Philippians 4:18

But 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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(18) I have all, and abound.—The original is stronger, I have all to the full (as in Matthew 6:2; Matthew 6:5; Matthew 6:16), and more than to the full. “I have all, and more than all, I need.” Yet not content with this, he adds, “I am full,” thoroughly complete in all things. The exuberance of courtesy and gratitude is strongly marked.

An odour of a sweet smell.—See Ephesians 5:2, and Note there. Here St. Paul adds at once an explanation of the meaning of this metaphorical phrase, in the words, “a sacrifice acceptable, well-pleasing to God.” Comp. Romans 12:2, “a sacrifice holy, acceptable to God.” The word “sacrifice” used in both cases is the one which properly signifies a “bloody sacrifice,” and in relation to such sacrifices the idea of propitiation naturally occurs to our minds; since we know that “without shedding of blood is no remission.” But it is clear that here it belongs to the class of Eucharistic or free-will offerings; for it is simply an offering made freely, in grateful love to God and man; and exactly in this sense we find, in Hebrews 13:16 (in close connection with “we have an altar”), “To do good, and to communicate forget not; for with such sacrifices God is well pleased.” In the Epistle to the Romans it is, on the other hand, used for that which the burnt offering typified—the absolute self-dedication of the sacrificer, body and soul, to God. (See Note on Romans 12:2.) To 1Peter 2:5, where all Christians are called “a holy priesthood to offer up spiritual sacrifices acceptable to God in Jesus Christ,” both senses may be fairly applied. It may be noted that most superstitions in the Church as to the spiritual value of either of these forms of sacrifice, have come from confusion between them and the true or propitiatory sacrifice.

Matthew Henry's Concise Commentary

4:10-19 It is a good work to succour and help a good minister in trouble. The nature of true Christian sympathy, is not only to feel concern for our friends in their troubles, but to do what we can to help them. The apostle was often in bonds, imprisonments, and necessities; but in all, he learned to be content, to bring his mind to his condition, and make the best of it. Pride, unbelief, vain hankering after something we have not got, and fickle disrelish of present things, make men discontented even under favourable circumstances. Let us pray for patient submission and hope when we are abased; for humility and a heavenly mind when exalted. It is a special grace to have an equal temper of mind always. And in a low state not to lose our comfort in God, nor distrust his providence, nor take any wrong course for our own supply. In a prosperous condition not to be proud, or secure, or worldly. This is a harder lesson than the other; for the temptations of fulness and prosperity are more than those of affliction and want. The apostle had no design to urge them to give more, but to encourage such kindness as will meet a glorious reward hereafter. Through Christ we have grace to do what is good, and through him we must expect the reward; and as we have all things by him, let us do all things for him, and to his glory.

Barnes' Notes on the Bible

But I have all - Margin, "or, have received." The phrase here is equivalent to, "I have received everything. I have all I want, and desire no more." He was entirely satisfied. What they had sent to him is, of course, now unknown. It is sufficient to know, that it was of such a nature as to make his situation comfortable.

I am full - I have enough, This is a strong expression, denoting that nothing was lacking.

Having received of Epaphroditus - see the notes at Philippians 2:25.

An odour of a sweet smell - This does not mean that it was such an odor to Paul, but to God. He regarded it as an offering which they had made to God himself; and he was persuaded that he would regard it as acceptable to him. They had doubtless made the offering, not merely from personal friendship for Paul, but because he was a minister of Christ, and from love for his cause; and Paul felt assured that this offering would be acceptable to him; compare Matthew 10:41-42. The word "odor" refers properly to the pleasant fragrance produced in the temple by the burning of incense; notes on Luke 1:9. On the meaning of the word rendered "a sweet smell," - εὐωδία euōdia - see the notes at 2 Corinthians 2:15. The whole language here is taken from an act of worship; and the apostle regarded what he had received from the Philippians as in fact a thank-offering to God, and a presented with the spirit of true devotion to him. It was not, indeed, a formal act of worship; but it was acceptable to God as an expression of their regard for his cause.

A sacrifice acceptable - Acceptable to God; compare Hebrews 13:16; notes, Romans 12:1.

Well-pleasing to God - Because it evinced a regard for true religion. Hence, learn:

(1) that kindness done to the ministers of the gospel is regarded as an acceptable offering to God.

(2) that kindness to the servants of God in distress and want, is as well-pleasing to God as direct acts of worship.

(3) that such acts of benevolence are evidences of attachment to the cause of religion, and are proofs of genuine piety; notes, Matthew 10:42.

Jamieson-Fausset-Brown Bible Commentary

18. But—Though "the gift" is not what I chiefly "seek after" (Php 4:17), yet I am grateful for the gift, and hereby acknowledge it as ample for all my needs. Translate, "I have all" that I want, "and more than enough." Literally, as English Version, "I abound" over and above my needs.

I am full—Greek, "I am filled full."

the odour of a sweet smell—(See on [2391]Eph 5:2). The figure is drawn from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (Mt 25:40), before whom it "came up for a memorial" (Ac 10:4), sweet-smelling in God's presence (Ge 8:21; Re 8:3, 4).

sacrifice acceptable—(Heb 13:16).

Matthew Poole's Commentary

He further testifies his thankfulness from the effect their gratuity had upon him, by three words here which declare the same thing, viz. that he was abundantly satisfied, having all that he could wish, even enough and more; so that he did not expect any thing more than what he had already received by their faithful messenger Epaphroditus; which he further commends from its great acceptableness to God, in allusion to the sweet odours in the sacrifices that God himself took pleasure in, Leviticus 2:1,2 3:16 Hebrews 13:16; so that that present God himself would accept through Christ, as if it had been offered to himself, 1 Peter 2:5. It is true, the Socinians, to lessen the meritoriousness of Christ’s sacrifice of himself, which the apostle mentions, Ephesians 5:2, with respect to Genesis 8:21, would by this text corrupt that: but the truth is, it hath nothing like with that, for the benevolence and gratuity of the Philippians is said by Paul to be an odour of a sweet smell, a sacrifice acceptable, & c.; but it is not said that the Philippians themselves did give themselves and dour of a sweet smell, as it is said Christ gave himself for us an offering and a sacrifice to God for a sweet-smelling savour; which being once offered for all, was sufficient to take away sin, Hebrews 10:10,12. And therefore their reasoning is fallacious from that parity they suggest. It is true, believers and their good works are as sweet odours, Romans 12:1, acceptable, but in Christ, 1 Peter 2:5, because they please God only for him, for his sake and merit. But Christ, because he doth appease God himself, who smells a savour of rest in his sacrifice, which all others under the law did but shadow, receiving their efficacy from his: Christ did it by himself, believers and their services are only acceptable in him.

Gill's Exposition of the Entire Bible

But I have all things, and abound,.... Or "I have received all things", as the Syriac version renders it; all that they had sent by Epaphroditus; and for which he now gives a receipt; and by virtue of which he now abounded; and which abundance of his was not so much owing to the largeness of their presents, as to the peace of his mind; looking upon this gift of theirs, though it might be but small in itself, a fulness to him; for he adds,

I am full; as much as he desired, he wanted no more, he had enough:

having received of Epaphroditus the things which were sent from you: and which he acknowledged, that the character of this good man might stand clear, who had been intrusted with this affair:

an odour of a sweet smell, a sacrifice acceptable, well pleasing to God, this is said in allusion to the sacrifices under the former dispensation, in which God smelled a sweet savour, Genesis 8:21, in reference to which, as the sacrifice of Christ is said to be of a sweet smelling savour, Ephesians 5:2, and as the spiritual sacrifices of the saints, as praises and prayers, are called odours, Revelation 5:8, and are said to be acceptable unto God, 1 Peter 2:5; so acts of beneficence are called sacrifices, with which he is well pleased, Hebrews 13:16.

Geneva Study Bible

But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an {o} odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.

(o) He alludes to the sweet smelling savours that were offered under the old Law.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Php 4:18. Δέ] The train of thought is: “not the gift do I seek, but the fruit (Php 4:17); and as regards what has been received from you in the present instance, I have everything already, and need nothing further.” That this refers to the desire of the church to know what he possibly still needed (Hofmann), is a very unnecessary assumption.

ἀπέχω δὲ πάντα] not: habeo autem omnia (Vulgate); not a mere acknowledgment of receipt (Erasmus, Beza, Grotius, Cornelius a Lapide, Heinrichs, and others); nor yet equivalent to περισσεύω (Rheinwald); but, in keeping with the sense of the compound: I have everything away, so that I have nothing left to desire at your hands. Comp. Philemon 1:15; Matthew 6:2; Matthew 6:5; Matthew 6:16; Luke 6:24; Callim. ep. 22; Arrian. Epict. iii. 2. 13, iii. 24. 17; Jacobs, ad Anthol. VII. pp. 276, 298. Πάντα, therefore, according to the context (ἐπιζητῶ τ. δόμα, Php 4:17), is: everything which I could desire, although there is no necessity for introducing specially, with Chrysostom and Oecumenius, τὰ ἐλλειφθέντα ἐν τῷ παρελθόντι χρόνῳ. The emphasis, moreover, is laid, not on πάντα, but on ἀπέχω, in contrast to ἐπιζητεῖν.

καὶ περισσεύω] and my wants are thus so fully satisfied, that I have over.

πεπλήρωμαι] forms a climax to περισσ.: I am full, I have abundance. The gift must have been ample; but gratitude sets this forth in all the stronger a light. To πεπλήρ. is attached δεξάμενος κ.τ.λ.

ὀσμὴν εὐωδίας κ.τ.λ.] This apposition to τὰ παρʼ ὑμῶν, expressing a judgment as to the latter (see on Romans 12:1), sets forth, to the honour of the givers, the relation in which the gifts received stand towards God, by whom they are esteemed as a sacrifice well-pleasing to Him. As to ὀσμὴ εὐωδίας, smell of a sweet savour, רֵיחַ נְיח̇חַ (genitive of quality), which is used of free-will offerings, see on Ephesians 5:2. It describes the thing according to its effect on God, namely, that it is acceptable to Him; θυσίαν κ.τ.λ., however, describes it according to what it is.

δεκτὴν, εὐάρεστ.] acceptable, well-pleasing, a vividly asyndetic climax (on the former, comp. Sir 32:7); τῷ Θεῷ, however, applies to the whole apposition ὀσμὴν … εὐαρ. The asyndetic juxtaposition of several epithets is frequent also in classical authors, from Homer onward (Ameis z. Od. iv., Anh.). As to the view, originating in the O. T., which regards works well-pleasing to God as ethical sacrifices, see the expositors on Romans 12:1; 1 Peter 2:5; Hebrews 13:16. Comp. Philo, de vit. Mos. II. p. 151: ἡ γὰρ ἀληθὴς ἱερουργία τίς ἂν εἴη πλὴν ψυχῆς θεοφιλοῦς εὐσέβεια; passages from the Rabbins in Schoettg. Hor. p. 1006.

Expositor's Greek Testament

Php 4:18. ἀπέχω. The use of this word adds much force to the thought, when we bear in mind that it was the regular expression in the Papyri to denote the receipt of what was due, e.g., Faijûm Pap., Sept. 6, A.D. 57: ἀπέχω παρʼ ὑμῶν τὸν φόρον τοῦ ἐλα[ι]ουργίου ὧν ἔχετε [μο]υ ἐν μισθώσει. (Dsm[66]., NBS[67]., p. 56.) Chr[68]. evidently knew this sense, for he says, “ἔδειξεν ὅτι ὀφειλή ἐστιν τὸ πρᾶγμα· τοῦτο γάρ ἐστιν, ἀπέχω”. Thus the prevailing tone of the whole context is maintained. The word is almost = “I give you a receipt for what you owed me”. The genial strain of humour is in no discord with his more serious thoughts.—περισσεύω. Cf. Sayings of Jew. Fathers, p. 64: “Who is rich? He that is contented with his lot.”—πεπλήρ. Classical Greek would hardly use the word in this personal sense. The closing words of the verse have underlying them the idea of sacrifice. A gift to an Apostle or spiritual teacher seems to have been regarded in the Early Church, like the gifts brought in the Eucharist, as an offering to God. The recipient is looked upon as the representative of God (see Sohm, Kirchenrecht, pp. 74 ff., 81 n.).—ὀσμ. εὐωδ. “A scent of sweet savour.”—θυσίαν δεκτ. “A technical term according to Sir 32:9” (Hpt[69].).—εὐάρεστον. Cf. Romans 12:1 ff., which bears closely upon the whole passage.

[66] Deissmann (BS. = Bibelstudien, NBS. = Neue Bibelstudien).

[67] Neue Bibelstudien

[68] Chrysostom.

[69] Haupt.

Cambridge Bible for Schools and Colleges

18. But] He carries on the correction, begun in Php 4:17, of a possible misunderstanding of his warm words. He must not be thought to “spell” for future gifts, least of all now, so amply supplied as he is.

I have all] The Greek verb is one used in connexions of payment, to express a full receipt. We might almost paraphrase, “you have paid me in full in all respects.”

and abound] It is enough, and more than enough; I “run over” with your bounty. See Php 4:12, above.

Epaphroditus] See on Php 2:25; Php 2:30. We learn definitely here that he was the bringer of the collection.

the things] He seems to avoid the word “money.” It was more than money; the coin was the symbol of priceless love.

an odour of a sweet smell] See Ephesians 5:2, for the same Greek phrase. It is common in LXX. as the translation of the Heb. rêach níchóach, a savour of rest; the fume of the altar, smelt by the Deity, (in the picture language of typical sacrifices), and recognized as a token of welcome allegiance or propitiation. See note in this Series on Ephesians 5:2.—Here the fragrance is that of either the “burnt-offering” of self-dedication (see Leviticus 1:9), or the “meal offering,” or “peace offering,” of thanksgiving (see Leviticus 2:2; Leviticus 3:5), or of both combined, as they are combined in our Liturgy of the Holy Communion.

a sacrifice acceptable &c.] Cp. last note, and Hebrews 13:16. See also Ephesians 6:8, and note in this Series.

I. PHILIPPI AND THE EPISTLE. (Ch. Php 4:18)

From an essay by Prof. J. Agar Beet, in The Expositor (January, 1889), I extract the closing sentences:—

“With this reply [the Epistle], a gift infinitely more precious than that he brought from Philippi, Epaphroditus starts on his homeward journey. The joy caused by his return, and the effect of this wonderful letter when first read in the Church at Philippi, are hidden from us. And we may almost say that with this letter the Church itself passes from our view. To-day, in silent meadows quiet cattle browse among the ruins which mark the site of what was once the flourishing Roman colony of Philippi, the home of the most attractive Church of the apostolic age. But the name and fame and spiritual influence of that Church will never pass. To myriads of men and women in every age and nation, the letter written in a dungeon at Rome and carried along the Egnatian Way by an obscure Christian messenger, has been a light Divine, and a cheerful guide along the most rugged paths in life. As I watch, and myself rejoice in, the brightness of that far-shining light, and glance at those silent ruins, I see fulfilled an ancient prophecy: The grass withereth, the flower fadeth: but the word of our God shall stand for ever.”

Bengel's Gnomen

Php 4:18. Ἀπέχω) The apostle’s receipt.[58]—περισσεύω, I abound) Behold the contented and grateful mind!—τὰ παρʼ ὑμῶν, the things (which came) from you) They had sent money or clothes and what might be serviceable.—ὀσμὴν εὐωδίας, the odour of a sweet smell) He describes their conduct by a beautiful figure.—θυσίαν, a sacrifice) Hebrews 13:16.

[58] ‘Apocha’ may either be his acknowledgment of having received in full the debt of kindness due to him from them, or else Beng. uses ἀποχὴ as Epictetus for forbearance, moderation in desires. In the ‘apocha’ there is a direct allusion to the ἀπέχω of the text.—ED.

Pulpit Commentary

Verse 18. - But I have all, and abound: am full. I have to the full all that I need, and more. (For the word ἀπέχω, comp. Matthew 6:2, 5, 16, and Luke 6:24.) Having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. He uses another metaphor: in ver. 17 the gift was fruit, now it is a sacrifice: given to the servant of God, it is in truth offered to God himself. "How high does he lift their gift!" says Chrysostom; "it is not I, he says, who have received it, but God through me." The words, ὀσμὴ εὐωδίας, an odour of sweet smell, occur often in the Old Testament in connection with sacrifice (see Genesis 8:21; Exodus 29:18; also for the metaphor, Ephesians 5:2). in Hebrews 13:16 almsgiving is also described as a sacrifice with which God is well pleased. The first and chiefest offering we can make is ourselves: "We offer and present unto thee, O Lord, ourselves, our souls and bodies" (comp. Romans 12:1); in that chief offering is involved the lesser gift of alms. Philippians 4:18

Vincent's Word Studies

I have (ἀπέχω)

I have received in full. See on Matthew 6:2; see on Luke 6:24.

Odor of a sweet smell

See on 2 Corinthians 2:15, 2 Corinthians 2:16. Frequent in Septuagint, of the odor of sacrifices.