In that concord, whereof the Lord is the band. A rehearsal of the conclusion: That they manfully continue, until they have gotten the victory, trusting to the Lord’s strength. My honor.
Verse 1 The believing hope and prospect of eternal life, should make us steady and constant in our Christian course. There is difference of gifts and graces, yet, being renewed by the same Spirit, we are brethren. To stand fast in the Lord, is to stand fast in his strength, and by his grace.
Php 4:1 Paul exciteth to steadfastness in Christ, Php 4:2 and after some particular admonitions, Php 4:3,4 exhorteth generally to religious joy, Php 4:5 moderation, Php 4:6,7 trust in God with prayer, Php 4:8,9 and to every branch of moral goodness. Php 4:10-14 He testifieth his joy in the care shown by the Philippians for his supply in prison, though being always content he was above want, Php 4:15-17 and commendeth their former liberality to him, not for his own sake, but for the good that would redound to them from it. Php 4:18,19 He acknowledgeth the receipt of their late bounty, assuring them that God would both accept and reward it. Php 4:20-23 He giveth glory to God, and concludeth with salutations, and a blessing.
I. To stedfastness in our Christian profession, v. 1. It is inferred from the close of the foregoing chapter: Therefore stand fast, etc. Seeing our conversation is in heaven, and we look for the Saviour to come thence and fetch us thither, therefore let us stand fast. Note, The believing hope and prospect of eternal life should engage us to be steady, even, and constant, in our Christian course. Observe here,
I beg of. St. Chrysostom, Theodoret, and many others, think that these were two ladies particularly famous in the Church at Philippi, for their virtue and good works. Some critics are of opinion that Syntyche was a man. It is certain, at least, that this name agrees amongst the Greeks better with a man than a woman; and perhaps the latter of these two may be the husband of Evodia.
this particle connotes that which follows to be inferred by way of conclusion from what he had premised in the close of the former chapter, in opposition to the shame of the earthly-minded, concerning the glory of the heavenly-minded. he affectionately owns them to be his brethren in the common faith, Tit 1:4. those who, not being enticed by the insinuations of seducers, did adhere to him, had his sincere affections, Php 2:12. whose safety and felicity every way he most heartily desired, Php 1:8 2:26; with Rom 1:11 1Th 3:6. intimating how their faith and holiness did at present afford matter of rejoicing to him, Php 1:4,7,8, with 1Th 2:19,20. he was not ambitious of man’s applause, but accounted them his honour and glory, the great ornament of his ministry, whereby they were converted to Christ, (as elsewhere in Scripture a crown is taken figuratively, Pro 12:4 14:24 16:31 17:6), 1Th 2:19; the reward which had some similitude with the honour they had who were victorious in a race, Php 2:16,17: as Jas 1:12 1Pe 5:4 Rev 2:10 Rev 3:11. he exhorteth them not barely to stand, but so to stand that they did not fall, 1Co 10:12. Hereupon he adds, i.e. considering their relation unto Christ, they would derive power and virtue from him, into whom they were implanted, to persevere, conformably to his will, in Christian concord, till they were made like to him, Php 3:21, with Php 1:27 Joh 15:4,7 1Co 15:58 16:13 Gal 5:7 Eph 6:11,14. in whom looking upon them, (the more to fix them), he pathetically and rhetorically repeats his endearing compellation beloved.
II. He exhorts them to unanimity and mutual assistance (v. 2, 3): I beseech Euodias and Syntyche that they be of the same mind in the Lord. This is directed to some particular persons. Sometimes there is need of applying the general precepts of the gospel to particular persons and cases. Euodias and Syntyche, it seems, were at variance, either one with the other or with the church; either upon a civil account (it may be they were engaged in a law-suit) or upon a religious account—it may be they were of different opinions and sentiments. "Pray," says he, "desire them from me to be of the same mind in the Lord, to keep the peace and live in love, to be of the same mind one with another, not thwarting and contradicting, and to be of the same mind with the rest of the church, not acting in opposition to them." Then he exhorts to mutual assistance (v. 3), and this exhortation he directs to particular persons: I entreat thee also, true yoke-fellow. Who this person was whom he calls true yoke-fellow is uncertain. Some think Epaphroditus, who is supposed to have been one of the pastors of the church of the Philippians. Others think it was some eminently good woman, perhaps Paul's wife, because he exhorts his yoke-fellow to help the women who laboured with him. Whoever was the yoke-fellow with the apostle must be a yoke-fellow too with his friends. It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the apostle expressly forbids that, 1 Tim 2 12, I suffer not a woman to teach), but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gospel. Now, says the apostle, do thou help them. Those who help others should be helped themselves when there is occasion. "Help them, that is, join with them, strengthen their hands, encourage them in their difficulties."—With Clement also, and other my fellow-labourers. Paul had a kindness for all his fellow-labourers; and, as he had found the benefit of their assistance, he concluded how comfortable it would be to them to have the assistance of others. Of his fellow-labourers he says, Whose names are in the book of life; either they were chosen of God from all eternity, or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles of registering the inhabitants or the freemen of the city. So we read of their names being written in heaven (Luke 10 20), not blotting his name out of the book of life (Rev 3 5), and of those who are written in the Lamb's book of life, Rev 21 27. Observe, There is a book of life; there are names in that book and not characters and conditions only. We cannot search into that book, or know whose names are written there; but we may, in a judgment of charity, conclude that those who labour in the gospel, and are faithful to the interest of Christ and souls, have their names in the book of life.
Verses 2-9 Let believers be of one mind, and ready to help each other. As the apostle had found the benefit of their assistance, he knew how comfortable it would be to his fellow-labourers to have the help of others. Let us seek to give assurance that our names are written in the book of life. Joy in God is of great consequence in the Christian life; and Christians need to be again and again called to it. It more than outweighs all causes for sorrow. Let their enemies perceive how moderate they were as to outward things, and how composedly they suffered loss and hardships. The day of judgment will soon arrive, with full redemption to believers, and destruction to ungodly men. There is a care of diligence which is our duty, and agrees with a wise forecast and due concern; but there is a care of fear and distrust, which is sin and folly, and only perplexes and distracts the mind. As a remedy against perplexing care, constant prayer is recommended. Not only stated times for prayer, but in every thing by prayer. We must join thanksgivings with prayers and supplications; not only seek supplies of good, but own the mercies we have received. God needs not to be told our wants or desires; he knows them better than we do; but he will have us show that we value the mercy, and feel our dependence on him. The peace of God, the comfortable sense of being reconciled to God, and having a part in his favour, and the hope of the heavenly blessedness, are a greater good than can be fully expressed. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under troubles, and from sinking under them; keep us calm and with inward satisfaction. Believers are to get and to keep a good name; a name for good things with God and good men. We should walk in all the ways of virtue, and abide therein; then, whether our praise is of men or not, it will be of God. The apostle is for an example. His doctrine and life agreed together. The way to have the God of peace with us, is to keep close to our duty. All our privileges and salvation arise in the free mercy of God; yet the enjoyment of them depends on our sincere and holy conduct. These are works of God, pertaining to God, and to him only are they to be ascribed, and to no other, neither men, words, nor deeds.