Philippians 4:1

The apostle begins the chapter with exhortations to divers Christian duties.

I. To stedfastness in our Christian profession, Phi 4:1. 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,

1. The compellations are very endearing: My brethren, dearly beloved and longed for, my joy and crown; and again, My dearly beloved. Thus he expresses the pleasure he took in them, the kindness he had for them, to convey his exhortations to them with so much the greater advantage. He looked upon them as his brethren, though he was a great apostle. All we are brethren. There is difference of gifts, graces, and attainments, yet, being renewed by the same Spirit, after the same image, we are brethren; as the children of the same parents, though of different ages, statures, and complexions. Being brethren, (1.) He loved them, and loved them dearly: Dearly beloved; and again, My dearly beloved. Warm affections become ministers and Christians towards one another. Brotherly love must always go along with brotherly relation. (2.) He loved them and longed for them, longed to see them and hear from them, longed for their welfare and was earnestly desirous of it. I long after you all in the bowels of Jesus Christ, Phi 1:8. (3.) He loved them and rejoiced in them. They were his joy; he had no greater joy than to hear of their spiritual health and prosperity. I rejoiced greatly that I found of thy children walking in the truth, Jo2 1:4; Jo3 1:4. (4.) he loved them and gloried in them. They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to prepare his way to greater regard.

2. The exhortation itself: So stand fast in the Lord. Being in Christ, they must stand fast in him, be even and steady in their walk with him, and close and constant unto the end. Or, To stand fast in the Lord is to stand fast in his strength and by his grace; not trusting in ourselves, and disclaiming any sufficiency of our own. We must be strong in the Lord, and in the power of his might, Eph 6:10. "So stand fast, so as you have done hitherto, stand fast unto the end, so as you are by beloved, and my joy and crown; so stand fast as those in whose welfare and perseverance I am so nearly interested and concerned."

II. He exhorts them to unanimity and mutual assistance (Phi 4:2, Phi 4:3): 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 (Phi 4:3), 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, Ti1 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 (Luk 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.

III. He exhorts to holy joy and delight in God: Rejoice in the Lord always, and again I say, Rejoice, Phi 4:4. All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord (Psa 37:4), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls (Psa 94:19), and our meditation of him is sweet, Psa 104:34. Observe, It is our duty and privilege to rejoice in God, and to rejoice in him always; at all times, in all conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him or of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter of joy in the worst circumstance on earth. He had said it before (Phi 3:1): Finally, my brethren, rejoice in the Lord. Here he says it again, Rejoice in the Lord always; and again I say Rejoice. Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault.

IV. We are here exhorted to candour and gentleness, and good temper towards our brethren: "Let your moderation be known to all men, Phi 4:5. In things indifferent do not run into extremes; avoid bigotry and animosity; judge charitably concerning one another." The word to epieikes signifies a good disposition towards other men; and this moderation is explained, Rom. 14. Some understand it of the patient bearing of afflictions, or the sober enjoyment of worldly good; and so it well agrees with the following verse. The reason is, the Lord is at hand. The consideration of our Master's approach, and our final account, should keep us from smiting our fellow-servants, support us under present sufferings, and moderate our affections to outward good. "He will take vengeance on your enemies, and reward your patience."

V. Here is a caution against disquieting perplexing care (Phi 4:6): Be careful for nothing - mēden merimnate: the same expression with that Mat 6:25, Take no thought for your life; that is, avoid anxious care and distracting thought in the wants and difficulties of life. Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is our duty, and consists in a wise forecast and due concern; but there is a care of diffidence and distrust which is our sin and folly, and which only perplexes and distracts the mind. "Be careful for nothing, so as by your care to distrust God, and unfit yourselves for his service."

VI. As a sovereign antidote against perplexing care he recommends to us constant prayer: In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God. Observe, 1. We must not only keep up stated times for prayer, but we must pray upon every particular emergency: In every thing by prayer. When any thing burdens our spirits, we must ease our minds by prayer; when our affairs are perplexed or distressed, we must seek direction and support. 2. We must join thanksgiving with our prayers and supplications. We must not only seek supplies of good, but own receipts of mercy. Grateful acknowledgments of what we have argue a right disposition of mind, and are prevailing motives for further blessings. 3. Prayer is the offering up of our desires to God, or making them known to him: Let your requests be made known to God. Not that God needs to be told either our wants or desires; for he knows them better than we can tell him: but he will know them from us, and have us show our regards and concern, express our value of the mercy and sense of our dependence on him. 4. The effect of this will be the peace of God keeping our hearts, Phi 4:7. The peace of God, that is, the comfortable sense of our reconciliation to God and interest in his favour, and the hope of the heavenly blessedness, and enjoyment of God hereafter, which passeth all understanding, is a great good than can be sufficiently valued or duly expressed. It has not entered into the heart of ham, Co1 2:9. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under our troubles, and from sinking under them; keep us calm and sedate, without discomposure of passion, and with inward satisfaction. Thou wilt keep him in perfect peace whose mind is stayed on thee, Isa 26:3.

VII. We are exhorted to get and keep a good name, a name for good things with God and good men: Whatsoever things are true and honest (Phi 4:8), a regard to truth in our words and engagements, and to decency and becomingness in our behaviour, suitable to our circumstances and condition of life. Whatsoever things are just and pure, - agreeable to the rules of justice and righteousness in all our dealings with men, and without the impurity or mixture of sin. Whatsoever things are lovely and of good report, that is, amiable; that will render us beloved, and make us well spoken of, as well as well thought of, by others. If there is any virtue, if there is any praise - any thing really virtuous of any kind and worthy of commendation. Observe, 1. The apostle would have the Christians learn any thing which was good of their heathen neighbours: "If there be any virtue, think of these things - imitate them in what is truly excellent among them, and let not them outdo you in any instance of goodness." We should not be ashamed to learn any good thing of bad men, or those who have not our advantages. 2. Virtue has its praise, and will have. We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of men or no, it will be of God, Rom 2:29.

In these things he proposes himself to them for an example (Phi 4:9): Those things which you have learned, and received, and heard and seen in me, do. Observe, Paul's doctrine and life were of a piece. What they saw in him was the same thing with what they heard from him. He could propose himself as well as his doctrine to their imitation. It gives a great force to what we say to others when we can appeal to what they have seen in us. And this is the way to have the God of peace with us - to keep close to our duty to him. The Lord is with us while we are with him.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Ch. Php_4:1-7. With such a prospect, and such a Saviour, let them be steadfast, united, joyful, self-forgetful, restful, prayerful, and the peace of god shall be theirs

1. Therefore] In view of such a hope, and such a Lord.

dearly beloved] Omit “dearly,” which is not in the Greek; though assuredly in the tone of the passage. The word “beloved” is a favourite with all the apostolic writers; a characteristic word of the Gospel of holy love. St Paul uses it 27 times of his converts and friends.

longed for] The word occurs here only in N.T., but the cognate verb occurs Php_1:6, Php_2:26, and cognate nouns Rom_15:23; 2Co_7:7; 2Co_7:11. The address here is full of deep personal tenderness, and of longing desire to revisit Philippi.

my joy and crown] Cp. the like words to the sister Church in Macedonia, 1Th_2:19-20; 1Th_3:9; and see 2Co_1:14. The thought of the Day of glory brings up the thought of his recognition of his converts then, and rejoicing over them before the Lord. Manifestly he expects to know the Philippians, to remember Philippi.

so] In such faith, and with such practice, as I have now again enjoined on you.

stand fast] The same verb as that Php_1:27, where see note. And here cp. especially 1Co_16:13; Gal_5:1; 1Th_3:8 (a close parallel, in both word and tone). The Christian is never to stand still, as to growth and service; ever to stand fast, as to faith, hope, and love.

in the Lord] In recollection and realization of your vital union with Him who is your peace, life, hope, and King. Cp. Eph_6:10, and note in this Series.

my dearly beloved] Lit., simply, beloved. His heart overflows, as he turns from the sad view of sin and misbelief to these faithful and loving followers of the holy truth. He can hardly say the last word of love.

H. FAMILY AFFECTION OF CHRISTIANITY. (Ch. Php_4:1)

“While the great motives of the Gospel reduce the multiplicity and confusion of the passions by their commanding force, they do, by the very same energy, expand all sensibilities; or, if we might so speak, send the pulse of life with vigour through the finer vessels of the moral system: there is far less apathy, and a far more equable consciousness in the mind, after it has admitted Christianity, than before; and, by necessary consequence, there is more individuality, because more life. Christians, therefore, while they understand each other better than other men do, possess a greater stock of sentiment to make the subject of converse, than others. The comparison of heart to heart knits heart to heart, and communicates to friendship very much that is sweet and intense.…

“So far as Christians truly exhibit the characteristics of their Lord, in spirit and conduct, a vivid emotion is enkindled in other Christian bosoms, as if the bright Original of all perfection stood dimly revealed.… The conclusion comes upon the mind … that this family resemblance … springs from a common centre, and that there exists, as its archetype, an invisible Personage, of whose glory all are, in a measure, partaking.”

Isaac Taylor, of Ongar; Saturday Evening, ch. 18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Php_4:1-3

Therefore--my brethren--dearly beloved--Notice

I.

The general exhortation (Php_4:1).

1. Remark the kindness with which the apostle insinuates himself into the hearts of the Philippians; addressing them as brethren, an appellation sacred in the Church as signifying that holy and Divine union which links its members in one common bond. And as though the word insufficiently expressed his affection, he adds dearly beloved, and longed for, and my dearly beloved. This was not mere professionalism, least of all guilefulness. There was more love in Pauls heart than in his month, and of this he had given the Philippians proof. Herein is a model for ministers. Love is the only weapon by which good pastors ensure obedience. Force and threats will only make hypocrites.

2. These words express the affection of the apostle, but the following the piety of the Philippians.

(1) As Paul found happiness only in the kingdom of Jesus, to say that the Philippians were his joy was to bear witness that Jesus reigned amongst them. Their spiritual condition was Pauls comfort in sorrow.

(2) They were also his crown, the subject of his honour and ornament, as we say of a child or a scholar he does honour to his father or master. Their virtue proved how excellent must be the ministry of which they were the fruits. And then there was the prospect of the judgment, when the Lord would reward him with these Philippians and crown him therewith as with a precious jewel (Php_2:16; 2Co_1:14; 1Th_2:19-20). From which it may be seen--

(a) That a ministers ambition should be not to rule and to abound in riches and worldly pomp, but rather that holiness may abound in their flocks.

(b) That the first and highest acknowledgment that flocks owe to their pastors is to hold them in honour.

3. Having won their hearts Paul exhorts them to steadfastness, i.e., perseverance in the gospel (Rom_5:2; Rom_14:4; Gal_5:1). So stand may be regarded as referring--

(1) To his teaching as to self-renunciation and justification through Christ; or--

(2) to the necessity of resisting false teachers and realizing their heavenly citizenship.

II. The particular exhortation to Euodias and Syntyche. These persons are nowhere else mentioned, but must have been of considerable influence in Philippi. They had, too, been fellow labourers with the apostle; but most probably had been led astray by the false teachers or were in danger of it. Mere domestic difference would hardly have called for such an interference. Note then--

1. That the most exalted and excellent among believers are not always exempt from the trials and importunities of error. As snails will soil the brightest flowers, so Satan and his ministers will endeavour to spread the filthiness of their errors and extravagances in the purest and most esteemed minds. Since we are in a common danger let us be on our guard.

2. That Christian women, should apply this to themselves. It was to Eve that Satan addressed himself in Paradise (1Ti_2:14). The success of his first stratagem is Satans subsequent encouragement to attack the same sex (2Ti_3:6-7). Christian women, as he has more especially endeavoured to seduce you, be more resolute in your resistance of him.

3. While the example of Euodias and Syntyche may be useful to women, that of Paul may be profitable to pastors. He addresses personally those who have need of reproof (Act_20:31), and breaks the thread of a discourse addressed to the Church to do so. But observe his gentleness. How far beneath this model is the pride of those who boast of being his successors, and yet think it too great a condescension to speak to women, much less entreat them.

4. Our perseverance and union are to be in the Lord. This is the band of true concord. To agree out of this is conspiracy.

III. The recommendation of these women to the care of others. Who the yokefellow was it is difficult to conjecture. Some say Pauls wife, others Epaphroditus (Php_2:25), or the husband of Euodias or Syntyche. Most probably he was a person of some merit and consideration in the Church. This should teach us--

1. To distinguish between those who err ignorantly or negligently and those who err wilfully. The former are to be helped.

2. These womens merits were that they laboured with the apostle and were worthy of help.

3. This help was to be rendered not by the yokefellow only, but by the whole Church, whose names were in the book of life (Rev_3:5; Rev_20:12; Dan_12:1; Luk_10:20; Eze_13:9). (J. Daille.)

Unity of service at Philippi

I. Love. Beloved and longed for is not a mere hurried phrase, or a gush of exuberant feeling that quickly dries up. There are rivers which dip down and flow underground, and then come out again into the light. So Pauls love, always flowing though some times unseen here sparkles in the sunshine. This love was grounded--

1. In a common discipleship of the same Master. To love the same Saviour opens a new fountain of love in our hearts. As men are drawn to Christ, they are drawn closer to each other.

2. In the fact that they were the fruit of his ministry. They were the joy of his soul travail and the crown of his labour. Of all bonds this is the closest. Are ye not wise enough to win souls and be a joy and a crown to one another?

II. Steadfastness. To do the right thing is good, but to stand fast in it is better.

1. Men get hindered and move away from the hope of the gospel.

2. It is a grand thing to stand fast to what is good and true in this changeful world (Joh_8:31; Mat_10:22).

3. Some stand fast in their Churchmanship, Presbyterianism, Methodism, Independency; but we may stand fast in these out side things without being in the Lord. That is the only standing fast worth anything. Stand fast in Him, and He will stand fast by you.

III. Unity. Euodias and Syntyche had disagreed, and were exhorted to be of the same mind.

1. Not of the same opinion, Paul knew too much of human nature to expect that.

2. The word has reference to the disposition rather than to the intellect. There is a way of holding truth in love to those who differ from us, and in the midst of differing creeds to be of the same mind. The apostle appeals to both in the same way, so as to leave no suspicion of favouritism. O that all the wrangling Euodiases and contentious Syntyches would hear this admonition. High Church Euodias and Low Church Syntyche, Conforming Syntyche and Nonconforming Euodias say to one another as Abraham did to Lot, Let there be no strife between me and thee.

3. The centre and circumference of this unity is in the Lord. There is no real unity in creeds or formularies, in uniformity of discipline and worship. Every true Christian is united to Christ, and through Him each to the other. The world waits to believe until the disciples of Jesus are one. How long shall we keep them waiting?

IV. Mutual service. Verse 3 is full of work and workers.

1. There was the true yokefellow. A yoke signifies hard work. Oxen are yoked together for work, and this person must have worked shoulder to shoulder with Paul.

2. There were the women who laboured with him in the gospel. These women had their rights, glorious rights to labour in the gospel. Would there were more candidates for these honours.

3. Clement was no fine gentleman sitting at ease in Zion, doing nothing himself and finding fault with those who did work. That Church at Philippi was a hive of bees. No wonder they were so exemplary. They were too busy to be mischievous. Depend upon it God helped them all.

4. Think of the honour Paul assigned them--Whose names are in the book of life. As the Jews of old kept a register of the living in their tribes and families from which the dead were blotted out, so God keeps a book of His living ones who will never die. Paul knew their names were there because of their character. They were living ones, and were giving the best possible proof of life, viz., work. Dead people do not work. Love and help one another. Are our names in the book of life? If not read Rev_20:15.

5. It is the Lambs book of life. The matter can only be dealt with at the Cross of Jesus. (H. Quick.)

Christian love

I. Its source.

1. One brotherhood.

2. One hope.

II. Its intensity--

1. Of affection.

2. Of desire.

3. Of esteem.

III. Its expression.

1. Sincere in word and deed.

2. It seeks to promote--

(1) Steadfastness.

(2) Unity.

(3) Mutual consideration.

(4) Help. (J. Lyth, D. D.)

Dearly beloved and longed for, my joy and crown, so stand fast in the Lord--Observe--

I. How Christians love one another.

1. With sincere affection.

2. They delight in each others company.

3. They rejoice in each others happiness.

4. They promote each others welfare.

II. Why they love one another.

1. They are brethren.

2. In the Lord.

3. They anticipate His blessing. (J. Lyth, D. D.)

Paul an example of ministerial solicitude and affection

If any man be in Christ he is a new creature. How singularly is this illustrated by the writer of these words, who only a few years before was breathing out threatenings and slaughters against the Christians.

I. The purport of these endearing terms.

1. Brethren, not kinsmen after the flesh, but spiritual relations.

(1) In one sense he was their parent, as having begotten them in the gospel; but here in the spirit of unity and love he regards them as brethren. The appropriateness of the term is seen in the fact that believers are children of one heavenly Father, born of one Spirit, are made members of Christ of whom the whole family in heaven and earth is named, are heirs of the same inheritance.

(2) Among these many brethren their Saviour is the firstborn, and while we are brought together as brethren in Him we are amply provided for; chastisement for error, counsel for guidance, comfort in sorrow, supply for every need.

(3) Are the children of the Most High members of one another? Then there ought to be a sympathy for each others concerns, an interest in each others welfare, a holy zeal and rivalry in their Fathers service.

2. Dearly beloved.

(1) Love of the brethren is a distinguishing mark of those who have passed from death unto life.

(2) A renewed soul who loves a brother because he is a brother will love all the brethren.

(3) The more truly we love the Saviour the more truly shall we love one another; just as rays approach nearer themselves as they draw near their common centre.

3. Longed for. If we love Jesus we shall long for the spiritual welfare of His brethren, and yearn for communion with them.

4. My joy. Paul had many sources of happiness within: the Philippians were external sources of gladness. He had been the means of their conversion. They were rejoicing, and should he not share their joy? They were trophies of a Saviours love, and that Saviour was dear to him.

5. My crown; and with good reason--Thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of my God. He trusted that they would own Him as their spiritual father when he and they should have the crown of righteousness. Every rescued soul is an ornament and honour to its rescuer.

II. The advice was equal in importance to the tenderness with which it was offered--to stand fast.

1. It implies that they had been admitted to that faith, hope, holiness, and blessedness in which they were to stand fast.

2. They were to stand fast not by themselves but in His might whose grace is made perfect in weakness.

(1) By the indwelling of His grace.

(2) By faith in His perfect work

(3) In love to Him who loved them.

3. This steadfastness is necessary to the very existence of ministerial comfort. Now we live if ye stand fast in the Lord.

4. The honour of the Lord in a low and latitudinarian age demands it.

5. It is needful for the encouragement of weaker and younger brethren. (R. P. Buddicom, M. A.)

The bright side of a ministers life

A minister has many discouragements, disappointments and pains, as had Paul, but taking his work as a whole there is no profession that will bear comparison with it in bringing peace and joy. There is--

I. The joy of interesting work.

1. His studies are interesting--his books and the literature of human life.

2. So is his practical work. His heart and hand are ever appealed to for sympathy and help. There are the bereaved to be comforted, fallen to be uplifted, young to be counselled, and a thousand charities to be practised in the name of Christ. A man entering the ministry with the right spirit will find perpetual exhilaration in the work. To enter the harvest field where the grain is ripe, and the sheaves are coming towards the garner--that is life for the body, inspiration for the mind, rapture for the soul; and if there is an occupation that yields such mighty satisfaction in all the world I have never heard of it.

II. The joy of elevated associations. If a man be tolerably acceptable in his work, the refinements of society open before him. He is invited into the conclave of poets anal artists; he is surrounded by kindly influences; society breathes upon him its most elevating advantages. Men in other occupations must depend on their wealth and achievements to obtain such position. By reason of the respect of men for the Christian minister, all these spheres open before him. In addition to that, and more than that, his constant associates are the princes of God and the heirs of heaven.

III. The joy of seeing souls converted. To go from the house of God some Sabbath and feel that the sermon has fallen dead, and to be told the next day by some man, That sermon was the redemption of my soul. I went home one Sabbath almost resolved never to preach again; the gospel seemed to have no effect; but before one week had passed I found that five souls, through the instrumentality of that poor sermon, had pressed into the kingdom of God. It is a joy like that of the angels of God over a repentant sinner to see men turning their backs on the world to follow Christ.

IV. The joy of comfort bearing. To see the wounds healing; to see Christ come to the prow of the vessel and silence the Euroelydon; to see a soul rise up strengthened and comforted; to look over an audience, one-half of them in the habiliments of mourning, and yet feel that there is power in that gospel to silence every grief and soothe every wound of the soul--ah! to tell the broken hearted people of the congregation that God pities, that God feels, that God loves, that God sympathizes--that is the joy of the Christian ministry!

V. The joy of the Churchs sympathy. If the minister of Christ has been at all faithful in his work, he knows that there are those who are willing to sympathize in his every sorrow and in every success. He knows that he has their prayers and good wishes. If he be sick, he knows they are praying for his recovery. If dark shadows hover over his household, he knows there are those who are praying that those shadows may be lifted. (T. De Witt Talmage, D. D.)

The pastors joy and crown

I. The pastors joy. His peoples conversion--proficiency--unity--zeal.

II. His crown. Because the fruit of his labour--the proof of his ministry--the pledge of his reward. (J. Lyth, D. D.)

Stand fast

He reminds me of the death of that British hero, Wolfe, who on the heights of Quebec received a mortal wound. It was just at the moment when the enemy fled, and when he knew that they were running, a smile was on his face, and he cried, Hold me up. Let not my brave soldiers see me drop. The day is ours. Oh, do keep it! His sole anxiety was to make the victory sure. Thus warriors die, and thus Paul lived. His very soul seems to cry, We have won the day. Oh, do keep it! O my beloved hearers, I believe that many of you are in the Lord, but I entreat you to stand fast in the Lord. (C. H. Spurgeon.)

The secret of steadfastness

Readers of Darwin will recall the description he gives of a marine plant which rises from a depth of one hundred and fifty to two hundred feet, and floats on the surface of the water in the midst of the great breakers of the Western Ocean. The stem of this plant is less than an inch through; yet it grows and thrives and holds its own against the fierce smitings and pressures of breakers which no masses of rock, however hard, could long withstand. What is the secret of this marvellous resistance and endurance? How can this little slender plant face the fury of the elements so successfully, and, in spite of storms and tempests, keep its hold, and perpetuate itself from century to century? The answer has leaped to every lip; it reaches down into the still depths, where it fixes its grasp, after the fashion of the instinct that has been put into it, to the naked rocks; and no commotion of the upper waters can shake it loose. (S. S. Chronicle.)

Steadfastness in the Lord

is enforced by--

I. The union between Christ and His people.

1. Legal. By His Fathers appointment and His own love Jesus was so identified with those He came to save as to be treated not according to His own deserts but theirs, whilst they are so identified with Him as to be treated not according to their own deserts but His. This legal union is the fundamental blessing of the Christian salvation, all the others rest upon it.

2. Spiritual. This is the community of spiritual life--of thought, feeling, and enjoyment--existing between Christ and believers. This is produced by the Holy Spirit through that faith by which we enter the legal relation, or are justified--He that is joined to the Lord is one spirit.

3. Manifest. The life of Christ will reveal itself in the graces which characterized Christ. Stand fast, then in the Lord, because you are in the Lord.

II. Christian steadfastness is further enforced by one Christians responsibility. Therefore, so, point back to the previous statements.

1. The Christian is responsible for his privilege. He is a citizen of heaven and must maintain the dignity of his citizenship, and stand fast in it against temptation and in trial.

2. The Christian is responsible for his hope. He expects a Saviour who will change the body of his humiliation. This expectation should give a deep sense of responsibility for our treatment of our body as an instrument of our moral nature. Dare we use the lips, which are to sing Christs praises day and night, and the limbs which are to render unceasing service, as instruments of frivolity or vice? Every man that hath this hope in him purifieth himself as He is pure. Holiness is the proper fruit of Christian hope, therefore stand fast.

III. This injunction is enforced by the most endearing epithets.

1. Brotherhood in Christ.

2. Ardent love.

3. Joy and glorying in previous steadfastness.

4. The hope of rejoicing in it in the days of Christ. (R. Johnstone, LL. B.)

Christian steadfastness

With a heavenly birthright in possession and a glorious resurrection in prospect, the apostle naturally follows with this exhortation.

1. The highest relationship, brethren;

2. In the highest degree, beloved;

3. Exciting the purest emotion, longed for;

4. Resulting in the most glorious issues, my joy and crown, are the motives by which the exhortation is enforced.

I. Our position as Christians is one of possible danger.

1. From the sceptical tendency of the age.

2. From the habits of society. The tradesman thinks he must do as others to get a living. The follies of fashion are followed to avoid singularity.

3. From indifference to the public ordinances of religion. The same rule applies to the Christian profession as to any other. Men do not prosper who neglect their calling.

4. From want of close attention to cultivation of personal piety.

II. The only position of absolute safety is union with Christ.

1. This condition is one of perfect alliance between the human and the Divine. Every string of the heart is in accord with the life of Jesus. Whether we think of the wisdom which is our light, the comfort which is our solace, the will which is our guide, or the purity which is our sanctification, its source is in the Lord.

2. Those who stand on this spiritual eminence occupy an unshaken position among men. We stand fast with His power to defend us, His Spirit to uphold us, His character to guide us.

III. A state of watchfulness is not inconsistent with happiness. The ocean is large enough for the biggest ships, but it is skirted with rocks. The lighthouse though itself a warning is the mariners friend. (Weekly Pulpit.)

Christian stability

The exhortation, stand fast, occurs six times; and still more frequently the duty is enjoined in equivalent terms.

1. The duty, therefore, is of primary importance.

2. There are two requisites--a foundation and strength. A man may have his foot upon a rock, yet if he be weak he cannot stand; and no matter how strong he may be, if his feet are on quicksand he cannot stand.

I. The ground to stand upon.

1. The stable foundations are--

(1) Truth.

(2) Right principles.

Truth is permanent, error is changeable, and therefore in every department, unless a mans views are correct, there is no security for his stability. But as our subject is Christian stability, the truth demanded is religious truth, the truth of the Bible.

2. The unstable foundations.

(1) Traditions. Those of the Pharisees have passed away; those of the Church change from age to age.

(2) Speculation results in philosophy, than which nothing is more unstable: e.g., the different schools of Greek philosophy, of the Middle Ages, of our own day, as Rationalism, Pantheism, Materialism, Atheism, and now Pessimism.

(3) Feeling. Many believe in God: they believe in His mercy, but not in His justice, not in salvation by blood, not in depravity, etc.

3. The only stable foundation is the Bible; the firm conviction that it is Gods Word and that what it teaches is infallibly true. The only ground of this faith, which is stable, is the witness of the Spirit. True experimental religion is the only security against error, and the only security for stability.

4. Right principles are necessary; not expediency, self-interest, or the interest of parties, but what is right.

II. The strength by which to stand. There is much difference naturally among men, but the strength needed is not our own. It is of the Lord. It is His and His gift. If we trust in ourselves we must fall. (C. Hodge, D. D.)

The watchword for today, Stand fast

(Text in connection with chap. 3:20, 21):--Every doctrine has its practical bearing. Hence you find Paul full of therefores--conclusions drawn from statements of Divine truth. The Lord is coming to glorify His people; let us therefore keep our posts until the coming of the great Captain shall release the sentinels.

I. Paul joyfully perceived that his beloved converts were in their right place. It is important that we should begin well. The start is not everything, but it is a great deal. Well begun is half done. We must enter the strait gate, and begin at the right point. Many slips and falls are due to not being right at first, a flaw in the foundation will make a crack in the superstructure.

1. The only position in which we can begin aright is in the Lord. It is a very good thing to be in the Church, but if you are not in the Lord first you are out of place What is it to be in the Lord?

(1) When we fly to Him by repentance and faith and make Him our refuge and hiding place. Are you in Him? You can have no better hiding place; in fact, there is no other.

(2) When we are in Christ as to our daily life; whatever we eat or drink, doing all in His Name.

(3) By a real vital, union. In Him and in Him only is our spiritual life sustained, just as it can only be received from Him.

(4) Christ has become our element, vital and all-surrounding. We are in Christ as birds are in the air which buoys them up and enables them to fly; as fish are in the sea.

2. Because they were in Christ, therefore--

(1) They were Pauls brethren. Many of them were Gentiles whom Paul would once have regarded as dogs. But now as Christ was not ashamed to call them brethren, neither was Paul.

(2) They were his dearly beloved, the repetition of which makes it mean My doubly dear ones.

(3) His longed for--his most desired ones. He first desired to see them converted, then baptized, then exhibiting all the graces. He desired their company because they were in Christ.

(4) His joy and crown. Paul had been the means of their salvation. The ministers highest joy is that the brands snatched by him from the burning are now living to the praise of the Lord Jesus.

II. Paul longed that they should keep their place. The beginning of religion is not the whole of it. Precious are the feelings which attend conversion, but dream not that repentance, faith, etc., are for a season and then all is done with. In conversion you have started in the race, and you must run to the, end. In your confession of Christ you have carried your tools into the vineyard, but the days work now begins. He that endureth to the end shall be saved. The difference between the spurious and the real Christian is this staying power.

1. Stand fast doctrinally. In this age all the ships are pulling up their anchors, drifting with the tide, driven about with every wind. It is your wisdom to put down these anchors. We will hearken to no teaching but that of the Lord Jesus.

2. Practically stand fast. The barriers are broken down; they would amalgamate Church and world: yes, even Church and stage, and combine God and devil in one service. Come out from among them, etc. Strive together to maintain the purity of Christs disciples.

3. Stand fast experimentally. Pray that your inward experience may be close adhesion to your Master.

4. Stand fast in the Lord without wishing for another trust. What way of salvation do we seek but that of grace? what security but the precious blood?

5. Stand fast without wavering. Permit no doubt to worry you.

6. Stand fast without wandering. Keep close to the example and spirit of your Master, and having done all to stand.

7. Stand fast without wearying. You are tired; take a little rest and brush up again. You cry, I cannot see results. Wait for them. Practice perseverance.

8. Stand fast without warping. Timber, when it is rather green, is apt to go this way or that. The spiritual weather is very bad just now for green wood: it is one day damp with superstition, and another parched with scepticism.

III. Paul urged the best motives for their standing fast.

1. Because of your citizenship (Php_3:20). Men ought to behave themselves according to their citizenship, and not dishonour their city.

2. Because of their outlook. Jesus is coming not as judge or destroyer, but as Saviour. Now if we look for Him we must stand fast. There must be no going into sin, no forsaking the fellowship of the Church, leaving the truth, playing fast and loose with godliness, running with the hare and hunting with the hounds. Let us so stand fast that when Jesus comes we may be able to say Welcome.

3. Because of their expectation of being transformed into the likeness of Christs glorious body.

4. Because of our resources. According to the power, etc. (C. H. Spurgeon.)

Christian love

When a rosebud is formed, if the soil is soft, and the sky is genial, it is not long before it bursts, for the life within is so abundant that it can no longer contain it all, but in blossomed brightness and swimming fragrance it must needs let forth its joy, and gladden all the air. And if, when thus ripe, it refused to expand, it would quickly rot at heart and die. And Christian love is just piety with its petals fully spread, developing itself and making it a happier world. The religion which fancies that it loves God, when it never evinces love for its brother, is not piety, but a poor mildewed theology, a dogma with a worm at the heart. (James Hamilton, D. D.)

Love the gauge of manhood

I do not distinguish men merely by the difference of their thought power, still less by the difference of their executive power, still less by their external differences, as when one is high, another low; one rich, another poor; one wise, another unwise. The point where true manhood resides is in the neighbourhood of love. In the copiousness, the variety, the endlessness, the sweetness, and the purity of the element of love, you shall find the measure that God applies, discriminating between one another. (H. W. Beecher.)

The professional minister

The man who has adopted the Church as a profession as other men adopt the army, the navy, or the law, and goes through the routine of its duties with the coldness of a mere official--filled by him the pulpit seems filled by the ghostly form of a skeleton, that in its cold and bony fingers holds an unlit lamp. (T. Guthrie, D. D.)

Ministerial qualifications

The minister is to be a live man, a real man, a true man, a simple man, great in his love, great in his life, great in his work, great in his simplicity, great in his gentleness. (J. Hall, D. D.)

Learn in Christ how possible it is to be strong and mild to blend in fullest harmony the perfection of all that is noble, lofty, generous in the soldiers ardour of heroic devotion; and of all that is calm, still, compassionate, tender in the priest waiting before God and mediation among men. (A. Maclaren, D. D.)

The ministers joy and crown

The crown here is not the diadem of royalty, but the garland of victory. He has in his mind, as so often, the famous public athletic games of the Greeks--which the diligent training, and the strenuous and persevering exertion, needed to gain the corruptible crown of laurel, and the intensity of joy felt by the victors, rendered an admirable illustration of the Christian life, whether as regards the spiritual progress of the believer himself or his work for the salvation of others. The apostle believed that he would be enabled to rejoice in the day of Christ, that he had not run in vain, as a minister of Christ. In Neros prison, aged, worn with trouble, manacled, uncertain whether he might not soon be led forth to death by the executioner, he knew himself to be yet in truth, as a successful minister of Christ, a conqueror wreathed with amaranth. The emperor in his palace was, in heart, weary and wretched. The prisoner was restful and happy. The glitter of the emperors power and grandeur would very soon pass away and be as a dream. His prisoner was already invested with a glory which, recognized in this world only by those whose eyes had been opened to discern spiritual things, should yet be manifested before the universe--for they that be wise shall shine, etc. (R. Johnstone, LL. B.)

Stand fast

Stand fast, like the British squares in the olden times. When fierce assaults were made upon them every man seemed transformed to rock. We might have wandered from the ranks a little in more peaceful times, to look after the fascinating flowers which grow on every side of our march; but, now we know that the enemy surrounds us, we keep strictly to the line of march, and tolerate no roaming. The watchword of the host of God just now is--Stand fast! Hold you to the faith once delivered to the saints. I like that spirit of Bayard, that knight without fear and without reproach. In his last battle his spine was broken, and he said to those around him, Place me up against a tree so that I may sit up and die with my face to the enemy. Yes, if our backs were broken, if we could no more bear the shield or use the sword, it would be incumbent upon us as citizens of the New Jerusalem, to die with our faces towards the enemy. I like that speech of Wellington, who was so calm amid the roar of Waterloo, when an officer sent word, Tell the Commander-in-Chief that he must move me; I cannot hold my position any longer, my numbers are so thinned. Tell him, said the great general, he must hold his place. Every Englishman today must die where he stands, or else win the victory. The officer read the command to stand, and he did stand till the trumpet sounded victory. And so it is now. My brethren, we must die where we are rather than yield to the enemy. If Jesus tarries we must not desert our posts. Wellington knew that the heads of the Prussian columns would soon be visible, coming in to ensure the victory; and so by faith we can perceive the legions of our Lord approaching: in serried ranks His angels fly through the opening heaven. The air is teeming with them. I hear their silver trumpets. Behold, He cometh with clouds! When He cometh He will abundantly recompense all who stood fast amid the rage of battle. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Php 4:1-2. Therefore, my brethren — The exhortation contained in this verse appears to be closely connected with the latter part of the preceding chapter, from which certainly it ought not to have been separated. It is as if the apostle had said, Since such a glorious change awaits all those who, in consequence of their faith in Christ, and in the truths and promises of his gospel, are citizens of heaven, and have their thoughts and affections placed there, let me exhort you to be steadfast in your adherence to that religion which is the foundation of all your glorious hopes. Dearly beloved and longed for — Whose welfare and happiness I earnestly desire; my joy and crown — Whose faith and piety give me now great joy, and I trust will be to the honour of my ministry in the expected day of final accounts, manifesting that I have not laboured in vain; so stand fast in the Lord — In your faith in Christ, and in your expectation of eternal life from him, as you have hitherto done, and as it becomes those to do who are so nearly related and so dear to him. I beseech Euodias, &c. — Macknight, following the order of the words in the original, reads, Euodia I beseech, and Syntyche I beseech; he repeats the word beseech twice, as if speaking to each face to face, and that with the utmost tenderness; that they be of the same mind in the Lord — That whatever cause of difference may have arisen between them, they would lay aside their, disputes for the credit of the gospel, which they both profess to believe. The apostle’s expression, το αυτο φρονειν, may be rendered to mind, or care for, the same thing; that is, as Whitby understands the apostle, to promote the success of the gospel as with one soul. For he thinks the apostle could not mean to exhort them to be of one judgment, because “no man can become of the same judgment with another by entreaty, but only by conviction.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4

Final Charge. Acknowledgement of Philippian Bounty

VI. Closing Exhortations (Php_4:1-9)

§ 15. Php_4:1-3. With heightened feeling St. Paul resumes the vein of exhortation commenced in Php_3:1 : Wherefore (in view of the grand hope of our calling).. so stand fast in the Lord (see Php_1:27)—'so,' i.e. in 'imitating' the Apostle and 'marking those' of like 'walk' (Php_3:17); this appeal sums up the foregoing homily. For the endearing epithets accumulated here, cp. Php_1:3-8; Php_2:16-17 also 1Th_2:19, 1Th_2:20.

2. The entreaty to Euodia and Syntyche to be of one mind in the Lord, is a pointed application of Php_1:27 and Php_2:1-5 they have a serious difference of judgment in carrying out the will of Christ. These ladies bear good Greek names; one of them is, possibly, the same as the Lydia of Acts 16, the latter name in that case being an ethnic appellation ('the Lydian'). As at Thessalonica (Act_17:4), women were conspicuous amongst the earliest converts in Philippi: see Intro.

3. The Gk. 'Synzygos' (yoke-fellow) is better read as a proper name, on which the Apostle plays, as upon 'Onesimus' (serviceable) in Phm_1:11 : Yea, I ask also thee, true Synzygos—worthy of thy name—help them (Euodia and Syntyche) to come to an understanding. Others suppose Epaphroditus to be addressed as 'yokefellow': cp. Php_2:25. The disagreeing women had shared St. Paul's struggles (this Gk. verb is rendered striving together in Php_1:27) in the gospel,—a fact which makes him specially anxious for their reconciliation. With these former comrades St. Paul associates a certain Clement otherwise unknown (hardly the Clement of Rome, famous a generation later), and the rest of my fellow workers, whose names are in the book of life (see Rev_3:5, etc., Luk_10:20; Heb_12:23),-and therefore need not be enumerated here.

§ 16. Php_4:4-7. Joy in the Lord, and the peace of God, are the sovereign factors in the Christian temper (Php_4:4, Php_4:7); these manifest themselves in gentleness (RM; AV 'moderation') toward men, and serenity (In nothing be anxious, RV) in all events, maintained by continual prayer and thanksgiving. Php_4:4 repeats, with resolute emphasis, the command of Php_3:1 : see note.

5. Gentleness (ascribed, under the same word, to Christ in 2Co_10:1) is the opposite of self-assertion and rivalry. Like 'patience' in Jam_5:8, it is enforced by the nearness of the Lord's advent, the prospect of which quenches worldly passions: cp. 1Co_7:29-31; Luk_12:29-40. Though we may not think of the second coming of Christ as at hand in the sense in which the first Christians did, our appearance at His judgment-seat is no less certain, and the thought of it should affect us in the same way.

6. Anxiety is precluded by the direction, let your requests be made known unto God—since 'he careth for you' (1Pe_5:7 cp. Mat_6:31-32). Prayer is devout address to God in general, supplication the specific appeal for help, and request the particular petition made. In everything includes temporal with spiritual needs, covering all occasions of anxiety.

7. The peace of God is that which ensues on reconciliation through Christ and the bestowment of the Holy Spirit, who breathes the Father's love into the heart: see Rom_5:1-2, Rom_5:8-11; Eph_2:13-18. The consciousness of this fortifies the mind against trouble: it shall guard (or garrison) your hearts and your thoughts in Christ Jesus. God's peace surpasses (AV 'passes': the same word was rendered 'better than' in Php_2:3, and 'excellency' in Php_3:8) all reason (Gk. nous) in its fortifying power. Greek philosophy sought in Reason the prophylactic against care and fear; the true remedy is found in Christ.

§ 17. Php_4:8, Php_4:9. The real Finally is now reached: see on Php_3:1. The list of virtues here commended is unique in St. Paul's writings, resembling the catalogues of Greek moralists; its items belong to natural ethics. These things, St. Paul says, take account of (RM); i.e. reckon and allow for (the verb of Php_3:13; 1Co_4:1; 1Co_13:5, etc.): he desiderates in the readers a larger appreciation of goodness, a catholic moral taste—mark the reiterated whatsoever. This Church was intensely devoted, but intellectually narrow (see on Php_1:9),—a defect naturally aggravated by persecution. Hence the stress laid on 'gentleness' in Php_4:5, and on the amenities of life in Php_4:8. Things true and honourable (to be revered) constitute the integrities of personal character; things pure and just represent the moralities, and things amiable and winning the graces, of social life. The further expressions, if there be any virtue and if there be any praise (aught to be praised), bring in every conceivable form and instance of moral excellence. Virtue—the ruling category of heathen ethics—figures only in this passage of St. Paul; the Apostle is seeking common ethical ground as between the Church and Gentile society. The Christian man must prize every fragment of human worth, claiming it for God.

9. So much for reflexion and appreciation; for practice, the writer points once more, as in Philippians 3, to himself,—to his personal teaching (what things you both learned and received) and behaviour (and heard of and saw in me). The God of peace shall be with you is a virtual repetition of Php_4:7 : men of large-hearted charity and steadfast loyalty dwell in God's peace amidst all storms.

VII. Acknowledgement of the Contribution from Philippi (Php_4:10-20)

§ 18. Php_4:10-16. With the Benediction of Php_4:9 (cp. Rom_15:33) the letter might have ended; but St. Paul in sending back Epaphroditus (Php_2:25-30) desires to make ample recognition of the gift conveyed by him, and has reserved this matter to the last. The remittance had surely been acknowledged earlier; communications had been exchanged since Epaphroditus' arrival in Rome: see Intro. It looks as though the Philippians had been grieved in some way over the reception of their contribution. Perhaps the Apostle's former acknowledgment through its brevity was open to misconstruction. With care and earnestness he now endeavours to set himself right with his friends:—'Greatly was I gladdened,' he writes, 'that now once again you have blossomed out in your thoughtfulness for me; indeed, you were thinking of me in this way before, but you lacked opportunity to show it.' The recent gift was the revival of the care for the Apostle's wants shown by the Philippians at an earlier time; no other Church had so markedly proved its gratitude in this kind (Php_4:15). The readers are aware of this fact (Moreover ye yourselves know, ye Philippians); they had probably referred to it, in their Church letter, with pardonable pride. In the beginning of the gospel means at the time of its coming to these regions (cp. Php_1:5); in the matter of giving and receiving (RV) might be rendered 'by way of credit and debit account' (cp. 1Co_9:11; Gal_6:6; Phm_1:18-19)—a mercantile idiom. When I went out from Macedonia refers to contributions sent to the writer at Athens or Corinth (see 2Co_11:7-10); even before this, during the short time he stayed in Thessalonica, they had helped him once and again (Php_4:16).

In the intervening passage (Php_4:11-14) St. Paul explains his attitude. He does not speak as though in want and dependent on such support; he has learned to be self sufficient (content) under all conditions. I know, he continues, how to be abased (by poverty: see 1Co_4:11; 2Co_11:9, 2Co_11:27; Act_20:34), and I know also how to be in affluence; in every variety of state and circumstance, I have become versed (lit. 'initiated') both in feasting and hungering, both in affluence and destitution. Thrice St. Paul speaks of his 'abundance' (Php_4:12 and Php_4:18); and this bears out the conjecture of Sir W. M. Ramsay, suggested by the heavy cost entailed in the 'appeal to Cæsar' (Act_25:11-12) and the unlikelihood of his taxing the Churches for this purpose, that he had by this time come into the inheritance of property and is no longer a poor man. If this was so, then St. Paul is thinking of the trials of both estates when he says, I am equal to everything, in him that enables me (Php_4:13): cp. 2Co_12:9-10; Eph_3:20; Col_1:29. He rejoices, therefore, in the gift of the Philippians for their sake rather than his own (Php_4:14): Howbeit ye did well, that ye had fellowship with my affliction (showed sympathy with my persecuted condition)—not, as 'in Thessalonica,' with 'my need' (Php_4:16).

§ 19. Php_4:17-20. Hence the Apostle was not eager for the gift (as a boon to himself), but for the evidence it afforded of God's grace in the givers (cp. Php_1:11; 2Co_9:6-11; Eph_5:9)—the fruit that increaseth to your account. But I have enough and to spare; I am filled full—in satisfaction of mind as of bodily wants (cp. Php_2:2; 2Co_7:4)—now that I have received from Epaphroditus what you have sent,—a fragrant savour, an acceptable sacrifice, well-pleasing to God (cp. Heb_13:16): the religious, not the material value of the gift weighs with its receiver.

19. Since the offering is a sacrifice to God, He will recompense it (cp. Heb_6:10; Pro_19:17): my God will fill up every need of yours—as you have striven to meet His servant's need—according to his riches. Temporal and spiritual needs are together included in the promise; God's 'wealth' contains all kinds of treasure. In glory points to the heavenly consummation (cp. Rom_2:4, Rom_2:7; Eph_1:7, Eph_1:18), in Christ Jesus to the ground and channel of divine supplies.

20. The Doxology (cp. 2Co_9:15, in relation to its context) magnifies the bountiful Giver as our Father: see Mat_6:8, Mat_6:32.

§ 20. Php_4:21-23. In conclusion, the Apostle bids a greeting to every saint in Christ Jesus—his good will knows no exception: see Php_1:1, Php_1:4, Php_1:7-8; With his own he sends greetings from his companions, from the whole Roman Church, and particularly from those of Cæsar's household (to think of Christians in Nero's house!)—the latter singled out because their salutation would peculiarly touch the Philippians: see Intro. The circumstances of his captivity and trial brought the Apostle into contact with the palace and the imperial attendants; friends in that quarter were specially serviceable to him.

23. The Benediction (RV) is nearly identical with that of Galatians, Philemon, and 2 Timothy.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Php_4:1. Brethren beloved and longed for, … beloved.—By these caressing titles, which, however, are not words of flattery but of sincere love, he works his way into their hearts. The “beloved” repeated at the close of the verse is like the clinging embrace of affection. My joy.—The most delectable joy of St. John was to hear that his children walked in truth. So St. Paul says of his Philippian converts, as he had said of their neighbours of the Thessalonian Church, that they are his joy. And crown.—“The word must be carefully distinguished from ‘diadem.’ It means a chaplet or wreath, and the idea it conveys may be either

(1) victory, or

(2) merriment, as the wreath was worn equally by the conqueror and by the holiday-maker” (Lightfoot).

MAIN HOMILETICS OF THE PARAGRAPH.—Php_4:1

A Plea for Steadfastness—

I. After the pattern of those worthy of imitation.—“So stand fast in the Lord.” Having pointed out the dignity of Christian citizenship and the exalted conduct befitting those possessing its privileges, the apostle exhorts them to steadfastness in imitating those who, through evil and good report and in the midst of opposition and suffering, had bravely maintained their loyalty to Christ. “So stand fast”—be sincere and earnest in devotion to God, as they were: be faithful and unflinching, as they were; triumph over the world, the flesh, and the devil, as they did. “Behold, we count them worthy who endure;” and the same distinction of character is attainable by every follower of Christ, attainable by patient continuance in well-doing. The ideal of a steadfast character is embodied in the Lord, who was Himself a supreme example of unfaltering obedience and love. Follow Him; being united to Him by faith, deriving continual inspiration and strength from His Spirit, stand fast in Him. Riding up to a regiment that was hard pressed at Waterloo, the Duke of Wellington cried to the men, “Stand fast, Ninety-fifth! What will they say in England?” History records how successfully the appeal was obeyed. Stand fast, Christians! What will they say in the heavenly city to which you belong, and for whose interests you are fighting? William of Orange said he learnt a word while crossing the English Channel which he would never forget. When in a great storm the captain was all night crying out to the man at the helm, “Steady! steady! steady!”

II. Addressed to those who have given evidence of willingness to be instructed.—“My joy and crown.” The Philippians who had embraced the gospel he preached, and whose lives had been changed by its power, were the joy and crown of the devoted apostle. The crown was not the diadem of royalty, but the garland of victory. He has in his mind the famous athletic games of the Greeks, which in the diligent training and the strenuous effort to gain the laurel coronet, and the intensity of joy felt by the victors, were a significant illustration of the Christian life, whether as regards the spiritual progress of the believer himself, or his work for the salvation of others. He believed the Lord would place around his brow an imperishable garland of honour, of which each soul that had been quickened, comforted, and strengthened by Him would be a spray or leaf. In Nero’s prison, aged, worn with trouble, manacled, uncertain of life, he rejoiced in being a successful minister of Christ—a conqueror wreathed with amaranth. The emperor in his palace was in heart weary and wretched; the prisoner was restful and happy, invested with a glory that should shine on undimmed, when the glitter of Nero’s power and grandeur should vanish as a dream. The satisfaction enjoyed by those who first led us to Christ and who have helped us in our spiritual struggles, is another reason for continued steadfastness and fidelity.

III. Urged with affectionate solicitude.—“My brethren dearly beloved and longed for, … my dearly beloved.” The terms employed are the outflow of a jubilant spirit, and are full of tender endearment and loving appreciation. Love delights to exaggerate; yet there is no exaggeration here. The Philippians were to the apostle “brethren beloved—dearly beloved”—children of the same spiritual Father, members of the one family of God, united together in a happy Christian brotherhood. He recalls the first introduction of the gospel into Philippi, the preaching of the word, the impressions made, the converts won, the formation of the Church, and its growth and prosperity, amid labours and suffering. Attachments were then formed that deepened and strengthened with the years. Christian friendships call forth the finest feelings of the soul, and form a strong bond of union in the love of a common Saviour. Christ will have no forced selection of men, no soldiers by compulsion, no timorous slaves, but children, brethren, friends.

Lessons.—

1. Steadfastness is a test of genuine devotedness.

2. Instability is a loss of advantages often won at great cost.

3. They who endure will finally conquer.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Philippians

A TENDER EXHORTATION

Php 4:1.

The words I have chosen set forth very simply and beautifully the bond which knit Paul and these Philippian Christians together, and the chief desire which his Apostolic love had for them. I venture to apply them to ourselves, and I speak now especially to the members of my own church and congregation.

I. Let us note, then, first, the personal bond which gives force to the teacher’s words.

That Church at Philippi was, if Paul had any favourites amongst his children, his favourite child. The circumstances of its formation may have had something to do with that. It was planted by himself; it was the first Church in Europe; perhaps the Philippian gaoler and Lydia were amongst the ‘beloved’ and ‘longed for’ ones who were ‘his joy and crown.’ But be that as it may, all through the letter we can feel the throbbing of a very loving heart, and the tenderness of a strong man, which is the most tender of all things.

Note how he addresses them. There is no assumption of Apostolic authority, but he puts himself on their level, and speaks to them as brethren. Then he lets his heart out, and tells them how they lived in his love, and how, of course, when he was parted from them, he had desired to be with them. And then he touches a deeper and a sacreder chord when he contemplates the results of the relation between them, if he on his side, and they on theirs, were faithful to it. It says much for the teacher, and for the taught, if he can truly say ‘My joy,’--’I have no greater joy than to know that my children walk in the truth.’ And not only were they his joy, but they who, by their faithfulness, have become his joy, will on that one day in the far future, be his ‘crown.’ That metaphor carries on the thoughts to the great Judgment Day, and introduces a solemn element, which is as truly present, dear friends, in our relation to one another, little of an Apostle as I am, as it was in the relation between Paul and the Philippians. They who ‘turn many to righteousness shine as the brightness of the firmament,’ because those whom they have turned, ‘shine as lights in the world.’ And at that last august and awful tribunal, where you will have to give an account for your listening, as I for my speaking, the crown of victory laid on the locks of a faithful teacher is the characters of those whom he has taught. ‘Who is my joy and hope, and crown of rejoicing?’ Are not even ye in the presence of our Lord Jesus at his coming?

Now, notice, further, how such mutual affection is needed to give force to the teacher’s exhortation. Preaching from unloved lips never does any good. It irritates, or leaves untouched. Affection melts and opens the heart to the entrance of the word. And preaching from unloving lips does very little good either. So speaking, I condemn myself. There are men who handle God’s great, throbbing message of love so coldly as that they ice even the Gospel. There are men who have a strange gift of taking all the sap and the fervour out of the word that they proclaim, making the very grapes of Eshcol into dried raisins. And I feel for myself that my ministry may well have failed in this respect. For who is there that can modulate his voice so as to reproduce the music of that great message, or who can soften and open his heart so as that it shall be a worthy vehicle of the infinite love of God?

But, dear brethren, though conscious of many failures in this respect, I yet thank God that here, at the end of nearly forty years of a ministry, I can look you in the face and believe that your look responds to mine, and that I can take these words as the feathers for my arrow, as that which will make words otherwise weak go further, and may help to write the precepts upon hearts, and to bring them to bear in practice--’My beloved and longed for’; ‘my joy and my crown.’

Such feelings do not need to be always spoken. There is very little chance of us Northerners erring on the side of letting our hearts speak too fully and frequently. Perhaps we should be all the better if we were a little less reticent, but at any rate you and I can surely trust each other after so many years, and now and then, as to-day, let our hearts speak.

II. Secondly, notice the all-sufficient precept which such love gives. ‘So stand fast in the Lord.’

That is a very favourite figure of Paul’s, as those of you who have any reasonable degree of familiarity with his letters will know. Here it carries with it, as it generally does, the idea of resistance against antagonistic force. But the main thought of it is that of continuous steadfastness in our union with Jesus Christ. It applies, of course, to the intellect, but not mainly, and certainly not exclusively to intellectual adherence to the truths spoken in the Gospel. It covers the whole ground of the whole man; will, conscience, heart, practical effort, as well as understanding. And it is really Paul’s version, with a characteristic dash of pugnacity in it, of our Lord’s yet deeper and calmer words, ‘Abide in Me and I in you.’ It is the same exhortation as Barnabas gave to the infantile church at Antioch, when, to these men just rescued from heathenism and profoundly ignorant of much which we suppose it absolutely necessary that Christians should know, he had only one thing to say, exhorting them all, that ‘with purpose of heart they should cleave to the Lord.’

Steadfast continuance of personal union with Jesus Christ, extending through all the faculties of our nature, and into every corner of our lives, is the kernel of this great exhortation. And he who fulfils it has little left unfulfilled. Of course, as I said, there is a very strong suggestion that such ‘standing’ is by no means an easy thing, or accomplished without much antagonism; and it may help us if, just for a moment, we run over the various forms of resistance which they have to overcome who stand fast. Nothing stands where it is without effort. That is true in the moral world, although in the physical world the law of motion is that nothing moves without force being applied to it.

What are the things that would shake our steadfastness, and sweep us away? Well, there are, first, the tiny, continuously acting, and therefore all but omnipotent forces of daily life--duties, occupations, distractions of various kinds--which tend to move us imperceptibly away, as by the slow sliding of a glacier, from the hope of the Gospel. There is nothing so strong as a gentle pressure, equably and unintermittently applied. It is far mightier than thrusts and hammerings and sudden assaults. I stood some time ago looking at the Sphinx. The hard stone--so hard that it turns the edge of a sculptor’s chisel--has been worn away, and the solemn features all but obliterated. What by? The continual attrition of multitudinous grains of sand from the desert. The little things that are always at work upon us are the things that have most power to sweep us away from our steadfastness in Jesus Christ.

Then there are, besides, the sudden assaults of strong temptations, of sense and flesh, or of a more subtle and refined character. If a man is standing loosely, in some careless dégagé attitude, and a sudden impact comes upon him, over he goes. The boat upon a mountain-locked lake encounters a sudden gust when opposite the opening of a glen, and unless there be a very strong hand and a watchful eye at the helm, is sure to be upset. Upon us there come, in addition to that silent continuity of imperceptible but most real pressure, sudden gusts of temptation which are sure to throw us over, unless we are well and always on our guard against them.

In addition to all these, there are ups and downs of our own nature, the fluctuations which are sure to occur in any human heart, when faith seems to ebb and falter, and love to die down almost into cold ashes. But, dear brethren, whilst we shall always be liable to these fluctuations of feeling, it is possible for us to have, deep down below these, a central core of our personality, in which unchanging continuity may abide. The depths of the ocean know nothing of the tides on the surface that are due to the mutable moon. We can have in our inmost hearts steadfastness, immovableness, even though the surface may be ruffled. Make your spirits like one of those great cathedrals whose thick walls keep out the noises of the world, and in whose still equability there is neither excessive heat nor excessive cold, but an approximately uniform temperature, at midsummer and at midwinter. ‘Stand fast in the Lord.’

Now, my text not only gives an exhortation, but, in the very act of giving it, suggests how it is to be fulfilled. For that phrase ‘in the Lord’ not only indicates where we are to stand, but also how . That is to say--it is only in proportion as we keep ourselves in union with Christ, in heart and mind, and will, and work, that we shall stand steadfast. The lightest substances may be made stable, if they are glued on to something stable. You can mortice a bit of thin stone into the living rock, and then it will stand ‘four-square to every wind that blows.’ So it is only on condition of our keeping ourselves in Jesus Christ, that we are able to keep ourselves steadfast, and to present a front of resistance that does not yield one foot, either to imperceptible continuous pressure, to sudden assaults, or to the fluctuations of our own changeful dispositions and tempers. The ground on which a man stands has a great deal to do with the firmness of his footing. You cannot stand fast upon a bed of slime, or upon a sand-bank which is being undermined by the tides. And if we, changeful creatures, are to be steadfast in any region, our surest way of being so is to knit ourselves to Him ‘who is the same yesterday, and to-day, and for ever,’ and from whose immortality will flow some copy and reflection of itself into our else changeful natures.

Still further, in regard to this commandment, I would pray you to notice that very eloquent little word which stands at the beginning of it. ‘ So stand fast in the Lord.’ ‘So.’ How? That throws us back to what the Apostle has been saying in the previous context. And what has he been saying there? The keynote of the previous chapter is progress--’I follow after; I press toward the mark, forgetting the things that are behind, and reaching forth to the things that are before.’ To these exhortations to progress he appends this remarkable exhortation: ‘So’--that is, by progress--’stand fast in the Lord,’ which being turned into other words is just this--if you stand still, you will not stand fast. There can be no steadfastness without advancement. If a man is not going forward, he is going backward. The only way to ensure stability is ‘pressing toward the mark.’ Why, a child’s top only stands straight up as long as it is revolving. If a man on a bicycle stops, he tumbles. And so, in the depths of a Christian life, as in all science, and all walks of human activity, the condition of steadfastness is advance. Therefore, dear brethren, let no man deceive himself with the notion that he can keep at the same point of religious experience and of Christian character. You are either more of a Christian, or less of one, than you were at a past time. ‘ So , stand fast,’ and remember that to stand still is not to stand fast .

Now, whilst all these things that I have been trying to say have reference to Christian people at all stages of their spiritual history, they have a very especial reference to those in the earlier part of Christian life.

And I want to say to those who have only just begun to run the Christian life, very lovingly and very earnestly, that this is a text for them. For, alas! there is nothing more frequent than that, after the first dawnings of a Christian life in a heart, there should come a period of overclouding; or that, as John Bunyan has taught us, when Christian has gone through the wicket-gate, he should fall very soon into the Slough of Despond. One looks round, and sees how many professing Christians there are who, perhaps, were nearer Jesus Christ on the day of their conversion than they have ever been since, and how many cases of arrested development there are amongst professing and real Christians; so that when for the ‘time they ought to be teachers, they have need’ to be taught again; and when, after the number of years that have passed, they ought to be full-grown men, they are but babes yet. And so I say to you, dear young friends, stand fast. Do not let the world attract you again. Keep near to Jesus. ‘Hold fast that thou hast; let no man take thy crown.’

III. Lastly, we have here a great motive which encourages obedience to this command.

People generally pass over that ‘Therefore’ which begins my text, but it is full of significance and of importance. It links the precept which we have been considering with the immediately preceding hope which the Apostle has so triumphantly proclaimed, when he says that ‘we look for the Saviour from heaven, the Lord Jesus Christ, who shall change the body of our humiliation that it may be fashioned like unto the body of His glory, according to the working whereby He is able even to subdue all things to Himself.’

So there rises before us that twofold great hope; that the Master Himself is coming to the succour of His servants, and that when He comes, He will perfect the incomplete work which has been begun in them by their faith and steadfastness, and will change their whole humanity so that it shall become participant of, and conformed to, the glory of His own triumphant manhood.

That hope is presented by the Apostle as having its natural sequel in the ‘steadfastness’ of my text, and that ‘steadfastness’ is regarded by the Apostle as drawing its most animating motives from the contemplation of that great hope. Blessed be God! The effort of the Christian life is not one which is extorted by fear, or by the cold sense of duty. There are no taskmasters with whips to stand over the heart that responds to Christ and to His love. But hope and joy, as well as love, are the animating motives which make sacrifices easy, soften the yoke that is laid upon our shoulders, and turn labour into joy and delight.

So, dear brethren, we have to set before us this great hope, that Jesus Christ is coming, and that, therefore, our labour on ourselves is sure not to be in vain. Work that is done hopelessly is not done long, and there is no heart in it whilst it is being done. But if we know that Christ will appear, ‘and that when He who is our life shall appear, we also shall appear with Him in glory,’ then we may go to work in keeping ourselves steadfast in Him, with cheery hearts, and with full assurance that what we have been doing will have a great result.

You have read, no doubt, about some little force in North-West India, hemmed in by enemies. They may well hold out resolutely and hopefully when they know that three relieving armies are converging upon their stronghold. And we, too, know that our Emperor is coming to raise the siege. We may well stand fast with such a prospect. We may well work at our own sanctifying when we know that our Lord Himself--like some master-sculptor who comes to his pupil’s imperfectly blocked-out work, and takes his chisel in his hand, and with a touch or two completes it--will come and finish what we, by His grace, imperfectly began. ‘So stand fast in the Lord,’ because you have hope that the Lord is about to come, and that when He comes you will be like Him.

One last word. That steadfastness is the condition without which we have no right to entertain that hope.

If we keep ourselves near Christ, and if by keeping ourselves near Him, we are becoming day by day liker Him, then we may have calm confidence that He will perfect that which concerns us. But I, for my part, can find nothing, either in Scripture or in the analogy of God’s moral dealings with us in the world, to warrant the holding out of the expectation to a man that, if he has kept himself apart from Jesus Christ and his quickening and cleansing power all his life long, Jesus Christ will take him in hand after he dies, and change him into His likeness. Don’t you risk it! Begin by ‘standing fast in the Lord.’ He will do the rest then, not else. The cloth must be dipped into the dyer’s vat, and lie there, if it is to be tinged with the colour. The sensitive plate must be patiently kept in position for many hours, if invisible stars are to photograph themselves upon it. The vase must be held with a steady hand beneath the fountain, if it is to be filled. Keep yourselves in Jesus Christ. Then here you will begin to be changed into the same image, and when He comes He will come as your Saviour, and complete your uncompleted work, and make you altogether like Himself.

‘Therefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, dearly beloved.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

IV. CHRIST, THE BELIEVER’S STRENGTH,

SUFFICIENT FOR ALL CIRCUMSTANCES

CHAPTER 4

1. Stand fast and rejoice (Php 4:1-4)

2. Dependence on God and true heart occupation (Php 4:5-9)

3. I can do all things through Christ (Php 4:10-13)

4. The fellowship of the Philippians (Php 4:14-20)

5. The greeting (Php 4:21-23)

Php 4:1-4

And now the final testimony of the prisoner of the Lord, telling us from his own experience that Christ is sufficient for all circumstances down here. The first verse is filled with the precious fragrance of the great apostle’s affection. What refreshment there is for all His dear saints in these opening words of this chapter! “Therefore my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, dearly beloved.” How he loved the saints and longed for them. He looked upon them as his joy and crown; his joy down here and his crown in the day of Christ. So the aged John testified, “I have no greater joy than to hear that my children walk in truth” (3Jn 1:4). They were to stand fast in the Lord, for this gives strength and the Lord constantly before the heart and mind gives victory. Euodias and Syntyche, two sisters in the Lord, are exhorted to be of the same mind in the Lord. They had difficulties and had become separated. How graciously and tenderly they are exhorted to overcome their differences. The true yokefellow is probably Epaphroditus, who was now fully restored and carried this letter to the Philippians. Paul requests him to assist those women who had contended with him in the gospel, of course in the sphere which belongs to woman. And there were Clement and other fellow laborers, whose names are in the book of life. These names are known to Him and in His day their labors will come to light and they will receive their reward. It is enough for the laborers to know that his name, though unknown to the world, is in the book of life, and his service, though unapplauded by the world, has His approval. Once more he exhorts to rejoice in the Lord alway, under all circumstances, at all times. And again I say, Rejoice. He did not write such words when he was taken up into the third heaven, but these blessed words come from the prison in Rome. When the Lord is before the heart, if He is the controlling principle of our life, the pattern and the goal, never lost sight of, then He giveth songs in the night.

“Were a light at the end of a long straight alley, I would not have the light itself till I get to it; but I have ever increasing light in proportion as I go forward; I know it better. I am more in the light myself. Thus it is with a glorified Christ, and such is the Christian life.”

Php 4:5-9

And this walk in Christ and with Christ must be characterized by dependence on God. “Let your moderation be known to all men. The Lord is at hand.” Walking thus means to walk in meekness, not reaching out after the things which are but for a moment, content with such things as we have, never asserting one’s right. Moderation means to put a check upon our own will. How easy all this becomes if we just have it as a present reality that the Lord is nigh and that when He comes all will be made right. A little while longer and all will be changed. And while we walk here in His fellowship, His command to us is, “Be anxious for nothing.” All rests in His loving hands. His people have tribulation down here. He told us so. “In the world ye shall have tribulation; be of good cheer, I have overcome the world” (Joh 16:33). And prayer is our refuge. Most blessed words! How the child of God loves, appreciates and makes use of them! “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” We can cast all our cares upon Him, for we know He careth for us. He is our burden bearer. We may look upon all our burdens as being permitted by Him so that we may give them back to Him and find out His love and power.

“We are in relationship with God; in all things He is our refuge; and events do not disturb Him. He knows the end from the beginning. He knows everything, He knows it beforehand; events shake neither His throne, nor His heart; they always accomplish His purposes. But to us He is love; we are through grace the objects of His tender care. He listens to us and bows down His ear to hear us. In all things therefore, instead of disquieting ourselves and weighing everything in our hearts, we ought to present our requests to God with prayer, with supplication, with a heart that makes itself known (for we are human beings) but with the knowledge of the heart of God (for He loves us perfectly); so that, even while making our petition to Him, we can already give thanks, because we are sure of the answer of His grace, be it what it may; and it is our requests that we are to present to Him. Nor is it a cold commandment to find out His will and then come: we are to go with our requests. Hence it does not say, you will have what you ask; but God’s peace will keep your hearts. This is trust; and His peace, the peace of God Himself, shall keep our hearts. It does not say that our hearts shall keep the peace of God; but, having cast our burden on Him whose peace nothing can disturb, His peace keeps our hearts. Our trouble is before Him, and the constant peace of the God of love, who takes charge of everything and knows all beforehand, quiets our disburdened hearts, and imparts to us the peace which is in Himself and which is above all understanding (or at least keeps our hearts by it), even as He Himself is above all the circumstances that can disquiet us, and above the poor human heart that is troubled by them. oh, what grace! that even our anxieties are a means of our being filled with this marvellous peace, if we know how to bring them to God, and true He is. May we learn indeed How to maintain this intercourse with God and its reality, in order that we may converse with Him and understand His ways with believers!” (Synopsis of the Bible).

Our prayers may not always be answered as we want to have them answered, for He alone knows what is best. We speak to Him about our cares and put them thus into His heart and He puts His own peace into our hearts.

What are thy wants today? Whate’er they be Lift up thy heart and pray: God heareth thee, Then trustfully rely that all thy need He surely will supply in every deed. But every prayer of thine, and every want Of either thine or mine, He may not grant, Yet all our prayers God hears, and He will show Some day, in coming years, He best did know--C. Murray

And in the life down here, surrounded by every form of evil, we are to be occupied with only that which is good, things true, things noble, just, pure, lovely, things of good report; if there be any virtue or any praise, think on these things. This is the way how peace of mind and blessing, happiness and joy may be maintained, not being occupied with the evil which surrounds us, or the evil in others, but with the very opposite. The Word of God is given to us for this purpose. As we read it prayerfully and meditate on it we are kept in that which is good, true, noble, just and lovely. Walking according to these exhortations they would find that the God of peace is with them. And so shall we.

Php 4:10-13

Paul also rejoiced in the Lord greatly because their care for him had flourished again, and added “wherein ye were also careful, but ye lacked opportunity.” They had ministered to him as the Lord’s servant, in temporal things. The words, “now at last your care of me hath flourished again,” indicates that they had delayed their ministration, but he puts another meaning upon it. He does not insinuate that it was a failure and neglect on their side, “but ye lacked opportunity.” He did not mention this in respect of want. “For I have learned in whatsoever state I am, therewith to be content.” He had learned it all practically and knew about being abased and abounding--”everywhere and in all things I have learned the secret, both to be full and to be hungry, both to abound and to suffer want. I can do all things through Christ who strengtheneth me.” The secret of this victory over all circumstances, whether good or evil, was Christ. It was “not I but Christ.” In himself he had no strength, but all His strength to be abased and to abound, to be full or hungry, in abounding and in suffering want, was the Lord Jesus Christ. And this strength continually flows from and is supplied by our relationship with Christ as it is maintained by faith in a close walk with Him. He had learnt to trust Him fully; he trusted Him and walked in fellowship with Him in adversity, and, also, which is more difficult, in prosperity. His faith always reckoned on Christ. He kept him from being careless and indifferent, when he was full and abounded in all things and He kept him from being discouraged and dissatisfied when he suffered privations. He had found Christ sufficient in every circumstance. This is the happy life, which, too, we may live if Christ is our object and our all.

(Prosperity in earthly things is for many children of God a snare. The person who requested prayer for a brother who was getting rich made a good request. We need more prayer and need more watching when all goes well and when we abound. Then the danger to become unspiritual and indifferent is great.)

Php 4:14-20

He reminds them of their faithfulness to himself; he had not forgotten their love and what they had done in the past. He delighted in the remembrance of it, nor does God forget the ministries to His servants. “But to do good and communicate forget not, for with such sacrifices God is well pleased” (Heb 13:16). “For God is not unrighteous to forget your work and labor of love, which you have showed toward His name, in that ye have ministered to the saints, and do minister” (Heb 6:10). Yet he does not want them to misunderstand him, as if he was anxious to receive further fellowship from them for his personal need. Therefore he adds, “Not because I desire a gift, but I desire fruit that may abound to your account. But I have all, and abound; I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well pleasing to God.” In reminding them and himself of their love he did not desire more gifts for the sake of having them, but he desired the fruit which would result from their faithfulness and liberality, which would abound to their account in the day of Christ. All ministry to God’s servants and to the saints should be done from this viewpoint.

“But my God shall supply all your need according to His riches in glory in Christ Jesus. Now unto God and our Father be glory for ever and ever. Amen.” The God whom He had learnt to know so well in all circumstances--my God, as he called Him--would supply all their need. It is not a wish that He may do so, nor a prayer that he prays, but it is an assured fact. He knows his God so well that he counts on Him for the supply of all the need of the beloved saints according to His riches in glory in Christ Jesus.

Php 4:21-23

The greetings close this blessed little Epistle of love and joy, so full of the realities of true Christian experience, made possible for every child of God through the indwelling Spirit. He sends his greetings to every saint and conveys the greetings of the saints with him, chiefly they that are of Caesar’s household. Blessed hint that even there the gospel had manifested its power in the salvation of some.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Php 4:1

(with 1Ti 6:12)

From the soul’s supreme object comes her supreme inspiration.

I. We do not ask you to stand fast in anything that is partial, limited, or temporary. "Stand fast in the Lord." "Lay hold on eternal life," which is nowhere save in the eternal unity of powers, which is, and was, and for ever shall be, the Lord. As we might expect, the Gospel of the Lord and the Gospel of the sky are in perfect harmony. Astronomy is the word of God, and the New Testament is a mirror of astronomy’s higher meaning. It was not only at the point of the sun’s return from his deepest absence and at astronomical midnight that Jesus was born; but His birth was also the turning point of earth’s moral cold and moral darkness. The sun of nature and the sun of our souls were coming anew into our world, and were coming together. Lay hold on His eternal life. His eternal life is your eternal life; His form is the ideal of your form, and capable of transmuting your form.

II. The eternal life often flashes on us, touches us to the quick, talks with us; but much more than this is necessary, if it is to create us anew. We must ourselves lay hold on it. We do our very utmost to maintain our hold on mortal life, not because it is mortal, but because it is life. The eternal life visits all men’s souls, but all men’s souls do not take hold, and therefore they are not changed, not glorified.

III. A word must be said to beginners, who are perhaps doubtful whether they have any hold at all on the eternal life. Persevere, and your new nature will grow, and with growth its appetite will increase. Remember, it is a form of your nature which can never undergo disintegration. You may undergo a thousand deaths before you attain to it, but when once the Lord’s form of humanity is evolved about you as your own form, you can die no more.

J. Pulsford, Our Deathless Hope, p. 137.

References: Php 4:1.—Talmage, Old Wells Dug Out, p. 340; E. Lawrence, Christian World Pulpit, vol. xxvi., p. 395. Php 4:1-4.—H. Quick, Ibid., vol. ii., p. 312. Php 4:2.—Phillips Brooks, Twenty Sermons, p. 353. Php 4:3.—R. D. B. Rawnsley, Village Sermons, 1st series, p. 40.

Php 4:3-4

One Spirit and One Body.

I. This measureless body, spread out before our eyes in vast outline, so varied, so glorious, so wonderful, is convincement enough of the wealth and grandeur of the Spirit whose body it is, whose manifestation it is. It is God revealing Himself to the eyes of our flesh. The whole body is as full of soul for our souls, as of glory for our eyes. There is soul in the sun, and the earth is full of the same soul. In the beast world, the bird world, the tree world, the flower world, the one soul is present, and revealing Himself. "There is one body and one Spirit."

II. Endeavour to keep the unity of both, that you may come to wisdom. If you break up the unity and begin to analyse, you may have little bits of knowledge, but no wisdom, fragments of this and fragments of the other, but no philosophy, no apprehension of the order of God. Sacredly keep the unity of every material form, for its life, its Divineness, depends on its holiness. If you want to get at the unity of the Spirit, do not desecrate the unity of any body in which the Spirit dwells. Respect the unity of your own body, and do your utmost to keep its unity, for directly it loses its symmetry and balance your health is gone, and your life is in danger.

III. Man is the miracle of the universe, a little unity of body and spirit, representing the great unity of the one body’s nature and of the one Spirit, God. Man is the epitome of all wonders, the looking-glass of the universe, the house of God’s incarnation. Reflect why Jesus is Lord: He is not Lord because He is called Lord; He is Lord because the great, mute body of the universe is unified in Him. The humanity of Christ found the secret path through death to heaven, because the unity of the Spirit was in Him. It is in virtue of His secret inmost essence likewise that He opens every secret door in man, touches the most secret springs, and remakes the soul. He is the Divine reconciliation of all things; therefore He is creation’s peace and our peace.

J. Pulsford, Our Deathless Hope, p. 21.

Php 4:4

Christian Cheerfulness.

I. We can hardly appreciate the full instruction to be drawn from these words unless we remember St. Paul’s condition when he wrote his epistle to the Philippians. He was a prisoner at Rome, and his life hung on the caprice of the insane tyrant who then occupied the imperial throne; his circumstances were so dreary, so comfortless, so hopeless, that, except for his brethren’s sake, he desired earnestly that death might release him from his anxiety and sorrow. Yet he was so wonderfully supported by consolation in Christ, comfort of love, and fellowship of the Spirit that the burden of his exhortations to distant friends, from whom he was thus cruelly separated, was that they should rejoice in the Lord.

II. We learn then generally from the Apostle’s emphatic and repeated exhortations that God intends His people to be habitually cheerful and happy. (1) Note the limitation to this cheerfulness. We are to rejoice in the Lord. There are some kinds of joy which would separate us from Christ. (2) Joy in the Lord must be a real practical principle, influencing all our habits and the whole regulation of our conduct. The signs and consequences of our privilege are three: (a) forbearance for others, (b) freedom from anxiety for ourselves, and (c) communion with God by prayer.

III. The precept, "Rejoice in the Lord alway," teaches us that manly cheerfulness is characteristic of the true Christian, and that this is alike remote from selfish inactivity and overcareful anxiety. This is the spirit in which each of us should go forth day by day to the work to which God has called him, and should carry it on in trustful prayer, in faith and hope and love.

G. E. L. Cotton, Sermons on the Epistles, vol. i., p. 40.

I. Who would care for any gain or loss today, if he knew for certain that Christ would show Himself tomorrow? No one. The true Christian feels as he would feel did he know for certain that Christ would be here tomorrow. For he knows for certain that at least Christ will come to him when he dies; faith anticipates his death and makes it just as if that distant day, if it be distant, were past and over. It is very plain that matters which agitate us extremely now will a year hence not interest us at all. So will it be with all human hopes, fears, pleasures, pains, jealousies, disappointments, successes, when the last day is come. They will have no life in them; they will be as the faded flowers of a banquet, which do but mock us. What this world will be understood by all to be then, such is it felt to be by the Christian now. He looks at things as he will then look at them, with an uninterested and dispassionate eye, and is neither pained much nor pleased much at the accidents of life, because they are accidents.

II. Another part of the character under review is what our translation calls moderation: "Let your moderation be known unto all men," or, as it may be more exactly rendered, your consideration, fairness, or equitableness. The Christian does not fear; fear it is that makes men bigots, tyrants, and zealots; but for the Christian it is his privilege, as he is beyond hopes and fears, suspense and jealousy, so also to be patient, cool, discriminating, and impartial, so much so that this very fairness marks his character in the eyes of the world, is "known unto all men."

III. Joy and gladness are also characteristic of him, according to the exhortation of the text, "Rejoice in the Lord alway." The duty of fearing does but perfect our joy; that joy alone is true Christian joy which is informed and quickened by fear and made thereby sober and reverent.

J. H. Newman, Parochial and Plain Sermons, vol. v., p. 58.

References: Php 4:4.—H. J. Wilmot-Buxton, The Life of Duty, vol. i., p. 24; H. P. Liddon, Advent Sermons, vol. i., p. 283; C. Kingsley, Town and Country Sermons, p. 394; H. P. Liddon, Christian World Pulpit, vol. viii., p. 401; H. W. Beecher, Ibid., vol. xii., p. 147; Colborne, Ibid., vol. xvi., p. 382; J. Baldwin Brown, Ibid., vol. xvii., p. 129; A. P. Stanley, Ibid., vol. xxi., p. 10; F. Case, Short Practical Sermons, p. 94; E. C. Wickham, Wellington College Sermons, p. 1.

Php 4:4-6

A Life of Prayer a Life of Peace.

St. Paul in these words bids the Christians of Philippi to carry all their sorrows and fears to the throne of Christ. He specially bids them remember the nearness of our Lord and the freedom we may use in speaking to Him; and in so doing he has taught us a great and blessed truth, needful for all men in all ages; I mean that a life of prayer is a life of peace.

I. St. Paul here tells us, first of all, that there is One ever near us who can fulfil all our desire and overrule all things in our behalf: "The Lord is at hand." How soon He may reveal Himself in person we know not; but, soon or late, it is certain that, although unseen, He is ever near us. His presence departed not from the Church when He ascended into heaven. He is withdrawn from the eyes of our flesh, but in the sight of our hearts He is always visible; though He be at the right hand of God, yet He is in the Church and in our secret chamber; He is both able and willing to fulfil all our hearts’ desires, and nothing is hid from His sight.

II. St. Paul tells us further that we may make all our desires known unto God; we may speak with Him as a man speaks with his friend. We all know the relief of unburdening ourselves and opening our hidden cares even to an earthly companion; we seem to have laid off a weight when we have told our sorrow: and yet there is a point beyond which we do not reveal ourselves to our fastest and nearest friend. But from God not only is it impossible to conceal, but we do not desire to hide, anything. Though He be the Holy One, and His eyes as a flame of fire, so piercing and so pure, yet we do not shrink from making all known to Him, for though He be perfect in purity, He is likewise perfect in compassion; He is as pitiful as He is holy. Though unworthy to ask the least blessing, yet we may make our requests known unto Him by silent humiliation and by secret appeal to His perfect knowledge. We shall not indeed always have what we ask; but if we ask in faith, we shall always have peace. Of this we shall never fail—(1) first, because whatsoever we ask which is truly for our good, that He will give us freely. No father so much delights to give the very thing his children ask for, as our Father in heaven. Whatsoever we desire that is in harmony with the eternal will, with the love of our Redeemer, and with the mind of the Holy Ghost—those things we shall without fail receive. All good things, all good, eternal and created, all blessing, grace, and truth, all the benedictions of. the kingdom of God, all the promises of the Gospel, and all the pledged mercies of redemption—all these we may ask importunately, and shall assuredly receive. (2) Whatsoever we ask that is not for our good, He will keep it back from us. In this entangled twilight state of probation, where the confines of good and ill so nearly approach and almost seem to intermingle, there needs a keen and strong spiritual eye to discern and know the nature and properties of all things which encompass us about. How awful would be our lot if our wishes should straightway pass into realities. (3) We know certainly that if God refuse us anything, it is only to give us something better.

H. E. Manning, Sermons, vol. iii., p. 240.

References: Php 4:4-7.—E. Blencowe, Plain Sermons to a Country Congregation, vol. ii., p. 57; J. Carr, Church of England Pulpit, vol. xiii., p. 13.

Php 4:5

The Great Expectation.

I. It has been the expectation of the coming of the Lord which ever since the time of the Apostles has always been the inspiration of the Christian world. The noblest souls always have believed that humanity was capable of containing, and was sure sooner or later to receive, a larger and deeper infusion of Divinity. The power of any life lies in its expectancy. What do you hope for? What do you expect? The answer to these questions is the measure of the degree in which a man is living. He who can answer these questions by the declaration, I am expecting a higher, deeper, more pervading, mastery of Christ—we know that he is thoroughly alive.

II. The more varied and manifold a man’s experiences have become, the more he has the chance to know of God, the more chance God has to show Himself to him. Every new experience is like an opportunity of knowing God; every experience is like a jewel set into the texture of our lives, on which God shines and makes interpretation and revelation of Himself. And the man who feels himself going out of a dying year with these jewels of experience which have burned forth from his life during its months, and knows that God in the new year will shine upon them and reveal them, may well go full of expectation, saying, "The Lord is at hand." There are two ways in which the Lord is always coming to His servants. He opens their eyes to see how near He is already, and He does actually draw nearer to their lives.

III. In the text St. Paul describes what ought to be the result of this expectation of the coming of the Lord upon a man’s life: "Let your moderation be known unto all men." This word ’’moderation"—"forbearance" the new version renders it—is one of Paul’s great words; it means self-restraint, self-possession. There is somewhere in the human mind an image of human character in which all wayward impulses are restrained, not by outside compulsion, but by the firm grasp of a power which holds everything in obedience from within by the central purpose of the life. It is this character which St. Paul calls by his great word "moderation." It is self-possession; it is the self found and possessed in God; it is the sweet reasonableness which was in Jesus, of whom it was written that He should not strive nor cry, neither should His voice be heard in the streets: that He should not break the bruised reed, and the smoking flax He should not quench, until He sent forth judgment to victory. In these words we have the true description of what St. Paul meant by moderation.

Phillips Brooks, Twenty Sermons, p. 353.

References: Php 4:5.—Church of England Pulpit, vol. xix., p. 157; Homilist, 3rd series, vol. v., p. 53; Ibid., 4th series, vol. i., p. 34; Clergyman’s Magazine, vol. xii., p. 278.

Php 4:5-6

I. It is not easy to determine in which of two senses the former clause is to be taken. The Lord is near in position, and the Lord is near in approach. In either sense we can connect the doctrine and the precept. If the Lord is soon coming, how idle must be all anxiety about things soon to be dissolved; if the Lord is always present, how needless must be all anxiety about things easy of remedy. The two thoughts fall into one. But it is with the latter of the two that I desire to occupy you now. The Lord Jesus Christ is always at hand; therefore turn all anxiety into prayer. Thousands of hearts have found repose in this one word of inspiration. Towards some verses we cannot but feel as we do towards a place ennobled or consecrated by the footsteps of saints or heroes. Such verses have a history as well as a doctrine, and is not this one of them? The Lord is ever near, not more in the approach of His advent, than in the reality of His spiritual power. Wherever, in perfect solitude or amidst the din of uncongenial sounds, one humble heart turns to Him as the Saviour and the Intercessor, there is He, not to be sought far and found late, but listening before speech, answering before entreaty. Whatever we be, He changes not; if we doubt His presence, we disparage His power, we deny His Divinity.

II. Be anxious about nothing. Anxiety is (1) an idle thing: (2) an enfeebling thing; it eats the very life out of the energies; it leaves the man, not only where he was, but ten times less capable and less vigorous than at the beginning: (3) an irritating thing; it ruffles the temper; it upsets the balance of the spirit; it is the sure source of moodiness, and sharpness, and petulance, and anger; it sets a man at war with himself, with his neighbour, with God’s providence and God’s appointments. Anxiety is a sign of mistrust; a sign of feeble faith, of flagging energy, and languid obedience. In Christ’s presence, in His human soul, in His compassionate heart, we may lay aside our anxieties, we may rest from our burdens, and we may take refuge from our fears and from our sins.

C. J. Vaughan, Lectures on Philippians, p. 279.

Php 4:6

I. "Let your requests be made known unto God." (1) Requests. All creatures are dependent. The act of breathing seems the emblem at once of the creature’s continual need and the Creator’s abundant supply. With us there is emptiness: with Him there is fulness; and, as in the case of breathing, the emptiness of the creature draws supply from God. His goodness has compassed us about like the atmosphere, and when we open our mouth it is filled with good. (2) "Let your requests be made known unto God." God desires company among His creatures; He made an intelligent being that He might have intercourse with the work of His own hands. (3) "Your requests." Search and see what element it is in the requests of his little child that goes like an arrow to a parent’s heart, filling that heart with delight and opening sluices for a flood of gifts; it is this: that they are the requests of his own child.

II. "By prayer and supplication with thanksgiving." Prayer is the soul’s believing and reverential approach unto God; supplication means the needs which demand supply or the asking which springs from a sense of emptiness.

III. "In everything." He is not a man of little faith who puts little things into his prayers. That very thing shows him to be a man of great faith. Prayer in secret is a pouring out of the soul before God; and if it is not a pouring, it is not prayer. Anything left behind, cherished in you but concealed from God, vitiates all.

W. Arnot, The Anchor of the Soul, p. 82.

The Ideal Manhood.

I. This is a command given by one of the ablest professors in the school of Christ. There is a luminousness, and a joyfulness, and a habitual thanksgiving in Paul’s life, which contrast very strangely with the outward facts and conditions of that life. He was a prisoner; he was a man advanced in life; he was singularly proud by nature; he was sensitive to a degree that no AEolian harp ever was, for no wind, either loud or low, ever touched him that every sympathy in him did not sound out; and he had been subjected to every indignity of body and soul that a man could undergo. And yet, in other words, he says, Let your disposition be such that you shall see so many things to give thanks for that whenever you have occasion to ask for anything you shall do it through the radiant atmosphere of thanksgiving for all the mercies by which you are surrounded.

II. This is the ideal which a man who comes into the Christian communion sets before himself: a higher, a perfected manhood, which makes him superior to other men. To every intelligent person the first steps on becoming a Christian are steps that lead towards the realisation of the conception of the power of a manhood that has been illumined by the Divine Spirit of God and made superior to the body and to the whole outward life, and that makes a man a prince, who is able to govern both himself and others. The first steps that a man takes in a religious life are ranked, not by external circumstances and conditions, but by the ideal which he is seeking to reach. They are the first steps in that education which is by-and-by to give him control over his own being and over his surroundings. Is there anything in this world more fit to be the object of any man’s ambition than the attainment by his reason and moral sense of such an absolute power by which he can control all the conditions of his life and every part of himself? Is there anything nobler than that?

H. W. Beecher, Christian World Pulpit, vol. xiv., p. 313.

References: Php 4:6.—Spurgeon, Sermons, vol. xxv., No. 1469; Church of England Pulpit, vol. vii., p. 103; Homilist, vol. iv., p. 302; T. R. Stevenson, Christian World Pulpit, vol. xiv., p. 382; G. Brooks, Five Hundred Outlines, p. 215; Sermons on the Catechism, p. 74.

Php 4:6-7

The Peace of God and what Hinders it.

The Apostle speaks of certain things which hinder the ideal peace, and the practical thing for us is to understand these hindrances and remove them.

I. The evil that he would prohibit is care—over-anxiety about the things of life. The care condemned is an overanxious solicitude about material things; a restless, wearing, fretting anxiety, that cannot let us do our best, and then leave issues in the hands of God’s providence. Exercises of faith are more easy in spiritual things than they are in temporal things. The slightest derangement of our business plans, the least check in our business prosperity, is often too much for our faith. We give way to despondency; every experience seems a presage of evil, every road tangled and rough; we receive no gift of God with joy, we offer no prayer with thanksgiving; we fret ourselves, and perhaps charge God foolishly.

II. There are things that we have no right to care about at all, things of sheer envy and covetousness. How our cares would be lessened were they limited to things fairly belonging to us. They, too, who are always foreboding evil, always looking on the dark side of things, and if there be a disastrous possibility anticipate it, make cares for themselves. "Sufficient unto the day is the evil thereof." Every anxiety about duty has its limits, overpassing which it becomes a disqualifying burden, presses down the springs of action, and disables the judgment. I may be so afraid of doing wrong that I never do right.

III. It is difficult to distinguish between the measure of legitimate desire which is right and the excess of it, which is wrong. Two or three suggestions may help us. The legitimate measure of even lawful care is exceeded when religious trust in God is disabled; when our spirit is so disquieted and absorbed that we cannot pray, save in the utterances of imperious desires; when the care intrudes at all times and overpowers all feelings, so that we absolutely cannot leave the issue with God. Undue care is one of the most inveterate forms of unbelief. It wears out physical energies, takes the vital spirit out of a man; instead of a sound mind in a healthy body, he has to contend with a disordered mind in a body nervously unstrung; he can neither work by day nor sleep by night; full of morbid activity, he does nothing; his over-anxiety has defeated itself.

IV. How is this great hindrance to peace to be counteracted? The strong man armed can be cast out only by a stronger than he; we cannot cast out the evil spirit and leave an empty heart—swept and garnished. Natural human feeling must have something whereon to rest. It rests upon its misfortune and fear; the true remedy is to rest on God. Pray, and the peace of God shall guard your heart and mind.

H. Allon, The Indwelling Christ, p. 107.

Reference: Php 4:6, Php 4:7.—J. Fleming, Christian World Pulpit, vol. xiii., p. 145.

Php 4:7

The Peace of God.

Let us consider the two ideas suggested by the statement that this peace is the peace of God, and that it passeth all understanding; that is, we propose looking at its nature and its greatness, its Divine source, and its incomprehensible character.

I. The nature of this peace is such that it is denominated the "peace of God." For this we assign the following reasons: (1) Because it is that for which God made man at first; it is the realisation of His original idea of the happiness of humanity. (2) To this general statement you might add that religious blessedness, as now experienced by humanity, is denominated the peace of God because it is the result of His merciful interposition for man as well as the realisation of His original ideas respecting him. (3) The blessedness of the spiritual life in man is denominated the peace of God because, in addition to its including restoration to the happiness for which God originally designed him and the possession of that which God supernaturally provided for by the Gospel, it is that which is immediately produced by God’s Spirit, and is thus in some degree of the nature of a direct Divine donation. (4) It might be said perhaps, in the last place, that religious peace is the peace of God because it is sustained, nourished, and enlarged by those acts and exercises, private and public, which bring the soul into contact with God.

II. The second thing is the statement in the text that this peace of God "passeth all understanding." (1) The peace of God in the soul of man, or the felt blessedness of the religious life, passes the understanding of the men of the world. (2) The peace of God, as a felt, conscious, and experienced blessedness, passes the understanding of the Christian himself. (3) The peace of God, looked at in connection with the facts and agencies from which it springs, is a thing which passes the understanding even of angelic intelligence. In the mystery of God, of the Father and of Christ, there are "treasures of wisdom" laid up which no created intelligence will ever comprehend, and which eternity will not exhaust. But this mystery is precisely that out of which flows to man the power of God; the stream partakes of the nature of its source, and hence the Divine gift of the incomprehensible God itself surpasses "all understanding."

T. Binney, King’s Weighhouse Chapel Sermons, p. 106.

The Warrior Peace.

The great mosque of Constantinople was once a Christian church, dedicated to the Holy Wisdom. Over its western portal may still be read, graven on a brazen plate, the words, "Come unto Me, all ye that labour and are heavy-laden, and I will give you rest." For four hundred years noisy crowds have fought, and sorrowed, and fretted beneath the dim inscription in an unknown tongue; and no eye has looked at it, nor any heart responded. My text is Christ’s offer of peace. The world offers excitement; Christ promises repose.

I. Mark, first, this peace of God. What are its elements? (1) It must be peace with God; (2) it is peace within ourselves.

II. Notice what my text tells us that the peace of God does: it takes upon itself warlike functions, and garrisons the heart and mind. The peace of God, which is peace militant, is unbroken amidst the conflicts. The wise old Greeks chose for the goddess of Athens the goddess of Wisdom, and whilst they consecrated to her the olive branch, which is the symbol of peace, they set her image on the Parthenon, helmed and spear-bearing, to defend the peace which she brought to earth. So this heavenly virgin, whom the Apostle personifies here, is the "winged sentry, all skilful in the wars," who enters into our hearts, and fights for us to keep us in unbroken peace.

III. Notice how we get the peace of God. (1) Trust is peace; (2) submission is peace; (3) communion is peace. You will get no quiet until you live with God; until He is at your side you will always be moved.

A. Maclaren, The Unchanging Christ, p. 115.

References: Php 4:7.—Spurgeon, Sermons, vol. iv., No. 180; vol. xxiv., No. 1597; J. H. Thorn, Laws of Life after the Mind of Christ, 2nd series, p. 1; Clergyman’s Magazine, vol. v., p. 31; Homiletic Quarterly, vol. ii., p. 280; T. Arnold, Sermons, vol. v., p. 238; H. W. Beecher, Sermons, 3rd series, p. 446; H. Melvill, Penny Pulpit, No. 3753.

Php 4:8

When the Apostle wrote these words, he was filled with the best of all loves. These grand words were almost the last outpouring of the fulness of the Apostle’s love. Everybody knows them; everybody admires them; everybody is conscious of an undefined pleasure in them.

I. Observe that all the good and holy things of the text purify. St. Paul does not say, Do them, but what is far more: "Think on them." The word means literally, Take them into your mouths; dwell on them; imbue your very spirit with them; for there is life in them when fostered in the inner life of which the outer life is only a reflection. Every mind must have its thoughts, and every thought must have its food. Thought dies without food. Some men think too abstractedly; some men think much of the evils which they wish to avoid; that is vainness: the thought may take the bad character even from the wrong thing, which it is the object of that very thought to destroy. It is far safer, it is far better, and far more effective to think of the true, the holy, and the good.

II. The more you meditate upon the truth, the honesty, and the justice which regulate the sacred transactions between Heaven and man—that is, the more you see the Cross of Christ as the great embodiment of the mind of God and contemplate the highest truth as it is exhibited there—the more prepared you will be to go on to take a proper estimate of what is to be "the true, the honest, and the just" in the relations and dealings of the present life. Whenever you can form this lofty conception of the inner and beautiful principle, your standard will be very high, and you will be better able to take measure of the circumstances of life. He will always make the best prophet the eye of whose mind is the most familiar with a Divine and prompt obedience.

J. Vaughan, Fifty Sermons, 1874, p. 151.

I. We can all appreciate the importance of being able to guide and control our thoughts; we can all understand that it must be a serious thing to have lost or not to possess the power of doing so. And who has not known by experience something of the evil effects of thinking of the opposite things to those which St. Paul here recommends? St. Paul bids the Philippians entertain one kind of guests within, and by inference exclude or expel another. And which of us does not feel that there is wisdom in this caution? A man who lives much amongst the evil things of human nature, even if professional or other duty requires it of him, can seldom preserve unsullied the purity of his Christian feeling. And if such be the effect of an acquaintance with things hateful and impure in those who approach them at the call of business or duty, how must it be with those who live amongst them by choice? There are those who gloat upon the records of vice or crime, and find in them an attraction and fascination which is wanting in things lovely and of good report.

II. St. Paul’s charge has a depth of wisdom and a wholesomeness of counsel scarcely noticed perhaps on its surface. We ought to cherish only such thoughts concerning others as are lovely and of good report; we ought to dwell by choice only upon virtues. The charge presupposes a power over the thoughts. And thus we are led to a serious reflection upon the importance of turning our faith to account in the work of regulating and disciplining thought. Of ourselves we can neither think nor do one good thing; but if the Gospel be true, we can think as well as do all things through Christ who strengtheneth us. Let us pray to God to cleanse the thoughts of our hearts by the inspiration of His Holy Spirit.

C. J. Vaughan, Lectures on Philippians, p. 295.

References: Php 4:8.—F. W. Farrar, Everyday Christian Life, p. 46; T. M. Herbert, Sketches of Sermons, p. 158; W. B. Pope, Sermons, p. 213; Preacher’s Monthly, vol. ii., p. 200; Christian World Pulpit, vol. v., p. 115; R. M. Stewart, Ibid., vol. xix., p. 121; H. W. Beecher, Ibid., vol. xxvii., p. 148; J. G. Rogers, Ibid., vol. xxviii., p. 28; Ibid., p. 295; Clergyman’s Magazine, vol. vii., p. 289. Php 4:9.—W. G. Horder, Christian World Pulpit, vol. xxx., p. 277; S. Martin, Sermons, 2nd series, p. 219; G. Brooks, Five Hundred Outlines, p. 382.

Php 4:11

The Secret of Happiness.

I. When St. Paul speaks of being content, he uses in the original a word which occurs nowhere else in the New Testament. But this word, so rare with St. Paul, was in common use with all the schools of ancient Greece. Perhaps it would have been rendered more closely by "self-sufficing." St. Paul, as was his custom, took the old Greek word and baptized it; he gave it a new value; he read instinctively a new meaning into it. A Christian can only be self-sufficing, because in a Christian self is virtually suppressed. The old self is superseded by, is absorbed into, another self.

II. What are the ingredients of Christian contentment, and what are the ruling considerations which should make a Christian happy and thankful to be what he is? (1) The first motive, common in a large measure to St. Paul and to the wiser heathen, is that nothing earthly either lasts or satisfies. Why not acquiesce in whatever befalls us when all is relatively unimportant, relatively insignificant? (2) The second motive for cherishing a contented spirit is confidence in the wise and loving providence of God. We each are placed where we are. God is too ’wise not to know all about us and not to know what it is best for us to be and to have; and God is too good not to desire our highest good, and too powerful if He desires not to effect it. Our true course is to remember that He sees further than we do, and that we shall understand Him in time when His plans have unfolded themselves. (3) The third motive is that a Christian in a state of grace already possesses God: "If any man love Me, My Father will love him, and we will come unto him and make our abode with him." Surely, if these Divine words are real to us, we must know that nothing that is finite can be needed to supplement this our firm hold upon the infinite, that no created thing can add to what we have in possessing the Creator.

H. P. Liddon, Christian World Pulpit, vol. xxv., p. 273.

References: Php 4:11.—Spurgeon, Sermons, vol. vi., No. 320; Ibid., Morning by Morning, p. 47; Homilist, 2nd series, vol. ii., p. 247; Parker, Hidden Springs, p. 1; H. W. Beecher, Sermons, 1st series, p. 159; Plain Sermons by Contributors to "Tracts for the Times," vol. vi., p. 204. Php 4:11, Php 4:12.—E. Cooper, Practical Sermons, vol. ii., p. 189. Php 4:11-13.—H. W. Beecher, Christian World Pulpit, vol. vii., p. 124.

Php 4:12

All men have owned that the knowledge which Paul claimed is not an easy one to win or keep. To know how to be poor! Plenty of people there are who are set down to the hard lesson. Plenty of people—yes, all people in different degrees and different ways—are led into some disappointment or abasement, but how few seem to stand in it evidently the stronger and the better for it. Poverty seems to men to be like the old fabled Sphinx, a mysterious being who has in herself the secrets of life, but holds them fast and tells them only in riddles, and devours the brave, unfortunate adventurers who try to guess at the wisdom she conceals and fail. The result is that few men seek her wisdom voluntarily. It is only when all other schools turn them out that they will go to hers.

I. It is evidently a distinct region of life in which Paul finds himself, where so long as he lives there is a special harvest for him to reap which he could reap nowhere else. To recognise the land in which he finds himself and to reap the harvest which he finds waiting for him there—that is the knowledge of how to be abased which Paul is thankfully claiming; that is what all his life and abasement has given him. "When I am weak, then am I strong." Is there not here a true intelligible picture of the way in which a man may know how to be abased? If it is possible to look upon a limited, restricted life as a certain kind of life, with its own peculiar chances and environments out of which a man, if he knows how, may get a character, and in which a man, if he knows how, may live a life which would be impossible elsewhere, then certainly this limited restricted life may win and hold an affectionate respect which is a positive thing and may be very strong and real. We need not be haunted with the demon of comparison; we need not say whether the cultures and pleasures of abasement are greater or less than those of abundance; enough that it has its own, peculiar to itself and full of value. Life is a medal with two sides; the "other" side, as we choose to call it, has its own image and superscription, and is not made up only of the depressions which are necessary to make the elevations on the face. Not to all men, not to any man always, does God give complete abundance. To all men sometimes, to some men in long stretches of their lives, come the abasement times, times of poverty, times of ignorance, times of friendlessness, times of distrust and doubt. But God does not mean that these times should be like great barren stretches and blanks in our lives, only to be travelled over for the sake of what lies beyond. To men who, like Paul, know how to be abased, they have their own rich value. To have our desire set on nothing absolutely except character, to be glad that God should lead us into any land where there is character to win—this is the only real explanation of life.

Phillips Brooks, The Light of the World, p. 179.

Php 4:12

I. The phrase is very simple. Behind the duty of being anything lies the deeper duty of knowing how to be that thing in the best way and to the best result. No man has a right to be anything unless he is conscious that he knows how to be it, not with a perfect knowledge—for that can come only by the active exercise of being the thing itself—but at least no man has a right to be anything unless he carries already in his heart such a sense of the magnitude and the capacity of his occupation as makes him teachable by experience for all that his occupation has to make known to him. This is the law which Paul suggests with regard to abundance. Wealth is a condition, a vocation, he declares. A man may have the condition and not have, not even seek to have, the knowledge of how to live in that condition. Go to, ye rich men, and learn how a rich man ought to live.

II. Is it possible for us to put our finger on this mysterious knowledge of St. Paul, and say exactly what it was? I think we can. It must have been a Christian knowledge. Imagine that to his meagre life there had been brought the sudden prospect of abundance. "Tomorrow, Paul, a new world is to be opened to you. You shall be rich; you shall have hosts of friends; all your struggles shall be over; you shall live in peace. Are you ready for this new life? Can your feet walk strong and sure and steady in this new land, so different from any land where they have ever walked before?" What will Paul’s answer be? "Yes. I have Christ; I know my soul is in Him. I am His servant; nothing can make me leave Him. With the power of that consecration, I can rob abundance of its dangers, and make it the servant of Him and of my soul. I shall not be its slave; it shall be mine. I will walk at liberty because I keep His commandments." The power by which Paul could confidently expect to rob abundance of its dangers and to call out all its help was the knowledge of the true perfection of a human soul in serving Christ.

III. In each of the several departments of our life it is not enough that a man shall have attained abundance: he must also know how to abound in riches, in learning, in friendships, in spiritual privilege; there is a deeper knowledge which alone can fasten the treasure which he has won, and make it truly his, and draw out its best use. What a great principle that is! Under that principle a man may even be the master of the heart and soul of some possessions whose form he does not own. I know that Jesus, the poor Man who walked through rich Jerusalem and had not where to lay His head, had still the key to all that wealth. We cannot attain to all abundance in this one short life; but if we can come to God and be His servants, the knowledge of how to be things which we shall never be may enter into us. In poverty we may have the blessing of riches, in enforced ignorance the blessing of knowledge, in loneliness the blessing of friendship, and in suspense and doubt the blessing of peace and rest.

Phillips Brooks, The Light of the World, p. 157.

Reference: Php 4:12.—Spurgeon, Morning by Morning, p. 41.

Php 4:13

I. The context shows that it is more of bearing than of doing that St. Paul speaks. He has been initiated, he says, into the great mystery of contentment. He knows how to reconcile himself to every extreme, how to conduct himself in plenty and in hunger, in abundance and in need. It is true in every sense of a Christian, certainly it was true in every sense of St. Paul, that he can do all things through Christ strengthening him; but here we are especially called to notice that Christ enabled St. Paul, and can enable all who believe, to be contented with any condition and with any circumstances of life which the providence of God has been pleased to ordain. Contentment is the ready acquiescence of the heart and will in that which is, and is for us; it is the not reaching forth to that which is forbidden or denied to us; it is the not looking with eager desire through the bars of our cage at a fancied liberty or an imagined paradise without; it is the saying, and saying because we feel it in the deep of our soul, This is God’s will, and therefore it is my will; it is the condition of one who is independent of all save God, of one whom neither riches nor poverty, neither affluence nor want, neither success nor failure, neither prosperity nor adversity, can so affect as to make the difference to him of being a happy man or a miserable.

II. Such contentment is, as Paul himself here writes, of the nature of a secret or mystery communicated only by special revelation to a selected few. I have been initiated, he writes, into it. Who tells the secret? who initiates into that Divine mystery? It must be a person. We do not hear secrets from the whispering winds; we are not initiated into mysteries by common rumour or by the passing changes and chances of mortal life. That contentment which is in one sense a mystery is in another equally true sense a grace and a strength.

C. J. Vaughan, Lectures on Philippians, p. 311.

We see here—

I. Jesus Christ strengthening His disciple and Apostle Paul. Every man needs strength, but no man has within him strength equal to the demands that are made upon him. An Apostle is no exception to this rule. The apostleship did not assist Paul’s personal Christianity; but it rendered that Christianity more difficult and more arduous. Paul, the wonderful convert, the chief Apostle, was equal to all things only by Christ strengthening him.

II. Paul assured that all things were possible to him. He felt equal to all the labour and toil which duty could ever involve; he felt equal to all suffering which could become his portion. Not as a Jew, not as a child of Abraham, not as a disciple of Moses, but as a Christian, Paul said, "I can do all things through Christ which strengtheneth me."

S. Martin, Westminster Chapel Sermons, 1st series, p. 126.

References: Php 4:13.—Spurgeon, Sermons, vol. vi., No. 346; Homiletic Quarterly, vol. ii., p. 268; G. Brooks, Five Hundred Outlines, p. 107; Sermons on the Catechism, p. 1; F. Temple, Rugby Sermons, 1st series, p. 1.

Php 4:17

I. In a certain sense all almsgiving abounds to the account of the giver, all almsgiving, I mean, which is worthy of the name. I may be glad of the gift given, but I cannot call it almsgiving of a Christian kind unless there be two things in it: disinterestedness and self-denial. We must have no side aims, no crooked or selfish motives, in that almsgiving which is to inherit the promise. A person must not give to be seen of men, and a person must not give because not to give would, be to be blamed by men, and a person must not give thus much because not to do so would appear mean and illiberal. These are bad motives, and half the almsgiving in Christian congregations is no doubt spoiled by them for the giver. Again, I cannot call it almsgiving in a high or Christian sense unless there is in it something of self-denial. I say again, it may do good without this, but it can bring no blessing after it. It is well from early years to associate the idea of giving to another with sparing from one’s self. Let the little sum which you had intended to lay out upon self, in body or mind, be willingly and cheerfully given to another: to the relief of the body, the instruction of the mind, or the enlightenment of the soul, of some other person or persons for whom, as for you, Christ died. Then that is Christian almsgiving; it is the act of one who out of love to Christ gives away that which he would have had to spend. Now all such almsgiving brings after it fruit which abounds to the giver.

II. But most of all surely will this be so in cases where the act itself is an act of faith. To relieve distress, disease, destitution, when it stares you in the face, is better than not to relieve it; but it is oftentimes an act rather of natural kindness than of spiritual principle. But when you give in the cause of a Christian mission, you are doing that which can be prompted by no such motive; and it is the certain reaction of such almsgiving, such in motive and such in object, that it strengthens the faith out of which it springs.

C. J. Vaughan, Lectures on Philippians, p. 327.

References: Php 4:18.—J. Armstrong, Parochial Sermons, p. 192. Php 4:19.—Spurgeon, Sermons, vol. xxix., No. 1712. Php 4:21.—American Pulpit of the Day, p. 374; Wilkinson, Thursday Penny Pulpit, vol. viii., p. 94.

Php 4:22

The Spirit of Christianity.

I. The words of the text suggest to us that the Gospel is a spiritually restoring power. It makes men, sinful men, saints; it is a power to raise, ennoble, and make morally strong, a power which the world needs and must experience before prosperity shall abound and peace on earth shall be enjoyed. The want of the world is saints—saints like those who were in Rome, and who during all the ages have been the salt of the earth. Saints are those who* stand right with God, right with all their brethren and mankind, and right with themselves. They become all this by the spiritual power of the Gospel, the spiritual energy which alone can turn sinners into saints, and the old mankind into a new mankind, zealous of good works. And all Churches should be gardens to grow such saintly men, who will go forth as the sacramental host of God’s elect to do battle with sin in every form.

II. The words of our text suggest that the Gospel is a spreading power. It has within it a life which must expand and permeate all with whom it comes into contact. Like the light of the sun, it seeks to flood the world with heat, life, and glory; like the fragrance of the flower, it diffuses itself all around and sweetens the atmosphere of human existence. Christianity is a movement and a moving power. Under its inspiring and elevating influence civilisation advances, science makes progress, literature flourishes like a green bay-tree, trade and commerce are developed, and nations lifted to higher altitudes of moral and spiritual being. And as it moves on it blesses and scatters benefactions on all around. The soul is not saved for itself only, but for others also. Every real Church should be, and is, a company of men animated by the missionary spirit, and all its members should be living epistles, known and read of all men.

III. Further, the words of the text teach us that the Gospel imparts the spirit of true courage. Previously to the appearance of Christ in the flesh, the world recognised those who were animated by the spirit of bravery, and whose courage was embodied in action; but the courage we should now admire most is the moral courage which is ready to stand up for the right and the true, no matter the nature and extent of the opposition. And those are the real heroes who dare to be right, even with two or three, and are ever ready to obey God rather than man. Such courage is the fruit of the Gospel, and has been exhibited in its grandest manifestations in the history of the Christian Church.

IV. Finally, our text implies that the Gospel imparts a spirit of sympathy. This is needed in the world. The Gospel might have made those who received it righteous, brave, and heroic, but it would have failed in its mission if it did not at the same time impart a strong and genuine sympathy with all those who are called upon to shed tears, heave sighs, part with loved ones, and struggle hard with the opposing forces of everyday life. Let us cultivate the element of sympathy, for it is an element of the Divine life in the soul. It is a strange, strong power, without which in many cases existence would be a burden, and earth a prison-house of despair. Let it be ours to dry the tear, to quell the fear, and make the burdens of others our own. In this way we shall weep with those who weep, rejoice with those who are glad, and thereby fulfil the law of Christ.

W. Adamson, Christian World Pulpit, vol. xxxvi., p. 163.

References: Php 4:22.—W. Walters, Christian World Pulpit, vol. xxi., p. 382; G. Dawson, The Authentic Gospel, p. 101; Preacher’s Monthly, vol. vii., p- 245.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Division 4. (Php 4:1-23.)

The experience of Christ through all the way.

The doctrine, if we may call it so, (though it is doctrine very different plainly from that which we have had in the other epistles,) is now complete. Nevertheless, one thing remains, without which the epistle, as a whole, could not be complete. He who has been running this path with Christ, who has been thus before him, -he is to give us his experience now; and manifestly it is the experience of one who on both sides can speak with decision. He knows what Christ is. He knows the various difficulties and exigencies of the way itself. What is needed now, is to put the two together as he does here, and to show that for all these things Christ has been found competent, absolutely so.

1. There are exhortations to others which naturally come in here. His brethren are, as he has shown us, in his heart. He longs after them. They are his joy, and to be his crown. He would have them stand fast in the Lord. That is a standing fast which means, of necessity, the fullest progress. He exhorts Euodia and Syntyche to be of the same mind in the Lord. It is the common purpose of heart, the common thought of the One they serve that is to bring them right. And he presses upon one who is not named, but whom he calls his yoke-fellow, (perhaps the Epaphroditus who seems to be carrying the letter, and whom he is sending to them,) urging him to assist these who have contended along with him in the gospel, with Clement and other fellow laborers, whose names are in the book of life. And again he urges upon them this joy in the Lord that he can never forget. They are to "rejoice in the Lord always," and he will still repeat it, he will say "rejoice."

2. In this way, they will indeed be competent to let their moderation be known to all men. They can be moderate enough as to all the things of life, as men say, when the Lord is thus their joy, and when the Lord is near also: near, I suppose, as one who never leaves his people, not perhaps in the sense that He is coming, (although He is coming,) but whether He comes or not, He is always with His people. They need be anxious, therefore, about nothing. Prayer became them, the confession of dependence, which, in a creature, is always becoming. Prayer and supplication, then, they could use with regard to everything, but with thanksgiving, which delivers the prayer itself from being the expression of any unbelief or murmuring, and also increases confidence in the prayer itself to One whose answers have been already manifest. Thus, spreading out before the omniscient eye of God who loves us, all their need, the peace of God, the peace in which He abides Himself, the peace which is the consciousness of perfect command of everything, so that nothing, after all, can disturb the serenity of perfect confidence, this peace of God, he says, "Shall guard your hearts and thoughts by Christ Jesus." The heart kept from wandering, the thoughts will be formed aright.

Then he would have them occupied, not with the evil around, of which there was so much, as we have learned, but with the very opposite. The heart can only find blessing in the contemplation of that which is true, noble, just, pure, amiable and of good report. These are the things to be thought about, so that the power of evil itself may not disturb us, not weigh us down, not provoke in us a spirit of mere judgment, such as evil may naturally arouse. Again he can speak of what they had seen in him as an example, -what they had learned and received and heard from him also. They were to do these things, and the God of peace, not merely peace, but the God of peace, would be with them.

3. He now turns to speak of that which might at first sight seem personal to himself. Personal it is, but experience is personal, and here it is that we are to have the joy of learning what was his personal experience in the things through which he passed. It is suited to this that he has to speak of, or at least to intimate, a real necessity in which he has been, so that he can rejoice about their thinking of him again; that is, as far as their present ministry might indicate that, but he can credit his Philippians with having thought of him indeed when they had lacked opportunity to carry out what was in their hearts. It was not his privation, whatever that might have been, that he would speak of. He had found with regard to that, in whatever circumstances he was, a perfect content. He knew how to be abased on the one hand. He knew (what is more difficult, no doubt,) how to abound on the other. He knew what it was to be in prosperity, as men speak, as well as in adversity, -how to be master of himself in both. He had learned as a disciple, had been initiated into the secret of how to be full and to be hungry, how to abound and to suffer need, everywhere and in all things. Here is a blessed experience indeed. He does not stop here without showing to us the source of this contentment and this peace which were always his. It was Christ who gave him the strength. No wonder, then, that it was ability for all things. This is, in fact, the jubilant summing up from the side of experience. How good it is to have it from one so well able to give it! It is plain that, personal as the need and the trial have been, what he seeks here is to give Christ the glory of that perfect competence which he had found in Him.

4. He will not, on this account, make light of that which ministered to his need, and was the manifestation of the Philippians, love and care for himself. He recognizes how well they have done, not simply at the present time, but from the beginning. At the beginning of the gospel, they were, in fact, alone in their communication with him then. They had sent and sent again for his need in Thessalonica. His heart rejoices, not in his having received such things as he plainly says, but to have such fruit in them, abounding to that account which, by and by, is to be fully given. He was now fully supplied. He was now, as he says, "abounding." A very little would, in fact, make one like this abound as to his temporal needs. He had received the things sent from them through Epaphroditus, "an odor," as he says, "of a sweet savor, an acceptable sacrifice, agreeable to God." No doubt it was that; not merely a little out of abundance, but a ministry which cost them something; and which yet, after all, in itself, one may surely say, repaid them abundantly above all costs. So it is ever, and must be, with the gracious God we have. If there is an odor of a sweet savor to God in that which is done, there will be something corresponding to it in the souls of those who have in this way offered what is agreeable to Him.

He could speak himself, therefore, for God with regard to them. His God, the God he knew so well, would abundantly supply all their need. How far? "According to His riches in glory in Christ Jesus." We must take that into account if we are to realize the character of this abundant supply. We may make great mistakes otherwise, and plainly there is no straitness with Him at any time. If we speak of straitness, after all, God is abundant in His love, as He is abundant in the riches that He delights to minister. "To Him," he says, our God and Father, "be glory through the ages of ages." He closes with brief salutations, mentioning, amid the general salutation of the saints at Rome, those specially of Caesar’s household, manifestly in a difficult place these for disciples of Christ, and beautiful it is to see that they can be prominent in this way in their salutations of Christ’s people elsewhere.

The apostle closes with what is in one way or other the close in all of them: "The grace of the Lord Jesus Christ be with your spirit."

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

4:1 stay true to the Lord (literally stand in the Lord): Cp. 1:27. • Their continuing faithfulness to Christ was a deep source of joy to Paul and the crown for his hard work (see 1 Thes 2:19-20).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Php 4:1. Ὥστε, therefore) Such expectations being set before us.—ἀγαπητοὶ, beloved) This word is twice used with great sweetness; first as at the beginning of the period; and then, for strengthening the exhortation.—ἐπιπόθητοι, yearned after, longed for) so he speaks of them in their absence, ch. Php 1:8.—στέφανός μου, my crown) Php 2:16.—οὕτω) so, stand ye, as ye now stand; comp. οὕτω, 1Co 9:24, note.—στήκετε, stand) Php 1:27.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Php_4:1. Conclusion drawn from what precedes, from Php_4:17 onwards. We are not justified in going further back (de Wette refers it to the whole exhortation, Php_3:2 ff., comp. also Wiesinger, Weiss, Hofmann), because the direct address to the readers in the second person is only introduced at Php_4:17, and that with ἀδελφοί, as in the passage now before us; secondly, because the predicates ἀγαπητοὶ … στέφανός μου place the summons in that close personal relation to the apostle, which entirely corresponds with the words συμμιμηταί μου γίνεσθε in Php_4:17; thirdly, because ὥστε finds its logical reference in that which immediately precedes, and this in its turn is connected with the exhortation συμμιμηταί κ.τ.λ. in Php_4:17; and lastly, because οὕτω in Php_4:1 is correlative to the οὕτω in Php_3:17.[175]

ὥστε] accordingly; the ethical actual result, which what has been said of the ἡμεῖς in. Php_3:20 f. ought to have with the readers. Comp. Php_2:12; 1Co_15:58.

ἀγαπητοί κ.τ.λ.] blandis appellationibus in eorum affectus se insinuat, quae tamen non sunt adulationis, sed sinceri amoris, Calvin.

How might they disappoint and grieve such love as this by non-compliance!

ἐπιπόθητοι] longed for, for whom I yearn (comp. Php_1:8); not occurring elsewhere in the N. T.; comp. App. Hisp. 43; Eust. Opusc, p. 357. 39; Aq. Eze_23:11 (ἐπιπόθησις); Psa_139:9 (ἐπιπόθημα); Ael. N. A. vii. 3 (ποθητός).

στέφανος] comp. 1Th_2:19; Sir_1:9; Sir_6:31; Sir_15:6; Eze_16:12; Eze_23:42; Pro_16:31; Pro_17:6; Job_19:9. The honour, which accrued to the apostle from the excellent Christian condition of the church, is represented by him under the figure of a crown of victory. Comp. στέφανον εὐκλείας μέγαν, Soph. Aj. 465; Eur. Suppl. 313; Iph. A. 193, Herc. F. 1334; Thuc. ii. 46; Jacobs, ad Anthol. IX. p. 30; Lobeck ad Aj. l.c.; also στεφανοῦν (Wesseling, ad Diod. Sic. I. p. 684), στεφάνωμα, Pind. Pyth. i. 96, xii. 9, στεφανηφορεῖν, Wis_4:2, and Grimm in loc. The reference of χαρά to the present time, and of στέφ. to the future judgment (Calvin and others, comp. Pelagius), introduces arbitrarily a reflective distinction of ideas, which is not in keeping with the fervour of the emotion.

οὕτω] corresponding to the τύπος that has just been set forth and recommended to you (Php_3:17 ff.). Chrysostom, Theophylact, Oecumenius, Erasmus, Calvin, Bengel, and others, interpret: so, as ye stand, so that Paul praesentem statum laudando ad perseverantiam eos hortetur, Calvin. This is at variance with the context, for he has just adduced others as a model for his readers; and the exhortation would not agree with συμμιμ. μ. γίνεσθε, Php_3:17, which, notwithstanding all the praise of the morally advanced community, still does not presuppose the existence already of a normal Christian state.

ἐν κυρίῳ] Comp. 1Th_3:8. Christ is to be the element in which the standing fast required of them is to have its specific character, so that in no case can the moral life ever act apart from the fellowship of Christ.

ἀγαπητοί] περιπαθὴς haec vocis hujus ἀναφορά, Grotius. In no other epistle so much as in this has Paul multiplied the expressions of love and praise of his readers; a strong testimony certainly as to the praiseworthy condition of the church, from which, however, Weiss infers too much. Here, as always (Rom_12:19; 2Co_7:1; 2Co_12:19; Php_2:12; 1Co_10:14; Heb_6:9, et al.), moreover, ἀγαπητοί stands as an address without any more precise self-evident definition, and is not to be connected (as Hofmann holds) with ἐν κυρίῳ.

[175] In opposition to which Hofmann quite groundlessly urges the objection, that Paul in that case would have written περιπατεῖτε instead of στήκετε. As if he must have thought and spoken thus mechanically! The στήκετε is in fact substantially just a περιπατεῖν which maintains its ground.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phi 4:1-3 . COUNSELS TO INDIVIDUAL MEMBERS OF THE CHURCH.

Phi 4:1 . ὥστε . It seems better to regard this as drawing the conclusion from Phi 3:17-21 than to refer it to the whole of the discussion in chap. 3. στέφ . μ . Cf. the combination in 1Th 2:19 , τίς γὰρ ἡμῶν ἐλπὶς ἢ χαρὰ ἢ στέφανος καυχήσεως ; the meaning is best seen from chap. Phi 2:16 . He is thinking of the “day of Christ”. His loyal Christian converts will then be his garland of victory, the clear proof that he has not run in vain. Cf. 1Co 9:24-25 , Sir 6:31 . στεφανόω often means “to reward,” see Dsm [13] . , BS [14] . , p. 261. οὕτω . That is, according to the type which has been described in chap. Phi 3:17 ff. στήκετε is a word of late coinage, belonging to the colloquial language, and leaving as its survival the modern Greek στέκω . Often found in N.T.

[13] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).

[14] . Bibelstudien

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

N. FAMILY AFFECTION OF CHRISTIANITY. (CH. Php 4:1)

“WHILE the great motives of the Gospel reduce the multiplicity and confusion of the passions by their commanding force, they do, by the very same energy, expand all sensibilities; or, if we might so speak, send the pulse of life with vigour through the finer vessels of the moral system: there is far less apathy, and a far more equable consciousness in the mind, after it has admitted Christianity, than before; and, by necessary consequence, there is more individuality, because more life. Christians, therefore, while they understand each other better than other men do, possess a greater stock of sentiment to make the subject of converse, than others. The comparison of heart to heart knits heart to heart, and communicates to friendship very much that is sweet and intense.…

“So far as Christians truly exhibit the characteristics of their Lord, in spirit and conduct, a vivid emotion is enkindled in other Christian bosoms, as if the bright Original of all perfection stood dimly revealed.… The conclusion comes upon the mind … that this family resemblance … springs from a common centre, and that there exists, as its archetype, an invisible Personage, of whose glory all are, in a measure, partaking.”

ISAAC TAYLOR, of Ongar; Saturday Evening, ch. 19

O. PHILIPPI AND THE EPISTLE (CH. Php 4:18.) From an essay by Prof. J. Agar Beet, in The Expositor (January, 1889), I extract the closing sentences:—

“With this reply [the Epistle], a gift infinitely more precious than that he brought from Philippi, Epaphroditus starts on his homeward journey. The joy caused by his return, and the effect of this wonderful letter when first read in the Church at Philippi, are hidden from us. And we may almost say that with this letter the Church itself passes from our view. To-day, in silent meadows quiet cattle browse among the ruins which mark the site of what was once the flourishing Roman colony of Philippi, the home of the most attractive Church of the apostolic age. But the name and fame and spiritual influence of that Church will never pass. To myriads of men and women in every age and nation, the letter written in a dungeon at Rome and carried along the Egnatian Way by an obscure Christian messenger, has been a light Divine, and a cheerful guide along the most rugged paths in life. As I watch, and myself rejoice in, the brightness of that far-shining light, and glance at those silent ruins, I see fulfilled an ancient prophecy: The grass withereth, the flower fadeth: but the word of our God shall stand for ever.”

1. Ὥστε. The word is frequent in St Paul to introduce an inference. He has now to infer much from the glorious data just stated.

ἀγαπητοὶ. A word characteristic of the Gospel of love, and used by all the apostolic writers. St Paul has it 27 times.

ἐπιπόθητοι. The word is found here only in N.T. Ἐπιποθεῖν is used not seldom in LXX. In this Epistle it occurs Php 1:6, Php 2:26; and ἐπιποθία, Rom 15:23, ἐπιποθίαν ἔχων τοῦ ἐλθεῖν πρὸς ὑμᾶς: and ἐπιπόθνσις, 2Co 7:7; 2Co 7:11.

χαπὰ καὶ στέφανός μου. Cp. 1Th 2:19-20, τίς γὰρ ἡμῶν … χαρὰ ἤ στέφανος καυχήσεως; … ὑμεῖς ἐστὲ ἡ δόξα ἡμῶν καὶ ἡ χαπά: words addressed to the sister Macedonian Church. Here, as there, he is looking forward to the Lord’s Return, and to a joyful recognition of his converts then.

οὕτως. In the faith and in the practice just expounded.

στήκετε. For this verb see above, note on Php 1:27. Cp. 1Co 16:13, στήκετε ἐν τῇ πίστει: 1Th 3:8, νῦν ζῶμεν, ἐὰν ὑμεῖς στήκετε ἐν κυρίῳ: and see Gal 5:1.

ἐν κυρίῳ. In recollection and use of your vital union with Him, as your righteousness and your hope.

ἀγαπητοί. He can hardly say the last word of love.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4:1.] Concluding exhortation, referring to what has passed since ch. 3:17,—not farther back, for there first he turns directly to them in the second person, with ἀδελφοί, as here,—there also οὕτως occurs, answering to the οὕτως here,—and there, in the Christian’s hopes, vv. 20, 21, lies the ground of the ὥστε here.

ὥστε] ‘quæ cum ita sint’—since we have such a home, and look for such a Saviour, and expect such a change:—ὥστε κἂν ὁρᾶτε τούτους χαίροντας, κἂν ὁρᾶτε δεδοξασμένους, στήκετε, Chrys. Cf. 1Co 15:58.

ἐπιπόθ.] longed for. The word occurs in Appian, vi. 43, ὅρκους τε ὤμοσεν αὐτοῖς κ. ἔλαβεν, ἐπιποθήτους ἐν τοῖς ὕστερον πολέμοις πολλάκις γενομένους. For the verb, see ch. 1:8 reff.: for the substantive, -ησις, 2Co 7:7, 2Co 7:11.

στέφανος] from ref. 1 Thess., both χαρά and στέφανος apply to the future great day in the Apostle’s mind. And indeed even without such reference to his usus loquendi, it would be difficult to dissociate the “crown” from such thoughts as that in 2Ti 4:8.

οὕτως] see above: ‘as I have been describing:’ not ὡς ἑστήκατε ἀκλινῶς, as Chrys., Thl., Œc., Calv., Beng., ‘ita, ut statis, state,’ which would be inconsistent with ch. 3:17.

ἐν κυρίῳ] as the element wherein your stedfastness consists.

ἀγαπητοί] an affectionate repetition: μετʼ εὐφημίας πολλῆς ἡ παραίνεσις, Thdrt. “Doctrinam suo more vehementioribus exhortationibus claudit, quo eam hominum animis tenacius infigat. Et blandis appellationibus in eorum affectus se insinuat: quæ tamen non sunt adulationis, sed sinceri amoris.” Calv.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4:1-9. VARIOUS EXHORTATIONS TO UNITY, JOY, FORBEARANCE, TRUSTFULNESS, PRAYER, ATTENTION TO ALL VIRUTES, AND THE PRACTICE OF ALL THAT THEY HAVE LEARNED FROM PAUL; WITH ASSURANCES OF THE PRESENCE, GUARDIANSHIP, AND PEACE OF GOD

In view of this glorious future, do you, my brethren beloved, continue steadfast in the Lord. I learn that Euodia and Syntyche are at variance. I beseech them to be reconciled; and I entreat you, Synzygus, who are justly so named, to use your influence to this end; for those women were my helpers in the gospel work, along with Clement and other faithful laborers. Rejoice in the Lord, always. I repeat it, rejoice. Let all men see your forbearing spirit; and in no case be anxious, for the Lord is at hand. Commit every matter to God in prayer, and pray always with thankful hearts; and God’s peace which, better than any human device, can lift you above doubt and fear, shall guard your hearts and thoughts in Christ Jesus. Finally, my brethren, take account of everything that is venerable, just, pure, lovely, and of good report—in short, of whatever virtue there is, and of whatever praise attaches to it. Practise what you have learned from me, and the God of peace shall be with you.

1. ὥστε: ‘so that’; ‘accordingly.’ (Comp. Mat 12:12; Rom 7:4, Rom 7:12; 1Co 15:58; Php 2:12.) Connected immediately with 3:20, 21; but through those verses with the whole of ch. 3., since in heavenly citizenship are gathered up all the characteristics which Paul in that chapter has commended to his readers. This verse may therefore be regarded as the proper conclusion of ch. 3.

ἐπιπόθητοι: ‘longed for.’ A hint of the pain caused by his separation from them. Only here in N.T. (Comp. Clem. ad Cor. lxv.) The verb ἐπιποθεῖν occurs mostly in Paul. (See Rom 1:11; 2Co 5:2; Php 1:8, Php 2:26.) Ἐπιποθία only in Rom 15:23. Ἐπιπόθησις, 2Co 7:7, 2Co 7:11. (See on 1:8.)

χαρὰ καὶ στεφανός μου: ‘my joy and crown.’ (Comp. 1Th 2:19.) Χαρὰ by metonymy for the subject of joy. Στεφανός in class. mostly of the woven crown—the chaplet awarded to the victor in the games; a wreath of wild olive, green parsley, bay, or pine; or the garland placed on the head of a guest at a banquet. (See Athen. xv. p. 685; Aristoph. Ach. 636; Plat. Symp. 212.) So mostly in N.T., though στεφανός occurs with χρυσοῦν (Rev 14:14). The kingly crown is διάδημα, found only in Apoc. The distinction is not strictly observed in Hellenistic Greek. (See Trench, Syn. 23) Neither χαρὰ nor στεφανός applied to the Philippians is to be referred to the future, as Calv., Alf. They express Paul’s sense of joy and honor in the Christian fidelity of his readers. (Comp. Sir. 1:11, 25:6.)

οὕτως στήκετε: ‘so stand fast.’ ‘So,’ as I have exhorted you, and as becomes citizens of the heavenly commonwealth. Not, ‘so as ye do stand,’ as Beng., Calv. For στήκετε see on 1:27. The particle ὥστε with the imperative retains its consecutive force, but instead of a fact consequent upon what precedes, there is a consequent exhortation.

ἐν κυρίῳ: With the exception of Rev 14:13 only in Paul, who uses it more than forty times. See on ἐν Χριστῷ Ἰησοῦ (1:1). Denoting the sphere or element in which steadfastness is to be exhibited. (Comp. 1Th 3:8.)

ἀγαπητοί: repeated with affectionate emphasis.

B, 17, Cop., Syr.sch, add μου.

Two prominent women in the church are urged to become reconciled to each other.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

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.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER IV.

The apostle exhorts them to stand fast in the Lord, 1.

And beseeches Euodias and Syntyche to be of one mind in Divine

things, 2.

And requests his true yokefellow to help them to a good

understanding, 3.

Gives them directions concerning their temper and frame of mind,

4-7.

And how to act in all respects as becomes the purity and

excellence of the Gospel, as they had heard from and seen in

him, 8, 9.

Thanks them for their attention to him in his captivity, in

sending him what was necessary for his support, though he had

learned to be contented in all situations in life, 10-14.

Mentions particular cases in which they had ministered to him;

promises them, through the riches of glory in Christ, a supply

of all their spiritual wants; and renders thanks to God, 15-20.

Salutes all the saints, and those particularly of the emperor's

household, 21, 22.

And concludes with his usual apostolical benediction, 23.

NOTES ON CHAP. IV.

Verse 1. Therefore, my - beloved] Because ye have this armour, and those enemies, and God for your support, see that ye stand fast in him. This verse most unquestionably belongs to the preceding chapter.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1. Therefore, my brethren He concludes his doctrine, as he is wont, with most urgent exhortations, that he may fix it the more firmly in the minds of men. He also insinuates himself into their affections by endearing appellations , which at the same time are not dictated by flattery, but by sincere affection. He calls them his joy and crown; because, delighted to see those who had been gained over through his instrumentality persevering in the faith , he hoped to attain that triumph, of which we have spoken , when the Lord will reward with a crown those things which have been accomplished under his guidance.

When he bids them so stand fast in the Lord, he means that their condition is approved of by him. At the same time, the particle so might be taken as referring to the doctrine going before; but the former view is more suitable, so that, by praising their present condition, he exhorts them to perseverance. They had already, it is true, given some evidence of their constancy. Paul, however, well knowing human weakness, reckons that they have need of confirmation for the future.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(1) Therefore.—By this word, just as at the conclusion of the description of the “depth of the riches of the wisdom of God” (in Rom_11:33-36), or of the glorious climax of the doctrine of the resurrection (in 1Co_15:50-57), St. Paul makes the vision of future glory to be an inspiring force, giving life to the sober, practical duties of the present time. For the faith, which is the root of good works, is not only “the evidence of things not seen,” although already existing as spiritual realities, but also “the substantiation of things hoped for” (Heb_11:1).

Dearly beloved and longed for . . .—The peculiar affectionateness of this verse is notable. It is curiously coincident with the words addressed years before to Thessalonica (1Th_2:19), “What is our hope and joy and crown of rejoicing? Are not ye in the presence of our Lord Jesus Christ . . .? Ye are our glory and our joy.” But it has just the addition natural to the yearnings of captivity: they are “longed for,” and that (see Php_1:8) “in the heart of Jesus Christ.” The “crown” is here the garland, the sign of victory in the apostolic race and struggle of which he had spoken above (Php_3:12-14). The crown of glory, of righteousness, and of life, is usually described as future (see 2Ti_4:8; Jas_1:12; 1Pe_5:4; Rev_2:10), and this is the case in the Thessalonian Epistle. Here, without excluding that completer sense, the reference is also to the present. The Philippians are St. Paul’s crown, as the Corinthians are his “seal” (1Co_9:2)—at once the proof of His apostolic mission and the reward of his apostolic labour. In both aspects the present is the earnest of the future.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Therefore, my brethren,.... Not in a natural but spiritual relation; having the same Father, being of the same family, and household of faith: seeing that on the one hand there were false teachers, who stand described by various characters in the preceding chapter, by whom they were in danger of being carried away from the simplicity of the Gospel; and on the other hand, such were the conduct and conversation of the apostle, and other true believers, and such were their expectations of Christ from heaven, and of happiness from him as there expressed; therefore he exhorts to steadfastness in him, and that under the most tender, affectionate, and endearing appellations; given in the uprightness of his soul, without any manner of flattery, to signify his strong affection for them, and to engage them to attend the more to what he was about to exhort them to; and which arose from pure love to them, an hearty concern for their good, and the honour of Christ Jesus:

dearly beloved: as belonging to Christ, interested in him, members of him, redeemed by him, and bearing his image; and as his brethren, and so not loved with a carnal, but spiritual love:

and longed for; to see them, converse with them, and impart some spiritual gift to them; being the excellent in the earth, as other saints, towards whom was his desire, and with whom was all his delight. These epithets are joined with the word "brethren", in the Vulgate Latin, Syriac, and Arabic versions, and read thus, "my dearly beloved, and longed for brethren"; and in the Ethiopic version, "our beloved brethren": to which are added,

my joy and crown; they were matter of joy to him, as he had reason to hope well of them; yea, to be confident that the good work was begun, and would be carried on in them; and that they had hitherto continued in the doctrine of the Gospel, and walked worthy of it; and they were his "crown", as they were seals of his ministry; and whom he valued more, and reckoned a greater honour and ornament to him, than the richest diadem, set with the most costly jewels and precious stones, and which he hoped and believed would be his crown of rejoicing another day; when he, with them, should stand at the hand of Christ triumphing, as victors crowned, ever sin, Satan, the world, death, and hell:

so stand fast in the Lord; or "by the Lord"; by his power and strength, which is only able to make to stand fast; saints are liable to failing, and would fall, were they not upheld with his right hand, and kept by his power; they only stand fast, as they stand supported by his strength, trusting in his might, and leaning on his arm. Christ is the only foundation where they can stand safe and sure; and such as are rooted and grounded, and built up in him, are established and stand; though they are still in need of being exhorted to hold the head, abide by him, and cleave unto him; to stand fast in his grace, exercising the graces of faith, hope, and love upon him; in the liberty of Christ, in opposition to the bondage of the law, false teachers were for bringing them into; and in the doctrine of faith, and not depart from it in any degree, nor give way in the least to the opposers of it, but continue steadfast in it without wavering, and which is chiefly intended here: so the Arabic version renders it, "so stand in the faith of the Lord"; both in the grace faith, and in the doctrine of it, and in the profession of both: see Co1 16:13. The apostle bids them so stand fast; that is, either as they had hitherto done, or as they had him and others for an example; whose views, conversation, and behaviour, are described in the foregoing chapter:

my dearly beloved; this, which otherwise would be a repetition of what is before said, is by some connected with the former clause, and read thus, "so stand fast my dearly beloved in the Lord"; and contains a reason, both why they were dearly beloved by the apostle, because beloved in and by the Lord; and why it became them to stand fast in him, and abide by him, his truths, ordinances, cause, and interest.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

Ver. 1. Dearly beloved and longed for] What heart melting language is here! Ministers must woo hard for Christ, and speak fair, if they will speak to purpose: "though I might be much bold in Christ to enjoin thee, yet for love’s sake I rather beseech thee," Phm 1:8-9. How often are men fain to sue for that which is their own; and how heart glad if by fair entreaties they can gather up their debts!

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Therefore, my brethren dearly beloved and longed for - Doddridge unites this verse with the previous chapter, and supposes that it is the proper close of the solemn statement which the apostle makes there. The word “therefore” - ὥστε hōste - has undoubted reference to the remarks made there; and the meaning is, that in view of the fact that there were many professed Christians who were not sincere - that the “citizenship” of all true Christians was in heaven, and that Christians looked for the coming of the Lord Jesus, who would make them like to himself, the apostle exhorts them to stand fast in the Lord. The accumulation of epithets of endearment in this verse shows his tender regard for them, and is expressive of his earnest solicitude for their welfare, and his deep conviction of their danger. The term “longed for” is expressive of strong affection; see Phi 1:8, and Phi 2:26.

My joy - The source of my joy. He rejoiced in the fact that they had been converted under him; and in their holy walk, and their friendship. Our chief joy is in our friends; and the chief happiness of a minister of the gospel is in the pure lives of those to whom he ministers; see 3Jo 1:4.

And crown - Compare 1Th 2:19. The word “crown” means a circlet, chaplet, or diadem:

(1)As the emblem of royal dignity - the symbol of office;

(2)As the prize conferred on victors in the public games, 1Co 9:25, and hence, as an emblem of the rewards of a future life; 2Ti 4:8; Jam 1:12; 1Pe 5:4;

(3)Anything that is an ornament or honor, as one glories in a crown; compare Pro 12:4, “A virtuous woman is a crown to her husband;” Pro 14:24, “The crown of the wise is their riches;” Pro 16:31, “The hoary head is a crown of glory;” Pro 17:6, “Children’s children are the crown of old men.”

The idea here is, that the church at Philippi was that in which the apostle gloried. He regarded it as a high honor to have been the means of founding such a church, and he looked upon it with the same interest with which a monarch looks upon the diadem which he wears.

So stand fast in the Lord - In the service of the Lord, and in the strength which he imparts; see the notes at Eph 6:13-14.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Therefore; 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.

My brethren; he affectionately owns them to be his brethren in the common faith, Tit 1:4.

Dearly beloved; those who, not being enticed by the insinuations of seducers, did adhere to him, had his sincere affections, Phi 2:12.

And longed for; whose safety and felicity every way he most heartily desired, Phi 1:8; 2:26; with Rom 1:11; 1Th 3:6.

My joy; intimating how their faith and holiness did at present afford matter of rejoicing to him, Phi 1:4,7,8, with 1Th 2:19,20.

And crown; 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, Phi 2:16,17; as Jam 1:12; 1Pe 5:4; Rev 2:10; Rev 3:11.

So stand fast; he exhorteth them not barely to stand, but so to stand that they did not fall, 1Co 10:12. Hereupon he adds,

in the Lord; 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, Phi 3:21, with Phi 1:27; Joh 15:4,7; 1Co 15:58; 16:13; Gal 5:7; Eph 6:11,14.

My dearly beloved; in whom looking upon them, (the more to fix them), he pathetically and rhetorically repeats his endearing compellation beloved.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

1. Therefore—Conclusion from Php_3:17-21. This verse should close the preceding chapter. Perhaps no passage in all the writings of the apostle so abounds in terms of endearment, as though he would pour out upon his parchment the fulness of his heart’s affection, concentrating into a sentence the overflowing love of the entire epistle.

Longed for—See on Php_1:8.

My joy—Subjects of joy.

Crown—Gloried in now, and to be an occasion of greater glory at Christ’s coming. See 1Th_2:19.

So stand fast—Thus, both in doctrine and conduct, as they have been exhorted, and as they should stand who are citizens of a heavenly country and looking for such an eternal salvation.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Therefore, my brethren dearly beloved and longed for, my joy and crown. The apostle here, as in 1Co_15:58, urges the hope of a glorious resurrection as an incentive to steadfastness in the Christian life. He seems scarcely able to find words adequate to express his love for the Philippians; he heaps together epithets of affection, dwelling tenderly on the word "beloved." He tells them of his longing desire to see them, repeating the word used in Php_1:8. He calls them his "joy and crown his joy now, his crown hereafter. He uses the same words of the other great Macedonian Church in 1Th_2:19, "What is our hope, or joy, or crown of rejoicing? Are not even ye?" The Greek word for "crown" (stefanov) means commonly either the wreath ("the corruptible crown," 1Co_9:25) which was the prize of victors at the Grecian games; or a garland worn at banquets and festivities. The royal crown is generally diadhma . But stefanov is used in the Septuagint for a king"s crown. (see 2Sa_12:30 Psa_21:3 Est_8:15) The crown of thorns, too, which was used in mockery of the Savior"s kingly title, was stefanov ex akanywn , though this may possibly have been suggested by the laurel wreath worn by the Roman Caesars (see Trench, "Synonyms of the New Testament," sect. 23.). "The crown of life," "the crown of glory that fadeth not away," is the emblem both of victory and of gladness. Yet it is also in some sense kingly: the saints shall sit with Christ in his throne; they shall reign with him; they are kings ("a kingdom," R.V, with the best manuscripts) and priests unto God. (Rev_1:6) In this place victory seems to be the thought present to the apostle"s mind. In Php_2:16 and Php_2:12-14 he has been comparing the Christian life with the course of the Grecian athletes. Now he represents his converts as constituting his crown or wreath of victory at the last; their salvation is the crowning reward of his labors and sufferings. So stand fast in the Lord, my dearly beloved. So; that is, as ye have us for an example; or perhaps, as becomes citizens of the heavenly commonwealth. The same word (sthkete) is used in Php_1:27, also in connection with the idea of citizenship.

Vers. 1-3. St. Paul"s relations to his flock.

I ST. PAUL HIMSELF (see on Php_1:3-8) AN EXAMPLE TO ALL CHRISTIAN MINISTERS.

1. In his urgent appeals. Mark how he enforces the necessity of perseverance, how he brings the privileges and the hopes of the Christian to bear upon the daily life of practical duties. "Therefore," he says, "because you are citizens of the heavenly country; because you look for the Savior"s coming; because you hope for a glorious immortality; therefore, stand fast in the Lord." The faithful minister knows the extreme difficulty of perseverance, of patient continuance in well-doing; he will constantly enforce it upon himself, upon his people; he will use all the motives suggested by the study of Holy Scripture and by Christian experience to press home this paramount obligation. "So stand fast," he says. St. Paul can point to his own example: would that we could do the like! "Stand fast:" it is the word used already in Php_1:27; it involves a military metaphor. Stand firm in your ranks; present a serried front against all temptations; quit yourselves like men, like fellow-citizens of the saints, in the good fight of faith. And that, in the Lord, in his strength, in habitual communion with him. There is no perseverance, no hope of final victory, unless we abide in Christ.

2. In his love for his flock as a whole. He calls them his brethren, dearly beloved and longed for, his joy and crown. And these were not mere words with St. Paul; he showed by his labors the truth of his affection. His ardent love for Christ issued in a strong constraining love for the souls of men. To save souls was his joy now; he knew that it would be his crown hereafter. The crown of glory that fadeth not away is the reward, St. Peter tells us, of those presbyters who feed the flock of God willingly and of a ready mind. St. Paul speaks of his converts as themselves constituting his crown. When he had finished his course, his wreath of victory would be the salvation of those precious souls which had been saved, under God, by his self-denying labors. The sight of their blessedness would increase and deepen even the gladness of heaven, even his own joy in his own salvation.

3. In his care for individual members of the Church. He thinks of Euodia and Syntyche; he has heard of their dissensions; he begs them earnestly to be of the same mind, and that in the Lord. The Christian minister should know his flock by name, should think of their individual needs, should pray for them, should urge them to live together in love.

4. He asks others to help in the work of restoring peace. The Christian pastor should gather helpers round him. It is good for his people, good for the helpers themselves. To work for Christ strengthens and benefits the soul.

II ST. PAUL"S FELLOW-LABOURERS.

1. Euodia and Syntyche.

(1) They labored with St. Paul in the gospel. The word is a strong one; they were fellow-athletes with the apostle; they were engaged with him in many struggles, hard, it may be, and perilous, for the cause of Christ. St. Paul gladly acknowledges the help which they had given him. The remembrance of their good deeds made him feel a deeper interest in their spiritual welfare. Women did much for Christ in the Philippian Church. Christian women can do much now, much that men cannot do so well; their gentle tact, their quiet influence, is often of the greatest value.

(2) Yet they quarrelled. Their disagreement was doing harm to themselves and to the Church. The indulgence of unkind feelings impairs the spiritual life and checks our growth in holiness. The dissensions of Christians are a grievous hindrance to the spread of the gospel. Mutual love was to be the mark of Christ"s disciples; alas! how often there has been more hate than love! Note St. Paul"s extreme anxiety to reconcile the two women; he entreats them himself; he begs others to help; he knew the immense importance of Christian union.

2. Clement and others. We know not who they were. Clement may possibly be the famous Bishop of Rome; of the others the very names are unknown. They are not in the world"s roll of heroes. But what was earthly fame to them? Their names were in the book of life, the book of remembrance, that is written before the Lord for them that fear the Lord and that think upon his Name. We may well be content to be obscure here, like Lazarus the beggar, if our name, like his, is known in heaven.

LESSONS.

1. To love souls, to count the winning of souls the noblest work, the salvation of souls the most precious crown.

2. To do all that lies in us to heal dissensions and to promote Christian unity.

3. To desire above all things that our names may be written in the Lamb"s book of life.

HOMILIES BY T. CROSKERY Ver. 1. The duty of steadfastness.

The apostle grounds this duty upon the heavenly citizenship and the hope of the coming Savior. Mark

I HIS ENDEARING ADDRESS. "My brethren beloved and longed for, my joy and crown, so stand fast, beloved." The accumulation of epithets marks the intense affection and delight of the apostle in converts so worthy of his concern for their good. The twofold repetition of the term "beloved" in a single sentence marks love as the dominant feeling; the other terms indicate either his anxiety to see them, the joy which their Christian kindliness carried to his heart, or the triumph of Divine grace in their conversion which redounded so signally to his own final victory.

II THE ABIDING ATTITUDE OF ALL TRUE BELIEVERS. "So stand fast in the Lord." It implies:

1. That they are exposed to influences calculated to mar the integrity of their walk. There is a threefold hostility always at work against a believer the world, the flesh, and the devil, (Eph_6:12) tending to shake heart or mind. Probably the apostle thought of the spiritual risks that threatened from the side of Judaistic zealotry.

2. The true spring of Christian steadfastness is in the Lord, as the element of the spiritual life. We are said to stand in faith (2Co_1:24) and to stand in grace, (Rom_5:2) but these phrases only represent the methods in which the believer finds his weakness linked with the omnipotence of Divine grace. The counsel of the apostle is needful in every age. The caprice of opinion was never more marked than in our time. There is a lifting of anchors that bodes no good, with a drifting any whither, but usually toward intellectual darkness. Therefore believers must, in the imbroglio of strange beliefs, "stand fast in the Lord. T.C.

HOMILIES BY R.M. EDGAR Vers. 1-9. The life of joy and peace.

Celestial citizenship, "other-worldliness," as it has been called, should have a further issue than the expectation of the advent. It should have practical issues in a life of great peace and joy. It is, therefore, to such a life Paul calls his Philippian converts. Let us look at the interesting details.

I CELESTIAL CITIZENSHIP CALLS FOR UNITY AND COOPERATION IN THE WORK OF THE LORD. (Vers. 1-3) Nothing is so productive of unity as our assurance that we are citizens of the same heaven. Why should compatriots fall out in this distant land? Should we not bury our differences and march forward shoulder to shoulder? Euodias and Syntyche must be of the same mind in the Lord. The workers male and female at Philippi are cordially to co-operate. They ought to be a united band. As heaven overarches us all and unifies the population of the globe, so should the thought of our celestial citizenship make all one. For in heaven there shall be no divisions and vexations. The brotherhood shall never there be broken. For unbroken brotherhood, therefore, we should long and labor here.

II CHRISTIAN CITIZENSHIP CALLS FOR JOY IN THE LORD AT ALL TIMES. (Ver. 4) The art of enjoying life is what Christianity alone can teach us. Man"s effort at first was to rejoice apart from God; to eat and enjoy the fruit, no matter what charges God had given. And this idea still haunts mankind. Prodigals and legalists imagine that they can enjoy life most away from the heavenly Father. (Luk_15:11-32) But we learn a different lesson in the gospel. We learn that the Father"s house is full of music and dancing;" in other words, heaven is the home of joy joy, too, that is everlasting. And we realize that in the Lord alone the sources of true and lasting joy are to be found. When we look to him and confide in him, then we come as citizens of heaven to rejoice in him at all times. In seasons of sorrow as well as in seasons of mirth there may be an undertone of celestial joy. Man is called to joy, not to trouble. The art is in going straight to Jesus the infinite Fountain, and in avoiding the broken cisterns that line our way.

III CELESTIAL CITIZENSHIP BESPEAKS MODERATION. (Ver. 5) It ill befits a citizen of heaven to be ostentatious and venturesome to the utmost brink of Christian liberty. Display is not the outcome or issue of a consciousness of our citizenship above. Especially when we live with the abiding persuasion of the Lord"s speedy advent, all want of moderation seems out of place. In proportion as we rejoice in the Lord shall we be distinguished by moderation in our life and carriage. If God gives abundance, it is that we may manifest the spirit of moderation and never be the least intoxicated by success. Ostentation must be left to the world.

IV CELESTIAL CITIZENSHIP CALLS FOR A LIFE WITHOUT CAREFULNESS. (Vers. 6, 7) Just as in heaven the saintly souls keep nothing back from God and so live an unclouded life before him, so ought celestial citizens to live the open life with God here and be correspondingly free from care. And here it may be observed that an old divine has quaintly put our duty as expressed in these verses thus, that we should "be careful for nothing; be prayerful for everything; be thankful for anything." The result of such confidence is peace. "God"s peace which passeth all understanding shall keep our hearts and minds," or, as the Revised Version has it, "shall guard your hearts and your thoughts in Christ Jesus." Freed from anxious care, why should we not be peaceful?

V CELESTIAL CITIZENSHIP CALLS UPON US TO LOOK OUT FOR AND THINK UPON THE TRUE, THE HONOURABLE, THE JUST, THE PURE, THE LOVELY, THE GRACIOUS, THE MANLY, AND THE PRAISEFUL. (Ver. 8) Now, it is truly wonderful how a joyful Christian spirit will discover upon his path, be it ever so lowly, such food for thought as is sketched for us here. It has been said with great beauty, "If we do but open our hearts at a single point, the spiritual water and blood will find an entrance, will purge our egotism and complete the sacrifice. In this confidence, "as sorrowful, yet always rejoicing," we shall go freely on our appointed way, knowing that it may become to us a discipline of God, and that there is no way so beaten but that things true and honest, and just and lovely, may be found in it." The joyful, heaven-centred soul discerns food for meditation where others cannot find it, and moves upward upon a path of increasing light towards "the perfect day.

VI THE GOD OF PEACE GRANTS FELLOWSHIP TO SUCH CITIZENS. (Ver. 9) If we honestly enter upon the joyful, peaceful life of heavenly citizenship, the felt presence of God as the God of peace shall be always with us. Over the peace he has made in our once tempest-tossed hearts he will rejoice with singing, and in his love and fellowship we shall be enabled to rest. The King of the celestial country can keep his citizens company all the time they are here on earth; they are at home with God all their happy days; he takes their burdens from them and soothes them in sorrow and makes them somewhat worthy of their heavenly hopes. With such well-filled minds and hearts may we journey onward towards the fatherland above! R.M.E.

HOMILIES BY R. FINLAYSON Vers. 1-7. Various exhortations.

I STEADFASTNESS. "Wherefore, my brethren beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved." As in the first chapter our performing our duties as citizens is followed by the exhortation to stand fast, so here our possession of the privileges of heavenly citizens is more formally made the ground of the same exhortation. We are to stand fast so as has been pointed out, i.e. as heavenly citizens. There might be a standing fast against becoming heavenly citizens. And even as heavenly citizens they were to stand fast in the Lord, i.e. within the limits and to the extent prescribed by Christ, and in the strength offered by Christ. But the duty of steadfastness is almost lost sight of in the wealth of epithets of endearment with which it is surrounded. The Philippians were his brethren beloved; he cherished the warmest feelings toward them. They were his longed for; he had in absence a great desire to see them. They were his joy; he had a great delight in their Christian excellences. They were his crown, or wreath of victory round the diadem; they were evidence that he had not run in vain. And, having stated the duty with all brevity, he falls back on the first epithet, as if he had difficulty in breaking away from affectionate expression. Let them not, then, grieve such love by neglecting to stand fast.

II THE RECONCILIATION OF EUODIA AND SYNTYCHE.

1. Direct appeal "I exhort Euodia, and I exhort Syntyche, to be of the same mind in the Lord." It is a strange destiny by which the names of these women have been handed down from generation to generation in God"s Book, in connection with a difference which existed between them. It is well that our differences are soon forgotten, as even our names will be after we are gone. And yet the record is kept of our differences, as of our names, in God"s book of remembrance. It would be a surprise to these women to be thus referred to by name in the apostle"s letter, read before the assembled congregation. And so it will be a surprise to us to hear many things in connection with our names read out before the assembled universe. The apostle appeals to each separately, as being both to blame, though not necessarily equally to blame. Their own conscience would tell them how much they were each to blame; and so our conscience, appealed to at the last day, will tell us how much we are each to blame. It would be humbling to these women to have public notice taken of their difference; and so we ought to be humbled now on account of our differences, that we may not be humbled by publicity hereafter. The difference between these women arose from their not being in the Lord in the matter concerned, i.e. not following Christ"s leading, not cherishing Christ"s spirit. And so it is when we are not true to Christ that differences arise between us. The way in which these women were to be of one mind was by returning to the leading and influence of Christ; and there is no other way in which a reconciliation can be satisfactorily effected.

2. Assistance of the apostle"s yokefellow at Philippi solicited. "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." The true yokefellow not being named, we are to understand the one to whom it properly belonged to grant assistance in the work of reconciliation, viz. the minister of the Church at Philippi. Had Paul been present he would have undertaken the work; but, in his absence, it fell to him who was set over the Church and over these women in the Lord, and who was of like spirit with him, to undertake it. The ground on which the apostle was so anxious to have the reconciliation effected was that they were deserving women. And it was satisfactory that, when their names were to go down to all ages in connection with a difference, there was also something to be added which was to their credit. They had labored in the gospel, and in honorable company. That is the testimony that is borne regarding them. The influence of women seems to have been a feature of the Macedonian Churches. At tnessalonica it is said, "Of the chief women not a few." At Beroea, "Many of them believed: also of the Greek women of honorable rank not a few." And in connection with the start of the Philippian Church, it is said, "We spake to the women that were gathered together." "The extant Macedonian inscriptions," says Lightfoot, "seem to assign to the sex a higher social influence than is common among the civilized nations of antiquity. In not a few instances a metronymic takes the place of the usual, patronymic; and in other cases a prominence is given to women which can hardly be accidental. But whether I am right or not in the conjecture that the work of the gospel was in this respect aided by the social condition of Macedonia, the active zeal of the women in this country is a remarkable fact, without a parallel in the apostle"s history elsewhere, and only to be compared with their prominence at an early date in the personal ministry of our Lord." We can think of Euodia and Syntyche as of the number of those who assembled at the riverside, It may have been in connection with their work that they differed. The Greek word translated "labored" suggests that, while they strove with each other in a way that was not to their honor, they at the same time strove, as in the games, in the sphere of the gospel. Of the honorable company in which they thus nobly strove, the first was Paul. The next is Clement, whose identity with Clement of Rome is very doubtful. Of the others, the names are not given, but the honorable thing is said regarding them that they, as well as Clement, were Paul"s fellow-workers, and that their names are in the book of life. Not known now to men, they are known to God, written among the living in Jerusalem. Their names are in the register of the covenant people kept in the heavenly Jerusalem, and will yet be read out before the assembled universe as among those who have title to all covenant privileges.

III THE DUTY OF REJOICING. "Rejoice in the Lord alway: again I will say, Rejoice." The apostle takes up the parting address which was broken off at Php_2:1, strengthened here by the addition of "alway," and repeated with emphasis in a form which points to the maximum of deliberation, "Again I will say, Rejoice." All wish to rejoice, but mistakes are made even by Christians as to the object. According to the teaching here, we are to rejoice in the Lord. Or, as Christ says, bringing us back to the pure fount of joy, "Howbeit in this rejoice not, that the spirits are subject unto you; but rejoice that your names are written in heaven." We are not to rejoice in ourselves, or in any of God"s creatures, as though they were the first cause, the primal source of joy. Nay, we are not even to rejoice primarily in works which God may do by us. When one is eminently successful in conversion-work, we say, perhaps not without a feeling of envy, "What a joy must fill that man"s soul!" If we were the instrument of converting sinners like him, we think we could rejoice too. But it is to be noted that the most successful laborer in the vineyard is not before the humblest Christian in the deepest source of his joy. What we have all alike to rejoice in is this, that our names are written in heaven; in other words, that we ourselves are the children or people of God, that we have God as our Portion, that he regards us individually with judicial favor and fatherly love. There is thus a very humble, self-excluding element in our joy. The ground of rejoicing in the Lord, for us who were born in sin, is the atoning work of Christ. To atone for sin entailed great sorrow on our Substitute. From eternity having joys most exalted in himself, he endured pains which, considering their cause, were infernal The pains of hell got hold upon him. Think of Gethsemane; think of Calvary. But he never veered a hairbreadth from the purpose of our salvation. He set his face like a flint, and so the work was done, and done for ever. And now, in Christ, God stands in a gracious relation to his people. He has entirely altered their relation to him, from being objects of his regard to being objects of his complacent regard. Double reason, then, have we for rejoicing in God. "O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me." Ours, then, should be a deep and a perennial joy. Even under depreciation of earthly comfort, there should be more gladness in our heart than men of the world have in the time that their corn and their wine and their oil abound. God, in Christ, is more to us than corn, or wine, or oil; ay, more than the dearest earthly friend, and One who will never fail us; and therefore we may alway rejoice.

IV DUTY OF FORBEARANCE.

1. Stated. "Let your forbearance be known unto all men." Forbearance is reasonableness (to which the derivation points) on its gentle side. It is the opposite of rigorism. It is "considerateness for others, not urging one"s own rights to the uttermost, but waiving a part, and thereby rectifying the injustice of justice. The archetype of this grace is God, who presses not the strictness of his Law against us, as we deserve, though having exacted fullest payment for us from our Divine Surety." It was a grace especially to be "known" unto their persecutors. It was a grace to be "known" unto the worst offenders. As inseparable from them, it was to be "known" unto all men; i.e. in all their dealings with men.

2. Enforced. "The Lord is at hand." Rigorism "would be taking into our own hands prematurely the prerogative of judging, which belongs to the Lord alone; and so provoking God to judge us by the strict letter of the Law." Let us think kindly of men, even of the worst of men, as those who are still under trial, and who, by our forbearance, may be won over to the Lord"s side. And, as judgment lingereth not, let us fully embrace the opportunity.

V MEANS TO BE USED AGAINST ANXIETY.

1. The evil to be avoided. "In nothing be anxious." "Nothing" has the emphasis. To not one thing is our anxiety to extend. Anxiety is harassing care, very different from the providential care of God. We cannot help having cares in the world cares about getting a livelihood, cares about health, cares about higher matters, cares about those who are near and dear to us, and cares, beyond our immediate circle, for men generally and for the Church. But, though we cannot help having cares in this world, we are not to be harassed by cares, as though we had to bear them ourselves.

2. Means to be used against the evil. "But in everything by prayer and supplication with thanksgiving let your requests be made known unto God." Over against the "nothing" of anxiety is the "everything" by prayer. Every part of our life is to be connected with prayer. There is nothing too small to be connected with prayer. Specially on every occasion of care are we to pray. And, while we pray generally, we are to make our prayer turn upon our special need. We are to supplicate to be relieved from care, or to be strengthened under care. And while we thus supplicate for relief or strengthening, we are to be thankful for our freedom from other cares, for the number of our mercies, for the special mercy that is mingled with our care. In our supplication we are to have special petitions which we are to make known unto God. For though known unto God are all our wants, yet it is good for the work of communion, for the exercise of faith and of other graces, that we should make our wants known in the proper quarter. If we have cares, what more natural than that we should go with them to him from whom they have come as their First Cause? That must be more satisfactory than going to an intermediate cause or burdening ourselves with them. We can feel assured of his thoroughly understanding our case, of his power to help as having inexhaustible resources at his command, and of his being invested, not with a mere earthly greatness such as might repulse us, but with a greatness which is fitted to be a home and a shelter to us. He will not cover himself with clouds, so that our prayer shall not pass through. He will not turn away our prayer nor his mercy from us.

3. Blessed results of using the means. "And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus." This is the peace of God, i.e. of which God is the source and origin. It is not the peace of unfallen beings, but the peace of those who have been sinners and are now reconciled, the sweet sense of sin forgiven, the blessed feeling that the condemnation which was resting upon us is now removed. More than that, it is, in its essence, a holy tranquillity, that comes from resting in God, such a tranquillity as fills the mind in God. It is a peace which passeth all understanding, which has a mysterious, unspeakable sweetness about it, so that he who has once felt what it is would never like to lose it. This peace is to guard our hearts and our thoughts, is to be stationed as a strong guard, so that no disturbing influence shall pass through to the center of our being or into the workings of our mind. So effectually is anxiety to be excluded. Our wisdom, then, is to seek repose by prayer. "If your mind be overcharged or overwhelmed with trouble and anxiety, go into the presence of God. Spread your case before him. Though he knows the desires of your heart, yet he has declared he will be sought after; he will be inquired of to do it for you. Go, therefore, into the presence of that God who will at once tranquillize your spirit, give you what you wish or make you more happy without it, and who will be your everlasting Consolation, if you trust in him. He will breathe peace into your soul, and command tranquillity in the midst of the greatest storms. R.F.

HOMILIES BY D. THOMAS Vers. 1-6. Genuine Churchism.

"Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. And I entreat thee also, true yokefellow, help those women which labored with me in the gospel, with Clement also, and with other my fellow-laborers, whose names are in the book of life. Rejoice in the Lord alway: and again I say, Rejoice. Let your moderation be known unto all men. The Lord is at hand. Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God." These words suggest to us certain ideas concerning genuine Churchism. Churchism, of course, implies a Church or Churches, i.e. community or communities of men. Here in England we have what is called the Church, which its ministers seemed delighted to call our Church." Here also we have Churches which sectarian leaders somewhat arrogantly call our Churches. " Such Churches are too frequently assemblages of men characterized often by ignorance, exclusiveness, and intolerance. Now, neither in our Church" nor our Churches" do we always find genuine Churchism. But the text suggests certain things essential to genuine Churchism. It suggests

I How the members should be esteemed by their TRUE PASTOR. They should have the deep tender love and strongest and devoutest wishes of the pastor. "Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." What an accumulation of strong epithets of affection are here! "Longed for;" yearned after. "My joy;" that is, the source of my joy; his chief interest was in them. "And crown;" by this is meant that he gloried in them, he prided himself in them. Then follows his ardent desires for their highest good. That they should "stand fast in the Lord," that they should be "of the same mind in the Lord," that they should help one another, etc. An affection of this kind implies the existence of two things.

1. The existence in the pastor of a loving nature. There are men who claim to be pastors of conventional Churches, not always blest with the most amiable natures; they are irascible, splenetic, etc., belonging to the generation elsewhere called the "children of wrath that is, their nature is more or less malign. You have only to hear the querulous tones of their voice and the ideas they express in their discourses to feel this. Their ideas are more like yelping curs scratching the earth than singing birds soaring into sunshine. They irritate their audience.

2. The existence of a lovable character in their disciples. The audience must have a loving nature; for if the pastor, however lovable himself, is amongst people of a morally unlovable character, how can he feel affectionately towards them? Genuine Churchism, then, implies a spiritually loving pastor and a morally lovable charge.

II How the members should act in relation to THEMSELVES. Three things are indicated here.

1. Moral firmness. "Stand fast in the Lord." Moral firmness implies not only deeply rooted convictions, but a strongly settled love. Moral firmness is as opposed to obstinacy as to vacillation. It is a state of mind settled in its chief faiths and loves; it is rooted and grounded in the faith." Where there is not moral firmness in the members of Churches there is no genuine Churchism. Genuine Churchism implies moral manhood of the highest type.

2. Spiritual unity. "I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord." These names in all likelihood represent women. Paul had many women belonging to his charge, and who cooperated with him in his work. in the long list of greetings to the Church at Rome (Ro 16) we have the names Priscilla, Phoebe, Mary, Tryphena, Tryphosa, Persis, etc. It is not improbable that the two women mentioned here, Euodias and Syntyche, had fallen out, as is not very uncommon with the sex. The apostle"s request is that they should be reunited, that they should be harmonious in sentiment, affection, and aim. Unity is essential to genuine Churchism; all must be one.

3. Religious happiness. "Rejoice in the Lord alway: and again I say, Rejoice." Be happy in your religion. Happiness is an essential element in genuine religion. "I am come that ye might have life happiness, and that ye might have it more abundantly." Christly men are filled with all "joy and peace in believing." Happiness is not only a privilege of the disciples of Christ, but a duty. It would seem that it is as wrong for the disciple of Christ to be unhappy as for him to break any of the ten commandments; for the command to rejoice is founded on the same authority as "Thou shalt not steal." A community that is sad and gloomy is destitute of genuine Churchism.

III How the members should act in relation to EACH OTHER.

1. They should exercise mutual helpfulness. "I entreat thee also, true yokefellow, help those women which labored with me in the gospel, with Clement also." Who the "true yokefellow" was, whether Luke, or Lydia, or Epaphroditus, no one knows. It matters not. It was some one who was well known to be a co-worker with Paul, and he asks, on behalf of the women who labored with him and others, for co-operation. Genuine Churchism implies mutual co-operation: "Bear ye one another"s burdens, and so fulfill the Law of Christ.

2. They should exercise social forbearance. "Let your moderation forbearance be known unto all men." In most social circles there is much to try men"s patience one with another. All are more or less imperfect; hence the need of forbearance, magnanimous self-control. Pray ever for our enemies; do good to them that spitefully use us.

IV How the members are connected with THE EMPIRE OF CHRIST. "Whose names are in the book of life." (For the "book of life," see Dan_12:1 Rev_2:5 Rev_13:8 Rev_17:8 Rev_20:12 Rev_21:27) From that book the name may be blotted out now (Rev_2:5 Exo_32:33) till the end fixes it for ever. There is a peculiar beauty in the allusion here. The apostle does not mention his fellow-laborers by name; but it matters not the names are written before God, in the book of life. If they continue in his service those names shall shine out hereafter when the great names of the earth fade into nothingness. The names of all the citizens in a city have a registration; so metaphorically the names of all the citizens of the heavenly Jerusalem are duly enrolled. God registers the names in this book. He omits none who are entitled to it, makes no mistake in the record. The hook of life." Ah, what names are there! How illustrious , how multitudinous, how increasing! Genuine Churchism implies the registration of names in this "book.

V How the members should act in relation to the GREAT GOD. "Be careful for nothing in nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God.

1. All-confiding. "Be careful for nothing." "Take no anxious thought for the morrow." Unbounded confidence in the paternal government that is over all.

2. Ever prayerful "In everything by prayer." Prayer is not words, it is a life; not a service, it is a spirit. "Pray without ceasing." An abiding, practical realization of dependence on God is prayer, and this should be constant as life the very breath of the soul.

3. Always thankful. "With thanksgiving." Being the recipients of mercies, unmerited, priceless, and ever increasing every minute, the spirit of thanksgiving should throb with every beating pulse.

Conclusion: Brothers, have you genuine Churchism? Talk not to me about your Churches. You must have genuine Churchism in order to be identified with the "Church of the Firstborn written in heaven. D.T.

HOMILIES BY W.F. ADENEY Ver. 1. Steadfastness.

I THE DUTY.

1. It is important. Christian faithfulness does not consist in a few occasional heroic acts done in the excitement of temporary enthusiasm. It is a constant faithful living; it is holding the citadel throughout life against the assaults of temptation. Though great deeds have been done and a considerable time well spent, all is vain if we give up at the last and make shipwreck at the end of the voyage.

2. It is difficult. It is easier to be the faithful martyr of a day than the faithful servant of a lifetime. To stand fast when we are weary, to hold on through a long cheerless night of adversity, to have patience with the fretting of small trials, and to endure to the end, are the hard tasks.

II THE CONDITION. We are to "stand fast in the Lord." Steadfastness in our own condition, opinion, and habit, is stagnation. We may be in a state when anything but steadfastness is necessary, when to be upset is to be saved. There are men who need to be made to doubt. Christ was a most unsettling preacher, and true Christian teaching must aim at disturbing those who are holding on in a wrong way. Let us not confound a right steadfastness with obstinate self-will. The first essential is that we are "in the Lord," and the one steadfastness commended is abiding in him.

III THE METHOD. Wherefore... so stand fast," etc. These words carry us back to the preceding thoughts. There we have a description of the Christian"s heavenly citizenship, and his hope of the second advent of Christ. A persistent hope is a security for steadfastness, an anchor of the soul. (Heb_6:19) Just in proportion as we live in heaven, with thoughts, affections, motives, and efforts centred in Christ and his kingdom, shall we be able to hold out on earth firmly against the storms of trouble and temptation.

IV THE MOTIVE. The motive which inspires St. Paul to urge the duty of steadfastness upon the Philippians is his personal affection for them. The expression of this must have been felt by them as a strong incentive to a true response. The apostle seems to have regarded his Macedonian converts at Philippi and Thessalonica as the choicest of his friends. They were his brethren, beloved, longed for in absence, still a source of joy to the imprisoned apostle as he thought of them, and regarded as a crown of victory and proof of the glorious success of his labors for the day of the Lord. We can wish nothing better for those we love than their Christian fidelity. Ministers have a strong hold upon their people when they can urge personal affection and joyous recognition of good done as a motive for further progress. The love and honor of those who have labored and suffered for the Church are great motives to inspire faithful steadfastness in all Christians. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

So stand - As ye have done hitherto.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Firmness and Unanimity Enjoined.

v. 1. Therefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.

v. 2. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.

v. 3. And I intreat thee also, true yoke-fellow, help those women which labored with me in the Gospel, with Clement also, and with other my fellow-laborers, whose names are in the book of life.

The apostle here draws the conclusion from the previous exhortation: Therefore, my brethren, beloved and yearned for, my joy and my crown, stand firm thus in the Lord, beloved. What a world of kindness is contained in these appealing words, in which the apostle not only addresses the Philippians as his beloved, but shows the tenderness of his affection for them also by writing that he is yearning for them with a homesick longing, that his heart is desiring to be with them. They are his joy, they have always given him cause for rejoicing. They are the crown of his work, such as faithful pastors will be crowned with as a great honor. This being the case, they should stand firm in their Christian faith and life; they should not permit themselves to be led astray by the false teachers and their followers; they should avoid both extremes, selfishness and carnal-mindedness. The apostle has the confidence in them that they will fulfill his expectations.

To the general admonition to firmness, which grows out of unanimity, the apostle adds a specific exhortation: Euodia I beseech, and Syntyche I beseech, to think the same in the Lord. He wants these two women to drop their differences. Both of them were well-known, active members of the church at Philippi. But there was a rift in the lute, probably due to jealousy; there were dissensions, which, with the purity of the congregation’s life, loomed up all the more lowering. So Paul admonishes them to work in harmony, to be of the same mind, to put aside their alienation, their estrangement. The same thing happens also in our days namely, that women in the various organizations of the church are bothered by jealousy and thus disturb the tranquility of constructive work. A careful, but firm admonition may avert disruption.

The matter caused the apostle some concern, as his next words show: Yea, I pray also thee, my sincere yoke-fellow, be of assistance to these women that have fought with me in the Gospel, with Clement and the other fellow-laborers, whose names are in the book of life. The differences were of such a nature that Paul seemed to fear the written admonition alone might not succeed in this case, wherefore he earnestly begs his yoke-fellow, one of the bishops or presbyters of the congregation at Philippi, to take charge of this matter. Note: The word translated "yoke-fellow" may be a proper noun, Synzygos, the name of one of the bishops or some other well-known member. He should help these women in their difficulty, be of assistance to them, show them the way out of their real or supposed grievances. If necessary, Clement and all the other workers, probably the entire presbytery, should be called upon to settle the dispute and to restore harmony. The names of these coworkers of the apostle are in the book of life, they are entered in the list of the elect unto salvation. Mark: It is said of these two women that they had strenuously labored with the apostle in the Gospel of Jesus Christ. Women are by no means excluded from active participation in the work of the Church, but their tactful labor may do much to advance the cause of the Gospel, if they do not become entangled in jealous quarrels.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. The loving, affectionate, and endearing compellations which St. Paul bestows upon his beloved Philippians: he calls them his brethern twice, in one verse, his dearly beloved and longed for, his joy and crown; thereby testifying his fervent affection towards them, his passionate longing for their spiritual welfare, and that their conversion by his preaching was matter of great joy and comfort to him, yea, the crown and honour of his ministry, My joy and crown; that is, my chief joy, and crown of rejoicing, that which he rejoiced in more than he could in an earthly crown.

Behold in this glass the heart of every faithful ambassador of Jesus Christ: it would not please them so much to have an imperial crown set upon their heads, and to be made the emperors of the world, as to see souls brought off from the world, by their ministry, to the obedience of the word. This made the Philippians St. Paul’s joy and crown at present, and gave him hopes they would be his crown of rejoicing in the day of Christ. May the same mind be in us which was in this great apostle.

Observe, 2. The great and important duty which St. Paul here exhorts the Philippians to; and that is, steadfastness in the faith and doctrine of the gospel in general: and in particular, in the liberty wherewith Christ hath made them free, without obliging themselves to observe circumcision, or any part of the ceremonial law: Stand fast in the Lord, my dearly beloved, my joy and crown.

Learn hence, 1. That steadfastness in the true religion, and perseverance in the faith of Christ, is the great and indespensable duty of every Christian that has a due regard to his salvation. That such a steadiness in the faith of Christ, and his holy religion, is a present joy, and will be an eternal crown of rejoicing to the ministers of God.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Philippians Chapter 4

The Philippians were therefore to stand fast in the Lord. This is difficult when the general tone is lowered; painful also, for one’s walk becomes much more solitary, and the hearts of others are straitened. But the Spirit has very plainly given us the example, the principle, the character, and the strength of this walk. With the eye on Christ all is easy; and communion with Him gives light and certainty; and is worth all the rest which perhaps we lose.

The apostle nevertheless spoke gently of those persons. They were not like the false judaising teachers who corrupted the sources of life, and stopped up the path of communion with God in love. They had lost this life of communion, or had never had more than the appearance of it. He wept for them.

I think that the apostle sent his letter by Epaphroditus, who probably also wrote it from the apostle’s dictation; as was done with regard to all the epistles, except that to the Galatians, which, as he tells us, he wrote with his own hand. When therefore he says (chap. 4:3), “true [or faithful] yokefellow,” he speaks as I think, of Epaphroditus, and addresses him.

But he notices also two sisters even, who were not of one mind in resisting the enemy. In every way he desired unity of heart and mind. He entreats Epaphroditus (if indeed it be he) as the Lord’s servant to help those faithful women who had laboured in concert with Paul to spread the gospel. Euodias and Syntyche were perhaps of the number-the connection of thought makes it probable. Their activity, having gone beyond the measure of their spiritual life, betrayed them into an exercise of self-will which set them at variance. Nevertheless they were not forgotten, together with Clement and others, who were fellow-labourers with the apostle himself, whose names were in the book of life. For love for the Lord remembers all that His grace does; and this grace has a place for each of His own.

The apostle returns to the practical exhortations addressed to the faithful, with regard to their ordinary life, that they might walk according to their heavenly calling. “Rejoice in the Lord.” If he even weeps over many who call themselves Christians, he rejoices always in the Lord; in Him is that which nothing can alter. This is not an indifference to sorrow which hinders weeping, but it is a spring of joy which enlarges when there is distress, because of its immutability, and which becomes even more pure in the heart the more it becomes the only one; and it is in itself the only spring that is infinitely pure. When it is our only spring, we thereby love others. If we love them besides Him, we lose something of Him. When through exercise of heart we are weaned from all other springs, His joy remains in all its purity, and our concern for others partakes of this same purity. Nothing moreover troubles this joy, because Christ never changes. The better we know Him, the better are we able to enjoy that which is ever enlarging through knowing Him. But he exhorts Christians to rejoice: it is a testimony to the worth of Christ, it is their true portion. Four years in prison chained to a soldier had not hindered his doing it, nor being able to exhort others more at ease than he.

Now this same thing will make them moderate and meek; their passions will not be excited by other things if Christ is enjoyed. Moreover He is at hand. A little while, and all for which men strive will give place to Him whose presence bridles the will (or rather puts it aside) and fills the heart. We are not to be moved by things here below until He shall come. When He comes, we shall be fully occupied with other things.

Not only are the will and the passions to be bridled and silenced, but anxieties also. We are in relationship with God; in all things He is our refuge; and events do not disturb Him. He knows the end from the beginning. He knows everything, He knows it beforehand; events shake neither His throne, nor His heart; they always accomplish His purposes. But to us He is love; we are through grace the objects of His tender care. He listens to us and bows down His ear to hear us. In all things therefore, instead of disquieting ourselves and weighing everything in our own hearts, we ought to present our requests to God with prayer, with supplication, with a heart that makes itself known (for we are human beings) but with the knowledge of the heart of God (for He loves us perfectly); so that, even while making our petition to Him, we can already give thanks, because we are sure of the answer of His grace, be it what it may; and it is our requests that we are to present to Him. Nor is it a cold commandment to find out His will and then come: we are to go with our requests. Hence it does not say, you will have what you ask; but God’s peace will keep your hearts. This is trust; and His peace, the peace of God Himself, shall keep our hearts. It does not say that our hearts shall keep the peace of God; but, having cast our burden on Him whose peace nothing can disturb, His peace keeps our hearts. Our trouble is before Him, and the constant peace of the God of love, who takes charge of everything and knows all beforehand, quiets our disburdened hearts, and imparts to us the peace which is in Himself and which is above all understanding (or at least keeps our hearts by it), even as He Himself is above all the circumstances that can disquiet us, and above the poor human heart that is troubled by them. Oh, what grace! that even our anxieties are a means of our being filled with this marvellous peace, if we know how to bring them to God, and true He is. May we learn indeed how to maintain this intercourse with God and its reality, in order that we may converse with Him and understand His ways with believers!

Moreover, the Christian, although walking (as we have seen) in the midst of evil and of trial, is to occupy himself with all that is good, and is able to do it when thus at peace, to live in this atmosphere, so that it shall pervade his heart, that he shall be habitually where God is to be found. This is an all-important command. We may be occupied with evil in order to condemn it; we may be right, but this is not communion with God in that which is good. But if occupied through His grace with that which is good, with that which comes from Himself, the God of peace is with us. In trouble we shall have the peace of God; in our ordinary life, if it be of this nature, we shall have the God of peace. Paul was the practical example of this; with regard to their walk, by following him in that which they had learnt and heard from him and seen in him, they should find that God was with them.

Nevertheless, although such was his experience, he rejoiced greatly that their loving care of him had flourished again. He could indeed take refuge in God; but it was sweet to him in the Lord to have this testimony on their part. It is evident that he had been in need; but it was the occasion of more entire trust in God. We can easily gather this from his language; but, he delicately adds, he would not, by saying that their care of him had now at last flourished again, imply that they had forgotten him. The care for him was in their hearts; but they had not had the opportunity of giving expression to their love. Neither did he speak in regard of want; he had learnt-for it is practical experience and its blessed result we find here-to be content under all circumstances, and thus to depend on no one. He knew how to be abased: he knew how to abound; in every way he was instructed both to be full and to be hungry, to be in abundance and to suffer want. He could do all things through Him who strengthened him. Sweet and precious experience! not only because it gives ability to meet all circumstances, which is of great price, but because the Lord is known, the constant, faithful, mighty friend of the heart. It is not ‘I can do all things,’ but “I can do all through him who strengtheneth me.” It is a strength which continually flows from a relationship with Christ, a connection with Him maintained in the heart. Neither is it only ‘One can do all things.’ This is true; but Paul had learnt it practically. He knew what he could be assured of and reckon on-what ground he stood on. Christ had always been faithful to him, had brought him through so many difficulties and through so many seasons of prosperity, that he had learnt to trust in Him, and not in circumstances. And Christ was the same ever. Still the Philippians had done well, and it was not forgotten. From the first God had bestowed this grace upon them, and they had supplied the apostle’s need, even when he was not with them. He remembered it with affection, not that he desired a gift, but fruit to their own account. “But,” he says, “I have all,” his heart turning back to the simple expression of his love He was in abundance, having received by Epaphroditus that which they had sent him, an acceptable sacrifice of sweet odour, well-pleasing to God.

His heart rested in God; his assurance with regard to the Philippians expresses it. My God, he says, shall richly supply all your need. He does not express a wish that God may do so. He had learnt what his God was by his own experience. My God, he says, He whom I have learnt to know in all the circumstances through which I have passed, shall fill you with all good things. And here he returns to His character as he had known Him. God would do it according to His riches in glory in Christ Jesus. There he had learnt to know Him at the beginning; and such he had known Him all along his varied path, so full of trials here and of joys from above. Accordingly he thus concludes: “Now unto our God and Father”-for such He was to the Philippians also-”be glory for ever and ever.” He applies his own experience of that which God was to him, and his experience of the faithfulness of Christ, to the Philippians. This satisfied his love, and gave him rest with regard to them. It is a comfort when we think of the assembly of God.

He sends the greeting of the brethren who were with him, and of the saints in general, especially those of Caesar’s household; for even there God had found some who through grace had listened to His voice of love.

He ends with the salutation which was a token in all his epistles that they were from himself.

The present state of the assembly, of the children of God, dispersed anew, and often as sheep without a shepherd, is a very different condition of ruin from that in which the apostle wrote; but this only adds more value to the experience of the apostle which God has been pleased to give us; the experience of a heart which trusted in God alone, and which applies this experience to the condition of those who are deprived of the natural resources that belonged to the organised body, to the body of Christ as God had formed it on earth. As a whole, the epistle shews proper Christian experience, that is, superiority, as walking in the Spirit, to everything through which we have to pass. It is remarkable to see that sin is not mentioned in it, nor flesh, save to say he had no confidence in it.

He had at this time a thorn in the flesh himself, but the proper experience of the Christian is walking in the Spirit above and out of the reach of all that may bring the flesh into activity.

The reader will remark that chapter 3 sets the glory before the Christian and gives the energy of Christian life; chapter 2, the self-emptying and abasement of Christ, and founds thereon the graciousness of the Christian life, and thoughtfulness of others: while the last chapter gives a blessed superiority to all circumstances.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1. Therefore. Because you are citizens of a heavenly country (3:20). My brethren, etc. The words that follow are words of the most tender affection. My joy and crown. A joy to him now on account of their faith and affection; a crown of honor to him in the day of accounts, as his converts. So stand fast. Be steadfast in the way I have pointed out.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul continues with some specific instructions to the believers in Philippi on unity and then gives instructions to help them live for the Lord.

General Information:

When Paul says, "my true companion," the word "you" is singular. Paul does not say the name of the person. He calls him that to show he worked with Paul to spread the gospel. (See: Forms of You)

Therefore, my beloved brothers whom I long for

"My fellow believers, I love you and I greatly desire to see you"

brothers

See how you translated this in Philippians 1:12.

my joy and crown

Paul uses the word "joy" to mean that the Philippian church is the cause of his happiness. A "crown" was made of leaves, and a man wore it on his head as a sign of honor after he won an important game. Here the word "crown" means the Philippian church brought honor to Paul before God. AT: "You give me joy because you have believed in Jesus, and you are my reward and honor for my work" (See: Metonymy)

in this way stand firm in the Lord, beloved friends

"so continue living for the Lord in the way that I have taught you, dear friends"

I am pleading with Euodia, and I am pleading with Syntyche

These are women who were believers and helped Paul in the church at Philippi. AT: "I beg Euodia, and I beg Syntyche" (See: How to Translate Names)

be of the same mind in the Lord

The phrase "be of the same mind" means to have the same attitude or opinion. AT: "agree with each other because you both believe in the same Lord" (See: Metonymy)

Yes, I ask you, my true companion

Here "you" refers to the "true fellow worker" and is singular. (See: Forms of You)

true companion

This metaphor is from farming, where two animals would be bound to the same yoke, and so they work together. AT: "fellow worker" (See: Metaphor)

along with Clement

Clement was a man who was a believer and worker in the church at Philippi. (See: How to Translate Names)

whose names are in the Book of Life

"whose names God has written in the Book of Life"

translationWords

brother

joy

crown

lord

yoke

labor

good news

Book of Life

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Longed for [επιποθητοι] . Only here in the New Testament. Compare I long for you, ch. 1 8; and for kindred words see 2Co 7:7; Rom 14:23.

Joy and crown [χαρα και στεφανος] . Nearly the same phrase occurs 1Th 2:19. The Philippian converts are his chaplet of victory, showing that he has not run in vain, ch. 2 16. For crown, see on Revelation 4 4; 1Pe 5:4.

So stand fast. As I have exhorted, and have borne myself in the conflict which you saw and heard to be in me, ch. 1 30.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.