Philippians Chapter 4 · Verse 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.
Original Language Analysis
ἀπέχω
I have
G568
ἀπέχω
I have
Strong's:
G568
Word #:
1 of 19
(actively) to have out, i.e., receive in full; (intransitively) to keep (oneself) away, i.e., be distant (literally or figuratively)
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
4 of 19
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
περισσεύω·
abound
G4052
περισσεύω·
abound
Strong's:
G4052
Word #:
5 of 19
to superabound (in quantity or quality), be in excess, be superfluous; also (transitively) to cause to superabound or excel
πεπλήρωμαι
I am full
G4137
πεπλήρωμαι
I am full
Strong's:
G4137
Word #:
6 of 19
to make replete, i.e., (literally) to cram (a net), level up (a hollow), or (figuratively) to furnish (or imbue, diffuse, influence), satisfy, execute
δεξάμενος
having received
G1209
δεξάμενος
having received
Strong's:
G1209
Word #:
7 of 19
to receive (in various applications, literally or figuratively)
παρ'
of
G3844
παρ'
of
Strong's:
G3844
Word #:
8 of 19
properly, near; i.e., (with genitive case) from beside (literally or figuratively), (with dative case) at (or in) the vicinity of (objectively or subj
τὰ
G3588
τὰ
Strong's:
G3588
Word #:
10 of 19
the (sometimes to be supplied, at others omitted, in english idiom)
παρ'
of
G3844
παρ'
of
Strong's:
G3844
Word #:
11 of 19
properly, near; i.e., (with genitive case) from beside (literally or figuratively), (with dative case) at (or in) the vicinity of (objectively or subj
θυσίαν
a sacrifice
G2378
θυσίαν
a sacrifice
Strong's:
G2378
Word #:
15 of 19
sacrifice (the act or the victim, literally or figuratively)
Cross References
Hebrews 13:16But to do good and to communicate forget not: for with such sacrifices God is well pleased.Philippians 4:12I 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.2 Corinthians 9:12For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;Ephesians 5:2And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.Romans 12:1I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.1 Peter 2:5Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.2 Thessalonians 1:3We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;
Historical Context
OT sacrifices produced 'pleasing aroma' to God—anthropomorphic language for divine acceptance. Paul applies this to Philippian generosity: their gift ascends to God as worship. This theology transforms giving from horizontal (person-to-person) to vertical (person-to-God). Ancient benefactors expected public recognition; Paul redirects credit to God. Christian giving is liturgy (leitourgia, 2:30), priestly act (Rom 15:16), spiritual sacrifice (Rom 12:1). Philippi's generosity worshiped God while meeting Paul's need.
Questions for Reflection
- How does viewing giving as 'sacrifice acceptable and pleasing to God' transform motivation?
- In what ways is financial generosity 'worship' (osmēn euōdias) offered to God?
- How can you ensure your giving is 'wellpleasing to God' (euareston tō theō), not self-serving?
Analysis & Commentary
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 (ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρ' ὑμῶν, ὀσμὴν εὐωδίας, θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ, apechō de panta kai perisseuō; peplērōmai dexamenos para Epaphroditou ta par' hymōn, osmēn euōdias, thysian dektēn, euareston tō theō)—Apechō panta ("I have all")—receipt language, "paid in full." Perisseuō ("I abound")—more than sufficient. Peplērōmai ("I am full")—complete satisfaction. Three phrases stress sufficiency. Their gift came para Epaphroditou ("from Epaphroditus," 2:25-30). Crucially: osmēn euōdias, thysian dektēn, euareston tō theō ("fragrance of sweet smell, sacrifice acceptable, wellpleasing to God")—cultic language (Ex 29:18; Lev 1:9). Their financial gift is worship-offering to God, not charity to Paul. This elevates giving: it's priestly service, spiritual worship.