Christian Practices, 1-9

4:1 So then, my brothers and sisters, dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

4:2 I appeal to Euodia and to Syntyche to agree in the Lord. 4:3 Yes, I say also to you, true companion, help them. They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life.

I appeal to Euodia and to Syntyche to agree in the Lord – These two women are not mentioned elsewhere in the NT.

However, it has been hypothesised that Euodia is another name for Lydia (Acts 16:14-15, 40):

The names Λυδία and Εὐοδία are phonetically similar (think Saul/Paul, Silas/Sylvanus and so on).

Moroever, according to Richard Fellows:

‘The word εὐωδία, a homophone of Εὐοδία, appears three times in the New Testament (2 Cor. 2:15; Eph. 5:2; Phil. 4:18). Phil. 4:18 describes the Philippians’ gift as a ‘ὀσμὴν εὐωδίας’ (fragrant odour).’

Note also 2 Cor 2:15, where Paul describes himself and his associates as ‘the aroma (εὐωδία) of Christ to God among those who are being saved’.  This description would very naturally include the hypothesised Lydia/Euodia.

This letter was intended to be read out to the whole church (Fee).  Theirs can scarcely, then, have been a merely private and personal falling out.  Rather, their disagreement was threatening the unity of the church.  Perhaps there was a danger of polarised support for one or other of them.

Hansen cites Garland as suggesting that Paul’s argument so far in this letter has been carefully leading up to this point:

‘Paul carefully and covertly wove his argument to lead up to the impassioned summons in 4:2. He wrote primarily to defuse the dispute between these two women that was having disastrous repercussions for the unity of the church.’

Paul’s plea for these women to be likeminded repeats his call to the church as a whole, Phil 2:2.

Although he is bold to name these two women, Paul does not take sides.  This is even clearer in the original, where the word translated ‘appeal’ is used before each name.  He addresses them equally.

The expression ‘in the Lord’ indicates that Paul knows that their agreement needs to be at more than a merely human level.  See also Phil 1:14; 2:19,24; 3:1; 4:4.  Thielman remarks:

‘Those who live within the sphere of Christ’s Lordship are equipped to overcome circumstances that would dishearten unbelievers and disrupt their friendships, and Paul wants Euodia and Syntyche to put this principle into practice in their relationship with one another.’

True companion –  σύζυγε (suzuge) may refer to Epaphroditus, or it may be a proper name, or stand for the Philippian church as a whole, considered as a unit (Martin, WBC).  Whatever, Paul is willing to seek help from a third party.

Help them – συλλαμβάνω (sullambanō)

They have struggled together in the gospel ministry along with me and Clement and my other coworkers – Paul mixes concern with commendation.  Aware of the problems they are causing to each other and to the church, he is not forgetful of their faithful gospel service.  Thielman observes that this mixture of criticism and praise is typical of Paul, 1 Cor 1:4–7; 1 Thess 1:2–10; Phile 5, 7.

Fee comments on these women as Paul’s ‘coworkers’:

‘That Paul had women as coworkers in Philippi should surprise us none, since the church there had its origins among some Gentile women who, as “God-fearers,” met by the river on the Jewish sabbath for prayer (Acts 16:13–15). The evidence from Acts indicates that at her conversion Lydia became patron both of the small apostolic band and of the nascent Christian community. By the very nature of things, that meant she was also a leader in the church, since heads of households automatically assumed the same role in the church that was centered in that household. Moreover, Macedonian women in general had a much larger role in public life than one finds elsewhere in the Empire; in Philippi in particular they were also well-known for their religious devotion.’

Kevin Giles (What the Bible Actually Teaches on Women) writes in similar vein:

‘The Greek verb synathleō, translated as “struggled,” means “to compete in a contest.” It suggests an athletic event in which the contestants strain every muscle to win. Euodia and Syntyche had been involved in strenuous and ongoing Gospel ministry. Certainly they were evangelists proclaiming the Gospel, but this implies they were also church planters and as such teachers of their converts. Besides these two women, only a few of Paul’s most trusted companions are called “coworkers”: Clement, who worked with these two women at Philippi; Epaphroditus (Phil 2:25); Timothy (1 Cor 4:12); and Titus (2 Cor 8:23).’

Giles contrasts his view with that of the Kostenbergers (God’s Design for Man and Woman), and complains that

‘The Köstenbergers discount the significance of these two women. They say they were probably unmarried and thus “serve as a source of inspiration particularly for unmarried women today to make an important contribution to the ministry of the Gospel in and through their local church.” This conjecture is just pious platitude. Nothing in the text of Scripture indicates they were single women or that they simply contributed to the ministry exercised by men.’

It is illuminating to give a fuller quotation from the Kostenbergers:

‘The example of Euodia and Syntyche is both encouraging and convicting. On the positive side, we have here two women (most likely unmarried) who had a vital part in the ministry of their local church. They labored side by side with Paul and suffered for the gospel. They were right in the thick of things and serve as a source of inspiration particularly for unmarried women today to make an important contribution to the ministry of the gospel in and through their local church. At the same time, these two women also serve as a warning. Even for those who contribute significantly to the church’s ministry, it is important to maintain a stance of humility and not to get caught up in ourselves and in promoting our own interests and ambitions so as not to get entangled in personal vendettas or petty arguments.’ (My emphasis)

This is hardly ‘discounting the significance’  of these women!

They have struggled together in the gospel ministry along with me – Macedonia was one of those regions where it was usual for women to be given more authority in religious matters, and so it may have been easier for Paul himself to recognise the ministry of these two women. Cf. Acts 16:14-15.

Whose names are in the book of life –

4:4 Rejoice in the Lord always. Again I say, rejoice! 4:5 Let everyone see your gentleness. The Lord is near! 4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. 4:7 And the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.

Following Hendriksen, we note that Paul writes here of:

1. Joy within
2. kindness to all around
3. prayerful trust in God above

Rejoice…always – Cf. 1 Thess 5:16.

As Cohick writes, we are not surprised to see Paul returning once again to the theme of ‘joy’:

‘He rejoices though he is imprisoned, for Christ is preached regardless (perhaps because of) his dismal circumstances (Phil 1:18).

He rejoices with the Philippians at their mutual exercising of their faith (Phil 2:18) and imagines their joy in receiving back Epaphroditus (Phil 2:28).

He begins chapter 3 with a general call to rejoice (Phil 3:1), one that he echoes here. Paul is filled with joy as he prays for them, encouraged by their growth in the gospel (Phil 1:4–5, 25).

He hopes to have even greater joy as they grow together in unity (Phil 2:2) and stand firm in their faith (Phil 4:1; see also Phil 2:29).’

(Paragraphing added)

This, writes Martin (TNTC), ‘is no empty phrase’:

‘To a company of Christ’s people, who were in doubt and fear (Phil 1:28) and set in the midst of a hostile world (Phil 2:15), this assurance rings out like a clarion call, and is repeated so that its message may not be misunderstood.’

On rejoicing in the midst of suffering, see:

Colossians 1:24 — ‘Now I rejoice in my sufferings for you, and I fill up in my physical body—for the sake of his body, the church—what is lacking in the sufferings of Christ.’

Colossians 2:5 — ‘For though I am absent from you in body, I am present with you in spirit, rejoicing to see your morale and the firmness of your faith in Christ.’

1 Thessalonians 1:6 — ‘And you became imitators of us and of the Lord, when you received the message with joy that comes from the Holy Spirit, despite great affliction.’

2 Corinthians 8:2 — ‘…that during a severe ordeal of suffering, their abundant joy and their extreme poverty have overflowed in the wealth of their generosity.’

The motif of maintaining joy in the midst of suffering is common in Paul’s writings (Col 1:24; 2:5; 1 Thess 1:6; 2 Cor 8:2).

Cohick: Whereas we tend to individualise this passage, it is addressed first and foremost to the church, possibly in the context of public worship.  Tom Wright similarly, and so suggests that this is a summons to ‘celebrate’.

As Hansen observes, the phrase ‘in the Lord’ is the key to rejoicing in every circumstance.  There is an ever-present ‘Nevertheless!’

In the Lord – Here is the sphere of Christian joy.

Barclay remarks:

‘Christian joy is independent of all things on earth because it has its source in the continual presence of Christ. Two people who love each other are always happy when they are together, no matter where they are. Christians can never lose their joy because they can never lose Christ.’

Spurgeon comments that this phrase circumscribes all true joy:

‘Notice the sphere of this joy: “Rejoice in the Lord.” We read in Scripture that children are to obey their parents “in the Lord.” We read of men and women being married “only in the Lord.” Now, no child of God must go outside that ring, “in the Lord.” There is where you are, where you ought to be, where you must be. You cannot truly rejoice if you get outside that ring; therefore, see that you do nothing which you cannot do “in the Lord.” Mind that you seek no joy which is not joy in the Lord; if you go after the poisonous sweets of this world, woe be to you. Never rejoice in that which is sinful, for all such rejoicing is evil. Flee from it; it can do you no good. That joy which you cannot share with God is not a right joy for you. No; “in the Lord” is the sphere of your joy.’

But also (Spurgeon adds), this phrase indicates the great object of our joy:

‘Rejoice in the Father, your Father who is in heaven, your loving, tender, unchangeable God. Rejoice, too, in the Son, your Redeemer, your Brother, the Husband of your soul, your Prophet, Priest, and King. Rejoice also in the Holy Ghost, your Quickener, your Comforter, in Him who shall abide with you forever… If the Lord be your joy, your joy will never dry up. All other things are but for a season; but God is forever and ever. Make Him your joy, the whole of your joy, and then let this joy absorb your every thought.’

Joy as an example to others:

‘To rejoice is not only a delight that God wants us to enjoy, but it is also an example to others. When people see us in all kinds of adverse circumstances and difficulties, and yet we have joy and peace and a rejoicing of spirit, they want to know the source of this joy. (John Gwyn-Thomas, quoted in: Church History Study Bible)’

In contrast to joy, happiness is more dependent on circumstances.  Indeed, there is a kind of negative happiness which comes when something hateful or hurtful is removed.  Consider:

‘A man goes to a rabbi and complains: ‘Life is unbearable. There are nine of us living in one room. What can I do?’  The rabbi answers: ‘Take the goat into the room with you’. The man is incredulous, but the rabbi insists: ‘Do as you are told and come back in a week’. A week later the man comes back, feeling half dead and said: ‘We cannot stand it. The goat is filthy’. The rabbi tells him: ‘Go and let the goat out, and come back in a week’s time’. A week later the man visits the rabbi and he is over the moon, and said: ‘Life is beautiful rabbi. No goat, only the nine of us’’  (Source)

Again I say, ‘rejoice’! – This is the third tme he has issued the command to rejoice (cf. Phil 3:1).

Barclay: Paul is in prison, facng almost certain death.  The Philippians were facing danger and persecution.  It is as though Paul is saying: I’m well aware of all this.  And I still say it: Rejoice!

Hendriksen: Probably repeated because of the apparent unreasonableness of the command to rejoice always.  Paul, after all, has not forgotten his past sins (Phil. 3:6; cf. Gal. 1:13; 1 Cor. 15:9), nor that his friends are suffering (Phil. 1:29, 30), and is himself a prisoner facing death.  But he speaks of inner joy – joy in the Lord – and this is independent of circumstances.

This repetition, according to Spurgeon:

1. indicates Paul’s love for the Philippians.  He longed for them to be happy;
2. suggests the difficulty of continual joy;
3. asserts the possibility of doing it;
4. impresses on them its importance.

Let everyone see your gentleness – ‘Courtesy’ (Knox); ‘forbearance’ (RSV); ‘reasonableness’ (ESV); ‘big-heartedness’ (Hendriksen).  Or, perhaps, ‘considerateness’, as in:

Philippians 2:3–4 ‘Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 4 Each of you should be concerned not only about your own interests, but about the interests of others as well.’

Cohick thinks that Paul is urging the Philippians to engage with their neighbours with mercy and compassion.  Such qualities may demonstrate the attractiveness of Christian faith to some, although for others they might cause ridicule.

Hendriksen: True joy in the Lord will not be inward-looking but outward-looking.  We cannot be truly joyful without seeking to be a blessing to others.

Noting the context, Spurgeon says that joy in the Lord drives away discord between the brothers and sisters:

‘People who are very happy, especially those who are very happy in the Lord, are not apt either to give offense or to take offense. Their minds are so sweetly occupied with higher things that they are not easily distracted by the little troubles that naturally arise among such imperfect creatures as we are. Joy in the Lord is the cure for all discord. Should it not be so? What is this joy but the concord of the soul, the accord of the heart, with the joy of heaven? Joy in the Lord, then, drives away the discords of earth.’

The Lord is near! – This is one of those expressions that have led some to think that the early church believed that Christ’s return was imminent.

However, it is not easy to decide between two possible interpretations:

1. Relational (next to me).  The expression could be an echo of Psa 145:18, and an assurance that the Lord is close at hand.  This is the view of Caird, Bruce, and others.  Cohick inclines to this view, partly because of the reference to prayer which closely follows.

Fee is sympathetic (but not committed) to the view that this phrase echoes Psa 145:18 (‘The Lord is near to all who cry out to him’) and introduces the realised eschatology of v6f.

2. Temporal (coming soon).  This is supported by the immediate context, Phil 3:20f.  This statement could be a variation on Maranatha, and thus an invocation of our Lord’s return.  See 1 Cor 16:22; Rev 22:20.  This is the view of most commentators, including JFB, Fee, Gundry, O’Brien and Hanson.  It is also the view of Martin, who comments:

‘The eschatological sense of the Lord’s coming to vindicate his oppressed people requires the second meaning (cf. 2 Thess. 1:7ff.).’

Fee thinks that this second view is the more likely.  The phrase might then be an echo of Zeph 1:7,14 (‘The Lord’s day of judgment is almost here’); cf. Rom 13:12; James 5:8.

Adopting this second view, Hendriksen suggests that the idea is that:

‘since Christ’s coming is near, when all the promises made to God’s people will become realities, believers, in spite of being persecuted, can certainly afford to be mild and charitable in their relation to others.’

But a number of interpreters allow for a double meaning: Calvin, Fee, Hoehner, Cohick.

Adopting the second view, Hendriksen comments:

‘In view of the fact that no one knows the day and the hour when Jesus will return (Matt. 24:36), it behooves every one to be ready, working, watching at all times (Matt. 25:1–13). At the coming of the Lord all wrongs will be righted, and the believer will stand in the presence of his Lord, fully vindicated. Hence, let him not make too much of disappointments, or unduly trouble himself about the future.’

Do not be anxious about anything – An echo (conscious?) of our Lord’s teaching, found in Mt 6:25-34.

Paul was not ignorant of the hardships faced by the Philippians.  See Phil 1:29.

‘When the Lord is at hand, earthly concerns must cease. Why would anyone bother about something that is about to perish?’ (Ambrosiaster)

Spurgeon uses the illustration of a telescope.  We breathe on it with the hot air of our anxieties, and then, pointing it to the sky, complain that we can see nothing but clouds.

In every situation, through prayer and petition with thanksgiving, tell your requests to God – It has been said that the human mind cannot be both anxious and grateful at the same time.

Cohick notes some of the false ‘solutions’ to anxiety:

‘Anxiety must be addressed through prayer, not by being more self-aware or pursuing apatheia, the self-mastery promoted by the Stoics, a perfect indifference to situations. The goal is not to be divorced from suffering or to float above it, but to embrace its reality and to see in it the potential to strengthen one’s witness, perseverance, and maturing in the faith.’

Calvin comments on the importance joining of thanksgiving with petition:

‘Because many often pray to God amiss, with complaints or murmurings, as though they had just ground for accusing him while others cannot brook delay if he does not immediately obey their wishes, Paul joins thanksgiving with prayers.  It is as though he had said that those things which are necessary for us ought to be desired from the Lord in such a way that we nevertheless subject our affections to his will, and give thanks while asking.  And, unquestionably, gratitude will have the effect upon us that the will of God will be the chief sum of our desires.’

Fee: We are not urged to thank God for everything, but in everything.

And = ‘and so’; here is the result ‘which the compliance with verse 6 will have for the inner man.’ (Meyer)

The peace of God – Eirēnē can include ‘well-being, prosperity, freedom from anxiety, safety from harm, and deliverance from enemies.’ (Faithlife Study Bible)

Peace from God is inextricably related to peace with God:

‘We cannot think of the one, indeed, without the other.  We cannot have peace of heart, until our real and actual separation from God is bridged by the blood of Christ.  We cannot have the breach between God and us healed without a sense of the new relation of peace stealing into our hearts.’ (Warfield)

On peace with God, and with ourselves:

‘We have peace of God as soon as we believe, but not always with ourselves. The pardon may be past the prince’s hand and seal, and yet not put into the prisoner’s hand.’ (William Gurnall)

The supernatural peace should make a real difference:

‘Much of our difficulty in standing firm for Christ is that people do not see why we want (as they say) to be different. The world puts our attempts to live by different standards down to personal whim—like the lady whose obituary notice remarked that ‘her chief hobby was religion’. What we need today—as at every period of history—is the touch of the supernatural, something that cannot be explained except by saying, ‘This is the finger of God.’ This is what is now promised, a peace which passes all understanding standing guard over our hearts.’ (Motyer, BST)

This peace does not depend on the changing circumstances of this world:

‘It is on good ground that Paul calls it the “peace of God,” inasmuch as it does not depend on the present aspect of things and does not bend itself to the various shiftings of the world but is founded on the firm and immutable Word of God.’ (Calvin)

That surpasses all understanding – Modern counselling approaches, such as Cognitive Behaviour Therapy, may go some way towards providing insight and resolution for a troubled mind.  But

‘God’s peace produces far better results than human scheming; it is superior to all man’s devices for security, and is more efficacious in removing disquietude than any intellectual effort or reasoning power.’ (Plummer)

It is beyond the understanding, not only of sinners, but also of saints:

‘Some have said it means that the ungodly man cannot understand it. That statement is true, but it is not a tithe of the whole meaning, for even he who enjoys it cannot understand it. It is deeper, it is broader, it is sweeter; it is more heavenly than the joyful saint himself can tell. He enjoys what he cannot understand. What a mercy that such a thing is possible, for otherwise our joys would be narrow indeed! Reason has limits far narrower than joy.’ (Spurgeon)

Will guard your hearts and your minds in Christ Jesus – As preachers like to point out, the City of Philippi was guarded by a Roman garrison, and so Paul’s metaphor is very apt:

‘The peace of God is the garrison of the soul in all the experiences of its life, defending it from the external assaults of temptation or anxiety, and disciplining all lawless desires and imaginations within, that war against its higher purposes.’ (Kennedy)

This peace acts as:

‘a sentry guarding the Christian’s mind and emotions from being over-whelmed by the sudden onrush of fear, anxiety or temptation.’ (Foulkes, NBC)

Spurgeon asks:

‘Is it not an odd thing that a military term is used here, and that it is peace that acts as a guard to the heart and to the mind? It is the peace of God that is to protect the child of God; strange but beautiful figure!’

Note that this peace is ‘in Christ’:

‘Without Christ Jesus this peace would not exist; without Christ Jesus this peace, even where it has existed, cannot be maintained. Daily visits from the Savior, continual lookings by the eye of faith to Him that bled upon the cross, continual drawings from His ever-flowing fountain, make this peace broad, and long, and enduring. But take Christ Jesus, the channel of our peace, away, and it fades and dies, and droops, and comes to nothing. A Christian has no peace with God except through the atonement of his Lord Jesus Christ.’ (Spurgeon)

Once again:

‘No peace is to be found out of Christ. No peace can warm our heart while we forget Christ…Never go for your peace to the law or to your own experience, to your own past achievements, or even to your own faith. All your peace is in Jesus.’ (Spurgeon)

4:8 Finally, brothers and sisters, whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. 4:9 And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.

Finally – may mean ‘and so’; or ‘therefore’. In this case, this verse continues the thought of how to enjoy God’s peace, v7. Alternatively, it may mean, ‘in conclusion’, in which case there is a distinct break betwen vv 7 and 8.

The ethical qualities listed in this verse are similar to those found in Stoic moral philosophy:

‘The virtues listed are not specifically Christian; they are excellent and commendable wherever they are found. But in a Christian context such as they are given here they take on the distinctive nuances associated with the mind of Christ.’ (Bruce)

They are qualities

‘which will command the admiration of their heathen neighbours, though they known nothing of the grace that enables believers to manifest such virtues.’ (Wilson)

Cohick asks if Paul is trying to Christianise these widely-admired virtues, or, alternatively, to find common ground with the surrounding pagan cultures.  The context, emphasising the Lord’s nearness and the peace of God, suggests that Christian living will raise these qualities to a new level in the light of the gospel.

Whatever – introduces each item in a list of of six. We are called to demonstrate not just one Christian character trait or another, but ‘all the graces in choral order and festal array.’ (Johnstone)

True – whether in thought word, word, or deed:

‘They are to think on “the true” in everything of which it can be predicated – both in reference to God and man, the church and the world, themselves and others – the true in it spiritual and secular relations, in thought, speech, and position.’ (Eadie)

The word ‘true’ connotes a number of things:

‘Truth includes facts and statements that are (1) in accordance with reality (not lies, rumors, or embellishments); (2) sincere (not deceitful or with evil motives); and (3) loyal, faithful, proper, reliable, and genuine. Truth is a characteristic of God (Romans 3:4).’ (Life Application Bible Commentary)

Contrast with Satan, the great liar:

‘Satan is the liar (John 8:44), and he wants to corrupt our minds with his lies (2 Cor 11:3). “Yea, hath God said?” is the way he approaches us, just as he approached Eve (Gen. 3:1ff). The Holy Spirit controls our minds through truth (John 17:17; 1 John 5:6), but the devil tries to control them through lies. Whenever we believe a lie, Satan takes over!’ (Wiersbe)

Cohick: Pilate asked: ‘What is truth’ (Jn 18:38); the irony was that he was staring Truth in the the face (cf. Jn 14:6).

Worthy of respect – Noble; worthy of honour or veneration:

‘These matters are worthy of respect, dignified, and exalted in character or excellence.’ (Life Application Bible Commentary)

Let us live up to our dignity as children of God:

‘As the Christian is a child of God, an heir of heaven, a brother of the Lord Jesus, a fellow-citizen with the angels, the salt of the earth, and the light of the world, the master and teacher of all men, it is clear that such high qualities must oblige him to maintain a holy and grave deportment; and that he could not fall in with the oppositie vices, without betraying his honour and scandalously belying his profession.’ (Daille)

Just – Our thoughts, plans and desires should accord with God’s standard of rectitude.

Pure – Not only morally chaste, but pure in the sense of being:

‘neither tainted nor corrupt – free from all debasing elements, clear in nature, transparent in purpose, leaving no blot on the conscience and no stain on the character.’ (Eadie)

‘Paul probably was speaking of moral purity, often very difficult to maintain in thoughts.’ (Life Application Bible Commentary)

Lovely – Worthy of admiration. The word is found only here in the NT. There are traits that are not only commensurate with the word of God, but also generally pleasing to others. These include patience, gentleness, cheerfulness, and generosity.

The word might well have connotations of beauty.  Paul wants our minds to be filled with thoughts that are good and beautiful, rather than those which are evil and ugly.

Commendable – Winning and gracious, and not causing needless offence.  Although we must not curry the world’s favour, we will not carelessly bring Christ’s name into disrepute.

Think about these things – means more than ‘keep these things in mind’; rather, ‘reflect on these things and let them shape your whole life-style.’ Note the intimate connection between thought, v8, and behaviour, v9:

‘If “the mind is dyed the colour of its waking thoughts,” then what one things about gives character to life. As good food is necessary for bodily health, so good thoughts are necessary for mental and spiritual health.’ (Bruce)

Thinking is the great presurcor to attitude and action:

‘He desires us to “think” of them, because the mind is the root of all human actions. It is the mind which influences the will, stirs up the affections, and conceives and produces every action. He therefore would have the act follow the intention. For it is not merely to indulge the mind in the pleasure of vain speculations that we are to exercise ourselves in this lofty study, but rather that we may put in practice all that we have understood.’ (Daille)

More briefly:

‘Paul knew that a person’s thoughts determine who that person is, his or her attitudes, and how he or she acts toward others. What do you spend time thinking about? With what do you fill your mind?’ (Life Application Bible Commentary)

This verse, then, has important implications for how we spend our time, and with what we fill our minds. Certain thoughts, ideas, images are ennobling, and other corrupting. We are responsible for what we expose our minds to, and for the thoughts we entertain. Good stewardship of our leisure time will incline us to choose activities that bring us closest to God and whatever is good and ennobling.

What we put into our minds determines what comes out:

‘Paul tells us to program our mind with thoughts that are true, noble, right, pure, lovely, admirable, excellent, and praiseworthy. Do you have problems with impure thoughts and daydreams? Examine what you are putting into your mind through television, books, conversations, movies, and magazines. Replace harmful input with wholesome material. Above all, read God’s Word and pray. Ask God to help you focus your mind on what is good and pure. It takes practice, but it can be done.’ (HBA)

Such thinking should determine how we expend our time and energies:

‘Be on the side of every cause that may be thus described. If it vindicates truth, uprightness, reverence, religion, chastity, holiness, be on that side.’ (Spurgeon)

Tom Wright notes that this command:

‘runs directly opposite to the habits of mind instilled by the modern media. Read the newspapers: their stock-in-trade is anything that is untrue, unholy, unjust, impure, ugly, of ill repute, vicious and blameworthy. Is that a true representation of God’s good and beautiful world? How are you going to celebrate the goodness of the creator if you feed your mind only on the places in the world which humans have made ugly? How are you going to take steps to fill your mind instead with all the things that God has given us to be legitimately pleased with, and to enjoy and celebrate?’

Practice “omnivorous attentiveness”:

‘Open your eyes to the wonder of the created world around you, the bountiful gifts God has bestowed upon you. Stare at the fruit on your counter, the tree in your yard, the sweep of clouds across the sky and think: God could have made a world without those, but He didn’t. We are princes living in palaces of a million treasures, taking nearly all of them for granted.’ (Source)

What you learned and received and heard and saw in me, do these things – Paul could, with a clear conscience, draw his readers’ attention both to his teaching and to his life.  He practiced what he preached, and he preached what he practiced.

How many of us could say the same thing with integrity?

And the God of peace will be with you – The apostle has just written of ‘the peace of God’ (v7); now he refers to ‘the God of peace’.  As Tom Wright says, ‘Get to know the one and you’ll have the other.’

Appreciation for Support, 10-20

4:10 I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.)

Paul will now mention, with great tactfulness, a delicate matter: though deeply appreciative of the gift he had received from them via Epaphroditus, he nevertheless asserts the contentment he has found in relying on Christ for all things needful.

‘The passage presents as tactful a treatment of a delicate matter as can well be found int he whole range of high literature.’ (H. von Soden)

At last you have renewed your concern for me – the underlying metaphor here is of a tree sprouting afresh in the Spring.

Indeed, you have been concerned, but you had no opportunity to show it – ‘As this might seem like a reproach for a “winter of neglect”, he at once proceeds to absolve them from any blame by acknowledging that, though their concern for him was constant, they had lacked the opportunity to give it practice expression.  Perhaps this was due to their uncertainty regarding the apostle’s movements in recent years, or it may have been because they had no one to send with their gift.’ (Wilson)

4:11 I am not saying this because I am in need, for I have learned to be content in any circumstance. 4:12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, whether I go satisfied or hungry, have plenty or nothing. 4:13 I am able to do all things through the one who strengthens me.

I have learned the secret of contentment –

How the late John Stott learned contentment in the face of the aging process:

‘His character had its sternest test in old age. After breaking his hip in 2006 he was occasionally overwhelmed by the implications of his severely weakened condition and was reduced to ‘blubbing’ as he called it. As someone with a lifelong razor-sharp intellect he found the memory lapses and occasional confusions of old age painful to bear. But he accepted it all with patience and good humour, saying: “like the apostle Paul, I am learning the secret of being content in every situation… not happy… but content.”‘ (Source)

Although Paul is deeply appreciative of their generosity, he wants them to know that he has learned to be content in all circumstances.

Paul does not use the word content in the Stoic sense, which was a self-sufficient resolve based on detachment from the world.  Paul, rather, finds his sufficiency not in himself but in Christ, v13.

I can do everything – lit. ‘I have strength through the one who strengthens me for all things (or everything)’ (Witherington).  

Tyler Kenney invites us to consider this bold claim in the light of Paul’s many afflictions and challenges:

‘The circumstances of Paul’s imprisonment would have crushed any man left to his own strength. As if his being incarcerated were not enough, insincere preachers were seeking to afflict him further (1:17), he was “troubled” by meager provisions (4:14), and death seemed as likely an outcome as release (1:20). But rather than forsake God or grumble against Him in pain or hunger or fear, Paul was at peace in his circumstances.’

4:14 Nevertheless, you did well to share with me in my trouble.

4:15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone. 4:16 For even in Thessalonica on more than one occasion you sent something for my need. 4:17 I do not say this because I am seeking a gift. Rather, I seek the credit that abounds to your account. 4:18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent—a fragrant offering, an acceptable sacrifice, very pleasing to God.

4:19 And my God will supply your every need according to his glorious riches in Christ Jesus.

My God will meet all your needs – What an amazing affirmation! –

‘Martin Luther said once that religion consists in personal pronouns. That is why Paul could say, ‘My God shall supply all your need’. (Php 4:19) See the glory of that! The covenant promise is tantamount to God saying, ‘I shall use my God-ness for you. All my God-ness is yours. All my wealth (of attributes, of prerogatives, of functions), all I have and all I am is yours.’ That is God’s commitment. And it is as true for each individual believer as if no other entity existed. We have God’s undivided attention. He is for us in all the splendour of his resources.’

(McLeod, A Faith to Live By)

God will provide for all kinds of need:

‘In the midst of their “poverty,” (2 Cor 8:2) God will richly supply their material needs. In their present suffering in the face of opposition, (Php 1:27-30) God will richly supply what is needed (Steadfastness, joy, encouragement). In their “need” to advance in the faith with one mindset, (Php 1:25 2:1-4 4:2f) God will richly supply the grace and humility necessary for it. In the place of both “grumbling” (Php 2:14) and “anxiety,” (Php 4:6) God will be present with them as the “God of peace.” (Php 4:7,9) “My God,” Paul says, will act for me in your behalf by “filling to the full all your needs.”‘ (Fee)

Our need is more than matched by the superabundance of God’s resources:

‘Over against the insufficiency of the creature stands the fulness of the Creator. They are the two poles of the same conception, and reciprocally imply each other. Prayer establishes the circuit between the two, and puts them in actual connection. Man feels the urgency of his need, and turns to his Maker from whose fulness it may be met; as it is written, “My God shall supply all your need according to his riches in glory by Christ Jesus”‘

(B.M. Palmer, Theology of Prayer, 38).

4:20 May glory be given to God our Father forever and ever. Amen.

Final Greetings, 21-22

4:21 Give greetings to all the saints in Christ Jesus. The brothers with me here send greetings. 4:22 All the saints greet you, especially those who belong to Caesar’s household. 4:23 The grace of the Lord Jesus Christ be with your spirit.

Caesar’s household – Believing members of the emperor’s staff in Rome and elsewhere (Harper’s Bible Commentary).  Specifically, Christian members of the imperial staff on service at Paul’s place of imprisonment (Martin).

The suggestion that this phrase refers to ‘Paul’s coprisoners’ (Standhartinger) seems less plausible.

Fee (IVPNTC) regards this expression, along with the mention of the Praetorian Guard in Phil 1:3 as strong evidence for the Roman origins of this letter.

Fee adds that the significance of this greeting would not have been lost on the Philippians, for that city was a Roman colony, known to have long-standing loyalty to Caesar.  Thus:

‘Paul and the Philippians have a common source of opposition: they suffer at the hands of Roman citizens loyal to Caesar, Paul as an actual prisoner of Caesar. But by incarcerating him at the heart of the Empire, they have thus brought in a member of the “opposition” who is in the process of creating a “fifth column” within the very walls of the emperor’s domicile. Paul either has found or has made disciples of the Lord Jesus among members of the imperial household, who are thus on the Philippians’ side in the struggle against those who proclaim Caesar as lord!’