Introductory remarks:
We have come to the final chapter of Paul's letter to the Philippians. In the first part of the letter Paul taught them God's plan for them to live the Christian life according to grace doctrine. Next he taught them the eternal rewards for spiritual maturity. Now he will teach them the power God gave them to reach spiritual maturity. "Paul urges them to stand firm in the Lord, and to live in harmony and help each other. He tells them to rejoice, not to worry, and to know God's peace, to fill their thoughts with every good thing, and practice what they learned from him. He tells them that although he is satisfied and can deal with whatever situation in which he finds himself through God, he is glad that they have the chance to support him materially, for their benefit. God is pleased and will take care of their need. Paul closes by praising God and sending greetings" (A Survey of Philippians - By Brenda). This chapter may be outlined as follows: Pressing toward the mark continued vs. 1: Exhortations vv. 2-9: Acknowledgement of the Philippians' gift vv. 10-20: Final greetings vv. 21-23.
Pressing Toward the Mark Continued
Verse 1, "Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved."
LGT "So that, my brethren beloved and longed for, my joy and crown, thus stand fast in [the] Lord, beloved."
So that: this first verse is tied to the last chapter; Paul now turns his complete attention on the Christians that were serious about grace doctrine; in the last verse he wept over those who were operating under false motives. My brethren: remember Paul always calls them brethren when he is speaking to them as equals, and also when he commends them. Beloved and longed for: in 1:8 Paul also says he longed to see them. My joy and my crown: Paul tells them that they are proof that he did not run in vain, and that they are his crowning glory in eternity. Thus stand fast: continue obeying Bible Doctrine in order that you are not moved by every wind of false doctrine. In the Lord, beloved: Jesus Christ, and Him crucified, is the solid foundation which will make them immoveable.
Exhortations
Verse 2, "I beseech Euodias, and beseech Syntyche, that they be of the same mind."
LGT "I exhort Euodia, and I exhort Syntyche, to be of the same mind in [the] Lord."
It is clear that these were women who disagreed by the next verse, but all we know about them is that they labored with Paul, so it is useless, as some conjecture, that they were deaconesses, or that they were ministers to women. We do know that they were professed believers, and they were at odds with each other for some reason or another. Paul does not say where the fault lay, for he exhorts each one, and makes it their personal responsibility to make up, for he says, "be of the same mind in the Lord." To be of the same mind in the Lord makes it impossible to stay angry.
Verse 3, "And I entreat thee also, true yokefellow, help those women which labored with me in the gospel, with Clement also, and with other my fellow-laborers, whose names are in the book of life."
LGT "Yea I ask you also, true yolk-fellow, assist these [women], who in the Glad tidings strove together with me; and also Clement, and the rest of my fellow-workers, whose names [are] in [the] Book of Life."
Yea I ask you also, true yolk-fellow: Paul appeals to a third party, a yolk-fellow, that is, a trusted fellow-laborer in the gospel, to intervene in bringing these two women together to serve in unity, that is, of the same mind. Next he states what this third person should do. Assist these women: Paul asks him to use his influence to bring these two women together so they might be effective in their particular service. Who in the Glad Tidings strove together with me: these women were particularly helpful to Paul, and he respected them very much, and so he wanted them to be reconciled to one another for the sake of the gospel, and for the sake of the unity in the assembly at Philippi. And also Clement, and the rest of my fellow-workers: nothing more is known of Clement than that he labored with Paul in the bringing the gospel of grace to this assembly of believers, and his help in building them up in the Lord. And the rest of my fellow-workers: all those that assisted Paul in organizing this assembly, and giving it order. Whose names are in the Book of Life: these fellow-workers are addressed simply "as the rest", but with this special wonderful description that their names are in the Book of Life, a term which means that they can never be erased.
Verse 4, "Rejoice in the Lord always: and again I say, rejoice."
LGT "Rejoice in [the] Lord always: again I will say, rejoice."
Paul, if any one else, could have reason to despond; but, he says that whatever state he is in, he will rejoice. The world has no idea what it means to rejoice; because they have put everything they have or are, into possessions and positions, and all the things they desire are passing away. No one is able to properly rejoice in this context unless they are indwelt by and with the Holy Spirit, for it is the Spirit who motivates you to rejoice. I agree with Eadie, "Despondency is weakness, but joy is strength." This rejoicing is not simply training yourself to put on a happy face; it is trusting the Lord "that all things work together for our own spiritual good, and that what He has begun in us, He will complete it until we see Him face to face." (A very loose translation of Paul)
Verse 5, "Let your moderation be known unto all men. The Lord is at hand."
LGT "Let your gentleness be known to all men. The Lord [is] near."
Let your gentleness be known to all men: Paul is telling the Philippians that they need to display a sweet gentle spirit not just before one another, but also to all men. The Christian does not need to be tolerant of sin, but he needs to live in such a way that he doesn't need to allow the world's political acceptance of sin make him a reactionary. To be gentle in spirit means not to overindulge in any thing. Since we have the indwelling presence of the Holy Spirit, we should allow Him to control us in all things, and this means that others will see that we are gentle and reasonable. The Lord is near: It seems to me that Paul is making a reference here in the use of "near" as to time and not space. We have an abiding relationship with the Lord Jesus Christ, and we are indwelt with the Holy Spirit, so it does not make much sense to me to say that the Lord is near when you need Him, for He is ever with us; what does make sense by the context is that the Philippians were looking for Christ to return at any time, they were to live in that great expectancy, and it goes very well with the next verse, that is, that His soon coming is a great motivator to live gentle before all. They were not to live indulging themselves in this world's goods, but to restrain themselves by indulging themselves in the Word.
Verse 6, "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God."
LGT "In nothing be anxious, but in everything by prayer and by supplication with thanksgiving, let your requests be made known unto God:"
In nothing be anxious: this does not mean that we are not to be concerned over taking care of our loved ones, and providing for them; it is a present imperative of prohibition meaning "stop being anxious", that is, worrying about these things (Robertson). The word nothing is all exclusive in the fact that it leaves out everything; and the word everything is all inclusive in the fact that it includes everything; Paul says be anxious about nothing and pray about everything. We should trust God that He does care for us, and bring ourselves to complete trust and under the control of the Holy Spirit, and not let our natural anxiety rule us. But in everything: this means everything, not simply what you think you have no control of, because He wants to control your entire life, not just what you want to give Him. By prayer and by supplication with thanksgiving: the means of giving Him control; prayer is thanksgiving, and supplication is making requests. There are no little matters with God; everything concerning us is a big thing with God. Thanksgiving is actually thanking God for answering our prayers then and there, not waiting until we get the answer; prayer depends on faith, and faith on the Word of God, "So then faith cometh by hearing, and hearing by the Word of God" (Rom. 10:17). Let your request be made known unto God: our prayers are to be directed to God, and they must always be accompanied with true thanksgiving. The fact that we have free access to the throne of grace should be reason enough that we should be thankful, and the fact that God has graced us out should make us always thank Him no matter what we are going through. No request is too small nor too large for God to be concerned; what we need to realize is that all our prayers are answered, just not as we design them to be answered; they are answered from the divine viewpoint of our welfare, that we grow in grace and the knowledge of the truth.
Verse 7, "And the peace of God, which passeth all understanding, shall keep your hearts and minds through Jesus Christ."
LGT "And the peace of God, which surpasses every [human] reason, shall guard your hearts and your thoughts in Christ Jesus."
And the peace of God: this is the remedy for being anxious over everything, that is, when we commit all our ways unto God, and seek Him all day long, for everything we do or say, we will then and always experience the peace He gives; this my friend, is grace! Which surpasses every human reason: human reason verses divine reason; this is when we align our thoughts, through the study of Bible Doctrine, with God's Divine viewpoint. As we pray with thanksgiving, and accept God's answers as the best thing for us, we will be looking at things through divine perspective, and that God's way is the best way, instead of looking at everything from the "rose colored glasses" of human viewpoint. Shall guard your hearts and your thoughts: "This guardianship is over the source and issues of thought and will" (Vincent). The only way God can keep our hearts and thoughts from anxiety is when we will commit our ways to Him and then relax our mental attitudes about life and its distractions. In Christ Jesus: that is, in fellowship with Christ. "Christ is the Agency or intervention" (Barnes).
Eadie notes on this phrase:
"But it is rather union with Christ which secures this peace, and not this peace which cements the union. The more one realizes this union, the more does he possess of such a peace. And as every gift of God is in Christ conferred, and every act of God is done in Him, so in Him too does the peace of God exert its guarding influence. As the result of prayer, of the unbosoming of themselves to God about everything, they should enjoy profound tranquility. Committing their way unto God, they would feel that 'He would perfect that which concerned them,' and should have within them an unruffled calm - bliss beyond all conception."
Verse 8, "Finally, 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."
LGT "For the rest, brethren, whatsoever [things] are true, whatsoever honorable, whatsoever just, whatsoever pure, whatsoever lovely, whatsoever of good report; if any virtue and if any praise, consider these things."
For the rest, brethren: Paul is bringing this section of the letter to its conclusion. He now lists true Christian virtues; of course not all, but whatever they can glean out of the Word of God they were to concentrate on them in order that they become part of their way of life. Whatsoever things are true: this is truth as it related to God and man; truth is defined in Scripture, and has always been man's goal. If it is not true, it is not of God. Whatsoever things are honorable: whatever is deserving of reverence; of course that would be the Godhead alone. Whatsoever just: whatever is in line with God's divine righteousness; now man does not possess any one of these Christian virtues, for they are imputed on them by the Lord Jesus Christ. Whatsoever pure: nothing that leaves a blot on the character or stain on the conscience. Clean thoughts lead to clean deeds. Whatsoever lovely: things pleasing and endearing. Whatsoever of good report: whatever is done that could bring a well done from the Savior, would certainly bring a well done from man. If any virtue and if any praise: "the praise is the commendation corresponding to the moral value of the virtue" (Vincent). Consider these things: Paul did not mention these things as in passing, but he wanted them to consider them very seriously. "They were to ponder on these things, not as matters of mere speculation, but of the highest ethical moment, and of immediate practical utility" (Eadie).
Verse 9, "Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you."
LGT "What also ye learned and received and heard and saw in me, these things practice: and the God of peace will be with you."
What also ye learned and received and heard: Paul says, this was my doctrine, my instruction, and my conversation with you of the grace of God. And saw in me: a teacher should be able to back up his message by his life; he should never say to any thinking adult, "Do as I say, not as I do." The Holy Spirit inspired Paul, so he could say imitate me. These things practice: as the unbeliever practices sin as a way of life, the believer needs to practice grace doctrine as a way of life, as Paul has outlined here. And the God of peace will be with you: this is fellowship with the Father. As we practice grace doctrine as a way of life; if we confess our known sin, by naming them to the Father; if we are willing to allow the Holy Spirit to control us, we will be aware that the God of peace is with us always; Christ promised us the Holy Spirit, and that He will never leave us nor forsake us, but we can quench His working in us, and we can grieve Him by sinning.
Acknowledgment of the Philippians' Gift
Verse 10, "But 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."
LGT "But I Rejoiced in [the] Lord greatly, because now at length ye revived [your] thinking of me; although also ye were thinking, but ye lacked opportunity."
But I rejoiced in the Lord greatly: Paul is saying that he rejoiced then, when Epaphroditus brought him his necessities from the Philippian assembly, and is still rejoicing at their tenderness. Because now at length ye revived your thinking of me: lit. "You caused your thinking of me to bloom afresh" (Robertson). "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). The fact that the Philippians had not cared for him further, was due to inopportunity to reach him, but now they are revived again to support him. Although also ye were thinking: Paul adds this in order that they would not feel that he thought they purposely neglected him. But ye lacked opportunity: there is no way of knowing what kept them from further helping Paul, but whatever it was, Paul understood that they were held back.
Verse 11, "Not that I speak in respect of want: for I have learned, in whatever state I am, therewith to be content."
LGT "Not that I speak in respect of want, for I have learned in what [circumstance] I am, to be self-sufficient."
Not that I speak in respect of want: I don't want you all to think I'm begging you, or that I lost my cheerfulness and gentleness (vs. 5). For I have learned in what circumstances I am: Paul was cheerful in jail as he was when free and able to enjoy the beauties of nature of his surroundings. I believe this is the curse that hounds the most of us, that is, that we rely on our circumstances for our contentment. It is something we must all learn, contentment in our wonderful eternal position on Christ Jesus our Lord. To be self-sufficient: Paul means that he could depend on his abiding relationship with the Lord, and that he could do all things through Christ his strength. Paul learned to depend completely on the lord through his many and often painful circumstances.
Eadie notes:
"The contentment which the apostle universally and uniformly possessed, sprang not from indifference, apathy [laziness], or desperation. It was not sullen submission to his fate, not the death of hope within him. He felt what want was, and keenly felt it, and therefore he gladly accepted of relief, and rejoiced in all such manifestations of Christian sympathy. Nor was he self-sufficient in the ordinary or the common sense of the term. It was no egotistic delusion that upheld him, nor did he ever invoke the storm to show that he could brave it. But his mind calmly bowed to the will of God in every condition in which he was placed. For that wondrous equanimity [composure] and cheerfulness [vs. 5], which far excelled the stolid [emotionless] and stubborn endurance ascribed to heathen stoicism, gave him mastery over circumstances. He felt the evil, but surmounted it - a purer triumph than with a petrified heart to be unconscious of it."
Jeremy Taylor in Holy Living, wrote:
"If your estate be lessened, you need the less to care who governs the province, whether he be rude or gentle. I am crossed in my journey, and yet, I escaped robbers; and I consider, that if I had been set upon by villains, I would have redeemed that evil by this, which I now suffer, and have counted it a deliverance: or if I did fall into the hands of thieves, yet they did not steal my land. Or I am fallen into the hands of publicans and sequestrators [confiscators], and they have taken all from me: what now? Let me look about me. They have left me the sun and moon, fire and water, a loving wife, and many friends to pity me, and some to relive me, and I can still discourse; and, unless I list, they have not taken away my merry countenance, and my cheerful spirit, and a good conscience: They still have left me the providence of God, and all the promises of the gospel, and my religion, and my hopes of heaven, and my charity [love] to them too; and still I sleep and digest, I eat and drink, I read and meditate, I can walk in my neighbor's pleasant fields, and see the varieties of natural beauties and delight in all that in which God delights, that is, in virtue and wisdom, in the whole creation, and in God Himself. And he that hath so many causes of joy, and so great, is very much in love with sorrow and peevishness [bad tempered], who loses all these pleasures, and chooses to sit down upon his little handful of thorns. Is that beast better, that hath two or three mountains to graze on, than the little bee that feeds on dew or manna, and lives upon what falls every mourning from the storehouse of heaven, clouds and providence? Can a man quench his thirst better out of a river than a full urn, or drink better from the fountain, which is finely paved with marble, than when it swells over the green turf? Pride and artificial gluttonies do but adulterate nature, making our diet healthless, our appetites impatient and unsatisfiable, and taste mixed, fantastical, and meretricious [pretentious]. But that which we miscall poverty, is indeed nature: and its proportions are just measures of a man, and the best instruments of content. But when we create needs that God or nature never made, we have erected to ourselves an infinite stock of trouble, that can have no period. Sempronius [Shakespeare's play 'Timons of Athens'] complained of want of clothes, and was much troubled for a new suit, being ashamed to appear in the theater with his gown a little threadbare: but when he got it, and gave his old clothes to Codrus, the poor man was ravished with joy, and went and gave God thanks for his new purchase; and Codrus was made richly fine and cheerfully warm by that which Sempronius was ashamed to wear; and yet their natural needs were both alike."
Verse 12, I 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."
LGT "And I know [how] to be brought low, and I know [how] to abound: in everything and in all things I am initiated, both to be full and to hunger, both to abound, and to be deficient."
And I know how to be brought low: Paul had learned the secret of how to be content in poverty and persecution, and to bear it patiently. And I know how to abound: Paul knew also how to praise God when he had an ample supply. It takes more grace to depend on God during times of plenty, than when in need; the mind wanders in times of plenty and becomes self-reliant, and tends to think God is not needed. In everything and in all things I am initiated: Paul says that he is initiated, that is, instructed in the grace of God that passes all understanding. Paul knew that he could do nothing without God's approval. Both to be full and to hunger, both to abound, and to be deficient: Paul is saying that these things have taught him how to appreciate the marvelous working of God, and how that His grace is sufficient to the need.
Verse 13, "I can do all things through Christ which strengtheneth me."
LGT "I am strong for all things in the Christ who infuses strength into me."
I am strong for all things: Paul is saying that he is able to deal with any situation in life. In the Christ: in union with Christ. This means that anything that is in the will of God, His grace strengthens him. Who infuses strength into me: Paul does not say that this strengthening comes through miracles, but through grace. Paul is saying that anything in His will, He has infused this strength to complete the task. We also may rest assured that we also have this same grace, and that we can fend off temptation, and adjust our lives to grace doctrine; but in order to rest in this assurance we must have Bible knowledge in our minds. McGee notes: "My friend, let me emphasize this: It is essential to be in God's will, and His will is determined by a knowledge of His Bible."
Verse 14, "Notwithstanding ye have well done, that ye did communicate with my affliction."
LGT "But ye did well having fellowship in my tribulation."
This is Paul saying thank you for identifying in my troubles; I know that you poured your hearts out to me. Paul did not want to minimize the wonderful gift the Philippians sent him in his great hour of need, for it was because of the grace of God that they were able to participate with Paul in fellowshipping in his suffering. "Though Paul had learned the grace contentment, and though he knew that Christ could enable him to do all things, it was well for them to show sympathy for his sufferings; for it evinced a proper regard for a benefactor and an apostle. You [Philippians] took part with my affliction. That is, you sympathized with me, and assisted me in bearing it. The relief which they had sent, not only supplied his wants, but it sustained him by the certainty that he was not forgotten" (Barnes).
Verse 15, "Now 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."
LGT "And also ye know, O Philippians, that in the beginning of the Glad Tidings, when I came out from Macedonia, not any assembly had fellowship with regard to an account of giving and receiving, except ye alone:"
And also ye know: you know as well as I. O Philippians: Paul calls them by name for emphasis. That in the beginning of the Glad Tidings: the period when they first received the gospel of grace from Paul. When I came out from Macedonia: "On his first European circuit, going by way of Athens to Corinth, where he was joined by Silvanus and Timothy, bringing a contribution from Macedonia (Acts 18:5; 2 Cor. 11:9)" (Vincent). Not any assembly had fellowship: fellowship here means partnership. With regard to an account of giving and receiving: they gave to meet Paul's needs, and the grace of God was the motive that stimulated their giving, and the grace of God was felt by Paul in receiving their gifts. Except you alone: the Philippians were the only assembly that communicated with Paul by fellowshipping with him in this matter.
Verse 16, "For even in Thessalonica ye sent once and again unto my necessity."
LGT "Because also in Thessalonica both once and twice for my need ye sent."
Paul received gifts from the Philippians while he was establishing a church in Thessalonica, and for one reason or another did not take anything from the assembly there. "Neither did we eat any man's bread for nought, but wrought with labor and travail night and day, that we might not be chargeable to any of you; not because we have not power, but to make ourselves an ensample unto you to follow us" (2 Cor 3:8, 9). "The sums sent from Philippi did not fully supply the need of the apostle, for he was still obliged to work; but it argued goodwill on the part of the Philippian church, and the apostle refers with gratitude to their liberality. Even in Thessalonica, a neighboring city, which ought to have supported him, but for several reasons he did not have support or rather refused to have it, the Philippian brethren had shown a noble spirit and sent to him. Not only when he left the province, but at a prior period they had shown their generous appreciation of his services, and sent what the apostle without any false delicacy names to my need - a need they well understood, and sought to relieve" (Eadie).
Verse 17, "Not because I desire a gift: but I desire fruit that may abound to your account."
LGT "Not because I seek after a gift, but I seek after the fruit that abounds to your account."
Not because I desire a gift: the reason I am rejoicing, says Paul, is not because I am covetous of your gifts, but I am looking at it from God's viewpoint, that it is for your own good that I receive them. But I seek after the fruit: the fruit is the result of their giving, "for by their fruit you will know them" (Matt. 7:20). That abounds to your account: for the rewards they will receive at the Bema Seat of Christ. Paul will receive a special reward for giving out the gospel of grace, and the Philippians will share in that reward as co-partners with Paul.
Verse 18, "But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, and odor of a sweet smell, a sacrifice acceptable, well-pleasing to God."
LGT "But I have all things and abound: I am full, having received from Epaphroditus the things from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God."
But I have all things and abound: he has received from them their liberal gifts and expresses his appreciation until they are rewarded in heaven. I am full: this is something you will never hear from the T.V. evangelists, that they have enough. Paul says he is filled, not only with the gifts, but also with the wonderful knowledge that the Father will reward the Philippians. Having received from Epaphroditus the things from you: remember the Philippians sent Epaphroditus with gifts to meet Paul's needs while he was in prison in Rome. An odor of a sweet smell, a sacrifice acceptable, well-pleasing to God: "The priest in the Old Testament went into the holy place to put incense on the altar, and it ascended with a sweet smell. A Christian in his giving is like a priest making an offering to God. When it is made in the right spirit, it is, as Paul is saying to the Philippian believers, more than just making a donation or taking up a collection. It is an offering, an odor of a sweet smell to God. And that is what your gift is when it is given in the right spirit" (McGee). Christ's death on the cross was propitiation to God, that is, God was completely satisfied with Christ's sacrifice, redeeming lost sinners, and reconciling them to God. All Old Testament sacrifices were a type of Christ's sacrifice on the cross.
Verse 19, "But my God shall supply all your need according to his riches in glory by Christ Jesus."
LGT "But my God will fill up all your need according to the riches Of His glory in Christ Jesus."
This is a positive statement that Paul gives them to encourage them. Paul does not say, "God will supply all your wants and desires", but your needs. Everything is in Christ's name, which made it possible for us to approach the Father, and it is for His glory that we appreciate the riches of His grace. Paul says, just as He supplied my needs through your gifts, He will supply your needs; not because you gave to me, but because he supplied your needs, He made it possible that you gave to me; this promise will continue as long as you are on this earth. It is just as wrong to say that these needs are all spiritual, as it is to say that they are all physical. You see, the context here is Paul thanking them for their meeting his physical need, and that God will reward them in heaven; but this is only part of the context; the other part is that just as they supplied for Paul, as God led them, they would have their needs met, both spiritual and physical.
Verse 20, "Now unto God and our Father be glory for ever and ever. Amen."
LGT "But to the God and Father of us [be] glory to the ages of the ages. Amen."
God the Father, the Supplier of all our needs is the only one to receive our praise. God will be glorified throughout all eternity, to the ages of the ages. This is a fitting conclusion to this wonderful epistle; now Paul will express his final greetings.
Final Greetings
Verse 21, "Salute every saint in Christ Jesus. The brethren which are with me greet you."
LGT "Salute every saint in Christ Jesus. The brethren with me salute you."
Paul closes with this general salutation intended to include every saint in Philippi. Paul also includes a salutation from all the ones who were with Paul at the time. Remember, every believer is a saint, for being a saint is not something you attain by works, but it is the name of every believer the moment of salvation.
Verse 22, "All the saints salute you, chiefly they that are of Caesar's household."
LGT "All the saints salute you, and especially the ones of the household of Caesar."
"Not members of the imperial family, but some connected with the imperial establishment. The term [saint] can apply to slaves and freedmen and even to the highest functionaries. Christianity has begun to undermine the throne of the Caesars. Some day a Christian will sit on the throne. The gospel works upward from the lower classes. It was so at Corinth and in Rome. It is true today. It is doubtful if Nero had yet heard of Paul for his case may have been dismissed by lapse of time. But this obscure prisoner who has planted the gospel in Caesar's household has won more eternal fame and power than all the Caesars combined. Nero will commit suicide shortly after Paul has been executed. Nero's star went down and Paul's rose and rises still" (Robertson).
Verse 23, "The grace of our Lord Jesus Christ be with you all. Amen."
LGT "The grace of the Lord Jesus Christ [be] with your spirit."
Paul closes with this wish of his that the Philippians, and all who read this epistle, experience the magnificence of all the riches of divine grace, both now and forever.
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