Citizens of God's Kingdom: The Manner of Life, Part 1

We believe the Bible to be divinely inspired and that the Holy Spirit superintended the process of writing so that the final product is the very word of God. But that does not alter the human side of the production. God worked by using the human characteristics and even deficiencies of the writers. For the most part, it does not appear that the New Testament writers were conscious of God speaking through them. There is both a divine side and a human side to the process of inspiration and to understand the opening of Philippians 4, you have to think of it from the human side. You have to imagine a man, in prison, far away from his friends, not sure if he will ever see them again, worried for their well-being, finishing up a letter which he is preparing to send them--fully aware that this may be his last chance to send them a message. Philippians 4:1-9 seem like a mishmash of largely unconnected ideas as if Paul were trying to cram all his last-minute advice and admonitions and warnings and consolations into the letter before he closed it off and handed it over to Epaphroditus to be delivered. This is not the language of cool and collected reflection but of earnest and heart-felt haste.

There aren't necessarily any central ideas that tie the passage together.  However, verse 1 does serve as a topical verse which does give some cohesion to the passage and also connects it back to the rest of the book. “Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.” Notice the first word: THEREFORE. This is a linking word, connecting what Paul is saying here with what he said previously, though it's actually not clear what Paul is looking back to--whether it's to his closing words of chapter 3, which have to do with our hope of Christ's return; to the main theme of chapter 3 which is pressing forward to the goal; or to the whole of the epistle with its emphasis on dedication to the gospel as citizens of God's kingdom. But the general idea is clear. Because of what he has said; because of the duty we have to live as Christian's, because of the need to press forward, because of the danger of persecution and false teaching, because of the hope we have of Resurrection, THEREFORE we should STAND fast in the Lord. (Notice the parallel to the conclusion of Ephesians, especially 6:10.) Because we are sitting with Christ in heavenly places and walking forward in His way, we must be willing to stand for Christ. I know it may sound paradoxical because the emphasis in chapter 3 was moving forward and the emphasis here is on standing still. But Paul was never afraid of mixing his metaphors. And the idea of “Standing fast” is a refusal to give up, back down, or turn aside, like a soldier who holds his position even when under attack by the enemy. The interesting part here is that this isn't the first time we've seen this idea. Philippians 1:27 says“Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel.” Paul's fervent desire was that the Philippians would stand fast in their dedication to the gospel, remaining loyal citizens of God's kingdom. Most of what follows is an expansion on this idea.

We should also note, once again, just how close a personal connection between Paul and the Philippians. In verse one he calls them his “brethren” “dearly beloved” (twice), “longed for”--that is, people who loved deeply and longed to see--his “joy” and his “crown.” The word for crown here is the crown of honor, especially the crown given to a victorious athlete. Paul prized the Philippians as dearly as an athlete would prize his gold medal or a soldier his medals. Matthew Henry comments: “He loved them and gloried in them.  They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience.”

And this personal connection made it possible for him to deal firmly with problems in the church. Verses 2 and 3 deal with a problem that existed within the church. Even this though this seems to be just thrown in with the miscellany of this last chapter, on closer inspection, it seems that Paul has been working up to this point throughout the book. Chapter 2 especially dealt with unity in the church and the importance of putting our dedication to God ahead of our personal concerns. The themes of dedication and fellowship come together here in this very personal problem in the church. “I appeal to Euodia and to Syntyche to agree in the Lord. Yes, I say also to you, true companion, help them. They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life.” (Philippians 4:2-3, NET Bible)

There are four characters mentioned here. Euodia and Syntyche were two women in the Philippian church. It seems that they had labored with Paul in the gospel in some capacity. We know from Acts that the first converts at Philippi were women. (It is remotely possible that one of these two is Lydia, but there is no evidence of that.) John Wesley says the text can also imply that they were in danger for the gospel. Along with these women, we have a man named Clement and other workers--all people that had worked together with Paul in some capacity or another. And finally, we have someone Paul calls his “true yokefellow” or “true companion.” This was apparently someone who had worked very closely with Paul, who Paul considered as a companion and colleague. Various suggestions have been made as to this person's identity, but the bottom line is that we don't know his name (unless “Yokefellow” actually was his name, which isn't out of the question). However, he seems to be separate from the rest of these characters. Very possibly, Yokefellow is Epaphroditus, the bearer of the Epistle. That would also explain why Paul didn't bother naming him by name, given that he had named Epahroditus earlier in this letter. Either that or Yokefellow was the leader of the Philippian church and Paul is exhorting him to help these others. This may be a general request that Yokefellow help these people in their work for the gospel, but it may also mean more specifically that he was to help in the reconciliation of Euodia and Syntyche.

Because it seems clear there was some kind of friction between Eudia and Syntyche. I realize that this is explicitly stated but it is so strongly implied that all the commentators agree that it was the case. We have no idea what the cause was--whether it was a personal disagreement, a question of doctrine and practice, or even some sort of legal struggle--or how pronounced it had become, except that it was enough that Paul was concerned. Possibly Epaphroditus had informed Paul about this problem when he arrived in Rome. Or Paul may have received news from Philippi since then. At any rate, there was strife of some kind in the church. (On this passage, William Barclay comments: “It is a grim thought that all we know about Euodia and Syntyche is that they were two women who had quarrelled!...  Suppose we were to go down to history with one thing known about us, what would that one thing be?”)

And in considering this quarrel we have to note one thing. Paul mentions this group--Euodia, Syntyche, Clement, and company--as being those “whose names are in the book of life.” Several commentators suggest that this is a reference to the records kept by a government as to the names of citizens. We are most familiar with the Book of Life from Revelation, where John has a vision of it being opened at the last great judgment. To say that they had their names written in the book of life means that Paul had every confidence that they were Christians, that they were citizens of God's kingdom, that they were accepted by God and on their way to heaven.

The point is that even though there was a disagreement between these two women that doesn't mean they were sinners. It is possible to be a good Christian and not see eye-to-eye with another good Christian, even about things relating to the church. Not every disagreement comes about because of sin. To hear some people talk, you would think that whenever there's a disagreement in the church, the side in the wrong must be in sin--and sometimes that you can find out which side is right and which one wrong by looking at the moral character of the people involved. But Paul doesn't say that. He doesn't say: “Euodia is in the wrong and therefore she must be less spiritual.” Or “Syntyche is less spiritual and therefore she must be wrong.”  He seems to have had perfect confidence in both of them.

But that doesn't change the fact that their disagreement had to stop.  If you go back to chapter 2, you will notice that Paul makes a point of emphasizing unity in the church. And here we have an example of disunity within the church, between two specific people. It is definitely a strong possibility that this disagreement between Euodia and Syntyche was spreading to the rest of the church; that whatever the issue, various people in the church were choosing sides and the church itself was beginning to divide. This disagreement between Euodia and Syntyche wasn't necessarily sinful, but it was endangering the church and so needed to be dealt with.

We should notice the word "beseech" here. This is the same word Paul uses in Philemon 9 when asking Philemon to be reconciled to Onesimus. Both in dealing with Philemon and when dealing with Euodia and Syntyche, Paul chose to beseech, to appeal, to ask rather than to command even though, as an apostle and leader in the church, he could have commanded. I think it was because in these cases he knew he didn't have to command--that these people would be willing to listen to his plea. But the point to notice is that the word “beseech” is addressed to the will. He looks first at Euodia and then at Syntyche and asks them to take conscious action to end the disagreement. It wasn't enough that they were Christians and were following God. When confronted by this specific issue they had to take specific, concrete action to deal with the problem. This goes back to what Paul says in chapter 2 about working out our own salvation with fear and trembling. You might think that once we become a Christian and give our lives to God, there is nothing more that needs to be done. After all, our choice has already been made. But Paul makes it clear throughout Philippians that this isn't the case. In chapter 2, he emphasizes working out our salvation, bringing it to completion, not giving up on it. And in chapter 3, he speaks of his own life and his own desire to keep pressing forward in hopes that he might obtain the resurrection out of the dead. Our life as Christians is a continual process of making choices to obey God, to live out our commitment to him. This quarrel existed but, as Christians, Euodia and Syntyche both had a duty to make the choices necessary to end it.

And the interesting thing is how Paul ended the quarrel. He didn't address whatever the issue was and declare which side was right and which side was wrong. Very likely he didn't know enough about the situation (only hearing second-hand reports) to be able to do that. But the point is that he was able to call on this argument to stop (and very likely the argument did stop) without actually settling which side was right and which was wrong. What Paul does is simply tell them to be reconciled, to be of one mind in the Lord. This should sound familiar to you. Exactly two chapters earlier Paul wrote: “Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.” (Philippians 2:2) To be likeminded or to be of one mind are basically the same thing, and are built from the same words in Greek. And if you go on to verse 3-4 of chapter 2, you will find out how that can happen--through meekness and humility, a willingness to surrender our own rights and concern for the sake of others. But not just others but, specifically here, “The Lord.” Paul is beseeching both Euodia and Syntyche to bring an end to their disagreement (even if it meant giving up something) because they were doing it for the sake of the Lord.

Even as Christians, we will still have disagreements and arguments, since religion does not make one infallible. We may not always be able to find a good answer to our questions. But we can be at peace with one another if we remember that we are in the Lord and be willing to sacrifice our own opinions and rights in order to maintain the unity of the church.

All that has to do with how we treat one another in the church. Verse 5 turns to how we treat all people, in the church or out of it.“Let your moderation be known unto all men. The Lord is at hand.” Moderation here does not mean self-control but rather has to do with our interaction with other people; hence why Paul says it must be made known unto all men or, as Phillips puts it "have a reputation" for it. Moderation should be the foundation of all our relationships with other people, regardless of who they are. Thayer defines this word moderation as: “Seemly, suitable... equitable, fair, mild, gentle.” Other translations give it “forbearance” (ASV, RSV, YLT), “forbearing spirit” (TCNT, WNT, NASB), “gentleness” (DBY, NKJV, WEB, NET, NRSV, NIV; Phillips), “gentle behaviour” (BBE), “reasonableness” (MNT, ESV), “graciousness” (Holman), “unselfishness” and “considerateness” (Amplified). In Titus 3:2 and 1 Timothy 3:3 this word is used in contrast to the covetous man, the man who is never satisfied, and the brawler, the man with a chip on his shoulder. But perhaps we can get to the meaning best if we look at 1 Peter 2:18. “Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.” “Gentle” here is the same word as moderation in Philippians 4:5. The moderate, the gentle man is the one who is easy to work with. He is the one who shows considerations for others and so is gentle in dealing with them. He is the one who tempers justice with mercy and shows forgiveness rather than searching for revenge. He is the one who shows forbearance and patience in his dealings with others and is willing to give people the benefit of the doubt. Too often the world assumes that to be holy means either to be ignorant and hopelessly naïve or to be hard, calloused, and uncaring. That is why Paul told the Philippians to be people known for moderation, forbearance, gentleness, reasonableness, unselfishness, and considerateness--recognizing and not excusing the faults of others but also willing to bear with them, knowing to mix mercy with justice, “willing to meet a man half-way.” (C. Kingsley Williams)

And note the reason why we should live like that: because “the Lord is at hand.” To the NT church and especially to Paul, the second return of Christ was a fundamental fact. It wasn't just that we might soon and suddenly be called to give an account for our actions (though that was definitely a large part of it) but the fact that this world was not self-contained. This is not all there is. The world is a three-dimensional puzzle, like a Rubik's Cube. The world as we know it now is only one face of a multi-faced reality. If we look at this world as it is, being gentle and unselfish might seem foolish.  Especially, since as Christians we must show this moderation not just to our friends, but to our enemies. Many commentators think that Paul was thinking specifically of our enemies here. We know from Chapter 1 that Philippi was experiencing persecution. There were those who were putting some kind of pressure on the Philippian Christians and may have been putting them in actual danger. And even to them, as to all men, they were to show moderation and forbearance, to return good for evil, to bless when they were cursed, to be meek and not to seek for revenge. And they only reason they could do that was because they knew that the Lord is at hand; that this world is not all there is. For Christians to be persecuted because of their faith is wrong. Life is not fair (though we should never use that as an excuse for our own unfairness or for apathy about the unfairness of life). Though we do what we can, there are injustices we can never rectify; there are wrongs that can never be put right in this life. But this life is not all there is. There is coming a time when all wrongs will be put right; there is coming a time when justice will be executed upon the world. That is why we can be gentle forbearing now--because we realize that the Lord is at hand.

It should be noted that the Geneva Bible Notes take this final clause in a different sense, which is also true. Not only is the Lord at hand in the sense that He will someday return, but even now, He is near us. We can only live like this because Jesus is at hand, helping us and giving us His strength.

And it for that reason that we can do what Paul commands in verse 4: “Rejoice in the Lord alway: and again I say, Rejoice.” Even though he was in prison, awaiting possible death, even though, as he says in chapter 3, he had many sorrows, even though he was writing to a church face persecution and the pressure of false teachers--yet over all that comes the ringing declaration: “Rejoice in the Lord.” And he says it twice. And this is interesting since he already said this in 3:1. This seems to be something he thought was worth repeating.

To understand this concept, we should imagine a man carrying a backpack full of food. Does he have food? Obviously, yes. But will carrying that food make him any less hungry? On its own, no. Everything we need as Christians, God has promised to provide, whether it be righteousness or wisdom or joy or, ultimately, all things. (1 Corinthians 1:30, Psalm 34:10, Romans 8:32) But there is a catch, which is James 4:2: “Ye have not, because ye ask not.” These things only come as we seek for them; as we ask God for them. They don't happen automatically any more than carrying food around will satisfy your hunger. Speaking of Paul's command to rejoice in the Lord, Matthew Henry wrote: “Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault.” (Commentary, Philippians 4:1)

To make this clearer we can look at a moment in the life of David--one of his darkest moments. This was during the time when he was an outlaw, living in Philistia because King Saul wanted to kill him. Of course, at this point Saul was dead and the course of his life was about to change, but he didn't know that yet. He was an outcast from Israel but also not trusted by the Philistines. And then he returned to his temporary home in Ziklag to find that it had been destroyed and his family (and the families of his followers) had been taken as slaves by the Amalekites. Out of their anguish, David's own followers threatened to turn on him. It was one of the darkest moments of his life, but 1 Samuel 30:6 tells what he did: “But David encouraged himself in the LORD his God.” The NET Bible translates that: “But David drew strength from the Lord his God.” David was in a time when he needed strength--the mental strength and courage to deal with a very dark moment as well, perhaps, as the physical strength. And he was able to meet the challenge because he had a source of strength he could draw on. When he needed strength and encouragement, he looked to God. And that is what Paul is saying here about joy. When we need the joy to meet the troubles and sorrows of life, we have a source we can go to. Intellectually, we can have joy because we know that God is in control. We know that God is working out something good even when things seem very dark. And practically, we can have joy when we go to God and He gives it to us.

As Christians, we have joy. But that doesn't mean we will never feel sad or discouraged any more than having a backpack of food will keep you from getting hungry. If you are on a long walk, you will get hungry. And if you live life, you will get sad. There are certain food items which, even if you have with you, you can't easily prepare and eat without the proper facilities; and physical limitations of life will sometimes prevent us from feeling all the joy God has for us. That is just part of living in a fallen world. But for all that, we can “rejoice in the Lord.” When? Always. We will have times of sadness and grief--just as Paul did, just as Jesus did--but in those times we still have the assurance that God has joy for us; in those times we can still make the choice to rejoice in the Lord. G. K. Chesterton wrote: “Melancholy should be an innocent interlude, a tender and fugitive frame of mind; praise should be the permanent pulsation of the soul.  Pessimism is at best an emotional half-holiday; joy is the uproarious labour by which all things live.”

It should be obvious that all this ties very closely to verse 6: “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.” The word careful here is misleading because we use that word in a different sense than in 1611. Careful at that time meant exactly what it said: full of care. The idea is, don't be given over to worry or anxiety; don't live your life full of care and concern, worrying and stressing about everything. We are going to have needs in life. We live in a fallen world and perhaps even in an unfallen world, we would have our share of needs. We have to be careful in the sense of being cautious and strategic, looking for ways for our needs to be met. But we never have to be full of care, fretting and fearful about them--instead, we should take our cares to God, by prayer and supplication--prayer can simply mean talking to God but this word supplication means specifically asking someone for something; it comes from a root meaning “to beg.” (Strong, #1162, #1189) Taken together, these mean going to God with our needs and asking for His help. The only way we can rejoice at all times; the only way we can have the strength to show moderation to all men; the only way we can overcome the tyranny of the cares of life--is by coming to God and by prayer and supplication making not just some but all of our requests known to God.