PHILIPPIANS 4:2-9 (Part 1)

Paul’s Final Exhortations—Phil. 4:2-9

Now Paul turns to giving his final exhortations to the church at Philippi. It should be observed that all exhortations do not have the same purpose. In these final exhortations we see two different purposes—correction or encouragement.

Exhortation to Harmony—4:2-3

This exhortation is given for correction. This is clearly indicated by its very language. It is has two parts: First, it is directed to two people: “I urge Euodia and I urge Syntyche to live in harmony in the Lord” (Phil. 4:2a). The earnestness of the appeal is seen in the double usage of the word urge (parakaleo). It has the meaning of call upon, admonish, persuade, to beg, beseech, or implore. Paul begs each one to a corrective action, but he does not assert blame or take sides. It is a rebuke, but one that is not offensive. He is making an appeal to both parties to an action that evidently does not exist between them at the present time. They were in disagreement. These problems are not doctrinal, but are differences between personalities or opinions that was causing disharmony between them. Sad to say that most problems within a local body have to do with personalities, not doctrinal issues. Baker observes: “There are a hundred and one such little flies that get into the ointment and spoil it: things not sinful in themselves, but wedges, nevertheless, which can separate the brethren.”[1] What this disagreement and disharmony was about we are not told. It would have been common knowledge in the church. The corrective action is to be in harmony. The Greek reads: to auto phronein (lit. to think the same thing). It could be translated to be likeminded, to be in harmony, or to be united. It is clear that this was an attitude problem. Wrong thinking leads to wrong attitudes. The phrase “embraces not only the idea of possessing ‘a common mind’ but also having identical feeling and attitudes toward each other, a total harmony of life.”[2] They were not exercising the mind of Christ, which Paul instructed in Phil. 2:1-5.   

It should be pointed out that this lack of unity between them was not always true. Two things are clear about them from verse 3:

• They were active in the church for some time. Indeed, Acts indicates that women had important roles in the churches of Macedonia (Acts 16:14, 40; 17:4, 12). These women were a part of that legacy.
• They were Paul’s fellow-workers in ministry, and had a harmonious relationship in the past.

This presents more of a reason for Paul to single them out for this corrective purpose of reestablishing harmony. An interesting factor in all of this is that one finds an absence of blame, judgmental attitudes, or condemnation. (More churches need to keep this in mind when dealing with these kinds of problems). Paul is not interested in assigning such elements; he is interested in the help that can be provided to these two ladies to become harmonious in their relationship to each other, and to the church.  

Second, this exhortation includes the church body or someone in the body. Paul turns from the recipients of help to the helpers. “Indeed, true companion, I ask you also to help these women…” (Phil 4:3a). The text seems to indicate Paul is addressing one person. There seems to be three views as to whom Paul is speaking.

• First, is the personal name view. It holds that the Greek translation should be “Indeed, Syrygus, I ask you to help these women…” (Phil 4:3a). Hendriksen says “It is safe to infer that Syrygus, about whom we have no further information, was one of Paul’s comrades or associates in the work of the Gospel.”[3] However, the Greek word syrygus does not appear in any Greek literature as a proper name.[4]
• Second, is the unknown person view, but referred to simply as “loyal yokefellow.”[5] This view holds that Paul is instructing a person unknown to us to help these ladies. This person would not be unknown to the church and Paul. Many suggestions have been made as to whom it may be—Lydia (not likely since the tense is masculine), Timothy, Clement, and Epaphroditus. However in reality this person is a mystery to us.
• The third view holds that the church as a whole is referred to as a single individual. It is a personification of church as one person or body. Paul sees the entire church as one unit. “Together, then, the Philippians are to help these women reconcile their differences.”[6]

Of the three views, the first seems the most unlikely. The other two views have merit, and either is possible. It comes down to preference and which fits the context better. On that basis, I favor the third view because the context is dealing with unity, and the emphasis is on the common struggle, and the function of the whole church. This is indicated in the phrase: “together with Clement also and the rest of my fellow workers, whose names are in the book of life” (Phil. 2:3c). Clement is unknown to us. Also this is the only place the book of life is mentioned outside the book of Revelation. It is a note of security. All believers are secure in Christ. All have their names written in the Lamb’s book of life.

Whomever this verse may refer to, the phrase indicates a group within the church (if not the body of the church) whose function is to “help them” (Phil 2:3a). The Greek word is syllambano and its root means to seize or catch; however, here in the middle voice it means to take hold together, assist or help.[7] This is the dramatic high point on corporate responsibility[8] of the church as the Body of Christ. They are to aid in the correction. They are to help restore harmony between these two ladies.  

Exhortations to Live by—4:4-7

Now Paul is giving exhortations of encouragement. Paul often turns from a negative situation to more positive exhortations. Baker calls these exhortations a “Recipe for Peace.”[9] Paul identifies elements that lead to the peace of God in the lives of the believers (4:8). Each exhortation is an imperative and while each stands alone, yet they are loosely connected. Silva comments that the loose connection of the exhortations in verses 5-7 “may be viewed as reinforcing Paul’s call for believers to rejoice.”[10] He also notes that “Joy, a forbearing spirit, and inward peace are qualities that very much belong together.”[11] O’Brien identifies these injunctions as the use of asyndeton.[12] Asyndeton is the omission of conjunctions in which they would normally be used.  (This is also found in Romans 12:9-21). By using the asyndeton, each injunction independent of the other, and is emphatic, taking on the voice of commands. They are addressed to the whole congregation.

Live Rejoicing—4:4

“Rejoice in the Lord always; again I will say rejoice!” (Phil. 4:4). This is not simply an admonition, but a command. In fact, a double imperative is used to show the necessity and importance of the command. It is given for emphasis. Calvin says it is a call to steadfastness in joy.[13] Thus, rejoicing is an act of obedience. We are to choose joy. Joy and rejoicing are to be keynotes in the believers’ life (cf. 1:4, 18; 2:17, 18, 3:1). Lightfoot notes that this injunction has an element of almost being a departing benediction.[14] Surely with this injunction, Paul is beginning his last words and conclusions to the Philippians.

In giving this injunction he notes two things:

• Rejoicing is “in the Lord.” This is a prepositional phrase and indicates the sphere in which the rejoicing is done. This indicates that this is not natural joy which is dependent on circumstances. It is a mark of our dependence on the Lord and obedience to His will.
• Rejoicing is to be continual—“always.” In 1 Thessalonians 5:16 we are told to “Rejoice evermore!” Paul also reminds us that we believers can be “sorrowful, yet always rejoicing” (2 Cor. 6:10). It is the result of relationship, not circumstances. Paul was in prison and his life was in the balance, yet he rejoiced in the Lord. Even in their own city he exemplified what this meant: shackled in their jail, sgining joyfully in the night (Acts 16).  This is a display of having the mind of Christ.

Live in the Spirit of Gentleness—4:5

“Let your gentle [spirit] be known to all men” (Phil 4:5a). The word spirit is not in the Greek text, and was added by the translators. The Greek word for gentle is the adjective, epieikes, meaning mildness, gentleness, or forbearance. The KJV has it translated as moderation, which means to be less extreme or intensive. The Greek indicates it is an act of fairness and graciousness. It is the opposite of contention and self-seeking.[15] It is an element of God’s wisdom from above (James 3:17). It is to be a characteristic of the churches’ leadership (1 Tim. 3:3).  Again this reflects our Lord’s attitude and manner of action (cf. 2 Cor. 10:1). O’Brien points out that it “signifies a humble, patient steadfastness” which enables one to act “without hatred or malice”[16] in spite of injustice. This is an exhortation to practice restraint and self-control. The practice of this injunction entails:

• Be prepared to be gracious toward others, even if it means taking less than your due.
• Be willing to absorb emotional hurt and injustice without hostility, hatred, or malice.
• Be willing to actively and patiently consider the other person before yourself.
• Be willing to be gentle with others, even when they do not deserve it.

It is just what our Lord did in His passion. This gentleness is a part of having the attitude of Christ, as well as the fruit of the Spirit. It is an injunction to be like our Lord. Notice this injunction to be practiced toward “all men,” not just believers. This is reinforced by Paul in Titus 3:2, “be peaceable, gentle, showing every consideration for all men.”

At the end of this injunction Paul makes a statement: “The Lord is near” (Phil. 4:5b). This statement is a surprise and sudden, given without warning, and “without any conjunctions to join it either with what precedes or with what follows.”[17] Ambiguity is a feature of the statement. The word near is the Greek word engys and can mean nearness of place or time. There is no clear indication which way it should be understood. Many take it in the sense of time, indicating it refers to the nearness of the Lord’s coming.[18] This indicates imminence. Paul certainly has just communicated the hope of the believer (3:20-21). Others take it as nearness of place or location, and speak of the omnipresence of Jesus in the church.[19] He speaks of his availability to enable the believer. It speaks of His awareness of and nearness in our circumstances (cf. Psalms 34:18; 119:151). This view fits the context of admonitions. The statement speaks of His presence, promise, and assurance. Both views are theologically acceptable; some say a choice is not necessary, both meanings are true.[20] Of the two possible interpretations, I favor His presence as the most likely meaning. It gets to the heart of these injunctions, as well as the motive to follow these injunctions. The Lord is there; present with them (and with us). He is in their midst. We must never think of the Lord who is out there. He is with us, always near, and always present.

To be Continued...

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[1]  Baker, UNDERSTANIDING THE BODY OF CHRIST, 104-105.

[2]  Hawthorne, WBC: PHILIPPIANS, 178.

[3]  Hendriksen, NTC: PHILIPPIANS, 191.

[4]  O’Brien, NIGNT: PHILIPPIANS, 480-481.

[5]  Gromacki, STAND UNITED, 175.

[6]  Hawthorne, WBC: PHILIPPIANS, 180.

[7]   O’Brien, NIGNT: PHILIPPIANS, 481.

[8]   Silva, WEC: PHILIPPIANS, 222.

[9]   Baker, UNDERSTAINDING THE BODY OF CHRIST, 105.

[10]  Silva, WEC: PHILIPPIANS, 224.

[11]  Ibid, 223.

[12]  O’Brien, NIGNT: PHILIPPIANS, 484. Also see Wallace, BEYOND THE BASICS, 659.

[13]  Calvin, CALVIN’S NEW TETAMENT COMMENTARIES, 11:288.

[14]  Lightfoot, PHILIPPIANS, 160.

[15]  Lightfoot, PHILIPPIANS, 160.

[16]  O’Brien, NIGNT: PHILIPPIANS, 487.

[17]  Hawthorne, WBC: PHILIPPIANS, 182.

[18]  Silva, WEC: PHILIPPIANS, 225; Wuest, PHILIPPIANS, 109.

[19]  D.A. Carson, BASICS FOR BELIEVERS, (Baker, Grand Rapids, 1996), 110.

[20]  O’Brien, NIGTC: PHILIPPIANS, 489.