Charles Ellicott Commentary Philippians 4

Therefore.—By this word, just as at the conclusion of the description of the “depth of the riches of the wisdom of God” (Romans 11:33–36), or of the glorious climax of the doctrine of the resurrection (1 Corinthians 15:50–57), St. Paul makes the vision of future glory to be an inspiring force, giving life to the sober, practical duties of the present time. For the faith, which is the root of good works, is not only “the evidence of things not seen,” although already existing as spiritual realities, but also “the substantiation of things hoped for” (Hebrews 11:1).

Dearly beloved and longed for . . .—The peculiar affectionateness of this verse is notable. It is curiously coincident with the words addressed years before to Thessalonica (1 Thessalonians 2:19), “What is our hope and joy and crown of rejoicing? Are not you in the presence of our Lord Jesus Christ...? You are our glory and our joy.”

But it has just the addition natural to the yearnings of captivity: they are “longed for,” and that “in the heart of Jesus Christ.” The “crown” is here the garland, the sign of victory in the apostolic race and struggle of which he had spoken above (Philippians 3:12–14). The crown of glory, of righteousness, and of life, is usually described as future (see 2 Timothy 4:8; James 1:12; 1 Peter 5:4; Revelation 2:10), and this is the case in the Thessalonian Epistle. Here, without excluding that completer sense, the reference is also to the present.

The Philippians are St. Paul’s crown, as the Corinthians are his “seal” (1 Corinthians 9:2)—at once the proof of his apostolic mission and the reward of his apostolic labor. In both aspects the present is the earnest of the future.

On verses 1-3:

Words of Warning (Philippians 3:1 to Philippians 4:3).

1. Against the Judaizers.
   • Warning against confidence in the flesh, illustrated by his own renunciation of all Jewish privileges and hopes, in order to have the righteousness of Christ (Philippians 3:1–9).
   • Warning against confidence in perfection as already attained, again illustrated by his own sense of imperfection and hope of continual progress (Philippians 3:10–16).
2. Against the Antinomian party. Contrast of the sensual and corrupt life of the flesh with the spirituality and hope of future perfection which become citizens of heaven (Philippians 3:17–21).
3. Against all tendency to schism (Philippians 4:1–3).

To write the same things to you.—These words may refer to what goes before, in which case the reference must be to “rejoice in the Lord.” Now, it is true that this is the burden of the Epistle; but this interpretation poorly suits the following words, “for you it is safe,” which obviously refer to some warning against danger or temptation. Hence it is far better to refer them to the abrupt and incisive warnings that follow.

These, then, are said to be a repetition; but of what? Hardly of the former part of this Epistle, for it is difficult there to find anything corresponding to them. If not, then it must be of St. Paul’s previous teaching, by word or by letter. For the use here of the word “to write,” though it suits better the idea of former communication by writing, cannot exclude oral teaching.

That there was more than one Epistle to Philippi has been inferred (probably, but not certainly) from an expression in Polycarp’s letter to the Philippians (section 3), speaking of “the Epistles” of St. Paul to them. It is not in itself unlikely that another Epistle should have been written; nor have we any right to argue decisively against it, on the ground that no such Epistle is found in the canon of Scripture. But however this may be, it seems natural to refer to St. Paul’s former teaching as a whole.

Now, when St. Paul first preached at Philippi, he had not long before carried to Antioch the decree of the council against the contention of “them of the circumcision;” and, as it was addressed to the churches “of Syria and Cilicia,” he can hardly have failed to communicate it, when he passed through both regions “confirming the churches” (Acts 15:41).

At Thessalonica, not long after, the jealousy of the Jews at his preaching the freedom of the gospel drove him from the city (Acts 17:5). When he came to Macedonia on his next journey, the Second Epistle to the Corinthians, written there and probably at Philippi, marks the first outburst of the Judaizing controversy; and when he returned to Philippi, on his way back, he had just written the Epistles to the Galatians and Romans, which deal exhaustively with the whole question. Nothing is more likely than that his teaching at Philippi had largely dealt with the warning against the Judaizers.

What, then, more natural than to introduce a new warning on the subject—shown to be necessary by news received—with the courteous half-apology, “To write the same things to you, to me is not grievous (or, tedious) but for you it is safe,” making assurance doubly sure?

Euodias.—The name should be Euodia, as is seen by Philippians 4:3. Of Euodia and Syntyche nothing is known. Many strange attempts have been made to find symbolism in these names. Evidently they were women of note, leaders at Philippi, where, we may remember, the gospel was first preached to women (Acts 16:13), and the church first formed in a woman’s house (Acts 16:14; Acts 16:40). We may note the many female names—Phoebe, Priscilla, Mary, Tryphena, Tryphosa, Persis, Julia, the mother of Rufus, the sister of Nereus—in the long list of greetings to the Church of Rome (Romans 16:0).

I intreat.—This rendering is too strong. It is, I ask, or request. The word properly means to ask a question; secondarily, to make a request on equal terms, as if by right. Hence, it is never used (except, perhaps, in 1 John 5:16) of prayer from us to God.

True yokefellow.—This obscure phrase has greatly prompted conjecture.

1. It is historically curious to note the opinion, as old as Clement of Alexandria, that St. Paul referred to his own wife; but this opinion is clearly untenable in light of 1 Corinthians 7:8 and 1 Corinthians 9:5.
2. The word is never elsewhere applied by St. Paul to a fellow Christian and must denote some particular fellowship. Many guesses about its meaning have been made. Some refer it to St. Luke, who seems to be closely connected with Philippi in the historical accounts; others to Lydia, the first-fruits of the gospel in that city. Perhaps the most likely supposition is that it may refer to Epaphroditus, the bearer and perhaps the amanuensis of the Epistle. He had certainly come to help St. Paul bear his yoke of suffering, and in his case, the sudden address in the second person would cause no ambiguity.
3. However, a not improbable conjecture is that the word is a proper name—Syzygus (a name, it is true, not actually known)—and that the word “true” (properly, genuine) means “Syzygus, rightly so-called.” It is obvious to compare this with the play on the name “Onesimus” in Philemon 1:11.

Those women . . .—It should be, help them (Euodia and Syntyche), since they laboured with me. The word “laboured” signifies “joined with me in my struggle” and probably refers to something more than ordinary labour, during the critical times of suffering at Philippi.

Clement.—From the time of Origen onward, this Clement has been identified with the famous Clement, bishop of Rome, and author of the well-known Epistle to the Church at Corinth.

Irenæus expressly states that this Clement had seen and been in company with “the blessed Apostles.” In his own Epistle, Clement refers emphatically to the examples of both St. Peter and St. Paul as belonging to times “very near at hand.”

He dwells especially on St. Paul, describing him as “seven times a prisoner in chains, exiled, stoned,” “a herald of the gospel in the East and the West,” “a teacher of righteousness to the whole world,” and one who “penetrated to the farthest border of the West” (see Clement’s Epistle, chapter 5).

The fact that he was working at Philippi at this time—considering that Philippi, as a Roman colony, was virtually a part of Rome—is no objection to this identification. Nor is the chronology decisive against it, though it would make Clement an old man when he wrote his Epistle. The identification may stand as not improbable, while the commonness of the name Clemens makes it far from certain.

Whose names are in the book of life.—For “the Book of Life,” see Daniel 12:1; Revelation 3:5; Revelation 13:8; Revelation 17:8; Revelation 20:12; and Revelation 21:27. From that Book a name may be blotted out at present (Revelation 3:5) until the end fixes it forever.

There is (as has always been noticed) a particular beauty in this allusion. The Apostle does not mention his fellow-labourers by name, but it does not matter; their names are written before God in the Book of Life.

If they continue in His service, those names will shine out in the time to come, when the great names of the earth fade into nothingness.

Rejoice in the Lord... and again I say, Rejoice.—The original word is the term always used in classical Greek (see the corresponding word in Latin) for “farewell” (i.e., “Joy be with you!”), and this verse is obviously a resumption of Philippians 3:1, after the digression of warning. But the emphasis placed on it here, coupled with the constant references to joy in this Epistle, shows that Saint Paul intended to call attention to its strict meaning and to enforce, again and again, the Christian duty of joy. It is, of course, a “joy in the Lord,” for only in the Lord is joy possible to any thoughtful mind or feeling heart in such a world as this.

On verses 4-7:

Saint Paul returns once more to the exhortation to joy so characteristic of this Epistle. But it is a joy in the sense of the Lord’s being near. Therefore, it immediately turns to thanksgiving and prayer, and finally is calmed and deepened into peace.

Your moderation.—The word here rendered moderation, properly denotes a sense of what is fitting, or equitable, as distinct from what is required by strict duty or formal law. Such distinction the world recognizes when it speaks of what is enjoined, not so much by duty as by “good taste,” or “right feeling,” or (with some peculiarity of application) by “chivalrous” feeling, or the “spirit of a gentleman.” Here it denotes the general sense of what is fitting in a Christian tone of character.

In 2 Corinthians 10:1 (where it is translated gentleness) it is ascribed emphatically to our Lord Himself. But the usage of the New Testament appropriates it especially to the “sweet reasonableness” which gentleness may well designate. Thus, in Acts 24:4 it clearly signifies patience, or forbearance; in 2 Corinthians 10:1 it is associated with meekness; in 1 Timothy 3:3, Titus 3:2, with peaceableness; in 1 Peter 2:8, with kindness; in James 3:17 the word gentle is placed between peaceable and easy to be entreated (or rather, persuaded).

This spirit is, no doubt, moderation; but it is something more. It may refer here both to the exhortation to unity in Philippians 4:1-3, and to the exhortation to joy immediately preceding. It would help the one and chasten the other.

The Lord is at hand.—A translation of the Syriac Maran-atha of 1 Corinthians 16:22—obviously a Christian watchword, probably referring to the Second Advent as near at hand; although, of course, not excluding the larger idea of that presence of Christ in His Church of which that Second Advent is the consummation.