Philippians 4:18

ἀπέχω δὲ. The δὲ carries on the correction, begun in Philippians 4:17, of any possible mistake of his warm words. He is well supplied; he must not be suspected of suggesting more gifts in the future.

ἀπέχω. “I have received in full.” Cp. Matthew 6:2; Matthew 6:5; Matthew 6:16, ἀπέχονσι τὸν μισθὸν αὐτῶν: Luke 6:24, ἀπέχετε τὴν παράκλησιν ὑμῶν: Philemon 1:15, ἵνα αἰώνιον αὐτὸν�. So in classical Greek, Callim., Epigr. 57, τὸ χρέος ὡς�, Ἀσκληπιέ, κτλ. If the Philippians did owe him anything, they have amply paid!

παρὰ Ἐπαφροδίτου. See on Philippians 2:25-30. Here we learn explicitly what is implied there (Philippians 2:25; Philippians 2:30), that he was the bringer of the collection to St Paul.

τὰ παρʼ ὑμῶν. He will not say τὰ παρʼ ἱ. χρήματα: it was more than money; the money was but the symbol of their hearts.

ὀσμὴν εὐωδίας. “Odour of fragrancy” (εὖ, ὄζω). So Ephesians 5:2, of the Saviour’s atoning Sacrifice. The phrase is common in LXX. for the Hebrew רֵיחַ הַנִּיחֹחַ, “savour of rest” (e.g. Genesis 8:21); the fume of the altar, recognized by the Deity as a token of allegiance or propitiation. Here the ὀσμὴ εὐωδίας is either that of the “burnt-offering” of self-dedication, embodied in self-denying giving, or that of the “peace-offering” of thanksgiving, similarly embodied (cp. Leviticus 1:9; Leviticus 3:5), or that of both, as both are combined in our Liturgy of the Holy Communion.

θυσίαν δεκτὴν εὐάρεστον. Cp. Hebrews 13:16, τῆς εὐποιΐας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε, τοιαύταις γὰρ θυσίαις εὐαρεστεῖται ὁ θεός.