A. Instructions to specific saints.
1. (1) A general exhortation: in
light of your destiny in Christ, stand fast.
Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved.
a. Therefore links together what
Paul says here with what he has said before.
Because of the promise of resurrection (Philippians 3:21), they have all
the more reason to stand fast in the Lord.
b. My joy and crown: Paul uses the
ancient Greek word for crown which describes the crown given to an
athlete who has won the race. It is a
crown of achievement (a stephanos);
not the crown that is given to a king (a diadema). The Philippians, as they stand fast in
the Lord, are Paul’s “trophy.”
c. We can only stand fast
when we are in
the Lord; any other place is not a secure place to stand.
2. (2) Instructions to Euodia and
Syntyche.
I implore Euodia and I implore Syntyche to be of the same mind in the Lord.
a. Euodia and . . . Syntyche: Apparently
these two women were the source of some sort of quarrel in the church. Instead of taking sides or trying to “solve”
their problem, Paul simply tells them to be of the same mind in the Lord.
b. Whatever the dispute was about,
Euodia
and Syntyche
had forgotten what their common ground was in Jesus Christ. They forgot that everything else was less
important than that common ground.
3. (3) Instructions to the true companion.
And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the Book of Life.
a. I urge you also, true companion: Whoever this was, Paul instructs them to help these women who labored with me in the gospel. How was the true companion supposed to help them? No doubt, it was by helping them to reconcile and come to one mind in the Lord.
i. These women who labored with me in the gospel is a telling phrase. These two women, Euodia and Syntyche, were faithful workers with Paul in the work of the gospel. Yet, they had a falling out with each other. Paul knew that this unfortunate dispute needed to be cleared up.
b. With Clement also: There was a
notable Clement
in the early church, who was the leader of the church in Rome and wrote two
preserved letters to the church in Corinth.
But we don’t know if this is the same Clement. It was a common name in the Roman world.
i. We can contrast the brief
mention of Euodia and Syntyche with the brief mention of Clement. If you had to have your whole life summed up
in one sentence, would you like it to be summed up like Clement or like Euodia and
Syntyche?
c. And the rest of my fellow workers, whose
names are in the Book of Life: There were others in Philippi who
also helped Paul. They have the
greatest honor in the world: to have their names in the Book of Life (Revelation
20:15).
B. More instruction on walking the walk.
1. (4) Paul repeats the theme of
the letter.
Rejoice in the Lord always. Again I will say, rejoice!
a. Rejoice: Despite the
circumstances from which it was written, joy
is all over the letter to the Philippians.
Examples of this are in Philippians 1:4, 1:18, 1:25, 2:2, 2:16, 2:17,
2:18, 2:28, 3:1, 3:3, 4:1, 4:4).
b. Rejoice in the Lord always: Again,
Paul’s joy wasn’t based in a sunny optimism or positive mental attitude as much
as it was the confidence that God was in control. It really was a joy in the Lord.
2. (5) Show a gentle disposition to
all men.
Let your gentleness be known to all men. The Lord is at hand.
a. Let your gentleness be known:
Paul used an interesting ancient Greek word (epieikeia) that is translated gentleness here. Other translations of the Bible translate epieikeia as patience, softness, the patient mind, modesty,
forbearance, the forbearing spirit, or magnanimity.
i. A good example of this quality
is when Jesus showed gentleness with the woman who was taken in
adultery in a set-up and brought to Jesus.
He knew how to show a holy gentleness to her.
ii. This word describes the heart
of a person who will let the Lord fight his battles. They know that vengeance is
Mine, says the Lord (Romans 12:19).
It describes a person who is really free to let go of His anxieties and
all the things that cause him stress, because he knows that the Lord will take
up his cause.
b. Be known to all men: The sphere
is broad. We show this gentleness to all men,
not just whom we please.
c. The Lord is at hand: When we live
with the awareness of Jesus’ return, it makes it all the more easy to rejoice in the Lord and to show gentleness
to all men. We know that Jesus will
settle the score at His return, and we can trust Him to make things right in
our falling-apart world.
3. (6) A living prayer life.
Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God;
a. Be anxious for nothing: This is a
command, not an option. Undue care is
an intrusion into God’s arena. It makes
us the father of the household instead of being a child.
b. But in everything by prayer and supplication:
Paul says that everything
is the proper subject of prayer. There
are not some areas of our lives that are of no concern to God.
c. Prayer and supplication are
similar, but distinct. Prayer
is a broader word that can mean all of our communication with God, but supplication
directly asks God to do something.
i. So many of our prayers go
unanswered because we do not ask God
for anything. Here God invites us
simply to let
your requests be made known.
d. Be made known: Doesn’t God
already know our requests before we pray them?
Of course He does; yet He will often wait for our participation through
prayer before granting that which we request.
e. With thanksgiving: This cautions
against a whining, complaining spirit before God when we let our requests be
made known. We really can be anxious
for nothing, pray about everything, and be thankful for anything.
4. (7) The promise of peace.
And the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.
a. And the peace of God: The Bible
describes three great aspects of peace that relates to God.
i. Peace from God: Paul continually used this as an introduction to
his letters; it reminds us that our peace comes to us as a gift from God.
ii. Peace with God: This describes a relationship that we enter into
with God through the finished work of Jesus Christ.
iii. The peace of God: This is the
peace spoken of in Philippians 4:7. It
is beyond “all mind”; that is, beyond our power of thinking.
iv. “What is God’s peace? The unruffled serenity of the
infinitely-happy God, the eternal composure of the absolutely well-contented
God.” (Spurgeon)
b. This peace of God is said to surpass all
understanding. Not that it
is senseless and therefore impossible to understand, but that it is beyond our
ability understand and explain - therefore it must be experienced.
i. This peace doesn’t just surpass
the understanding of the worldly man; it surpasses all understanding. Even the godly man can’t comprehend this
peace.
c. Guard your hearts and minds: This
speaks of a military action. This is something
that the peace of God does for us; it is a peace that is on guard over our
heart and mind.
i. When people seem to “lose”
their heart or mind, it often is connected to an absence of the peace of God in
their life. The peace of God then does
not act as a guard
for their hearts
and minds.
6. (8) The right place to put our
minds.
Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy; meditate on these things.
a. Whatever things are true: Paul’s
list of things on which we should meditate translates well from the Greek to
the English; there is no great need for elaboration upon each item.
b. This, Paul would say, is the
fruit and the food of the mind that is guarded by the peace of God; the adage
“garbage in, garbage out” is applicable here.
c. Meditate on these things: So much of the walk of the Christian comes down to the mind. Romans 12:2 speaks of the essential place of being transformed by the renewing of your mind and 2 Corinthians 10:5 speaks of the importance of casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ. What we choose to meditate on matters.
i. What Paul describes here is a
practical way to bring every thought into
captivity to the obedience of Christ.
7. (9) A return to the idea of following
Paul’s example.
The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you.
a. The things which you learned and received
and heard and saw in me, these do:
Paul had the integrity to present himself as an example of all these
things to the Philippians. He really
could say, “follow me as I follow Jesus.”
b. And the God of peace will be with you:
If the Philippians did as Paul has instructed, not only will they have the
peace of God, but the God of peace
will also be with them.
C. Paul comments on the giving of the Philippians.
1. (10-14) Paul’s perspective on
the gift from the Philippians.
But I rejoiced in the Lord greatly that now at last your care for me has flourished again; though you surely did care, but you lacked opportunity. Not that I speak in regard to need, for I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me. Nevertheless you have done well that you shared in my distress.
a. Your care for me has flourished again:
This refers to the financial support brought by Epaphroditus (Philippians
2:25). Paul doesn’t want to imply that
the Philippians didn’t care before, only that before they lacked opportunity.
b. Not that I speak in regard to need:
Paul reminds the Philippians that his thankfulness for the Philippians’ giving
isn’t because he was needy (though he
was needy), but because it was good for them
to be givers.
c. I have learned in whatever state I am, to be
content: This is how Paul
can say that his thankfulness was not based in his own need. Even though Paul was in need, he was content
where he was at - even in his Roman imprisonment.
i. I have learned: Paul had to learn contentment; it isn’t natural to
mankind.
ii. I know how to be abased, and I know how to
abound: Paul reminds us
that his contentment was not only theoretical.
He had actually lived this. Paul
had been financially well-off; he had been financially needy.
d. I can do all things through Christ who
strengthens me: This refers to Paul’s ability to be content in all
things. To achieve this contentment, he
needed the strength of Jesus Christ.
i. Unfortunately, many people take
this verse out of context and use it to reinforce a “triumphalist” or
“super-Christian” mentality, instead of seeing that the strength of Christ in
Paul’s life was manifest in his ability to be content when he did suffer need.
ii. We must always also put this
precious statement of faith in connection with John 15:5: for without Me you can do nothing.
With Jesus we can do all things, without Him we can’t do anything.
e. Nevertheless you have done well that you
shared in my distress: In
speaking about his ability to be content, Paul does not want to give the
impression that the Philippians have somehow done something wrong in supporting
Paul. But there is a real sense in
which the giving of the Philippians was better for them than it was for Paul (you have done well). Godly giving actually does more good for the giver than for the
one that receives.
2. (15-18) Thanks for the past and
present giving of the Philippians.
Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving but you only. For even in Thessalonica you sent aid once and again for my necessities. Not that I seek the gift, but I seek the fruit that abounds to your account. Indeed I have all and abound. I am full, having received from Epaphroditus the things sent from you, a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God.
a. The beginning of the gospel
refers to Paul’s pioneering missionary efforts in Europe, recorded in Acts 16
and following.
b. No church shared with me concerning giving
and receiving but you only: The Philippians were the only ones to
support Paul during this particular period.
Paul especially remembered how they supported him when he was in
Thessalonica.
c. Not that I seek the gift, but I seek the
fruit that abounds to your account: Paul wasn’t so much interested in the gift on his own behalf, but in
the fruit
that abounds to your account.
Their giving “increased” the fruit in their “account” before God.
i. “It is not the actual gift put
into Paul’s hands which has brought him joy, but the giving and the meaning of
that giving. It is the truest index to
the abiding reality of his work.” (Expositors)
ii. This reflects one of the most
important principles regarding giving in the Scriptures: we are never the
poorer for having given. God will never
be our debtor, and we can never out-give God.
d. A sweet-smelling aroma, an acceptable
sacrifice, well pleasing to God: Paul describes the gift of the
Philippians in terms which remind us of sacrifices in the Old Testament
(Genesis 8:21, Exodus 29:18, 29:25, 29:41).
Our giving to God’s work is similar to Old Testament sacrifices, which
also cost the person bringing the sacrifice a lot. Bulls and rams didn’t come cheaply in that day.
i. Ephesians 5:2 uses the same
terminology in reference to Jesus’ sacrifice for us; our sacrifices are
likewise pleasing to God as a sweet-smelling aroma.
ii. In 2 Corinthians 8:1-5, Paul
boasts about the Philippians as an example of the right kind of giving. He describes how they gave willingly, out of their own need, and they gave after first having given themselves to the
Lord.
3. (19) Paul declares a promise to
the Philippians regarding their own financial needs.
And my God shall supply all your need according to His riches in glory by Christ Jesus.
a. My God shall supply all your need:
We shouldn’t think that the Philippians were wealthy benefactors of Paul, who
could easily spare the money. As Paul
described them in 2 Corinthians 8, it is plain that their giving was
sacrificial. This promise meant something to them!
b. The promise is to supply all your need;
but it is all
your need. In this, the promise is both broad and yet
restricted.
c. The measure of God’s supply is
staggering. It is according to His riches in glory by Christ
Jesus. Since there is no
lack in God’s riches
in glory, we should anticipate that there would be no lack in God’s
supply.
i. “The rewarding will not be
merely from His wealth, but also in a manner that befits His wealth - on a
scale worthy of His wealth.” (Martin)
d. However, notice that this
promise is made to the Philippians - those who had surrendered their finances
and material possessions to God’s service, and who knew how to give with the
right kind of heart.
i. This promise simply expresses
what Jesus said in Luke 6:38: Give, and
it will be given to you: good measure, pressed down, shaken together, and
running over will be put into your bosom.
For with the same measure that you use, it will be measured back to you.
D. Conclusion to the letter.
1. (20) A brief doxology.
Now to our God and Father be glory forever and ever. Amen.
a. Be glory forever and ever: It’s
wrong to think of this as an unthinking comment made by Paul, in the way that
we throw off comments like “glory to God” or “praise the Lord” in our Christian
culture. Paul genuinely wanted God to
be glorified, and was willing to be used in whatever way God saw fit to glorify
Himself (Philippians 1:20).
b. Amen is a word borrowed from
Hebrew meaning, “so be it.” It is an
expression of confident and joyful affirmation.
2. (21-22) Mutual greetings
expressed.
Greet every saint in Christ Jesus. The brethren who are with me greet you. All the saints greet you, but especially those who are of Caesar’s household.
a. Greet every saint: Paul does not
give specific greetings to individuals as he does in other letters. Rather he greets every saint in Christ Jesus. This also is another example of the fact
that saint
applies to all Christians, not just an elite few.
b. Paul also sends greetings from the brethren
and all the
saints. But he brings a
special greeting from those who are of Caesar’s household - another
evidence that Paul was still used by God during his Roman imprisonment, when
the gospel extended even into the household of Caesar.
i. Those who are of Caesar’s household:
“By this he designates the functionaries and servants and slaves of the
Emperor’s household, with whom Paul, as a prisoner for several years,
undoubtedly came in contact on several occasions.” (Muller)
3. (23) Final words.
The grace of our Lord Jesus Christ be with you all. Amen.
a. Again, these words are not “filler”
for Paul. To him, the Christian life
begins and ends with the grace of our Lord Jesus Christ, so it is
appropriate that his letters begin and end with grace also.
b. Amen is a fitting word of
affirmation. Paul knew that what he has
said to the Philippians is fitting to be agreed with.
© 2001 David Guzik - No distribution beyond personal
use without permission