Text -- Philippians 4:1-7 (NET)

Christian Practices

4:1 So then, my brothers and sisters, dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends! 4:2 I appeal to Euodia and to Syntyche to agree in the Lord. 4:3 Yes, I say also to you, true companion, help them. They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life. 4:4 Rejoice in the Lord always. Again I say, rejoice! 4:5 Let everyone see your gentleness. The Lord is near! 4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. 4:7 And the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Phi 4:1

Longed for ( epipothētoi ).

Late and rare verbal adjective (here alone in N.T.) from epipotheō .

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. They were tempted to defection. Standing firm is difficult when a panic starts.

Robertson: Phi 4:2

Euodia ( Euodian ).

This name means literally "prosperous journey"(eu , hodos ). It occurs in the inscriptions.

Robertson: Phi 4:2

Syntyche ( Suntuchēn ).

From suntugchanō , to meet with and so "pleasant acquaintance"or "good-luck."Occurs in the inscriptions and identified with Lydia by some. Klopper suggests that each of these rival women had church assemblies in their homes, one a Jewish-Christian church, the other a Gentile-Christian church. Vincent doubts the great influence of women in Macedonia held by Lightfoot who also suggests that these two were ladies of rank or perhaps deaconesses of the church in Philippi. Schinz suggests that in such a pure church even slight bickerings would make a real disturbance. "It may have been accidental friction between two energetic Christian women"(Kennedy).

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 sunzuge . Unfortunately for that view gnēsie is masculine vocative singular. Some have suggested it as a proper name though it is not found in the inscriptions, but the word does occur as an appellative in one. Lightfoot even proposes Epaphroditus, the bearer of the Epistle, certainly a curious turn to take to address him. After all it matters little that we do not know who the peacemaker was.

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 together with one (associative instrumental case), to help as here (Luk 5:7). "Take hold with them."

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 instrumental case (moi ).

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.

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, etc.). Hence real Christians in spite of their bickerings.

Robertson: Phi 4:4

Again I will say ( palin erō ).

Future active indicative of defective verb eipon .

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.

Robertson: Phi 4:5

Your forbearance ( to epieikes humōn ).

"Your gentleness,""your sweet reasonableness"(Matthew Arnold), "your moderation."Old adjective (epi , eikos ) as in Jam 3:17; 1Ti 3:3. Article and neuter singular here= hē epieikeia (Act 24:4; 2Co 10:1) like to chrēston in Rom 2:4.

Robertson: Phi 4:5

The Lord is at hand ( ho kurios eggus ).

"The Apostle’ s watchword"(Lightfoot), as in 1Co 16:22 (Maran atha , Aramaic equivalent, Our Lord cometh). Unless, indeed, eggus here means near in space instead of nigh in time.

Robertson: Phi 4:6

In nothing be anxious ( mēden merimnāte ).

Present imperative in prohibition, "stop being anxious."See mē merimnāte in Mat 6:31.

Robertson: Phi 4:6

With thanksgiving ( meta eucharistias ).

In all the forms of prayer here named thanksgiving should appear.

Robertson: Phi 4:7

The peace of God ( hē eirēnē tou theou ).

See in 2Th 3:16 "the Lord of peace"(ho Kurios tēs eirēnēs ) and Phi 4:9 for "the God of peace"(ho theos tēs eirēnēs ).

Robertson: Phi 4:7

Shall guard ( phrourēsei ).

"Shall garrison,"future active indicative of phroureō , old verb from phrouros (prȯhoros , prooraō , to see before, to look out). See note on Act 9:24; 2Co 11:32. God’ s peace as a sentinel mounts guard over our lives as Tennyson so beautifully pictures Love as doing.

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 7:7; Rom 15:23.

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 victory, showing that he has not run in vain, Phi 2:16. For crown , see on Rev 4:4; see on 1Pe 5:4.

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.

Vincent: Phi 4:2

I beseech Euodias and beseech Syntyche ( Εὐωδίαν παρακαλῶ καὶ Συντύχην παρακαλῶ )

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 φρονέω to be minded , occurs eleven times in this epistle, and but seventeen times in the rest of the New Testament.

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 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; Act 12:3; catching , as fish, Luk 5:9. Compare the compound συναντιλάμβανομαι help , Luk 10:40 (note); Rom 8:26.

Vincent: Phi 4:3

Which labored with me ( αἵτινες συνήθλησάν μοι )

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." 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.

Vincent: Phi 4:3

Other ( τῶν λοιπῶν )

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 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."

Vincent: Phi 4:5

Rejoice

See on Phi 1:4, and 2Co 13:11.

Vincent: Phi 4:5

Moderation ( τὸ ἐπιεικὲς )

Wrong. Rev., correctly, forbearance . See on gentle , 1Pe 2:18.

Vincent: Phi 4:5

The Lord is at hand

See on 1Co 16:22.

Vincent: Phi 4:6

Be careful ( μεριμνᾶτε )

See on Mat 6:25. Rev., better, be anxious .

Vincent: Phi 4:6

Prayer and supplication

General and special. See on Luk 5:33; see on Luk 8:38.

Προσευχή prayer , only of prayer to God. The two words often occur together, as Eph 6:18; 1Ti 2:1; 1Ti 5:5.

Vincent: Phi 4:6

Requests ( αἰτήματα )

Specific details of supplication.

Vincent: Phi 4:6

Unto God ( πρὸς τὸν Θεόν )

The force of πρός is rather in your intercourse with God. See on with God , Joh 1:1.

Vincent: Phi 4:7

Peace of God

As the antidote to anxiety , Phi 4:6.

Vincent: Phi 4:7

Which passeth all understanding ( ἡ ὑπερέχουσα πάντα νοῦν ).

Either, which passes all power of comprehension , compare Eph 3:20; or, better, which surpasses every ( human ) reason , in its power to relieve anxiety. Compare Mat 6:31, Mat 6:32. For understanding , see on Rom 7:23.

Vincent: Phi 4:7

Shall keep ( φρουρήσει )

Lit., guard , as Rev., or mount guard over . God's peace, like a sentinel, patrols before the heart. Compare Tennyson:

" Love is and was my King and Lord,

And will be, though as yet I keep

Within his court on earth, and sleep

Encompassed by his faithful guard,

And hear at times a sentinel

Who moves about from place to place,

And whispers to the worlds of space,

In the deep night, that all is well."

" In Memoriam ."

Gurnall, a little differently: " The peace of God is said to garrison the believer's heart and mind. He is surrounded with such blessed privileges that he is as safe as one in an impregnable castle" (" Christian in Complete Armor," p. 419).

Vincent: Phi 4:7

Hearts - minds ( καρδίας - νοήματα )

For hearts , see on Rom 1:21. For minds , Rev., thoughts , see on 2Co 3:14. The guardianship is over the source and the issues of thought and will. " Your hearts and their fruits" (Alford).

Wesley: Phi 4:1

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.

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 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, 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!

Wesley: Phi 4:5

Yieldingness, sweetness of temper, the result of joy in the Lord.

Wesley: Phi 4:5

By your whole behaviour.

Wesley: Phi 4:5

Good and bad, gentle and froward. Those of the roughest tempers are good natured to some, from natural sympathy and various motives; a Christian, to all.

Wesley: Phi 4:5

The judge, the rewarder, the avenger.

Wesley: Phi 4:5

Standeth at the door.

Wesley: Phi 4:6

If men are not gentle towards you, yet neither on this, nor any other account, be careful, but pray. Carefulness and prayer cannot stand together.

Wesley: Phi 4:6

Great and small.

Wesley: Phi 4:6

They who by a preposterous shame or distrustful modesty, cover, stifle, or keep in their desires, as if they were either too small or too great, must be racked with care; from which they are entirely delivered, who pour them out with a free and filial confidence.

Wesley: Phi 4:6

It is not always proper to disclose them to men.

Wesley: Phi 4:6

Which is the enlarging upon and pressing our petition.

Wesley: Phi 4:6

The surest mark of a soul free from care, and of prayer joined with true resignation. This is always followed by peace. Peace and thanksgiving are both coupled together, Col 3:15.

Wesley: Phi 4:7

That calm, heavenly repose, that tranquility of spirit, which God only can give.

Wesley: Phi 4:7

Which none can comprehend, save he that receiveth it.

Wesley: Phi 4:7

Shall guard, as a garrison does a city.

Wesley: Phi 4:7

Your affections.

Wesley: Phi 4:7

Your understandings, and all the various workings of them; through the Spirit and power of Christ Jesus, in the knowledge and love of God. Without a guard set on these likewise, the purity and vigour of our affections cannot long be preserved.

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.

JFB: Phi 4:1

"yearned after" in your absence (Phi 1:8).

JFB: Phi 4:1

In the day of the Lord (Phi 2:16; 1Th 2:19).

JFB: Phi 4:1

As I have admonished you.

JFB: Phi 4:1

(Phi 1:27).

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 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.

JFB: Phi 4:3

Greek, "Yea."

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 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."

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 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 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 those having the right of citizenship (compare Exo 32:32; Psa 69:28; Eze 13:9; Dan 12:1; Rev 20:12; Rev 21:27).

JFB: Phi 4:4

(Isa 61:10.)

JFB: Phi 4:4

Even amidst the afflictions now distressing you (Phi 1:28-30).

JFB: Phi 4:4

As he had already said, "Rejoice" (Phi 3:1). Joy is the predominant feature of the Epistle.

JFB: Phi 4:4

Greek, rather, "I will say."

JFB: Phi 4:5

From a Greek root, "to yield," whence yieldingness [TRENCH]; or from a root, "it is fitting," whence "reasonableness of dealing" [ALFORD], that considerateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve (Psa 130:3-4); though having exacted the fullest payment for us from our Divine Surety. There are included in "moderation," candor and kindliness. Joy in the Lord raises us above rigorism towards others (Phi 4:5), and carefulness (Phi 4:6) as to one's own affairs. Sadness produces morose harshness towards others, and a troublesome spirit in ourselves.

JFB: Phi 4:5

That is, in your conduct to others, let nothing inconsistent with "moderation" be seen. Not a precept to make a display of moderation. Let this grace "be known" to men in acts; let "your requests be made to God" in word (Phi 4:6).

JFB: Phi 4:5

Even to the "perverse" (Phi 2:15), that so ye may win them. Exercise "forbearance" even to your persecutors. None is so ungracious as not to be kindly to someone, from some motive or another, on some occasion; the believer is to be so "unto all men" at all times.

JFB: Phi 4:5

The Lord's coming again speedily is the grand motive to every Christian grace (Jam 5:8-9). Harshness to others (the opposite of "moderation") would be taking into our own hands prematurely the prerogatives of judging, which belongs to the Lord alone (1Co 4:5); and so provoking God to judge us by the strict letter of the law (Jam 2:12-13).

JFB: Phi 4:6

Translate, "Be anxious about nothing." Care and prayer are as mutually opposed as fire and water [BENGEL].

JFB: Phi 4:6

Greek, "by the prayer and the supplication" appropriate to each case [ALFORD]. Prayer for blessings; and the general term. Supplication, to avert ills; a special term, suppliant entreaty (see on Eph 6:18).

JFB: Phi 4:6

For every event, prosperity and affliction alike (1Th 5:18; Jam 5:13). The Philippians might remember Paul's example at Philippi when in the innermost prison (Act 16:25). Thanksgiving gives effect to prayer (2Ch 20:21), and frees from anxious carefulness by making all God's dealings matter for praise, not merely for resignation, much less murmuring. "Peace" is the companion of "thanksgiving" (Phi 4:7; Col 3:15).

JFB: Phi 4:6

With generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow men. So Jacob, when fearing Esau (Gen 32:9-12); Hezekiah fearing Sennacherib (2Ki 19:14; Psa 37:5).

JFB: Phi 4:7

The inseparable consequence of thus laying everything before God in "prayer with thanksgiving."

JFB: Phi 4:7

The dispeller of "anxious care" (Phi 4:6).

JFB: Phi 4:7

Coming from God, and resting in God (Joh 14:27; Joh 16:33; Col 3:15).

JFB: Phi 4:7

Surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness (1Co 2:9-10; Eph 3:20; compare Pro 3:17).

JFB: Phi 4:7

Rather, "shall guard"; shall keep as a well-garrisoned stronghold (Isa 26:1, Isa 26:3). The same Greek verb is used in 1Pe 1:5. There shall be peace secure within, whatever outward troubles may besiege.

JFB: Phi 4:7

Rather, "hearts (the seat of the thoughts) and thoughts" or purposes.

JFB: Phi 4:7

Rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure.

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 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, 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 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

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 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 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.

Clarke: Phi 4:5

Let your moderation be known - The word επιεικες is of very extensive signification; it means the same as επιεικεια, mildness, patience, yieldingness, gentleness, clemency, moderation, unwillingness to litigate or contend; but moderation is expressive enough as a general term. "Moderation,"says Dr. Macknight, "means meekness under provocation, readiness to forgive injuries, equity in the management of business, candour in judging of the characters and actions of others, sweetness of disposition, and the entire government of the passions.

Clarke: Phi 4:5

The Lord is at hand - A phrase something similar to the Maranatha of 1Co 16:22 : The Lord is Judge, and is at hand to punish. Schoettgen supposes, from this verse, taken in connection with the preceding, that Euodias and Syntyche were of a quarrelsome disposition; and hence the exhortation and threatening in the third and fifth verses.

Clarke: Phi 4:6

Be careful for nothing - Μηδεν μεριμνατε· Be not anxiously solicitous; do not give place to carking care, let what will occur; for anxiety cannot chance the state or condition of any thing from bad to good, but will infallibly injure your own souls

Clarke: Phi 4:6

By prayer and supplication - God alone can help you; he is disposed to do it, but you must ask by prayer and supplication; without this he has not promised to help you

By prayer - solemn application to God from a sense of want

Supplication - continuance in earnest prayer. With thanksgiving, for innumerable favors already received; and for dangers, evils, and deaths turned aside. And let your souls be found in this exercise, or in the disposition in which this exercise can be performed, at all times, on all occasions, and in all places.

Clarke: Phi 4:7

And the peace of God - That harmonizing of all passions and appetites which is produced by the Holy Spirit, and arises from a sense of pardon and the favor of God

Clarke: Phi 4:7

Shall keep your hearts - Φρουρησει· Shall keep them as in a strong place or castle. Your hearts - the seat of all your affections and passions, and minds - your understanding, judgment, and conscience through Christ Jesus; by whom ye were brought into this state of favor, through whom ye are preserved in it, and in whom ye possess it; for Christ keeps that heart in peace in which he dwells and rules. This peace passeth all understanding; it is of a very different nature from all that can arise from human occurrences; it is a peace which Christ has purchased, and which God dispenses; it is felt by all the truly godly, but can be explained by none; it is communion with the Father, and his Son Jesus Christ, by the power and influence of the Holy Ghost.

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 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, 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, 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 (συλλάμβανεσθαι ) means, to take hold of a thing and embrace it along with another person, with the view of giving help ²¹⁹

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 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.

Calvin: Phi 4:5

5.Your moderation This may be explained in two ways. We may understand him as bidding them rather give up their right, than that any one should have occasion to complain of their sharpness or severity. “ Let all that have to deal with you have experience of your equity and humanity.” In this way to know, will mean to experience. Or we may understand him as exhorting them to endure all things with equanimity. ²²⁸ This latter meaning I rather prefer; for is a term that is made use of by the Greeks themselves to denote moderation of spirit — when we are not easily moved by injuries, when we are not easily annoyed by adversity, but retain equanimity of temper. In accordance with this, Cicero makes use of the following expression, — “My mind is tranquil, which takes everything in good part.” ²²⁹ Such equanimity — which is as it were the mother of patience — he requires here on the part of the Philippians, and, indeed, such as will manifest itself to all, according as occasion will require, by producing its proper effects. The term modesty does not seem appropriate here, because Paul is not in this passage cautioning them against haughty insolence, but directs them to conduct themselves peaceably in everything, and exercise control over themselves, even in the endurance of injuries or inconveniences.

The Lord is at hand Here we have an anticipation, by which he obviates an objection that might be brought forward. For carnal sense rises in opposition to the foregoing statement. For as the rage of the wicked is the more inflamed in proportion to our mildness, ²³⁰ and the more they see us prepared for enduring, are the more emboldened to inflict injuries, we are with difficulty induced to possess our souls in patience. (Luk 21:19.) Hence those proverbs, — “ We must howl when among wolves.” “Those who act like sheep will quickly be devoured by wolves.” Hence we conclude, that the ferocity of the wicked must be repressed by corresponding violence, that they may not insult us with impunity. ²³¹ To such considerations Paul here opposes confidence in Divine providence. He replies, I say, that the Lord is at hand, whose power can overcome their audacity, and whose goodness can conquer their malice. He promises that he will aid us, provided we obey his commandment. Now, who would not rather be protected by the hand of God alone, than have all the resources of the world at his command?

Here we have a most beautiful sentiment, from which we learn, in the first place, that ignorance of the providence of God is the cause of all impatience, and that this is the reason why we are so quickly, and on trivial accounts, thrown into confusion, ²³² and often, too, become disheartened because we do not recognize the fact that the Lord cares for us. On the other hand, we learn that this is the only remedy for tranquillizing our minds — when we repose unreservedly in his providential care, as knowing that we are not exposed either to the rashness of fortune, or to the caprice of the wicked, ²³³ but are under the regulation of God’s fatherly care. In fine, the man that is in possession of this truth, that God is present with him, has what he may rest upon with security.

There are, however, two ways in which the Lord is said to be at hand — either because his judgment is at hand, or because he is prepared to give help to his own people, in which sense it is made use of here; and also in Psa 145:18, The Lord is near to all that call upon him. The meaning therefore is, — “Miserable were the condition of the pious, if the Lord were at a distance from them.” But as he has received them under his protection and guardianship, and defends them by his hand, which is everywhere present, let them rest upon this consideration, that they may not be intimidated by the rage of the wicked. It is well known, and matter of common occurrence, that the term solicitudo (carefulness) is employed to denote that anxiety which proceeds from distrust of Divine power or help.

Calvin: Phi 4:6

6.But in all things It is the singular number that is made use of by Paul, but is the neuter gender; the expression, therefore, is equivalent to omni negotio , (in every matter,) for ( prayer) and ( supplication) are feminine nouns. In these words he exhorts the Philippians, as David does all the pious in Psa 55:22, and Peter also in 1Pe 5:7, to cast all their care upon the Lord. For we are not made of iron, ²³⁴ so as not to be shaken by temptations. But this is our consolation, this is our solace — to deposit, or (to speak with greater propriety) to disburden in the bosom of God everything that harasses us. Confidence, it is true, brings tranquillity to our minds, but it is only in the event of our exercising ourselves in prayers. Whenever, therefore, we are assailed by any temptation, let us betake ourselves forthwith to prayer, as to a sacred asylum. ²³⁵

The term requests he employs here to denote desires or wishes. He would have us make these known to God by prayer and supplication, as though believers poured forth their hearts before God, when they commit themselves, and all that they have, to Him. Those, indeed, who look hither and thither to the vain comforts of the world, may appear to be in some degree relieved; but there is one sure refuge — leaning upon the Lord.

With thanksgiving As many often pray to God amiss, ²³⁶ full of complaints or of murmurings, as though they had just ground for accusing him, while others cannot brook delay, if he does not immediately gratify their desires, Paul on this account conjoins thanksgiving with prayers. It is as though he had said, that those things which are necessary for us ought to be desired by us from the Lord in such a way, that we, nevertheless, subject our affections to his good pleasure, and give thanks while presenting petitions. And, unquestionably, gratitude ²³⁷ will have this effect upon us — that the will of God will be the grand sum of our desires.

Calvin: Phi 4:7

7.And the peace of God Some, by turning the future tense into the optative mood, convert this statement into a prayer, but it is without proper foundation. For it is a promise in which he points out the advantage of a firm confidence in God, and invocation of him. “If you do that,” says he, “the peace of God will keep your minds and hearts.” Scripture is accustomed to divide the soul of man, as to its frailties, into two parts — the mind and the heart. The mind means the understanding, while the heart denotes all the disposition or inclinations. These two terms, therefore, include the entire soul, in this sense, — “The peace of God will guard you, so as to prevent you from turning back from God in wicked thoughts or desires.”

It is on good ground that he calls it the peace of God, inasmuch as it does not depend on the present aspect of things, ²³⁸ and does not bend itself to the various shiftings of the world, ²³⁹ but is founded on the firm and immutable word of God. It is on good grounds, also, that he speaks of it as surpassing all understanding or perception, for nothing is more foreign to the human mind, than in the depth of despair to exercise, nevertheless, a feeling of hope, in the depth of poverty to see opulence, and in the depth of weakness to keep from giving way, and, in fine, to promise ourselves that nothing will be wanting to us when we are left destitute of all things; and all this in the grace of God alone, which is not itself known otherwise than through the word, and the inward earnest of the Spirit.

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 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 name.

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."

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 Paul's short letter, he used the words "joy," "rejoice" and "rejoicing" at least seventeen times."

Defender: Phi 4:5

The Lord's return has always been imminent, and He frequently told His followers to watch for Him (Jam 5:7, Jam 5:9; Rev 22:7, Rev 22:20). In a secondary sense, He is also always at hand through the indwelling Holy Spirit."

Defender: Phi 4:6

We are to worry about nothing because we can pray about everything."

Defender: Phi 4:7

On "the peace of God," note also Col 3:15; Joh 14:27; Isa 26:3; Isa 30:7, Isa 30:15, Isa 30:18; Isa 40:28-31. We have "peace with God" (Rom 5:1) and the "peace of God" when we know "the God of peace" (Phi 4:9)."

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, 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 3:8-11

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 5:9, 1Ti 5:10

whose : Exo 32:32; Psa 69:28; Isa 4:3; Eze 13:9; Dan 12:1; Luk 10:20; Rev 3:5; Rev 13:8, Rev 17:8, Rev 20:12, Rev 20:15, Rev 21:27

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; Jam 1:2-4; 1Pe 4:13

again : Phi 3:1; 2Co 13:1, 2Co 13:2; Gal 1:8

TSK: Phi 4:5

your : Mat 5:39-42, Mat 6:25, Mat 6:34; Luk 6:29-35, Luk 12:22-30, Luk 21:34; 1Co 6:7, 1Co 7:29-31; 1Co 8:13, 1Co 9:25; Tit 3:2; Heb 13:5, Heb 13:6; 1Pe 1:11

The : Mat 24:48-50; 1Th 5:2-4; 2Th 2:2; Heb 10:25; Jam 5:8, Jam 5:9; 1Pe 4:7; 2Pe 3:8-14; Rev 22:7, Rev 22:20

TSK: Phi 4:6

careful : Dan 3:16; Mat 6:25-33, Mat 10:19, Mat 13:22; Luk 10:41, Luk 12:29; 1Co 7:21, 1Co 7:32; 1Pe 5:7

in : Gen 32:7-12; 1Sa 1:15, 1Sa 30:6; 2Ch 32:20, 2Ch 33:12, 2Ch 33:13; Psa 34:5-7, Psa 51:15; Psa 55:17, Psa 55:22, Psa 62:8; Pro 3:5, Pro 3:6, Pro 16:3; Jer 33:3; Mat 7:7, Mat 7:8; Luk 18:1, Luk 18:7; Luk 12:22; Eph 6:18; Col 4:2; 1Th 5:17, 1Th 5:18; 1Pe 4:7; Jud 1:20,Jud 1:21

thanksgiving : 1Sa 7:12; 2Co 1:11; Eph 5:20; Col 3:15, Col 3:17

known : Pro 15:8; Son 2:14; Mat 6:8

TSK: Phi 4:7

the peace : Phi 1:2; Num 6:26; Job 22:21, Job 34:29; Psa 29:11, Psa 85:8; Isa 26:3, Isa 26:12, Isa 45:7; Isa 48:18, Isa 48:22, Isa 55:11, Isa 55:12, Isa 57:19-21; Jer 33:6; Luk 1:79, Luk 2:14; Joh 14:27, Joh 16:33; Rom 1:7, Rom 5:1, Rom 8:6, Rom 14:17, Rom 15:13; 2Co 13:11; Gal 5:22; Col 3:15; 2Th 3:16; Heb 13:20; Rev 1:4

passeth : Eph 3:19; Rev 2:17

shall : Neh 8:10; Pro 2:11, Pro 4:6, Pro 6:22

through : 1Pe 1:4, 1Pe 1:5; Jud 1:1

Commentary -- 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 proper close of the solemn statement which the apostle makes there. The word "therefore"- ὥστε hōste - has undoubted reference to the remarks made there; and the meaning is, that in view of the fact that there were many professed Christians who were not sincere - that the "citizenship"of all true Christians was in heaven, and that Christians looked for the coming of the Lord Jesus, who would make them like to himself, the apostle exhorts them to stand fast in the Lord. The accumulation of epithets of endearment in this verse shows his tender regard for them, and is expressive of his earnest solicitude for their welfare, and his deep conviction of their danger. The term "longed for"is expressive of strong affection; see Phi 1:8, and Phi 2:26.

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 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. 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"- συζυγος suzugos - some have understood as a proper name (Syzygus); but the proper import of the word is yoke-fellow, and there is no reason to believe that it is used here to denote a proper name. If it had been, it is probable that some other word than that used here and rendered "true"- γνήσιος gnēsios - would have been employed. The word "true"- γνήσιος gnēsios - means that he was sincere, faithful, worthy of confidence. Paul had had evidence of his sincerity and fidelity; and he was a proper person, therefore, to whom to entrust a delicate and important business.

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"- συλλαμβάνου sullambanou .

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 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.

Barnes: Phi 4:5

Let your moderation be known unto all men - That is, let it be such that others may see it. This does not mean that they were to make an ostentatious display of it, but that it should be such a characteristic of their lives that it would be constantly visible to others. The word "moderation"- ἐπιεικὲς epieikes - refers to restraint on the passions, general soberness of living, being free from all excesses. The word properly means that which is fit or suitable, and then propriety, gentleness, mildness - They were to indulge in no excess of passion, or dress, or eating, or drinking. They were to govern their appetites, restrain their temper, and to be examples of what was proper for people in view of the expectation that the Lord would soon appear.

The Lord is at hand - Is near; see the Phi 3:20 note; 1Co 16:22 note. This has the appearance of being a phrase in common use among the early Christians, and as being designed to keep before their minds a lively impression of an event which ought, by its anticipation, to produce an important effect. Whether, by this phrase, they commonly understood the coming of the Lord to destroy Jerusalem, or to remove them by death, or to judge the world, or to reign personally on the earth, it is impossible now to determine, and is not very material to a proper understanding of its use here. The idea is, that the expectation that the Lord Jesus will "come,"ought to be allowed to produce moderation of our passions, in our manner of living, in our expectations of what this world can furnish, and in our desires of earthly good. On him who feels that he is soon to die, and to stand at the bar of God - on him who expects soon to see the Lord Jesus coming in the clouds of heaven, it cannot fail to have this effect. People indulge their passions - are extravagant in their plans of life, and in their expectations of earthly good for themselves and for their families, because they have no realizing sense of the truth that there is before them a vast eternity. He that has a lively expectation that heaven will soon be his, will form very moderate expectations of what this world can furnish.

Barnes: Phi 4:6

Be careful for nothing - That is, be not anxious or solicitous about the things of the present life. The word used here - μεριμνᾶτε merimnate - does not mean that we are to exercise no care about worldly matters - no care to preserve our property, or to provide for our families (compare 1Ti 5:8); but that there is to be such confidence in God as to free the mind from anxiety, and such a sense of dependence on him as to keep it calm; see the subject explained in the notes on Mat 6:25.

But in everything - Everything in reference to the supply of your wants, and the wants of your families; everything in respect to afflictions, embarrassments, and trials; and everything relating to your spiritual condition. There is nothing which pertains to body, mind, estate, friends, conflicts, losses, trials, hopes, fears, in reference to which we may not go and spread it all out before the Lord.

By prayer and supplication - The word rendered "supplication"is a stronger term than the former. It is the mode of prayer which especially arises from the sense of "need,"or "want"- from δέομαι deomai , "to want, to need."

With thanksgiving - Thanksgiving connected with prayer. We can always find something to be thankful for, no matter what may be the burden of our wants, or the special subject of our petitions. When we pray for the supply of our wants, we may be thankful for that kind providence which has hitherto befriended us; when we pray for restoration from sickness, we may be thankful for the health we have hitherto enjoyed, and for God’ s merciful interposition in the former days of trial, and for his goodness in now sparing our lives; when we pray that our children and friends may be preserved from danger and death, we may remember how often God has interposed to save them; when, oppressed with a sense of sin, we pray for pardon, we have abundant cause of thanksgiving that there is a glorious way by which we may be saved. The greatest sufferer that lives in this world of redeeming love, and who has the offer of heaven before him, has cause of gratitude.

Let your request be made known unto God - Not as if you were to give him information, but to express to him your wants. God needs not to be informed of our necessities, but he requires that we come and express them to him; compare Eze 36:37. "Thus saith the Lord God, I will yet for this be inquired of by the house of Israel to do it for them."

Barnes: Phi 4:7

And the peace of God - The peace which God gives. The peace here particularly referred to is that which is felt when we have no anxious care about the supply of our needs, and when we go confidently and commit everything into the hands of God. "Thou wilt keep him in perfect peace whose mind is stayed on thee;"Isa 26:3; see the notes at Joh 14:27.

Which passeth all understanding - That is, which surpasses all that people had conceived or imagined. The expression is one that denotes that the peace imparted is of the highest possible kind. The apostle Paul frequently used terms which had somewhat of a hyperbolical cast (see the notes on Eph 3:19; compare Joh 21:25, and the language here is that which one would use who designed to speak of that which was of the highest order. The Christian, committing his way to God, and feeling that he will order all things aright, has a peace which is nowhere else known. Nothing else will furnish it but religion. No confidence that a man can have in his own powers; no reliance which he can repose on his own plans or on the promises or fidelity of his fellow-men, and no calculations which he can make on the course of events, can impart such peace to the soul as simple confidence in God.

Shall keep your hearts and minds - That is, shall keep them from anxiety and agitation. The idea is, that by thus making our requests known to God, and going to him in view of all our trials and wants, the mind would be preserved from distressing anxiety. The way to find peace, and to have the heart kept from trouble, is thus to go and spread out all before the Lord; compare Isa 26:3-4, Isa 26:20; Isa 37:1-7. The word rendered here "shall keep,"is a military term, and means that the mind would be guarded as a camp or castle is. It would be preserved from the intrusion of anxious fears and alarms.

Through Christ Jesus - By his agency, or intervention. It is only in him that the mind can be preserved in peace. It is not by mere confidence in God, or by mere prayer, but it is by confidence in God as he is revealed through the Redeemer, and by faith in him. Paul never lost sight of the truth that all the security and happiness of a believer were to be traced to the Saviour.

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 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 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 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 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 .

Poole: Phi 4:5

Let your moderation be known exercising an even temper of mind, in governing the sensual appetite, with modesty, patience, and gentleness, in opposition to all impetuousness and inordinacy of affections, yea, to all excess and exorbitances in words and actions.

Unto all men both in the eye of the church, and those without, according to our Saviour’ s sermon and example, Mat 5:16,39-41 17:27 ; not rigorously insisting upon our own rights, but with due self-denial putting the best construction upon the words and deeds of others; not troubling our hearts, Joh 14:1 ; banishing that solicitude about the good things of this life, which he doth in the next verse caution against: so 1Co 7:29-32 .

The Lord is at hand considering the cogent motive of the Lord’ s approach, as Heb 10:25 Jam 5:8 ; not only in regard of his Deity, whereby he reigns amongst his enemies, Act 17:27 Jer 23:29 ; nor in regard of his special aids to his servants: Psa 14:5 ; but in regard of his coming to judgment, and setting all things right in a just distribution of rewards and punishments, to comfort his children, and confound those that disobey him, Mat 18:34,35 Mr 10:29,30 Col 3:24 Col 4:1 Heb 10:37 1Pe 3:8,9 Re 22:20 . But still we must remember, when we conceive of the Lord’ s being at hand in regard of death and judgment, we must not take our own but God’ s measures, in waiting our appointed time during his pleasure, Mat 24:36 Act 1:7 .

Poole: Phi 4:6

Be careful for nothing he dissuades not from a spiritual care, arising from a good principle, according to a right rule, for a good end; this care of diligence, in a due manner, within our own sphere, is incumbent on us, both for spirituals and temporals; as Phi 2:20 ; with Rom 12:11 2Co 11:28 12:14 2Th 3:10 1Ti 5:8 2Ti 2:15 : yet he earnestly dissuades from and prohibits all carnal solicitude, or carking, distrustful, worldly care, which doth divide and, as it were, split the heart in pieces; that anxious solicitude which doth torture the mind with such thoughts as our blessed Lord will not allow so much as one of them to be predominant in his real disciples, Mat 6:25 , because such immoderate, distracting care, is on our part a disparagement to our heavenly Father’ s good providence, Mat 6:32 ; with Psa 55:22 127:1,2 Mt 4:18,19 1Pe 5:7 . The remedy against which he doth here subjoin.

But in every thing but in all things, or in every occurring necessity, whether prosperous or adverse; sacred or civil, public or private: some render it, every time, in every condition, on every occasion.

By prayer by petition or apprecation of good to ourselves or others; mercies, or blessings, temporal, spiritual, and eternal.

And supplication and by a deprecation of evils felt or feared, wrath and judgments deserved.

With thanksgiving with a grateful acknowledgment of mercies received, benefits conferred, and deliverances vouchsafed; implying that no prayer is acceptable to God, without this ingredient of thankful resentment of his favours.

Let your requests be made known unto God: our affectionate desires should be opened to God, and poured forth before him; not that he is ignorant of us or our wants in any circumstances, but that he accounts himself glorified by our addresses to him, in seeking to be approved and assisted of him in every condition.

Poole: Phi 4:7

He adds, as an encouragement to prayer, the peace of God, who was in Christ reconciling the world unto himself, so that upon believing and obeying the gospel, they who really do so are reconciled to him, 2Co 5:19,20 , and at peace with him, Rom 5:1 , through Christ, who leaves and gives peace to his, Joh 14:27 . It is then the peace of God, in that he is the object, the donor, the author of it, by his Spirit, to those who persevere in the communion of Christ, as in Phi 4:9 , have the God of peace with them, and a sense thereof in their own spirits.

Which passeth all understanding: how it transcends a finite understanding, may be answered:

1. In that he who hath perceived it, before he had done so, could not sufficiently conceive in his own mind what at length it might be, 1Co 2:9 : hence:

2. After it is perceived, it cannot be that any one should esteem and express the power and virtue of it, according to the worth and excellency of the matter. Not that the peace should affect the heart, the will without the intervention of the understanding; since it is said to keep the heart and mind; and, Rev 2:17 , the white stone given to believers (whereby this peace is signified) is of that kind, which no man knoweth save he that receiveth it; and it is no new thing in Scripture, to say that doth exceed all understanding, which human understanding doth not so distinctly conceive as to be able to express it, as Eph 3:19 . So man’ s mind doth receive that which is taken into admiration, that it perceives something always to remain, which it hath notice of, yet cannot so perceive as to express the whole of it.

Shall keep your hearts and minds through Christ Jesus wherefore they who are really interested in this peace shall be kept as in a garrison, 1Pe 1:5 . So their whole souls shall be in safety against the assaults of Satan, their affections and reasoning shall be so kept in order, that, through Christ, they shall not finally fall.

PBC: Phi 4:7

" keep your hearts"

Keep your hearts was translated from a Greek word which means to stand guard over. The sentinel, the armed guard over the fortress of your heart, is God’s peace!

41

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 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 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.

Haydock: Phi 4:6

But in every [2] thing by prayer, &c. By the Greek, the sense and construction cannot be in every prayer; but in every thing, in all circumstances, have recourse to prayer. (Witham)

===============================

[BIBLIOGRAPHY]

Sed in omni oratione, &c. Greek: all en panti, te proseuche; no copies, Greek: pase.

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 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 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 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 חבר, often used in Jewish writings, for an associate, a colleague, and a disciple of the wise men, to which the apostle may allude; see Phi 2:25,

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 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.

Gill: Phi 4:5

Let your moderation be known unto all men,.... The Vulgate Latin reads, "your modesty". The Syriac and Arabic versions, "your meekness", or "humility"; graces which accompany moderation, and are very necessary to it, but not that itself. The Ethiopic version renders it, "your authority", which by no means agrees; for moderation lies not in exerting authority and power to the uttermost, at least with rigour, but in showing clemency and lenity; not dealing with men according to the severity of laws and strict justice, but according to equity, and with mildness and gentleness; giving up strict and proper right, receding from what is a man's due, and not rigidly insisting on it; putting up with affronts and injuries, and bearing them with patience; and interpreting things in the best sense, and putting the best constructions on words and actions they will bear; and in using inferiors and equals with all humanity, kindness, and respect: and this is what is here intended, which the apostle would have made "known"; exercised and practised publicly, that it might be seen and known of all, and God might be glorified, by whose name they were called, though their agreeable conversation among men; see Mat 5:16; and he would not only have this known unto, but exercised towards "all men"; not only to believers, the members of the church, by ruling with gentleness, by bearing the infirmities of the weak, and by forgiving offences; but also to unbelievers, to the men of the world, by not avenging themselves, but giving way to wrath; by patient suffering for well doing, without making any returns of ill, either by words or deeds: this is the moderation here meant, and not moderation in eating and drinking, and in apparel, and in the love and use of, and care for the things of this world; though such moderation highly becomes professors of religion; and much less moderation in religion, or towards the false teachers, thinking and speaking well of them; and interpreting their notions in the best sense, hoping they may mean otherwise than they say, and therefore should treat their persons with great respect, and their principles with tenderness; but this can never be thought to be the apostle's sense, after he had himself given them such names and characters, as in Phi 3:2; and besides, though we may, and many times ought, as men and Christians, to give way, and yield up what is our right and due, for the sake of peace, yet we cannot, nor ought to give up anything, that of right belongs to God and Christ, in matters of doctrine or worship; nor in the least abate of our zeal for the same, or give way to false teachers in any respect, nor for any time: moreover, moderation in religion is nothing else but lukewarmness and indifference, than which nothing is more detestable, or abhorred by Christ. The argument or reason enforcing moderation in the above sense of it follows,

the Lord is at hand. The Syriac version reads, "our Lord": and the Ethiopic version, "God is at hand". The sense is, either the Lord is near, he is omnipresent, and sees and observes the conduct of his people, their deportment in the world, and to one another; and therefore, as in his presence, and under his eye, they should behave according to equity, and with kindness and tenderness towards their fellow creatures and fellow Christians: or the Lord is nigh unto them, as he is to all that call upon him in truth, Psa 145:18; he is a present help in time of trouble, Psa 46:1; he is in the midst of them, and will help, and that right early, Psa 46:5; and will avenge his elect, and vindicate their cause, and right all their wrongs in his due time; and therefore they should take all things patiently, and not avenge themselves: or in a little while Christ will come to judgment, when he will plead the cause of his people, and convince ungodly sinners of their ungodly deeds, and hard speeches against him and his, Jud 1:15; and therefore they should leave all to that time, and commit themselves to him that judgeth righteously, 1Pe 2:23.

Gill: Phi 4:6

Be careful for nothing,.... This must be understood not in the most extensive sense, but with a limitation and restriction. There are many things that saints are to be careful for, as men and Christians; they are to be careful of their bodies, as well as of their souls; of the health of them, which is to be preserved by all lawful means, and not exposed to unnecessary danger; and for their families, to provide things honest for them, proper food and raiment, and the necessaries of life; for whoever does not do that, denies the faith, and is worse than an infidel; and even for the things of this world in a moderate way, using all diligence and industry in obtaining them; men ought to be careful to discharge the duties of their calling in civil life, and to care and concern themselves for the honour of God, the interest of religion, and the support of the Gospel; and that they offend not God, by sinning against him: but the carefulness the apostle speaks of, is an anxious solicitude for worldly things, an immoderate concern for the things of life, arising from diffidence, or negligence, of the power, providence, and faithfulness of God: saints should not be anxiously, or in a distressing manner concerned for the things of this world, but be content, whether they have less or more; nor be over much pressed with what befalls them, but should cast their care upon the Lord, and carry every case to him, and leave it there:

but in everything. The Syriac and Ethiopic versions render it, "in every time": always, constantly, every day, as often as there is opportunity, and need requires. The Vulgate Latin and Arabic versions join it with the following clause, "in every prayer and supplication"; but the grammatical construction of the words will not admit of such a version; it is best to understand it of every thing, or case, which should be brought to God; whether it be of a temporal or spiritual kind, relating to body or soul, to ourselves or others, to our families, relations, and acquaintance, the church, or the world:

by prayer and supplication: which may include all sorts of prayer, mental or vocal, private or public, ordinary or extraordinary, and every part of prayer: prayer may design petition, or asking for good things that are wanted; and "supplication", a deprecating of evils that are feared; though these two are often used together for the same thing, for prayer in general: which ought always to be accompanied

with thanksgiving; for mercies received; for a man can never come to the throne of grace, to ask for grace and mercy, but he has mercies to bless God for, and so to do is very acceptable to God; nor can a person expect to succeed in the enjoyment of future mercies, when he is not thankful for past and present ones: in this manner therefore, at all times, upon every occasion, in a way of humble petition and supplication, joined with thankfulness for all favours,

let your requests be made known to God; not to men; fly not to an arm of flesh, but to God, to him only, and that in the most private mariner, as not to be known by men; and put up such requests, as there may be reason to hope and believe God will "know" and approve of; such as are agreeable to his will, to the covenant of his grace, and the declaration of his word: use familiarity with God, tell him as you would do a friend, freely and fully, all your case, pour out your souls and your complaints before him. This God would have his people do, and he expects it from them; and though he knows all their wants, and what are their desires before they express them, yet he will seem not to know them, or take any notice of them, until they open them to him in some way or other; either by vocal prayer, or mental; by ejaculations, or sighs and groans, by chattering as a crane or a swallow, all which he understands: and be the case made known in what way or manner soever, with ever so much weakness, so be it, it is made known, it is enough, it shall be regarded and not despised.

Gill: Phi 4:7

And the peace of God which passeth all understanding,.... Not that peace which God calls his people to among themselves in their effectual calling; and which he requires of them to cultivate and maintain; and which he encourages in them by the promise of his gracious presence among them; and which indeed he is the author of, and therefore is so called, Col 3:15; and which may be said to surpass or exceed all speculative knowledge, and understanding; for the one puffs up and profits nothing, but the other edifies; and much less that peace which God has in himself, who is all peace and love, and which passes all understanding, human and angelic; but either that peace which is made with God by the blood of Christ, and is published in the Gospel of peace, which passes and surprises all understanding of men and angels, that it should be; that the thoughts of God should be concerning it from everlasting; that a council of peace should be called and held between the eternal Three, and a covenant of peace entered into; that Christ should be appointed the peace maker, and the chastisement of it laid on him; that he should make it by the blood of his cross, and for men, while enemies to God and to himself: or else that peace of conscience, which arises from a view of peace made by Christ; of justification by his righteousness, and atonement by his sacrifice; and which may be called "the peace of Christ", as the Alexandrian copy reads; both because it is founded upon, and springs from him, and is what he is the donor of: and this is what passes the understanding of every natural man; he knows nothing of this peace, what this tranquillity of mind means; he intermeddles not with this joy; it is unaccountable to him how it should be, that such then should have peace, who have so much trouble, are so much reproached, afflicted, and persecuted, and yet have peace in Christ, while they have tribulation in the world; which

shall keep your hearts and minds through Jesus Christ, or "in Christ Jesus": some read these words prayer wise, or as a wish, "let it", or "may it keep", so the Vulgate Latin; but they are rather a promise, encouraging the saints to the discharge of the above duties; as rejoicing always in the Lord, showing their moderation to all men, avoiding anxious care, and betaking themselves at all times, on all occasions, to prayer to God; in which way they may expect peace, and such as will be of that see vice to them, as here expressed; that is, be a means of their final perseverance; for the peace of God, in either sense, is a preservation of the saints: peace made with God secures them in Christ from all condemnation by the law, sin, Satan, the world, or their own hearts; and peace in their own souls, on so good a foundation as it is, keeps them through Christ as in a garrison, from being overset with the troubles of the world, or the temptations of Satan; and is a means of preserving them from being carried away with the errors and heresies of the wicked, having a witness to truth within themselves; and from every evil way and work, from profaneness and immorality; the grace of God teaching them, and the love of Christ constraining them, which is shed abroad in their hearts, to live and act otherwise.

Commentary -- Verse Notes / Footnotes

NET Notes: Phi 4:1

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

NET Notes: Phi 4:3

¹ tn Or “faithful fellow worker.” This is more likely a descriptive noun, although some scholars interpret the word σύζυγος (suzugos) here as a proper name (“Syzygos”), L&N 42.45.

² tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.

NET Notes: Phi 4:5

¹ tn Grk “let your gentleness be seen by all.” The passive voice construction has been converted to active voice in the translation for stylistic reasons.

NET Notes: Phi 4:7

¹ tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.

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 rehearsal of the conclusion: that they bravely continue until they have gotten the victory, trusting in the Lord's strength.

^{( a )} My honour.

^{( b )} In that unification of which the Lord is the bond.

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 needed private exhortation, and partly also to stir up others to be more prompt and ready.

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 fellowlabourers, whose names [are] in the ^{( c )} book of life.

^{( c )} God is said, after the manner of men, to have a book, in which the names of his elect are written, to whom he will give everlasting life. Ezekiel calls it the writing of the house of Israel, and the secret of the Lord; (Eze 13:9).

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 Philippians should not be hindered by any afflictions that the wicked imagine and work against them.

^{( d )} So is the joy of the world distinguished from our joy.

Geneva Bible: Phi 4:5

^{( 4 )} Let your ^{( e )} moderation be known unto all men. ^{( 5 )} The Lord [is] at hand.

^{( 4 )} The second is, that taking all things in good part, they behave themselves moderately with all men.

^{( e )} Your quiet and settled mind. ^{( 5 )} The taking away of an objection: we must not be anxious because of impatience, seeing that God is at hand to give us help in time for all our miseries.

Geneva Bible: Phi 4:6

^{( 6 )} Be careful for nothing; but in every thing by prayer and supplication with ^{( f )} thanksgiving let your requests be made known unto God.

^{( 6 )} The third is, that we are not too anxious for anything, but with sure confidence give God thanks, and desire from him whatever we have need of, that with a quiet conscience we may wholly and with all our hearts submit ourselves to him.

^{( f )} So David began very often with tears, but ended with thanksgiving.

Geneva Bible: Phi 4:7

And the ^{( g )} peace of God, which passeth all understanding, shall keep your ^{( h )} hearts and minds through Christ Jesus.

^{( g )} That great quietness of mind, which God alone gives in Christ.

^{( h )} He divides the mind into the heart, that is, into that part which is the seat of the will and affections, and into the higher part, by which we understand and reason about matters.

Commentary -- Verse Range Notes

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 much for the supply of his own wants as for the grace of God in them.

19 And so he concludes with prayer and salutations.

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. 4:1.

THE words I have chosen set forth very simply and beautifully the bond which knit Paul and these Philippian Christians together, and the chief desire which his Apostolic love had for them. I venture to apply them to ourselves, and I speak now especially to the members of my own church and congregation.

I. Let Us Note, Then, First, The Personal Bond Which Gives Force To The Teacher's Words.

That Church at Philippi was, if Paul had any favourites amongst his children, his favourite child. The circumstances of its formation may have had something to do with that. It was planted by himself; it was the first Church in Europe; perhaps the Philippian gaoler and Lydia were amongst the beloved' and "longed for' ones who were his joy and crown.' But be that as it may, all through the letter we can feel the throbbing of a very loving heart, and the tenderness of a strong man, which is the most tender of all things.

Note how he addresses them. There is no assumption of Apostolic authority, but he puts himself on their level, and speaks to them as brethren. Then he lets his heart out, and tells them how they lived in his love, and how, of course, when he was parted from them, he had desired to be with them.

And then he touches a deeper and a sacreder chord when he contemplates the results of the relation between them, if he on his side, and they on theirs, were faithful to it. It says much for the teacher, and for the taught, if he can truly say My joy,'--I have no greater joy than to know that my children walk in the truth.' And not only were they his joy, but they who, by their faithfulness, have become his joy, will on that one day in the far future, be his crown.' That metaphor carries on the thoughts to the great Judgment Day, and introduces a solemn element, which is as truly present, dear friends, in our relation to one another, little of an Apostle as I am, as it was in the relation between Paul and the Philippians. They who turn many to righteousness shine as the brightness of the firmament,' because those whom they have turned, shine as lights in the world.' And at that last august and awful tribunal, where you will have to give an account for your listening, as I for my speaking, the crown of victory laid on the locks of a faithful teacher is the characters of those whom he has taught. Who is my joy and hope, and crown of rejoicing?' Are not even ye in the presence of our Lord Jesus at his coming?

Now, notice, further, how such mutual affection is needed to give force to the teacher's exhortation. Preaching from unloved lips never does any good. It irritates, or leaves untouched. Affection melts and opens the heart to the entrance of the word. And preaching from unloving lips does very little good either. So speaking, I condemn myself. There are men who handle God's great, throbbing message of love so coldly as that they ice even the Gospel. There are men who have a strange gift of taking all the sap and the fervour out of the word that they proclaim, making the very grapes of Eshcol into dried raisins. And I feel for myself that my ministry may well have failed in this respect. For who is there that can modulate his voice so a8 to reproduce the music of that great message, or who can soften and open his heart so as that it shall be a worthy vehicle of the infinite love of God?

But, dear brethren, though conscious of many failures in this respect, I yet thank God that here, at the end of nearly forty years of a ministry, I can look you in the face and believe that your look responds to mine, and that I can take these words as the feathers for my arrow, as that which will make words otherwise weak go further, and may help to write the precepts upon hearts, and to bring them to bear in practice--My beloved and longed for'; my joy and my crown.'

Such feelings do not need to be always spoken. There is very little chance of us Northerners erring on the side of letting our hearts speak too fully and frequently. Perhaps we should be all the better if we were a little less reticent, but at any rate you and I can surely trust each other after so many years, and now and then, as to-day, let our hearts speak.

II. Secondly, Notice The All-Sufficient Precept Which Such Love Gives.

So stand fast in the Lord.'

That is a very favourite figure of Paul's, as those of you who have any reasonable degree of familiarity with his letters will know. Here it carries with it, as it generally does, the idea of resistance against antagonistic force. But the main thought of it is that of continuous steadfastness in our union with Jesus Christ. It applies, of course, to the intellect, but not mainly, and certainly not exclusively to intellectual adherence to the truths spoken in the Gospel. It covers the whole ground of the whole man; will conscience, heart, practical effort, as well as understanding. And it is really Paul's version, with a characteristic dash of pugnacity in it, of our Lord's yet deeper and calmer words, Abide in Me and I in you.' It is the same exhortation as Barnabas gave to the infantile church at Antioch, when, to these men just rescued from heathenism and profoundly ignorant of much which we suppose it absolutely necessary that Christians should know, he had only one thing to say, exhorting them all, that' with purpose of heart they should cleave to the Lord.'

Steadfast continuance of personal union with Jesus Christ, extending through all the faculties of our nature, and into every corner of our lives, is the kernel of this great exhortation. And he who fulfils it has little left unfulfilled. Of course, as I said, there is a very strong suggestion that such standing' is by no means an easy thing, or accomplished without much antagonism; and it may help us if, just for a moment, we run over the various forms of resistance which they have to overcome who stand fast. Nothing stands where it is without effort. That is true in the moral world, although in the physical world the law of motion is that nothing moves without force being applied to it.

What are the things that would shake our steadfastness, and sweep us away? Well, there are, first, the tiny, continuously acting, and therefore all but omnipotent forces of daily life--duties, occupations, distractions of various kinds--which tend to move us imperceptibly away, as by the slow sliding of a glacier, from the hope of the Gospel. There is nothing so strong as a gentle pressure, equably and unintermittently applied, It is far mightier than thrusts and hammerings and sudden assaults. I stood some time ago looking at the Sphinx. The hard stone--so hard that it turns the edge of a sculptor's chisel--has been worn away, and the solemn features all but obliterated. What by? The continual attrition of multitudinous grains of sand from the desert. The little things that are always at work upon us are the things that have most power to sweep us away from our steadfastness in Jesus Christ.

Then there are, besides, the sudden assaults of strong temptations, of sense and flesh, or of a more subtle and refined character. If a man is standing loosely, in some careless degage attitude, and a sudden impact comes upon him, over he goes. The boat upon a mountain-locked lake encounters a sudden gust when opposite the opening of a glen, and unless there be a very strong hand and a watchful eye at the helm, is sure to be upset. Upon us there come, in addition to that silent continuity of imperceptible but most real pressure, sudden gusts of temptation which are sure to throw us over, unless we are well and always on our guard against them.

In addition to all these, there are ups and downs of our own nature, the fluctuations which are sure to occur in any human heart, when faith seems to ebb and falter, and love to die down almost into cold ashes. But, dear brethren, whilst we shall always be liable to these fluctuations of feeling, it is possible for us to have, deep down below these, a central core of our personality, in which unchanging continuity may abide. The depths of the ocean know nothing of the tides on the surface that are due to the mutable moon. We can have in our inmost hearts steadfastness, immovableness, even though the surface may be ruffled.

Make your spirits like one of those great cathedrals whose thick walls keep out the noises of the world, and in whose still equability there is neither excessive heat nor excessive cold, but an approximately uniform temperature, at midsummer and at midwinter. Stand fast in the Lord.'

Now, my text not only gives an exhortation, but, in the very act of giving it, suggests how it is to be fulfilled. For that phrase in the Lord' not only indicates where we are to stand, but also how. That is to say--it is only in proportion as we keep ourselves in union with Christ, in heart and mind, and will, and work, that we shall stand steadfast. The lightest substances may be made stable, if they are glued on to something stable. You can mortice a bit of thin stone into the living rock, and then it will stand four-square to every wind that blows.' So it is only on condition of our keeping ourselves in Jesus Christ, that we are able to keep ourselves steadfast, and to present a front of resistance that does not yield one foot, either to imperceptible continuous pressure, to sudden assaults, or to the fluctuations of our own changeful dispositions and tempers. The ground on which a man stands has a great deal to do with the firmness of his footing, You cannot stand fast upon a bed of slime, or upon a sandbank which is being undermined by the tides. And if we, changeful creatures, are to be steadfast in any region, our surest way of being so is to knit ourselves to Him who is the same yesterday, and to-day, and for ever,' and from whose immortality will flow some copy and reflection of itself into our else changeful natures.

Still further, in regard to this commandment, I would pray you to notice that very eloquent little word which stands at the beginning of it. So stand fast in the Lord.' So.' How? That throws us back to what the Apostle has been saying in the previous context. And what has he been saying there? The keynote of the previous chapter is progress--I follow after; I press toward the mark, forgetting the things that are behind, and reaching forth to the things that are before.' To these exhortations to progress he appends this remarkable exhortation: So '--that is, by progress--stand fast in the Lord,' which being turned into other words is just this--if you stand still, you will not stand fast. There can be no steadfastness without advancement. If a man is not going forward, he is going backward. The only way to ensure stability is pressing toward the mark.' Why, a child's top only stands straight up as long as it is revolving. If a man on a bicycle stops, he tumbles. And so, in the depths of a Christian life, as in all science, and all walks of human activity, the condition of steadfastness is advance. Therefore, dear brethren, let no man deceive himself with the notion that he can keep at the same point of religious experience and of Christian character. You are either more of a Christian, or less of one, than you were at a past time. So, stand fast,' and remember that to stand still is not to stand fast.

Now, whilst all these things that I have been trying to say have reference to Christian people at all stages of their spiritual history, they have a very especial reference to those in the earlier part of Christian life.

And I want to say to those who have only just begun to run the Christian life, very lovingly and very earnestly, that this is a text for them. For, alas! there is nothing more frequent than that, after the first dawnings of a Christian life in a heart, there should come a period of overclouding; or that, as John Bunyan has taught us, when Christian has gone through the wicket-gate, he should fall very soon into the Slough of Despond. One looks round, and sees how many professing Christians there are who, perhaps, were nearer Jesus Christ on the day of their conversion than they have ever been since, and how many cases of arrested development there are amongst professing and real Christians; so that when for the time they ought to be teachers, they have need' to be taught again; and when, after the number of years that have passed, they ought to be full-grown men, they are but babes yet. And so I say to you, dear young friends, stand fast. Do not let the world attract you again. Keep near to Jesus. Hold fast that thou hast; let no man take thy crown.'

III. Lastly, We Have Here A Great Motive Which Encourages Obedience To This Command.

People generally pass over that Therefore' which begins my text, but it is full of significance and of importance. It links the precept which we have been considering with the immediately preceding hope which the Apostle has so triumphantly proclaimed, when he says that we look for the Saviour from heaven, the Lord Jesus Christ, who shall change the body of our humiliation that it may be fashioned like unto the body of His glory, according to the working whereby He is able even to subdue all things to Himself.'

So there rises before us that twofold great hope; that the Master Himself is coming to the succour of His servants, and that when He comes; He will perfect the incomplete work which has been begun in them by their faith and steadfastness, and will change their whole humanity so that it shall become participant of, and conformed to, the glory of His own triumphant manhood.

That hope is presented by the Apostle as having its natural sequel in the steadfastness' of my text, and that steadfastness' is regarded by the Apostle as drawing its most animating motives from the contemplation of that great hope. Blessed be God! The effort of the Christian life is not one which is extorted by fear, or by the cold sense of duty. There are no taskmasters with whips to stand over the heart that responds to Christ and to His love. But hope and joy, as well as love, are the animating motives which make sacrifices easy, soften the yoke that is laid upon our shoulders, and turn labour into joy and delight.

So, dear brethren, we have to set before us this great hope, that Jesus Christ is coming, and that, therefore, our labour on ourselves is sure not to be in vain. Work that is done hopelessly is not done long, and there is no heart in it whilst it is being done. But if we know that Christ will appear, and that when He who is our life shall appear, we also shall appear with Him in glory,' then we may go to work in keeping ourselves steadfast in Him, with cheery hearts, and with full assurance that what we have been doing will have a great result.

You have read, no doubt, about some little force in North-West India, hemmed in by enemies. They may well hold out resolutely and hopefully when they know that three relieving armies are converging upon their stronghold. And we, too, know that our Emperor is coming to raise the siege. We may well stand fast with such a prospect. we may well work at our own sanctifying when we know that our Lord Himself--like some master-sculptor who comes to his pupil's imperfectly blocked-out work, and takes his chisel in his hand, and with a touch or two completes it--will come and finish what we, by His grace, imperfectly began. So stand fast in the Lord,' because you have hope that the Lord is about to come, and that when He comes you will be like Him.

One last word. That steadfastness is the condition without which we have no right to entertain that hope.

If we keep ourselves near Christ, and if by keeping ourselves near Him, we are becoming day by day liker Him, then we may have calm confidence that He will perfect that which concerns us. But Iv for my part, can find nothing, either in Scripture or in the analogy of God's moral dealings with us in the world, to warrant the holding out of the expectation to a man that, if he has kept himself apart from Jesus Christ and his quickening and cleansing power all his life long, Jesus Christ will take him in hand after he dies, and change him into His likeness. Don't you risk it I Begin by standing fast in the Lord.' He will do the rest then, not else. The cloth must be dipped into the dyer's vat, and lie there, if it is to be tinged with the colour. The sensitive plate must be patiently kept in position for many hours, if invisible stars are to photograph themselves upon it. The vase must be held with a steady hand beneath the fountain, if it is to be filled. Keep yourselves in Jesus Christ. Then here you will begin to be changed into the same image, and when He comes He will come as your Saviour, and complete your uncompleted work, and make you altogether like Himself.

Therefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, dearly beloved.'

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, yet, being renewed by the same Spirit, we are brethren. To stand fast in the Lord, is to stand fast in his strength, and by his grace.

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 be to his fellow-labourers to have the help of others. Let us seek to give assurance that our names are written in the book of life. Joy in God is of great consequence in the Christian life; and Christians need to be again and again called to it. It more than outweighs all causes for sorrow. Let their enemies perceive how moderate they were as to outward things, and how composedly they suffered loss and hardships. The day of judgment will soon arrive, with full redemption to believers, and destruction to ungodly men. There is a care of diligence which is our duty, and agrees with a wise forecast and due concern; but there is a care of fear and distrust, which is sin and folly, and only perplexes and distracts the mind. As a remedy against perplexing care, constant prayer is recommended. Not only stated times for prayer, but in every thing by prayer. We must join thanksgivings with prayers and supplications; not only seek supplies of good, but own the mercies we have received. God needs not to be told our wants or desires; he knows them better than we do; but he will have us show that we value the mercy, and feel our dependence on him. The peace of God, the comfortable sense of being reconciled to God, and having a part in his favour, and the hope of the heavenly blessedness, are a greater good than can be fully expressed. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under troubles, and from sinking under them; keep us calm and with inward satisfaction. Believers are to get and to keep a good name; a name for good things with God and good men. We should walk in all the ways of virtue, and abide therein; then, whether our praise is of men or not, it will be of God. The apostle is for an example. His doctrine and life agreed together. The way to have the God of peace with us, is to keep close to our duty. All our privileges and salvation arise in the free mercy of God; yet the enjoyment of them depends on our sincere and holy conduct. These are works of God, pertaining to God, and to him only are they to be ascribed, and to no other, neither men, words, nor deeds.

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 from the close of the foregoing chapter: Therefore stand fast, etc. Seeing our conversation is in heaven, and we look for the Saviour to come thence and fetch us thither, therefore let us stand fast. Note, The believing hope and prospect of eternal life should engage us to be steady, even, and constant, in our Christian course. Observe here,

1. The compellations are very endearing: My brethren, dearly beloved and longed for, my joy and crown; and again, My dearly beloved. Thus he expresses the pleasure he took in them, the kindness he had for them, to convey his exhortations to them with so much the greater advantage. He looked upon them as his brethren, though he was a great apostle. All we are brethren. There is difference of gifts, graces, and attainments, yet, being renewed by the same Spirit, after the same image, we are brethren; as the children of the same parents, though of different ages, statures, and complexions. Being brethren, (1.) He loved them, and loved them dearly: Dearly beloved; and again, My dearly beloved. Warm affections become ministers and Christians towards one another. Brotherly love must always go along with brotherly relation. (2.) He loved them and longed for them, longed to see them and hear from them, longed for their welfare and was earnestly desirous of it. I long after you all in the bowels of Jesus Christ, Phi 1:8. (3.) He loved them and rejoiced in them. They were his joy; he had no greater joy than to hear of their spiritual health and prosperity. I rejoiced greatly that I found of thy children walking in the truth, 2Jo 1:4; 3Jo 1:4. (4.) he loved them and gloried in them. They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to prepare his way to greater regard.

2. The exhortation itself: So stand fast in the Lord. Being in Christ, they must stand fast in him, be even and steady in their walk with him, and close and constant unto the end. Or, To stand fast in the Lord is to stand fast in his strength and by his grace; not trusting in ourselves, and disclaiming any sufficiency of our own. We must be strong in the Lord, and in the power of his might, Eph 6:10. "So stand fast, so as you have done hitherto, stand fast unto the end, so as you are by beloved, and my joy and crown; so stand fast as those in whose welfare and perseverance I am so nearly interested and concerned."

II. He exhorts them to unanimity and mutual assistance (Phi 4:2, Phi 4:3): I beseech Euodias and Syntyche that they be of the same mind in the Lord. This is directed to some particular persons. Sometimes there is need of applying the general precepts of the gospel to particular persons and cases. Euodias and Syntyche, it seems, were at variance, either one with the other or with the church; either upon a civil account (it may be they were engaged in a law-suit) or upon a religious account - it may be they were of different opinions and sentiments. "Pray,"says he, "desire them from me to be of the same mind in the Lord, to keep the peace and live in love, to be of the same mind one with another, not thwarting and contradicting, and to be of the same mind with the rest of the church, not acting in opposition to them."Then he exhorts to mutual assistance (Phi 4:3), and this exhortation he directs to particular persons: I entreat thee also, true yoke-fellow. Who this person was whom he calls true yoke-fellow is uncertain. Some think Epaphroditus, who is supposed to have been one of the pastors of the church of the Philippians. Others think it was some eminently good woman, perhaps Paul's wife, because he exhorts his yoke-fellow to help the women who laboured with him. Whoever was the yoke-fellow with the apostle must be a yoke-fellow too with his friends. It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the apostle expressly forbids that, 1Ti 2:12, I suffer not a woman to teach ), but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gospel. Now, says the apostle, do thou help them. Those who help others should be helped themselves when there is occasion. " Help them, that is, join with them, strengthen their hands, encourage them in their difficulties."- With Clement also, and other my fellow-labourers. Paul had a kindness for all his fellow-labourers; and, as he had found the benefit of their assistance, he concluded how comfortable it would be to them to have the assistance of others. Of his fellow-labourers he says, Whose names are in the book of life; either they were chosen of God from all eternity, or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles of registering the inhabitants or the freemen of the city. So we read of their names being written in heaven (Luk 10:20), not blotting his name out of the book of life (Rev 3:5), and of those who are written in the Lamb's book of life, Rev 21:27. Observe, There is a book of life; there are names in that book and not characters and conditions only. We cannot search into that book, or know whose names are written there; but we may, in a judgment of charity, conclude that those who labour in the gospel, and are faithful to the interest of Christ and souls, have their names in the book of life.

III. He exhorts to holy joy and delight in God: Rejoice in the Lord always, and again I say, Rejoice, Phi 4:4. All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord (Psa 37:4), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls (Psa 94:19), and our meditation of him is sweet, Psa 104:34. Observe, It is our duty and privilege to rejoice in God, and to rejoice in him always; at all times, in all conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him or of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter of joy in the worst circumstance on earth. He had said it before (Phi 3:1): Finally, my brethren, rejoice in the Lord. Here he says it again, Rejoice in the Lord always; and again I say Rejoice. Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault.

IV. We are here exhorted to candour and gentleness, and good temper towards our brethren: " Let your moderation be known to all men, Phi 4:5. In things indifferent do not run into extremes; avoid bigotry and animosity; judge charitably concerning one another."The word to epieikes signifies a good disposition towards other men; and this moderation is explained, Rom. 14. Some understand it of the patient bearing of afflictions, or the sober enjoyment of worldly good; and so it well agrees with the following verse. The reason is, the Lord is at hand. The consideration of our Master's approach, and our final account, should keep us from smiting our fellow-servants, support us under present sufferings, and moderate our affections to outward good. "He will take vengeance on your enemies, and reward your patience."

V. Here is a caution against disquieting perplexing care (Phi 4:6): Be careful for nothing - mēden merimnate : the same expression with that Mat 6:25, Take no thought for your life; that is, avoid anxious care and distracting thought in the wants and difficulties of life. Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is our duty, and consists in a wise forecast and due concern; but there is a care of diffidence and distrust which is our sin and folly, and which only perplexes and distracts the mind. " Be careful for nothing, so as by your care to distrust God, and unfit yourselves for his service."

VI. As a sovereign antidote against perplexing care he recommends to us constant prayer: In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God. Observe, 1. We must not only keep up stated times for prayer, but we must pray upon every particular emergency: In every thing by prayer. When any thing burdens our spirits, we must ease our minds by prayer; when our affairs are perplexed or distressed, we must seek direction and support. 2. We must join thanksgiving with our prayers and supplications. We must not only seek supplies of good, but own receipts of mercy. Grateful acknowledgments of what we have argue a right disposition of mind, and are prevailing motives for further blessings. 3. Prayer is the offering up of our desires to God, or making them known to him: Let your requests be made known to God. Not that God needs to be told either our wants or desires; for he knows them better than we can tell him: but he will know them from us, and have us show our regards and concern, express our value of the mercy and sense of our dependence on him. 4. The effect of this will be the peace of God keeping our hearts, Phi 4:7. The peace of God, that is, the comfortable sense of our reconciliation to God and interest in his favour, and the hope of the heavenly blessedness, and enjoyment of God hereafter, which passeth all understanding, is a great good than can be sufficiently valued or duly expressed. It has not entered into the heart of ham, 1Co 2:9. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under our troubles, and from sinking under them; keep us calm and sedate, without discomposure of passion, and with inward satisfaction. Thou wilt keep him in perfect peace whose mind is stayed on thee, Isa 26:3.

VII. We are exhorted to get and keep a good name, a name for good things with God and good men: Whatsoever things are true and honest (Phi 4:8), a regard to truth in our words and engagements, and to decency and becomingness in our behaviour, suitable to our circumstances and condition of life. Whatsoever things are just and pure, - agreeable to the rules of justice and righteousness in all our dealings with men, and without the impurity or mixture of sin. Whatsoever things are lovely and of good report, that is, amiable; that will render us beloved, and make us well spoken of, as well as well thought of, by others. If there is any virtue, if there is any praise - any thing really virtuous of any kind and worthy of commendation. Observe, 1. The apostle would have the Christians learn any thing which was good of their heathen neighbours: " If there be any virtue, think of these things - imitate them in what is truly excellent among them, and let not them outdo you in any instance of goodness."We should not be ashamed to learn any good thing of bad men, or those who have not our advantages. 2. Virtue has its praise, and will have. We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of men or no, it will be of God, Rom 2:29.

In these things he proposes himself to them for an example (Phi 4:9): Those things which you have learned, and received, and heard and seen in me, do. Observe, Paul's doctrine and life were of a piece. What they saw in him was the same thing with what they heard from him. He could propose himself as well as his doctrine to their imitation. It gives a great force to what we say to others when we can appeal to what they have seen in us. And this is the way to have the God of peace with us - to keep close to our duty to him. The Lord is with us while we are with him.

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 crown. Those whom he had brought to Christ are his greatest joy when the shadows are closing about him. Any teacher knows what a thrill it is to point at some person who has done well and to be able to say: "That was one of my boys."

There are vivid pictures behind the word when Paul says that the Philippians are his crown. There are two words for crown in Greek, and they have different backgrounds. There is diadema (1238), which means the royal crown, the crown of kingship. And there is stephanos (4735), the word used here, which itself has two backgrounds. (i) It was the crown of the victorious athlete at the Greek games. It was made of wild olive leaves, interwoven with green parsley, and bay leaves. To win that crown was the peak of the athlete's ambition. (ii) It was the crown with which guests were crowned when they sat at a banquet, at some time of great joy. It is as if Paul said that the Philippians were the crown of all his toil; it is as if he said that at the final banquet of God they were his festal crown. There is no joy in the world like bringing another soul to Jesus Christ.

Three times in Phi 4:1-4the words in the Lord occur. There are three great commands which Paul gives in the Lord.

(i) The Philippians are to stand fast in the Lord. Only with Jesus Christ can a man resist the seductions of temptation and the weakness of cowardice. The word Paul uses for stand fast (stekete, 4739) is the word which would be used for a soldier standing fast in the shock of battle, with the enemy surging down upon him. We know very well that there are some people in whose company it is easy to do the wrong thing and there are some in whose company it is easy to resist the wrong thing. Sometimes when we look back and remember some time when we took the wrong turning or fell to temptation or shamed ourselves, we say wistfully, thinking of someone whom we love: "If only he had been there, it would never have happened." Our only safety against temptation is to be in the Lord, always feeling his presence around us and about us.

In vain the surge's angry shock,

In vain the drifting sands:

Unharmed upon the eternal Rock

The eternal City stands.

The Church and the individual Christian can stand fast only when they stand in Christ.

(ii) Paul bids Euodia and Syntyche to agree in the Lord. There can be no unity unless it is in Christ. In ordinary human affairs it repeatedly happens that the most diverse people are held together because they all give allegiance to a great leader. Their loyalty to each other depends entirely on their loyalty to him. Take the leader away, and the whole group would disintegrate into isolated and often warring units. Men can never really love each other until they love Christ. The brotherhood of man is impossible without the lordship of Christ.

(iii) Paul bids the Philippians to rejoice in the Lord. The one thing all men need to learn about joy is that it has nothing to do with material things or with a man's outward circumstances. It is the simple fact of human experience that a man living in the lap of luxury can be wretched and a man in the depths of poverty can overflow with joy. A man upon whom life has apparently inflicted no blows at all can be gloomily or peevishly discontented and a man upon whom life has inflicted every possible blow can be serenely joyful.

In his rectorial address to the students of St. Andrews University, J. M. Barrie quoted the immortal letter which Captain Scott of the Antarctic wrote to him, when the chill breath of death was already on his expedition: "We are pegging out in a very comfortless spot.... We are in a desperate state--feet frozen, etc., no fuel, and a long way from food, but it would do your heart good to be in our tent, to hear our songs and our cheery conversation." The secret is this--that happiness depends not on things or on places, but always on persons. If we are with the right person, nothing else matters; and if we are not with the right person, nothing can make up for that absence. The Christian is in the Lord, the greatest of all friends; nothing can separate the Christian from his presence and so nothing can take away his joy.

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 dramatis personae we can only guess. First of all, there are certain problems to be settled in regard to the names. The King James Version speaks of Euodias and Syntyche. Syntyche is a woman's name, and Euodias would be a man's name. There was an ancient conjecture that Euodias and Syntyche were the Philippian jailor and his wife (Act 16:25-34): that they had become leading figures in the Church at Philippi, and that they had quarrelled. But it is certain that the name is not Euodias but Euodia, as indeed the Revised Version, Moffatt, And the Revised Standard Version all print it; and Euodia is a woman's name. Therefore, Euodia and Syntyche were two women who had quarrelled.

It may well have been that they were women in whose homes two of the house congregations of Philippi met. It is very interesting to see women playing so leading a part in the affairs of one of the early congregations for in Greece women remained very much in the background. It was the aim of the Greeks that a respectable woman should "see as little, hear as little and ask as little as possible." A respectable woman never appeared on the street alone; she had her own apartments in the house and never joined the male members of the family even for meals. Least of all had she any part in public life. But Philippi was in Macedonia, and in Macedonia things were very different. There women had a freedom and a place which they had nowhere in the rest of Greece.

We can see this even in the narrative in Acts of Paul's work in Macedonia. In Philippi Paul's first contact was with the meeting for prayer by a riverside, and he spoke to the women who resorted there (Act 16:13). Lydia was obviously a leading figure in Philippi (Act 16:14). In Thessalonica many of the chief women were won for Christianity, and the same happened in Berea (Act 17:4, Act 17:12). The evidence of inscriptions points the same way. A wife erects a tomb for herself and for her husband out of their joint earnings, so she must have been in business. We even find monuments erected to women by public bodies. We know that in many of the Pauline Churches (for example, in Corinth), women had to be content with a very subordinate place. But it is well worth remembering, when we are thinking of the place of women in the early Church and of Paul's attitude to them, that in the Macedonian Churches they clearly had a leading place.

There is another matter of doubt here. In this passage someone is addressed who is called in the Revised Standard Version true yokefellow. It is just barely possible that yokefellow is a proper name--Suzugos (4805). The word for true is gnesios (1103), which means genuine. And there may be a pun here. Paul may be saying: "I ask you, Sunzugos--and you are rightly named--to help." If suzugos (4805) is not a proper name, no one knows who is being addressed. All kinds of suggestions have been made. It has been suggested that the yokefellow is Paul's wife, that he is the husband of Euodia or Syntyche called on to help his wife mend the quarrel, that it is Lydia, that it is Timothy, that it is Silas, that it is the minister of the Philippian Church. Maybe the best suggestion is that the referent, is to Epaphroditus, the bearer of the letter, and that Paul is entrusting him not only with the letter, but also with the task of making peace at Philippi. Of the Clement named we know nothing. There was later a famous Clement who was bishop of Rome and who may have known Paul, but it was a common name.

There are two things to be noted.

(i) It is significant that when there was a quarrel at Philippi, Paul mobilized the whole resources of the Church to mend it. He thought no effort too great to maintain the peace of the Church. A quarrelling Church is no Church at all, for it is one from which Christ has been shut out. No man can be at peace with God and at variance with his fellow-men.

(ii) It is a grim thought that all we know about Euodia and Syntyche is that they were two women who had quarrelled! It makes us think. Suppose our life was to be summed up in one sentence, what would that sentence be? Clement goes down to history as the peacemaker; Euodia and Syntyche go down as the breakers of the peace. Suppose we were to go down to history with one thing known about us, what would that one thing be?

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--Rejoice!" It is as if having said, "Rejoice!" there flashed into his mind a picture of all that was to come. He himself was lying in prison with almost certain death awaiting him; the Philippians were setting out on the Christian way, and dark days, dangers and persecutions inevitably lay ahead. So Paul says, "I know what I'm saying. I've thought of everything that can possibly happen. And still I say it--Rejoice!" Christian joy is independent of all things on earth because it has its source in the continual presence of Christ. Two lovers are always happy when they are together, no matter where they are. The Christian can never lose his joy because he can never lose Christ.

(ii) Paul goes on, as the King James Version has it: "Let your moderation be known to all men." The word (epieikeia, 1932) translated moderation is one of the most untranslatable of all Greek words. The difficulty can be seen by the number of translations given of it. Wycliffe translates it patience; Tyndale, softness; Crammer, softness; The Geneva Bible, the patient mind; the Rheims Bible, modesty; the English Revised Version, forbearance (in the margin gentleness); Moffatt, forbearance; Weymouth, the forbearing spirit; the New English Bible, magnanimity. C. Kingsley Williams has: "Let all the world know that you will meet a man half-way."

The Greeks themselves explained this word as "justice and something better than justice." They said that epieikeia (1932) ought to come in when strict justice became unjust because of its generality. There may be individual instances where a perfectly just law becomes unjust or where justice is not the same thing as equity. A man has the quality of epieikeia (1932) if he knows when not to apply the strict letter of the law, when to relax justice and introduce mercy.

Let us take a simple example which meets every teacher almost every day. Here are two students. We correct their examination papers. We apply justice and find that one has eighty per cent and the other fifty per cent. But we go a little further and find that the man who got eighty per cent has been able to do his work in ideal conditions with books, leisure and peace to study, while the man who got fifty per cent is from a poor home and has inadequate equipment, or has been ill, or has recently come through some time of sorrow or strain. In justice this man deserves fifty per cent and no more; but epieikeia (1932) will value his paper far higher than that.

Epieikeia (1932) is the quality of the man who knows that regulations are not the last word and knows when not to apply the letter of the law. A kirk session may sit with the book of practice and procedure on the table in front of it and take every one of its decisions in strict accordance with the law of the Church; but there are times when the Christian treatment of some situation demands that that book of practice and procedure should not be regarded as the last word.

The Christian, as Paul sees it, is the man who knows that there is something beyond justice. When the woman taken in adultery was brought before him, Jesus could have applied the letter of the Law according to which she should have been stoned to death; but he went beyond justice. As far as justice goes, there is not one of us who deserves anything other than the condemnation of God, but he goes far beyond justice. Paul lays it down that the mark of a Christian in his personal relationships with his fellow-men must be that he knows when to insist on justice and when to remember that there is something beyond justice.

Why should a man be like this? Why should he have this joy and gracious gentleness in his life? Because, says Paul, the Lord is at hand. If we remember the coming triumph of Christ, we can never lose our hope and our joy. If we remember that life is short, we will not wish to enforce the stern justice which so often divides men but will wish to deal with men in love, as we hope that God will deal with us. Justice is human, but epieikeia (1932) is divine.

Barclay: Phi 4:6-7

For the Philippians life was bound to be a worrying thing. Even to be a human being and so to be vulnerable to all the chances and the changes of this mortal life is in itself a worrying thing; and in the Early Church, to the normal worry of the human situation there was added the worry of being a Christian which meant taking one's life in one's hands. Paul's solution is prayer. As M. R. Vincent puts it: "Peace is the fruit of believing prayer." In this passage there is in brief compass a whole philosophy of prayer.

(i) Paul stresses that we can take everything to God in prayer. As it has been beautifully put: "There is nothing too great for God's power; and nothing too small for his fatherly care." A child may take anything, great or small, to a parent, sure that whatever happens to him is of interest there, his little triumphs and disappointments, his passing cuts and bruises; we may in exactly the same way take anything to God, sure of his interest and concern.

(ii) We can bring our prayers, our supplications and our requests to God; we can pray for ourselves. We can pray for forgiveness for the past, for the things we need in the present, and for help and guidance for the future. We can take our own past and present and future into the presence of God. We can pray for others. We can commend to God's care those near and far who are within our memories and our hearts.

(iii) Paul lays it down that "thanksgiving must be the universal accompaniment of prayer." The Christian must feel, as it has been put, that all his life he is, "as it were, suspended between past and present blessings." Every prayer must surely include thanks for the great privilege of prayer itself. Paul insists that we must give thanks in everything, in sorrows and in joys alike. That implies two things. It implies gratitude and also perfect submission to the will of God. It is only when we are fully convinced that God is working all things together for good that we can really feel to him the perfect gratitude which believing prayer demands.

When we pray, we must always remember three things. We must remember the love of God, which ever desires only what is best for us. We must remember the wisdom of God, which alone knows what is best for us. We must remember the power of God, which alone can bring to pass that which is best for us. He who prays with a perfect trust in the love, wisdom and power of God will find God's peace.

The result of believing prayer is that the peace of God will stand like a sentinel on guard upon our hearts. The word that Paul uses (phrourein, 5432) is the military word for standing on guard. That peace of God, says Paul, as the Revised Standard Version has it, passes all understanding. That does not mean that the peace of God is such a mystery that man's mind cannot understand it, although that also is true. It means that the peace of God is so precious that man's mind, with all its skill and all its knowledge, can never produce it. It can never be of man's contriving; it is only of God's giving. The way to peace is in prayer to entrust ourselves and all whom we hold dear to the loving hands of God.

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 minister to his original readers again in person. However, he was not sure that he could do that. This uncertain state of affairs led him to exhort them now that he had the opportunity. Whether he came to them or not, their duty was the same. In the following verses he emphasized the importance of certain qualities essential to conduct worthy of the Lord. He did this so his readers would perceive the importance of these traits and give them proper attention.

Constable: Phi 3:1--4:2

2. Walking in steadfastness 3:1-4:1

Paul now turned to the second major quality that he introduced in 1:27-30, namely steadfastness in the face of opposition to the gospel (cf. 1:7, 28). He had introduced the idea of joy in the face of opposition earlier (1:19, 28-30; 2:17-18). He would discuss how to face overt persecution later (4:4-9).

There were two main sources of opposition that the Philippians faced as they sought to have fellowship with Paul in the proclamation of the gospel. Paul dealt with both of these. However, he began with a charge to rejoice in the Lord and ended this section with a summary exhortation.

Constable: Phi 4:1

The concluding charge to stand fast in the Lord 4:1

The key word "Therefore" (Gr. hoste) and the repetition of "stand firm" (cf. 1:27) point to a conclusion of the main subject. This verse begins the rather protracted conclusion of the letter. The apostle did not want his readers to lose their balance and tumble spiritually because of bad influences. Instead he wanted them to adopt the mind of Christ as he had and so continue with him in the partnership of the gospel.

Paul's strong affection for the Philippian Christians comes through very clearly in this verse. He called them "brethren" four times (1:12; 3:1, 17; 4:8), "beloved" twice (2:12 and here), and "beloved brethren" once (here). Again he affirmed his desire to visit Philippi and see them again (cf. 1:8; 2:24). Moreover he referred to them as his present source of joy and his future crown when he would stand before the judgment seat of Christ. He would receive a reward for establishing them in the faith.¹⁴⁴

In this section on walking steadfastly (3:1-4:1) Paul urged his readers to rejoice in the Lord and warned them about false teaching of two kinds that would limit their joy. On the one hand, there was teaching from Judaizers, some of whom may have been Christians but most of whom were probably not. These false teachers wanted to limit the Philippians' legitimate liberty by persuading them to submit to laws that God did not intend to govern them. On the other hand, there were antinomians, many of whom seem to have been believers but some of whom may not have been. They were urging the abandonment of legitimate law and were advocating self-indulgence. Paul's example in the middle section of chapter 3 (vv. 4b-16) provides a path that leads us safely between these extremes.

Standing firm involves living in harmony with one another (vv. 2-3), rejoicing on all occasions (vv. 4-7), and developing the quality of sweet reasonableness (vv. 8-9). This is clear because three imperatives in the Greek text explain "so stand firm" or "stand firm thus" (Gr. houtos).

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 same two subjects as the preceding two sections, unity and steadfastness, but in more detail. Paul gave his readers specific instructions about what they should do. Unity needed restoring, and tranquillity needed maintaining.

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 letters, this is a remarkable moment indeed, since Paul does here what he seldom does elsewhere in conflict' settings--he names names."¹⁴⁶

God did not reveal the reason for the estrangement that existed between these two women. Regardless of the reason the will of God for them was to establish a harmonious relationship. Unanimity in the church is not always possible, but unity is. Paul urged each of these two women individually perhaps so neither would feel that responsibility for healing the breach lay with the other. Urging was all Paul felt he had to do, not commanding (cf. 1:27-2:4). He assumed they would respond to gentle persuasion. The addition of "in the Lord" would remind them that they were under His authority and had much in common as sisters in Christ.¹⁴⁷

"Having the same mindset in the Lord' has been specifically spelled out in the preceding paradigmatic narratives, where Christ (2:6-11) has humbled himself by taking the form of a slave' and thus becoming obedient unto death on a cross, and Paul (3:4-14) has expressed his longing to know Christ, especially through participation in his sufferings so as to be conformed into the same cruciform lifestyle. The ways such a mindset' takes feet is by humbly looking out for the interests of others' within the believing community (2:3-4)."¹⁴⁸

4:3 Paul appealed to another person in the Philippian church to help Euodia and Syntyche restore their fellowship. Most translations interpret suzuge ("comrade" or "yokefellow") as a description rather than as a proper name. Probably it referred to the leading elder (pastor) in the church.¹⁴⁹

Euodia and Syntyche had evidently labored for the Lord with Paul (cf. Acts 16:13-15). Here the main theme of the epistle comes out clearly again as partnership in the gospel. Clement had been a partner in the gospel as well. The Scriptures do not identify who he was. Clement was a common Roman name. Others had also worked with Paul, probably in Philippi and perhaps elsewhere. The fact that their names appeared in the book of life seems to be an allusion to their honored status among the citizens of heaven.

"Practically every city of that day maintained a roll or civic register of its citizens, and in that record was entered the name of every child born in the city. If one of the citizens proved guilty of treachery or disloyalty or of anything bringing shame on the city, he was subjected to public dishonour by the expunging of his name from the register. (The name was, in any case normally obliterated at death.) He was deemed no longer worthy to be regarded as a citizen of the city. If, on the other hand, a citizen had performed some outstanding exploit deserving of special distinction, honour was bestowed upon him, either by the recording of the deed in the city roll or by his name being encircled in gold (or overlaid in gold) in the roll."¹⁵⁰

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 corporate Christian living. They all result in the maintenance of peace in the body so the saints can work together effectively as partners in the gospel even in the midst of opposing unbelievers.

4:4 Rejoicing in Christ is something the apostle had commanded earlier (3:1) and had illustrated abundantly for his readers throughout this epistle. He must have felt that there was a great need for this attitude in Philippi. There were many reasons the Philippian saints could have felt discouraged. Paul's imprisonment and the possibility of his death, Epaphroditus' illness, and the antagonism of unbelievers were a few. The attacks from legalists on the one hand and libertines on the other plus friction among certain members of the church contributed to this spirit. To counteract this attitude Paul prescribed rejoicing in the Lord. He repeated this charge in this verse for even greater emphasis.

Paul was not urging us to be unrealistic. He was not saying that we should never feel sad. Even Jesus wept (John 11:35). However, he was advocating focusing on the blessings we have in Christ and being grateful for these regardless of how sad we may feel at any particular time.¹⁵¹

"The truly godly person both longs for God's presence, where one pours out his or her heart to God in joy, prayer, and thanksgiving, and lives in God's presence by doing' the righteousness of God. Otherwise piety is merely religion, not devotion."¹⁵²

4:5 We should also demonstrate forbearance (Gr. epieikes) to everyone, saved and unsaved alike. The Greek word contains connotations of gentleness, yielding, kindness, patience, forbearance, leniency, and magnaminity. It recalls Jesus Christ's humility in 2:5-11. The forbearing person does not insist on his or her own rights or privileges. He or she is considerate and gentle toward others. Of course, there is a time to stand for what is right. The forbearing person is not spineless but selfless.

In this connection Paul reminded his readers of the imminence of the Lord's return at the Rapture. When He comes, He will right wrongs and vindicate those who have given up their rights for the glory of God and the welfare of others (cf. 3:20-21; James 5:8).

"The Apostle is not speaking of the nearness of the Lord in his abiding presence with us, but of the imminence of his coming."¹⁵³

"In all we do we must always remember that the Lord may return at any time. His coming is always at hand, yes, but we do not know when, and so we must always live in the realisation that he is coming."¹⁵⁴

"At any moment they may have to answer for their conduct."¹⁵⁵

"In light of the concept of the imminent coming of Christ and the fact that the New Testament does teach His imminent coming, we can conclude that the Pretribulation Rapture view is the only view of the Rapture of the church that comfortably fits the New Testament teaching of the imminent coming of Christ. It is the only view that can honestly say that Christ could return at any moment, because it alone teaches that Christ will come to rapture the church before the 70th week of Daniel 9 or the Tribulation period begins and that nothing else must happen before His return."¹⁵⁶

4:6 Earlier Paul commended Timothy for being anxious over the welfare of the Philippians (2:20). Here he said we should not be anxious about anything. The same Greek word (merimnate) appears in both places. The resolution of this problem probably lies in viewing anxiety as concern that may become fretful and inappropriate if taken too far. Paul's point here was that rather than becoming distraught over a particular situation we should take it to the Lord in prayer (cf. Matt. 6:25-34). We should pray about everything that concerns us. Someone has said, "Why worry when you can pray?" Prayer needs to replace worry in the Christian's life.

Paul used several different words for prayer in this verse. "Prayer" (proseuche) is the most general term for our communications to God. "Supplication" (NASB) or "petition" (NIV, deesis) refers to requests for particular benefits. "Thanksgiving" (eucharistias) is grateful acknowledgment of past mercies. "Requests" (aitemata) looks at individual requests of God that form part of the whole prayer.¹⁵⁷ Paul offered strong encouragement to seek release from anxiety in prayer and more prayer.¹⁵⁸

"Lack of gratitude is the first step to idolatry (Rom 1:21)."¹⁵⁹

Howard Hendricks called verses 2-6 "a five-part recipe for conflict resolution: (1) Rejoice in the Lord,' that is, get beyond yourselves and look to the Lord. (2) Let your gentleness be evident to all.' In other words speak with kindness to each other. (3) Do not be anxious.' Relax, and give it all to God. (4) Be thankful.' The simple act of expressing gratitude for our blessings takes the heat out of infection. (5) Present your requests to God. Prayer realigns us and restores peace . . ."¹⁶⁰

4:7 Peace in the heart will follow praying about what concerns us. The phrase "the peace of God" occurs nowhere else in the New Testament. This is peace that comes from God rather than peace with God. It is a peace that comes to us when we pray because we enter into the tranquility of God's own presence. Those doing the praying are believers. This peace or release from tension is something that we cannot fully comprehend. Nevertheless this peace acts as a sentry to guard the believer's heart (personality) and mind (thoughts) under the sovereign influence of Christ Jesus.

"Together these words refer to the entire inner being of the Christian, his emotions, affections, thoughts and moral choices. This inner part of a person, then, so vulnerable to attack by the enemy, is that which God's peace is set, like battle-ready soldiers, to protect."¹⁶¹

Most of us have experienced lack of complete peace from time to time when we pray. Paul was not saying that we will feel absolutely at ease and relieved after we pray as he directed here. Still a measure of peace will be ours. At least we will have the confidence that we have laid the matter before the Lord and sought His aid.

Note that this verse does not promise peace as the indicator of God's will when we are praying about what we should do. Paul did not say that if we need to make a decision God will make His will known to us by giving us peace about the right choice. The promise of this verse is that if we pray rather than worry (v. 6) God will give us peace. Anxiety brings no peace, but praying does.

4:8 This "Finally" signals the last of the three imperatives that explain how to stand firm (v. 1; cf. vv. 2, 4). It also introduces Paul's next to the last exhortation in this list that deals with what the believer should spend his or her time thinking about. This subject obviously relates to prayer since both activities involve mental concentration.

"True" (alethe) means valid, honest, and reliable (cf. Rom. 3:4).

"Honorable" or "noble" (semna) means worthy of respect (cf. Prov. 8:6; 1 Tim. 3:8, 11; Titus 2:2).

"Right" (dikaia) refers to what is just and upright.

"Pure" (hagna) denotes cleanness and connotes moral purity.

"Lovely" (prosphile) means what is amiable, agreeable, or pleasing.

"In common parlance, this word could refer to a Beethoven symphony, as well as to the work of Mother Teresa among the poor of Calcutta; the former is lovely and enjoyable, the latter is admirable as well as moral."¹⁶²

"Of good repute" or "admirable" (euphema) refers to what is praiseworthy because it measures up to the highest standards.

Paul listed these virtues as contemporary moral philosophers of his day taught, namely by reciting catalogues of virtues and vices.¹⁶³

The conditional clause structure at the end of this sentence is a rhetorical device. It places the responsibility on the reader to make his or her own decision regarding what is excellent and praiseworthy.¹⁶⁴

". . . Paul seems to be drawing upon the cultural background of the Philippians and is saying to them: If there is such a thing as moral excellence, and you believe there is. If there is a kind of behavior that elicits universal approval, and you believe there is,' then continue to strive for this goodness and to attain to this level of behavior that will command the praise of men and of God."¹⁶⁵

4:9 Wholesome conduct (v. 9) should follow wholesome thinking (v. 8).

Paul organized his thoughts on this subject by constructing two pairs. The Philippians had learned and received many helpful lessons from Paul, their teacher. They had personally heard his verbal instructions and seen his individual example. They needed to put these things into practice, not just think about them and discuss them.

"It appears that he [Paul] was of the conviction that the truths of the Christian gospel must never be abstracted from action and put into high-toned words and phrases, but always expressed in the life of the teacher."¹⁶⁶

When they did so, the God of peace would be with them. Obviously God is always with His people (Matt. 28:20). Paul's phrase is a way of saying that they would experience God's presence by enjoying the peace that comes when we walk in fellowship with God. This was undoubtedly a play on words in view of verse 7. Both the peace of God and the God of peace guard the believer who is a partner in the work of the gospel.

In this section of collected exhortations (vv. 4-9) Paul urged five things. These are rejoicing in Christ always, being forbearing with all people, praying about difficult situations, thinking about wholesome subjects, and practicing apostolic teaching. These are fundamental revelations of God's will for all Christians that are especially relevant to our calling to proclaim the gospel.

The exhortation in verses 8-9 also concludes the main body of the epistle begun in 1:27. The reference to Paul's conduct in verse 9 ties back into 1:12-26.

"The body of the letter begins with a topic sentence in 1:27a. The Philippian Christians, to be perfected in their partnership for the gospel, were to conduct themselves worthy of the gospel. Specifically two things are in view--unity with one another and steadfastness against their opponents. They need not fear, for God will supply grace (1:27-30). Chapter 2 takes up the unity motif, and chapter 3, steadfastness. The main body of the epistle then concludes with a hortatory paragraph which again addresses the same two subjects. All this is freed from any topical loose ends' by the summarizing double conclusion of 4:8-9."¹⁶⁷

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 whom I love and long for, my joy and crown, that is how you should stand firm in the Lord, dear friends!

The NIV puts this verse with the end of chapter 3. Since it appears to be transitional in nature, it is debated whether it concludes the preceding section or introduces what follows. Perhaps it was meant to serve both functions, indicating the need to "stand firm" because of what being "in the Lord" meant and to "stand firm" in the ways to be subsequently elaborated.

4:1 Therefore, my brothers, you whom I love and long for,

Paul's strong expression of affection for his readers in 1:7, 8 is surpassed here. He refers to them six ways in this verse, and the combined effect is moving indeed. Whatever their problems they had not diminished Paul's care for them.

my joy and crown, that is how you should stand firm in the Lord, dear friends!

"Joy" again sounds the note heard often in this letter (cf. notes on 1:4). "Crown" (stevfano" , stephanos ) is not the royal crown (diadem) but could either refer to a victor's wreath at the games or to the garland placed on a guest at a banquet. Was Paul thinking of the joy of a feast or of the joy of a victory? The same term is used in 2 Timothy 4:8. "In the Lord" is an expression that was found in 2:19,24,29; and 3:1; and will be found in 4:2,4 and 10 (see the notes at 2:29; 3:1). The expression could mean "stand firm" as Christians should or "stand firm" as empowered by God. The possible military implications of the Greek could be especially relevant in Philippi, since many of the inhabitants were from families with military experience.

B. EUODIA AND SYNTYCHE (4:2-3)

² I plead with Euodia and I plead with Syntyche to agree with each other in the Lord. ³ Yes, and I ask you, loyal yokefellow, ^a help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers, whose names are in the book of life.

^a 2 Or loyal Syzygus

Verses 2-9 offer specific and very personal instructions. The call to unity addressed to two women (vv. 2, 3) continues the emphasis of 1:27; 2:1-11,14-16; and 3:16. The exhortation to joy (v. 4) echoes a frequently heard theme (cf. notes at 1:4). Gentleness (v. 5) also was essential to oneness in the church (cf. 2:1-4). Anxiety (vv. 6f) could well be a cause of division, and was a perspective to be combatted by peace-producing prayer. The call to appropriate thinking (vv. 8,9) reflects the many references to proper thought in the book (cf. 1:9-11; 2:1-4 and uses of fronevw [phroneô ] listed at notes to 1:7). Paul's teaching and practice (v. 9) catch up most of his statements, but notice particularly 3:17. Therefore verses 2-9, which some have considered discrete and unrelated exhortations, really fit neatly into the conceptual fabric of this letter.

4:2 I plead with Euodia and I plead with Syntyche to agree with each other in the Lord.

Imagine the reaction when this letter was read aloud to the church and two women, presumably present, were singled out! This is the first time the epistle becomes this specific. There are various theories, but we believe Paul wished to build the foundation for his plea throughout the letter before coming to the specific application. His previous words would make this appeal the more irresistible.

How important were these women? Some consider them minor. We do know that a prominent woman was converted to begin the Philippian church (Lydia, Acts 16). We would suggest, from the very fact these names were specified, and from the supporting words of verse 3, that they had significant influence in the church and may have been at the very center of the disunity discussed throughout the letter. If they were not a center of the problem, why didn't Paul mention the ones who were? One suggestion has been that their homes may have afforded meeting places for the church. Some have tried to identify Euodia with Lydia, but this theory has strained the linguistic similarities and has not won consent. Paul appealed to both equally, avoiding any hint of favoritism. The word "agree" is another use of phroneô and refers to aims and attitudes, not just consensus on some point of doctrine or disagreement. Paul urged a unity of spirit, not a grudging and irritated compromise. The same language was applied to the church in 2:2.

"In the Lord" is found here, as it was in verse 1. Did it mean "by the Lord's power" or "as Christians should?"

4:3 Yes, and I ask you, loyal yokefellow,

A situation is understood more fully the more one knows about the persons involved. So those who first read this letter could infer much detail that we are denied. As Euodia and Syntyche remain somewhat mysterious to us, so here we have "loyal yokefellow," Clement, and "fellow workers," all of whom are no more than names or descriptions, limited to what this verse tells us. "Loyal yokefellow" was the helper, perhaps summoned specifically because of skills as a peacemaker (was he a man of prayer, guarded by peace - vv. 6f?) "Yokefellow" translates the Greek suvzuge ( syzyge , the vocative form of syzygos ) , which might possibly be a proper name. If so, "loyal" could be Paul's way of indicating Syzygus was truly what he was named. Other views as to his identity have ranged through Epaphroditus, Timothy, Silas, Luke, and some even contend this was a collective term for the entire church (a view O'Brien dubs "unusual").

help these women who have contended at my side in the cause of the gospel,

Euodia and Syntyche had been Paul's allies in contending for the gospel. The word translated "contend" (sunaqlevw , synathlço ) was also in 1:27. From the Greek comes our word "athlete." The intensity implied by this word indicates that their division had diminished the impact of "fighting the good fight."

along with Clement and the rest of my fellow workers, whose names are in the book of life.

Clement and "the fellow workers" also remain an enigma. The latter term may be used because there were too many to name individually. On the background of the "book of life" see Exodus 32:32; Psalm 69:28 and Isaiah 4:3. Some argue the term had special meaning beyond the eternal life possessed by all believers, as if to say to those who have eternal life that they were not necessarily in the book of life. If that was the meaning, it is difficult to know what the special meaning might have been. It seems strange that Paul would imply some distinction, especially when "book of life" seems, in the passages cited, to refer to God's covenantal people, and not to some special class within that category. The fact that Paul complements these fellow workers in this way need not demand such an exclusivistic meaning. See also Revelation 3:5; 20:15 and 21:27.

C. JOY, PRAYER, PEACE (4:4-7)

⁴ Rejoice in the Lord always. I will say it again: Rejoice! ⁵ Let your gentleness be evident to all. The Lord is near. ⁶ Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. ⁷ And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.

4:4 Rejoice in the Lord always. I will say it again: Rejoice!

Because this verse repeats the words of 3:1 it has been conjectured that the intervening verses may have been interjected into the original letter. See the discussion at 3:1. Discussion of this dual exhortation centers on its relation to the rest of the paragraph. Grammatically it stands alone. Was it a statement separate from verses 5-7, or are the matters discussed there to be taken as consequences of joy? Thematically joy can certainly be connected with gentleness, with the nearness of the Lord, and with prayer and peace. Thus that may be the intent here. A "joyless" religion would hardly be of the sort described in the following verses.

This great summons to joy catches up another thread that runs through the letter (cf. the notes at 1:4). It seems most likely Paul saw joy as a key to resolving the Philippian problems, and thus he introduces the idea so frequently.

"In the Lord" is found for the third time in four verses (see vv. 1,2). See the previous discussions for possible meanings. Relation to the Lord gives both reason and power to rejoice.

"Rejoice" (caivrete , chairete ) could also be translated "farewell," and this view is favored by those seeing 3:2-4:3 as an insertion. But "always" indicates a continual practice, and thus goes beyond the limits that would be supposed by "farewell."

4:5 Let your gentleness be evident to all.

"Gentleness" (ejpieikev" , epieikes ) refers to a gracious and reasonable spirit. In particular it forsakes insistence on one's own rights in order to benefit others. Once more the centrality of the Christ hymn (2:5-11) in displaying this spirit should be noticed. The relation of this view of things to resolving discord in the church is obvious. A gentle person would even be willing to bear unpleasant treatment if that were warranted. This was not a cowed attitude, showing lack of courage. Rather it was a response of strength, inspired by the relation to Christ.

The Lord is near.

"The Lord is near" gives reason for rejoicing and for possessing gentleness. The expression may indicate nearness in terms of personal relationship. Thus all would be done with a sense of Christ's fellowship and empowering. Others think the term may refer to the Lord's return, which the early church expected to occur at any time (as the church should in any age). This view relates to previous references in the epistle to the day of the Lord (cf. 1:6,10,23; 2:10,16f; 3:8). Paul did not know the exact time of the parousia, but he knew history was under God's control and would serve God's ultimate purposes. Thus one should act as God willed within history. Of course Christ did not come during Paul's life, but his words, on this interpretation, serve as reminders that Christians live between the two comings of Jesus.

It is possible that we have here an intentional double meaning. The Lord who was near to care and help could also return at any time.

4:6 Do not be anxious about anything, but in everything, by prayer and petition,

Anxiety can produce irritability and defensiveness. It is a soil in which discord could grow. Indeed matters that might otherwise be of lesser moment can reach swollen proportions when fed by anxiety. The verb here rendered "be anxious" (merimnavw , merimnaô ) is translated "take interest" in 2:20. Though anxiety is not specifically addressed elsewhere in the letter, it could clearly be both a cause of and a consequence of the situation in the Philippian church. "Stop worrying" is the literal meaning, and was more than just a negative commandment. Paul gave a way to stop. As he had often used "in the Lord" to indicate the special way Christ impacted the Christian's life, so here prayer is specified (cf. 1:3-11,19). Three prayer terms are used in this verse (prayer, petition, requests). Let God's power address men's concern. If divine power could not effect resolution, then none would be possible. That would be cause for worry! And prayer is as wide as life, for "everything" is its scope.

with thanksgiving, present your requests to God.

"Thanksgiving" (eujcaristiva , eucharistia ) recognized God's blessings and control of circumstances. Anxiety tends to forget God, to rely on human resources. So both prayer and a recognition of God's love and goodness are powerful, and together they are most effective. Recall God is the God who urges men to pray (Luke 11:9-13). Will their self-centeredness turn them away from real help?

4:7 And the peace of God,

For a troubled church "peace" (eijrhvnh , eirçnç ) was the divine promise. Even if specific prayers were not answered, peace still comes to the believer. The image is of a soldier standing guard, which would be particularly relevant in Philippi, a city protected by a Roman garrison. Anxiety is denied admittance to a heart and mind so guarded.

This is the only New Testament occurrence of the expression "peace of God." More than the peace God gives, it is the peace which God is . God gives, and Christians receive, something of himself.

which transcends all understanding,

Paul often recognized how divine realities soar beyond even the most exalted human conception. "Transcends understanding" expresses such a case. Interpretations of his meaning suggest, in addition to that which is beyond human comprehension, the idea that such peace was better than any human planning or schemes could produce. But if one of these was his meaning, so must the other be.

will guard your hearts and your minds in Christ Jesus.

"Hearts and minds" indicates the entire inner person, and feeds into the discussion of thought in the next paragraph. "In Christ Jesus" corresponds to "in the Lord" in verses 1, 2, and 4.

D. THINK AND DO (4:8-9)

⁸ Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable - if anything is excellent or praiseworthy - think about such things. ⁹ Whatever you have learned or received or heard from me, or seen in me - put it into practice. And the God of peace will be with you.

4:8 Finally, brothers,

Paul, who liked lists, concludes this series of exhortations with one. This one contains eight items - six ethical qualities followed by two summary words. The unusual thing about it is that two of these eight qualities are mentioned nowhere else in the New Testament; another is elsewhere only in the Pastorals, and still another is nowhere else in Paul's writings. Since many of these terms are found in lists of virtues used by non-Christian moralists of the day, it is possible Paul was depicting the best of pagan thought and holding it up for Christian consideration. The fact that Paul used these terms, however, does not mean he endorsed the non-Christian background in which they were set. To the Greek mind these virtues were philosophical, not religious. Paul reoriented them by setting them in a Christian context.

Philippians never quotes the Old Testament, though there are allusions. So the apostle appeals to these brethren out of their own Gentile background. This shows how non-Christian material could be "baptized" for Christian use, and how Paul was "all things to all men."

This verse calls for thought and reflection, and the next for action. "Don't just ponder, but do." Perhaps Paul was indicating that these were the peace-producing attitudes, if observed "in Christ Jesus."

With "finally" the verse begins with wording very similar to 3:1. "Finally" concludes Paul's list of exhortations. Then after a personal section Paul will conclude the letter.

whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable -

The Greek syntax gives each of the first six virtues distinct emphasis. "True" (ajlhqhv" , alçthçs ) indicated that one's thoughts conformed to reality. This was not truth reached as the end of a logical thought process, as much as truthfulness; i.e., integrity and reliability of character. The Greek term for "noble" (semnov" , semnos ) is translated in various ways. It referred to lofty things, honorable, worthy of respect. Thought should not center on the cheap and vulgar. "Right" (divkaio" , dikaios ) means to be just, both with regard to men and in obeying the divine standard. "Pure" (aJgnov" , hagnos ) has to do with proper motives, free from sin, and, in the Christian sense, centered on God. "Lovely" (prosfilhv" , prosphilçs ) is a word found only here in the New Testament, nor was it used as a virtue in any ancient text. It referred to that which was lovable by its nature. "Admirable" (eu[fhmo" , euphçmos ) is also unique here in the New Testament. Plummer defines it as that which is kind and winning, not offensive.

if anything is excellent or praiseworthy -

"Excellent" (ajrethv" , aretçs ) translates a term which in Stoic philosophy described man's highest goal and true destiny. So Paul paraded all moral excellencies before his readers for consideration. These summary terms ("excellent," "praiseworthy") comprehended the entire scope of proper thought, since listing every possible attitude would tax both writer and reader.

think about such things.

Here again the faith is centered in the human thought process; in its values and view of life. Throughout the letter this has been stressed (cf. notes at 1:7).

4:9 Whatever you have learned or received or heard from me, or seen in me - put it into practice.

Now the call was to action ("do"). Four verbs describe what was communicated to the Philippians. The last ("seen") referred to Paul's own life (cf. 3:17). "Heard," if it refers to what they had heard of his life and character, may have had the same sense. "Learned" or "received" probably referred to his teaching, and "heard" may also. He had just listed pagan virtues with Christian implications. "Learned" may imply specific Christian instruction beyond that. "Receive" (paralambavnw , paralambanô ) was a term frequently used of passing on of a tradition (1 Cor 11:23; 15:1-5; Gal 1:9; Col 2:6; 1 Thess 4:1ff; 2 Thess 2:15; and 3:16ff). Since the admonition was to Christian practice we may presume all four terms deal with ethical Christian behavior.

And the God of peace will be with you.

The "peace of God" (v. 7) is now complemented with the "God of peace." In this case the reference is to God himself producing peace through the qualities in verse 8 and those implied by verse 9. Cf. on the expression Romans 15:33; 16:20; 1 Corinthians 13:11; and 1 Thessalonians 5:23. Again we see the appropriateness of the description of the blessing to needs created by the Philippian discord.

One might see verses 2-8 as steps to be taken to cure division within the church. They would be rejoicing, gentleness, prayer and thanks, proper thought and proper action.

X. RESPONSE TO THE PHILIPPIANS' GENEROSITY (4:10-20)

¹⁰ I rejoice greatly in the Lord that at last you have renewed your concern for me. Indeed, you have been concerned, but you had no opportunity to show it. ¹¹ I am not saying this because I am in need, for I have learned to be content whatever the circumstances. ¹² I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. ¹³ I can do everything through him who gives me strength. ¹⁴ Yet it was good of you to share in my troubles. ¹⁵ Moreover, as you Philippians know, in the early days of your acquaintance with the gospel, when I set out from Macedonia, not one church shared with me in the matter of giving and receiving, except you only; ¹⁶ for even when I was in Thessalonica, you sent me aid again and again when I was in need. ¹⁷ Not that I am looking for a gift, but I am looking for what may be credited to your account. ¹⁸ I have received full payment and even more; I am amply supplied, now that I have received from Epaphroditus the gifts you sent. They are a fragrant offering, an acceptable sacrifice, pleasing to God. ¹⁹ And my God will meet all your needs according to his glorious riches in Christ Jesus. ²⁰ To our God and Father be glory for ever and ever. Amen.

In a final personal section Paul discusses gifts he had been sent by the Philippians. In receiving them Paul seems to have suspended his usual policy of not calling upon the churches for support (1 Cor 4:8-13; 9:12; 2 Cor 11:7-10; 1 Thess 2:5-12; 2 Thess 3:7-12). However, Ralph Martin has argued, on the basis of 1 Corinthians 9:15-27 and 2 Corinthians 11:9 that Paul did take help from others, and Holmberg argues Corinth was the exception; i.e., they were the only church from which he would not accept help.

Two motifs run through these verses. First was appreciation for their concern (vv. 10,14-16 and 18-20) and the other was affirmation of his confidence in God's gift of inner contentment in any circumstance (vv. 11-13,17). Because the language is more formal than elsewhere in the letter some think Paul wrote with some embarrassment. He was grateful, but he had learned to get along even without their help. This view also notes that Paul nowhere used the word for "give thanks" in this discussion - leading to the description "a thankless thanks" for this section. Thus there was something of a tension in Paul's joyful response. He was glad, especially for the blessing that giving had been for them (vv. 17f), but he could also have survived even without their help.

This is a possible interpretation. But it is also possible that Paul was using his own case for hortatory purposes, as elsewhere in the letter. His ultimate trust was in God for contentment, and he would have had this regardless. This would, however, have been an inner attitude, and would not have filled his stomach or met his material needs. Thus one who was content while hungry or in want would still appreciate help with food or with whatever else was required. Of course we are not told the nature of the gifts, but nothing is more logical than to assume they were material. Did he need food, clothing, medicine, money? We do not know.

One also wonders why this discussion comes at the very end of the letter. If Paul was expressing a "thankless thanks" he may have wished to delay discussion of such a delicate matter as long as possible. Others have thought that Paul may have waited till he was through dictating in order to write these personal remarks with his own hand. Though this expression of joy was one reason Paul wrote to the church, it may have been an aside from his main point(s) - concern for unity, false teachers (3:2), and enemies of the cross (3:18). Thus he could delay it because it was an item of lesser importance.

4:10 I rejoice greatly in the Lord that at last you have renewed your concern for me.

We see again the familiar "rejoice . . . in the Lord" (cf. 3:1; 4:4) so that here Paul did himself what he had previously exhorted his brethren to do. His joy was both for present and past concern. The Greek translated "renewed" (ajneqavlete , anethalete ) occurs nowhere else in the New Testament, but elsewhere describes a bush or tree budding in the spring. It was a lovely image for their concern. "Concern" and "concerned" are the last two uses of phroneo ¯ in the book (see discussion 1:7).

Indeed, you have been concerned, but you had no opportunity to show it.

Why had the Philippians had no opportunity to help Paul? Many suggestions have been made, some explaining the words in terms of the situation in Philippi, and some in terms of Paul's situation. In the former category conjectures include poverty, or lack of funds due to their gifts to Jerusalem (2 Cor 8:1-5), or lack of a messenger. Regarding Paul's situation some say he may have had no need, or that he discouraged help because he had formerly been criticized (1 Thess 2:9; 2 Thess 3:7-10; 1 Cor 9:3-18; 2 Cor 12:13-18), or that he was in an inaccessible place. Neither do we know how Paul knew the Philippians had been concerned during the time help had not been forthcoming.

4:11 I am not saying this because I am in need,

Understanding of this verse depends on what Paul meant by "need" and by "content." The latter term described a situation independent of life's physical circumstances, as verse 12 shows. So, if "need" was the opposite of "content" then Paul said he had the resources necessary for inner security. Possibly "need" could be understood in two senses. There were the outward necessities, which Paul might well need, if the Philippians had read his situation aright. But there was also an inner dimension, which is what Paul meant here. In other words, he had conquered anxiety, just as he exhorted his brethren to do (v. 6). So Paul could use the gift in the physical sense, but he had inner peace even without physical provision. He was not eagerly pacing his cell, asking every five minutes if the mail had come, as Craddock cleverly puts it.

for I have learned to be content whatever the circumstances.

Paul could be saying these words to allay any concerns of the Philippians over his welfare while they had no opportunity to help. Even if he had been hungry (v. 12 could be read to imply this), he was all right because of an inner strength. This contentment did not come automatically, but had to be "learned." Possibly the lesson first broke on him at his conversion and was strengthened from that point on. Nor are we told how he learned this, but an understanding of the genius of life in Christ combined with Paul's crisis-riddled career leads to the conclusion that Paul would have had to learn this lesson to survive.

The word rendered "content" (aujtavrkh" , autarkçs) is only here in the New Testament, though cognates are found in 1 Corinthians 9:8 and 1 Timothy 6:6. Philosophers used the word to describe the independence wisdom brought. Paul changed the idea into an independence of dependence - on Christ.

4:12 I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want.

Now Paul elaborates on "circumstances" of verse 11. He had acquired two kinds of knowledge: first, of need and plenty; and second, of being content. Any survey of Paul's life can amply document need and hunger (cf. 1 Cor 4:11; 2 Cor 11:27). "Plenty" and "well fed" might even refer to his pre-Christian life (cf. 3:4b-6) but we need not suppose his Christian experience was always one of deprivation.

"Need" renders a term (tapeinovw , tapeinôo ) with the basic meaning of being humbled. Usually the opposite term meant "exalted." Sometimes Paul was humbled by circumstance and other times he imposed humiliation on himself - in either case for the sake of Christ and in imitation of him (cf. 2:8). To the outsider, overly concerned with material things, Paul's seeming nonchalance and inner calm would appear as a mystery or "secret." Paul's attitude toward food might be contrasted with those whose "god" was "the stomach" (3:19).

4:13 I can do everything through him who gives me strength.

How could a man whose stomach was pinched from hunger and who suffered other deprivations exude joy, rather than whining complaint? It was because of inner power, here expressed in one of the favorite devotional texts of the New Testament. He took no credit for a bright attitude, but gave God the glory in "any and every" situation.

This verse is often misapplied, though with good intentions. Paul's statement must be understood in context. "Any and every" is not a universal statement, suggesting that anything in all of life can be done by God's power. Of course that power is without limit, but there are things God did not and does not intend to do, such as removing Paul's thorn in the flesh (2 Cor 12:7-9). We must see that Paul spoke here of the secret of contentment. Whenever the gift is utilized, even in the grimmest circumstances, it is by divine strength. This was no humanistic "feel good, regardless" philosophy.

4:14 Yet it was good of you to share in my troubles.

The gift was not necessary for Paul's contentment, but was still appreciated. The wonder of divine help is inestimable, but Paul still appreciated the love of God in human form, i.e., in the Philippians. Though content in hunger and need, one should not assume Paul would choose these states over having plenty and being well fed. Thus the gift was appreciated, but so was the Christlike attitude of the Philippians. His commendation was fulsome, not grudging. "Share" (sugkoinwnevw , synkoinônço ) is from a word group found also in 1:5,7; 2:1; 3:10 and 4:15 (cf. notes at 1:5). The sharing was not just in Paul's personal situation, but sharing in the spreading of the message of Christ.

4:15 Moreover, as you Philippians know, in the early days of your acquaintance with the gospel, when I set out from Macedonia, not one church shared with me in the matter of giving and receiving, except you only;

Now Paul reviews the previous generosity of the Philippians toward him, as if to compliment them for once more showing their loving and generous spirit. Some commentators, drawing from Paul's statements in verses 17 and 18, think Paul was less than enthusiastic and perhaps even exasperated with the Philippians. In their view he was saying "it was kind and good of you, but I really didn't need it, and don't need any more." This view we hold to be incorrect, presenting a problem which does not seem to reflect what we consider a more natural reading of the text. Yet the inquiring Bible student should at least investigate this perspective.

In the past Paul had been willing to receive help, both when he was in Thessalonica (v. 16 - at least twice) and later ("when I set out from Macedonia"). Some say "you know" should be understood as Paul's way of saying they had amply demonstrated their love for him, and no more was needed. We think it is not that, but a grateful way of affirming that they had always cared.

"Philippians" translates an unusual form (Filipphvsioi , Philippçsioi ), Latin in character, and Paul probably used it out of respect for the character of their city and their Roman citizenship. "Giving and receiving" (dovsi" , dosis , and lh'myi" , lçmpsis ) are commercial terms, but beyond that signify special friendship.

An interpretive problem centers in "in the early days of your acquaintance." The words are literally "in the beginning" of the gospel. "Of your acquaintance" is an interpretive addition in the NIV. The beginning of Paul's preaching was not in Macedonia, but he may have meant the beginning of his preaching there (cf. 1:3-5, especially 4) rather than in the broader sense of his entire preaching career. Another dilemma is whether "set out from Macedonia" means when he first left there (for Corinth) or after he had left there. This latter interpretation relates well to 2 Corinthians 11:8, which indicates he received support from "other churches" while in Corinth. Could it have been brought by Silas and Timothy (Acts 18:5) as Bruce suggests?

4:16 for even when I was in Thessalonica, you sent me aid again and again when I was in need.

If verse 15 referred to help sent to Corinth, now Paul recalls an earlier example of generosity. The language could be understood of Thessalonica as well as of other places. Their help followed Paul on his travels, showing constant concern. Paul went to Thessalonica soon after leaving Philippi, so their care did not tarry. Acts 17:2 indicates Paul was in Thessalonica three weeks. Soon after he left he wrote 1 and 2 Thessalonians, in which he made no reference to help from Philippi. Contrariwise, he said he worked for his support (1 Thess 2:9; 2 Thess 3:8). Was the help inadequate for his needs, or was the help sent once the Philippians became aware of Paul's needs, toward the end of his stay? If we consider the language as implying other places, help may have been sent as he left and then subsequently (Berea?). Some feel these circumstances suggest a stay in Thessalonica of more than three weeks. If so, this must be squared with Acts 17:2, which says Paul argued in the synagogues for three weeks, and Acts 17:10, which says the brethren "immediately" sent Paul and Silas away by night. Perhaps the events of Acts 17:4,5 could allow for more time.

4:17 Not that I am looking for a gift, but I am looking for what may be credited to your account.

The first part of this verse parallels verse 11. In the second part Paul addresses the benefit of the gift to the givers, which connects to his blessing on them in verse 19. Paul's words show they had not given because pressured by him to do so. Their free response made their generosity the more admirable, for in so doing they emulated Jesus, who gave himself. "Credited to your account" (pleonavzonta eij" lovgon uJmw'n , pleonazonta eis logon hymôn ) is another commercial term (see notes on v. 15). That which was credited was their fruit - the literal meaning of "what."

4:18 I have received full payment and even more; I am amply supplied, now that I have received from Epaphroditus the gifts you sent.

Paul continues his compliments, employing both commercial and sacrificial language. Here again it has been argued that his language was saying he needed no more from the Philippians. But we believe he was stressing their overwhelming generosity. "I have received" (ajpevcw , apechô ) is from a word which was normally found at the bottom of a Greek receipt. They had done all that could be expected and more. "Gifts you sent" interprets an expression (taΙ par= uJmw'n , ta par hymôn ) which is literally translated "that which was from you."

They are a fragrant offering, an acceptable sacrifice, pleasing to God.

"Fragrant offering" is an image that moves us from the accountant to the priest, and relates their gift to God. The same language is used of Christ's death in Ephesians 5:2. What they did to help Paul and his mission was also pleasing service to God (cf. Gen 8:21; Exod 29:18; Lev 1:9,13; Ezek 20:41).

The reference to Epaphroditus connects with 2:25-30, especially with verses 25 and 30.

4:19 And my God will meet all your needs

As they supplied Paul's needs, now he speaks of their needs. Some see these words as a prayer and a wish. On this view if God did not meet their needs it could be said that the prayer was simply not answered. But we believe the words have a stronger meaning. Certainly they were a prayer, but they were also a promise. God would meet their needs. But what needs were meant? In the immediate context physical needs have been at issue, though Paul's contentment indicates spiritual satisfaction as well. In the larger context of the entire letter spiritual matters are paramount, and we believe spiritual concerns cannot be left out of account here. Even if their material needs were not met, their spiritual needs would be. When would they be met? Material and spiritual needs would be met in the temporal sphere, and spiritual needs would be met at the resurrection and in the fuller fellowship with God that it would bring. In a sense this promise applies to all Christians, but we think it had special significance when expressed to friends as loyal and generous as the Philippians.

according to his glorious riches in Christ Jesus.

"Glorious riches" could describe the source of temporal blessing, with its source in God, or it could refer to the Second Coming. Cf. the other references in the book to the Second Coming (esp. the notes at 4:5). No greater source of blessing could there be (see 3:21)! "In Christ Jesus" picks up the various references to "in the Lord" found previously in the book (cf. notes at 4:1).

4:20 To our God and Father be glory for ever and ever. Amen.

The doxology catches the whole purpose of the creation. Whatever else, let God be glorified! Not that men could add to the perfection of his nature. But their lives could acknowledge and demonstrate it. So every exhortation in the book should be brought to this touchstone - "Is it to God's glory?" "Amen" is a punctuation mark, a sign of powerful assent. For this reality Paul had given all, and so should all God's people.

CONCLUSION (4:21-23)

²¹ Greet all the saints in Christ Jesus. The brothers who are with me send greetings. ²² All the saints send you greetings, especially those who belong to Caesar's household. ²³ The grace of the Lord Jesus Christ be with your spirit. Amen.

The closing greetings come from four sources: Paul, the brothers with him, all the saints, and especially those of Caesar's household. They are addressed to two groups: the primary recipients of the letter, and "all the saints." As in the opening verse of the book, the greetings take special character from being "in Christ Jesus."

Perhaps Paul wrote these closing words with his own hand, as we know he did on other occasions (1 Cor 16:21; Gal 6:11; Col 4:18; and 2 Thess 3:17). Since the letter would be read to the congregation, those called upon to greet the others may be whoever first read it. They would most likely be the "overseers and deacons." Could the greeting have been meant for some Christians outside the immediate Philippian congregation?

Neither greeters nor addressees are named. We do know the names of a number of Roman Christians from Romans 16:3-16, and some may have been in Paul's mind here. "Caesar's household" could refer to persons from high positions to lowly. They may be singled out by Paul to indicate the circles into which the gospel had penetrated. Since Philippi was a Roman colony there may have been special acquaintances between the Christians there and those of Caesar's household.

The final benediction in verse 23 is a bestowal of grace, so that the book ends as it begins (1:2).

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Phi 4:4

PHILIPPIANS 4:4 —How can we rejoice always when Jesus said “blessed are those who mourn”?

PROBLEM: Paul commands us here to “Rejoice in the Lord always,” but Jesus insisted that “Blessed are those who mourn” ( Matt. 5:4 ).

SOLUTION: Properly understood, these are not mutually exclusive. Mourning is the condition and rejoicing is the result of a proper relation to God. It is those who humble themselves whom God lifts up (cf. James 4:10 ). So it is those who mourn in their spirit who will be able to rejoice in their Lord. True sorrow for sin is the antecedent of the consequent joy of salvation.   

Critics Ask: Phi 4:5

PHILIPPIANS 4:5 —Is the Lord’s coming at hand or far off?

PROBLEM: According to this passage, “The Lord is at hand” (cf. 1 Peter 4:7 ). However, other passages portray Christ’s coming as not being immediate, but as having intervening events. “For that Day will not come,” writes Paul, “unless the falling away comes first” ( 2 Thes. 2:3 ).

SOLUTION: Bible scholars respond to this problem in two different ways, depending on their view of future things (eschatology).

Non-imminent View. Those who believe Christ’s coming is not imminent take the verses that speak of it as “at hand” as only general descriptions, but not specific time frames. They note that the “last days” includes the whole period of time between Christ’s first and second comings (cf. Heb. 1:1 ; 1 John 2:18 ). Thus, they see no difficulty with passages (like 2 Thes. 2:3 ) that speak of some events that must occur first before Christ can return. That is, they believe that it is true in a general sense that “the Lord is at hand,” but deny that this means that He could literally come at any moment. Some specific events, like the “falling away,” must come first before Christ will actually return.

Imminent View. Other Bible scholars, including the authors, take the verses declaring that Christ’s coming is “at hand” ( Phil. 4:5 ; cf. 1 Peter 4:7 ) literally. They claim that otherwise it could not be “the blessed hope” spoken of by Paul ( Titus 2:13 ), nor the purifying hope by John ( 1 John 3:2-3 ). Further, why should the believer be exhorted to “watch” for it and not to be taken by surprise (cf. 1 Thes. 5:1-2 ). In addition, they believe that if there were discernable signs and events that must occur before Christ returns for believers, then we could know “the day and hour” ( Matt. 24:36 ) or “times or seasons” ( Acts 1:7 ) which Christ said we cannot know.

According to this view, then, when the Bible speaks of Christ’s return as a sign- less, imminent event that could happen at any moment, it is speaking about Christ’s coming in the airfor His saints before the tribulation (i.e., the rapture of 1 Thes. 4:13- 18 ). And when the Scriptures talk about signs and events that must occur beforethe coming of Christ, it is referring to His coming with His saints to earth after the tribulation ( Matt. 24:29-30 ).

The two aspects of Christ’s return can be diagramed in this manner:

COMING FOR HIS SAINTS COMING WITH HIS SAINTS   

Before the tribulation After the tribulation   

In the air On earth   

No signs Many signs   

Imminent Not imminent   

At hand Yet to come  

A “now” coming A near coming   

Evidence: Phi 4:3

True companions are those who " labor" in the gospel. These are the ones of whom Jesus said there was a great lack (Luke 10:2). The fruit of genuine converts (those whose names are in the Book of Life) is a concern for the lost. Love cannot sit in passivity while sinners sink into hell.

Evidence: Phi 4:5

Second coming of Jesus: See 1Th 5:2 .

Evidence: Phi 4:6

" Realistically, the way you regard prayer is the way you regard God, for prayer is communicating with Him. No other way exists in which to relate with Him! Put simply, low levels of prayer signal a demotion of God in our attitude. High levels of prayer indicate an expectation for a fullness of His presence and power." Ben Jennings, The Arena of Prayer

Introduction / Outline

Robertson: Philippians (Book Introduction)

The Epistle to the Philippians

From Rome About a.d. 61

By Way of Introduction

There is something to be said for the idea that Paul wrote the Epistle to the Philippians while a prisoner in Ephesus if he ever was a prisoner there. All that can be said for that view has been presented by Professor George S. Duncan in St. Paul’s Ephesian Ministry (1930). But, when all is considered carefully in the light of the facts in the Acts and the Epistles, the best that one can say is that a possible case is made out with many difficulties remaining unexplained. The argument is more ingenious than convincing. It is not possible here to review the arguments pro and con that convince me that Paul was in Rome when he wrote this letter to Philippi. It is not clear whether it was written before the three that went together (Philemon, Colossians, Ephesians) or afterwards. Probably there was no great difference in time, but there was time for Epaphroditus to come to Rome, to fall sick, for the news to reach Philippi and for Epaphroditus to hear of their concern about him. The church in Philippi was Paul’s joy and pride and they had helped him before as they did this time.

The Epistle is a beautiful expression of gratitude for the love and gifts of the Philippian saints. He is a prisoner of hope in Rome with possible death before him, but with the note of joy running through all that Paul says. He hopes to be set free and to see them again.

Meanwhile he tells the Philippians about the difficulties and triumphs in Rome. The Judaizers have followed Paul here and there is an echo in chapters Philippians 1; 3 of their opposition. But Paul rises to full stature in the great Christological passages in chapters Philippians 2; 3 which prepare the way for the controversy with the Gnostics over the Person of Christ in Colossians and Ephesians.

JFB: Philippians (Book Introduction)

The INTERNAL EVIDENCE for the authenticity of this Epistle is strong. The style, manner of thought, and doctrine, accord with Paul's. The incidental allusions also establish his authorship. PALEY [Horæ Paulinæ, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness (Phi 1:7; Phi 2:25-30; Phi 4:10-18), the fact that Timothy had been long with Paul at Philippi (Phi 1:1; Phi 2:19), the reference to his being a prisoner at Rome now for a long time (Phi 1:12-14; Phi 2:17-28), his willingness to die (compare Phi 1:23, with 2Co 5:8), the reference to the Philippians having seen his maltreatment at Philippi (Phi 1:29-30; Phi 2:1-2).

The EXTERNAL EVIDENCE is equally decisive: POLYCARP [Epistle to the Philippians, 3; 11]; IRENÆUS [Against Heresies, 4.18.4]; CLEMENT OF ALEXANDRIA [The Instructor, 1.1, p. 107]; EUSEBIUS [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; TERTULLIAN [On the Resurrection of the Flesh, 23]; ORIGEN [Against Celsus, 1.3, p. 122]; CYPRIAN [Testimonies against the Jews, 3.39].

Philippi was the first (that is, the farthest from Rome, and first which met Paul in entering Macedonia) Macedonian city of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (Act 16:12) should not be translated "the chief city," as English Version, but as above [ALFORD]. Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman "colony" (Act 16:12), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was in fact a portion of Rome itself transplanted to the provinces, an offshoot from Rome, and as it were a portrait of the mother city on a small scale [AULUS GELLIUS, Attic Nights, 16.13]. Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.

Paul, with Silas and Timothy, planted the Gospel there (Act 16:12, &c.), in his second missionary journey, A.D. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (Act 20:1); and Act 20:3, Act 20:6, expressly mentions his third visit on his return from Greece (Corinth) to Syria by way of Macedonia. His sufferings at Philippi (Act 16:19, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (1Th 2:2). They alone sent supplies for his temporal wants, twice shortly after he had left them (Phi 4:15-16), and again a third time shortly before writing this Epistle (Phi 4:10, Phi 4:18; 2Co 11:9). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labors, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the riverside. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.

Though the Philippian Church was as yet free from Judaizing influence, yet it needed to be forewarned of that danger which might at any time assail it from without (Phi 3:2); even as such evil influences had crept into the Galatian churches. In Phi 4:2-3 we find a trace of the fact recorded in the history (Act 16:13-14), that female converts were among the first to receive the Gospel at Philippi.

As to the state of the Church, we gather from 2Co 8:1-2 that its members were poor, yet most liberal; and from Phi 1:28-30, that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (Phi 1:27; Phi 2:1-4, Phi 2:12, Phi 2:14; Phi 4:2).

The OBJECT of the Epistle is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with the others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodias and Syntyche, are mentioned as having erred in this respect (Phi 4:2-3). The Epistle may be divided into three parts: (1) Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (the first and second chapters). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter. After Tychicus and Onesimus had departed (A.D. 62), carrying the Epistles to the Ephesians, Colossians, and Philemon, Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful "brother, companion in labor, and fellow soldier" (Phi 2:25), had brought on himself by the fatigues of the journey a dangerous sickness (Phi 2:26, Phi 2:30). But now that he was recovered, he "longed" (Phi 2:26) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. (2) Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (Phi. 3:1-21). (3) Admonitions to individuals, and to the Church in general, thanks for their seasonable aid, and concluding benedictions and salutations (Phi. 4:1-23).

This Epistle was written from Rome during the imprisonment, the beginning of which is related in Act 28:16, Act 28:20, Act 28:30-31. The reference to "Cæsar's household" (Phi 4:22), and to the "palace" (Phi 1:13, Greek, "Prætorium," probably, the barrack of the Prætorian bodyguard, attached to the palace of Nero) confirms this. It must have been during his first imprisonment at Rome, for the mention of the Prætorium agrees with the fact that it was during his first imprisonment he was in the custody of the Prætorian Prefect, and his situation, described in Phi 1:12-14, agrees with his situation in the first two years of his imprisonment (Act 28:30-31). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1) He, in it, expresses his expectation of the immediate decision of his cause (Phi 2:23). (2) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (Phi 2:26). (3) It must have been written after the three other Epistles sent from Rome, namely, Colossians, Ephesians, and Philemon; for Luke is no longer with him (Phi 2:20); otherwise he would have been specified as saluting them, having formerly labored among them, whereas he is mentioned as with him, Col 4:14; Phm 1:24. Again, in Eph 6:19-20, his freedom to preach is implied: but in Phi 1:13-18, his bondage is dwelt on, and it is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Phm 1:22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4) A considerable time had elapsed since the beginning of his imprisonment, for "his bonds" to have become so widely known, and to have produced such good effects for the Gospel (Phi 1:13). (5) There is evidently an increase in the rigor of his imprisonment implied now, as compared with the early stage of it, as described in Acts 28:1-31; compare Phi 1:29-30; Phi 2:27. History furnishes a probable clue to account for this increase of vigor. In the second year of Paul's imprisonment (A.D. 62), Burrus, the Prætorian Prefect, to whose custody he had been committed (Act 28:16, "the captain of the guard"), died; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octavia, to be murdered, and gloated over the head of her victim), exalted Tigellinus, the chief promoter of the marriage, a monster of wickedness, to the Prætorian Prefecture. It was then he seems to have been removed from his own house into the Prætorium, or barrack of the Prætorian guards, attached to the palace, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his trial (Phi 2:17; Phi 3:11). Some of the Prætorian guards who had the custody of him before, would then naturally make known his "bonds," in accordance with Phi 1:13; from the smaller Prætorian bodyguard at the palace the report would spread to the general permanent Prætorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, February, 61; the "two whole years (Act 20:30) in his own hired house" ended February, 63, so that the date of this Epistle, written shortly after, evidently while the danger was imminent, would be about spring or summer, 63. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favorite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.

The STYLE is abrupt and discontinuous, his fervor of affection leading him to pass rapidly from one theme to another (Phi 2:18, Phi 2:19-24, Phi 2:25-30; Phi 3:1, Phi 3:2-3, Phi 3:4-14, Phi 3:15). In no Epistle does he use so warm expressions of love. In Phi 4:1 he seems at a loss for words sufficient to express all the extent and ardor of his affection for the Philippians: "My brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." The mention of bishops and deacons in Phi 1:1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church.

JFB: Philippians (Outline)

• INSCRIPTION. THANKSGIVING AND PRAYERS FOR THE FLOURISHING SPIRITUAL STATE OF THE PHILIPPIANS. HIS OWN STATE AT ROME, AND THE RESULT OF HIS IMPRISONMENT IN SPREADING THE GOSPEL. EXHORTATION TO CHRISTIAN CONSISTENCY. (Phi. 1:1-30)
• CONTINUED EXHORTATION: TO UNITY: TO HUMILITY AFTER CHRIST'S EXAMPLE, WHOSE GLORY FOLLOWED HIS HUMILIATION: TO EARNESTNESS IN SEEKING PERFECTION, THAT THEY MAY BE HIS JOY IN THE DAY OF CHRIST: HIS JOYFUL READINESS TO BE OFFERED NOW BY DEATH, SO AS TO PROMOTE THEIR FAITH. HIS INTENTION TO SEND TIMOTHY: HIS SENDING EPAPHRODITUS MEANTIME. (Phi. 2:1-30) The "therefore" implies that he is here expanding on the exhortation (Phi 1:27), "In one Spirit, with one mind (soul)." He urges four influencing motives in this verse, to inculcate the four Christian duties corresponding respectively to them (Phi 2:2). "That ye be like-minded, having the same love, of one accord, of one mind"; (1) "If there be (with you) any consolation in Christ," that is, any consolation of which Christ is the source, leading you to wish to console me in my afflictions borne for Christ's sake, ye owe it to me to grant my request "that ye be like-minded" [CHRYSOSTOM and ESTIUS]: (2) "If there be any comfort of (that is, flowing from) love," the adjunct of "consolation in Christ"; (3) "If any fellowship of (communion together as Christians, flowing from joint participation in) the Spirit" (2Co 13:14). As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (1Co 12:4, 1Co 12:13) [GROTIUS]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated, Phi 2:3-4.
• WARNING AGAINST JUDAIZERS: HE HAS GREATER CAUSE THAN THEY TO TRUST IN LEGAL RIGHTEOUSNESS, BUT RENOUNCED IT FOR CHRIST'S RIGHTEOUSNESS, IN WHICH HE PRESSES AFTER PERFECTION: WARNING AGAINST CARNAL PERSONS: CONTRAST OF THE BELIEVER'S LIFE AND HOPE. (Phi. 3:1-21)
• EXHORTATIONS: THANKS FOR THE SUPPLY FROM PHILIPPI: GREETING; AND CLOSING BENEDICTION. (Phi. 4:1-23) "Wherefore"; since we have such a glorious hope (Phi 3:20-21).

TSK: Philippians (Book Introduction)

The Church at Philippi in Macedonia was planted by the Apostle Paul about ad 53 (Acts 16:9-40); and it appears he visited them again, ad 60, though no particulars are recorded concerning that visit (Act 20:6). The Philippians were greatly attached to St. Paul, and testified their affection by sending him supplies, even when labouring for other churches (Phi 4:15, Phi 4:16; 2Co 11:9); and when they heard that he was under confinement at Rome, they sent Epaphroditus, one of their pastors, to him with a present, lest he should want necessaries during his imprisonment (Phi 2:25; Phi 4:10, Phi 4:14-18). The more immediate occasion of the Epistle was the return of Epaphroditus, by whom the apostle sent it as a grateful acknowledgment of their kindness; which occurred towards the close of his first imprisonment, about the end of ad 62, or the commencement of 63.

TSK: Philippians 4 (Chapter Introduction)

Overview

Phi 4:1, From particular admonitions, Phi 4:4, he proceeds to general exhortations, Phi 4:10. shewing how he rejoiced at their liberality towards him lying in prison, not so much for the supply of his own wants as for the grace of God in them; Phi 4:19, And so he concludes with prayer and salutations.

Poole: Philippians 4 (Chapter Introduction)

CHAPTER 4

MHCC: Philippians (Book Introduction)

The Philippians felt a very deep interest for the apostle. The scope of the epistle is to confirm them in the faith, to encourage them to walk as becomes the gospel of Christ, to caution them against judaizing teachers, and to express gratitude for their Christian bounty. This epistle is the only one, among those written by St. Paul, in which no censures are implied or expressed. Full commendation and confidence are in every part, and the Philippians are addressed with a peculiar affection, which every serious reader will perceive.

MHCC: Philippians 4 (Chapter Introduction)

(Phi 4:1) The apostle exhorts the Philippians to stand fast in the Lord.

(Phi 4:2-9) Gives directions to some, and to all in general.

(Phi 4:10-19) Expresses contentment in every condition of life.

(Phi 4:20-23) He concludes with prayer to God the Father, and his usual blessing.

Matthew Henry: Philippians (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Philippians

Philippi was a chief city of the western part of Macedonia, prōtē tēs Makedonias polis , Act 16:12. It took its name from Philip, the famous king of Macedon, who repaired and beautified it, and it was afterwards made a Roman colony. Near this place were the Campi Philippici, remarkable for the famous battles between Julius Caesar and Pompey the Great, and that between Augustus and Antony on one side and Cassius and Brutus on the other. But it is most remarkable among Christians for this epistle, which was written when Paul was a prisoner at Rome, a.d. 62. Paul seems to have had a very particular kindness for the church at Philippi, which he himself had been instrumental in planting; and, though he had the care of all the churches, he had, upon that account, a particular fatherly tender care of this. To those to whom God has employed us to do any good we should look upon ourselves both as encouraged and engaged to study to do more good. He looked upon them as his children, and, having begotten them by the gospel, he was desirous by the same gospel to nourish and nurse them up. I. He was called in an extraordinary manner to preach the gospel at Philippi, Act 16:9. A vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. He saw God going before him, and was encouraged to use all means for carrying on the good work which was begun among them, and building upon the foundation which was laid. II. At Philippi he suffered hard things; he was scourged, and put into the stocks (Act 16:23, Act 16:24); yet he had not the less kindness for the place for the hard usage he met with there. We must never love our friends the less for the ill treatment which our enemies give us. III. The beginnings of that church were very small; Lydia was converted there, and the jailer, and a few more: yet that did not discourage him. If good be not done at first, it may be done afterwards, and the last works may be more abundant. We must not be discouraged by small beginnings. IV. It seems, by many passages in this epistle, that this church at Philippi grew into a flourishing church, and particularly that the brethren were very kind to Paul. He had reaped of their temporal things, and he made a return in spiritual things. He acknowledges the receipt of a present they had sent him (Phi 4:18), and this when no other church communicated with him as concerning giving and receiving (Phi 4:15); and he gives them a prophet's, an apostle's reward, in this epistle, which is of more value than thousands of gold and silver.

Matthew Henry: Philippians 4 (Chapter Introduction)

Exhortations to several Christian duties, as stedfastness, unanimity, joy, etc. (Phi 4:1-9). The apostle's grateful acknowledgments of the Philippians' kindness to him, with expressions of his own content, and desire of their good (Phi 4:10-19). He concludes the epistle with praise, salutations, and blessing (Phi 4:20-23).

Barclay: Philippians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

THE LETTER TO THE PHILIPPIANS

Introduction To The Letter To The Philippians

We are fortunate in one thing in our study of Philippians--there are practically no critical problems involved; for no reputable New Testament critic has ever doubted its genuineness. We can accept Philippians as undoubtedly an authentic letter of Paul.

Philippi

When Paul chose a place wherein to preach the gospel, he always did so with the eye of a strategist. He always chose one which was not only important in itself but was also the key point of a whole area. To this day many of Paulpreaching-centres are still great road centres and railway junctions. Such was Philippi which had at least three great claims to distinction.

(i) In the neighbourhood there were gold and silver mines, which had been worked as far back as the time of the Phoenicians. It is true that by the time of the Christian era they had become exhausted, but they had made Philippi a great commercial centre of the ancient world.

(ii) The city had been founded by Philip, father of Alexander the Great, and it is his name that it bears. It was founded on the site of an ancient city called Krenides, a name which means The Wells or Fountains. Philip had founded Philippi in 368 B.C. because there was no more strategic site in all Europe. There is a range of hills which divides Europe from Asia, east from west and just at Philippi that chain of hills dips into a pass so that the city commanded the road from Europe to Asia, since the road must go through the pass. This was the reason that one of the great battles of history was fought at Philippi; for it was here that Antony defeated Brutus and Cassius, and thereby decided the future of the Roman Empire.

(iii) Not very long after, Philippi attained the dignity of a Roman Colony. The Roman Colonies were amazing institutions. They were not colonies in the sense of being outposts of civilization in unexplored parts of the world. They had begun by having a military significance. It was the custom of Rome to send out parties of veteran soldiers, who had served their time and been granted citizenship, to settle in strategic road centres. Usually these parties consisted of three hundred veterans with their wives and children. These colonies were the focal points of the great Roman road systems which were so engineered that reinforcements could speedily be sent from one colony to another. They were founded to keep the peace and to command the strategic centres in Romefar-flung Empire. At first they had been founded in Italy; but soon they were scattered throughout the whole Empire, as the Empire grew. In later days the title of colony was given by the government to any city which it wished to honour for faithful service.

Wherever they were, these colonies were little fragments of Rome and their pride in their Roman citizenship was their dominating characteristic. The Roman language was spoken; Roman dress was worn; Roman customs were observed; their magistrates had Roman titles, and carried out the am ceremonies as were carried out in Rome itself. They were stubbornly and unalterably Roman and would never have dreamt of becoming assimilated to the people amidst whom they wert set. We can hear the Roman pride breathing through the charge against Paul and Silas in Ac 16:20-21: "These men are Jews, and they are trying to teach and to introduce laws and customs which it is not right for us to observe--for we are Romans."

"You are a colony of heaven" (King James Version), Paul wrote to the Philippian Church (Phi_3:20 ). Just as the Roman colonist never forgot in any environment that he was a Roman, so they must never forget in any society that they were Christians. Nowhere were men prouder of being Roman citizens than in these colonies; and such was Philippi.

Paul And Philippi

It was on the second missionary journey, about the year A.D. 52, that Paul first came to Philippi. Urged on by the vision of the man of Macedonia with his appeal to come over and help us, Paul had sailed from Alexandrian Troas in Asia Minor. He had landed at Neapolis in Europe, and thence made his way to Philippi.

The story of Paulstay in Philippi is told in Ac 16 ; and an interesting story it is. It centres round three people--Lydia, the seller of purple; the demented slave-girl, used by her masters to tell fortunes; and the Roman jailor. It is an extraordinary cross-section of ancient life. These three people were of different nationalities. Lydia was an Asiatic, and her name may well be not a proper name at all but simply "the Lydian lady." The slave-girl was a native Greek. The jailor was a Roman citizen. The whole Empire was being gathered into the Christian Church. But not only were these three of different nationalities; they came from very different grades of society. Lydia was a dealer in purple, one of the most costly substances in the ancient world, and was the equivalent of a merchant prince. The girl was a slave, and, therefore, in the eyes of the law not a person at all, but a living tool. The jailor was a Roman citizen, member of the sturdy Roman middle-class from which the civil service was drawn. In these three the top, the bottom and middle of society are all represented. No chapter in the Bible shows so well the all-embracing faith which Jesus Christ brought to men.

Persecution

Paul had to leave Philippi after a storm of persecution and an illegal imprisonment. That persecution was inherited by the Philippian Church. He tells them that they have shared in his bonds and in his defence of the gospel (Phi_1:7 ). He bids them not to fear their adversaries for they are going through what he himself has gone through and is now enduring (Phi_1:28-30 ).

True Friendship

There had grown up between Paul and the Philippian Church a bond of friendship closer than that which existed between him and any other Church. It was his proud boast that he had never taken help from any man or from any Church, and that, with his own two hands, he had satisfied his needs. It was from the Philippians alone that he had agreed to accept a gift. Soon after he left them and moved on to Thessalonica, they sent him a present (Phi_4:16 ). When he moved on and arrived in Corinth by way of Athens, they alone again remembered him with their gifts (2Co_11:9 ). "My brethren whom I love and long for," he calls them, "my joy and crown in the Lord" (Phi_4:1 ).

The Occasion Of The Writing Of The Letter

When Paul wrote this letter he was in prison in Rome, and he wrote it with certain definite objects.

(i) It is a letter of thanks. The years have passed; it is now A.D. 63 or 64 and once again the Philippians have sent him a gift (Phi_4:10-11 ).

(ii) It has to do with Epaphroditus. It seems that the Philippians had sent him not only as a bearer of their gift, but that he might stay with Paul and be his personal servant. But Epaphroditus had fallen ill. He was sick for home; and he was worried because he knew that the people at home were worried about him. Paul sent him home, but he had the unhappy feeling that the people in Philippi might think Epaphroditus a quilter, so he goes out of his way to give him a testimonial: "Receive him with all joy, and honour such men, for he nearly died for the work of Christ" (Phi_2:29-30 ). There is something very moving in the sight of Paul, himself in prison and awaiting death, seeking to make things easier for Epaphroditus, when he was unexpectedly and unwillingly compelled to go home. Here is the peak of Christian courtesy.

(iii) It is a letter of encouragement to the Philippians in the trials which they are going through (Phi_1:28-30 ).

(iv) It is an appeal for unity. It is from that, that there rises the great passage which speaks of the selfless humility of Jesus Christ (Phi_2:1-11 ). In the Church at Philippi there were two women who had quarrelled and were endangering the peace (Phi_4:2 ); and there were false teachers who were seeking to lure the Philippians from the true path (Phi_3:2 ). This letter is an appeal to maintain the unity of the Church.

The Problem

It is just here that the problem of Philippians arises. At Phi_3:2 there is an extraordinary break in the letter. Up to Phi_3:1 everything is serenity and the letter seems to be drawing gently to its close; then without warning comes the outburst: "Beware of dogs; beware of evil workers; beware of the concision." There is no connection with what goes before. Further, Phi_3:1 looks like the end. "Finally, my brethren," says Paul, "rejoice in the Lord" and having said finally he begins all over again! (That, of course, is not an unknown phenomenon in preaching).

Because of this break many scholars think that Philippians, as we possess it, is not one letter but two letters put together. They regard Phi_3:2-21 and Phi_4:1-3 as a letter of thanks and warning sent quite early after the arrival of Epaphroditus in Rome; and they regard Php 1 - 2; Phi_3:1 and Phi_4:4-23 as a letter written a good deal later, and sent with Epaphroditus when he had to go home. That is perfectly possible. We know that Paul almost certainly did, in fact, write more than one letter to Philippi, for Polycarp, in his letter to the Philippian Church, says of him, "when he was absent he wrote letters to you."

The Explanation

And yet it seems to us that there is no good reason for splitting this letter into two. The sudden break between Phi_3:1 and Phi_3:2 can be otherwise explained in one of two ways.

(i) As Paul was writing, fresh news may have come of trouble at Philippi; and there and then he may have interrupted his line of thought to deal with it.

(ii) The simplest explanation is this. Philippians is a personal letter and a personal letter is never logically ordered like a treatise. In such a letter we put things down as they come into our heads; we chat on paper with our friends; and an association of ideas which may be clear enough to us may not be so obvious to anyone else. The sudden change of subject here is just the kind of thing which might occur in any such letter.

The Lovely Letter

For many of us Philippians is the loveliest letter Paul ever wrote. It has been called by two titles. It has been called The Epistle of excellent Things--and so indeed it is; and it has been called The Epistle of Joy. Again and again the words joy and rejoice recur. "Rejoice," writes Paul, "again I will say rejoice," even in prison directing the hearts of his friends--and ours--to the joy that no man can take from us.

FURTHER READINGS

Philippians

J. B. Lightfoot, Saint PaulEpistle to the Philippians (MmC; G)

R. P. Martin, The Epistle of Paul to the Philippians (TC; E)

J. H. Michael, The Epistle of Paul to the Philippians (MC; E)

M. R. Vincent, Philippians and Philemon (ICC; G)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Philippians 4 (Chapter Introduction)

Great Things In The Lord (Phi_4:1)

Healing The Breaches (Phi_4:2-3)

The Marks Of The Christian Life (Phi_4:4-5)

The Peace Of Believing Prayer (Phi_4:6-7)

True Countries Of The Mind (Phi_4:8-9)

The True Teaching And The True God (Phi_4:8-9 Continued)

The Secret Of True Content (Phi_4:10-13)

The Value Of The Gift (Phi_4:14-20)

Greetings (Phi_4:21-23)

Constable: Philippians (Book Introduction)

Introduction

Historical background

The name of the city of Philippi was originally Krinides (lit. springs). It stood about 10 miles inland from the Aegean Sea in the Roman province of Macedonia. In 356 B.C. Philip II, king of Macedonia and father of Alexander the Great, renamed the town after himself and enlarged it.

In 42 B.C. the Romans Octavian, Antony, and Lepidus defeated Brutus and Cassius in a battle fought just west of Philippi. After that battle Philippi became a military colony. Subsequent battles in 42 and 31 B.C. resulted in Philippi receiving even higher status. The citizens enjoyed autonomous government, immunity from taxes, and treatment as if they lived in Italy.¹ Some commentators have seen indications of the pride the Philippians took in their city in Acts 16:20-21 and Philippians 1:27 and 3:20. Luke's description of Philippi as a "leading city of the district of Macedonia" (Acts 16:12) probably refers to its colonial status since it was the only colony in the area. Amphipolis was the capital of the district, and Thessalonica was the capital of the province.

The Via Egnatia, the main highway from Rome to the east, ran through Philippi and brought much commerce and many travelers to Philippi. Also the nearby Gangites (modern Angitis) River was another natural advantage since it constituted another ancient thoroughfare (cf. Acts 16:13).

The story of the founding of the church in Philippi appears in Acts 16. Philippi was the first town in which Paul preached after he crossed the Aegean Sea from Troas and entered Europe. Then (50 A.D.) the city had few Jewish residents and the first converts were Lydia, a Gentile businesswoman from Thyatira in the province of Asia Minor, and the Philippian jailer. The church evidently met in Lydia's home at first (Acts 16:15). Paul's companions on his first visit to Philippi included Silas, Timothy, and Luke. Luke may have stayed in Philippi to establish the new converts when the other members of Paul's missionary team moved on to Thessalonica.² The Philippian Christians sent financial support to Paul in Thessalonica more than once (Phil. 4:15-16).

Probably Paul visited Philippi again during his third missionary journey in 57 A.D. He travelled from Ephesus to Corinth by land and then from Corinth back to Miletus mostly by land. From there he took a ship to Jerusalem. The land route he took on both occasions would have led him through Philippi.

No serious question about the Pauline authorship of this epistle arose until the nineteenth century. Paul claimed to have written it (Phil. l:1), and the references to his acquaintances, events in his life, and his way of thinking all point to him as the writer.

The apostle was a prisoner when he penned this letter (Phil. 1:7, 13, 16). References to the palace guard (1:13) and Caesar's household (4:22) have led most interpreters to conclude that Paul wrote from Rome rather than from Caesarea (cf. 1:19-24; 2:24).³ The Marcionite Prologue (c. 170 A.D.) also refers to Paul writing Philippians from Rome. Evidently he did so during his first Roman imprisonment (60-62 A.D.) during which time he also wrote Ephesians, Colossians, and Philemon, the other Prison Epistles.⁴

The primary purpose Paul had in mind in writing this epistle seems to have been to reassure the Philippians. Epaphroditus, whom they had sent with a gift for Paul and to minister to his needs in prison, had recovered from a serious illness and was about to return to Philippi. Paul built up Epaphroditus in the eyes of his readers (2:25-30), which suggests that they may not have appreciated him adequately for some reason. Secondary reasons for sending this letter include expressing thanks for the Philippians' gift to Paul in prison (4:10-14) and announcing Timothy's approaching visit (2:19). Paul also wanted to explain his desire to revisit his readers (2:24) and to deal with the problem of the two women in the church who needed to reconcile (4:2). One commentator identified the genre of this epistle as a letter of friendship and moral exhortation.⁵

Of all Paul's epistles Philippians is the most consistently positive and personal. It reflects a joyful spirit.⁶ Paul did not rebuke this church sharply nor did he refer to any major problems in it. His warnings are of a precautionary nature. His occupation with Jesus Christ also stands out. In 104 verses there are 51 references to the Lord Jesus by name.

". . . what is most noticeable in this letter is the general paucity of Paul's more specialized theological vocabulary and the infrequency of the explanatory for,' which is always a dead giveaway that Paul is involved in heavy argumentation."⁷

Message⁸

The Philippian Christians were special favorites of the apostle Paul. Their response to the gospel and their subsequent progress in the faith were exemplary. However the connections between Paul and Philippi that the New Testament records, both in Acts and in this letter, reveal an interesting paradox.

In both books there is a lot about prison and a lot about rejoicing. Paul ended up in prison when he first evangelized Philippi. Yet in prison Paul and Silas sang praises to God. When Paul wrote Philippians he was in prison, this time in Rome. However the dominant emotion that he projected in this book was rejoicing.

The paradox of a man in prison rejoicing lies at the root of what this book is all about. Such an attitude demonstrates an unusual view of life. It is a uniquely Christian view of life. It demonstrates the mind of Christ, which is the key to this epistle.

The theme of the epistle is participation in the gospel. Everything in this letter deals with that subject in some way, as I have pointed out in the notes. By participation in the gospel I mean the fellowship that Paul and the Philippians shared in the work of disseminating the gospel. This is the work in which all Christians should participate as well. Paul, the Philippians, and we are all partners in the work of the gospel. The key to working together effectively as partners in the gospel is having the mind of Christ. Therefore in this overview of the book I would like to emphasize this fundamental attitude about which Paul had so much to say in this book.

The key revelation in this epistle is that of the Christian attitude, or viewpoint, or consciousness. Note some of the references to the mind or attitude in this epistle: 1:7; 2:2, 3, 5; 3:15, 19; 4:2, 10. This is a key word in this book, and it indicates the emphasis of Philippians.

Paul revealed what the mind of Christ was in the Savior. We find this revelation in 2:5-11, one of the greatest Christological passages in the Bible. The Gospels reveal Jesus' words and works, but this passage unveils His mind.

Notice first the mental attitude of our Savior in 2:6. He did not regard His privileged position as something that He needed to retain. He did not value His position for the sake of the position. He laid it aside and stooped to unbelievable depths to lift those who needed redemption out of ruin.

This attitude resulted in certain activity, which we read of in verses 7 and 8. Jesus Christ selflessly gave up what was in His own best interests for the sake of the betterment of others. He left the heights of heaven for the lowliness of earth. He who was sovereign became a servant. Instead of becoming the highest of servants, an angel, he became a lowly servant, a man. He could have lived a life of ease, but He submitted to shame and death. He might have died in comfort and private surrounded by those who loved Him. Instead He died in agony and shame in public surrounded by those who hated Him. He could have died appreciated, but instead he died hated and misunderstood. This is the mind of Christ, a lowly mind, a loving mind.

This activity resulted in an award: verses 9-11.

Paul also revealed what the mind of the saints who are in Christ should be. We too should have a certain attitude that expresses itself in specific activity, which God will just as surely reward.

Our attitude should be that our love abounds increasingly and that we are sincere and void of offense (1:9-10). Christ's love is to be our love. His attitude is to be our attitude. Regardless of the present privileged position we may occupy we must not retain it as a prize.

Paul had this attitude. We can see it clearly in the statement he made in Romans 9:1-3. Just before he wrote these words, Paul wrote that nothing could separate him for the love of God in Christ Jesus. Yet he did not count that secure position something to retain for his own benefit. He was willing to give it up for the welfare of the Jews. You may remember that Moses voiced a similar sentiment in Exodus 32:32.

What is the activity that should flow out of this attitude?

Look first at 1:27. Our life should be worthy of the gospel. This was one of Paul's favorite ways to describe our conduct responsibility as Christians (cf. Eph. 4:1; Col. 1:10; 1 Thess. 2:12). Worthy conduct is not just morally upright behavior. It is conduct that the gospel drives, conduct that aims at proclaiming the gospel, making it known. It is conduct that responds appropriately to God's gift of grace to us.

Notice also 2:14-15. We are to be blameless in our relationship to God. Moreover we are to be harmless in our relationships with people, not doing them harm but good. Our Lord's example of humble service to the point of death is our model. How much do we know about emptying ourselves, humbling ourselves, becoming obedient to death, even the death of the cross?

What is the award that will follow this attitude and this activity? It is twofold.

There is present victory over circumstances. This whole epistle is a revelation of Paul's triumph over circumstances that would have defeated many people. The pioneer missionary to the regions beyond sat confined in prison. Rather than saying everything was against him, Paul rejoiced that God's program was advancing. In all the Prison Epistles, Paul viewed himself not as the prisoner of Nero but of Jesus Christ. He believed the Lord had placed him where he was for the best purpose. Anyone can sing when he or she escapes from prison, but Paul sang in prison.

Second, there is also future reward. Throughout this epistle Paul had the judgment seat of Christ in view (1:6, 10-11, 20; 2:16; 3:8-9, 14; 4:1, 5). God will reward the mind of Christ in the saints just as He has rewarded the mind of Christ in the Savior. We should strive to gain that prize, not to glorify ourselves in heaven but to have a crown to lay down at Jesus' feet in worship in heaven (cf. Rev. 4:10).

We have seen that the mind of Christ is the key to this epistle. We have also seen that Paul revealed this mind in the Savior and in the saints. What did he say about this mind or attitude? He said, "Have this mind in you" (2:5).

What is the resource for this kind of thinking? Where do we find what it takes to have the mind of Christ in us? We find it in Christ. Specifically we find it when we orient our lives with Him at the center. Paul put it this way: "To me, to live is Christ" (1:21). For some people to live is finances. For others it is fame. For some it is family. For others to live is fun. Life is whatever we put at the center of living. Paul put Christ there. Consequently he viewed God as Christ did. He saw people as Christ did. He viewed his purpose as Christ did. He established his priorities as Christ did. He conducted his daily affairs as Christ did. His life was Christ.

What is our responsibility with this attitude? It is to work out our own salvation in response to God's working in us (2:12-13). We work out what God works in. How do we do this? We do this by forgetting what is past and by pressing on to God's goal for us. Paul used the same Greek word to describe his persecution of Christians (3:6) and his pressing toward his new goal (3:14; dioko). He pursued both goals zealously. He transferred all the passion and fervor that he once expended on tearing down the church into building it up. Our responsibility is absolute dedication and unfailing endeavor to the goal of building the church.

What are the rules we must follow with this attitude? Primarily we must rejoice in the Lord (3:1; 4:4). Rejoicing is not only a privilege, but it is a duty for the Christian. God has commanded us to rejoice. To do this we need to focus our thinking on what God is really doing as He has revealed this in His Word. We must also be forbearing toward all men rather than antagonistic (4:5). We must also give ourselves to prayer rather than to anxiety (4:6). These are the basic rules we need to follow.

By way of application, what does adopting the mind of Christ mean?

For the church the measure of her authority is the measure of her conformity to the mind of Christ. The church, the corporate body of believers, depends on many different things today to give it authority: political power, charismatic leaders, social influence, etc. Yet the church's real authority today is the same as Jesus Christ's authority was when He walked this earth, His humble attitude of submissiveness and obedience to His Father. The essence of the mind of Christ is love. Its consciousness is joy. Its expression is sacrifice. If love, joy, and sacrificial service characterize the church, it will have authority in the world.

For the individual Christian the application is that we should allow Jesus Christ to master us completely. We should view ourselves as His captives, His prisoners (cf. 1:1). It is only by entering into bondage to the Savior that we can find true liberty. His ideal must become our ideal. His power should be what we depend on to fulfill that ideal. Furthermore the certainty of His ultimate victory and ours now and in the future should be the inspiration for our ceaseless song. The present joy of our lives should come from our comradeship with Him day by day. Sharing the mind of Christ will teach us how to love, to serve, and to sing as we live the Christian life.

Constable: Philippians (Outline)

Outline

I. Salutation 1:1-2

II. Prologue 1:3-26

A. Thanksgiving 1:3-8

B. Prayer 1:9-11

C. Progress report 1:12-26

1. Paul's present imprisonment 1:12-18

2. Paul's anticipated deliverance 1:19-26

III. Partnership in the gospel 1:27-4:9

A. A worthy walk 1:27-30

B. Unity and steadfastness 2:1-4:1

1. Walking in unity ch. 2

2. Walking in steadfastness 3:1-4:1

C. Specific duties 4:2-9

1. Restoring unity 4:2-3

2. Maintaining tranquillity 4:4-9

IV. Epilogue 4:10-20

A. The recent gift 4:10-14

B. The previous gifts 4:15-20

V. Greetings and benediction 4:21-23

Constable: Philippians

Philippians

Bibliography

Alford, Henry. The Greek Testament. 4 vols. Cambridge: Deighton, Bell, and Co., 1884.

Barclay, William. The Letters to the Philippians, Colossians and Thessalonians. Daily Study Bible series, 2nd ed. and reprint ed. Edinburgh: Saint Andrew Press, 1960.

Bateman, Herbert W., IV. "Were the Opponents at Philippi Necessarily Jewish?" Bibliotheca Sacra 155:617 (January-March 1998):39-61.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Beare, F. W. A Commentary on the Epistle to the Philippians. London: Adam & Charles Black, 1959.

Bing, Charlie. "Does Philippians 1:6 Teach Perseverance?" Grace Evangelical Society News 6:2 (February 1991):2.

Blazek, Gerald. "Unity through Humility in Philippians." Th.M. thesis, Dallas Theological Seminary, 1977.

Bock, Darrell L. "A Theology of Paul's Prison Epistles." In A Biblical Theology of the New Testament, pp. 299-331. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Boice, James Montgomery. Philippians. Grand Rapids: Zondervan Publishing House, 1971.

Bruce, F. F. The Epistle to the Galatians. New International Greek Testament Commentary series. Exeter, England: Paternoster Press, 1982; reprint ed., Grand Rapids: William B. Eerdmans Publishing Co., 1983.

Brug, John F. "The Principles of Financial Stewardship in Paul's Letter to the Philippians," Wisconsin Lutheran Quarterly 86:3 (Summer 1989):215-24.

Burtch, Bryan Gordon. "The Greek Words for Prayer in the New Testament." Th.M. thesis, Dallas Theological Seminary, 1951.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Conybeare, W. J. and Howson, J. S. The Life and Epistles of St. Paul. New ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

Dahms, John V. "The Subordination of the Son." Journal of the Evangelical Theological Society 37:3 (September 1994):351-64.

Dalton, William J. "The Integrity of Philippians." Biblica 60:1 (1979):97-102.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Deissmann, Adolf. Light from the Ancient East. Translated by Lionel R. M. Strachan. Revised and reprinted ed. Grand Rapids: Baker Book House, 1965.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Philippians, Epistle to the," by D. Mackenzie.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "Philippians, Epistle to the," by J. Gibb.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Duncan, George B. The Life of Continual Rejoicing. Chicago: Moody Press, 1965.

Duncan, G. S. "A New Setting for Paul's Epistle to the Philippians." Expository Times 43 (1931-32):7-11.

Eadie, John. A Commentary on the Greek Text of the Epistle of Paul to the Philippians. Edinburgh: T. and T. Clark, 1894; reprint ed. Minneapolis: James and Klock Christian Publishing Co., 1977.

Fee, Gordon D. Paul's Letter to the Philippians. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

_____. "Philippians 2:5-11: Hymn or Exalted Pauline Prose?" Bulletin for Biblical Research 2 (1992):29-46.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised, and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert. Stand United in Joy. Grand Rapids: Baker Book House, 1980.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Harrison, Norman B. His in Joyous Experience. Chicago: The Bible Institute Colportage Association, 1926.

Hawthorne, Gerald F. Philippians, Word Biblical Commentary series. Waco: Word Books, 1983.

Hendricks, Howard G. Color Outside the Lines: A Revolutionary Approach to Creative Leadership. Swindoll Leadership Library series. Nashville: Word Publishing, 1998.

Hendricksen, William. New Testament Commentary: Exposition of Philippians and Exposition of Colossians and Philemon. Reprint ed. Grand Rapids: Baker Book House, 1979.

Henry, Matthew. Commentary on the Whole Bible. Edited by Leslie F. Church. 1 vol. ed. Grand Rapids: Zondervan Publishing House, 1961.

Ironside, Harry A. Notes on Philippians. New York: Loizeaux Brothers, Bible Truth Depot, n. d.

Jackson, F. J. Foakes, and Lake, Kirsopp, eds. The Beginnings of Christianity. Part I: The Acts of the Apostles. 5 vols. London: Macmillan and Co. Ltd., 1939; reprint ed. Grand Rapids: Baker Book House, 1965.

Jamieson, Robert; Fausset, A. R.; and Brown, David. Commentary Practical and Explanatory on the Whole Bible. Revised ed. Grand Rapids: Zondervan Publishing House, 1961.

Jewett, Robert. "Conflicting Movements in the Early Church as Reflected in Philippians." Novum Testamentum 12 (1970):362-90.

_____. "The Epistolary Thanksgiving and the Integrity of Philippians." Novum Testamentum 12:1 (January 1970):40-53.

Johnson, S. Lewis, Jr. "The Out-Resurrection from the Dead." Bibliotheca Sacra 110 (1953):139-46.

Kelly, J. N. D. A Commentary on the Pastoral Epistles. Thornapple Commentaries series. London: A. & C. Black Publishers Limited, 1963; reprint ed., Grand Rapids: Baker Book House, 1981.

Kennedy, H. A. A. "The Epistle to the Philippians." In The Expositor's Greek Testament, 3 (1910):399-473. Edited by W. Robertson Nicoll. 5 Vols. London: Hodder and Stoughton, 1900-10.

Kent, Homer A., Jr. "Philippians." In Ephesians-Philemon. Vol. 11 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1978.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 11: Galatians-Hebrews, by Otto Schmoller, Karl Braune, C. A. Auberlen, C. J. Riggenbach, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lees, Harrington C. "Epaphoditus, God's Gambler." Expository Times 37 (1925):46.

Lenski, Richard C. H. The Interpretation of St. Paul's Epistles to the Galatians to the Ephesians and to the Philippians. Reprint ed. Minneapolis: Augsburg Publishing House, 1961.

Lightfoot, J. B. St. Paul's Epistle to the Philippians. London: Macmillan & Co., 1913; reprint ed., Grand Rapids: Zondervan Publishing House, 1953.

Lightner, Robert P. Evangelical Theology. Grand Rapids: Baker Book House, 1986.

_____. "Philippians." In Bible Knowledge Commentary: New Testament, pp. 647-66. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Lloyd-Jones, D. Martyn. Life of Peace. London: Hodder & Stoughton, 1990.

Luter, A. Boyd. "Partnership in the Gospel: The Role of Women in the Church at Philippi." Journal of the Evangelical Theological Society 39:3 (September 1996):411-20.

Martin, Ralph P. The Epistle of Paul to the Philippians. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1959.

Matzat, Don. Christ-Esteem. Eugene: Harvest House Publishers, 1990.

McClain, Alva J. "The Doctrine of the Kenosis in Philippians 2:5-8, " Biblical Review 13:4 (October 1928):506-27.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Minirth, Frank B. and Meier, Paul D. Happiness Is a Choice. Grand Rapids: Baker Book House, 1978.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Motyer, Alec. The Message of Philippians. The Bible Speaks Today series. Leicester, England, and Downers Grove: InterVarsity Press, 1984.

Moule, H. C. G. The Epistle of Paul the Apostle to the Philippians. Cambridge Greek Testament for Schools and Colleges series. Cambridge: University Press, 1936.

Mounce, Robert H. "The Epistle to the Philippians." In Wycliffe Bible Commentary, pp.1319-31. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Muller, Jac J. The Epistles of Paul to the Philippians and to Philemon. New International Commentary on the New Testament series. Grand Rapids; Wm. B. Eerdmans Publishing Co., 1955.

Munro, John "Prayer to a Sovereign God." Interest 56:2 (February 1990):20-21.

Murray, George W. "Paul's Corporate Witness in Philippians." Bibliotheca Sacra 155:619 (July-September 1998):316-26.

New Bible Dictionary. Edited by J. D. Douglas. 1962 ed. S.v. "Crucifixion," by D. H. Wheaton, pp. 281-82.

New Scofield Reference Bible. Edited by E. Schuyler English, et al. New York: Oxford University Press, 1967.

O'Brien, P. T. Commentary on Philippians. New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991.

Panikulam, George. Koinonia in the New Testament--A Dynamic Expression of Christian Life. Rome: Biblical Institute Press, 1979.

Pentecost, J. Dwight. The Joy of Living. Grand Rapids: Zondervan Publishing House, 1973.

Plummer, Alfred. A Commentary on St. Paul's Epistle to the Philippians. London: Robert Scott, 1919.

Pope, W. B. The Prayers of St. Paul. London: Charles H. Kelly, 1897.

Pyne, Robert A. "Antinomianism and Dispensationalism." Bibliotheca Sacra 153:610 (April-June 1996):141-54.

Ramsay, William M. St. Paul the Traveller and the Roman Citizen. London: Hodder and Stoughton, 1897; reprint ed. Grand Rapids: Baker Book House, 1960

Ridderbos, Herman N. Paul: An Outline of His Theology. Translated by J. R. DeWitt. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1975.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Ryrie, Charles C. Basic Theology. Wheaton: Scripture Press Publications, Victor Books, 1986.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995.

Smith, Charles R. "The Book of Life." Grace Theological Journal 6:2 (Fall 1985):219-30.

Stagg, Frank. "Philippians." In Broadman Bible Commentary; 11:178-216. Edited by Clifton J. Allen. 12 vols. Nashville: Broadman Press, 1972.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fl.: Schoettle Publishing Co., 1991.

Strauch, Alexander. Biblical Eldership. Littleton, Co.: Lewis & Roth Publishers, 1986.

Strong, Augustus Hopkins. Systematic Theology. Westwood, NJ: Fleming H. Revell Co., 1907.

Swift, Robert C. "The Theme and Structure of Philippians." Bibliotheca Sacra 141:563 (July-September 1984):234-54.

Swindoll, Charles R. Laugh Again. Dallas: Word Publishing, 1992.

Tatford, Frederick A. The Patmos Letters. By the Author, 1969; reprint ed., Grand Rapids: Kregel Publications, n.d.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Friedrich. Translated and edited by Geoffrey W. Bromiley. 1964-74. S.v. "kardia," by Friedrich Baumgartel and Johannes Behm, 3 (1965):605-14.

_____. S.v. "koinonos," et al., by Friedrich Hauck, 3 (1965):797-809.

_____. S.v. "tareinos," et at., by Walter Grundmann, 8 (1972):11-12.

Trench, Richard Chenevix. Synonyms of the New Testament. Revised ed. London: James Clarke & Co. Ltd., 1961.

Vincent, Marvin. A Critical and Exegetical Commentary on the Epistles to the Philippians and to Philemon. Edinburgh: T. & T. Clark, 1897.

Vine, W. E. Expository Dictionary of New Testament Words. 4 vols. London: Oliphants Ltd., 1940.

Vos, Howard F. Philippians: A Study Guide. Grand Rapids: Zondervan Publishing House, 1975.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Walvoord, John F. Jesus Christ Our Lord. Chicago: Moody Press, 1969.

_____. Philippians. Everyman's Bible Commentary series. Chicago: Moody Press, 1971.

Wiersbe, Warren W. Be Joyful. Wheaton: Scripture Press Publications, Victor Books, 1981.

_____. The Bible Exposition Commentary. 2 vols. Wheaton: Scripture Press, Victor Books, 1989.

Wilkin, Robert N. "Philippians 3:10: Is Our Resurrection Certain?" Grace Evangelical Society Newsletter, November 1987, pp. 1-2.

_____. "Raised to Run." Grace Evangelical Society News 6:8 (August 1991):2-3.

_____. "Working Out Your Salvation." Grace Evangelical Society News 8:3 (May-June 1993):2-3.

Witmer, John A. "The Man with Two Countries." Bibliotheca Sacra 133:532 (October-December 1976):338-49.

Copyright 2003 by Thomas L. Constable

Haydock: Philippians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE PHILIPPIANS.

INTRODUCTION.

Philippi, a considerable city in Macedonia, so called from Philip, father of Alexander the Great. St. Paul had preached there. (Acts xvi.) Those people had a great veneration for him, and supplied his wants when he was at Corinth, and again when he was a prisoner at Rome, sending to him by Epaphroditus, who is thought to have been the bishop of Philippi. St. Paul sent this letter by him to the Philippians, (written during his imprisonment) from Rome; but whether during his first or second imprisonment, is uncertain. (Witham) --- It is generally believed that St. Paul wrote it about the year 62, in his first confinement. In it he testifies to the faithful his most tender gratitude and acknowledgement for the assistance they had sent him, and a zeal the most ardent for their salvation. He felicitates them on their courage under sufferings for the cause of Jesus Christ, on their good works also, and forcibly excites them to confidence and joy. --- The Philippians were the first among the Macedonians converted to the faith. St. Paul, in this epistle, recommends charity, unity, and humility; and warns against false teachers, whom he calls dogs, and enemies of the cross of Christ. He also returns thanks for their benefactions. It was written about twenty-nine years after our Lord's ascension. (Challoner)

====================

Gill: Philippians (Book Introduction)

INTRODUCTION TO PHILIPPIANS

Philippi was a Roman colony, and the chief city of one part of Macedonia, Act 16:12, it is by Appianus called Datos which was its original name; and by Diodorus Siculus it is called Crenidae ^a, from, the fountains about it; and it took its name Philippi, from Philip king of Macedon, father of Alexander the great, who rebuilt and fortified it; near this place a famous battle was fought, and a victory obtained by Augustus Caesar and Mark Antony, over Brutus and Cassius; it is now called Chrixopolis, properly Chrysopolis, from the plenty of golden mines near it: here the apostle was directed by a vision, to go and preach the Gospel; and which was succeeded, to the conversion of Lydia, and the jailer, and their families; which laid the foundation of a Gospel church in this place, to whom this epistle is written; and which was written by the apostle when he was a prisoner at Rome, as many things in it show; for he more than once makes mention of his bonds, and of these being made manifest in Caesar's palace, and of some of Caesar's household sending their Christian salutations to this church: Dr. Hammond makes the date of this epistle to be the year 59, and Dr. Lightfoot places it in the year 60, and the sixth of Nero; the occasion of it was this, the Philippians, to whom the apostle was very dear, he being the first preacher of the Gospel to them, and the instrument of their conversion, hearing that he was a prisoner at Rome, send their minister and pastor Epaphroditus to him, to visit him, and by him a present to support him under his afflicted circumstances, and who related to him the case of this church; and at his departure he sent by him this letter; the design of which is, to express his love and affection to them; to give them an account of his bonds, and the usefulness of them, and how he was supported under them; to encourage them under all the afflictions and persecutions, they endured for the sake of Christ; to excite them to love, unity, and peace, among themselves; to caution them against false teachers, judaizing Christians, that were for joining Moses and Christ, law and Gospel, works and grace together, in the business of salvation; to exhort them to a holy life and conversation, and to return them thanks for their kind present.

Gill: Philippians 4 (Chapter Introduction)

INTRODUCTION TO PHILIPPIANS 4

This chapter contains exhortations to various duties becoming Christians, the apostle's thankfulness to the Philippians for their present to him, and the conclusion of the epistle with the salutations of the brethren: in Phi 4:1; the apostle exhorts the saints with great affection to perseverance in the doctrine and faith of Christ; and in Phi 4:2; mentions some persons by name, and to whom he recommends unity and agreement; and in Phi 4:3; entreats others to assist them therein; and in Phi 4:4; exhorts them all in general to joy in the Lord, and to moderation, enforced by this argument, the Lord being at hand, Phi 4:5; and to calmness and quietness of mind, and to prayer, and supplication, with thanksgiving, Phi 4:6; to which they are encouraged, by the promise of having the peace of God, keeping their minds through Christ, Phi 4:7; and to conclude, he exhorts them to everything that is virtuous had commendable; to which he stimulates them, from the consideration of the nature of the things themselves, from his own example, and from the presence of God with them, they might expect to enjoy, Phi 4:8; and then he proceeds to take notice of the kindness of the Philippians to him, declares his joy on account of it, and expresses it by their care of him again; which he corrects, by observing that it was not for want of care in them before, but of opportunity of showing it, Phi 4:10; nor did he take notice of this present of theirs, with so much exultation on account of his own penury, for he had learnt the great lesson of contentment in every state, Phi 4:11; which he enlarges upon and explains; namely, that he had been taught, and knew how to behave in fulness and want, in prosperity and adversity; though this was not owing to himself, but to the power and strength of Christ, Phi 4:12; however, he commends the Philippians for their communicating to him in his affliction, both at the first preaching of the Gospel to them, and at several times since, Phi 4:14, the reason of which commendation was not because he was covetous of gifts and presents from them, but to encourage them to bring forth fruit, which would turn to their own advantage, Phi 4:17; as for himself he had enough, and therefore said not this on his own account, but because such communication was a sacrifice well pleasing to God, and a return would be made by him; who, as he was able to supply all their need, would; of which he assures them, and for which he prays, Phi 4:17, and to whom he gives the glory of what they had given, and he had received, Phi 4:20; and then the epistle is concluded with the salutation of the apostle, and the saints, and brethren with him, and with his usual benediction, Phi 4:21.

College: Philippians (Book Introduction)

INTRODUCTION

THE CITY

When Paul bypassed the seaport at Neapolis and moved eight miles inland to Philippi, he did so because Philippi, though small, was a city of some importance. The history of the city stretched back several centuries. A small village, known as Krenides, was captured by Philip of Macedon and annexed to his empire in 356 B.C. The area was attractive because of the many springs in the vicinity, and because of the nearby gold mines. Hence Philip named the city after himself, i.e., Philippi.

The city remained insignificant until conquered by the Romans almost two centuries later (168, 167 B.C.). The area was made a Roman province, and included in the first of the four districts into which the Romans divided Macedonia.

The most significant event of the pre-Pauline city took place in 42 B.C. There, on the plain of Philippi, the forces of Brutus and Cassius (Caesar's assassins) clashed with the armies of Antony and Octavian, only to go down in defeat. Thus Philippi was the spot at which the destiny of the Roman empire was set for some time to come.

Later (31 B.C.) Octavian defeated Antony. As a result of the battles of 42 and 31 B.C. a number of military veterans, from both the victors and the vanquished, were settled there. In 31 B.C. the name of the town was enhanced to honor Octavian (Caesar Augustus), its conqueror.

Philippi was made a Roman colony, a high privilege indeed for a provincial city within the empire. Rights of the citizenry included Roman citizenship, the right to own and transfer property, and exemption from certain taxes. The city was in municipal pattern and architecture modeled on Rome, as well as in legal and administrative detail. The citizens wore Roman dress, had coinage with Roman inscriptions, and used (though not exclusively) the Latin language. Roman citizens had certain rights under Roman law, a fact that stood to Paul's advantage when he came to Philippi (Acts 16:37ff).

The city was located on the Via Egnatia, one of the major Roman roads of the time. Some evidence indicates the road in this area was in bad condition during the time of Paul's visit, so that visitors to Philippi may have used the sea route (as Paul did) with greater frequency. However, bad roads, though an inconvenience to travel, did not stop it completely. When Paul left the city it was by road toward the west.

Residents of the city would have included a core of veterans of the Roman wars or their descendants. Also in residence were Greeks, descendants of the native Thracian population, and some Jews. Some read the story of the conversion of Lydia in Acts 16 to indicate there were not enough male Jews in the city to constitute a synagogue. But others argue that there was a synagogue built by the river to which Paul went to preach.

ORIGINS OF THE CHURCH

The origins of this church are recorded in Acts 16:6-40. Compare the commentary by Dennis Gaertner in this series for detailed comments. The following should be noted.

First, it was by divine impulse that the mission to Philippi and Europe was undertaken. A vision, coupled with earlier prohibitions, spurred Paul on his way (Acts 16:6-10). Paul traveled with Silas, Timothy (who had joined the party earlier), and, by assumption, Luke, who is identified by "we" in Acts 16:10. This is based on the view that Acts was written by Luke. When Paul and Silas left the city, Luke was apparently left with the fledgling church, to be picked up by Paul when he passed through Philippi on his third journey (Acts 20:5).

Second, the initial convert in the city was Lydia (Acts 16:13-15), an open-minded God-fearer, whose profession (a dealer in purple cloth) and hospitality lead to the conclusion she was a person of some means. Though she is not mentioned in Philippians, two of the four specific names of Philippian Christians given in the letter are women, and it is generally thought that the women exercised significant roles in the church.

Third, a slave girl was exorcised, and this good deed destroyed her commercial advantage to her owners. In retaliation they inflamed a crowd, with the result that Paul and Silas were beaten and imprisoned in the most miserable of conditions (Acts 16:16-24).

Fourth, this incarceration served to make the faith of Paul and Silas shine more brightly, as they sang praises to God from their cell, rather than uttering the groans of pain that might have been expected. An earthquake so devastated the prison that the prisoner's cells were opened and their bonds loosed. The jailer, contemplating suicide because he thought his prisoners would have escaped, was reassured by Paul and Silas that they were all still there. More importantly, he found Christ, and he and his family became Christians in what is one of the remarkable conversions of the New Testament (Acts 16:23-34).

Finally, the release of Paul and Silas from prison and the embarrassment of the Philippian officials when they learned they had afflicted Roman citizens is told with a touch of humor. Paul and Silas, apparently taking their time, finally left the city, no doubt much to the relief of the city authorities (Acts 16:35-40). But their companion Luke stayed behind, with a group of believers whose ties to Paul through the years were especially affectionate. Though the first convert was a God-fearer, evidence indicates the church was composed predominantly of Gentiles who had not necessarily been sympathetic to Judaism. The date for these events is generally considered to be from A.D. 49-52.

PAUL'S LOCALE

Paul nowhere in this letter names the place of his imprisonment. A long held tradition, dating as early as the second century, identifies Rome as his locale. In recent years two other main options have been advanced: Ephesus and Caesarea. In considering this issue there are basic data to be kept in mind.

(1) Paul was a prisoner (1:7) and did not know the outcome of his trial (1:19f; 2:17).

(2) The place from which Paul wrote was also populated by those of "Caesar's household" (4:22).

(3) Timothy was with Paul (1:1; 2:19ff).

(4) The Christians in Paul's locale were engaged in evangelism (1:14ff).

(5) Paul hoped to visit Philippi if circumstances allowed (2:24).

(6) There was frequent communication between Philippi and Paul. The Philippians had heard Paul was in prison and sent Epaphroditus, who became ill. This news reached Philippi, and their anxiety reached back to Paul. The letter Paul wrote would be sent to Philippi, to be followed by visits from Timothy, and later (if possible) Paul himself (2:19-28).

A theoretical Ephesian imprisonment meets some of these criteria, but founders on others. Most telling is the fact that though Acts says Paul was in Ephesus for some time (Acts 19:8, 10) there is no record of an imprisonment there.

Paul was imprisoned for at least two years at Caesarea (Acts 24:27), but again that imprisonment does not account for all the statements in Philippians. One of the reasons for objection to Rome as the place of origin was that the distance between Rome and Philippi was too great for all the trips indicated by Philippians. But the distance was just as great to Caesarea. Actually the journey from Rome to Philippi took about forty days. Thus a major objection to a Roman imprisonment, and justification for a Caesarean, is removed.

Two major objections to Rome have to do with the amount of time needed for travel, just discussed, and the change in Paul's travel plans from his announced intention to visit Spain (Rom 15:24, 29) to his intent to visit Philippi (Phil 1:25-27; 2:24). Given Paul's unexpected changes in circumstances due to his arrest and imprisonment (Acts 21), a change of intent should not be found too surprising.

Though Rome cannot be proved to be the place from which Paul wrote, it does seem to fit the circumstances better than the alternatives. If from Rome, the date of writing was probably the early 60s. While holding this view, students still should not close themselves to evidence suggesting other possibilities. Despite the details in Acts and his biographical statements in the letters, there is still a great deal we do not know about Paul's activities.

REASONS FOR WRITING

Hawthorne lists a number of reasons Paul wrote this letter. From his list we may select the following as the most obvious.

First, there was the matter of Epaphroditus and the gift sent to Paul by his hand. Paul wished to respond to their generosity (4:10-20). He also wished to allay their apprehensions about Epaphroditus (2:25-30), with whom he doubtless sent the letter.

Second, he took the opportunity to share certain news about himself and his situation. He especially told them of a problem he faced because some brethren hoped to create trouble for him by preaching Christ out of envy and rivalry (1:14-18). At the same time he addressed the issue of his imprisonment and his possible future (1:19-30; 2:24).

Third, he wished to address a serious problem of division within the church. He names two women (4:2), but we suspect the problem was of wider dimension. There are touches throughout the book directed to this need, but it is addressed most powerfully in 2:1-11.

Fourth, Paul wished to warn about those he calls "dogs," "men who do evil," and "mutilators of the flesh" in 3:2. Later in the chapter he laments about "enemies of the cross" ( v. 18).

EMPHASES

In addition to these central purposes there are certain notes sounded throughout the book which can enrich pursuit by the serious student. The joy motif through the book has been often observed (cf. the reference at 1:4). Though some have argued the church was a joyful one, we believe that not to have been the case. Paul's repeated exhortations indicate their lack of joy, and we suppose that a capturing of the "joy of the Lord" would go far to resolving the Philippians' problems.

Another noteworthy emphasis is the repeated use of the forms of the root fron- ( phron ; references at 1:7). From examining these it can be discerned how Paul's call was for a whole approach to life, not just to superficial thought or action. Study of this term makes it clear that Christianity was a deep and total commitment to the Lord and to a way of life.

In addition the reader might examine the texts listed under "all" (1:1), "partnership" (1:5), and "in the Lord" (4:1).

DEVOTIONAL TEXTS

Some of the great devotional New Testament texts are found in Philippians (see 1:21; 2:5-11,12f; 3:7-11; 4:4-7,8f, and 11-13). Often these verses are taken out of context, and are given an independent existence. We note this to stress the fact that Paul did not write Philippians (or any letter) so it could be the subject of a commentary - though commentaries have real value. To follow Christ meant to live a life, not to judiciously make detailed observations about grammar, word meanings, syntax, etc. So if a commentary enhances understanding, that is a noble thing. But understanding may stop short of salvation. As Paul wrote to enhance discipleship, so this author hopes this work will have the same effect! To God be the glory!

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PHILIPPIANS

Beare, F.W. The Epistle to the Philippians . London: Adam and Charles Black, 1959.

Bruce, F.F. Philippians . Peabody, MA: Hendrickson, 1983.

Craddock, Fred. Philippians . Atlanta: John Knox, 1985.

Harrell, Pat. The Letter of Paul to the Philippians . Austin: Sweet, 1969.

Hawthorne, Gerald. Philippians . Waco: Word Books, 1983.

Martin, Ralph. Philippians . Grand Rapids: Eerdmans, 1987.

Melick, Richard. Philippians, Colossians, Philemon. Nashville: Broadman, 1991.

O'Brien, Peter. Philippians . Grand Rapids: Eerdmans, 1991.

Saunders, Ernest. First Thessalonians, Second Thessalonians, Philippians, Philemon . Atlanta: John Knox, 1981.

-College Press New Testament Commentary: with the NIV