
Text -- Philippians 4:1-4 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Robertson: Phi 4:1 - -- Longed for ( epipothētoi ).
Late and rare verbal adjective (here alone in N.T.) from epipotheō .
Longed for (
Late and rare verbal adjective (here alone in N.T.) from

Robertson: Phi 4:1 - -- So stand fast ( houto stēkete ).
Present active imperative of stēkō (late present from perfect hestēka from histēmi ). See Phi 1:27. T...
So stand fast (
Present active imperative of

Robertson: Phi 4:2 - -- Euodia ( Euodian ).
This name means literally "prosperous journey"(eu , hodos ). It occurs in the inscriptions.
Euodia (
This name means literally "prosperous journey"(

Robertson: Phi 4:2 - -- Syntyche ( Suntuchēn ).
From suntugchanō , to meet with and so "pleasant acquaintance"or "good-luck."Occurs in the inscriptions and identified wi...
Syntyche (
From

Robertson: Phi 4:3 - -- True yokefellow ( gnēsie sunzuge ).
All sorts of suggestions have been made here, one that it was Lydia who is termed Paul’ s wife by the word...
True yokefellow (
All sorts of suggestions have been made here, one that it was Lydia who is termed Paul’ s wife by the word

Robertson: Phi 4:3 - -- Help these women ( sunlambanou autais ).
Present middle imperative of sunlambanō , to seize (Mat 26:55), to conceive (Luk 1:24), then to take hold ...

Robertson: Phi 4:3 - -- They laboured with me ( sunēthlēsan moi ).
First aorist active indicative of sunathleō (for which see note on Phi 1:27) with associative inst...
They laboured with me (
First aorist active indicative of

Robertson: Phi 4:3 - -- With Clement also ( meta kai Klēmentos ).
There is no evidence that he was Clement of Rome as the name is common.
With Clement also (
There is no evidence that he was Clement of Rome as the name is common.

Robertson: Phi 4:3 - -- In the book of life ( en biblōi zōēs ).
The only instance of this expression in the N.T. outside of the Apocalypse (Rev 3:5; Rev 13:8; Rev 17:8...

Robertson: Phi 4:4 - -- Again I will say ( palin erō ).
Future active indicative of defective verb eipon .
Again I will say (
Future active indicative of defective verb

Robertson: Phi 4:4 - -- Rejoice ( chairete ).
Present active imperative as in Phi 3:1, repeated for emphasis in spite of discouragements. Not in the sense of "Farewell"here.
Rejoice (
Present active imperative as in Phi 3:1, repeated for emphasis in spite of discouragements. Not in the sense of "Farewell"here.
Vincent: Phi 4:1 - -- Longed for ( ἐπιπόθητοι )
Only here in the New Testament. Compare I long for you , Phi 1:8; and for kindred words see 2Co 7:...

Vincent: Phi 4:1 - -- Joy and crown ( χαρὰ καὶ στέφανος )
Nearly the same phrase occurs 1Th 2:19. The Philippian converts are his chaplet of victo...

Vincent: Phi 4:1 - -- So stand fast
As I have exhorted, and have borne myself in the conflict which you saw and heard to be in me, Phi 1:30.
So stand fast
As I have exhorted, and have borne myself in the conflict which you saw and heard to be in me, Phi 1:30.

Vincent: Phi 4:2 - -- I beseech Euodias and beseech Syntyche ( Εὐωδίαν παρακαλῶ καὶ Συντύχην παρακαλῶ )
Euodias is inco...
I beseech Euodias and beseech Syntyche (
Euodias is incorrect, the name being feminine, Euodia . According to the Tex. Rec., with the long o, the name means fragrance ; but the correct reading is with the short o, the meaning being prosperous journey . Syntyche means happy chance . These were prominent women in the Church, possibly deaconesses. The position of women in Macedonia was exceptional. In Greece, generally, their standing was inferior. The Athenian law prescribed that everything that a man might do by the consent or request of a woman should be null in law. In Macedonia monuments were erected to women by public bodies, and in Macedonian inscriptions records of male proper names are found formed on the mother's name instead of the father's. Macedonian women were permitted to hold property. In the account of Paul's labors in Macedonia there are notices of the addition of women of rank to the church in Thessalonica and Beroea.
For beseech , render exhort , and notice the repetition of that word with each name, making the exhortation individual and specific.

Vincent: Phi 4:2 - -- To be of the same mind ( τὸ αὐτὸ φρονεῖν )
The same expression as in Phi 2:2, see note. Compare Rom 12:16. The verb φρον...

Vincent: Phi 4:3 - -- True yoke-fellow ( γνήσιε σύνζυγε )
For true , see on naturally , Phi 2:20. It is supposed by some that the word rendered yok...
True yoke-fellow (
For true , see on naturally , Phi 2:20. It is supposed by some that the word rendered yoke-fellow is a proper name, Synzygus , and that true is to be explained as rightly so called . This explanation would be favored by the play upon the name Onesimus in the Epistle to Philemon, and is not improbably correct. The name has not been found in inscriptions, as is the case with many of the names in these epistles, as, for instance, Euodia and Syntyche. Some suppose that the chief of the bishops or superintendents at Philippi is thus addressed; but, in that case, the word would probably appear elsewhere in the New Testament. Clement of Alexandria, assuming that Paul was married, thinks that he addresses his wife. Others suppose that Lydia is addressed.

Vincent: Phi 4:3 - -- Help ( συλλαμβάνου )
Lit., take hold with . Compare Luk 5:7. The verb is used of conception , Luk 1:24; arrest , Mat 26:55; A...

Vincent: Phi 4:3 - -- Which labored with me ( αἵτινες συνήθλησάν μοι )
The double relative explains and classifies: for they belonged ...
Which labored with me (
The double relative explains and classifies: for they belonged to the number of those who labored. Rev., for they labored . Labored , lit., strove as athletes , as Phi 1:27. Compare Sophocles: " These girls preserve me, these my nurses, these who are men, not women, in laboring with me" (" Oedipus at Colonus," 1367-8).

Vincent: Phi 4:3 - -- Clement
Supposed by some to be Clement the Bishop of Rome. Origen identifies them, saying: " Clement to whom Paul bears Testimony in Phi 4:3." S...
Clement
Supposed by some to be Clement the Bishop of Rome. Origen identifies them, saying: " Clement to whom Paul bears Testimony in Phi 4:3." So also Eusebius, Epiphanius, and Jerome. Chrysostom speaks of Clement as the constant companion of Paul in all his travels. Irenaeus, on the contrary, who mentions him as the pupil of an apostle, says nothing of his connection with Paul, by name, and would not have been likely to pass over this identity in silence had he been aware of it. Clement was a member of the Roman church, and the name was a very common one. A Roman consul, Flavius Clemens, was sentenced to death by Domitian on account of atheism , which was the common pagan designation of Christianity. The Roman catacombs furnish evidence that Christianity had penetrated into the Flavian family, so that there may have been two prominent Christians in Rome of the same name. The identity of Clement of Rome with the Clement of this epistle has been very generally abandoned. The latter was probably a Philippian.

Other (
Rev., correctly, the rest .

Vincent: Phi 4:3 - -- Book of life
The phrase occurs seven times in Revelation. Compare Luk 10:20; Heb 12:23, and see on Rev 3:5. The figure is founded on the register...
Book of life
The phrase occurs seven times in Revelation. Compare Luk 10:20; Heb 12:23, and see on Rev 3:5. The figure is founded on the register of the covenant people. Isa 4:3; Eze 13:9; Exo 32:32; Psa 69:28; Dan 12:1. The phrase was also used by the Rabbins. Thus in the Targum on Eze 13:9 : " In the book of eternal life which has been written for the just of the house of Israel, they shall not be written." God is described as " the king, sitting upon the judgment-seat, with the books of the living and the books of the dead open before Him."
As ye have done hitherto.

Wesley: Phi 4:2 - -- He repeats this twice, as if speaking to each face to face, and that with the utmost tenderness.
He repeats this twice, as if speaking to each face to face, and that with the utmost tenderness.

Wesley: Phi 4:3 - -- St. Paul had many fellowlabourers, but not many yokefellows. In this number was Barnabas first, and then Silas, whom he probably addresses here; for S...
St. Paul had many fellowlabourers, but not many yokefellows. In this number was Barnabas first, and then Silas, whom he probably addresses here; for Silas had been his yokefellow at the very place, Act 16:19.

Wesley: Phi 4:3 - -- Literally, who wrestled. The Greek word doth not imply preaching, or anything of that kind; but danger and toil endured for the sake of the gospel, wh...
Literally, who wrestled. The Greek word doth not imply preaching, or anything of that kind; but danger and toil endured for the sake of the gospel, which was also endured at the same time, probably at Philippi, by Clement and my other fellowlabourers - This is a different word from the former, and does properly imply fellowpreachers. Whose names, although not set down here, are in the book of life - As are those of all believers. An allusion to the wrestlers in the Olympic games, whose names were all enrolled in a book. Reader, is thy name there? Then walk circumspectly, lest the Lord blot thee out of his book!
JFB: Phi 4:1 - -- Repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience.
Repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience.


JFB: Phi 4:2 - -- Euodia and Syntyche were two women who seem to have been at variance; probably deaconesses of the church. He repeats, "I beseech," as if he would admo...
Euodia and Syntyche were two women who seem to have been at variance; probably deaconesses of the church. He repeats, "I beseech," as if he would admonish each separately, and with the utmost impartiality.

JFB: Phi 4:2 - -- The true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency.
The true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency.

JFB: Phi 4:3 - -- Yoked with me in the same Gospel yoke (Mat 11:29-30; compare 1Ti 5:17-18). Either Timothy, Silas (Act 15:40; Act 16:19, at Philippi), or the chief bis...
Yoked with me in the same Gospel yoke (Mat 11:29-30; compare 1Ti 5:17-18). Either Timothy, Silas (Act 15:40; Act 16:19, at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as 1Co 9:5 implies he had none.

JFB: Phi 4:3 - -- Rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [BIRKS]; or as ALFORD, "Help in the work of their reconciliation."
Rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [BIRKS]; or as ALFORD, "Help in the work of their reconciliation."

JFB: Phi 4:3 - -- "inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. It is a coincidence which ma...
"inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who labored with Paul in the Gospel. In selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made" (Act 16:13), and being early converted, would naturally take an active part in teaching other women called at a later period; of course not in public preaching, but in a less prominent sphere (1Ti 2:11-12).

JFB: Phi 4:3 - -- Bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention ...
Bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. ALFORD thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But ORIGEN [Commentary, Joh 1:29] identifies the Clement here with the bishop of Rome.

JFB: Phi 4:3 - -- The register-book of those whose "citizenship is in heaven" (Luk 10:20; Phi 3:20). Anciently, free cities had a roll book containing the names of all ...
Clarke: Phi 4:1 - -- Therefore, my - beloved - Because ye have this armor, and those enemies, and God for your support, see that ye stand fast in him. This verse most un...
Therefore, my - beloved - Because ye have this armor, and those enemies, and God for your support, see that ye stand fast in him. This verse most unquestionably belongs to the preceding chapter.

Clarke: Phi 4:2 - -- I beseech Euodias, and beseech Syntyche - These were two pious women, as it is generally supposed, who were deaconesses in the Church at Philippi, a...
I beseech Euodias, and beseech Syntyche - These were two pious women, as it is generally supposed, who were deaconesses in the Church at Philippi, and who in some points of doctrine and discipline had disagreed. He exhorts them to be of the same mind, that is, to compose their differences; and, if they could not perfectly agree to think and let think, and to avoid all public opposition, as their dissension would strengthen the hands of the common enemy, and stumble those who were weak. But it is more likely that Euodias was a woman, and Syntyche a man, and probably the husband of Euodias; and that it is Syntyche whom the apostle calls true yokefellow in the next verse.

Clarke: Phi 4:3 - -- Help those women which labored with me - Both in the Grecian and Asiatic countries women were kept much secluded, and is was not likely that even th...
Help those women which labored with me - Both in the Grecian and Asiatic countries women were kept much secluded, and is was not likely that even the apostles had much opportunity of conversing with them; it was therefore necessary that they should have some experienced Christian women with them, who could have access to families, and preach Jesus to the female part of them. The apostle tells us that certain women labored with him in the Gospel, and were assistants to others also who had assisted him
Some think the women here were Euodias and Syntyche; but I rather incline to the opinion that Syntyche was a male, and Euodias his wife. Euodias signifies a pleasant scent; Syntyche, fortunate. There have been a number of conjectures who these persons were, and who is meant by the true yokefellow; but as there is nothing certain known on the subject, it is useless to propagate conjecture

Clarke: Phi 4:3 - -- With Clement also - Supposed to be the same who was afterwards bishop of Rome, and who wrote an epistle to the Corinthians, which is still extant
With Clement also - Supposed to be the same who was afterwards bishop of Rome, and who wrote an epistle to the Corinthians, which is still extant

Clarke: Phi 4:3 - -- Whose names are in the book of life - Who are genuine Christians; who are enlisted or enrolled in the armies of the Lord, and have received a title ...
Whose names are in the book of life - Who are genuine Christians; who are enlisted or enrolled in the armies of the Lord, and have received a title to eternal glory. The reader is requested to refer to the note on Exo 32:32-33 (note), and the concluding observations at the end of that chapter, (Exo 32:35 (note)) where the writing in and blotting out of the book of life are particularly considered, and the difficulties on the subject removed. See also on Luk 10:20 (note).

Clarke: Phi 4:4 - -- Rejoice in the Lord alway - Be continually happy; but this happiness you can find only in the Lord. Genuine happiness is spiritual; as it can only c...
Rejoice in the Lord alway - Be continually happy; but this happiness you can find only in the Lord. Genuine happiness is spiritual; as it can only come from God, so it infallibly tends to him. The apostle repeats the exhortation, to show, not only his earnestness, but also that it was God’ s will that it should be so, and that it was their duty as well as interest.
Calvin: Phi 4:1 - -- 1.Therefore, my brethren He concludes his doctrine, as he is wont, with most urgent exhortations, that he may fix it the more firmly in the minds of ...
1.Therefore, my brethren He concludes his doctrine, as he is wont, with most urgent exhortations, that he may fix it the more firmly in the minds of men. He also insinuates himself into their affections by endearing appellations 208, which at the same time are not dictated by flattery, but by sincere affection. He calls them his joy and crown; because, delighted to see those who had been gained over through his instrumentality persevering in the faith 209, he hoped to attain that triumph, of which we have spoken 210, when the Lord will reward with a crown those things which have been accomplished under his guidance.
When he bids them so stand fast in the Lord, he means that their condition is approved of by him. At the same time, the particle so might be taken as referring to the doctrine going before; but the former view is more suitable, so that, by praising their present condition, he exhorts them to perseverance. They had already, it is true, given some evidence of their constancy. Paul, however, well knowing human weakness, reckons that they have need of confirmation for the future.

Calvin: Phi 4:2 - -- 2.I exhort Euodias and Syntyche It is an almost universally received opinion that Paul was desirous to settle a quarrel, I know not of what sort, bet...
2.I exhort Euodias and Syntyche It is an almost universally received opinion that Paul was desirous to settle a quarrel, I know not of what sort, between those two women. While I am not inclined to contend as to this, the words of Paul do not afford ground enough for such a conjecture to satisfy us that it really was so. It appears, from the testimony which he gives in their favor, that they were very excellent women; for he assigns to them so much honor as to call them fellow-soldiers in the gospel 211. Hence, as their agreement was a matter of great moment 212, and, on the other hand, there would be great danger attendant on their disagreement, he stirs them up particularly to concord.
We must take notice, however, that, whenever he speaks of agreement, he adds also the bond of it— in the Lord. For every combination will inevitably be accursed, if apart from the Lord, and, on the other hand, nothing is so disjoined, but that it ought to be reunited in Christ.

Calvin: Phi 4:3 - -- 3.I entreat thee, also, true yokefellow I am not inclined to dispute as to the gender of the noun, and shall, accordingly, leave it undetermined 213,...
3.I entreat thee, also, true yokefellow I am not inclined to dispute as to the gender of the noun, and shall, accordingly, leave it undetermined 213, whether he addresses here a man or a woman. At the same time there is excessive weakness in the argument of Erasmus, who infers that it is a woman from the circumstance, that mention is made here of other women — as though he did not immediately subjoin the name of Clement in the same connection. I refrain, however, from that dispute: only I maintain that it is not Paul’s wife that is designated by this appellation. Those who maintain this, quote Clement and Ignatius as their authorities. If they quoted correctly, I would not certainly despise men of such eminence. But as writings are brought forward from Eusebius 214 which are spurious, and were contrived by ignorant monks 215, they are not deserving of much credit among readers of sound judgment 216
Let us, therefore, inquire as to the thing itself, without taking any false impression from the opinions of men. When Paul wrote the First Epistle to the Corinthians, he was, as he mentions, at that time unmarried.
“To the unmarried,” says he, “and widows, I say it is good that they should continue even as I am” (1Co 7:8.)
He wrote that Epistle at Ephesus 217 when he was prepared to leave it. Not long after, he proceeded to Jerusalem, where he was put in prison, and sent to Rome. Every one must perceive how unsuitable a period of time it would have been for marrying a wife, spent by him partly in journeying, and partly in prison. In addition to this, he was even at that time prepared to endure imprisonment and persecutions, as he himself testifies, according to Luke. (Act 21:13.) I am, at the same time, well aware what objection is usually brought forward in opposition to this — that Paul, though married, refrained from conjugal intercourse. The words, however, convey another meaning, for he is desirous that unmarried persons may have it in their power to remain in the same condition with himself. Now, what is that condition but celibacy? As to their bringing forward that passage —
Is it not lawful for me to lead about a wife (1Co 9:5,)
for the purpose of proving he had a wife, it is too silly to require any refutation 218. But granting that Paul was married, how came his wife to be at Philippi — a city which we do not read of his entering on more than two occasions, and in which it is probable he never remained so much as two whole months? In fine, nothing is more unlikely than that he speaks here of his wife; and to me it does not seem probable that he speaks of any female. I leave it, however, to the judgment of my readers. The word which Paul makes use of here (
Whose names are in the book of life The book of life is the roll of the righteous, who are predestinated to life, as in the writings of Moses. (Exo 32:32.) God has this roll beside himself in safekeeping. Hence the book is nothing else than His eternal counsel, fixed in His own breast. In place of this term, Ezekiel employs this expression — the writing of the house of Israel. With the same view it is said in
Let them be blotted out of the book of the living, and let them not be written among the righteous; (Psa 69:28)
that is, let them not be numbered among the elect of God, whom he receives within the limits of his Church and kingdom 220.
Should any one allege, that Paul therefore acts rashly in usurping to himself the right of pronouncing as to the secrets of God, I answer, that we may in some measure form a judgment from the token by which God manifests his election, but only in so far as our capacity admits. In all those, therefore, in whom we see the marks of adoption shine forth, let us in the mean time reckon those to be the sons of God until the books are opened, (Rev 20:12,) which will thoroughly bring all things to view. It belongs, it is true, to God alone now to know them that are his, (2Ti 2:19,) and to separate at least the lambs from the kids; 221 but it is our part to reckon in charity all to be lambs who, in a spirit of obedience, submit themselves to Christ as their Shepherd 222, who betake themselves to his fold, and remain there constantly. It is our part to set so high a value upon the gifts of the Holy Spirit, which he confers peculiarly on his elect, that they shall be to us the seals, as it were, of an election which is hid from us.

Calvin: Phi 4:4 - -- 4.Rejoice in the Lord It is an exhortation suited to the times; for, as the condition of the pious was exceedingly troublous, and dangers threatened ...
4.Rejoice in the Lord It is an exhortation suited to the times; for, as the condition of the pious was exceedingly troublous, and dangers threatened them on every side, it was possible that they might give way, overcome by grief or impatience. 223 Hence he enjoins it upon them, that, amidst circumstances of hostility and disturbance, they should nevertheless rejoice in the Lord, 224 as assuredly these spiritual consolations, by means of which the Lord refreshes and gladdens us, ought then most of all to show their efficacy when the whole world tempts us to despair. Let us, however, in connection with the circumstances of the times, consider what efficacy there must have been in this word uttered by the mouth of Paul, who might have had special occasion of sorrow. 225 For if they are appalled by persecutions, or imprisonments, or exile, or death, here is the Apostle setting himself forward, who, amidst imprisonments, in the very heat of persecution, and in fine, amidst apprehensions of death, is not merely himself joyful, but even stirs up others to joy. The sum, then, is this — that come what may, believers, having the Lord standing on their side 226, have amply sufficient ground of joy.
The repetition of the exhortation serves to give greater force to it: Let this be your strength and stability, to rejoice in the Lord, and that, too, not for a moment merely, but so that your joy in him may be perpetuated. 227 For unquestionably it differs from the joy of the world in this respect — that we know from experience that the joy of the world is deceptive, frail, and fading, and Christ even pronouces it to be accursed (Luk 6:25). Hence, that only is a settled joy in God which is such as is never taken away from us.
Defender: Phi 4:2 - -- It is worth noting that this minor disagreement between two women was the only problem which Paul needed to mention in the church. Otherwise, despite ...
It is worth noting that this minor disagreement between two women was the only problem which Paul needed to mention in the church. Otherwise, despite poverty and persecution, this church was a beautiful example of what a local church should be."

Defender: Phi 4:3 - -- Since this "yokefellow" is not named, it may well be that this was actually the proper name (Greek Suzugos) of a man in the church who lived up to his...
Since this "yokefellow" is not named, it may well be that this was actually the proper name (Greek

Defender: Phi 4:3 - -- On the "book of life," in which God has inscribed the names of all His redeemed ones, see note on Rev 3:5."
On the "book of life," in which God has inscribed the names of all His redeemed ones, see note on Rev 3:5."

Defender: Phi 4:4 - -- In spite of their "deep poverty" (2Co 8:2) as well as their "great trial of affliction," the Philippian church exhibited an "abundance of joy." In Pau...
In spite of their "deep poverty" (2Co 8:2) as well as their "great trial of affliction," the Philippian church exhibited an "abundance of joy." In Paul's short letter, he used the words "joy," "rejoice" and "rejoicing" at least seventeen times."
TSK: Phi 4:1 - -- Therefore : Phi 3:20,Phi 3:21; 2Pe 3:11-14
and : Phi 1:8, Phi 2:26
my joy : Phi 2:16; 2Co 1:14; 1Th 2:19, 1Th 2:20, 1Th 3:9
so : Phi 1:27; Psa 27:14, ...
Therefore : Phi 3:20,Phi 3:21; 2Pe 3:11-14
my joy : Phi 2:16; 2Co 1:14; 1Th 2:19, 1Th 2:20, 1Th 3:9
so : Phi 1:27; Psa 27:14, Psa 125:1; Mat 10:22; Joh 8:31, Joh 15:3, Joh 15:4; Act 2:42, Act 11:23; Act 14:22; Rom 2:7; 1Co 15:58, 1Co 16:13; Gal 5:1; Eph 6:10-18; Col 4:12; 1Th 3:8, 1Th 3:13; 2Th 2:15; 2Ti 2:1; Heb 3:14, Heb 4:14, Heb 10:23, Heb 10:35, Heb 10:36; 2Pe 3:17; Jud 1:20,Jud 1:21, Jud 1:24, Jud 1:25; Rev 3:10,Rev 3:11

TSK: Phi 4:2 - -- that : Phi 2:2, Phi 2:3, Phi 3:16; Gen 45:24; Psa 133:1-3; Mar 9:50; Rom 12:16-18; 1Co 1:10; Eph 4:1-8; 1Th 5:13; Heb 12:14; Jam 3:17, Jam 3:18; 1Pe 3...
that : Phi 2:2, Phi 2:3, Phi 3:16; Gen 45:24; Psa 133:1-3; Mar 9:50; Rom 12:16-18; 1Co 1:10; Eph 4:1-8; 1Th 5:13; Heb 12:14; Jam 3:17, Jam 3:18; 1Pe 3:8-11

TSK: Phi 4:3 - -- I : Phi 4:2; Rom 12:1; Phm 1:8, Phm 1:9
true : Phi 2:20-25; Col 1:7
help : Phi 1:27; Act 9:36-41, Act 16:14-18; Rom 16:2-4, Rom 16:9, Rom 16:12; 1Ti 5...

TSK: Phi 4:4 - -- Rejoice : Phi 3:1; Rom 12:12
alway : Psa 34:1, Psa 34:2, Psa 145:1, Psa 145:2, Psa 146:2; Mat 5:12; Act 5:41, Act 16:25; Rom 5:2, Rom 5:3; 1Th 5:16-18...

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Phi 4:1 - -- Therefore, my brethren dearly beloved and longed for - Doddridge unites this verse with the previous chapter, and supposes that it is the prope...
Therefore, my brethren dearly beloved and longed for - Doddridge unites this verse with the previous chapter, and supposes that it is the proper close of the solemn statement which the apostle makes there. The word "therefore"-
My joy - The source of my joy. He rejoiced in the fact that they had been converted under him; and in their holy walk, and their friendship. Our chief joy is in our friends; and the chief happiness of a minister of the gospel is in the pure lives of those to whom he ministers; see 3Jo 1:4.
And crown - Compare 1Th 2:19. The word "crown"means a circlet, chaplet, or diadem:
(1)\caps1 a\caps0 s the emblem of royal dignity - the symbol of office;
(2)\caps1 a\caps0 s the prize conferred on victors in the public games, 1Co 9:25, and hence, as an emblem of the rewards of a future life; 2Ti 4:8; Jam 1:12; 1Pe 5:4;
(3)\caps1 a\caps0 nything that is an ornament or honor, as one glories in a crown; compare Pro 12:4, "A virtuous woman is a crown to her husband;"Pro 14:24, "The crown of the wise is their riches;"Pro 16:31, "The hoary head is a crown of glory;"Pro 17:6, "Children’ s children are the crown of old men."
The idea here is, that the church at Philippi was that in which the apostle gloried. He regarded it as a high honor to have been the means of founding such a church, and he looked upon it with the same interest with which a monarch looks upon the diadem which he wears.
So stand fast in the Lord - In the service of the Lord, and in the strength which he imparts; see the notes at Eph 6:13-14.

Barnes: Phi 4:2 - -- I beseech Euodias, and beseech Syntyche - These are doubtless the names of females. The name Syntyche is sometimes the name of a man; but, if t...
I beseech Euodias, and beseech Syntyche - These are doubtless the names of females. The name Syntyche is sometimes the name of a man; but, if these persons are referred to in Phi 4:3, there can be no doubt that they were females. Nothing more is known of them than is here mentioned. It has been commonly supposed that they were deaconesses, who preached the gospel to those of their own sex; but there is no certain evidence of this. All that is known is, that there was some disagreement between them, and the apostle entreats them to be reconciled to each other.
That they be of the same mind - That they be united, or reconciled. Whether the difference related to doctrine, or to something else, we cannot determine from this phrase. The language is such as would properly relate to any difference.
In the Lord - In their Christian walk and plans. They were doubtless professing Christians, and the apostle exhorts them to make the Lord the great object of their affections, and in their regard for him, to bury all their petty differences and animosities.

Barnes: Phi 4:3 - -- And I entreat thee also, true yoke-fellow - It is not known to whom the apostle refers here. No name is mentioned, and conjecture is useless. A...
And I entreat thee also, true yoke-fellow - It is not known to whom the apostle refers here. No name is mentioned, and conjecture is useless. All that is known is, that it was someone whom Paul regarded as associated with himself in labor, and one who was so prominent at Philippi that it would be understood who was referred to, without more particularly mentioning him. The presumption, therefore. is, that it was one of the ministers, or "bishops"(see the notes at Phi 1:1) of Philippi, who had been particularly associated with Paul when he was there. The Epistle was addressed to the "church with the bishops and deacons"Phi 1:1; and the fact that this one had been particularly associated with Paul, would serve to designate him with sufficient particularity. Whether he was related to the women referred to, is wholly unknown. Doddridge supposes that he might be the husband of one of these women; but of that there is no evidence. The term "yoke-fellow"-
Help those women - The common opinion is, tidal the women here referred to were Euodias and Syntyche, and that the office which the friend of Paul was asked to perform was, to secure a reconciliation between them. There is, however, no certain evidence of this The reference seems rather to be to influential females who had rendered important assistance to Paul when he was there. The kind of "help"which was to be imparted was probably by counsel, and friendly cooperation in the duties which they were called to perform, There is no evidence that it refers to pecuniary aid; and, had it referred to a reconciliation of those who were at variance, it is probable that some other word would have been used than that rendered here as "help"-
Which laboured with me in the gospel - As Paul did not permit women to preach (see 1Ti 2:12; compare the notes at 1Co 10:5), he must have referred here to some other services which they had rendered. There were deaconesses in the primitive churches (see the Rom 16:1 note; 1Ti 5:9., note), to whom was probably entrusted particularly the care of the female members of a church. In the custom which prevailed in the oriental world, of excluding females from the public gaze, and of confining them to their houses, it would not be practicable for the apostles to have access to them. The duties of instructing and exhorting them were then probably entrusted chiefly to pious females; and in this way important aid would be rendered in the gospel. Paul could regard such as "laboring with him,"though they were not engaged in preaching.
With Clement also - That is, they were associated with Clement, and with the other fellow-laborers of Paul, in aiding him in the gospel. Clement as doubtless someone who was well known among them; and the apostle felt that, by associating them with him, as having been real helpers in the gospel, their claim to respectful attention would be better appreciated. Who Clement was, is unknown. Most of the ancients say it was Clement of Rome, one of the primitive fathers. But there is no evidence of this. The name Clement was common, and there is no improbability in supposing that there might have been a preacher of this name in the church at Philippi.
Whose names are in the book of life - see the notes at Isa 4:3. The phrase, "the book of life,"which occurs here, and in Rev 3:5; Rev 13:8; Rev 20:12, Rev 20:15; Rev 21:27; Rev 22:19, is a Jewish phrase, and refers originally to a record or catalogue of names, as the roll of an army. It then means to be among the living, as the name of an individual would be erased from a catalog when he was deceased. The word "life"here refers to eternal life; and the whole phrase refers to those who were enrolled among the true friends of God, or who would certainly be saved. The use of this phrase here implies the belief of Paul that these persons were true Christians. Names that are written in the book of life will not be blotted out. If the hand of God records them there who can obliterate them?

Barnes: Phi 4:4 - -- Rejoice in the Lord alway - see the notes at Phi 3:1. It is the privilege of Christians to do this, not at certain periods and at distant inter...
Rejoice in the Lord alway - see the notes at Phi 3:1. It is the privilege of Christians to do this, not at certain periods and at distant intervals, but at all times they may rejoice that there is a God and Saviour; they may rejoice in the character, law, and government of God - in his promises, and in communion with him. The Christian, therefore, may be, and should be, always a happy man. If everything else changes, yet the Lord does not change; if the sources of all other joy are dried up, yet this is not; and there is not a moment of a Christian’ s life in which he may not find joy in the character, law, and promises of God.
Poole: Phi 4:1 - -- Phi 4:1 Paul exciteth to steadfastness in Christ,
Phi 4:2 and after some particular admonitions,
Phi 4:3,4 exhorteth generally to religio...
Phi 4:1 Paul exciteth to steadfastness in Christ,
Phi 4:2 and after some particular admonitions,
Phi 4:3,4 exhorteth generally to religious joy,
Phi 4:5 moderation,
Phi 4:6,7 trust in God with prayer,
Phi 4:8,9 and to every branch of moral goodness.
Phi 4:10-14 He testifieth his joy in the care shown by the
Philippians for his supply in prison, though being
always content he was above want,
Phi 4:15-17 and commendeth their former liberality to him, not
for his own sake, but for the good that would redound
to them from it.
Phi 4:18,19 He acknowledgeth the receipt of their late bounty,
assuring them that God would both accept and reward it.
Phi 4:20-23 He giveth glory to God, and concludeth with
salutations, and a blessing.
Therefore this particle connotes that which follows to be inferred by way of conclusion from what he had premised in the close of the former chapter, in opposition to the shame of the earthly-minded, concerning the glory of the heavenly-minded.
My brethren he affectionately owns them to be his brethren in the common faith, Tit 1:4 .
Dearly beloved those who, not being enticed by the insinuations of seducers, did adhere to him, had his sincere affections, Phi 2:12 .
And longed for whose safety and felicity every way he most heartily desired, Phi 1:8 2:26 ; with Rom 1:11 1Th 3:6 .
My joy intimating how their faith and holiness did at present afford matter of rejoicing to him, Phi 1:4,7,8 , with 1Th 2:19,20 .
And crown he was not ambitious of man’ s applause, but accounted them his honour and glory, the great ornament of his ministry, whereby they were converted to Christ, (as elsewhere in Scripture a crown is taken figuratively, Pro 12:4 14:24 16:31 17 :6), 1Th 2:19 ; the reward which had some similitude with the honour they had who were victorious in a race, Phi 2:16,17 : as Jam 1:12 1Pe 5:4 Rev 2:10 Rev 3:11 .
So stand fast he exhorteth them not barely to stand, but so to stand that they did not fall, 1Co 10:12 . Hereupon he adds,
in the Lord i.e. considering their relation unto Christ, they would derive power and virtue from him, into whom they were implanted, to persevere, conformably to his will, in Christian concord, till they were made like to him, Phi 3:21 , with Phi 1:27 Joh 15:4,7 1Co 15:58 16:13 Gal 5:7 Eph 6:11,14 .
My dearly beloved in whom looking upon them, (the more to fix them), he pathetically and rhetorically repeats his endearing compellation beloved.

Poole: Phi 4:2 - -- I beseech Euodias, and beseech Syntyche: after his general persuasive to perseverance, he doth here particularly by name with great affectionateness ...
I beseech Euodias, and beseech Syntyche: after his general persuasive to perseverance, he doth here particularly by name with great affectionateness importune two women, who had been very useful in that church for the furtherance of the gospel, that they would come to a better understanding of each other, and the interest of religion amongst them, who received the gospel upon Paul’ s preaching, Act 16:13 .
That they be of the same mind in the Lord as he had moved all to love, unity, and amity, (as it became disciples of Christ), Phi 2:2 ; so he doth here especially move them unto unanimity, according to the mind of the Lord, and his way, for the sake of him whose honour is to be preferred to all private concerns, Rom 15:5 .

Poole: Phi 4:3 - -- And I entreat thee also, true yoke-fellow he subjoins his most importunate request to some eminent person who did faithfully and sincerely draw in th...
And I entreat thee also, true yoke-fellow he subjoins his most importunate request to some eminent person who did faithfully and sincerely draw in the same yoke of Christ with him, even such another in that church at Philippi, (whom they well knew from the freedom he used when he planted the gospel amongst them, or might more distinctly know from Epaphroditus), as he had represented Timothy to be, Phi 2:20 . Some, both ancient and modern, would have this to be Paul’ s own wife, whom he left behind; but seeing it doth not appear that when he wrote this Epistle he had ever staid above two months at Philippi, he elsewhere reckons himself amongst the unmarried, 1Co 7:8 , and wished those who had the gift of continency to continue so, under the sharp persecution of the church, for which he was frequent in journeying, labours, and prisons, 2Co 11:23 , there is no cogent argument to evince that he was then married, however he had liberty to have had a wife, as well as Peter and others: see Mat 19:29 22:28 , with 1Co 9:5 . Some conceive by
yoke-fellow here is meant the lawful husband of one of the forenamed honourable matrons: others, one called by that proper name in Greek; but the epithet annexed doth not so well suit. It may suffice to say it was an intimate colleague and sincere companion of Paul’ s, who was alike affected with him, drawing in the same yoke, for the furtherance of the gospel, his genuine helper; whose special aid, by advice, prayer, and otherwise, he solicited on the behalf of those pious women, who aforetime (though not by public preaching in the church, which he elsewhere disallowed, 1Co 14:34,35 1Ti 2:12 , but privately) had not only wrought, but earnestly striven together with him, by teaching youth, and other women, good things, Tit 2:3,4 putting themselves in hazard with him, in that difficult work he had amongst them, and enduring troubles with him for the propagation of the gospel, Phi 1:27 Act 16:13 ; as Phebe, and Priscilla, and Mary, elsewhere, Act 18:2,3,26 Ro 16:1-3 1Ti 5:10 2Ti 4:19 ; in offices proper to their sex.
Clement probably, was some church officer of Roman extract in that colony at Philippi; whether he, about whose order in the catalogue of Roman bishops historians dispute, there is no certainty.
And with other my fellow labourers the rest, whom he doth not name, but only describe by the assistance they gave him in the holy work of the gospel, probably were other church officers.
Whose names are in the book of life whose names he did in charity apprehend to be enrolled in heaven, as our Saviour speaks to the rejoicing of his seventy disciples, Luk 10:20 . We are not to think there is any material book wherein their names were written, but that he useth it as a borrowed speech, intimating his persuasion of them, (as of the election of others, 1Th 1:4 , with 1Pe 1:2 ), that their life was as certainly sealed up with God, as if their names had been written in a book for that purpose; looking upon them by their fruit as truly gracious persons, whom God had effectually called according to his purpose, Rom 8:28,29,33 ; which is a book written, Exo 32:32 Isa 4:3 Eze 13:9 Dan 12:1 Rev 3:5 13:8 20:12 21:27 ; wherein the Lord knows who are his, 2Ti 2:19 .

Poole: Phi 4:4 - -- He doth here, considering the importance of Christian cheerfulness, which he had twice before put them upon, Phi 2:18 3:1 , stir them up to true rej...
He doth here, considering the importance of Christian cheerfulness, which he had twice before put them upon, Phi 2:18 3:1 , stir them up to true rejoicing, not only by repetition of the injunction, but by extending the duty to all times, and under all conditions. For though there be woe to the enemies of Christ’ s cross, who langh at his followers, Luk 6:25 ; yet they who are really found in him, have evermore ground of rejoicing, for all the benefits of God they have through him, and the far more excellent they do expect to receive upon his account, Joh 16:33 1Co 1:31 1Th 5:16 1Pe 1:8 .
Haydock: Phi 4:2 - -- I beg of. St. John Chrysostom, Theodoret, and many others, think that these were two ladies particularly famous in the Church at Philippi, for their...
I beg of. St. John Chrysostom, Theodoret, and many others, think that these were two ladies particularly famous in the Church at Philippi, for their virtue and good works. Some critics are of opinion that Syntyche was a man. It is certain, at least, that this name agrees amongst the Greek better with a man than a woman; and perhaps the latter of these two may be the husband of Evodia.

Haydock: Phi 4:3 - -- I entreat thee, my sincere [1] companion. St. John Chrysostom expounds it of his fellow labourer or fellow soldier, and says that some pretended t...
I entreat thee, my sincere [1] companion. St. John Chrysostom expounds it of his fellow labourer or fellow soldier, and says that some pretended that by it was meant St. Paul's wife; but this he absolutely rejects, as do all the ancient interpreters, who teach us that St. Paul was never married, if we except the particular opinion of Clement of Alexandria, (lib. 3. strom. p. 448. Edit. Heinsii) who at the same time tells us, that St. Paul and those ministers of the gospel who had wives, lived with them as if they had been their sisters. The pretended reformers, who bring this place to shew that bishops and priests may marry, will they be for living after this manner? See 1 Corinthians vii. 7, 8. But even Calvin, Beza, and Dr. Hammond, expound this of some man that laboured with St. Paul. (Witham) ---
It seems probable that St. Paul is here speaking to one of the persons mentioned in the previous verse. Others think that he is speaking to the gaoler [jailer] whom he converted at Philippi. It seems most probable, however, that St. Paul is here speaking to the bishop of the Church, at Philippi. As to the opinion that he is speaking to his wife, we have elsewhere refuted that sentiment. (Calmet) ---
St. Paul says of himself that he had no wife, (1 Corinthians vii. 8.) and all the Greek Fathers are very positive on this point. ---
With Clement. St. Jerome, Estius, and some others, believe that this Clement was the fourth pope that governed the Church, after Sts. Linus and Cletus: this at least is the common opinion. ---
Those women who have laboured with me in the gospel, not by preaching, but by assisting other ways to promote the gospel. (Witham)
===============================
[BIBLIOGRAPHY]
Germane compar. Greek suzuge gnesie. St. John Chrysostom ( Greek: log. ig. p. 76.) expounds it by Greek: sunergos and Greek: sustratiotes. He tells us some fancied it was St. Paul's wife; but, says he, Greek: alla ouk estin, &c.
Gill: Phi 4:1 - -- Therefore, my brethren,.... Not in a natural but spiritual relation; having the same Father, being of the same family, and household of faith: seeing ...
Therefore, my brethren,.... Not in a natural but spiritual relation; having the same Father, being of the same family, and household of faith: seeing that on the one hand there were false teachers, who stand described by various characters in the preceding chapter, by whom they were in danger of being carried away from the simplicity of the Gospel; and on the other hand, such were the conduct and conversation of the apostle, and other true believers, and such were their expectations of Christ from heaven, and of happiness from him as there expressed; therefore he exhorts to steadfastness in him, and that under the most tender, affectionate, and endearing appellations; given in the uprightness of his soul, without any manner of flattery, to signify his strong affection for them, and to engage them to attend the more to what he was about to exhort them to; and which arose from pure love to them, an hearty concern for their good, and the honour of Christ Jesus:
dearly beloved: as belonging to Christ, interested in him, members of him, redeemed by him, and bearing his image; and as his brethren, and so not loved with a carnal, but spiritual love:
and longed for; to see them, converse with them, and impart some spiritual gift to them; being the excellent in the earth, as other saints, towards whom was his desire, and with whom was all his delight. These epithets are joined with the word "brethren", in the Vulgate Latin, Syriac, and Arabic versions, and read thus, "my dearly beloved, and longed for brethren"; and in the Ethiopic version, "our beloved brethren": to which are added,
my joy and crown; they were matter of joy to him, as he had reason to hope well of them; yea, to be confident that the good work was begun, and would be carried on in them; and that they had hitherto continued in the doctrine of the Gospel, and walked worthy of it; and they were his "crown", as they were seals of his ministry; and whom he valued more, and reckoned a greater honour and ornament to him, than the richest diadem, set with the most costly jewels and precious stones, and which he hoped and believed would be his crown of rejoicing another day; when he, with them, should stand at the hand of Christ triumphing, as victors crowned, ever sin, Satan, the world, death, and hell:
so stand fast in the Lord; or "by the Lord"; by his power and strength, which is only able to make to stand fast; saints are liable to failing, and would fall, were they not upheld with his right hand, and kept by his power; they only stand fast, as they stand supported by his strength, trusting in his might, and leaning on his arm. Christ is the only foundation where they can stand safe and sure; and such as are rooted and grounded, and built up in him, are established and stand; though they are still in need of being exhorted to hold the head, abide by him, and cleave unto him; to stand fast in his grace, exercising the graces of faith, hope, and love upon him; in the liberty of Christ, in opposition to the bondage of the law, false teachers were for bringing them into; and in the doctrine of faith, and not depart from it in any degree, nor give way in the least to the opposers of it, but continue steadfast in it without wavering, and which is chiefly intended here: so the Arabic version renders it, "so stand in the faith of the Lord"; both in the grace faith, and in the doctrine of it, and in the profession of both: see 1Co 16:13. The apostle bids them so stand fast; that is, either as they had hitherto done, or as they had him and others for an example; whose views, conversation, and behaviour, are described in the foregoing chapter:
my dearly beloved; this, which otherwise would be a repetition of what is before said, is by some connected with the former clause, and read thus, "so stand fast my dearly beloved in the Lord"; and contains a reason, both why they were dearly beloved by the apostle, because beloved in and by the Lord; and why it became them to stand fast in him, and abide by him, his truths, ordinances, cause, and interest.

Gill: Phi 4:2 - -- I beseech Euodias, and beseech Syntyche,.... Two women, who were members of this church at Philippi, and who seem to have been at variance; either wit...
I beseech Euodias, and beseech Syntyche,.... Two women, who were members of this church at Philippi, and who seem to have been at variance; either with each other, on account of some temporal and civil things, as often is the case of the dear children of God, who fall out by the way; and it becomes a very hard and difficult task to reconcile them, though as here entreated in the most tender and importunate manner to agree: or else with the church, having entertained some sentiments in religion different from it; being drawn aside by false teachers from the simplicity of the Gospel, and their steadfastness in the faith; and this may rather be thought to be the meaning, since the apostle would scarcely take notice of a private difference in so public a manner, and since this exhortation follows so closely the former:
that they be of the same mind in the Lord; either that they agree together, and be reconciled to each other, considering the relation they stood in to one another, and to the Lord; or that they become of the same mind, and embrace the same truths, and profess and maintain the same principles the church did; and so the Arabic version renders it, "that ye entertain one and the same opinion concerning the faith of the Lord".

Gill: Phi 4:3 - -- And I entreat thee also, true yoke fellow,.... Not his wife, as some think d, for he had none, as appears from 1Co 7:7, at the writing of which epistl...
And I entreat thee also, true yoke fellow,.... Not his wife, as some think d, for he had none, as appears from 1Co 7:7, at the writing of which epistle he was at Ephesus, where he stayed some little time, and then went to Jerusalem; where he was quickly apprehended, and sent a prisoner to Rome, and where he now was as such; and therefore it is not likely that he should marry a wife within this compass of time, and much less that he should have one at Philippi; besides, the word used is of the masculine gender, and designs a man and not a woman: some think it is the proper name of a man, who was called "Syzygus", and so the Arabic interpreter seems to understand it; and by the apostle, true "Syzygus", signifying that as was his name, so was he, really and in truth, a companion and fellow labourer, that drew in the same yoke with him; the Syriac version renders it, "the son of my yoke", and the Ethiopic version, "my brother and my companion": some think this person was the husband or brother of one of the above women; and therefore is entreated to use his interest, and compose the difference between them, or endeavour to reconcile them to the church; and others that it was the jailer, that was converted by the apostle: but it seems most likely to have been one that was under the same yoke of the Gospel, and who had been employed with him in preaching of it, a fellow labourer; such an one as Barnabas, Silas, and Timothy, and might be one of those; or rather Epaphroditus, who was minister in this church, and by whom the apostle sent this letter, and whom he might address and importune in this manner; the word may very well be thought to answer to the Hebrew word
help those women; Euodias and Syntyche. The Syriac and Ethiopic versions read "them", referring to the above women; and the Arabic version reads, "help both"; that is, both those women; not by relieving their temporal wants, which it does not appear they were in; but either by composing their differences, or by assisting them with good counsel and advice; and giving them proper instructions in the doctrines of the Gospel, that they might be brought to think the same things the church did: and the rather such pains should be taken with them, since they were such, says the apostle,
which laboured with me in the Gospel; not in preaching it, for he suffered not a woman to teach in the church, 1Ti 2:12; but by professing it, and bearing reproach and persecution for it; and by supporting and encouraging, and spreading it with their worldly substance:
with Clement also; which some think is the same with Clemens Romanus, who was afterwards bishop of Rome, and whose epistle to the Corinthians is still extant; other writings are ascribed to him, but are spurious; however, by his name he seems to be a Roman; and from his being joined with the apostle, as one with whom these women also laboured in the Gospel, he appears to be a preacher of it at Philippi:
and with other my fellow labourers; in the work of the ministry, as Timothy, who was with him at Philippi, when he first preached the Gospel there, Act 16:1, and some others:
whose names are in the book of life; the book of God's eternal purposes and decrees, divine predestination to eternal life; and this being called a "book", and the names of persons being said to be in it, denote the love of God to his elect, his care of them, his value for them, his remembrance of them, and the exact knowledge which he has of them; as well as imply, that his eternal election of them is personal and particular, is well known to him, and is sure and unchangeable; being more so than the writing of Pilate on the cross, who said, what I have written, I have written, Joh 19:22; and is called the "book of life", because those whose names are written in it, have a spiritual life here, and an eternal one hereafter; to both which they are afore written in this book, or pre-ordained in God's counsels, and certainly and infallibly enjoy it: now the apostle's knowledge of these persons being written in this book, did not arise from any special revelation, as being shown the book of life, and the names of the elect in it, when he was caught up into the third heaven, 2Co 12:2; nor was his knowledge of this matter peculiar and limited to these persons only, but common to all that he had reason to hope and believe had received the grace of God in truth, and walked worthy of the calling wherewith they were called, Eph 4:1; such persons in a judgment of charity, which hopes and believes all things, he concluded were in this book of life; and the same judgment, faith, and hope, ought all believers to form and entertain one of another, nothing appearing contrary to it, in their faith and conversation,

Gill: Phi 4:4 - -- Rejoice in the Lord alway,.... This is a repetition of the exhortation in the preceding chapter; See Gill on Phi 3:1; with this addition "alway"; for ...
Rejoice in the Lord alway,.... This is a repetition of the exhortation in the preceding chapter; See Gill on Phi 3:1; with this addition "alway"; for there is always cause and matter for rejoicing in Christ, even in times of affliction, distress, and persecution; since he is always the same; his grace is always sufficient; his blood has a continual virtue in it, and always speaks for peace and pardon; his righteousness is an everlasting one, and so is his salvation, and such is his love; though some join this word with what follows,
and again, I say, rejoice; this is what was continually inculcated by him, as being of great importance and use for the comfort of believers, and the honour of Christ.

expand allCommentary -- Verse Notes / Footnotes

NET Notes: Phi 4:3 Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.
Geneva Bible: Phi 4:1 Therefore, ( 1 ) my brethren dearly beloved and longed for, my joy and ( a ) crown, so stand fast in the ( b ) Lord, [my] dearly beloved.
( 1 ) A reh...

Geneva Bible: Phi 4:2 ( 2 ) I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
( 2 ) He also calls on some by name, partly because they ne...

Geneva Bible: Phi 4:3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and [with] other my fellowlabourer...

Geneva Bible: Phi 4:4 ( 3 ) Rejoice in the ( d ) Lord alway: [and] again I say, Rejoice.
( 3 ) He adds particular exhortations: and the first is, that the joy of the Phili...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Phi 4:1-23
TSK Synopsis: Phi 4:1-23 - --1 From particular admonitions,4 he proceeds to general exhortations,10 shewing how he rejoiced at their liberality towards him lying in prison, not so...
Maclaren -> Phi 4:1
Maclaren: Phi 4:1 - --A Tender Exhortation
Therefore, my brethren, dearly beloved and longed for. my joy and crown, so stand fast in the Lord, my dearly beloved.'--Phil. 4...
MHCC: Phi 4:1 - --The believing hope and prospect of eternal life, should make us steady and constant in our Christian course. There is difference of gifts and graces, ...

MHCC: Phi 4:2-9 - --Let believers be of one mind, and ready to help each other. As the apostle had found the benefit of their assistance, he knew how comfortable it would...
Matthew Henry -> Phi 4:1-9
Matthew Henry: Phi 4:1-9 - -- The apostle begins the chapter with exhortations to divers Christian duties. I. To stedfastness in our Christian profession, Phi 4:1. It is inferred...
Barclay: Phi 4:1 - --Through this passage breathes the warmth of Paul's affection for his Philippian friends. He loves them and yearns for them. They are his joy and his...

Barclay: Phi 4:2-3 - --This is a passage about which we would very much like to know more. There is obvious drama behind it, heartbreak and great deeds, but of the dramat...

Barclay: Phi 4:4-5 - --Paul sets before the Philippians two great qualities of the Christian life.
(i) The first is the quality of joy. "Rejoice ... I will say it again--R...
Constable: Phi 1:27--4:10 - --III. Partnership in the gospel 1:27--4:9
Paul had been saying he hoped to be able to revisit Philippi and to min...

Constable: Phi 3:1--4:2 - --2. Walking in steadfastness 3:1-4:1
Paul now turned to the second major quality that he introduc...

Constable: Phi 4:1 - --The concluding charge to stand fast in the Lord 4:1
The key word "Therefore" (Gr. hoste)...

Constable: Phi 4:2-9 - --C. Specific duties 4:2-9
This last section (4:2-9) of the body of the epistle (1:27-4:9) deals with the ...

Constable: Phi 4:2-3 - --1. Restoring unity 4:2-3
4:2 Euodia ("Success") and Syntyche ("Lucky") were evidently two women in the Philippian congregation.145
"For the Pauline le...

Constable: Phi 4:4-9 - --2. Maintaining tranquillity 4:4-9
Paul gave his readers five other brief positive exhortations all of which are vitally important for individual and c...
College -> Phi 4:1-23
College: Phi 4:1-23 - --PHILIPPIANS 4
IX. EXHORTATIONS TO STEADFASTNESS, UNITY, PRAYER, AND PROPER THOUGHT (4:1-9)
A. STANDING FIRM (4:1)
1 Therefore, my brothers, you who...
