The Poor Mans Commentary-Book of Philippians

Clement as doubtless someone who was well known among them; and the apostle felt that, by associating them with him, as having been real helpers in the gospel, their claim to respectful attention would be better appreciated. Who Clement was, is unknown. Most of the ancients say it was Clement of Rome, one of the primitive fathers.

But there is no evidence of this. The name Clement was common, and there is no improbability in supposing that there might have been a preacher of this name in the church at Philippi. Whose names are in the book of life - see the notes at Isaiah 4: The phrase, "the book of life," which occurs here, and in Revelation 3: It then means to be among the living, as the name of an individual would be erased from a catalog when he was deceased.

The word "life" here refers to eternal life; and the whole phrase refers to those who were enrolled among the true friends of God, or who would certainly be saved. The use of this phrase here implies the belief of Paul that these persons were true Christians. Names that are written in the book of life will not be blotted out. If the hand of God records them there who can obliterate them? Jamieson-Fausset-Brown Bible Commentary 3. Either Timothy, Silas Ac Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who labored with Paul in the Gospel.

In selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made" Ac Clement—bishop of Rome shortly after the death of Peter and Paul. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. Alford thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome.

But Origen [Commentary, John 1: Anciently, free cities had a roll book containing the names of all those having the right of citizenship compare Ex Matthew Poole's Commentary And I entreat thee also, true yoke-fellow; he subjoins his most importunate request to some eminent person who did faithfully and sincerely draw in the same yoke of Christ with him, even such another in that church at Philippi, whom they well knew from the freedom he used when he planted the gospel amongst them, or might more distinctly know from Epaphroditus , as he had represented Timothy to be, Philippians 2: Some conceive by yoke-fellow here is meant the lawful husband of one of the forenamed honourable matrons: Clement, probably, was some church officer of Roman extract in that colony at Philippi; whether he, about whose order in the catalogue of Roman bishops historians dispute, there is no certainty.

And with other my fellow labourers; the rest, whom he doth not name, but only describe by the assistance they gave him in the holy work of the gospel, probably were other church officers. Whose names are in the book of life; whose names he did in charity apprehend to be enrolled in heaven, as our Saviour speaks to the rejoicing of his seventy disciples, Luke We are not to think there is any material book wherein their names were written, but that he useth it as a borrowed speech, intimating his persuasion of them, as of the election of others, 1 Thessalonians 1: Not his wife, as some think d , for he had none, as appears from 1 Corinthians 7: The Syriac and Ethiopic versions read "them", referring to the above women; and the Arabic version reads, "help both"; that is, both those women; not by relieving their temporal wants, which it does not appear they were in; but either by composing their differences, or by assisting them with good counsel and advice; and giving them proper instructions in the doctrines of the Gospel, that they might be brought to think the same things the church did: Ezekiel calls it the writing of the house of Israel, and the secret of the Lord; Eze Indeed, I entreat thee also , etc.

See also on Matthew Weiss prefers to leave undecided the nature of the bond which connected the individual in question with the two women. The usual mode of interpreting this passage so Flatt, Rheinwald, Hoelemann, Matthies, de Wette, following Pelagius and Theodoret has been to refer it to some distinguished fellow-labourer of the apostle , well known, as a matter of course, to the readers of the epistle, who had his abode in Philippi and deserved well of the church there by special services. Some have arbitrarily fixed on Silas Bengel , and others quite unsuitably on Timothy Estius , and even on Epaphroditus Vatablus, Grotius, Calovius, Michaelis, van Hengel, and Baumgarten-Crusius , whom Hofmann also would have us understand as referred to, inasmuch as he regards him as the amanuensis of the epistle, who had therefore heard it dictated by the apostle, and then heard it again when it came to be read in the church, so that he knew himself to be the person addressed.

What accumulated invention, in order to fasten upon Epaphroditus the, after all, unsuitable confession before the church that he was himself the person thus distinguished by the apostle! But how strange would such a nameless designation be in itself! Laying aside arbitrariness, and seeing that this address is surrounded by proper names Php 4: We may assume that Syzygus had rendered considerable services to Christianity in Philippi in joint labour with the apostle, and that Paul, in his appellative interpretation of the name, followed the figurative conception of animals in the yoke ploughing or thrashing 1 Corinthians 9: This view of the word being a proper name—to which Wiesinger inclines, which Laurent decidedly defends[] in his Neut.

It is true that the name is not preserved elsewhere; but with how many names is that the case? It was among women that the gospel had first struck root in Philippi Acts The more frequent, however, in general the name of Clement was, the more arbitrary is the old view, although not yet known to Irenaeus 3: God has recorded their names in His book, in which are written down the future partakers of the everlasting Messianic life; so surely and irrevocably is this life assigned to them.

See, moreover, on Luke Volkmar in the Theolog.

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Indeed, according to Schwegler and Hitzig, z. Thus, no doubt, the way is readily prepared for bringing down our epistle to the days of Trajan. Round the welcome name of Clement all possible fictions crystallize. Expositor's Greek Testament Php 4: Exactly parallel is Philm. It is not so found in LXX, and this sense is very rare in late writers.

We believe that W. This would harmonise with the other names mentioned. He requests Syzygus lit. The fact that this name has not been found in books, Inscrr[24]. Zygos is found as a Jewish name quoted by Zunz. Perhaps all the above names were given to them after Baptism. He wishes to remind his Christian friend at Philippi of the noble company to which the women had belonged, a company held in the highest esteem in the Philippian Church. It is nothing short of absurd with Gw[27]. Perhaps the phrase implies that they had passed away.

The Apostle almost seems to foresee the obscurity which will hang over many a devoted fellow-labourer of his. But their names have a glory greater than that of historical renown. The idea is common in O. Good discussions of the subject will be found in Weber, Lehren d.

Cambridge Bible for Schools and Colleges 3. And I entreat ] Better, Yea, I request , or beg as in our polite use of that word.

He may have been a leading episcopus Php 1: He may have been Epaphroditus, as Bp Lightfoot well suggests; charged with this commission by St Paul not only orally, but thus in writing, as a sort of credential. One curious conjecture, as old as St Clement of Alexandria cent. Both the form of the Greek adjective here, and the plain statement in 1 Corinthians 7. See Salmon, Introduction to N. The help would come in the way of personal conference and exhortation, with prayer. The grammar is neutral in the question. On the whole, the first explanation seems best to suit the context, for it keeps the subject of the difference between Euodia and Syntyche still in view, which the second explanation scarcely does; and that difference was evidently an important and anxious fact, not to be lightly dismissed.

The name was common. It is asserted by Origen cent. There is nothing impossible in this, for a Philippian Christian, migrating to the all-receiving Capital, might very possibly become Chief Pastor there in course of time. But the chronology of the life and work of Clement of Rome is obscure in detail, and some evidence makes him survive till quite a. In his Epistle c. See Lightfoot, Philippians , p. And see Exodus All the passages in the Revelation, save Revelation 3: But it is at least uncertain whether the book there in view is not the register of life temporal, not eternal.

Bengel's Gnomen Php 4: It is put, as it were, into the mouth of the man who is being besought, so that, upon merely pronouncing it, he may give his assent. Some say, that Paul had at one time wife, but we are convinced, on good grounds, that he is here addressing a man. The women were thus highly favoured and honoured. The allusion is to the victorious competitors in the public games, whose were openly read and became famous. The optative must be often supplied, Php 4: They seem to have been already by that time , for we generally follow such with earnest wishes[50] of that sort.

Pulpit Commentary Verse 3. Trench, 'Synonyms of the New Testament,' sect. Who was the "true yokefellow"? Just Among Us Girls Philippians 4: Philippians sermons Philippians 1: Ligon Duncan Philippians 2: Synthesis, Translation and Commentary 3. Philippians 1 Commentary 4. Philippians 2 Commentary 5. Philippians 3 Commentary 6. Philippians 4 Commentary 7. Philippians Sermons - 16 Messages Philippians 1: Introduction Philippians 1 Commentary Philippians 1 Homilies - multiple - scroll down page Philippians 2 Commentary Philippians 2 Homilies - multiple - scroll down page Philippians 3 Commentary Philippians 3 Homilies - multiple - scroll down page Philippians 4 Commentary Philippians 4 Homilies - multiple - scroll down page.

The Example of the Lord Philippians 2: End Of Construction Philippians 1: Grandpa's Tree Philippians 1: End of Construction Philippians 1: When Trouble Strikes Philippians 1: It's Contagious Philippians 1: The Fallacy Philippians 1: Finding Gain In Loss Philippians 1: God's Amazing Patience Philippians 1: Church Competition Philippians 1: An Expensive Gospel Philippians 1: Eager For Heaven Philippians 1: One Life Is Enough Philippians 1: Delayed Departure Philippians 1: Living in Retirement Philippians 1: A Purpose that Sustains Philippians 1: He's In Heaven Philippians 1: To Die Is Gain Philippians 1: A Ruling Passion Philippians 1: Now And Later Philippians 1: Foundational Praying Philippians 1: A Winner Either Way Philippians 1: Building A Life Philippians 1: A New Location Philippians 1: Pulled in Two Directions Philippians 1: Change of Address Philippians 1: Withstanding the Storm Philippians 1: Keep On Writing Philippians 1: Loud Silence Philippians 1: A Bumpy Road Philippians 2: Tug of War Philippians 2: Running for Others Philippians 2: Anger Management Philippians 2: Love Speaks Loudest Philippians 2: The Outward Look Philippians 2: A Church That Cares Philippians 2: Looking Out For Others Philippians 2: Start With Me Philippians 2: He Humbled Himself Philippians 2: Christmas Spirit Philippians 2: Sent Down Philippians 2: Door Of Humility Philippians 2: Royalty Recognized Philippians 2: The Name Philippians 2: The Servant of Servants Philippians 2: The Power Of Service Philippians 2: A Christmas Story Philippians 2: An Audience Of One Philippians 2: What's In A Name?

That Name Philippians 2: The One True God Philippians 2: Our Savior And King Philippians 2: Becoming Whole Philippians 2: Energy Crisis Philippians 2: Send The Light Philippians 2: God Is At Work Philippians 2: A Long Obedience Philippians 2: Your Greatest Desire Philippians 2: No Complaints Philippians 2: No Gripping Philippians 2: Lights In the World Philippians 2: Part of the Solution Philippians 2: A Crooked Generation Philippians 2: The Power Of Light Philippians 2: Pilot Lights Philippians 2: Finding Our Way Home Philippians 2: Shine Where You Are Philippians 2: Lights In The Darkness Philippians 2: Encouraging People Philippians 2: A Great Coach Philippians 2: True Sacrifice Philippians 2: When All Is Lost Philippians 3: I Have Everything Philippians 3: Captives in Churches Philippians 3: The Highest Goal Philippians 3: Room For Advancement Philippians 3: Pressing on Philippians 3: Winning The Race Philippians 3: Keep Pressing On Philippians 3: A Time to Forget Philippians 3: What Is My Purpose?

What We Do Philippians 3: Getting Focused Philippians 3: Look Back or Ahead? Looking Ahead Philippians 3: Cleaning Out The Files Philippians 3: The Pudding Guy Philippians 3: Trampling Temptation Philippians 3: Past, Present, Future Philippians 3: Occupied With Heaven Philippians 3: Change Of Address Philippians 3: A New Edition Philippians 3: Astonished Joy Philippians 3: We Will Be Like Him! Frozen Heads Philippians 4: Conflict Resolution Philippians 4: The Worry Box Philippians 4: Break the Cycle Philippians 4: Unheralded Champions Philippians 4: Rejoice No Matter What!

Gratitude or Grumbling Philippians 4: Arranging Your Mind Philippians 4: Cast Your Cares Philippians 4: Assembly Required Philippians 4: How Gentle Are You? God Incidents Philippians 4: Prayer With Thanksgiving Philippians 4: Forget Worry Philippians 4: Keeping Away the Elephants Philippians 4: Is It Time To Pray? Prescription For Anxiety Philippians 4: Uncertain Times Philippians 4: Down But Not Out Philippians 4: Peaceful Anxiety Philippians 4: War … Then Peace Philippians 4: The Search For Peace Philippians 4: How To Have Peace Philippians 4: Do You Talk To Yourself?

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Something To Think About Philippians 4: Buds Of Beauty Philippians 4: Think Together Philippians 4: The Gift Of Thought Philippians 4: What Is That to You? Fast Feet Philippians 4: On The Fringe Philippians 4: Be Content Philippians 4: Free To Choose Philippians 4: Little Or Much Philippians 4: Happiness Is … Philippians 4: A Good Surrender Philippians 4: The Power Of Weakness Philippians 4: Choose Your Color Philippians 4: Always Available Philippians 4: The Strength We Need Philippians 4: A Note Of Thanks Philippians 4: God's Checks Never Bounce Philippians 4: The Little Things Too Philippians 4: The Lord Will Provide Philippians 4: Lunch Provided Philippians 4: The Ultimate Giver Philippians 4: Philippians 1 Philippians 2 Philippians 3 Philippians 4.

Looking Out for the Interests of Others Philippians 2: Joyful Living in a Grumpy World Philippians 1: Can I Lose My Salvation? The Life That Wins Philippians 1: Joy in the Trenches Philippians 2: Making God's A-Team Philippians 3: From Rubbish to Jesus Philippians 3: Go for the Gold Philippians 3: What Is Heaven Like?

Think on These Things Philippians 4: Will Be a Happy New Year? See also Vincent's full commentary on Philippians below. The Joy of Joining In Philippians 1: Christ Exalted Philippians 1: Extraordinary People Philippians 3: It makes us the father of the household instead of being a child. But in everything by prayer and supplication: Paul wrote that everything is the proper subject of prayer. There are not some areas of our lives that are of no concern to God. These two aspects of prayer are similar, but distinct. Prayer is a broader word that can mean all of our communication with God, but supplication directly asks God to do something.

Many of our prayers go unanswered because we do not ask God for anything. Here God invites us simply to let your requests be made known. He wants to know. God already knows our requests before we pray them; yet He will often wait for our participation through prayer before granting that which we request.

This guards 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.

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And the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus. And the peace of God: The Bible describes three great aspects of peace that relate to God. Paul continually used this as an introduction to his letters; it reminds us that our peace comes to us as a gift from God.

This describes a relationship that we enter into with God through the finished work of Jesus Christ.

Philippians Commentaries & Sermons | Precept Austin

This is the peace spoken of in Philippians 4: It is beyond "all mind"; that is, beyond our power of thinking. The unruffled serenity of the infinitely-happy God, the eternal composure of the absolutely well-contented God. Which surpasses all understanding: It isn't that it is senseless and therefore impossible to understand, but that it is beyond our ability understand and to explain - therefore it must be experienced. This peace doesn't just surpass the understanding of the worldly man; it surpasses all understanding.

Even the godly man can not comprehend this peace. Guard your hearts and minds: The word guard 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. 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 guard for their hearts and minds.

Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy; meditate on these things.

Whatever things are true: 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. Noble … just … pure … lovely … good report … virtue … praiseworthy: These, Paul would say, are the fruit and the food of the mind that is guarded by the peace of God. When we put these good things into our mind, they stay in our mind and then come forth from us. Meditate on these things: Much of the Christian life comes down to the mind.

What we choose to meditate on matters.

David Guzik :: Study Guide for Philippians 4

What Paul describes here is a practical way to bring every thought into captivity to the obedience of Christ. The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you. The things which you learned and received and heard and saw in me, these do: 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. And the God of peace will be with you: If the Philippians did as Paul has instructed, not only would they have the peace of God, but the God of peace would also be with them.

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. Your care for me has flourished again: This refers to the financial support brought by Epaphroditus Philippians 2: Paul didn't want to imply that the Philippians didn't care before, only that before they lacked opportunity.

When they had the opportunity then their care for Paul flourished again. Not that I speak in regard to need: Paul reminded the Philippians that his thankfulness for the Philippians' giving wasn't because he was needy though he was in fact in need , but because it was good for them to be givers. I have learned in whatever state I am, to be content: This was how Paul could say that his thankfulness was not based upon his own need. Even though Paul was in need, he was content where he was at - even in his Roman imprisonment.

Paul had to learn contentment; it isn't natural to mankind. I know how to be abased, and I know how to abound: Paul reminds us that his contentment was not only theoretical. He actually lived this. Paul had been financially well-off; he had been financially needy. Paul knew how to be abased. And see how powerfully the grace of Christ supported him under the whole!

How few of those who are called Christian ministers or Christian men have learned this important lesson! When want or affliction comes, their complaints are loud and frequent; and they are soon at the end of their patience. Paul also knew how to abound. When they are put down into the pit with Joseph, they look up and see the starry promise, and they hope for an escape. But when they are put on the top of a pinnacle, their heads grow dizzy, and they are ready to fall. I can do all things through Christ who strengthens me: This refers to Paul's ability to be content in all things.

To achieve this contentment, he needed the strength of Jesus Christ. 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 Jesus in Paul's life was evident in his ability to be content when he did suffer need.



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We must always also put this precious statement of faith in connection with John With Jesus we can do all things, without Him we can't do anything. Nevertheless you have done well that you shared in my distress: In speaking about his ability to be content, Paul did not want to give the impression that the Philippians had somehow done something wrong in supporting Paul. But there was a real sense in which the giving of the Philippians was better for them than it was for Paul you have done well.

Godly giving actually does more good for the giver than for the one that receives. 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 aid 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 sent from you, a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God.

The beginning of the gospel: This refers to Paul's pioneering missionary efforts in Europe, recorded in Acts 16 and following.