Rejoicing in Peace from God

As Paul nears the end of this epistle, he has some final exhortations concerning certain members of the Philippian congregation and for the members in general, especially pertaining to joy (4.2-9).

Peace in the Church (2-3)

Paul requests for the church to help two sisters agree in the Lord.

²I entreat Euodia and I entreat Syntyche to agree in the Lord.

I entreat Euodia: a lady who is a member of the Philippian church whose name means “fragrance.” Unfortunately, it seems she is not spreading the fragrance of Christ since she is involved in a divisive dispute with her sister in Christ.

I entreat Syntyche: another female member whose name means “good luck.” Some suggest these ladies may have hosted (rival) house churches—one Jewish, the other Gentile. However, this is mere speculation for precious little is said about who exactly these women were. What we do know is that Paul earnestly pleads with these two women to…

Agree in the Lord: This is something which needs to characterize the entire Body of Christ (1.27; 2.2, 5). Employ the mind and think the same thing. Whatever it is that is causing this friction, bury it. Both are “in the Lord” and the double “entreat” may indicate both are at fault.

³Yes, I ask you also, true companion, help these women, who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life.

Yes, I ask you also, true companion: or Syzygus (ESV footnote). Scholars differ over whether this is a proper name or not. Many ideas exist as to who this person is: Paul’s wife (though this is a masculine noun with masculine adjective), some leader among the Philippians, a husband or brother of the two ladies (Chrysostom), Timothy or Epaphroditus or Lydia (if not a proper name). The Philippians and the person himself knew who Paul meant.

Help these women: “Help” indicates that both the women will do their best to work for peace in addition to what “true companion” will do. Indeed, he merely joins work in progress.

Who have labored…the book of life: These women played a prominent role in the spread of the gospel in Philippi. In the face of opposition, the locked arms with the apostle and his co-workers and advanced the kingdom. Clement, someone known to the Philippians (why name him if they didn’t), could verify this. Indeed, Euodia and Syntyche have their names written in the book of life, “the roll of the citizens of the heavenly kingdom” (Caffin 156; see also, Ex 32.32; Dan 12.1; Rev 3.5; 13.8; 17.8; et al).

Peace from God (4-7)

All anxiety and worry is to be given to God in prayer so that God’s peace can permeate our entire life.

⁴Rejoice in the Lord always; again I will say, rejoice.

Rejoice in the Lord always: cf. 3.1; 1 Thess 5.16. Paul returns to the central theme of this epistle. Only “in the Lord” can people find true joy—Christ in us and we in Him. Since Christians have fellowship with God and God lives among and with us, joy abides with us as we keep these objective truths ever before us. It comes down to what we think (see 4.8).

Again I will say, rejoice: Paul “never wearies of repeating that holy joy is a chief Christian duty” (Caffin 156). “The purest, highest, truest joy is to fill the Christian life like sunshine” (Lenski 874). “I will” is future tense—this will be Paul’s constant theme in life.

⁵Let your reasonableness be known to everyone. The Lord is at hand;

Let your reasonableness…to everyone: or “gentleness” (NIV, NKJV). This is a characteristic of Christ (see 2 Cor 10.1). It is an attitude of gracious forbearance which does not insist upon it’s own rights or way. Refusing to retaliate when attacked is allowing the joy of the Lord to shine forth. “Everyone” indicates that more than just church is in view; non-Christians need to experience (root Gk ginosko) the magnanimity of Christians (cf. 2.15).

The Lord is at hand: Psa 119.151. Cf. 1 Cor 16.22 (“Maranatha”); James 5.8. Proximity or parousia? Either. God is present with His people, ever mindful of them as they live with gentleness toward all. Also, He is coming back one day and this should be a motive of our magnanimity. Further, His nearness promotes within the Christian the incentive to pray (v.6).

⁶do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.

Do not be anxious about anything: present imperative (command), “stop being anxious.” Worry “betrays a lack of trust in God’s care” (Martin 171).  Lit. the word means to have a divided mind, pulled in different directions. “Anything” (lit. nothing) means any man, any woman, anything (ex. Spouse, kids, job, health, bills, economy, etc.).

But in everything…known to God: “But” (Gk. Alla) is a sharp contrast. Not worry BUT prayer. “Prayer is the cure for care” (Spurgeon). “Everything” menas…everything. Develop the habit of referring all things, both great and small, to God in prayer. Four (4) prayer words: 1) prayer (Gk proseuche) is general invocation of God; 2) supplication (Gk deesei) is a request as a result of need; 3) thanksgiving (Gk eucharistias) springs from the remembrance of God’s goodness and mercy; 4) requests (Gk aitemata) are specific things asked for. We can talk to the cosmic sovereign Ruler of everything about everything.

⁷And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

And the peace of God…understanding: Here is the result attached of taking all things to God in prayer: He gives us His peace. The God of peace (v.9) gives peace; the Son left His peace (Jn 14.27); the Holy Spirit produces peace (Gal 5.22). The entire Godhead is at work to bring us peace which eludes the minds of natural men, but floods the mind of the spiritual.

Will guard…in Christ Jesus: “guard” is a military term which would conjure an idea familiar to the Philippians who lived in a garrisoned city. They were used to seeing Roman soldiers on guard. That is what the peace of God does to the hearts and minds of Christians (“in Christ”).

Peace of Mind (8-9)

Pondering and practicing things which bear the eight (8) characteristics listed will bring peace of mind to the Christian and invoke the presence of God.

⁸Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things.

Finally, brothers: Paul seeks to conclude his letter to these Christians in Philippi. Some see a continuation of thought—if peace would abide then certain steps must be taken.

Whatever is true: as opposed to false. Things honest and in keeping with historical fact.

Whatever is honorable: or noble. Things of dignity, respect, and reverence.

Whatever is just: or right. Things that duty demands. Same word for righteous.

Whatever is pure: clean things, thoughts, words, deeds. Free from moral defect. Unmixed.

Whatever is lovely: used only here in the NT. Things pleasing, beautiful, or winsome.

Whatever is commendable: Things well spoken of and praiseworthy.

If there is any excellence: A word used by Peter (1 Pt 2.9; 2 Pt 1.3, 5) which seems to denote anything which the Philippians would find best and good morally.

If there is anything worthy of praise: anything generally or universally deserving praise. Anything which Paul might have missed but are morally excellent and praiseworthy…

Think about these things: NKJV “meditate on these things.” Present imperative. Reflect upon these virtues and allow them to shape your conduct. Keep on thinking about these things with logic and in detail. Give careful attention and study to them. “Let these be the considerations which guide your thoughts and direct your motives” (Caffin 157-158).

⁹What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.

What you have…in me: Cf. 1 Cor 11.1. Paul had lived among these brethren for a short time but his example lingered in their minds. They had been taught both formally and informally; the traditions had been passed on; they had heard his preaching; they had witnessed his life.

Practice these things: present imperative. From contemplation to transformation. Reflection should produce a response. The Philippians were to put into action the pattern Paul had given in his words and deeds. These things should comprise their habitual practice (career).

And the God of peace will be with you: God lives among people who are holy in thought and holy in lifestyle.  Herein lies the incentive to ponder and practice holiness. Not just His peace, but God Himself “will be with you.”

Rejoicing in the Prize of Glory

There apparently were some (“the enemies”) who might have charged that the standard of conduct was not clear. So Paul responds to these with a living pattern of behavior by which their lives could be formed and fashioned. Imitation of this apostolic example assures Christians of their citizenship in heaven and the coming resurrection. This is Paul’s main point in 3.17-4.1 of Philippians.

¹⁷Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us.

Brothers: fellow Christians in Philippi who are citizens of the heavenly kingdom (v.20).

Join in imitating me: as Paul imitates Christ (1 Cor 11.1). Or this imperative is a call for the Philippians to be fellow imitators of Christ or God (cf. Eph 5.1).

And keep your eyes…in us: “keep your eyes on” (Gk skopeite) is to scope them out. Fix your eyes on them and pay attention; observe, contemplate. There is a metaphor change from the Christian life being compared to a race to now a walk. Watch those who daily tread the Christian path of life. The “example” (Gk tupon), either imprint or image, is the Philippians (“have,” present tense) in “us.” Who? Certainly Paul, Timothy, Epaphroditus contextually speaking. In a more general sense, the apostolic college at large.

¹⁸For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ.

For many…walk as [the] enemies of the cross of Christ: No definite number is given and very little is said about their manner of life. But that they tread an unchristian path of life is evident by their conduct. These enemies have given themselves over to their evil passions, evading the obligations Christ’s death lays upon them concerning holiness. They are therefore hostile to the cause of Christ though they move around in Christian circles.

Of whom…with tears: “I have often told you” is past tense. This is not news to the church in Philippi. Paul had constantly warned them of the erroneous enemies among or around them. Through tear laden eyes Paul acknowledges that even as he writes they are still enemies. “So true is his sympathy, so deep his care for all men.” – Chrysostom

¹⁹Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things.

Their end [is] destruction: The destiny of these “many” enemies is destruction for they have cut themselves from salvation in Christ. “They have no prospect except the doom which awaits unsaved humanity” (Martin 161).  “Destruction” is the same word found in 1.28. Lenski says, “The word never means annihilation as has, in view of the translation ‘destruction,’ been claimed by those who attempt to abolish hell.”  It does mean the loss of eternal life unto eternal misery and death. It is the kind of ruination that would happen to a sunk ship.

Their god [is] their belly: Elsewhere Paul speaks of those who “serve…their own belly” to describe divisive brethren who must be avoided (Rom 16.18). Perhaps here the Judaizers are in mind who by their regulations regarding clean/unclean food and “Taste not—touch not” doctrines (cf. Col 2.21) were literally serving their belly while causing dissension in the church

They glory in their shame: Glory, in the Bible is often used of God and in this case answers to “god” in the previous phrase. “Their shame” are their evil practices. This seem to be an allusion to Hosea 4.7 where shame is a “devastating caricature of false gods” (Martin 161). So their sensuality, carnality, all-around earthly-mindedness is condemned.

With minds set on earthly things: All of the preceding is merely indicative that the enemies of the cross of Christ are living their life without a thought of eternity. Their attentions and affections are given over to on a continual basis (present tense) to earthly things. Further, their conduct carries out what they have their minds set on. “It is not so much those who deny the doctrines of the cross, as it is those who oppose its influence on their hearts” (Barnes).

²⁰But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ,

But our citizenship is in heaven: present tense. It exists there now, therefore, we are even now enjoying the benefits of being kingdom citizens. Though Paul was a Roman citizen and leveraged that privilege to his advantage (Acts 16.38; 22.25-29); though the Philippians, by virtue of the fact that they lived in a Roman colony, enjoyed the rights and privileges of citizenship—Christians are citizens of a kingdom not of this world (John 18.36). “Our” citizenship is above which requires certain behavior (cf. 1.27) stands in contrast to those who have their “minds set on earthly things” (v.19). Christians are  looking toward the imperial city of Christ. All we have is in the heavens: our Savior, our city, whatever a man can name (Chrysostom).

And from it…Lord Jesus Christ: this waiting is appropriate behavior of the kingdom citizen. Eager expectation of the imminent return of Christ is the normal attitude of the Christian.  Even as right now our citizenship is in heaven, we are also presently waiting for Him who will deliver us from this world to our home. While Christians are saved in the present there is yet a future full and final realization of salvation to come.

²¹who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.

Who will transform: the root for “transform” is the word we get our English words “scheme” and “schematic” (Gk metaschematisei). A scheme is a plan or design. In this case, coupled with the prefix, the original design is changed .

Our lowly body…glorious body: lit. our body of humiliation, which refers to our present mortal, carnal, broken by sin, subject to pain, destruction, and death body.  This body will be changed to be  like (lit.) the body of His glory. This refers to an immortal, spiritual, heavenly, indestructible, undying body. Whether dead or alive at the time of Christ’s return, “we shall all be changed” (1 Cor 15.51). This new body will be suitable for life in the afterlife and to associate with Christ in His glory.

By the power…to himself: How much power does Christ have? Plenty, and then some. His power enables Him to bring under firm control everything—the cosmos, angels, demons, Satan, death, hell. The whole universe and beyond. “Nothing is to hard for you” (Jer 32.17). “If anyone doubts the power of Christ to do this transformation, Paul replies the he has power ‘even to subject all things unto himself’” (Robertson).

¹Therefore, my brothers, whom I love and long for, my joy and crown, stand firm thus in the Lord, my beloved.

Therefore: This is the conclusion of the third chapter (cf. 2.12). In light of the foregoing…

My brothers: fellow citizens of the kingdom of Christ, born again into that kingdom (Jn 3.3,5)

Whom I love and long for: a few words later they are also “my beloved.”  No other congregation associated with Paul is referred to in this manner. “Paul lets all his love, all his joy in the Philippians, all his pride in them, speak at once” (Lenski). It his love and affection for these brethren which should act as motivation to carry out what he commands.

My joy and crown: As noted, joy runs throughout this epistle. These brethren had been nothing but a joy to Paul. Further, their steadfastness would indicate he had not “run in vain” but had run and won the victors crown (Gk stephanos).

Stand firm thus in the Lord: This is an admonition oft repeated by Paul (1 Cor 16.13; Gal 5.1; 2 Thess 2.15). Earlier in the epistle, Paul said of his brethren that they are “standing firm in one spirit” (1.27). This is further behavior becoming citizens of the kingdom of Christ. Here, the call is to stand “in the Lord” as opposed to outside of the Lord like the enemies of the cross would. Since our citizenship is “in [the] heavens” Christians must keep standing (present imperative), unmoved by the errors and attacks of enemies and the defection of the panicked.

Special Study – Savior

The word “Savior” appears 24 times in the New Testament. Interestingly, Paul only refers to Jesus as “Savior” about nine (9) times in all his epistles (Eph 5.23; Phil 3.20; 1 Tim 1.1; 2.3; 4.10; 2 Tim 1.10; Titus 1.3, 4; 2.10, 13; 3.4, 6). Some argue he uses the term infrequently because gods and even the emperor were referred to as “saviors.” By comparison, John refers to Jesus as Savior only twice (Jn 4.42; 1 Jn 4.14) and Luke only 4 times (Luke 1.47; 2.11; Acts 5.31; 13.23). Arguably, Paul uses it more than all other New Testament writers.