Chú giải Kinh Thánh

Php 4:1-23.

EXHORTATIONS: THANKS FOR THE SUPPLY FROM PHILIPPI: GREETING; AND CLOSING BENEDICTION.

1. "Wherefore"; since we have such a glorious hope

(Php 3:20, 21).

dearly beloved--repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience.

longed for--"yearned after" in your absence

(Php 1:8).

crown--in the day of the Lord

(Php 2:16; 1Th 2:19).

so--as I have admonished you.

stand fast--

(Php 1:27).

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.

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

3. And--Greek, "Yea."

true yoke-fellow--yoked with me in the same Gospel yoke

(Mt 11:29, 30;

compare

1Ti 5:17, 18).

Either Timothy, Silas

(Ac 15:40; 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.

help those women--rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [BIRKS]; or as ALFORD, "Help in the work of their reconciliation."

which laboured with me--"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"

(Ac 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).

Clement--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, John 1:29] identifies the Clement here with the bishop of Rome.

in the book of life--the register-book of those whose "citizenship is in heaven"

(Lu 10:20; Php 3:20).

Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare

Ex 32:32; Ps 69:28; Eze 13:9; Da 12:1; Re 20:12; 21:27).

4.

(Isa 61:10.)

alway--even amidst the afflictions now distressing you

(Php 1:28-30).

again--as he had already said, "Rejoice"

(Php 3:1).

Joy is the predominant feature of the Epistle.

I say--Greek, rather, "I will say."

5. moderation--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

(Ps 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

(Php 4:5),

and carefulness

(Php 4:6)

as to one's own affairs. Sadness produces morose harshness towards others, and a troublesome spirit in ourselves.

Let . . . be known--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

(Php 4:6).

unto all men--even to the "perverse"

(Php 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. The Lord is at hand--The Lord's coming again speedily is the grand motive to every Christian grace

(Jas 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

(Jas 2:12, 13).

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

by prayer and supplication--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).

thanksgiving--for every event, prosperity and affliction alike

(1Th 5:18; Jas 5:13).

The Philippians might remember Paul's example at Philippi when in the innermost prison

(Ac 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"

(Php 4:7; Col 3:15).

let your requests be made known unto God--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

(Ge 32:9-12);

Hezekiah fearing Sennacherib

(2Ki 19:14; Ps 37:5).

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

peace--the dispeller of "anxious care"

(Php 4:6).

of God--coming from God, and resting in God

(Joh 14:27; 16:33; Col 3:15).

passeth--surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness

(1Co 2:9, 10; Eph 3:20;

compare

Pr 3:17).

shall keep--rather, "shall guard"; shall keep as a well-garrisoned stronghold

(Isa 26:1, 3).

The same Greek verb is used in

1Pe 1:5.

There shall be peace secure within, whatever outward troubles may besiege.

hearts and minds--rather, "hearts (the seat of the thoughts) and thoughts" or purposes.

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

8. Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbors, men in the intercourse of the world, &c.

true--sincere, in words.

honest--Old English for "seemly," namely, in action; literally, grave, dignified.

just--towards others.

pure--"chaste," in relation to ourselves.

lovely--lovable (compare

Mr 10:21; Lu 7:4, 5).

of good report--referring to the absent

(Php 1:27);

as "lovely" refers to what is lovable face to face.

if there be any virtue--"whatever virtue there is" [ALFORD]. "Virtue," the standing word in heathen ethics, is found once only in Paul's Epistles, and once in Peter's

(2Pe 1:5);

and this in uses different from those in heathen authors. It is a term rather earthly and human, as compared with the names of the spiritual graces which Christianity imparts; hence the rarity of its occurrence in the New Testament. Piety and true morality are inseparable. Piety is love with its face towards God; morality is love with its face towards man. Despise not anything that is good in itself; only let it keep its due place.

praise--whatever is praiseworthy; not that Christians should make man's praise their aim (compare

Joh 12:43);

but they should live so as to deserve men's praise.

think on--have a continual regard to, so as to "do" these things

(Php 4:9)

whenever the occasion arises.