Phili 4:11-12 | Barnes | STEP | Verse 11. Not that I speak in respect of want . Though Paul was, doubtless, often in circumstances of necessity, yet he did not make these remarks on that account. In his journeys, in his imprisonments, he could not but be at times in want; but he had learned to bear all this; and that which most impressed itself on his mind was the interest which the church ought to show in the cause of religion, and the evidence which it would thus furnish of attachment to the cause. As to his own personal trials, he had learned to bear them, so that they did not give him great uneasiness. For I have learned, in whatsoever state I am, therewith to be content . That is, to have a contented mind. Paul says that he had "learned" this. Probably, by nature, he had a mind as prone to impatience as others, but he had been in circumstances fitted to produce a different state of feeling. He had had ample experience, ( ,) and, in his life of trials, he had acquired invaluable lessons on the subject. He had had abundant time for reflection, and he had found that there was grace enough in the gospel to enable him to bear trials with resignation. The considerations by which he had been taught this he does not state; but they were probably such as the following: that it is wrong to murmur at the allotments of Providence; that a spirit of impatience does no good, remedies no evil, and supplies no want; that God could provide for him in a way which he could not foresee, and that the Saviour was able abundantly to sustain him. A contented mind is an invaluable blessing, and is one of the fruits of religion in the soul. It arises from the belief that God is right in all his ways. Why should we be impatient, restless, discontented? What evil will be remedied by it? what want supplied? what calamity removed? "He that is of a merry heart hath a continual feast," ; and one of the secrets of happiness is to have a mind satisfied with all the allotments of Providence. The members of the Episcopal church beautifully pray, every day, "Give us minds always contented with our present condition." No prayer can be offered which will enter more deeply into all our happiness on earth. (i) "content"

Philippians 4:11-12

Verse 11. Not that I speak in respect of want. Though Paul was, doubtless, often in circumstances of necessity, yet he did not make these remarks on that account. In his journeys, in his imprisonments, he could not but be at times in want; but he had learned to bear all this; and that which most impressed itself on his mind was the interest which the church ought to show in the cause of religion, and the evidence which it would thus furnish of attachment to the cause. As to his own personal trials, he had learned to bear them, so that they did not give him great uneasiness.

For I have learned, in whatsoever state I am, therewith to be content. That is, to have a contented mind. Paul says that he had "learned" this. Probably, by nature, he had a mind as prone to impatience as others, but he had been in circumstances fitted to produce a different state of feeling. He had had ample experience, (2Cor 11:26,) and, in his life of trials, he had acquired invaluable lessons on the subject. He had had abundant time for reflection, and he had found that there was grace enough in the gospel to enable him to bear trials with resignation. The considerations by which he had been taught this he does not state; but they were probably such as the following: that it is wrong to murmur at the allotments of Providence; that a spirit of impatience does no good, remedies no evil, and supplies no want; that God could provide for him in a way which he could not foresee, and that the Saviour was able abundantly to sustain him. A contented mind is an invaluable blessing, and is one of the fruits of religion in the soul. It arises from the belief that God is right in all his ways. Why should we be impatient, restless, discontented? What evil will be remedied by it? what want supplied? what calamity removed? "He that is of a merry heart hath a continual feast," Provo 15:15; and one of the secrets of happiness is to have a mind satisfied with all the allotments of Providence. The members of the Episcopal church beautifully pray, every day, "Give us minds always contented with our present condition." No prayer can be offered which will enter more deeply into all our happiness on earth.

(i) "content" Heb 13:5 Verse 12. I know both how to be abased. To be in circumstances of want.

And I know how to abound. To have an abundance. He had been in circumstances where he had an ample supply for all his wants, and knew what it was to have enough. It requires as much grace to keep the heart right in prosperity as it does in adversity, and perhaps more. Adversity, of itself, does something to keep the mind in a right state; prosperity does nothing.

Every where and in all things. In all my travels and imprisonments, and in reference to everything that occurs, I learn important lessons on these points.

I am instructed. The word here used μεμυημαι -- is one that is commonly used in relation to mysteries, and denoted being instructed in the secret doctrines that were taught in the ancient "mysteries." Passow. In those mysteries, it was only the "initiated" who were made acquainted with the lessons that were taught there. Paul says that he had been initiated into the lessons taught by trials and by prosperity. The secret and important lessons which these schools of adversity are fitted to teach he had had an ample opportunity of learning; and he had faithfully embraced the doctrines thus taught.

Both to be full. That is, he had learned to have an ample supply of his wants, and yet to observe the laws of temperance and soberness, and to cherish gratitude for the mercies which he had enjoyed.

And to be hungry. That is, to be in circumstances of want, and yet not to murmur or complain. He had learned to bear all this without discontent. This was then, as it is now, no easy lesson to learn; and it is not improper to suppose that, when Paul says that he had "been instructed" in this, even he means to say that it was only by degrees that he had acquired it. It is a lesson which we slowly learn, not to murmur at the allotments of Providence; not to be envious at the prosperity of others; not to repine when our comforts are removed. There may be another idea suggested here. The condition of Paul was not always the same. He passed through great reveries. At one time he had abundance; then he was reduced to want; now he was in a state which might be regarded as affluent; then he was brought down to extreme poverty. Yesterday, he was poor and hungry; today, all his necessities are supplied. Now, it is in these sudden reverses that grace is most needed, and in these rapid changes of life that it is most difficult to learn the lessons of calm contentment. Men get accustomed to an even tenor of life, no matter what it is, and learn to shape theft temper and their calculations according to it. But these lessons of philosophy vanish when they pass suddenly from one extreme to another, and find their condition of life suddenly changed. The garment that was adapted to weather of an uniform temperature, whether of heat or cold, fails to be fitted to our wants when these transitions rapidly succeed each other. Such changes are constantly occurring in life. God tries his people, not by a steady course of prosperity, or by long-continued and uniform adversity, but by transition from the one to the other; and it often happens that the grace which would have been sufficient for either continued prosperity or adversity would fail in the transition from the one to the other. Hence, new grace is imparted for this new form of trial, and new traits of Christian character are developed in these rapid transitions in life, as some of the most beautiful exhibitions of the laws of matter are brought out in the transitions produced in chemistry. The rapid changes from heat to cold, or from a solid to a gaseous state, develop properties before unknown, and acquaint us much more intimately with the wonderful works of God. The gold or the diamond, unsubjected to the action of intense heat, and to the changes produced by the powerful agents brought to bear on them, might have continued to shine with steady beauty and brilliancy; but we should never have witnessed the peculiar beauty and brilliancy which may be produced in rapid chemical Changes. And so there is many a beautiful trait of character which would never have been known by either continued prosperity or adversity. There might have been always a beautiful exhibition of virtue and piety, but not that peculiar manifestation which is produced in the transitions from the one to the other.

(*) "need" "want"