Rejoicing in Exhortation--4:2-12

REJOICING IN EXHORTATION--Philippians 4:2-12

This section of this letter to the Philippians is where Paul gives some exhortations. An exhortation is a combination of pleading. begging, and urging. Paul in Philippians 4:2-12 is REJOICING IN EXHORTATION. He speaks first of :

I. THE TOGETHER SERVICE--vv. 2-5
A. Working Together--vv. 2, 3
1. The need for unity--v. 2
a. The beseeching
(I) ". . . notice the repetition of that word with each name, making the exhortation individual and specific."
(Vincent, III:455)
(II) "It is almost universally received opinion that Paul was desirous to settle a quarrel, I know not of what
sort, between those two women." (Calvin, 112)
b. The persons
(I) Their names
(A) Euodias--means fragrance or possibly prosperous journey
(B) Syntyche--means happy change or good-luck
(II) Their positions
(A) "These were prominent women in the Church, possibly deaconesses." (Vincent, III:455)
(B) One "suggests that each of these rival women had church assemblies in their homes, one a
Jewish-Christian church, the other a Gentile-Christian church." (Robertson, IV:458)
(C) In verse 3 they are called women who labored with Paul in the gospel.
c. The quarrel
(I) "Euodias and Syntyche, it seems, were at variance, either one with the other or with the church; either
upon a civil account (it may be they were engaged in a lawsuit) or upon a religious account--it may be they
were of different opinions and sentiments." (Henry, VI:743)
(II) "It may have been accidental friction between two energetic Christian women." (Robertson, IV:458)
(III) Since Paul did not specify, it is speculation as to what the quarrel was about.
2. The urgency for helping--v. 3
a. The true yokefellow
(I) It is uncertain who is being addressed here but the term here is masculine.
(II) Suggested are
(A) Epaphroditus
(B) Lydia (which would not fit the masculine gender)
(C) Paul's wife (He was a member of the sanhedrin prior to his conversion, and thus may have been
married; however, there is no evidence in any of his epistles that he ever was married, or is so that his
wife either was still alive or went with him.)
(D) Proper name, Synzygus
(III) In the end it does not matter; he was a co-worker and was to help these women make peace.
b. Help these women
(I) The word help
(A) Literally means to hold with.
(B) "'Help them, that is join with them, strengthen their hands encourage, them in their difficulties.'" (Henry,
(VI:744; italics are his.)
(II) They are co-laborers of Paul.
(A) Women are mentioned as helpers on several occasions--cf. Romans 16:1, 2.
(B) "It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the
apostle expressly forbids that, 1 Tim. ii.12, I suffer not a woman to teach), but by entertaining the
ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be
helpful to ministers in the work of the gospel." (Ibid.; italics are his.)
(C) It is unfortunate that charismatic, neo-evangelical, and liberal churches do not follow 1 Timothy 2:12; they either ignore it, or say it does apply today, or they simply disagree (they say) with Paul.
c. Clement and the rest
(1) Some suppose that this is Clement of Rome.
(A) There is no solid evidence of this.
(B) Clement was a common name in that day.
(C) "Clemens must have been fellow-worker with the Apostle at Philippi, from the context here; and,
from the non-occurrence of any such name among Paul's fellow-travellers, and the fact that" the other
fellow-laborers "must have been Philippians, --himself a native of Philippi." (Alford, III:188; italics are
his.)
(II) The rest
(A) Fellow workers
(B) "Paul had a kindness for all his fellow-labourers; and, as he had found the benefit of their assistance he
concluded how comfortable it would be to them to have the assistance of others." (Henry, VI:744)
d. Whose names are in the book of life
(I) Whose names
(A) The names of the fellow workers
(B) "Either they were chosen of God from all eternity, or registered and enrolled in the corporation and
society to which the privilege of eternal life belongs, alluding to the custom among the Jews and
Gentiles of registering the inhabitants or the freemen of the city." (Ibid.)
(II) The book of life
(A) "The book of life is the roll of the righteous, who are predestinated to life, as in the writings of
Moses. (Exod. xxxii.32) God has this roll beside himself in safe keeping. Hence the book is nothing
else than His eternal counsel , fixed in His own breast." (Calvin, 114; italics are his.)
(B) Phrase occurs seven times in the book of Revelation.
(C) "Observe, There is a book of life; there are names in that book and not characters and conditions
only. We cannot search into that book, or know whose names are written there; but we may in a
judgment of charity, conclude that those who labour in the gospel and are faithful to the interest of
Christ and souls, have their names in the book of life." (Henry, VI:744)
(D) Cf. Revelation 20:15
(E) Is your name there?
B. Rejoicing Together--vv. 4, 5
1. Its importance--v. 4
a. The statement
(I) "What a command Paul gave to the Philippians and to all believers! It would have been one thing if he
had emphasized occasional rejoicing, but Paul used a tense for the word 'rejoice' which emphasized
continual rejoicing. And, as if that were not enough, he said 'always' or 'at all times.'" (Good News,
11/77, 21)
(II) "Observe. It is our duty and privilege to rejoice in God, and to rejoice in him always; at all times, in all
conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him or
of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter
of joy in the worst circumstances on earth." (Henry, VI:744)
(III) Remember, Paul is in prison here and in all probability was in chains.
b. The reiteration
(I) "The repetition of the exhortation serves to give greater force to it: Let this be your strength and stability,
to rejoice in the Lord, and that, too, not for a moment merely, but so that you joy in him may be
perpetuated." (Calvin, 116; italics are his.)
(II) "Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again
called to it. If good men have not a continual feast, it is their own fault." (Henry, VI:744)
(III) "Throughout the next few verses Paul makes statements that are possible to apply in a person's life only if
he has strong confidence in God. In order to be able to rejoice in every situation, a believer must be
convinced that God knows what he is doing and that He makes no mistakes. Paul had such confidence in
God, and no one could rob him of it." (Good News, 11/77, 21)
2. Its moderation--v. 5
a. The term
(I) Has a variety of shades of meaning.
(A) Gentleness
(B) Sweet reasonableness
(C) Forbearance
(D) Yieldedness
(E) Considerateness
(II) "The word" moderation [He uses the actual Greek word.] "signifies a good disposition towards other
men; and this moderation is explained, Rom. xiv. Some understand it of the patient bearing of afflictions,
or the sober enjoyment of worldly good." (Henry, VI:744)
(III) Probably incorporates the fruit of the Spirit--cf. Galatians 5:22 23.
(IV) It is "when we are not easily moved by injuries, when we are not easily annoyed by adversity, but retain
equanimity of temper." (Calvin, 117)
b. The extent
(I) "In essence, Paul was urging the Philippian believers to be good witnesses. He wanted them to have the
right kind of a life and then he wanted that life to be made evident to others in everyday living." (Good
News, 11/77, 21)
(II) To be known means to be experienced.
(III) ". . . we may understand him as bidding them rather give up their right, than that any one should have
occasion to complain of their sharpness or severity. 'Let all that have to deal with you have experience of
your equity and humanity.'" (Calvin, 117)
c. The reason
(I) "Paul understood the urgency of this matter by saying, 'The Lord is at hand' (v. 5). The testimony of the
Scriptures is that the Lord can come at any time, and that is why the believer should be alert and
capitalizing on spiritual opportunities. No one knows how much time he has left, and even though he plans
for the future, he should live as if each day might be the last. When one remembers that he might soon
stand before the Lord, this sometimes changes the way he lives." (Good News, 11/77, 2l)
(II) "The consideration of our Master's approach, and our final account, should keep us from smiting our
fellow-servants [physical and/or verbally], support us under present sufferings, and moderate our
affections to outward good. He will take vengeance on your enemies, and reward your patience."
(Henry, VI:744)

II. THE TELLING PRAYER--vv. 6, 7
A. The Nature of Prayer--v. 6
1. Not in anxiety
a. The word careful
(I) Means stop being anxious
(II) Matthew 6:25
b. "Perhaps no verse has been more convicting to Christians than this one. Almost every believer is sensitive to
the fact that he or she worries about what might happen in the future." (Good News, 11/77, 21)
c. "Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is
our duty, and consists in a wise forecast and due concern; but there is a care of diffidence and distrust which
is our sin and folly, and which , only perplexes and distracts the mind. 'Be careful for nothing, so as by your
care to distrust God, and unfit yourselves for his service.'" (Henry, VI:744; italics are his.)
2. By prayer and supplication
a. In everything
(I) In every matter
(II) "Again it should be said that the only way a person can have such relaxed attitude in the midst of
circumstances he does not understand is to realize that God is sovereign and His will is being
accomplished. No doubt this is why Paul so closely linked the matter of rejoicing in everything and the
matter of not being distressed over anything with the aspect of praying to God about everything." (Good
News, 11/77, 22)
b. Prayer
(I) Both general and specific prayer is in view.
(II) Prayer is a word that is used only of praying to God.
c. Supplications
(I) The word often occurs with the word prayer.
(II) Emphasizes the sense of need
(III) "The word is used of requests from one person of another as well as people requesting things from
God." (Ibid.)
3. With thanks
a. "The believer is to thank God not only for answers in the past but also for the answers that will come in the
future." (Ibid.)
b. "As many often pray to God amiss, full of complaints or of murmurings, as though they had just ground for
accusing him, while others cannot brook delay, if he does not immediately gratify their desires, Paul on this
account conjoins thanksgiving with prayers. It is as though he had said, that those things which are necessary
for us ought to be desired by us from the Lord in such a way, that we, nevertheless, subject our affections to
his good pleasure, and give thanks while presenting petitions. And, unquestionably, gratitude will have this
effect upon us--that the will of God will be the grand sum of our desires." (Calvin, 119-20)
c. 1 Thessalonians 5:18
d. In essence, if you are thanking God for everything, you will not be murmuring and complaining.
4. By asking
a. Its meaning
(I) This is the specific details of our supplications.
(II) "The term requests he employs here to denote desires or wishes. He would have us make these known
to God by prayer and supplications, as though believers poured forth their hearts before God, when they
commit themselves, and all that they have to him." (Calvin, 119; italics are his.)
b. Its action
(I) It is simply coming to God and asking Him.
(II) Matthew 7:7, 8
(III) "Not that God needs to be told either our wants or desires; for he knows them better than we can tell
him; but he will know them from us, and have us show our regards and concern, express our value of the
mercy and sense of our dependence on him." (Henry, VI:744)
B. The Result of Prayer--v. 7
1. The peace of God
a. It has comparisons.
(I) Peace with God versus peace of God
(A) Romans 5:1--by faith
(B) Our text--by prayer
(II) Peace of God versus God of peace
(A) Our text compared with verse 9
(B) Our text compared with 2 Thessalonians 3:16
(III) "In the midst of turmoil and extreme circumstances, every believer can have God's peace in his life. This
verse reveals that personal peace is not dependent on circumstances; rather, it is dependent on one's
personal relationship with the Lord. When one realizes that God is in control and does not make mistakes,
this gives him a peace that he is not able to obtain in any other way." (Good News, 11/77, 22)
b. It passes all understanding.
(I) "Either, which passes all power of comprehension, compare Eph. iii.20; or, better, which surpasses every (human) reason, in its power to relieve anxiety." (Vincent, III:457-8; italics are his.)
(II) "Nor is the person able to explain his peace to someone else. Paul said this peace 'passeth all
understanding'; that is, it goes beyond what anyone is able to comprehend. A life that evidences the peace
of God is an argument that unbelievers cannot explain away." (Good News, 11/77, 22)
2. The guarding of the heart
a. Its meaning
(I) "This word referred to protecting by guarding. The Philippians would have been familiar with the Roman
soldiers who stood guard at various important places in the Empire. Those within a guarded building need
have no worry concerning what was on the outside as long as the Roman soldiers were there." (Ibid.)
(II) God's peace is an impregnable castle.
b. Its realm
(I) The heart--the dispositions or inclinations
(II) The mind--the understanding
(III) Therefore, the whole soul
c. Its action
(I) "It will keep us from sinning under our troubles, and from sinking under them; keep us calm and sedate,
without discomposure of passion, and with inward satisfaction." (Henry, VI:745)
(II) Cf. Isaiah 26:3
(III) Through Christ Jesus
(A) The phrase is actually IN Christ Jesus.
(B) ". . ., as usual, denotes the sphere or element of the "guarding" thus bestowed--that it shall be a
Christian security." (Alford, III:190)

III. THE THOUGHT LIFE--vv. 8, 9
A. The Meditating--v. 8
1. The catalog
a. Finally, brethren, whatsoever
(I) Means as for the rest, or moreover.
(II) "What follows consists of general exhortations which relate to the whole of life." (Calvin, 121)
(III) But, as the end of the verse indicates, a person is to think or meditate upon them; thus, particularly the
thought life is in view.
(IV) "The purpose of Paul's statements in verse 8 was to help the believers know what they should allow
their minds to dwell on. That his instructions were specifically addressed to believers is evident from his
use of the word 'brethren' (. . .). Unbelievers cannot be expected to heed Paul's injunctions in verse 8
because their minds have been blinded by Satan, 'the god of this world' (. . .). It is not until a person trusts
Christ as Saviour and is empowered by the indwelling Holy Spirit that he is able to have victory in the
thought life." (Good News, 12/77, 38)
(V) Whatsoever--"Thus he introduces six adjectives picturing Christian ideals, old-fashioned and familiar
words not necessarily from any philosophic list of moral excellencies Stoic or otherwise. Without these
no ideals can exist. They are pertinent now when so much filth is flaunted before the world in books,
magazines, and moving-pictures under the name of realism (the slime of the gutter and the cess-pool)."
(Robertson, IV:459)
b. The list itself
(I) Truth
(A) "The word translated 'true' is" a Greek word "which has the sense of that which is factually true in
contrast to that which is false. No distinction should be drawn between spiritual truth and secular
truth--all truth is God's truth. The believer should think on those things which are true, not on those
which are false." (Good News, 12/77, 38)
(B) "A regard to truth in our words and engagements, and to decency and becomingness in our behaviour,
suitable to our circumstances and condition of life." (Henry, VI:745)
(II) Honest
(A) "The word 'honest' is too limited in meaning today to reveal the full sense of what Paul intended by his
use of the word semnos. The Greek word had the meaning of that which is honorable or worthy of
respect." (Good News, 12/77, 38; italics are his.)
(B) Although technically the author just quoted may be correct, the KJV rendering is in reality broader and
more inclusive than honorable or worthy of respect. It is only because the meaning of honest has
largely changed to mean monetary matters, that the other meanings may be necessary. This writer
when he uses the word or hears it thinks of the word honest in its more inclusive sense.
(III) Just
(A) "Paul's word for 'just' was" a Greek word "which also means 'righteous.' It refers to that which
corresponds to the divine standard. That which is right is what the believer is to think about." (Ibid.)
(B) "Justice, which has to do with the mutual intercourse of mankind--that we do not injure anyone, that
we do not defraud any one." (Calvin, 121; italics are his.)
(IV) Pure
(A) Without the impurities or mixture of sin
(B) "Although it is common to think of the 20th century as the most decadent time in history [and we can
now say 21st century], the Roman world of Paul's day was also a sex-saturated society. Many of the
first-century believers were saved out of idol worship which had prostitutes for priestesses, and it was
necessary for Paul and other Scripture writers to emphasize the need for purity. When the mind is
permitted to drift, it often settles on that which is impure, but the believer is to see to it that the mind
remains on that which is pure." (Good News, 12/77, 38-9 )
(C) Young people--"There are clean things, thoughts, words, deeds." (Henry, VI:460)
(V) Lovely
(A) The word means amicable, pleasing, or winsome.
(B) "Believers are to think on that which produces and keeps harmony rather than on that which causes
strife." (Good News, 12/77, 39)
(VI) Good report
(A) literally, sounding well
(B) It "signifies the delicacy which guards the lips, that nothing may be expressed in public worship that
could disturb devotion or give rise to scandal." (Ibid.)
2. The conditions
a. Is it virtuous?
(I) "Used very often in a variety of senses by the ancients for any mental excellence or moral quality or
physical power." (Robertson, IV:460)
(II) "Paul, . . ., does not bid them try to gain applause or commendation by virtuous actions, nor even to
regulate their life according to the judgments of the people, but simply means, that they should devote
themselves to the performance of good works, which merit commendation, that the wicked, and those
who are enemies of the gospel, which they deride Christians and cast reproach upon them, may,
nevertheless, be constrained to commend their deportment." (Calvin, 121)
b. Is it praiseworthy?
(I) Means things worthy of praise.
(II) "The two ideas seem to be coordinated. Lightfoot remarks that Paul seems studiously to avoid this
common heathen term for moral excellence, and his explanation is very suggestive: 'Whatever value may
reside in your old heathen conception of virtue, whatever consideration is due to the praise of men.'"
(Quoted by Vincent, III:459)
(III) "We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of men or
no, it will be of God." (Henry, VI:745)
3. The command
a. Paul's word for 'think' was" a Greek term "which means 'reckon,’ 'calculate' or 'consider.' The believer is to
consider or let his mind dwell on that which meets these qualifications. This is scriptural positive thinking."
(Good News, 12/77, 39)
b. "We are responsible for our thoughts and can hold them to high and holy ideals." (Robertson, IV:460)
c. Herein is the importance.
(I) 2 Corinthians 10:4, 5
(II) Calvin points out that meditation comes first, then the action.
B. The Doing--v. 9
1. The example
a. The person
(I) "Paul dares to point to his life in Philippi as an illustration of this high thinking. The preacher is the
interpreter of the spiritual life and should be an example of it." (Ibid.)
(II) This was not pride.
(III) ". . ., the Philippians had 'heard' and 'seen' things in Paul's life (v. 8). He had been an example to them as
he had suffered imprisonment and had taught them the truth of God." (Good News, 12/77, 40)
b. The areas
(I) Learning and receiving
(A) "By the accumulation of terms he intimates, that he was assiduous in inculcating these things. 'This
was my doctrine-- my instruction--my discourse among you.'" (Calvin, 122)
(B) This phrase focuses on the Philippians.
(C) "The Philippian believers had 'learned' (. . .) as Paul gave them information during his brief stay with
them (Acts 16:12-40). But it was much more than just information to them--they also 'received' it.
Paul's word for 'received' was" one "which was the common word for receiving something. In the
context it implies that they responded to the information by taking it to themselves." (Good News,
12/77, 40)
(II) Heard and saw
(A) This phrase centers on Paul.
(B) "Now, the main thing in a public speaker should be, that he may speak, not with his mouth merely, but
by his life, and procure authority for his doctrine by rectitude of life. Paul, accordingly, procures
authority for his exhortation on this ground, that he had by his life no less than by his mouth, been a
leader and master of virtues." (Calvin, 122)
2. The exhortation
a. Do
(I) "The word Paul used for 'do' was" one "which means to do in the sense of 'to practice.' In addition to the
word's inherent meaning of constantly doing, Paul put it in the Greek present tense to emphasize
continuous action. Thus, Paul made a double emphasis on the Philippians' need to constantly demonstrate
in their actions all they had learned." (Good News, 12/77, 40)
(II) Cf. James 1:22
(III) "Maturity in the Christian life is not measured by what a man knows but by what he does." (Ibid.)
b. This writer exhort you to do in your work and at home.
(I) You have your pastor as an example.
(II) If your church has certain rules, as long as those are biblical, observe them.
(III) A pastor or elder, or Sunday School teacher wants to see not only what you know, but what you will do.
3. The effect
a. The God of peace
(I) In verse 7 he spoke of the peace of God.
(II) "He now more particularly confirms what he had said, by proving that God himself, the Author of peace,
will be with them. For the presence of God brings us every kind of blessing." (Calvin, 122)
b. "It is impossible to have one without the other. The blessing of God is on the believer who hungrily seeks to
learn more about God and then translates that knowledge into daily living." (Good News, 12/77, 40)

IV. THE THANKFUL GIVING--vv. 10-12
A. Their Care--v. 10
1. Paul rejoices in their care.
a. His rejoicing
(I) This word used nine times in this epistle; a related word five times.
(II) Remember, Paul was writing from prison which was probably damp and very uncomfortable.
b. Rejoiced greatly--"Paul not only 'rejoiced,' he rejoiced 'greatly' because of the assistance the Philippians had
sent. It would been sufficient for the Philippians to know Paul rejoiced because of their gift; surely they were
impressed to know he greatly rejoiced because of their gift." (op. cit., 1/78, 21; italics are his.)
c. Rejoiced in the Lord
(I) "Paul constantly emphasized positional truth--what believers are 'in Christ' or 'in the Lord.' Here he
acknowledges that this financial gift from the Philippians was another blessing of God, so he rejoiced in
the Lord." (Ibid.)
(II) All true joy and rejoicing is in the Lord.
2. They gave for his need.
a. Their care for him
(I) "Lit., ye caused your thinking on my behalf to bloom anew." (Vincent, 459; italics are his.)
(II) They had sent by Epaphroditus what he needed.
b. His flourishing again
(I) "The metaphor is borrowed from trees, the strength of which is drawn inward, and lies concealed during
winter, and begins to flourish in spring." (Calvin, 123)
(II) "Paul viewed the concern of the Philippians as always existing but now breaking into blossom like a
flower as they had opportunity to express their love for him." (Good News, 1/78, 21)
3. They lacked opportunity.
a. The fact
(I) "He says, . . ., that they had formerly, too, been concerned respecting him, but that the circumstances of
the times had not admitted of his being sooner relieved by their benignity. Thus he throws the blame upon
the want of opportunity." (Calvin, 123)
(II) "He excuses their neglect of late. It seems, for some time they had not sent to enquire after him, or sent
him any present." (Henry, VI:746)
b. The reason
(I) "The probable reason the Philippians were not able to express their love in visible ways more often was
that they were living under poverty conditions themselves." (Good News, 1/78, 21)
(II) "How could they lack opportunity, if they had been resolved upon it? They might have sent a messenger on purpose. But the apostle is willing to suppose, in favour of them that they would have done it if a fair
opportunity had offered. How contrary is this to the behaviour of many to their friends, by whose
neglects which really are excusable are resented very heinously, when Paul excused that which he had
reason enough to resent." (Henry, VI:746)
B. Paul's Contentment--vv. 11-12
1. Did not speak of want--v. 11a
a. Was Paul interested in material gain?
(I) Certainly not.
(II) He might have been accused of that.
(III) He corrected that idea in part in verse 10.
(IV) Here his attitude toward material things is made clear.
(A) "Here we have a second correction, by which he guards against its being suspected that his spirit was
pusillanimous and broken down by adversities. For it was of importance that his constancy and
moderation should be known by the Philippians, to whom he was a pattern of life. Accordingly he
declares, that he had been gratified by their liberality in such a way that he could at the same time
endure want with patience." (Calvin, 123-4; Italics are his.)
(B) "Paul was obviously in need as he was in prison in Rome, but he wanted to make sure the Philippians
understood that the true cause of his rejoicing was not his desire for more money." (Good News,
1/78, 2l)
b. The word want
(I) Means to be behind or too late.
(II) "Want refers here to disposition, for that man can never be poor in mind, who is satisfied with the lot
which has been assigned to him by God." (Calvin, 124; italics are his.)
2. Learned to be content--v. 11b
a. The action
(I) "We have here an account of Paul's learning, not that which he got at the feet of Gamaliel, but that which
he got at the feet of Christ." (Henry, VI:746)
(II) Paul was likely from a wealthy Jewish family.
(III) "But Paul had given up such standing and affluence when he had chosen to follow Jesus Christ (3:8), and
he had learned by experience to be content with little even as he had been content with much." (Good
News, 1/78, 21-2)
b. The object
(I) Whatever state
(A) Whatever circumstances
(B) Whatever my condition
(C) Oh, what a hard lesson to learn!
(II) Contentment
(A) The word itself
(1) "The word translated 'content' is" one "which, though having a meaning of 'self-sufficient,' also had
the meaning of 'content.' The context makes it clear that Paul did not consider his ability to adjust
to adverse circumstances to be of his own strength." (Ibid.)
(2) "Paul is contented with his lot and he learned that lesson long ago. Socrates said as to who is
wealthiest: 'He that is content with least, for" contentment "is nature's wealth.'" (Robertson, IV:461)
(3) 1 Timothy 6:6
(B) The reason for it--"Because saints know that they thus please God. Hence they do not measure
sufficiency by abundance, but by the will of God, which they judge of by what takes place, for they
are persuaded that their affairs are regulated by his providence and good pleasure." (Calvin, 124)
3. Could be abased or abounded--v. 12
a. The abasement
(I) The terms
(A) The word abase can be rendered humble.
(B) The word instructed means I have learned the secret.
(II) This is following the example of Christ--cf. 2:8.
(III) "To accommodate ourselves to an afflicted condition--to know how to be abase, how to be hungry, how
to suffer want, so as not to be overcome by the temptations of it, either to lose our comfort in God or
distrust his providence, or to take any indirect course for our own supply." (Henry, VI:746)
(IV) Three terms used
(A) Abased or humbled
(B) hungry
(C) Suffer need
b. The abounding
(I) The terms
(A) Abounding means overflow.
(B) To be full
(1) To fatten like an animal.
(2) To eat high off the hog.
(C) Repeats the abounding--to have more than enough.
(II) "To a prosperous condition--to know how to abound, how to be full, so as not to be proud, or secure, or
luxurious. And this is as hard a lesson as the other; for the temptations of fulness and prosperity are not less
than those of affliction and want." (Ibid.)
(III) "If a man knows to make use of present abundance in a sober and temperate manner, with thanksgiving,
prepared to part with everything whenever it may be the good pleasure of the Lord, giving also a share to his
brother, according to the pleasure of his ability, and is also not puffed up, that man has learned to excel and
to abound." (Calvin, 124; italics are his.)

Paul has rejoiced in certain exhortations. He showed the necessity of a together service--vv. 2-5. He set forth the importance of telling prayer--vv .6, 7. He discussed the thought life--vv. 8, 9. Finally, he considered the thankful giving-- vv.10-12.
You and I need to ask ourselves: are we joined together in service for the Lord, or are we fighting one another? Are we lifting our hands in prayer to God for the work of God? Are we thinking on wholesome things, or are we dwelling on garbage? Are we faithfully giving to God's work?

None of these things are possible to you unless you have trusted Jesus Christ as Saviour. See How to be Saved. Will you do so, right now?

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