Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved (Philipians. 4:1).
Don Smith
This chapter begins with Paul encouraging the brethren to stand fast in the Lord, keeping in mind what he had previously stated—that their citizenship is in heaven, and that is where their desire belongs. This congregation has the utmost of esteem from Paul, referring to them as his “dearly beloved” twice and his “joy and crown.”
I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life (v. 2-3).
Respectfully, some brethren see Euodias and Syntyche as women who were in some sort of disagreement amongst themselves due to the use of “help those women” (v. 3) translated as “these” in some translations, and their opinions and scholarly conclusions should not be overlooked. However, this writer respectfully disagrees, as evidence seems to point more towards Euodias being a man. Euodias is the masculine translation, whereas Euodia would be the feminine. Euodias is the translation in the King James Version (KJV).
First, some brief noting of the translation process and a few aspects of the translators of the KJV must be considered. These translators had unsurpassed qualifications—a few of note:
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Lancelot Andrews was conversant in fifteen languages.
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John Bois could write Hebrew legibly and had read the Old Testament through in Hebrew by the time he was six years old.
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According to textual scholar, D.A. White, “It was a team effort. So there were the seven individual translations, one time as a group, five more times by the other groups. Then, at the end of the work, two men from each of the six groups got together and made a final revision as to what wording should stand. No less than fourteen different times the translation for each book was gone over… This is an unusual, and so far as we know, a never before and never afterward team technique that was used.”
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54 translators started out the process; some died leaving 47 by the end. All had similar remarkable qualifications and capabilities. (Source Unknown)
When researching why the King James Version translators rendered Euodias in the masculine sense, answers point to the Koine Greek grammatical construction being in the accusative case. After considering that process and the apparent credentials these men possessed, it is hard to believe they all mistranslated the name of Euodias being the masculine. Further, in verse 3, with “help those women,” it is similarly difficult to conclude that they erred in “those” for “these.” Any errors they made seem to be intentional, such as “Easter,” “baptism,” and some of the wording added in italics; oversight errors would be next to impossible under such a rigorous process by some of the most qualified men in the world of any time period.
With this in mind, this writer interprets the passage after the following:
“I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.” These were two Christians who had a disagreement “in the Lord,” meaning doctrinally. Paul apparently laid out everything they needed in order to understand the will of God alike, and he begged them each to “Please” now be of the same mind and be in that Christian unity that all the faithful should enjoy.
“And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.” The “true yokefellow” would be plural, used in the sense of “all of you yokefellow” in referring to the congregation; they are yoked together in the same cause with Paul. They are the true faithful, and he is calling upon them to help the particular women who had labored directly with him in the gospel. Clement was a part of this, as well as others, their names being in the book of life meaning they are those he trusts as truly faithful.
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 every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus (v. 4-7).
Paul gives three directives here to keep the Christian mind and life centered on God. First, he puts emphasis on the idea of continuing in the joy of Christ’s salvation and to never let that joy fade. Next, “moderation” refers to acts of uprightness and gentleness—doing the right thing with meekness. This is to show the proper Christian demeanor to all. Moreover, the reminder that the Lord is near is proper motivation to continue that walk. Finally, the faithful are not to let anxiety overtake them but to bring these concerns to God in prayer (1 Pet. 5:7).
The result of following these three directives is in Paul’s next statement: “And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” True peace will permeate the life of the faithful men and women who follow these precepts. This peace is beyond worldly understanding, and it is only attained “through Christ Jesus” (Job 9:10; Rom. 11:33).
Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things (Phil. 4:8).
In Paul’s conclusion of the letter to the Philippians, he gives some words of encouragement – a list of the things brethren should think on in a world full of evil:
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“Finally, brethren, whatsoever things are true”—While the world is full of lies, we should not allow that to fill our being but rather let the truth of God’s word fill our minds and work within us.
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“Whatsoever things are honest”—The word for “honest” here indicates that which is honorable. Let us think on the honorable actions we are to walk in, and not such dishonor as is throughout the world.
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“Whatsoever things are just”—The just and right thoughts, ideas, and deeds will help keep our minds closer to godliness.
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“Whatsoever things are pure”—Thinking on things of purity will cause us to reject the sinful sickeningness of the world.
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“Whatsoever things are lovely”—Love is to permeate our souls and to be the motivating factor in all that we do (1 John 4:8).
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“Whatsoever things are of good report”—All things that are spoken of in view of goodness in accordance with God’s word ought always to be a part of our thoughts.
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“If there be any virtue”—Moral excellence in thought will shape our character to mimic the same.
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“And if there be any praise, think on these things”—Righteous things worthy of our proclaimed adoration should also accompany these items in our thoughts.
Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you (v. 9).
The things of God which the Philippians had “learned” of Paul and “received” through direct revelation from God, Paul wishes for them to act on. He also directs them to follow the example they had “heard” about him and “seen” in his walk (1 Cor. 11:1-2; 4:17; 2 Thess. 2:15; 3:6; Gal. 4:12; 1 John 2:6).
But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity (v. 10).
That care of the Philippians which Paul is rejoiceful for is what they had sent with Epaphroditus to him. As Paul, in the following verses, indicates their continuing care for him, it now “flourished again” in the form of the things provided. The Philippians were not able to come personally (they “lacked opportunity”), but it was given through Epaphroditus.
Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me (v. 11-13).
Paul is showing the humble attitude that the things which the Philippians had provided to him were not things Paul necessarily requested to be given. Having a life focused on God’s will, he has no real “want” for anything; he has everything he needs. No matter the contrary position Paul may be put in, he is not overwhelmed or particularly bothered by it. This is a state of mind that takes time and experience to learn, as he has.
Even in a situation of low means, Paul knows that through God’s will he truly abounds. And even in the abundance of this world’s supplies, he also knows how to humble himself amongst and in possession of them. Whether by God’s will or by a particular situation, Paul is “instructed” to be full with the riches of God’s righteousness and at the same time be hungry for more. He can “abound” in those riches, and yet still allow (“suffer”) the need for more. Similarly, this can be applied to the physical things he has received from the Philippians. This entire way of living in contentment, can strengthen Paul through Christ. It is only through Christ such true strength can prevail.
Notwithstanding ye have well done, that ye did communicate with my affliction. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity (Phil. 4:14-16).
The care that the Philippians were able to “flourish” (v. 10) with towards Paul was apparently some remedy of an affliction Paul was dealing with. They “communicated” this to Paul (or fellowshipped with him in it), as we shall see, by their gift through the hands of Epaphroditus.
Though Paul didn’t go into Macedonia until his second missionary journey (Acts 16:9-10), it was merely some 4 years removed from the beginning of Paul’s ministry – and about 13 years removed from the writing of Paul’s letter to the Philippians. In this sense, the beginning of the gospel (of Paul’s ministry) is what is being referred to here. Only the Philippians had sent help to Paul, as no other congregation did, and from some he may not have accepted it. This shows a reason Paul had such an affection for this congregation. The account of Acts 17:1-9 of Paul in Thessalonica implies that Paul certainly faced affliction while there, and in our current passage, he recounts the brethren at Philippi sending for his needs.
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 odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. But my God shall supply all your need according to his riches in glory by Christ Jesus (v. 17-19).
Just as Paul expressed in verse 11, he has no want or desire of a gift from anyone, as he knows how to be content with his situation. However, he does desire that the Philippians experience spiritual prosperity. So, also, Paul is grateful for the things he received from the Philippians at the hands of Epaphroditus. According to Paul’s inspired pen, this sacrifice of the church at Philippi was “wellpleasing to God.”
In essence, Paul is saying all their needs will be taken care of in “glory” (heaven), where they have laid up their treasures with God. He gave them a certain “weight” in valuables, and they have gained more by wise and diligent investment, as the parable of the talents (Matt. 25:14-30).
Now unto God and our Father be glory for ever and ever. Amen. Salute every saint in Christ Jesus. The brethren which are with me greet you. All the saints salute you, chiefly they that are of Caesar’s household. The grace of our Lord Jesus Christ be with you all. Amen (v. 20-23).
Paul always gives the glory where it’s due—unto the Father. He is sending his salutation to all the brethren there at Philippi while also informing them of the greeting of the other brethren who are well aware of this faithful congregation. It is significant that there were brethren of “Caesar’s household,” this being Nero Caesar, one of the most violent enemies of Christianity. Paul had converted a significant number of his palace. Could this also be a primary factor in Nero’s hatred for Christianity? The book closes with the comforting promise of the grace of Christ upon this faithful congregation.
Astrology is the study of the sun, moon, planets, and stars in the belief that their positions influence men and the events that will happen in their lives. The word “astrology” is never used in the Scripture. However, we find “astrologers” (i.e., stargazers) often. The word is found frequently in the book of Daniel 1:20; 2: 2, 10, 27; 4:7; 5:7, 11, 15. They are associated with Chaldeans, magicians, sorcerers, and soothsayers, et al. God counts all such as an “abomination” (Deut. 18:9-12).
A Christian cannot participate in such evil and still be counted as faithful before God. Isaiah taunted the Babylonians to go to the powerless “astrologers” for their salvation (Isa. 47:13). The modern-day practice of astrology is “off” by almost six weeks. That means that not one of the “signs” is in the month where it is supposed to be! That is why God warned His people before their entrance into the land of Canaan with these words: “When thou art come into the land which Jehovah thy God giveth thee, thou shalt not learn to do after the abominations of those nations.” (Deut. 18:9).
The Bible’s contempt for astrology is seen in its prohibition of any attempt to predict the future. Such was limited to God’s Holy Spirit inspired prophets! The reason that God is opposed to such practices is because it is His desire that men put their complete trust in Him, and not in the positions of the planets and stars! We can trust in Jehovah who is omnipotent, i.e., all powerful (Psa. 89:8); omniscient, i.e., all knowing (Rom. 8:27); omnipresent, i.e., everywhere at all times (Psa. 139:7-10); and immutable, i.e., changeless (Jas. 1:7).
God created the world (Gen. 1:1); God made man a free moral agent (Gen. 2:15-17); God made a plan to offer salvation to fallen man (Heb. 5:8-9); God has an eternal inheritance for us if we will “trust and obey” (2 Cor. 5:1-10).
