Sermon Tone Analysis

/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.