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.
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
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 longsfor God's presence, where one pours out his or her heart to God in joy, prayer, and thanksgiving, and livesin 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.157Paul 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
