Commentari biblici

This chapter Philippians 4 comprises the following points:

I.Exhortations.

II. Solemn commands to live as became Christians.

III. The expression of a grateful acknowledgment of the favors which he had received from them; and,

IV. The customary salutations.

I. Exhortations; Philippians 4:1-3.

(1) he exhorts them to stand fast in the Lord; Philippians 4:1.

(2) he entreats Euodias and Syntyche, who appear to have been alienated from each other, to be reconciled; Philippians 4:2.

(3) he entreats one whom he calls a "true yoke-fellow" to render assistance to those women who had labored with him in the gospel; Philippians 4:3.

II. Commands; Philippians 4:4-9. He commands them to rejoice in the Lord always, Philippians 4:4; to let their moderation be known to all, Philippians 4:5; to have no anxiety about worldly matters, but in all their necessities to go to God, Philippians 4:6-7; and to do whatever was honest, just, pure, lovely, and of good report, Philippians 4:8-9.

III. A grateful acknowledgment of their kindness; Philippians 4:10-19. He says that their care of him had been manifested again, in such a way as to be highly grateful to his feelings; Philippians 4:10. He did not indeed say that he had suffered, for he had learned, in whatever state he was, to be content Philippians 4:11-13; but they had shown a proper spirit in endeavoring to relieve his necessities; Philippians 4:14. He remarks that their church was the only one that had aided him when he was in Macedonia, and that they had sent to him more than once when he was in Thessalonica, and says that their favor now was an offering acceptable to God, who would abundantly reward them; Philippians 4:15-20.

IV. Salutations; Philippians 4:21-23.

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 Philippians 1:8, and Philippians 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 3 John 1:4.

And crown - Compare 1 Thessalonians 2:19. The word "crown" means a circlet, chaplet, or diadem:

(1) as the emblem of royal dignity - the symbol of office;

(2) as the prize conferred on victors in the public games, 1 Corinthians 9:25, and hence, as an emblem of the rewards of a future life; 2 Timothy 4:8; James 1:12; 1 Peter 5:4;

(3) anything that is an ornament or honor, as one glories in a crown; compare Proverbs 12:4, "A virtuous woman is a crown to her husband;" Proverbs 14:24, "The crown of the wise is their riches;" Proverbs 16:31, "The hoary head is a crown of glory;" Proverbs 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 Ephesians 6:13-14.

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 Philippians 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.

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 Philippians 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" Philippians 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 1 Timothy 2:12; compare the notes at 1 Corinthians 10:5), he must have referred here to some other services which they had rendered. There were deaconesses in the primitive churches (see the Romans 16:1 note; 1 Timothy 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 Isaiah 4:3. The phrase, "the book of life," which occurs here, and in Revelation 3:5; Revelation 13:8; Revelation 20:12, Revelation 20:15; Revelation 21:27; Revelation 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?

Rejoice in the Lord alway - see the notes at Philippians 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.

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 Philippians 3:20 note; 1 Corinthians 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.

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 1 Timothy 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 Matthew 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 Ezekiel 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."

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;" Isaiah 26:3; see the notes at John 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 Ephesians 3:19; compare John 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 Isaiah 26:3-4, Isaiah 26:20; Isaiah 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.