Albert Barnes Commentary Philippians 4

Philippians Chapter 4

Analysis of the Chapter.

This chapter comprises the following points:

1. Exhortations.
2. Solemn commands to live as befitted Christians.
3. The expression of a grateful acknowledgment for the favours he had received from them; and,
4. 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 yokefellow" to render assistance to those women who had laboured 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 endeavouring 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 favour 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 (Philippians 4:1). Doddridge connects this verse with the previous chapter and supposes that it is the proper conclusion of the solemn statement the apostle makes there. The word therefore (wste) undoubtedly refers to the remarks made there.

The meaning is this: considering that many professing Christians 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 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 (Philippians 1:8; 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 honour, 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 honour 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 he wears.

So stand fast in the Lord. In the service of the Lord, and in the strength which he imparts. (See also Ephesians 6:13 and Ephesians 6:14).

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 mentioned here.

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 is, 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. That is, 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 intreat thee also, true yokefellow. 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" 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 "yokefellow" suzugov—some have understood as a proper name (Syzygus); but the proper import of the word is yokefellow, 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 here used and rendered true—gnhsiov—would have been employed. The word true—gnhsiov—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 that 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 here rendered help—sullambanou.

Which laboured with me in the Gospel. As Paul did not permit women to preach (1 Timothy 2:12; compare to 1 Corinthians 11:5), he must have referred here to some other services which they had rendered.

There were deaconesses in the primitive churches (see 1 Timothy 5:9 and following), to whom, in particular, the care of the female members of a church was probably entrusted. In the custom which prevailed in the oriental world of excluding females from the public gaze and confining them to their houses, it would not have been 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 women as "labouring 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 was 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. .

The phrase, "the book of life," which occurs here and in Revelation 3:5; 13:8; 20:12, 15; 21:27; 22:19, is a Jewish phrase and refers originally to a record or catalogue of names, like the roll of an army. It then means to be among the living, as the name of an individual would be erased from a catalogue 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 Paul's belief 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?

* "Yokefellow": "companion."

Rejoice in the Lord alway. (See Barnes on 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. 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, epieikev—refers to restraint on the passions, general soberness of living, and being free from all excesses. The word properly means that which is fit or suitable, and then propriety, gentleness, or 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. He is near (see Barnes' notes on Philippians 3:20 and 1 Corinthians 16:22).

This phrase appears to have been in common use among the early Christians, designed to keep a vivid impression of an event before their minds—an event which, by its anticipation, ought to produce an important effect. Whether, by this phrase, they commonly understood the Lord's coming to destroy Jerusalem, to remove them by death, to judge the world, or to reign personally on the earth, is impossible now to determine, and is not very important for a proper understanding of its use here.

The idea is that the expectation that the Lord Jesus will "come" ought to produce moderation in our passions, in our manner of living, in our expectations of what this world can provide, and in our desires for earthly good. For the one who feels that he is soon to die and to stand at the bar of God—for the one who expects soon to see the Lord Jesus coming in the clouds of heaven—this expectation 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 true realization of the truth that a vast eternity lies before them. The one who has a vivid expectation that heaven will soon be his will form very moderate expectations of what this world can provide.