Bible Commentaries

Longed for (επιποτητοι — epipothētoi). Late and rare verbal adjective (here alone in N.T.) from επιποτεω — epipotheō

So stand fast (ουτο στηκετε — houto stēkete). Present active imperative of στηκω — stēkō (late present from perfect εστηκα — hestēka from ιστημι — histēmi). See Phlippians 1:27. They were tempted to defection. Standing firm is difficult when a panic starts.

Euodia (Ευοδιαν — Euodian). This name means literally “prosperous journey” (ευ οδος — euΣυντυχην — hodos). It occurs in the inscriptions.

Syntyche (συντυγχανω — Suntuchēn). From suntugchanō to meet with and so “pleasant acquaintance” or “good-luck.” Occurs in the inscriptions and identified with Lydia by some. Klopper suggests that each of these rival women had church assemblies in their homes, one a Jewish-Christian church, the other a Gentile-Christian church. Vincent doubts the great influence of women in Macedonia held by Lightfoot who also suggests that these two were ladies of rank or perhaps deaconesses of the church in Philippi. Schinz suggests that in such a pure church even slight bickerings would make a real disturbance. “It may have been accidental friction between two energetic Christian women” (Kennedy).

True yokefellow (γνησιε συνζυγε — gnēsie sunzuge). All sorts of suggestions have been made here, one that it was Lydia who is termed Paul‘s wife by the word συνζυγε — sunzuge Unfortunately for that view γνησιε — gnēsie is masculine vocative singular. Some have suggested it as a proper name though it is not found in the inscriptions, but the word does occur as an appellative in one. Lightfoot even proposes Epaphroditus, the bearer of the Epistle, certainly a curious turn to take to address him. After all it matters little that we do not know who the peacemaker was.

Help these women (συνλαμβανου αυταις — sunlambanou autais). Present middle imperative of συνλαμβανω — sunlambanō to seize (Matthew 26:55), to conceive (Luke 1:24), then to take hold together with one (associative instrumental case), to help as here (Luke 5:7). “Take hold with them.”

They laboured with me (συνητλησαν μοι — sunēthlēsan moi). First aorist active indicative of συνατλεω — sunathleō (for which see note on Phlippians 1:27) with associative instrumental case (μοι — moi).

With Clement also (μετα και Κλημεντος — meta kai Klēmentos). There is no evidence that he was Clement of Rome as the name is common.

In the book of life (εν βιβλωι ζωης — en biblōi zōēs). The only instance of this expression in the N.T. outside of the Apocalypse (Revelation 3:5; Revelation 13:8; Revelation 17:8, etc.). Hence real Christians in spite of their bickerings.

Again I will say (παλιν ερω — palin erō). Future active indicative of defective verb ειπον — eipon

Rejoice (χαιρετε — chairete). Present active imperative as in Phlippians 3:1, repeated for emphasis in spite of discouragements. Not in the sense of “Farewell” here.

Your forbearance (το επιεικες υμων — to epieikes humōn). “Your gentleness,” “your sweet reasonableness” (Matthew Arnold), “your moderation.” Old adjective (επι εικος — epiη επιεικεια — eikos) as in James 3:17; 1 Timothy 3:3. Article and neuter singular here= χρηστον — hē epieikeia (Acts 24:4; 2 Corinthians 10:1) like to ο κυριος εγγυς — chrēston in Romans 2:4.

The Lord is at hand (Μαραν ατα — ho kurios eggus). “The Apostle‘s watchword” (Lightfoot), as in 1 Corinthians 16:22 (εγγυς — Maran atha Aramaic equivalent, Our Lord cometh). Unless, indeed, eggus here means near in space instead of nigh in time.

In nothing be anxious (μηδεν μεριμνατε — mēden merimnāte). Present imperative in prohibition, “stop being anxious.” See μη μεριμνατε — mē merimnāte in Matthew 6:31.

With thanksgiving (μετα ευχαριστιας — meta eucharistias). In all the forms of prayer here named thanksgiving should appear.

The peace of God (η ειρηνη του τεου — hē eirēnē tou theou). See in 2 Thessalonians 3:16 “the Lord of peace” (ο Κυριος της ειρηνης — ho Kurios tēs eirēnēs) and Phlippians 4:9 for “the God of peace” (ο τεος της ειρηνης — ho theos tēs eirēnēs).

Shall guard (προυρησει — phrourēsei). “Shall garrison,” future active indicative of προυρεω — phroureō old verb from προυρος — phrouros (προοροσ προοραω — prȯhorosprooraō to see before, to look out). See note on Acts 9:24; 2 Corinthians 11:32. God‘s peace as a sentinel mounts guard over our lives as Tennyson so beautifully pictures Love as doing.

Finally (το λοιπον — to loipon). See note on Phlippians 3:1.

Whatsoever (οσα — hosa). Thus he introduces six adjectives picturing Christian ideals, old-fashioned and familiar words not necessarily from any philosophic list of moral excellencies Stoic or otherwise. Without these no ideals can exist. They are pertinent now when so much filth is flaunted before the world in books, magazines and moving-pictures under the name of realism (the slime of the gutter and the cess-pool).

Honourable (σεμνα — semna). Old word from σεβω — sebō to worship, revere. So revered, venerated (1 Timothy 3:8).

Pure (αγνα — hagna). Old word for all sorts of purity. There are clean things, thoughts, words, deeds.

Lovely (προσπιλη — prosphilē). Old word, here only in N.T., from προς — pros and πιλεω — phileō pleasing, winsome.

Of good report (ευπημα — euphēma Old word, only here in N.T., from ευ — eu and πημη — phēmē fair-speaking, attractive.

If there be any (ει τις — ei tis). Paul changes the construction from οσα — hosa (whatsoever) to a condition of the first class, as in Phlippians 2:1, with two substantives.

Virtue (αρετη — aretē). Old word, possibly from αρεσκω — areskō to please, used very often in a variety of senses by the ancients for any mental excellence or moral quality or physical power. Its very vagueness perhaps explains its rarity in the N.T., only four times (Phlippians 4:8; 1 Peter 2:9; 2 Peter 1:3, 2 Peter 1:5). It is common in the papyri, but probably Paul is using it in the sense found in the lxx (Isa 42:12; 43:21) of God‘s splendour and might (Deissmann, Bible Studies, p. 95) in connection with “praise” (επαινος — epainos) as here or even meaning praise.

Think on these things (ταυτα λογιζεστε — tauta logizesthe). Present middle imperative for habit of thought. We are responsible for our thoughts and can hold them to high and holy ideals.

In me (εν εμοι — en emoi). Paul dares to point to his life in Philippi as an illustration of this high thinking. The preacher is the interpreter of the spiritual life and should be an example of it.

These things do (ταυτα πρασσετε — tauta prassete). Practise as a habit (πρασσω — prassō not ποιεω — poieō).

I rejoice (εχαρην — echarēn). Second aorist passive indicative of χαιρω — chairō a timeless aorist. I did rejoice, I do rejoice.

Greatly (μεγαλως — megalōs). Old adverb, only here in N.T., from μεγας — megas (great).

Now at length (ηδη ποτε — ēdē pote). In N.T. only here and Romans 1:10. Ποτε — Pote is indefinite past (interval), ηδη — ēdē immediate present.

Ye have revived (ανεταλετε — anethalete). Second aorist active indicative of old poetic word (Homer), αναταλλω — anathallō to sprout again, to shoot up, to blossom again. So in the lxx five times, though rare and literary word.

Your thought for me (το υπερ εμου προνειν — to huper emou phronein). Accusative case of the articular present active infinitive the object of ανεταλετε — anethalete used transitively. “You caused your thinking of me to bloom afresh.”

Wherein (επ ωι — Ephesians' hōi). “In which,” “upon which” (locative case). A loose reference to Paul‘s interests as involved in their thinking of him.

Ye did indeed take thought (και επρονειτε — kai ephroneite). Imperfect active, “ye were also (or had been also) thinking.”

Ye lacked opportunity (ηκαιρειστε — ēkaireisthe). Imperfect middle of ακαιρεομαι — akaireomai late and rare word, here only in N.T., from ακαιρος — akairos (α — a privative, καιρος — kairos), not to have a chance, the opposite of ευκαιρεω — eukaireō (Mark 6:31).

In respect of want (κατ υστερησιν — kath' husterēsin). Late and rare word from υστερεω — hustereō to be behind or too late, only here and Mark 12:44 in N.T.

I have learned (εματον — emathon). Simply, “I did learn” (constative second aorist active indicative of μαντανω — manthanō to learn, looking at his long experience as a unit.

In whatsoever state I am (εν οις ειμι — en hois eimi). “In what things (circumstances) I am.”

To be content (αυταρκης ειναι — autarkēs einai). Predicate nominative with the infinitive of the old adjective αυταρκης — autarkēs (from αυτος — autos and αρκεω — arkeō to be self-sufficient), self-sufficing. Favourite word with the Stoics, only here in N.T., though αυταρκεια — autarkeia occurs in 2 Corinthians 9:8; 1 Timothy 6:6. Paul is contented with his lot and he learned that lesson long ago. Socrates said as to who is wealthiest: “He that is content with least, for αυταρκεια — autarkeia is nature‘s wealth.”

I know how (οιδα — oida). Followed by the infinitive οιδα — oida has this sense. So here twice, with ταπεινουσται — tapeinousthai to be humbled, from ταπεινος — tapeinos and with περισσευειν — perisseuein to overflow.

Have I learned the secret (μεμυημαι — memuēmai). Perfect passive indicative of μυεω — mueō old and common word from μυω — muō to close (Latin mutus), and so to initiate with secret rites, here only in N.T. The common word μυστηριον — mustērion (mystery) is from μυστης — mustēs (one initiated) and this from μυεω — mueō to initiate, to instruct in secrets. Paul draws this metaphor from the initiatory rites of the pagan mystery-religions.

To be filled (χορταζεσται — chortazesthai). Old verb from χορτος — chortos (grass, hay) and so to fatten like an animal.

To be hungry (πειναιν — peināin). Old verb from πεινα — peina (hunger) and kin to πενης — penēs poor man who has to work for his living (πενομαι — penomai).

I can do all things (παντα ισχυω — panta ischuō). Old verb to have strength (ισχυς — ischus).

In him that strengtheneth me (εν τωι ενδυναμουντι με — en tōi endunamounti me). Late and rare verb (in lxx) from adjective ενδυναμος — endunamos (εν δυναμις — enclass="normal greek">τωι ενδυναμωσαντι με — dunamis). Causative verb to empower, to pour power into one. See same phrase in 1 Timothy 1:12 δυναμις — tōi endunamōsanti me (aorist tense here). Paul has such strength so long as Jesus keeps on putting power (dunamis) into him.

That ye had fellowship (συνκοινωνησαντες — sunKoinéōnēsantes). First aorist active participle (simultaneous action with the principal verb καλως εποιησατε — kalōs epoiēsate). “Ye did well contributing for my affliction.”

In the beginning of the gospel (εν αρχηι του ευαγγελιου — en archēi tou euaggeliou). After he had wrought in Philippi (2 Thessalonians 2:13).

Had fellowship (εκοινωνησεν — eKoinéōnēsen). “Had partnership” (first aorist active indicative).

In the matter (εις λογον — eis logon). “As to an account.” No other church opened an account with Paul.

Of giving and receiving (δοσεως και λημπσεως — doseōs kai lēmpseōs). Credit and debit. A mercantile metaphor repeated in Phlippians 4:17 by εις λογον υμων — eis logon humōn (to your account). Paul had to keep books then with no other church, though later Thessalonica and Beroea joined Philippi in support of Paul‘s work in Corinth (2 Corinthians 11:8.).

But ye only (ει μη υμεις μονοι — ei mē humeis monoi). Not even Antioch contributed anything but good wishes and prayers for Paul‘s work (Acts 13:1-3).

Once and again (και απαχ και δις — kai hapax kai dis). “Both once and twice” they did it “even in Thessalonica” and so before Paul went to Corinth.” See the same Greek idiom in 1 Thessalonians 2:18.

I seek for (επιζητω — epizētō). Old verb, in N.T. only here and Romans 11:7 (linear present, I am seeking for). Lightfoot calls it “the Apostle‘s nervous anxiety to clear himself” of wanting more gifts. Why not say his delicate courtesy?

I have all things (απεχω παντα — apechō panta). As a receipt in full in appreciation of their kindness. Απεχω — Apechō is common in the papyri and the ostraca for “receipt in full” (Deissmann, Bible Studies, p. 110). See Matthew 6:2, Matthew 6:5, Matthew 6:16.

I am filled (πεπληρωμαι — peplērōmai). Perfect passive indicative of πληροω — plēroō “Classical Greek would hardly use the word in this personal sense” (Kennedy).

An odour of a sweet smell (οσμην ευωδιας — osmēn euōdias). Οσμη — Osmē old word from οζω — ozō to smell. Ευωδια — Euōdia old word from ευ — eu and οζω — ozō In Ephesians 5:2 both words come together as here and in 2 Corinthians 2:15 we have ευωδια — euōdia (only other N.T. example) and in verse 2 Corinthians 2:16 οσμη — osmē twice. Ευωδιας — Euōdias here is genitive of quality.

Sacrifice (τυσιαν — thusian). Not the act, but the offering as in Romans 12:1.

Well-pleasing (ευαρεστον — euareston). As in Romans 12:1.

According to his riches in glory (κατα το πλουτος αυτου εν δοχηι — kata to ploutos autou en doxēi). God has an abundant treasure in glory and will repay the Philippians for what they have done for Paul. The spiritual reward is what spurs men into the ministry and holds them to it.

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The glory (η δοχα — hē doxa). “The doxology flows out of the joy of the whole epistle” (Bengel).

They that are of Caesar‘s household (οι εκ της Καισαρος οικιας — hoi ek tēs Kaisaros oikias). Not members of the imperial family, but some connected with the imperial establishment. The term can apply to slaves and freedmen and even to the highest functionaries. Christianity has begun to undermine the throne of the Caesars. Some day a Christian will sit on this throne. The gospel works upward from the lower classes. lt was so at Corinth and in Rome. It is true today. It is doubtful if Nero had yet heard of Paul for his case may have been dismissed by lapse of time. But this obscure prisoner who has planted the gospel in Caesar‘s household has won more eternal fame and power than all the Caesars combined. Nero will commit suicide shortly after Paul has been executed. Nero‘s star went down and Paul‘s rose and rises still.