’s grace and in their commitment to be faithful stewards of everything He had entrusted to them. With such faithfulness comes the blessing of the Lord both in this life and in the next!

Paul was confident that God would continue to bless the Philippians and provide for all their needs. They in turn would continue to grow in faith and love, which would bring further glory and honor to God Himself. Paul recognized that faith in Christ alone produces fruits of faith pleasing to God (cf. John 15:5). Such fruits of faith then serve to glorify God, for they are a reflection and expression of God’s love and the means so frequently by which God provides blessings for others.

F.W. Wenzel makes application to our modern day in his commentary on this passage when he states, "This then ought to be the attitude of every preacher when asking for money from his parishioners. Not that he seeks the money as such, or the money for the money’s sake, but that he first and foremost seeks a good work as an expression of Christianity. Money given for church purposes which is not a fruit in the sense of an expression of faith will not and cannot bear fruit to life everlasting. Nor is God pleased with such gifts." [The Wenzel Commentary Book II, p. 102f.]

Literal Translation: "Greet all the saints in Christ Jesus. The brethren, who are with me, greet you. All the saints greet you, especially those of Caesar’s household. May the grace of the Lord Jesus Christ be with your spirits. Amen." (Verses 21-23)

Paul ends this letter is a very typical fashion, extending his greeting and those of other believers in Rome to the entire congregation in Philippi. He identifies those believers with him in Rome as well as all of the believers in Philippi as "saints" —individuals called by God’s grace to faith in Jesus Christ and set apart for His service. By reminding the Philippians of their indentity in Christ, he was indirectly encouraging them to live up to their calling. While Luther does not use the word saint in his explanation to the 2^nd Article, he likewise encourages us to be what God has declared us to be, when he writes concerning Jesus’ work of redemption, "He did this that I should be His very own, live under Him in His kingdom, and serve Him in eternal righteousness, innocence, and joy; just as He is risen from death, lives and reigns in eternity."

What a striking difference this is when compared to the view of saints within Roman Catholicism. The concept of being a "saint" within Pauline theology is based upon God’s grace. God by grace declares the sinner righteous through the redemption of Christ and wins the sinner’s heart through the preaching of the gospel and the work of the Holy Spirit. Having been so saved by the grace of God, such saints want to serve God as an expression of their love and thankfulness. Within Roman Catholicism the concept of becoming a "saint" is based upon man’s works. Man produces so many good works that he not only makes up for the actual sins he has committed, but he in effect does more than necessary—works of supererogation. After such a person’s death the church recognizes and declares him a saint and then makes credit for those extra works available through the church to those individuals who linger in purgatory.

Note Paul’s reference to a group of believers identified as "those of Caesar’s household." Who were these people? Were they members of the emperor’s family, or simply members of his staff? Were they officers or soldiers in his personal guard, or slaves bound to various family members? Many people have written lengthy papers filled with speculation, and some of them make very definite assertions. In the end we cannot be certain of anything apart from this—the gospel is powerful and can effect its saving work even in places we might never expect it do so (cf. Isaiah 55:10-11).

Finally, note Paul’s reference in closing to God’s "grace." Paul ends every one of his epistles with a reference to the grace of God in Christ Jesus. Paul is the apostle of grace. He, who once wrote "I am determined not to know anything among you except Jesus Christ and Him crucified" (1 Corinthians 2:2), always wanted the last thought of his readers to be focused on that love of God bestowed upon mankind in spite of their sins. Grace uplifts, heals, sustains, and motivates. Grace provides assurance and instills absolute confidence in the hearts of God’s children as they labor on in this world and look forward to the next. May God’s grace ever be with us!

Discussion Topics::

1. Discuss the reasons for and the means by which we can support those serving as missionaries within our church body.
2. Discuss the proper and God-pleasing reasons for practicing good Christian stewardship.
3. Discuss the meaning and importance of a "gospel-centered," that is a "grace-centered" ministry.

[PDN]