ฟีลิปปี 4:3 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.

And I entreat thee also, true yoke fellow,.... Not his wife, as some think (d), for he had none, as appears from Co1 7:7, at the writing of which epistle he was at Ephesus, where he stayed some little time, and then went to Jerusalem; where he was quickly apprehended, and sent a prisoner to Rome, and where he now was as such; and therefore it is not likely that he should marry a wife within this compass of time, and much less that he should have one at Philippi; besides, the word used is of the masculine gender, and designs a man and not a woman: some think it is the proper name of a man, who was called "Syzygus", and so the Arabic interpreter seems to understand it; and by the apostle, true "Syzygus", signifying that as was his name, so was he, really and in truth, a companion and fellow labourer, that drew in the same yoke with him; the Syriac version renders it, "the son of my yoke", and the Ethiopic version, "my brother and my companion": some think this person was the husband or brother of one of the above women; and therefore is entreated to use his interest, and compose the difference between them, or endeavour to reconcile them to the church; and others that it was the jailer, that was converted by the apostle: but it seems most likely to have been one that was under the same yoke of the Gospel, and who had been employed with him in preaching of it, a fellow labourer; such an one as Barnabas, Silas, and Timothy, and might be one of those; or rather Epaphroditus, who was minister in this church, and by whom the apostle sent this letter, and whom he might address and importune in this manner; the word may very well be thought to answer to the Hebrew word often used in Jewish writings, for an associate, a colleague, and a disciple of the wise men, to which the apostle may allude; see Phi 2:25, help those women; Euodias and Syntyche. 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: and the rather such pains should be taken with them, since they were such, says the apostle, which laboured with me in the Gospel; not in preaching it, for he suffered not a woman to teach in the church, Ti1 2:12; but by professing it, and bearing reproach and persecution for it; and by supporting and encouraging, and spreading it with their worldly substance: with Clement also; which some think is the same with Clemens Romanus, who was afterwards bishop of Rome, and whose epistle to the Corinthians is still extant; other writings are ascribed to him, but are spurious; however, by his name he seems to be a Roman; and from his being joined with the apostle, as one with whom these women also laboured in the Gospel, he appears to be a preacher of it at Philippi: and with other my fellow labourers; in the work of the ministry, as Timothy, who was with him at Philippi, when he first preached the Gospel there, Act 16:1, and some others: whose names are in the book of life; the book of God's eternal purposes and decrees, divine predestination to eternal life; and this being called a "book", and the names of persons being said to be in it, denote the love of God to his elect, his care of them, his value for them, his remembrance of them, and the exact knowledge which he has of them; as well as imply, that his eternal election of them is personal and particular, is well known to him, and is sure and unchangeable; being more so than the writing of Pilate on the cross, who said, what I have written, I have written, Joh 19:22; and is called the "book of life", because those whose names are written in it, have a spiritual life here, and an eternal one hereafter; to both which they are afore written in this book, or pre-ordained in God's counsels, and certainly and infallibly enjoy it: now the apostle's knowledge of these persons being written in this book, did not arise from any special revelation, as being shown the book of life, and the names of the elect in it, when he was caught up into the third heaven, Co2 12:2; nor was his knowledge of this matter peculiar and limited to these persons only, but common to all that he had reason to hope and believe had received the grace of God in truth, and walked worthy of the calling wherewith they were called, Eph 4:1; such persons in a judgment of charity, which hopes and believes all things, he concluded were in this book of life; and the same judgment, faith, and hope, ought all believers to form and entertain one of another, nothing appearing contrary to it, in their faith and conversation, (d) Vid. Euseb. Eccl. Hist. l. 3. c. 30.

Paul, also, and Barnabas, and Timothy, with all the others, "whose names are written in the book of life," [Philippians 4:3] — these, I say, all cherished and loved sanctity, and ran in the contest, and finished their course without blemish, as imitators of Christ, and as sons of the living God. Moreover, also, Elijah and Elisha, and many other holy men, we find to have lived a holy and spotless life.

Paul at least is not afraid in one of his letters to give the name yokefellow to the one whom, for the convenience of his ministry, he did not lead about with him.

To meet these its counsels, do you apply the examples of sisters of ours whose names are with the Lord, -who, when their husbands have preceded them (to glory), give to no opportunity of beauty or of age the precedence over holiness.

Cease not therefore to admonish your sons; for I know that, if they will repent with all their heart, they will be enrolled in the Books of Life with the saints.

"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.

Clement, of whom the apostle Paul writing to the Philippians says "With Clement and others of my fellow-workers whose names are written in the book of life," the fourth bishop of Rome after Peter, if indeed the second was Linus and the third Anacletus, although most of the Latins think that Clement was second after the apostle. He wrote, on the part of the church of Rome, an especially valuable Letter to the church of the Corinthians, which in some places is publicly read, and which seems to me to agree in style with the epistle to the Hebrews which passes under the name of Paul but it differs from this same epistle, not only in many of its ideas, but also in respect of the order of words, and its likeness in either respect is not very great. There is also a second Epistle under his name which is rejected by earlier writers, and a Disputation between Peter and Appion written out at length, which Eusebius in the third book of his Church history rejects. He died in the third year of Trajan and a church built at Rome preserves the memory of his name unto this day.

I have said above that he promised that Epaphroditus would come to Philippi, and then I showed that Paul sent him when he said “and so I sent him in haste.” Therefore this is now, so to speak, added so that he may give him a command in the letter, praying and beseeching him to tell those women, Euodia and Syntyche, to have a common understanding in the Lord.… And that Epaphroditus is the one to whom he gives this command to help the aforesaid women to reach a common understanding can be perceived from the fact that he says, “I pray and beseech you, brother and yokefellow,” whereas above he said, “I thought Epaphroditus needful, my brother and fellow soldier.”

Let us all earnestly pray for our brethren in the state of penitence, that God, the lover of compassion, will show them the way of repentance, and accept their return and their confession, and bruise Satan under their feet suddenly, and redeem them from the snare of the devil, and the ill-usage of the demons, and free them from every unlawful word, and every absurd practice and wicked thought; forgive them all their offences, both voluntary and involuntary, and blot out that handwriting which is against them, and write them in the book of life; cleanse them from all filthiness of flesh and spirit, and restore and unite them to His holy flock. For He knoweth our frame. For who can glory that he has a clean heart? And who can boldly say, that he is pure from sin? For we are all among the blameworthy.

Now some have been foolish enough to suppose that the yokefellow was his wife, not considering that when he wrote to the Corinthians he reckoned himself among the unmarried. … So the yokefellow is so called because he bore the same yoke of piety.

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 ask you also, true yokefellow, he asks a certain person to help certain other persons. He says, yokefellow, because he was a fellow preacher: "A brother helped is like a strong city" (Prov. 18:19). Help these women, for they have labored side by side with me in the gospel together with Clement and the rest of my fellow workers. And I ask this of all whose names are in the book of life. He says this in order not to offend the others whom he did not name. As if to say: It makes no difference if I do not write everyone's name, because they are written in a better place: "Rejoice and be glad" (Mt. 5:12). According to a Gloss the book of life is the same as the predestination of the saints. They are the same reality but the ideas are different. It should be noted that in olden times it was a custom to write in a register the names of those appointed to some duty or dignity, as soldiers and senators, who were enrolled in the palace. Now all the predestined saints are chosen by God for something great, namely, eternal life; and this appointment is called predestination. The record of this appointment is called the book of life: and this record is in the divine memory, because inasmuch as He appoints, He predestines; inasmuch as He knows it unchangeably, it is called foreknowledge. Therefore, this foreknowledge about the predestined is called the book of life. But is anyone ever erased from this book? I answer that some are enrolled absolutely, and others in a qualified sense. For some are absolutely predestined by God to obtain eternal life, and they are enrolled indelibly. Others are predestined to have eternal life not in itself, but in its cause, inasmuch as they are ordained to justice for the present; and such persons are said to be erased from the book of life when they fall away from justice in this life.

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.

Help those women which labored with me - Both in the Grecian and Asiatic countries women were kept much secluded, and is was not likely that even the apostles had much opportunity of conversing with them; it was therefore necessary that they should have some experienced Christian women with them, who could have access to families, and preach Jesus to the female part of them. The apostle tells us that certain women labored with him in the Gospel, and were assistants to others also who had assisted him. Some think the women here were Euodias and Syntyche; but I rather incline to the opinion that Syntyche was a male, and Euodias his wife. Euodias signifies a pleasant scent; Syntyche, fortunate. There have been a number of conjectures who these persons were, and who is meant by the true yokefellow; but as there is nothing certain known on the subject, it is useless to propagate conjecture. With Clement also - Supposed to be the same who was afterwards bishop of Rome, and who wrote an epistle to the Corinthians, which is still extant. Whose names are in the book of life - Who are genuine Christians; who are enlisted or enrolled in the armies of the Lord, and have received a title to eternal glory. The reader is requested to refer to the note on Exo 32:32-33 (note), and the concluding observations at the end of that chapter, (Exo 32:35 (note)) where the writing in and blotting out of the book of life are particularly considered, and the difficulties on the subject removed. See also on Luk 10:20 (note).

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).

And--Greek, "Yea." true yoke-fellow--yoked with me in the same Gospel yoke (Mat 11:29-30; compare Ti1 5:17-18). Either Timothy, Silas (Act 15:40; Act 16:19, at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as Co1 9:5 implies he had none. help those women--rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [BIRKS]; or as ALFORD, "Help in the work of their reconciliation." which laboured with me--"inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. 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" (Act 16:13), and being early converted, would naturally take an active part in teaching other women called at a later period; of course not in public preaching, but in a less prominent sphere (Ti1 2:11-12). Clement--bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. 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, Joh 1:29] identifies the Clement here with the bishop of Rome. in the book of life--the register-book of those whose "citizenship is in heaven" (Luk 10:20; Phi 3:20). Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare Exo 32:32; Psa 69:28; Eze 13:9; Dan 12:1; Rev 20:12; Rev 21:27).