Philippians 4
A. Christ at the center (4:1-7).
Paul’s love for the Philippians, which is evident throughout this letter, is especially apparent in the opening verses of chapter 4. One of his chief concerns was that these people would be characterized by the fruit of the Spirit. Love, joy, and peace were uppermost in his heart and mind for them. In order to experience these Christian graces Christ must be at the center of a believer’s life. Paul made this plain as he wrote to the saints at Philippi.
1. standing fast in him (4:1-3).
In these verses the apostle first gave a general plea for unity and steadfastness and then a specific plea to two women.
4:1. Therefore introduces this exhortation and applies what he wrote in chapter 3 about sanctification and glorification. The apostle’s affection for this congregation is revealed by his love and longing for them and his calling them his brothers (cf. “brothers” in 1:12; 3:1, 13, 17; 4:8), his joy and crown (stephanos, the runner’s wreath or victor’s crown; cf. 1 Thes. 2:19-20), and his dear friends (cf. Phil. 2:12). These saints were to their spiritual father what victory wreaths were to runners in the Greek races. The believers were exhorted to stand firm in the Lord (cf. 1:27, where Paul urged the same steadfastness).
4:2. Two women, Euodia and Syntyche, did not live up to the meanings of their names. “Euodia” means a “prosperous journey.” “Syntyche” means a “pleasant acquaintance.” Since Paul pleaded with these two to agree with each other in the Lord, it seems that they were causing dissension in the assembly. This helps explain Paul’s earlier plea for unity (2:1-4).
4:3. At one time Euodia and Syntyche contended at Paul’s side in the cause of the gospel. But as he wrote they were not in harmony with each other. They were contentious, rather than content.
The exact identity of Paul’s loyal yokefellow is not known. Some say “yokefellow” (syzygus) is a proper name. Paul knew he could count on him to work with the women and bring them back to fellowship with each other and with the Lord. Clement and other fellow workers had also contended for the gospel with these women. (This is more likely than supposing the words “along with Clement and the rest of my fellow workers” go with “help,” as though Paul were enlisting Clement and others to help Syzygus unite the women.)
2. rejoicing in him (4:4).
4:4. Sometimes the trials and pressures of life make it almost impossible to be happy. But Paul did not tell his readers to be happy. He encouraged them to rejoice in the Lord. In fact, he said it twice in verse 4 (cf. 3:1; 1 Thes. 5:16). Christ is the One in whom the sphere of rejoicing was to take place. Surely there are many circumstances in which Christians cannot be happy. But they can always rejoice in the Lord and delight in Him. Paul himself was an excellent example of one who had inner joy when external circumstances—such as persecution, imprisonment, the threat of death—were against him.
3. living in the light of his presence (4:5-7).
4:5. In addition to joy, believers are to have gentleness, which is to be evident to all. Epieikes (“gentleness”) suggests a forebearing, nonretaliatory spirit. Joy, an inner quality in relation to circumstances, may not always be seen; but the way one reacts to others—whether in gentleness or harshness—will be noticed. Why be gentle? Because the Lord is near. This probably refers to the Rapture, not to His presence with His own at all times.
4:6-7. Joy and gentleness (vv. 4-5), accompanied with an awareness of Christ’s imminent return, should dispel anxiety. Paul’s appeal to the Philippians is do not be anxious about anything. But this was not a call to a carefree life. To care and be genuinely concerned is one thing. To worry is another. Paul and Timothy cared for the people they ministered to (2 Cor. 11:28; Phil. 2:20), yet they retained trust in God. Jesus warned against worry which obviously eliminates trust in God (Matt. 6:25-33).
Paul exhorted the Philippians to prayer instead of anxiety. Praying with thanksgiving involves trusting God. Four words are used here to describe a believer’s communion with God. Prayer (proseuchē) describes a believer’s approach to God. Petition (deēsei) emphasizes requesting an answer to a specific need. Thanksgiving (eucharistias) is an attitude of heart which should always accompany one’s prayers. Requests (aitēmata) speak of definite and specific things asked for.
When the exhortations of verses 4-6 are heeded, the peace of God (v. 7) will flood one’s troubled soul. The Lord Jesus Christ is a believer’s peace (Eph. 2:14), and every child of God has peace with God through justification by faith (Rom. 5:1). But the peace of (or from) God relates to the inner tranquility of a believer’s close walk with God.
This peace of God transcends all understanding, that is, it is beyond man’s ability to comprehend. This peace guards the believers. Guard (phrourēsei, also used in 1 Peter 1:5) translates a military term which means “to protect or garrison by guarding.” Like soldiers assigned to watch over a certain area, God’s peace garrisons the hearts and . . . minds, that is, the emotions and thoughts, of God’s children.
B. God’s presence with believers (4:8-9).
1. thinking worthy thoughts (4:8).
4:8. By the word finally Paul indicated he was about to conclude the section. Six items are mentioned as objects of a wholesome thought life, and each one is introduced with whatever. In the Greek “whatever” is plural, which suggests that several things could be included under each heading.
True (alēthē) things are of course the opposite of dishonest and unreliable things (cf. Eph. 4:15, 25). Noble refers to what is dignified and worthy of respect (this word semna is used in the NT only here and in 1 Tim. 3:8, 11; Titus 2:2). Right refers to conformity to God’s standards. Pure (hagna) refers to what is wholesome, not mixed with moral impurity. Lovely (prosphilē, occurring only here in the NT) speaks of what promotes peace rather than conflict. Admirable (euphēma, also used only here) relates to what is positive and constructive rather than negative and destructive.
These six objects of thought are then described as excellent (aretē) and praiseworthy (epainos).
2. doing worthy deeds (4:9).
4:9. The Christian life involves proper thinking (v. 8), but it also includes doing righteous deeds.
Since the Philippians knew Paul well, he could ask them to follow his example. They had learned . . . received and heard from him, and they had even seen the apostle’s conduct. As they put these things (from Paul’s teaching and living) into practice, they would enjoy the presence of the God of peace (cf. “the peace of God,” v. 7).
C. God’s supply of human needs (4:10-20).
Epaphroditus was the messenger the Philippians sent to bring their gift to Paul (4:18). It appears that Paul wrote this letter as both a thank-you note and as a word of greeting and exhortation. The apostle could certainly testify that God does supply His people’s needs.
1. the lesson of contentment (4:10-13).
4:10-13. Paul’s heart was made glad (I rejoice greatly in the Lord) because of the continued interest the Philippian Christians showed in him. They had not forgotten him; through them God had met his needs. Even before they sent Epaphroditus they were concerned but had no opportunity to show it.
Paul did not beg God’s people to help him in his work. He just placed the need before them and trusted God to meet it. Too, he had learned the lesson of contentment. Changing circumstances did not affect the inner contentment he enjoyed. The word content (autarkēs) means “self-sufficient.” The Stoics used this word (which occurs only here in the NT) to mean human self-reliance and fortitude, a calm acceptance of life’s pressures. But Paul used it to refer to a divinely bestowed sufficiency, whatever the circumstances.
At times Paul experienced definite financial and material needs, and at other times he had an abundance (v. 12). He learned how to cope with both need and plenty. The words I have learned the secret translate memyēmai (from myeō), which occurs only here in the New Testament. In the mystery religions it was a technical term meaning “to initiate (into the mysteries).” Paul used it here to suggest a kind of “initiation” (by his experiences) into being content when either well fed or hungry, and either in plenty or in want.
Paul said he could do everything— including handling poverty and living in abundance—through Him who gave him strength. This was not an expression of pride in his own abilities but a declaration of the strength provided by Christ.
2. the blessing of giving and receiving (4:14-20).
4:14-16. Though Paul was content no matter what the circumstances, he was nevertheless grateful for the help the Philippians sent with Epaphroditus.
Because they gave of their means they shared with the apostle in his troubles; they did something about his problem.
In the very beginning of their Christian experience (Acts 16) when Paul left Macedonia they alone shared with him in the matter of giving and receiving. And again when Paul was in Thessalonica on his second missionary journey (Acts 17:1) and experienced definite need, the Philippians sent him aid twice.
4:17-20. Others were always uppermost in Paul’s mind. He was not looking for a gift simply to satisfy his own needs. He wanted credit to come to the account of the Philippians.
Since these people had already helped him so much, Paul did not want them to think he was still looking for more from them. He had received from the Philippians full payment, all the money they had sent, so he was then abounding and was amply supplied. What they had sent with Epaphroditus (2:25-30) had an effect on both him and God, for the gifts were a fragrant offering, an acceptable sacrifice, pleasing to God. The term “fragrant offering” was used in Leviticus (in the LXX) for an offering that pleased God. It also was used in Ephesians 5:2 of Christ’s offering of Himself.
God would reciprocate to the Philippians. They had met Paul’s needs and now God would meet theirs. God would not only bless them out of or from His bounty but also in accordance with (kata) it: according to His glorious riches in Christ Jesus.
To our God—his heavenly Father and theirs—the apostle gave thanks and praise.
D. Conclusion (4:21-23).
4:21-23. Final greetings came to the Philippians from Paul, from his fellow workers, and from other believers.
The apostle sent his greetings from all the saints (v. 21). He addressed “all the saints” (1:1) in writing the epistle. The brothers who were with Paul also sent greetings. Timothy was certainly included in this group. The saints (v. 22) who sent greetings were those in the church in Rome (Rom. 16:1-15).
Those who belong to Caesar’s household (Phil. 4:22) were probably those who had come to Christ as a result of Paul’s house arrest. They probably included soldiers and relatives of Caesar’s household. No wonder Paul could say that what had happened to him had advanced the gospel (1:12).
As was his usual practice Paul gave great prominence to Christ’s marvelous grace as he concluded his letter (cf. Phile. 25).
cf. confer, compare
vv. verses
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NT New Testament
LXX Septuagint
Walvoord, John F. ; Zuck, Roy B. ; Dallas Theological Seminary: The Bible Knowledge Commentary : An Exposition of the Scriptures. Wheaton, IL : Victor Books, 1983-c1985, S. 2:663