Philippians 4 - Exegetical Commentary by the SdC Seminary class of 1999

Philippians
chapter 4

An Exegetical Commentary by the Sangre de Cristo Seminary Class of 1999, edited by Nate Wilson

Jump to commentary on: 3:17-21, 4:1-7, 4:8-13, 4:14-20, 4:21-23

Philippians 4:1-7

(Nathan A Wilson)

1 , ,
, ¹ , .
2 ² ² ³ .
3 ⁴ , *, ⁵ ,
⁶
* *, .
4 ^{⁷ : ⁸, ².

5 ⁹ . .*

6 ^¹0, '
^¹1 .*

7 ^¹2 ^¹3
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VERBALS:

Lexical Form	Morphology	Meaning	Syntax
sthkw	2pl. Pres. Act. Imptv.	stand firm/fast	M.V./Comparative
parakalew	1s Pres. Act. Ind.	exhort, urge, call with	M.V.
fronew	Pres. Act. Infin.	think, have attitude	D.O./Purpose
erwtaw	1s Pres. Act. Ind.	ask	M.V.
sullambanw	2s Pres. Mid. Imptv.	take together, help	D.O./Purpose
sunaqlew	3pl. Aor. Act. Ind.	cooperate vigorously, struggle w/, fight tog.	Rel. Cl./appos. to D.O. of #5?
cairw	Pres./Fut? Act. Imptv.	rejoice, be glad	^aM.V. / ^b D.O.?
eipon	1s Future Act. Ind.	say	M.V.
ginwskw	3s Aor. Psv. Imptv.	known	M.V.
merimnaw	2p Pres. Act. Imptv.	be anxious, troubled	M.V. (-)
gnwrizw	3s Pres. P./D? Imptv.	make known, reveal	M.V. (+)
uperecw	NSF Pres. Act. Ptc.	(sur)pass	Adj.
frourew	3s Future Act. Ind.	keep (watch), guard	Result/M.V.

Notice that 10 of the 13 verbals are related to direct commands/Imperatives!

Textual Notes

3 {B} p⁴⁶ (Chester Beatty Papyrus II), À^c (Correction in Sinaiticus), A (Alexandrinus V), B (Vaticanus IV), D (Bezae Cantabrigiensis V), G (IX), I^vid (Washington - poor visibility section V), K (IX), P (Wolfenbüttel VI), Y 33 (IX), 81 (XI), 88 (XII), 104 (XI), 181 (XI), 326 (XII), 330 (XII), 436 (XI), 451 (XI), 614 (XIII), 629 (XIV), 630 (XIV), 1241 (XII), 1739 (X), 1877 (XIV), 1881 (XIV), 1962 (XI), 1984 (XIV), 1985 (XVI), 2127 (XII), 2492 (XIII), 2495 (XIV), Byz (majority of Byzantine mss.), Lect (majority of Lectionaries), it^ar (Ardmachanus Itala IX), it^c (Colbertinus Itala XI), it^dem (Demidouranus Itala XIII), it^div (Divionensis Itala XIII), it^e (Sangermanensis Itala IX), it^f (Augiensis Itala IX), it^g (Boernerianus Itala IX), it^x (Bodleianus Itala IX), it^z (Harleianus Londiniensis Itala VIII), vg (Vulgate IV), syr^p (Peshitta Syriac VI), syr^h (Harclean Syriac VI), cop^sa (Sahidic Coptic III), cop^bo (Boharic Coptic III), goth (Gothic IV), arm (Armenian V), Origen (III), Eusebius (IV)

; p^16vid (III – Poor visibility section), À* (Sinaiticus original hand IV)

The only reason the UBS would even question the reading given is the troublesome fact that despite the overwhelming support for it, two of the most ancient documents say “my co-workers and the rest” instead of “the rest of my co-workers.” I think they can pretty easily be dismissed, however, because in the papyrus, it is a section where the text is too obscured to be sure of the reading, and in the Sinaiticus, the other reading is also there. It makes little difference which way is the original reading, although it would make sense that Paul would only be sure of the status of eternal life for those he had actually worked with rather with some vague group called “the rest.”

^a3 : TR (Textus Receptus XIX), WH (Westcott & Hort XIX), Bov (Bover XX), BF² (British & Foreign Bible Society - Nestle XX), AV (Authorized - King James - Version XVII), RV (Revised English Version XIX), ASV (American Standard Version XIX), REV (Revised English Version XIX), NEB (New English Bible XX), Zür^mg (marginal note in Hie Hielige Schriff XX), Luth (The German New Testament XX), Seg (The French New Testament by Louis Segond XX)

: WH^mg (Westcott & Hort - marginal note XIX), Zür (Hie Hielige Schriff XX)

The passage would make a lot more sense if the addressee were named in it. Thus Westcott & Hort and our friends in Zurich suggest that “Syzuge” ("Partner") is actually a guy’s name. Clark and Vincent also agree, noting that this may be a word-play like the one Paul used on Onesimus' name ("useful") in the book of Philemon. However, noone by the name Syzuge is known, and most commentators think it refers to someone already known, such as Epaphroditus (Lightfoot); it is tenuous enough that no standard English translation is willing to venture outside the literal rendering “yokefellow.

^b5 b major: TR (Textus Receptus XIX), Bov (Bover XX), BF² (British & Foreign Bible Society - Nestle XX), AV (Authorized - King James - Version XVII), RV (Revised English Version XIX), ASV (American Standard Version XIX), RSV (Revised Standard Version XX), Zür (Hie Hielige Schriff XX), Luth (The German New Testament XX), Jer (The French New Testament of the Bible School of Jerusalem), Seg (The French New Testament by Louis Segond XX) // b minor: WH (Westcott & Hort XIX), NEB (New English Bible XX)

Should the Greek equivalent of a comma or a period be placed between “The Lord is near” and “Be not anxious”? Every major translation puts a period between them. I find myself wondering if Westcott & Hort just like to challenge the status quo, but I agree with the fact that logically the two clauses make sense together. However, it is typical of Paul to throw several somewhat-unrelated quick thoughts together at the end of a book, and the knowledge that the Lord is near as well as the injunction to be not anxious could actually be part of a list of reasons related to the earlier command to Rejoice.

^c6 c major:TR Bov (Bover XX), BF² (British & Foreign Bible Society - Nestle XX), AV (Authorized - King James - Version XVII), RV (Revised English Version XIX), ASV (American Standard Version XIX), RSV (Revised Standard Version XX), NEB (New English Bible XX), Jer (The French New Testament of the Bible School of Jerusalem), Seg (The French New Testament by Louis Segond XX) // c minor: WH (Westcott & Hort XIX) // c exclamation: Zür (Hie Hielige Schriff XX), Luth (German N.T. XX)

It looks like our German brethren want to get a little more excited than standard Koine Greek will allow and once again Westcott & Hort are looking for a creative alternative. The standard and generally-accepted reading is to separate the prayer from the peace of God keeping us (although I see Greene has tried to take a halfway-stance with a semicolon!). As noted in the previous paragraph, this whole thing can be regarded as a series of short closing statements which are not tightly related.

TRANSLATIONS

NAW: 1 Therefore, my brothers, ones who are loved and longed for, my joy and crown, stand firm¹ this way in the Lord, loved ones. 2 I urge² Euodia and I urge² Syntyche to be of the same mind³ in the Lord. 3 And I also ask⁴ you, true Partner, help⁵ these women, who worked hard together⁶with me in the Gospel and with Clement and the rest of my fellow-workers whose names are in the Book of Life. 4 Rejoice^7ain the Lord always; again I will say⁸, “Rejoice!^7b” 5 Let your graciousness be known⁹ to all people; the Lord is near. 6 Do not be anxious¹⁰ about anything, but rather in everything by prayer and by petition with thanksgiving, let your requests be made known¹¹ before God. 7 And the peace of God which surpasses¹² all understanding will guard¹³ your hearts and your minds in Christ Jesus.

KJV: Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. 2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. 3 And I entreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellow labourers, whose names are in the book of life. 4 Rejoice in the Lord always: and again I say, Rejoice. 5 Let your moderation be known unto all men. The Lord is at hand. 6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

ASV: 1 Wherefore, my brethren beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved. 2 I exhort Euodia, and I exhort Syntyche, to be of the same mind in the Lord. 3 Yea, I beseech thee also, true yokefellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow-workers, whose names are in the book of life. 4 Rejoice in the Lord always: again I will say, Rejoice. 5 Let your forbearance be known unto all men. The Lord is at hand. 6 In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus.

NASV: Therefore, my beloved brethren whom I long to see, my joy and crown, so stand firm in the Lord, my beloved. 2 I urge Euodia and I urge Syntyche to live in harmony in the Lord. 3 Indeed, true comrade, I ask you also to help these women who have shared my struggle in the cause of the gospel, together with Clement also, and the rest of my fellow workers, whose names are in the book of life. 4 Rejoice in the Lord always; again I will say, rejoice! 5 Let your forbearing spirit be known to all men. The Lord is near. 6 Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all comprehension, shall guard your hearts and your minds in Christ Jesus.

NIV: Therefore, my brothers, you whom I love and long for, my joy and crown, that is how you should stand firm in the Lord, dear friends! ²I plead with Euodia and I plead with Syntyche to agree with each other in the Lord. ³Yes, and I ask you, loyal yokefellow, help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers, whose names are in the book of life. ⁴Rejoice in the Lord always, I will say it again: Rejoice! ⁵Let your gentleness be evident to all. The Lord is near. ⁶Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. ⁷And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.

COMMENTARY

4:1 , , ,
Therefore, my brothers, ones who are loved and longed for, my joy and crown,

What is the “therefore” there for? It points back to 3:16-21 about the context of there being evil people around us and yet the hope of looking forward to heaven. As Clark says, this verse really belongs as the conclusion to chapter 3. In light of these things, Paul gives a whole bunch of commands which follow.

Paul has a special place in his heart for the Philippians! He speaks of them as peers (“brothers”) and as people he really loves and longs to see (cf. I John, which uses the same term agaphtoi “loved ones,” but addresses its readers as “children”). Why does Paul love them so much and long so much to see them? Because they are his “joy and crown” (cf I Thess. 2:19) This word for crown (stefanos) is different from the royal crown worn by a king or priest (diadhma), it is more a laurel worn by someone at a party or by an athlete as a prize (Lightfoot). In other words, Paul sees them as a reward, a prize, a badge of honor, the fruit of his apostleship (Pershbacher, NAW, ATR). I toyed with using the word “prize” in my translation, but since all the other English translations went with “crown,” I stepped in line with them. Paul’s joy and badge of honor was the people whom he had evangelized and discipled; is this what we are most excited about in our lives?

Paul is very people-oriented. We think of him as a theologian, but he keeps up with all his people and is highly concerned with them. He is constantly thinking how to improve them. He looks forward to seeing them, and urges them to have good relationships between themselves. I look at my selfish heart and don’t see this love for others. I love God and I love myself, and I try to be nice to others, but I don’t have that self-sacrificing, high-priority mark concerning others that Paul has... People are the only everlasting thing on this earth – they should be most important for time-investment. Father, build in me that self-sacrificing, high-priority, concerned attitude towards others! (NW 1987)

¹ ,
stand firm¹ this way in the Lord, loved ones.

The outws here is a comparative which most English translations render “so;” I decided to use a stronger English comparative “in this way.” Again, the comparison is with what Paul has said in the previous verses about looking forward to heaven in the midst of troubling circumstances; “this is how you should stand firm” (NIV). And it is more than a one-time act of standing firm; the present tense of this verb (sthkete) indicates a continual standing firm. This passage parallels the earlier mention of standing firm and being of one mind in the midst of opponents in 1:27. Sometimes it’s hard to keep trusting that God is in control when everything seems to be going wrong, but we must continue steadfast in the faith (ATR, NAW).

- This standing firm is to be “in the Lord.” We should not -- and we can not -- stand firm in ourselves. Our anchor point must be the Lord Jesus Christ; He is the only one who can keep us steadfast until the end (cf. v7 “and the peace of God will guard your hearts and minds in Christ Jesus”). It is also interesting to note that Paul has been using “Christ” and “Jesus” up until this point in his letter, but suddenly switches to “Lord.” Why? Perhaps Paul is emphasizing the authority behind his imperatives to “stand firm” (v.1) and “be unified” (v.2), and “help” (v.3), and “rejoice” (v.4), and “be gentle” (v.5), and “pray” (v.6). As Paul has just said in 3:20, “our citizenship is in heaven,” and that means that our king is Jesus, and that means we have to obey the commands Jesus has given us through the mouth of his messenger, Paul!

It is interesting that Paul repeats the word agaphtoi in this sentence. As Light foot says, it “expresses the intensity of the apostle’s love” for the Philippians -- Paul seems to linger over this word as he remembers the joy they bring to him.

4:2 ² ² ³ .
I urge² Euodia and I urge² Syntyche to be of the same mind³ in the Lord.

Euodia and Syntyche are apparently two women in the church at Philippi. Commentators like to guess at the positions these ladies held in the church, but I’d rather not, since nobody really knows. All we know is what Paul says in v.3, that they “shared my struggle.” (The KJV renders Euodia(s) masculine, but the name is feminine, as is the pronoun in v.3 which refers back to her.) The issue is that these ladies have not been getting along together. I think Clark is correct when he notes that this was probably an interpersonal conflict rather than a theological dispute, otherwise Paul would have corrected them with theological instruction.

- The verb which Paul uses is a gentle one used of a peer: literally “call alongside,” and taken here to mean “exhort, beseech, urge, encourage.” Paul repeats this verb for both of these ladies, “I urge Euodia and I urge Syntyche,” to make the exhortation individual and specific to them (Vincent).

Paul’s exhortation to these women is literally “the same to mind in the Lord.” Green renders it “to mind the same thing;” I like the KJV rendering “to be of the same mind.” The NAS and NIV get a little paraphrastic respectively, “to live in harmony” and “to agree with each other.” This verb, fronew, which is about thinking / mind/ attitude, is the same one from Phil.2:2, where there is the exhortation to have the same mind as Christ (R&R). This book is full of instruction on how we should THINK -- in fact over 1/3 of the 30 occurrences of this word in the New Testament are found in this one little book of Philippians! (DFZ)

Note the reoccurrence of “in the Lord.” Paul gives the command to “stand fast in the Lord” in v.1, and now in v.2, He gives the exhortation to “be like-minded in the Lord.” Only the Lord Jesus can give us unity.

4:3 ⁴ ,
And I also ask⁴ you, true Partner,

Starting a sentence with nai rather than using kai or de draws some attention to it, so I may not have rendered the first word strongly enough; R&R, ASV, and NIV translate it “Yea /Yes.” Lightfoot says that this, together with the verb erwtw, introduces an affectionate request of a peer.

The question is, who was that peer? Commentators run all over the place with this one: Was it Paul’s wife or perhaps Lydia, the first convert in Philippi? No, the Greek words are masculine. The word gnhsie means “legitimately born, genuine, true” (Persh.) I deviated from all the English translations which render the second word suzuge as “yokefellow” because, to the average American this word is going to conjure up an image of a strange-looking man with a piece of wood or perhaps an egg on his head. I went for “partner” instead, because we use in the same way the Greek word is used of the relationship between two people in a marriage or a business relationship (Thayer). Most commentators come down on one of two sides: either this phrase “true yokefellow” is a proper name, or else it is referring to Epaphroditus. Lightfoot opts for the latter, but I tend to go with Vincent, Clark, and Earle, who opt for the former, thus I capitalized the word “Partner” to indicate a proper name. The reasons for this are:

1) It is in the middle of a list of proper names (Euodius, Syntyche, Syzuge, and Clement),

2) It was a name in use at the time,

3) If it is not a proper name, how is anyone supposed to know who it is?

4) It makes sense as a play on words, i.e. “this guy named ‘Partner,’ indeed he has been a true Partner with me – a colleague in fact as well as in name!”

5) This wouldn’t be the only place Paul made a play on words out of someone’s name. He did it with Onesimus, whose name literally means “useful,” and Paul talks about how “useless” he was but how “useful” he had become (Philemon 11).

Whatever the case, let us ask ourselves, “Are we the sort of person who could be called a ‘genuine partner’?”

⁵ , ⁶
help⁵ these women, who worked hard together⁶with me in the Gospel

- The main verb is translated “help” in all the major English versions; it actually focuses on the “hands-on” aspect of help, literally “to take and bring together” (R&R). Again, the present tense of a Greek verb, like the earlier command to “stand fast,” does not mean a one-time act, but continuous action. People who need help, may need help again and again, and we should be patient with them.

- a curious use of the indefinite relative pronoun, usually translated “whoever.” Here it identifies a class of people and calls attention to certain characteristic features (Lightfoot), “for they belonged to the number of those who struggled together with me in the Gospel” (Vincent). There is almost a causal sense – “help them because they helped me.” This correlates to 2:29, where Paul exhorts the Philippians to hold a man in high regard who had risked his life for the work of Christ.

- “to contend with someone against a common enemy, fight alongside, labor together with” (R&R), “cooperate vigorously with” (Pershbacher). We get the word “athletics” from it. The idea is that they were on the same team together, working hard at evangelism. The word “gospel” here literally means “good news,” and our word “evangelism” is a transliteration of this Greek word. To Paul, the Good News is that Christ died for our sins and rose from the dead! What exactly it was that Euodia and Syntyche and the others did in the process of evangelism is not known, but women had a definite part in Paul’s consideration of ministry. Paul, in his epistles, commends all sorts of people as co-workers, from apostles to apologists, to pastors to scribes to couriers, to hostesses to financial donors – all of these roles were considered a strategic part of the process of making the Good News of Jesus Christ known to those who had never heard before! Are we “laboring” (KJV) and “working hard” (NAW) to fill one of these roles in the spread of the Gospel? Evangelists have their problems too, are we “helping” other Christians like Paul exhorts his “true yokefellow” to do?

, .
and with Clement and the rest of my fellow-workers whose names are in the Book of Life.

Paul is always working together with co-workers and mentioning them by name. This is a good model for us to follow! The singular “you” as the direct object of “I ask you...to help” as well as the placement of the “with Clement and the rest of my fellow workers” after “worked hard with me in the Gospel” makes it seem grammatically that Paul is only asking the “Partner” to help and that Clement and the rest were among those who had worked hard with Paul along with Euodia and Syntyche. However, it does makes sense to take it as Lightfoot does, that Paul is tacking on “Clement and the rest” as an afterthought to his address to the “Partner,” in other words, “I ask you, Partner, to help... and I also ask Clement and the rest [to help].” Lightfoot says, “the apostle is anxious to engage ALL in the work of conciliation.” By the way, it is generally agreed that this is not Clement of Rome.

whose names are in the Book of Life.

Paul runs out of space to list everybody’s names, but he assures them that even if they are not mentioned in his letter, God has them written in His book (Lightfoot). This concept of the Book of Life goes back to the Old Testament concept of how God keeps track of His covenant people (Vincent) cf. Isa. 4:3. In Malachi 3:16-17, it says, “Then those who feared the LORD spoke to one another, and the LORD gave attention and heard, and a book of remembrance was written before Him for those who fear the LORD and who esteem His name, ‘And they will be Mine,’ says the LORD of hosts...” The Book of Life figures prominently in John’s Revelation, where God uses it as a record for who goes to heaven and who goes to hell. Is your name written in the Lamb’s Book of Life?

Paul is more confident in the salvation of these people than most pastors are of their congregations! As A.T. Robertson says, “Paul assures them that they are real Christians in spite of their bickerings.” This ties back to the concept of the uncertain “now” (3:10-12, ) and the certain future that “lies ahead” (3:13-14, 20-21). We can “stand fast” in the hope that our names are in the book of life and we will be in heaven with Jesus one day! And it is also good to encourage other Christians with the hope that their names are in the Book of Life.

4:4 ^⁷1 : ⁸, ^⁷2
Rejoice^7ain the Lord always; again I will say⁸, “Rejoice!^7b”

Once again, we have a Greek present tense which calls for a continuous attitude of rejoicing and not a perfunctory once-time performance of a duty (R&R). Paul underscores this by adding the word pantote “at all times/ always,” and then repeating the command to rejoice at the end of the sentence! You can’t get much more emphatic in a command than this! “Rejoicing despite adverse conditions takes willpower, thus the repeated command” (ATR, Clark, NAW). The construction is interesting, “Rejoice... I will say, ‘Rejoice.’” (It is reminiscent of the structure of 3:18, “I often told you, and now tell you...”) Why the future tense in “will say”? Is Paul envisioning two different time frames, perhaps now while he is writing the letter and in the future when he visits the Philippians? If so, he would be emphasizing that his message is always going to be the same and they should remain steadfast in the future in their joy. Notice, however that the KJV (“I say”) does not render it in the future tense; perhaps it isn’t future tense after all – Lightfoot says that this verb in the N.T. does not appear in a present-tense construction. Another alternative is that the second cairete could be a future imperative “you must rejoice” (DFZ). At any rate, the point is that we should always be glad, and Paul repeats the phrase again, “in the Lord” to show where the source of true joy is.

Thursday, 7-30, 1987. I came down with my mono symptoms and had to leave work early and lie in bed all afternoon... It is hard to rejoice when you feel like crap. However, it is a command, “Rejoice in the Lord always!” Father, I need this attitude. I was shamed when the (non-Christian) manager told me to, “smile – you look like an old fuddy-duddy.” Please fill me up with Your joy so that regardless of my physical condition, I can have that attitude of gratitude. I am going to voice my thanks to someone today at least 2 times. (NW 1987)

4:5 ⁹
Let your graciousness be known⁹ to all people;

Everybody wants to translate epieikes differently, so I think it’s best just to lay out all the definitions and look at them together to get the full sense of the word in English:

· “Moderation” (KJV) “in legal rights so as not to press them contrary to the law of love” (Earle)

· “Reasonableness” (Green) in judging, humble, steadfast patience which is able to submit to injustice, maltreatment, and disgrace without hatred and malice, trusting God in spite of it all (R&R)

· “Gentleness” (NIV), “suitable, fair, mild” (Persh.)

· “Forbearance” (ASV) “Forbearing spirit” (NAS), opposite of contention and self-seeking (Light.), willingness to apologize even when you are not in the wrong” (Clark)

Let this kind of attitude “be known to all men” – let it become your reputation! We should be known for being gracious people in the midst of an ungracious world.

I got a chuckle out of the apparent avoidance of chauvinistic language in the NIV by deleting the word anqrwpois, traditionally translated “men.” Although the word “men” is not necessarily gender-specific in Greek or in English, I live in a society which is sensitive to chauvinism, and I translated it “people.”

the Lord is near.

This can be taken two ways: (R&R)

1) SPATIALLY: when daily annoyances come, remember that Christ is always near (omnipresent) to chide us for our sin and guide us into righteousness. This would parallel the Psalms – 119:150 “Those who follow after wickedness ... are far from Thy law; thou art near, O Lord" and 145:18, “the Lord is near to all who call upon Him” (Clark)

2) TEMPORALLY: Because the final glory of Christ’s second coming will soon be reality, they can be gracious (Earle), or in the words of André Crouch, “It won’t be long ‘till we’ll be leavin’ here...”

Most commentators follow #2, but either way, this is the reason Paul gives for being forbearing. Not only is it a good reason to be forbearing, but it is the source of forbearance: “have this attitude in yourselves which was also in Christ Jesus ... we eagerly wait for a savior, the Lord Jesus Christ ... be of the same mind in the Lord ... rejoice in the Lord...” If Jesus fills our thoughts, we will be gracious and forgiving.

4:6 ^¹0, '
Do not be anxious¹⁰about anything, but rather

Not only is this another command in the present tense, it is also pretty emphatic. The word mhden “anything/ nothing” is the first word in the Greek sentence here, emphasizing the point that there should be nothing – nada – zilch – zero – that makes you anxious. It stands in contrast to the “everything” coming up. The construction of the Present Imperative merimnate and the prohibitive mh imply that the Philippians have been “anxious,” but they should “stop being anxious” (ATR). The verb literally means “drawn in different directions” (Earle) and figuratively means “anxious” (NASV, NIV), “full of care” (KJV), “troubled, fretful” (R&R). In the words of Wesley, “Worry is a sin!” The Bible says STOP IT!

in everything by prayer and by petition with thanksgiving,

Instead of being worried, we should lay everything before God in prayer – don’t neglect to bring ANYTHING before God in prayer (Clark).

... There are two words used for prayer here: the first has to do with our frame of mind toward God and the second has to do with the act of solicitation, in other words, these two Greek words show a movement from generalities in prayer to our specific needs (Lightfoot, R&R, Vincent). Be sure to bring it down to particulars when you pray (Clark).

This prayer should be permeated, however, with “thanksgiving.” A.T. Robertson says that the construction of this Greek phrase indicates that thanksgiving should be both in the prayer and in the supplication. It is only appropriate to gratefully acknowledge God’s past mercies when we seek future mercies in prayer (R&R). And Paul isn’t just talking, either, thanksgiving is already a part of his lifestyle – see 1:3, “I thank my God in all my remembrance of you.” We should also fill our prayers with thanksgiving to God.

^¹1
let your requests be made known¹¹ before God.

Is Paul using this verb gnwrizesqw as a parallel to v.5? Both verbs are Passive Imperative form of the Greek verb having to do with knowledge. If we “make known” our concerns to God, we will “make known” our gentleness to all men. People who bottle up out concerns and do not live like the Lord is near will be come bitter and hardened and will not have a reputation for gentleness – I’ve seen it happen. Here is another idea: why did Paul use a passive voice here? Why not say “...make your requests known before God” instead of “let them be made known”? Is it perhaps because it is Jesus Christ, our high priest and the Holy Spirit who are actually in the presence of God the Father, making our requests known before Him as we pray in Jesus’ name? The verb could possibly be a deponent in which case the passive sense wouldn’t be prominent here, but it is an interesting thought.

is translated “to” in all the major English Bibles, but it really paints a more vivid picture in my mind of all the concerns and needs being placed at the foot of God’s throne “in front of” God.

Lord, don’t let me ever be a worrier. I praise You for the way that You have created in me a desire to turn all things over to Your care so I don’t have to be anxious. And it is true that the “peace that passes understanding” fills us up when we are relying on God. There is such a peace when I let You take care of everything. Father, it is so wonderful to have a Heavenly Father to rely on. I couldn’t live without You! (NW 1987)

4:7 ^¹2
And the peace of God which surpasses¹² all understanding

The “And” connects this sentence with the previous command practically in a consecutive sense (R&R, Hanna) – when we lay all our requests at the feet of our Lord in prayer, He will, in turn, guard us with His peace. This is the way to deal with anxiety! (Vincent). Clarke agrees with Hanna that this is a subjective genitive “GOD’s peace,” but he takes it a step further to say it is a figure of speech standing for Regeneration and Salvation – I’m not sure whether I want to go that far with him or not...

^¹2 This peace of God is described as literally being “held above” ( + ) all “mind, intellect, thought” (Persh.), “understanding” (most English Bibles), “comprehension” (NIV), “human reason” (Vincent), “device or counsel” (Light.). Basically, in an epistle having to do with disciplining our minds in a godly manner, Paul assures us that God’s peace will really “blow our minds!” Vincent focuses on the power of God’s peace to relieve anxiety, and Clark focuses on the mind-boggling salvation which God arranged for man, but I like how Lightfoot picks up on the theme of humility from chapter two and its echo in 4:5 of being forbearing rather than self-asserting in the midst of adversity. This life of Christ-like humility, joy, and forbearance far surpasses the human tendencies to selfishness, anxiety, and scheming to get justice.

^¹3 .
will guard¹³ your hearts and your minds in Christ Jesus.

The main verb in this last verse is this word frourhsei “keep watch /guard.” It’s really a military word, picturing soldiers standing on guard duty, controlling the city gate (Earle, R&R).

... This peace will guard both our “hearts” and our “minds.” In America, we usually think of these two parts of ourselves in terms of our emotions vs. our intellect, but in Greek, the distinction is more between the source of the thoughts and the resultant decisions – one flows from the other rather than the two being opposed (Alford, Vincent, Lightfoot), so the idea is that God will protect the entirety of our thought processes (including our emotions).

God’s mighty peace is so awesome, it is beyond understanding, and that peace is what will guard us and keep us intimate with Christ. Despite the attacks of the world, our own flesh, and the devil, NOTHING will be able to break in and steal our joy, our peace, or our relationship with our dear Lord Jesus Christ!

Summary Statement

In the midst of troubling circumstances, we should walk “in Christ” (steadfast, unified, rejoicing, and praying), and as we do so, God will guard us with His peace.

Syn-Log Flow

4:1 Therefore, my brothers,

· ones who are loved and

· longed for,

· my joy and

· crown,

stand firm¹ this way

in the Lord,

· loved ones.

2 I urge² Euodia and I urge² Syntyche to be of the same mind³

in the Lord.

3 And I also ask⁴ you, true Partner, help⁵ these women,

· who worked hard together⁶with me

and with Clement and the rest of my fellow-workers

in the Gospel

· whose names are

in the Book of Life.

4 Rejoice^7aalways; again I will say⁸, “Rejoice!^7b”

5 Let your graciousness be known⁹ to all people;

the Lord is near.

6 Do not be anxious¹⁰ about anything, but rather (NEGATIVE)

in everything by prayer and by petition with thanksgiving, (MEANS)

let your requests be made known¹¹ before God. (POSITIVE)

RESULT:

7 And the peace of God

· which surpasses¹² all understanding

will guard¹³ your hearts and your minds

in Christ Jesus.

Applications

¨ The prizes that bring us joy should be the people we have evangelized and discipled.

¨ Just as Paul did, we should let people know what a joy they are to us.

¨ We must stand firm in the Lord Jesus despite whatever circumstances, keeping our eyes fixed on Him in heaven.

¨ It is our duty to bring Christians to unity.

¨ We should strive for like-mindedness in the Lord, even with those who rub us the wrong way.

¨ We should follow Paul’s model of teamwork in ministry.

¨ We should “work hard” at evangelism, like Euodia, Syntyche, Clement and the rest.

¨ Like the “true Partner,” we should help other Christians.

¨ We should make sure our names are written in the Book of Life and comfort other Christians with the knowledge that their names are in the Book of Life too.

¨ We should always have an attitude of joy in the lord.

¨ We should have a reputation for being gracious.

¨ Remember that the Lord is NEAR!

¨ Pray about everything and lay our your requests specifically when you pray.

¨ Fill your prayers with thanksgiving to God.

¨ Rest assured that God will guard you and keep you in Him.

¨ The peace of God really surpasses comprehension.

Philippians 4:8-13

(Steven R, Hicks)

:
9

.
10 ¹

.
11

.
12

:
13

Verbals

#	Root	Parsing	Meaning		Syntax
1	eimi	3s P.A.I.	I am		Rel Cl/App.
2	logizomai	2p P.Mid.Impv	reckon/consider		M.V.
3	manqanw	2pl. A.A.I.	learn		Relative Clause/ Apposition to Subject (tauta)
4	paralambanw	“	receive
5	akouw	“	hear
6	eidon	“	see/perceive
7	prassw	2pl. P.A.I.	do/practice		M.V.
8	eimi	3s Fut.Mid.I..	I am		M.V./Conseq.
9	cairw	1s A.Psv.Ind.	rejoice/be glad		M.V.
10	anaqallw	2pl.A.A.I.	receive		Causal
11	fronew	P.A.Inf.	think		D.O.
12	fronew	2pl. Impf.A.I.	“		M.V.
13	akaireomai	2p. Impf.Mid.I.	have no opportunity		Temp.
14	legw	1s. P.A.I.	say		M.V. (Concess.))
15	manqanw	1s A.A.I.	learn		Causal
16	eimi	1s. P.A.I.	I am		O.P./Rel. Cl.
17	eimi	P.A.Inf.	be		D.O. of #15
18	oida	1s. Perf/P.A.I.	see		M.V. (log. expla.)
19	tapeinow	P.Psv.Inf.	make low,humble		D.O.
21	perisseuw	P.A.Inf.	abound		“
22	muew	1s. Perf.Psv.I.	instruct		M.V.
23	cortaw	P.Psv.Inf.	satisfy		Direct Object of #22
24	peinaw	P.A.Inf.	be hungry
25	perisseuw	P.A.Inf.	be over & above
26	usterew	P.Psv.Inf.	come late/ short
27	iscuw	1s. P.A.I.	be strong/ have power			M.V.
28	endunamow	M.S.Dat. P.A.P.	empower	O.P./Means

Translations

SRH 8 Finally, brothers, whatever is¹ true, whatever (is) honorable, whatever (is) right, whatever (is) sacred/pure, whatever (is) pleasing, whatever (is) well-reported of/commendable, if there be virtue, and if there be praise, think² of these things. 9 And this you all have learned³ and received⁴ and heard⁵ and seen⁶ in me, this DO⁷. And the God of peace will be⁸ among you all. 10 But I have rejoiced⁹ greatly in (the) Lord, because now at last you have revived¹⁰ your concern¹¹ for me—indeed you all have been concerned¹², but you all had no opportunity to show¹³ it. 11 Not that I am saying¹⁴ this according (to my) needs, for I have learned¹⁵ in this¹⁶ to be¹⁷ content. 12 And I know¹⁸ (what it is to be in) need¹⁹ and I know¹⁸ (what it is to be in) abundance²¹ in each and in all and I have learned²² the secret whether well-fed²³ or to be hungry²⁴ or to be over and above²⁵ or to come up short²⁶ 13 I can do²⁷ everything through Him who gives me strength²⁸.

NAS 8 Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, let your mind dwell on these things. 9 The things you have learned and received and heard and seen in me, practice these things; and the God of peace shall be with you. 10 But I rejoiced in the Lord greatly, that now at last you have revived your concern for me; indeed, you were concerned before, but you lacked opportunity. 11 Not that I speak from want; for I have learned to be content in whatever circumstances I am. 12 I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. 13 I can do all things through Him who strengthens me.

ASV 8 Finally, brethren, whatsoever things are true, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 9 The things which ye both learned and received and heard and saw in me, these things do: and the God of peace shall be with you. 10 But I rejoice in the Lord greatly, that now at length ye have revived your thought for me; wherein ye did indeed take thought, but ye lacked opportunity. 11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therein to be content. 12 I know how to be abased, and I know also how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want. 13 I can do all things in him that strengtheneth me.

Commentary

4:8 “Finally” Dr. Zeller disagrees with Alford’s comment that Paul intended to close the letter with the last “to loipon” in 3:1 and is trying once again. We shouldn’t assume such errors in holy Scripture!

= “whatever” This gives the whole verse PUNCH (Alford/SRH)

= “stainless” (Lightfoot)

= “truthful” not just “true,” but necessarily in matter of fact (Alford). This and the dikoia (honorable) express the very foundations of moral life (Kennedy).

= “Think on these things” Present Middle Imperative indicate a habit of thought. We are responsible or our thoughts and can hold tem to high and holy ideals (ATR).

4:9 Paul goes from the general principles in v.8 to specifically how these principles have been exemplified in him. The first two verbs indicate that Paul taught all those things in v.8 when he was with them. Not only did he teach these things, but he also lived out an example of them (Alford, Kennedy).

= Present Active Imperative “do/practice,” “keep practicing” (DFZ), “just DO it” (SRH), “practice it—there is no other choice” (ATR).

4:10 = Aorist Passive Indicative “rejoice” Literally “I have been rejoiced” (DFZ). Paul reaches back in his memory and still rejoices as he did back then when they had opportunity to send himn gifts. This is not a rebuke, but thankfulness. This verse is poetic.

= “to receive” means “to sprout again, to shoot up, to blossom again” (ATR, Alford, Kennedy).

How does one receive a gift? Rejoice in the Lord! We must be serving others and helping them, but there are times when people serve us. Sometimes I feel like not thanking them because I expect it or because it is a returned favor. Other times I am overwhelmed with gratitude. My first mode of action in any case should be to thank God (after Paul’s example). And if I think God in the presence of the giver, it should be enough (NW 1987).

4:11 “independent of” (Lightfoot), literally “self-sufficient” (DFZ) Paul did not have any special way about him that made him content, but he says, “I have learned to be content.”

by itself could mean “in my present circumstances” but in light of the following verses, it is better to say “in the circumstances in which I am placed at any moment” (Kennedy, ATR, Alford). Literally it could be translated, “in what I am” (DFZ).

I shouldn’t ever expect a gift, but be content in my place, no matter what. I feel like I can be content in almost everything, but no matter what circumstances, God has placed me there, and He wants me to be there for a purpose. Even the degrading places and uncomfortable places I have to work in have a place in God’s plan. He didn’t promise to make me comfortable, just that He would pull me through whatever He puts me into. Paul had it rough; half the towns he entered he got kicked out of, and he was writing this letter while chained up as a Roman criminal. If God could make Paul content there and take care of him there, and give him a ministry there, I needn’t worry! (NW 1987)

4:12 Paul is simply saying, “whether I have a lot (perhaps referring back to when he was a Pharisee--Kent), or whether I am humbled and have nothing, I am content” (ATR, Alford, Kennedy).

“I know how” A.T. Robertson writes:

Followed by the infinitive oida has this sense. So here twice with tapeinousthai, to be humbled, from tapeinos, and with perisseuein, to overflow. Have I learned the secret (memuemai). Perfect passive indicative of mueo, old and common word from muo, to close (Latin mutus), and so to initiate with secret rites, here only in N.T. The common word musterion (mystery) is from mustes (one initiated) and this from mueo to initiate, to instruct in secrets. Paul draws this metaphor from the initiatory rites of the pagan mystery-religions. To be filled (chortazesthai). Old verb from chortos (grass, hay) and so to fatten like an animal. To be hungry (penain). Old verb from peina (hunger) and kin to penes, poor man who has to work for his living (penomai).

4:13 After telling them all these things above, he “declares his universal power—how triumphantly, yet humbly!” (Alford)

= “injects me with strength” (DFZ) “Paul has such strength so long as Jesus keeps on putting power into him” (ATR).

The name “Christ” to which we are accustomed through the KJV (“I can do all things through Christ who strengthens me.”) does not appear in the most reliable manuscripts, but surely Paul has Christ in mind.

This verse is in the context of contentment in the place God has put us. And it is true. Father, it is so wonderful to be able to turn everything over to my God, who is able to do far more than I could ask or think – even through me!

Syn-Logical Flow

v.8 Finally, brothers, whatever is

· true,

· honorable,

· right,

· pure,

· pleasing,

· well-reported of,

if there be virtue, and

if there be praise,

think of these things.

v.9 And this you all have

learned and
received and
heard and
seen

in me,

this DO.

And the God of peace will be among you all.

v.10 But I have rejoiced greatly in (the) Lord, because

now at last you have revived your concern for me

(indeed you all have been concerned, but you all had no opportunity to show it.)

v.11 Not that I am saying this according (to my) needs,

for I have learned in this to be content.

v.12 And I know need and I know abundance in each and in all

and I have learned the secret whether

well-fed or hungry,

above or short

v.13 I can do everything through Him who gives me strength.

Main Point

No matter the circumstance, be content and know that we will endure because Christ gives us strength.

Application

Praise God always!
Always be content!
Know that it is Christ who gives you strength, not some inner source or yourself.

Philippians 4:14-20

(Dwight F. Zeller)

14 ¹ ² .
15 ³ , , ,
⁴ , ⁵
,
16 ⁶.
17 ⁷ , ⁸
⁹ .
18 ^¹0 ^¹1:
^¹2 ^¹3 ¹ ' ,
, , .
19 ^¹4
.
20 , .

Textual Notes

v.16 [] = [into] my need

The choices that have sufficient support to warrant attention would make one decide if the eis should be included or not. The difference in English would be to include the word “into/unto” before “the need.” It reads easier to include it and seems lacking without, and since the meaning remains the same (although very rough without), I would opt for its inclusion (DFZ).

Verbals

#	Root	Parsing	Meaning	Syntax
1	poiew	2pl A.A.I.	Make/Do	M.V./Concess.
2	sugkoinwnew	N.Pl.M. A.A.Ptc.	partnership together	Purp./Compl.
3	Oida	2p Pf/Pres.AI	Know	M.V.
4	exercomai	1s A.A.I.	go out/depart	Temp.
5	koinwnew	3s A.A.I.	Partner/ share/contribute	M.V. of D.O. of #1
6	pempw	2pl. A.A.I.	send	M.V.
7	epizhtew	1s P.A.I.	seek after	Concession
8	epizhtew	“	“	M.V.
9	pleonazw	Acc.S.M. PAP	profit	Adj.
10	apecw	1s P.A.I.	receive in full	M.V.
11	perisseuw	1s P.A.I.	have in abundance	M.V.
12	plhrow	1s Pf. Psv.I.	Be full	M.V.
13	decomai	NS.M. A.DP.	receive	Means
14	plhrow	3s Fut. A.I.	fill/Fulfill	M.V.

Translations

DFZ 14 But very well you have done¹ by partnershipping² together with me in my affliction. 15 And you also know3 yourselves, Philippians, that in the beginning of the gospel, when I departed⁴ for Macedonia, not one church partnershipped⁵ with me as to the account of giving and receiving except you alone. 16 For even (while I was) in Thessalonica, both once and twice, you sent⁶ unto my need. 17 Not that I am seeking⁷ after your gift, but I am seeking⁸ after the benefit which is the profit⁹ as to your account. 18 But I have fully received¹⁰ all things and I have in abundance¹¹. I have been made full¹², having received¹³ the fragrant smell from you, an acceptable sacrifice, well-pleasing to God. 19 And my God will fill¹⁴ all your needs according to His riches in glory in Christ Jesus. 20 And now to our God and Father be glory forever and ever. Amen.

ASV 14 Howbeit ye did well that ye had fellowship with my affliction. 15 And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving but ye only; 16 for even in Thessalonica ye sent once and again unto my need. 17 Not that I seek for the gift; but I seek for the fruit that increaseth to your account. 18 But I have all things, and abound: I am filled, having received from Epaphroditus the things that came from you, and odor of a sweet smell, a sacrifice acceptable, well-pleasing to God. 19 And my God shall supply every need of yours according to his riches in glory in Christ Jesus. 20 Now unto our God and Father be the glory for ever and ever. Amen.

NAS 14 Nevertheless, you have done well to share with me in my affliction. 15 And you yourselves know, Philippians, that at the first preaching of the Gospel, after I departed from Macedonia, no church shared with me in the matter of giving and receiving but you alone; 16 for even in Thessalonica you sent a gift more than once for my needs. 17 Not that I seek the gift itself, but I seek for the profit which increases to your account. 18 But I have received everything in full, and have an abundance; I am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God. 19 And my God shall supply all your needs according to His riches in glory in Christ Jesus. 20 Now to our God and Father be the glory forever and ever. Amen.

Commentary

4:14 “to share with” Lightfoot paraphrases, “by making common cause with my affliction” or “by readiness to share the burden of my troubles.”

4:15 “Philippians” Rodgers & Rodgers comment, “Paul evidently coined this spelling to the Latin character of the city. The normal term was Filippeus.”

“at the first preaching of the gospel” Lightfoot thinks that this is referring especially to Paul’s preaching to Macedonia. This may imply that he relaxed his rule later of receiving pay.

⁴ “When I departed from Macedonia” This may refer either to the moment of his departure or the time after his departure. Lightfoot prefers the latter.

“in the matter” This is an accounting term--also used in verse 17--used metaphorically. The Philippians, by their contribution, had “opened an account” (Vincent).

“giving and receiving” More accounting terms. It is derived from the two sides of the ledger—receipts and expenditures (Lightfoot, DFZ).

4:16 “for” Alford thinks this gives the proof for the former assertion (“you were the only ones to share”).

“once and again (twice)” or, as Vincent says, “not merely once, but twice.”

“unto my need” Lightfoot thinks the omission of “eis” (unto) in some manuscripts is probably due to the similar ending of the preceding word “dis” (twice).

4:17 “not that” A.T. Robertson suggests that this could indicate causal or objective. Rogers prefers objective, but it can really stand on its own (DFZ). A form of “eimi” (be) needs to be supplied here. As in vs.11 he seeks to remove any chance for misunderstanding (Alford).

... “I am seeking…I am seeking” The preposition in composite denotes direction toward “the gift.” “The repetition of the verb is solemn and emphatic” (Alford).

“to increase/ become more/ multiply” Another accounting/business metaphor (R&R).

4:18 “I received” The prefix denotes full compliment (Light.).

“I am amply supplied” Note that this is in the Perfect tense—it is a continual state (DFZ, R&R).

“fragrant aroma” Used often in the Septuagint for the smell of a sacrifice and offering (Gen. 8:21; Ex. 29:18). Paul uses this same metaphor in Eph. 5:2.

4:19 “shall supply” This is not a wish; it is an assurance. Note it is in the Imperative Future (Alford, DFZ).

“in glory” The needs here referred to are not just temporal (Light.). This is instrumental — the means by which the supply is met (Alford, DFZ).

Lord, thanks for re-stressing the need to support missionaries, but I also thank you for the demonstrating a good thankful attitude in Paul. First he tells them that he “rejoiced in the Lord,” and commended them for their faithfulness. Then he does a strange thing, He says he really could have been content without it! He praises them again for their faithfulness and then says that their giving does them more good than him. Only then does he say how pleased he himself is with the supplies, but the stress is once again turned to the fact that God is the one to whom the gift was sacrificed. When we give to God, He makes sure that He will supply all our needs. For, after all, is He not our “Daddy”? Is He not in control of every possible resource? And does He not tenderly care for us in every way? I know from experience that when I am giving to God and trusting Him, He supplies my needs and usually goes beyond. I have never known want from my loving heavenly Father. Halleluiah! (NW 1987)

4:20 “now” “However rich you may be in good works, however strong I may be by Christ to bear all things, not to us, but to our God and Father be the glory” (Alford).

Lord, You are glorified in everything that You do. I praise You for my trials, for through them , You bring glory to Your name. I thank you for making me, for although my thoughts and actions don’t always glorify You, You are glorified when I ask forgiveness; the overall trend of my life is to glorify You. In my singing, I desire for the hearers to glorify You, the same goes with my deeds of servanthood, my studies, my work, my fellowship – everything!

Syn-Logical Flow

v.14 But very well you have done by partnershipping together with me

in my affliction.

v.15 And you also know yourselves, Philippians,

(TEMPORAL) that in the beginning of the gospel, when I departed for Macedonia,

(WHAT THEY KNEW) not one church partnershipped with me

as to the account of giving and receiving except you alone.

v.16(WHY THEY KNEW) For even (while I was) in Thessalonica,

both once and twice, you sent unto my need.

(EXPLANATION OF “ACCOUNT”)

v.17 - Not that I am seeking after your gift, but

+I am seeking after the fruit which is to profit as to your account.

v.18 (RECAP)

having received the

1. But I have fully received all things and	1. fragrant smell from you,
2. I have in abundance.	2. an acceptable sacrifice,
3. I have been made full,	3. well-pleasing to God.

v.19 (RESULT)

And my God will fill all your needs

according to His riches in glory in Christ Jesus.

v.20 (ADORATION)

And now to our God and Father be glory forever and ever. Amen.

Main Point

THEN: Paul singles out the Philippians for their contribution to his need—he characterizes their offering in two metaphorical ways—as an account and as a sacrificial aroma

NOW: We should personally be thankful to those who supply our needs while ministering.

Application

Be careful when giving thanks to not be greedy!
Those who supply the needs of those who minister, will have their needs supplied by God.

Philippians 4:21-23

(Ron Kruis)

21 ¹ .
² .
22 ² ,
.
23 .

Textual Notes

The difference in verse 23 is whether or not to add the AMEN. Evidence is pretty good for both with and without., but P⁴⁶, Sinaiticus, Calaramontanus, Alexandrius, plus the others, I think is better. I gofor adding the Amen, but am not dogmatic about it (R.K.). This same phrase is found in Galatians with an AMEN and in Philemon without an AMEN--there is an Amen earlier in this chapter of Philippians (DFZ). The UBS goes for the shorter reading and doesn’t have an Amen.

Verbals

#	Root	Parsing	Meaning	Syntax
1	aspazomai	2pl Aor. Mid/Dep. Imptv.	greet	M.V.
2	'	3pl Aor.Dep.Ind.	“	M.V.

Translations

R.K. 21 Greet¹ every saint in Christ Jesus. The brothers with me greet² you. 22 All the saints greet² you, but especially the ones out of Caesar’s house. 23 The grace of the Lord Jesus Christ (be) with your spirit. Amen.

ASV 21 Salute every saint in Christ Jesus. The brethren that are with me salute you. 22 All the saints salute you, especially they that are of Caesar’s household. 23 The grace of the Lord Jesus Christ be with your spirit.

NAS 21 Greet every saint in Christ Jesus. The brethren who are with me greet you. 22 All the saints greet you, especially those of Caesar’s household. 23 The grace of the Lord Jesus Christ be with your spirit.

Commentary

4:21 It is likely that the remainder of the Epistle is in Paul’s own handwriting after the pattern in 2 Thess. 3:17 (see also Gal 6:11 and Col. 4:18) (R.K.)

¹ -- “Greet all the saints” Every believer ('agiou is singular) at Philippi. Paul’s associates (probably Timothy and Epaphroditus) send their greetings, to be differentiated from the resident Roman Christians in the next verse (Kent).

is Imperative—a command (R.K., R&R)

I believe this is the missing element in Christian fellowship today. I feel no benefit from “having a good time” and whatnot. The times that I’m really blessed from being with Christians is when I am allowed to serve them and when we speak of pertinent things concerning our lives – and as Christians this talk revolves around Christ – so we talk about Christ. It is also sweet to pray with other Christians. Lord Jesus, I pray that the time I spend with people would be worthwhile in Your name. Save me from wasting Your time on fruitlessness. I want to, by good behavior, do Your “deeds in the gentleness of [Your] wisdom” (NW 1987).

4:22 “All the saints” – members of the church in Rome.

“Caesar’s household” – probably members of the emperor Nero’s staff (Kent), indicated by the ek “out of” (DFZ). Perhaps both slave and freedman (Light.) -- A.T. Robertson notes that Christianity usually starts at the lower levels of society.

4:23 The concluding benediction is exactly the same as Philemon 25. The realization of this benediction would increase the harmony of the congregation – grace in Christ brings joyous peace, fulfilling the apostle’s opening wish and greeting in Philippians 1:2 (Kent).

Syn-Logical Flow

v.21 Greet every saint ¬ in Christ Jesus.

Greet you ¬ The brothers with me

v.22 Greet you ¬All the saints

especially the ones out of Caesar’s house.

v.23 The grace of the Lord Jesus Christ

å (be) with your spirit.

Amen.

Main Point

The people of God care for each other as seen in greeting. The call for the grace of Christ naturally accompanies it.

Application

As Christian, take care to greet everyone in Christ—shake everybody’s hand!
A benediction suitably accompanies those greetings.