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<h2><a onclick="return mV('Phl',4,'all');">Phl 4</a> - Peace and Joy in All Circumstances</h2>
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<p>A. Instructions to specific saints.</p>
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<p class="c1">1. (<a onclick="return mV('Phl',4,1);">1</a>) A general exhortation: in light of your destiny in Christ, stand fast.</p>
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<p class="c2"><span>Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved.</span></p>
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<p class="c4">a. <b><span class="c3">Therefore</span></b> links together what Paul says here with what he has said before. Because of the promise of resurrection (<a onclick="return mV('Phl',3,21);">Phl 3:21</a>), they have all the more reason to <b><span class="c3">stand fast in the Lord</span></b>.</p>
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<p class="c4">b. <b><span class="c3">My joy and crown</span></b>: Paul uses the ancient Greek word for <b><span class="c3">crown</span></b> which describes the crown given to an athlete who has won the race. It is a crown of achievement (a <i>stephanos</i>); not the crown that is given to a king (a <i>diadema</i>). The Philippians, as they <b><span class="c3">stand fast in the Lord</span></b>, are Paul's "trophy."</p>
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<p class="c4">c. We can only <b><span class="c3">stand fast</span></b> when we are <b><span class="c3">in the Lord</span></b>; any other place is not a secure place to stand.</p>
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<p class="c1">2. (<a onclick="return mV('Phl',4,2);">2</a>) Instructions to Euodia and Syntyche.</p>
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<p class="c2"><span>I implore Euodia and I implore Syntyche to be of the same mind in the Lord.</span></p>
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<p class="c4">a. <b><span class="c3">Euodia and...Syntyche</span></b>: Apparently these two women were the source of some sort of quarrel in the church. Instead of taking sides or trying to "solve" their problem, Paul simply tells them to <b><span class="c3">be of the same mind in the Lord</span></b>.</p>
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<p class="c4">b. Whatever the dispute was about, <b><span class="c3">Euodia</span></b> and <b><span class="c3">Syntyche</span></b> had forgotten what their common ground was in Jesus Christ. They forgot that everything else was less important than that common ground.</p>
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<p class="c1">3. (<a onclick="return mV('Phl',4,3);">3</a>) Instructions to the <b><span class="c3">true companion</span></b>.</p>
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<p class="c2"><span>And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names <i>are</i> in the Book of Life.</span></p>
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<p class="c4">a. <b><span class="c3">I urge you also, true companion</span></b>: Whoever this was, Paul instructs them to <b><span class="c3">help these women who labored with me in the gospel</span></b>. How was the <b><span class="c3">true companion</span></b> supposed to <b><span class="c3">help</span></b> them? No doubt, it was by helping them to reconcile and come to one mind in the Lord.</p>
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<p class="c5">i. <b><span class="c3">These women who labored with me in the gospel</span></b> is a telling phrase. These two women, Euodia and Syntyche, were faithful workers with Paul in the work of the gospel. Yet, they had a falling out with each other. Paul knew that this unfortunate dispute needed to be cleared up.</p>
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<p class="c4">b. <b><span class="c3">With Clement also</span></b>: There was a notable <b><span class="c3">Clement</span></b> in the early church, who was the leader of the church in Rome and wrote two preserved letters to the church in Corinth. But we don't know if this is the same Clement. It was a common name in the Roman world.</p>
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<p class="c5">i. We can contrast the brief mention of Euodia and Syntyche with the brief mention of Clement. If you had to have your whole life summed up in one sentence, would you like it to be summed up like Clement or like Euodia and Syntyche?</p>
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<p class="c4">c. <b><span class="c3">And the rest of my fellow workers, whose names are in the Book of Life</span></b>: There were others in Philippi who also helped Paul. They have the greatest honor in the world: to have their names in <b><span class="c3">the Book of Life</span></b> (<a onclick="return mV('Rev',20,15);">Rev 20:15</a>).</p>
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<p>B. More instruction on walking the walk.</p>
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<p class="c1">1. (<a onclick="return mV('Phl',4,4);">4</a>) Paul repeats the theme of the letter.</p>
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<p class="c2"><span>Rejoice in the Lord always. Again I will say, rejoice!</span></p>
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<p class="c4">a. <b><span class="c3">Rejoice</span></b>: Despite the circumstances from which it was written, <i>joy</i> is all over the letter to the Philippians. Examples of this are in <a onclick="return mV('Phl',1,4);">Phl 1:4</a>; <a onclick="return mV('Phl',1,18);">1:18</a>; <a onclick="return mV('Phl',1,25);">1:25</a>; <a onclick="return mV('Phl',2,2);">2:2</a>; <a onclick="return mV('Phl',2,'16-18');">2:16-18</a>; <a onclick="return mV('Phl',2,28);">2:28</a>; <a onclick="return mV('Phl',3,1);">3:1</a>; <a onclick="return mV('Phl',3,3);">3:3</a>; <a onclick="return mV('Phl',4,11);">4:1</a>; <a onclick="return mV('Phl',4,4);">4:4</a>).</p>
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<p class="c4">b. <b><span class="c3">Rejoice in the Lord always</span></b>: Again, Paul's joy wasn't based in a sunny optimism or positive mental attitude as much as it was the confidence that God was in control. It really was a joy <b><span class="c3">in the Lord</span></b>.</p>
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<p class="c1">2. (<a onclick="return mV('Phl',4,5);">5</a>) Show a gentle disposition to all men.</p>
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<p class="c2"><span>Let your gentleness be known to all men. The Lord <i>is</i> at hand.</span></p>
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<p class="c4">a. <b><span class="c3">Let your gentleness be known</span></b>: Paul used an interesting ancient Greek word (<i>epieikeia</i>) that is translated <b><span class="c3">gentleness</span></b> here. Other translations of the Bible translate <i>epieikeia</i> as patience, softness, the patient mind, modesty, forbearance, the forbearing spirit, or magnanimity.</p>
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<p class="c5">i. A good example of this quality is when Jesus showed <b><span class="c3">gentleness</span></b> with the woman who was taken in adultery in a set-up and brought to Jesus. He knew how to show a holy <b><span class="c3">gentleness</span></b> to her.</p>
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<p class="c5">ii. This word describes the heart of a person who will let the Lord fight his battles. They know that <i>vengeance is Mine, says the Lord</i> (<a onclick="return mV('Rom',12,19);">Rom 12:19</a>). It describes a person who is really free to let go of His anxieties and all the things that cause him stress, because he knows that the Lord will take up his cause.</p>
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<p class="c4">b. <b><span class="c3">Be known to all men</span></b>: The sphere is broad. We show this gentleness to <b><span class="c3">all men</span></b>, not just whom we please.</p>
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<p class="c4">c. <b><span class="c3">The Lord is at hand</span></b>: When we live with the awareness of Jesus' return, it makes it all the more easy to <i>rejoice in the Lord</i> and to show <b><span class="c3">gentleness</span></b> to all men. We know that Jesus will settle the score at His return, and we can trust Him to make things right in our falling-apart world.</p>
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<p class="c1">3. (<a onclick="return mV('Phl',4,6);">6</a>) A living prayer life.</p>
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<p class="c2"><span>Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God;</span></p>
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<p class="c4">a. <b><span class="c3">Be anxious for nothing</span></b>: This is a command, not an option. Undue care is an intrusion into God's arena. It makes us the father of the household instead of being a child.</p>
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<p class="c4">b. <b><span class="c3">But in everything by prayer and supplication</span></b>: Paul says that <b><span class="c3">everything</span></b> is the proper subject of prayer. There are not some areas of our lives that are of no concern to God.</p>
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<p class="c4">c. <b><span class="c3">Prayer and supplication</span></b> are similar, but distinct. <b><span class="c3">Prayer</span></b> is a broader word that can mean all of our communication with God, but <b><span class="c3">supplication</span></b> directly asks God to do something.</p>
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<p class="c5">i. So many of our prayers go unanswered because we do not <i>ask</i> God for anything. Here God invites us simply to <b><span class="c3">let your requests be made known</span></b>.</p>
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<p class="c4">d. <b><span class="c3">Be made known</span></b>: Doesn't God already know our requests before we pray them? Of course He does; yet He will often wait for our participation through prayer before granting that which we request.</p>
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<p class="c4">e. <b><span class="c3">With thanksgiving</span></b>: This cautions against a whining, complaining spirit before God when we let our requests be made known. We really can be anxious for nothing, pray about everything, and be thankful for anything.</p>
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<p class="c1">4. (<a onclick="return mV('Phl',4,7);">7</a>) The promise of peace.</p>
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<p class="c2"><span>And the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.</span></p>
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<p class="c4">a. <b><span class="c3">And the peace of God</span></b>: The Bible describes three great aspects of <b><span class="c3">peace</span></b> that relates to God.</p>
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<p class="c5">i. <i>Peace from God:</i> Paul continually used this as an introduction to his letters; it reminds us that our peace comes to us as a gift from God.</p>
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<p class="c5">ii. <i>Peace with God</i>: This describes a relationship that we enter into with God through the finished work of Jesus Christ.</p>
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<p class="c5">iii. <b><span class="c3">The peace of God</span></b>: This is the peace spoken of in <a onclick="return mV('Phl',4,7);">Phl 4:7</a>. It is beyond "all mind"; that is, beyond our power of thinking.</p>
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<p class="c5">iv. "What is God's peace? The unruffled serenity of the infinitely-happy God, the eternal composure of the absolutely well-contented God." (Spurgeon)</p>
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<p class="c4">b. This peace of God is said to <b><span class="c3">surpass all understanding</span></b>. Not that it is senseless and therefore impossible to understand, but that it is beyond our ability understand and explain - therefore it must be <i>experienced</i>.</p>
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<p class="c5">i. This peace doesn't just surpass the understanding of the worldly man; it surpasses <b><span class="c3">all understanding</span></b>. Even the godly man can't comprehend this peace. </p>
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<p class="c4">c. <b><span class="c3">Guard your hearts and minds</span></b>: This speaks of a military action. This is something that the peace of God does for us; it is a peace that is on guard over our heart and mind.</p>
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<p class="c5">i. When people seem to "lose" their heart or mind, it often is connected to an absence of the peace of God in their life. The peace of God then does not act as a <b><span class="c3">guard</span></b> for their <b><span class="c3">hearts and minds</span></b>.</p>
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<p class="c1">6. (<a onclick="return mV('Phl',4,8);">8</a>) The right place to put our minds.</p>
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<p class="c2"><span>Finally, brethren, whatever things are true, whatever things <i>are</i> noble, whatever things <i>are</i> just, whatever things <i>are</i> pure, whatever things <i>are</i> lovely, whatever things <i>are</i> of good report, if <i>there is</i> any virtue and if <i>there is</i> anything praiseworthy; meditate on these things.</span></p>
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<p class="c4">a. <b><span class="c3">Whatever things are true</span></b>: Paul's list of things on which we should meditate translates well from the Greek to the English; there is no great need for elaboration upon each item.</p>
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<p class="c4">b. This, Paul would say, is the fruit and the food of the mind that is guarded by the peace of God; the adage "garbage in, garbage out" is applicable here.</p>
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<p class="c4">c. <b><span class="c3">Meditate on these things</span></b>: So much of the walk of the Christian comes down to the <i>mind</i>. <a onclick="return mV('Rom',12,2);">Rom 12:2</a> speaks of the essential place of being <i>transformed by the renewing of your mind</i> and <a onclick="return mV('2Cr',10,5);">2Cr 10:5</a> speaks of the importance of <i>casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ</i>. What we choose to <b><span class="c3">meditate on</span></b> matters.</p>
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<p class="c5">i. What Paul describes here is a practical way to bring <i>every thought into captivity to the obedience of Christ</i>.<i></i></p>
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<p class="c1">7. (<a onclick="return mV('Phl',4,9);">9</a>) A return to the idea of following Paul's example.</p>
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<p class="c2"><span>The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you.</span></p>
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<p class="c4">a. <b><span class="c3">The things which you learned and received and heard and saw in me, these do</span></b><span>: </span>Paul had the integrity to present himself as an example of all these things to the Philippians. He really could say, "follow me as I follow Jesus."</p>
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<p class="c4">b. <b><span class="c3">And the God of peace will be with you</span></b>: If the Philippians did as Paul has instructed, not only will they have the peace <i>of</i> God, but the <b><span class="c3">God of peace</span></b> will also be with them.</p>
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<p>C. Paul comments on the giving of the Philippians.</p>
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<p class="c1">1. (<a onclick="return mV('Phl',4,'10-14');">10-14</a>) Paul's perspective on the gift from the Philippians.</p>
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<p class="c2"><span>But I rejoiced in the Lord greatly that now at last your care for me has flourished again; though you surely did care, but you lacked opportunity. Not that I speak in regard to need, for I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me. Nevertheless you have done well that you shared in my distress.</span></p>
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<p class="c4">a. <b><span class="c3">Your care for me has flourished again</span></b>: This refers to the financial support brought by Epaphroditus (<a onclick="return mV('Phl',2,25);">Phl 2:25</a>). Paul doesn't want to imply that the Philippians didn't care before, only that before they <b><span class="c3">lacked opportunity</span></b>.</p>
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<p class="c4">b. <b><span class="c3">Not that I speak in regard to need</span></b>: Paul reminds the Philippians that his thankfulness for the Philippians' giving isn't <i>because</i> he was needy (though he was needy), but because it was good for <i>them</i> to be givers.</p>
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<p class="c4">c. <b><span class="c3">I have learned in whatever state I am, to be content</span></b>: This is <i>how</i> Paul can say that his thankfulness was not based in his own need. Even though Paul was in need, he was content where he was at - even in his Roman imprisonment.</p>
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<p class="c5">i. <b><span class="c3">I have learned</span></b>: Paul had to <i>learn</i> contentment; it isn't natural to mankind.</p>
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<p class="c5">ii. <b><span class="c3">I know how to be abased, and I know how to abound</span></b><span>:</span> Paul reminds us that his contentment was not only theoretical. He had actually lived this. Paul <i>had</i> been financially well-off; he <i>had</i> been financially needy.</p>
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<p class="c4">d. <b><span class="c3">I can do all things through Christ who strengthens me</span></b>: This refers to Paul's ability to be content in all things. To achieve this contentment, he needed the strength of Jesus Christ.</p>
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<p class="c5">i. Unfortunately, many people take this verse out of context and use it to reinforce a "triumphalist" or "super-Christian" mentality, instead of seeing that the strength of Christ in Paul's life was manifest in his ability <b><span class="c3">to be content</span></b> when he did <i>suffer need</i>.</p>
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<p class="c5">ii. We must always also put this precious statement of faith in connection with <a onclick="return mV('Jhn',15,5);">Jhn 15:5</a>: <i>for without Me you can do nothing</i>. With Jesus we can do all things, without Him we can't do anything.</p>
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<p class="c4">e. <b><span class="c3">Nevertheless you have done well that you shared in my distress</span></b><span>:</span> In speaking about his ability to be content, Paul does not want to give the impression that the Philippians have somehow done something wrong in supporting Paul. But there is a real sense in which the giving of the Philippians was better <i>for them</i> than it was for Paul (<b><span class="c3">you have done well</span></b>). Godly giving actually does more good for the giver than for the one that receives.</p>
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<p class="c1">2. (<a onclick="return mV('Phl',4,'15-18');">15-18</a>) Thanks for the past and present giving of the Philippians.</p>
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<p class="c2"><span>Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving but you only. For even in Thessalonica you sent <i>aid</i> once and again for my necessities. Not that I seek the gift, but I seek the fruit that abounds to your account. Indeed I have all and abound. I am full, having received from Epaphroditus the things <i>sent</i> from you, a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God.</span></p>
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<p class="c4">a. <b><span class="c3">The beginning of the gospel</span></b> refers to Paul's pioneering missionary efforts in Europe, recorded in <a onclick="return mV('Act',16,'all');">Act 16</a> and following.</p>
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<p class="c4">b. <b><span class="c3">No church shared with me concerning giving and receiving but you only</span></b>: The Philippians were the only ones to support Paul during this particular period. Paul especially remembered how they supported him when he was in Thessalonica.</p>
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<p class="c4">c. <b><span class="c3">Not that I seek the gift, but I seek the fruit that abounds to your account</span></b><span>: </span>Paul wasn't so much interested in the <b><span class="c3">gift</span></b> on his own behalf, but in the <b><span class="c3">fruit that abounds to your account</span></b>. Their giving "increased" the fruit in their "<b><span class="c3">account</span></b>" before God.</p>
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<p class="c5">i. "It is not the actual gift put into Paul's hands which has brought him joy, but the giving and the meaning of that giving. It is the truest index to the abiding reality of his work." (Expositors)</p>
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<p class="c5">ii. This reflects one of the most important principles regarding giving in the Scriptures: we are never the poorer for having given. God will never be our debtor, and we can never out-give God.</p>
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<p class="c4">d. <b><span class="c3">A sweet-smelling aroma, an acceptable sacrifice, well pleasing to God</span></b>: Paul describes the gift of the Philippians in terms which remind us of sacrifices in the Old Testament (<a onclick="return mV('Gen',8,21);">Gen 8:21</a>; <a onclick="return mV('Exd',29,18);">Exd 29:18</a>; <a onclick="return mV('Exd',29,25);">29:25</a>; <a onclick="return mV('Exd',29,41);">29:41</a>). Our giving to God's work is similar to Old Testament sacrifices, which also cost the person bringing the sacrifice a lot. Bulls and rams didn't come cheaply in that day.</p>
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<p class="c5">i. <a onclick="return mV('Eph',5,2);">Eph 5:2</a> uses the same terminology in reference to Jesus' sacrifice for us; our sacrifices are likewise pleasing to God as <b><span class="c3">a sweet-smelling aroma</span></b><i>.</i></p>
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<p class="c5">ii. In <a onclick="return mV('2Cr',8,'1-5');">2Cr 8:1-5</a>, Paul boasts about the Philippians as an example of the right kind of giving. He describes how they gave <i>willingly</i>, out of their own <i>need</i>, and they gave after <i>first having given themselves</i> to the Lord.</p>
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<p class="c1">3. (<a onclick="return mV('Phl',4,19);">19</a>) Paul declares a promise to the Philippians regarding their own financial needs.</p>
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<p class="c2"><span>And my God shall supply all your need according to His riches in glory by Christ Jesus.</span></p>
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<p class="c4">a. <b><span class="c3">My God shall supply all your need</span></b>: We shouldn't think that the Philippians were wealthy benefactors of Paul, who could easily spare the money. As Paul described them in <a onclick="return mV('2Cr',8,'all');">2Cr 8</a>, it is plain that their giving was sacrificial. This promise <i>meant</i> something to them!</p>
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<p class="c4">b. The promise is to supply <b><i><span class="c3">all</span></i><span class="c3"> your need</span></b>; but it is <b><span class="c3">all your <i>need</i></span></b>. In this, the promise is both broad and yet restricted.</p>
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<p class="c4">c. The measure of God's supply is staggering. It is <b><span class="c3">according to His riches in glory by Christ Jesus</span></b>. Since there is no lack in God's <b><span class="c3">riches in glory</span></b>, we should anticipate that there would be no lack in God's supply.</p>
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<p class="c5">i. "The rewarding will not be merely from His wealth, but also in a manner that befits His wealth - on a scale worthy of His wealth." (Martin)</p>
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<p class="c4">d. However, notice that this promise is made to the Philippians - those who had surrendered their finances and material possessions to God's service, and who knew how to give with the right kind of heart.</p>
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<p class="c5">i. This promise simply expresses what Jesus said in <a onclick="return mV('Luk',6,38);">Luk 6:38</a>: <i>Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you.</i></p>
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<p>D. Conclusion to the letter.</p>
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<p class="c1">1. (<a onclick="return mV('Phl',4,20);">20</a>) A brief doxology.</p>
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<p class="c2"><span>Now to our God and Father <i>be</i> glory forever and ever. Amen.</span></p>
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<p class="c4">a. <b><span class="c3">Be glory forever and ever</span></b>: It's wrong to think of this as an unthinking comment made by Paul, in the way that we throw off comments like "glory to God" or "praise the Lord" in our Christian culture. Paul genuinely wanted God to be glorified, and was willing to be used in whatever way God saw fit to glorify Himself (<a onclick="return mV('Phl',1,20);">Phl 1:20</a>).</p>
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<p class="c4">b. <b><span class="c3">Amen</span></b> is a word borrowed from Hebrew meaning, "so be it." It is an expression of confident and joyful affirmation.</p>
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<p class="c1">2. (<a onclick="return mV('Phl',4,'21-22');">21-22</a>) Mutual greetings expressed.</p>
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<p class="c2"><span>Greet every saint in Christ Jesus. The brethren who are with me greet you. All the saints greet you, but especially those who are of Caesar's household.</span></p>
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<p class="c4">a. <b><span class="c3">Greet every saint</span></b>: Paul does not give specific greetings to individuals as he does in other letters. Rather he greets <b><span class="c3">every saint</span></b> in Christ Jesus. This also is another example of the fact that <b><span class="c3">saint</span></b> applies to all Christians, not just an elite few.</p>
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<p class="c4">b. Paul also sends greetings from <b><span class="c3">the brethren</span></b> and <b><span class="c3">all the saints</span></b>. But he brings a special greeting from <b><span class="c3">those who are of Caesar's household</span></b> - another evidence that Paul was still used by God during his Roman imprisonment, when the gospel extended even into the household of Caesar.</p>
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<p class="c5">i. <b><span class="c3">Those who are of Caesar's household</span></b>: "By this he designates the functionaries and servants and slaves of the Emperor's household, with whom Paul, as a prisoner for several years, undoubtedly came in contact on several occasions." (Muller)</p>
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<p class="c1">3. (<a onclick="return mV('Phl',4,23);">23</a>) Final words.</p>
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<p class="c2"><span>The grace of our Lord Jesus Christ be with you all. Amen.</span></p>
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<p class="c4">a. Again, these words are not "filler" for Paul. To him, the Christian life begins and ends with the <b><span class="c3">grace of our Lord Jesus Christ</span></b>, so it is appropriate that his letters begin and end with <b><span class="c3">grace</span></b> also.</p>
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<p class="c4">b. <b><span class="c3">Amen</span></b> is a fitting word of affirmation. Paul knew that what he has said to the Philippians is fitting to be agreed with.</p>
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<p><i> 2001 David Guzik - No distribution beyond personal use without permission</i></p>
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