ฟีลิปปี 4:2 วิจารณ์

Exhortations to several Christian duties, as stedfastness, unanimity, joy, etc. (Phi 4:1-9). The apostle's grateful acknowledgments of the Philippians' kindness to him, with expressions of his own content, and desire of their good (Phi 4:10-19). He concludes the epistle with praise, salutations, and blessing (Phi 4:20-23).

INTRODUCTION TO PHILIPPIANS 4 This chapter contains exhortations to various duties becoming Christians, the apostle's thankfulness to the Philippians for their present to him, and the conclusion of the epistle with the salutations of the brethren: in Phi 4:1; the apostle exhorts the saints with great affection to perseverance in the doctrine and faith of Christ; and in Phi 4:2; mentions some persons by name, and to whom he recommends unity and agreement; and in Phi 4:3; entreats others to assist them therein; and in Phi 4:4; exhorts them all in general to joy in the Lord, and to moderation, enforced by this argument, the Lord being at hand, Phi 4:5; and to calmness and quietness of mind, and to prayer, and supplication, with thanksgiving, Phi 4:6; to which they are encouraged, by the promise of having the peace of God, keeping their minds through Christ, Phi 4:7; and to conclude, he exhorts them to everything that is virtuous had commendable; to which he stimulates them, from the consideration of the nature of the things themselves, from his own example, and from the presence of God with them, they might expect to enjoy, Phi 4:8; and then he proceeds to take notice of the kindness of the Philippians to him, declares his joy on account of it, and expresses it by their care of him again; which he corrects, by observing that it was not for want of care in them before, but of opportunity of showing it, Phi 4:10; nor did he take notice of this present of theirs, with so much exultation on account of his own penury, for he had learnt the great lesson of contentment in every state, Phi 4:11; which he enlarges upon and explains; namely, that he had been taught, and knew how to behave in fulness and want, in prosperity and adversity; though this was not owing to himself, but to the power and strength of Christ, Phi 4:12; however, he commends the Philippians for their communicating to him in his affliction, both at the first preaching of the Gospel to them, and at several times since, Phi 4:14, the reason of which commendation was not because he was covetous of gifts and presents from them, but to encourage them to bring forth fruit, which would turn to their own advantage, Phi 4:17; as for himself he had enough, and therefore said not this on his own account, but because such communication was a sacrifice well pleasing to God, and a return would be made by him; who, as he was able to supply all their need, would; of which he assures them, and for which he prays, Phi 4:17, and to whom he gives the glory of what they had given, and he had received, Phi 4:20; and then the epistle is concluded with the salutation of the apostle, and the saints, and brethren with him, and with his usual benediction, Phi 4:21.

I beseech Euodias, and beseech Syntyche,.... Two women, who were members of this church at Philippi, and who seem to have been at variance; either with each other, on account of some temporal and civil things, as often is the case of the dear children of God, who fall out by the way; and it becomes a very hard and difficult task to reconcile them, though as here entreated in the most tender and importunate manner to agree: or else with the church, having entertained some sentiments in religion different from it; being drawn aside by false teachers from the simplicity of the Gospel, and their steadfastness in the faith; and this may rather be thought to be the meaning, since the apostle would scarcely take notice of a private difference in so public a manner, and since this exhortation follows so closely the former: that they be of the same mind in the Lord; either that they agree together, and be reconciled to each other, considering the relation they stood in to one another, and to the Lord; or that they become of the same mind, and embrace the same truths, and profess and maintain the same principles the church did; and so the Arabic version renders it, "that ye entertain one and the same opinion concerning the faith of the Lord".

Ye have been the disciples of Paul and Peter; do not lose what was committed to your trust. Keep in remembrance Euodias, your deservedly-blessed pastor, into whose hands the government over you was first entrusted by the apostles. Let us not bring disgrace upon our Father. Let us prove ourselves His true-born children, and not bastards. Ye know after what manner I have acted among you. The things which, when present, I spoke to you, these same, when absent, I now write to you. "If any man love not the Lord Jesus Christ, let him be Anathema." Be ye followers of me. My soul be for yours, when I attain to Jesus. Remember my bonds.

"I exhort Euodia, and exhort Syntyche, to be of the same mind in the Lord. Yea, I beseech thee also, true yokefellow, help these women." Some say Paul here exhorts his own wife; but it is not so, but some other woman, or the husband of one of them. "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." Seest thou how great a testimony he beareth to their virtue? For as Christ saith to his Apostles, "Rejoice not that the spirits are subject to you, but rejoice that your names are written in the book of life"; so Paul testifieth to them, saying, "whose names are in the book of life." These women seem to me to be the chief of the Church which was there, and he commendeth them to some notable man whom he calls his "yokefellow," to whom perchance he was wont to commend them, as to a fellow-worker, and fellow-soldier, and brother, and companion, as he doth in the Epistle to the Romans, when he saith, "I commend unto you Phebe our sister, who is a servant of the Church that is at Cenchrea." "Yokefellow;" either some brother of theirs, or a husband of hers; as if he had said, Now thou art a true brother, now a true husband, because thou hast become a Member. "For they labored with me in the Gospel." This protection came from home, not from friendship, but for good deeds. "Labored with me." What sayest thou? Did women labor with thee? Yes, he answereth, they too contributed no small portion. Although many were they who wrought together with him, yet these women also acted with him amongst the many. The Churches then were no little edified, for many good ends are gained where they who are approved, be they men, or be they women, enjoy from the rest such honor. For in the first place the rest were led on to a like zeal; in the second place, they also gained by the respect shown; and thirdly, they made those very persons more zealous and earnest. Wherefore thou seest that Paul hath everywhere a care for this, and commendeth such men for consideration. As he saith in the Epistle to the Corinthians: "Who are the first-fruits of Achaia." Some say that the word "yokefellow," (Syzygus,) is a proper name. Well, what? Whether it be so, or no, we need not accurately enquire, but observe that he gives his orders, that these women should enjoy much protection.

He asks that these women should seek a common understanding in the Lord. Out of their belief in Christ, they should think and understand what the gospel says about Christ. But he says “I ask,” implying that this will be to their benefit. “I do not command or order; I ask.”

It seems to me that these women held a prominent position in the local Church. Therefore he entrusts them to a certain wonderful man, who was either the brother of one of them, or her husband. Perhaps he was the jailer in Philippi (Acts 16:23–40). The Apostle is saying, as it were: now you truly become a genuine brother and a genuine husband, if in the work of the Lord you bear the same yoke (ζυγόν), helping them. Some quite incorrectly say that Paul is here addressing an exhortation to his wife. But, not to mention many other things, if that were the case, he would have said γνήσια σύζυγε, and not γνήσιε. Not a little, he says, did they also assist me, although this was with the help of many others as well; therefore the apostle also says: "who contended together with me." Truly, at that time the churches were in a firm union with one another, because they honored one another and helped one another. But now, alas! in what a state do we find ourselves? We overthrow one another, which is precisely why we are so completely different from those who lived at that time. Do you see what virtue he ascribes to the woman? What the Lord said to the apostles: "your names are written in heaven" (Luke 10:20), Paul ascribes also to women, that their names too, together with the rest, are written in the book of life, that is, in the knowledge and judgment of God. Or he awarded them life, having in mind their faith, just as "he who does not believe is already condemned" (John 3:18), and consequently is written in the book of death.

Then when he says, I entreat Euodia, he gives the individual exhortations: first, in regard to concord; secondly, in regard to solicitude in helping (4:3). These two women, Euodia and Syntyche, ministered to the saints in Philippi, and perhaps there was some strife between them. Therefore, he urges them to be at peace: "Agree with one another" (2 Cor. 13:11).

The apostle exhorts them to stand fast in the Lord, Phi 4:1. And beseeches Euodias and Syntyche to be of one mind in Divine things, Phi 4:2. And requests his true yokefellow to help them to a good understanding, Phi 4:3. Gives them directions concerning their temper and frame of mind, Phi 4:4-7. 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, Phi 4:8, Phi 4:9. 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, Phi 4:10-14. 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, Phi 4:15-20. Salutes all the saints, and those particularly of the emperor's household, Phi 4:21, Phi 4:22. And concludes with his usual apostolical benediction, Phi 4:23.

I beseech Euodias, and beseech Syntyche - These were two pious women, as it is generally supposed, who were deaconesses in the Church at Philippi, and who in some points of doctrine and discipline had disagreed. He exhorts them to be of the same mind, that is, to compose their differences; and, if they could not perfectly agree to think and let think, and to avoid all public opposition, as their dissension would strengthen the hands of the common enemy, and stumble those who were weak. But it is more likely that Euodias was a woman, and Syntyche a man, and probably the husband of Euodias; and that it is Syntyche whom the apostle calls true yokefellow in the next verse.

EXHORTATIONS: THANKS FOR THE SUPPLY FROM PHILIPPI: GREETING; AND CLOSING BENEDICTION. (Phi. 4:1-23) "Wherefore"; since we have such a glorious hope (Phi 3:20-21). dearly beloved--repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience. longed for--"yearned after" in your absence (Phi 1:8). crown--in the day of the Lord (Phi 2:16; Th1 2:19). so--as I have admonished you. stand fast-- (Phi 1:27).

Euodia and Syntyche were two women who seem to have been at variance; probably deaconesses of the church. He repeats, "I beseech," as if he would admonish each separately, and with the utmost impartiality. in the Lord--the true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency.