(20) Now unto God and our Father . . .--The doxology of this verse seems suggested by the very use of "glory" in the previous verse. "Glory" may be derivatively the privilege of man; but "the glory" (for the original has the article here)--the essential and incommunicable glory--must be ascribed to God alone. Whether we supply here the word "is" or "be" matters not. His it is; to Him let it be ascribed. Such doxologies are common with St. Paul (see Romans 16:27; Galatians 1:5; Ephesians 3:21; 1Timothy 1:17; 2Timothy 4:18); always with the addition of "for ever and ever," or literally, for the ages of the ages, throughout every age till time shall be no more; always in close connection with some declaration, not so much of the majesty, as of the wisdom, and still more the goodness, of the Father.

Philippians 4:21-23 contain the salutation and blessing. The salutation is very brief, as compared, for example, with the corresponding passage in the Colossian Epistle (Philippians 4:10-15), naming none, either of those saluted or those joining with St. Paul in the salutation. The omission in the latter case may perhaps be accounted for by the words above (Philippians 2:20-21), in which, with the single exception of Timotheus, St. Paul declares dissatisfaction with those near him, because "all seek their own, and not the things which are Jesus Christ's.

Verse 20. - Now unto God and our Father be glory for ever and ever. Amen; rather, with R.V., unto our God and Father be the glory. The thought of God's present mercies, and the hope of glory to come mentioned in the last verse, suggest the doxology. Observe, St. Paul says, "our God and Father" here. He said, "my God" in ver. 19, where he was speaking of the reward which God would give for kindness shown to himself; but now "our God," as the one Object of praise and worship from the universal Church. The glory; the article is commonly used with δόξα in these doxologies - the glory which is God's peculiar possession, which is essentially his (comp. John 17:5). Bishop Lightfoot says, in his note on Galatians 1:5, "It is probable that we should supply ἐστὶν in such cases rather than ἔστω. It is an affirmation rather than a wish. Glory is the essential attribute of God. See 1 Peter 4:11, Ωι ἐστὶν ἡ δόξα καὶ τὸ κράτος, and the doxology added to the Lord's Prayer (Matthew 6:13)." For ever and ever; literally, for the ages of ages; for the ages which consist, not of years, but of ages, for the countless ages of eternity (comp. Galatians 1:5 and 1 Timothy 1:17).

4:20-23 The apostle ends with praises to God. We should look upon God, under all our weakness and fears, not as an enemy, but as a Father, disposed to pity us and help us. We must give glory to God as a Father. God's grace and favour, which reconciled souls enjoy, with the whole of the graces in us, which flow from it, are all purchased for us by Christ's merit, and applied by his pleading for us; and therefore are justly called the grace of our Lord Jesus Christ.Now unto God and our Father,.... To God, who is our Father in Christ,

be glory for ever and ever, Amen; for all the grace he gives now, and for all the glory and happiness expected hereafter; for the supply of every want both temporal and spiritual; seeing every good gift comes from him, and is to be ascribed to his free grace and favour, and not to any deserts of men: and particularly he may mean for what they had sent him, and he had received from them.