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Philippians

About this book
Chapter 4

1 So then, my brothers and sisters, dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends! 2 I appeal to Euodia and to Syntyche to agree in the Lord. 3 Yes, I say also to you, true companion, help them. They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life.⁠ 4 Rejoice in the Lord always. Again I say, rejoice!⁠ 5 Let everyone see your gentleness.⁠ The Lord is near! 6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. 7 And the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.⁠ 8 Finally, brothers and sisters, whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. 9 And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you. 10 I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.) 11 I am not saying this because I am in need, for I have learned to be content in any circumstance.⁠ 12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, whether I go satisfied or hungry, have plenty or nothing. 13 I am able to do all things through the one who strengthens me. 14 Nevertheless, you did well to share with me in my trouble. 15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone. 16 For even in Thessalonica on more than one occasion you sent something for my need. 17 I do not say this because I am seeking a gift. Rather, I seek the credit that abounds to your account. 18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent—a fragrant offering, an acceptable sacrifice, very pleasing to God.⁠ 19 And my God will supply your every need according to his glorious riches in Christ Jesus. 20 May glory be given to God our Father forever and ever. Amen. 21 Give greetings to all the saints in Christ Jesus. The brothers with me here send greetings. 22 All the saints greet you, especially those who belong to Caesar’s household. 23 The grace of the Lord Jesus Christ be with your spirit.

Texts in conversation

Compare Philippians 4:11 and Seneca, Moral Epistles 9:8

New Testament · Classical

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Summary

The Roman Philosopher Seneca argues that the wise person is self-sufficient and finds happiness within rather than in possessions. Paul echoes this language to tell the Philippians he has learned contentment in any circumstance.

Passages

Philippians 4:11

New Testament
10 I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.) 11 I am not saying this because I am in need, for I have learned to be content in any circumstance. 12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, whether I go satisfied or hungry, have plenty or nothing. 13 I am able to do all things through the one who strengthens me.
56–63 CE (scholarly estimate) Read in Philippians

Seneca, Moral Epistles 9:8

Classical · Letters from a Stoic
'The wise man is self-sufficient.' This phrase, my dear Lucilius, is incorrectly explained by many; for they withdraw the wise man from the world, and force him to dwell within his own skin. But we must mark with care what this sentence signifies and how far it applies; the wise man is sufficient unto himself for a happy existence, but not for mere existence. For he needs many helps towards mere existence; but for a happy existence he needs only a sound and upright soul, one that despises Fortune.
65 CE (scholarly estimate) Read in Seneca, Moral Epistles

References

... E. "Stoicism" in Philippians. 1. The frequency of Stoic language in Philippians is emphasized by Engberg-Pedersen (1994). The evidence is seldom noted even in larger commentaries. When compelling examples such as autarkēs (4:11) cannot be denied (e.g. Fee 1995: 427–35), commentators insist that Paul radically transforms Stoic themes, which are generally disparaged. Yet the use of Stoic ideas in Luke’s account of Paul’s sermon in Athens (Acts 17:22–31) is matched by passages in Paul’s letters. In fact Stoicism had appeal for both Jewish and Christian preachers. 1 Clement, which should be dated not much later than 70 CE (Herron 1989), that is, only about ten years after Philippians, is full of Stoic ideas and terms, all interwoven with biblical, Jewish, and Christian themes. 2. Romans shows Paul readily adopting Stoic language for his message... In Philippians his use of Stoic language is pervasive, serving most of his main themes: the emphasis on keeping a right mind (phronein), discernment to choose the better (dokimazein ta diapheronta), aiming (skopein) at the right end (telos); seeking contentment (autarkeia) in one’s state, with joy (chara) even when suffering ...
Andrew T. Lincoln, “Philippians,” in The Oxford Bible Commentary, ed. John Barton and John Muddiman (Oxford: Oxford University Press, 2001), 190.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Philippians 4:11 and Seneca, Moral Epistles 9:8

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