PHILIPPIANS
Study Notes—Chapter 4
the Lord: In this context, the title “Lord” (without the definite article before the Greek word for “Lord”) could refer either to Jehovah God or to Jesus Christ. However, a number of translations of the Christian Greek Scriptures into Hebrew and other languages use the divine name here, which may favor the understanding that this refers to Jehovah.—Compare study note on Php 4:4.
to be of the same mind in the Lord: Paul’s letter to the Philippians is full of commendation and encouragement, but in this passage, Paul provides corrective counsel. The two Christian women he mentions in this verse must have had some differences that were serious enough to threaten the peace and unity of the congregation and to reach the attention of the apostle, who was imprisoned in distant Rome. Paul’s counsel does not suggest that the two were immature. (See study note on Php 4:3.) Paul knew from his own experience that differences can arise even between mature Christians. (Ac 15:37-39) Rather than taking sides in whatever their differences were, Paul gently urges both women to strive for oneness of mind and unity, based on their mutual love for the Lord.—See study note on Joh 17:21.
true fellow worker: The phrase renders a Greek expression that literally means “genuine yokefellow.” Paul here addresses an unnamed Christian man in the Philippian congregation, entrusting him to help Euodia and Syntyche to resolve their differences by being “of the same mind in the Lord.” (See study note on Php 4:2.) It is noteworthy that Paul, an apostle appointed by Jesus Christ, sees himself as a fellow worker of his Christian brothers and sisters, not their master. (Ac 9:15; Ro 11:13) Rather than lord it over the congregation, Paul applies Christ’s words: “All of you are brothers.”—Mt 23:8; 1Pe 5:3; see study note on 2Co 1:24.
who have striven side by side: Or “who have struggled hard side by side.” Even though Euodia and Syntyche seem to have some disagreement that is evidently known in the Philippian congregation, Paul still commends them for having worked with him earlier in preaching and teaching the good news. He describes the help that these women gave by using a Greek verb that he used earlier at Php 1:27, where it likewise conveys the idea of striving together with, working hard side by side, cooperating earnestly with.
whose names are in the book of life: This figurative book of remembrance is a loving assurance that faithful individuals are in God’s perfect memory and that he will reward them with eternal life, whether in heaven or on earth. (Re 3:5; 20:15) The Hebrew Scripture background of this expression shows that faithful people are listed in the book of life conditionally; they must continue faithful and obedient in order to remain there and receive the promised reward. (Ex 32:32, 33; Ps 69:28, ftn.; Mal 3:16) Paul has just mentioned two hardworking anointed women in the Philippian congregation, Euodia and Syntyche, who were having some kind of dispute. Yet, Paul sees them as included among his fellow workers whose names are inscribed in this figurative book. He does not conclude that their minor imperfections and failures would cost them the promised reward, which is assured as long as they endure in faith to the end. (Compare 2Ti 2:11, 12.) The imagery of names written in a book may have reminded Christians in Philippi, a Roman colony, of the city’s public register, which was inscribed with the names of those enjoying citizenship.
Always rejoice in the Lord: Paul again encourages the Philippians to “rejoice in the Lord.” (See study note on Php 3:1.) While the title “Lord” could refer either to Jehovah God or to Jesus Christ in this context, Paul is apparently echoing admonitions that are found in the Hebrew Scriptures and that refer to Jehovah.—Ps 32:11; 97:12.
reasonableness: The Greek word rendered “reasonableness” is broad in meaning, conveying the idea of being yielding, courteous, or tolerant. This quality involves, not insisting on carrying out the letter of the law or demanding one’s rights, but being willing to adapt to existing circumstances. A reasonable person strives to be considerate and gentle. This quality of a Christian should become known to all men, that is, also to those outside the Christian congregation. One Bible translation renders the first part of the verse: “Have a reputation for being reasonable.” While all Christians strive to be reasonable, it is specifically required of the overseers in the congregation.—1Ti 3:3; Tit 3:2; Jas 3:17; see study note on 2Co 10:1.
The Lord is near: The title “Lord” could refer either to Jehovah God or to Jesus Christ in this context. However, Paul may be echoing statements that are found in the Hebrew Scriptures and that refer to Jehovah, such as the words of Ps 145:18: “Jehovah is near to all those calling on him.” (See also Ps 34:18.) God draws close to all who draw close to him; he is near in that he hears the prayers of his servants and gives them protection. (Ac 17:27; Jas 4:8) Being aware of his closeness could help Christians to rejoice and to be reasonable, not to be overly anxious, as Php 4:6 points out. God is also near in the sense that he will soon replace this old world with a new one under his Kingdom. (1Jo 2:17) A few translations of the Christian Greek Scriptures into Hebrew and other languages use the divine name in this verse.
Do not: The Greek expression here rendered “Do not be anxious” could also be rendered “Stop being anxious” or “Stop worrying.”—See study note on Lu 12:22.
Do not be anxious: The Greek verb for “be anxious” (me·ri·mnaʹo) can refer to worrying or being overly concerned in a way that divides a person’s mind and distracts him, robbing him of joy. Several times, Jesus gave a similar exhortation. (See study notes on Mt 6:25; Lu 12:22.) Paul himself had ample reason for being anxious; he wrote this letter during his first imprisonment in Rome. (Php 1:7, 13, 14) He could also have been worried about being low on provisions (Php 4:12) and about the welfare of fellow believers (2Co 11:28 and study note). Paul encourages fellow believers in any such circumstances to “let [their] petitions be made known to God.”—See also Ps 55:2, 22; 1Pe 5:7.
in everything: Anything that affects a Christian’s relationship with God or his life as one of God’s servants can be a proper subject of prayer. As long as our prayers are in harmony with God’s will, they may embrace virtually every facet of life. A Christian may feel free to talk to Jehovah about his inmost feelings, needs, fears, and anxieties.—Mt 6:9-13; Joh 14:13 (see study note), 14; 16:23, 24; 1Pe 5:7; 1Jo 5:14.
prayer and supplication along with thanksgiving: Paul uses “prayer” as the general term for worshipful communication with God. “Supplication” is more specific; it is a strong word that suggests pleading or entreaty, often accompanied by strong emotions and even tears. (Heb 5:7) One reference work defines it as “the cry of personal need.” By adding “along with thanksgiving,” Paul shows that it is always fitting to express appreciation to God. Even in times of dire need, there are reasons to be grateful; Paul knew as much from his own experiences. (Ac 16:22-25; Eph 5:19, 20) Paul also mentions petitions, using a word that means “requests”; here, it focuses on the things asked for in prayer. Paul has just explained that a Christian’s petitions may embrace a wide array of needs.—See study note on in everything in this verse.
the peace of God: This refers to the calmness and tranquility of mind that result from a Christian’s precious relationship with Jehovah God. A Christian may enjoy this peace even in the face of turbulent and trialsome circumstances. “The peace of God” does not come through mere meditation or personal effort; rather, it is given by Jehovah God himself, “the God of peace.” (Php 4:9; Nu 6:26; Ps 4:8; 29:11; Ro 15:33; see study note on Ga 5:22.) Having “the peace of God” is dependent on having a close relationship with Jehovah and doing what is good in his eyes. (Pr 3:32) He gives his servants confidence that he knows their needs and situation and that he answers their prayers. Such assurance puts their heart and mind at rest.—Ps 34:18; 94:14; 2Pe 2:9; see study note on will guard in this verse.
that surpasses all understanding: The peace of God cannot be attained through human reasoning or planning. In fact, greater “understanding” of a situation may lead to greater anxiety and hopelessness. (Ec 1:18) However, the peace of God “surpasses” anything that humans can imagine. A servant of Jehovah may not see a way out of his problems. While God may do the unexpected and rescue his servants from their trial (Mr 10:27; 2Pe 2:9), at times the only solution may be patient endurance (Jas 5:11). In such situations, Jehovah will always give peace to those who fully trust in him. (Isa 26:3) Those who do not know Jehovah cannot fully understand the tranquility and peace of mind that God’s people enjoy in the face of serious problems, physical harm, or even death.
will guard: The Greek verb for “guard” is a military expression. The literal idea could refer to a sentry or to a garrison of troops that was assigned to guard a fortified city. (2Co 11:32) Here and elsewhere in the Christian Greek Scriptures, it is used metaphorically. (Ga 3:23; 1Pe 1:5) Philippi was a military city. The inhabitants of Philippi slept peacefully, knowing that soldiers were guarding the gates of their city. In a similar manner, faithful Christians have “the peace of God” guarding their hearts and minds, so that they enjoy peace of mind and spiritual security. They know that Jehovah cares for them and wants them to succeed. (Ps 4:8; 145:18; 1Co 10:13; 1Pe 5:10) That knowledge guards them from becoming overwhelmed by anxiety or discouragement.—See study note on the peace of God in this verse.
your hearts: When the term “heart” is used figuratively in the Bible, it often refers to the total inner person. However, when mentioned together with the mind, or “mental powers,” it apparently takes on a more specific meaning and refers mainly to a person’s emotions, desires, and motives.—See study note on Mt 22:37.
your mental powers: Or “your minds; your thoughts.” The Greek word Paul here uses refers to a person’s intellect. It is rendered “minds” at 2Co 3:14; 4:4; 11:3 and “thought” at 2Co 10:5. By mentioning both “hearts and . . . mental powers,” Paul emphasizes that “the peace of God” guards a Christian’s entire inner person.
by means of Christ Jesus: Christians can receive the peace that God gives only if they have faith in Jesus and understand his role in fulfilling God’s purpose. This is because Jesus’ ransom sacrifice opens the way to forgiveness of sins, which makes possible a close personal relationship with Jehovah. This relationship is the basis for true peace of mind and heart. (Ac 3:19; Ga 1:3-5; 1Jo 2:12) Christians can also draw comfort from remembering that as King of God’s Kingdom, Jesus will undo any damage Satan and his system may inflict. (Isa 65:17; 1Jo 3:8; Re 21:3, 4) Additionally, Jesus promised to be with his disciples, actively supporting them even through the last days of this system. This contributes to their peace of mind.—Mt 28:19, 20; Php 1:18, 19.
righteous: See Glossary, “Righteousness.”
chaste: Or “pure.” The Greek word used here means pure and holy not only in conduct (sexual or otherwise) but also in thought and motive.—Ps 24:3, 4; Eph 5:3; 1Ti 4:12; 5:2; Jas 3:17; 1Pe 3:2.
continue considering: The Greek word that Paul here uses conveys the idea of “thinking about”; “meditating on”; “letting one’s mind dwell on.” This verb form denotes ongoing or continuous action. Other translations thus use such phrasing as “fill all your thoughts with” or “don’t ever stop thinking about” the upbuilding subjects that Paul lists. Such positive thinking leads to action, affecting the Christian’s course of life.—Php 4:9.
the Lord: In this context, the title “Lord” (without the definite article in Greek) could refer either to Jehovah God or to Jesus Christ. A number of Bible translations of the Christian Greek Scriptures into Hebrew and English use the divine name here, which may favor the idea that “Lord” refers to Jehovah in this context.—See study note on Php 4:4.
self-sufficient: The Greek words rendered “self-sufficient” (2Co 9:8; Php 4:11) or “contentment” (1Ti 6:6) convey the idea of being content and satisfied with what one has or of having enough and not being dependent on others. Paul learned by experience to adapt to whatever circumstance he encountered in his travels. He was happy and content in any assignment Jehovah gave him. (Php 4:12, 13) Paul imitated Jesus, who did not try to store up great material wealth or settle down permanently. (Mt 8:20) Paul followed Jesus’ example by concentrating on doing God’s will and trusting in Jehovah to take care of basic needs.—Heb 13:5.
Macedonia: See Glossary.
in the matter of giving and receiving: The Greek expression rendered “giving and receiving” was commonly used in business dealings to convey the sense of “debits and credits.” Undoubtedly, Paul is referring to the financial help that the Philippian Christians had given him. They had supported him with material gifts in appreciation for his sharing spiritual blessings with them. (Compare 1Co 9:11.) From the beginning—when Lydia showed outstanding hospitality to Paul and his companions—the Philippians earned a reputation for generosity. (Ac 16:14, 15) At least four times, the congregation sent Paul funds to help him in his ministry. The most recent instance—when funds were sent by means of Epaphroditus while Paul was confined in Rome—was among the reasons Paul wrote this letter. (2Co 11:9; Php 4:14, 16, 18) In his letters, Paul praised various Christian congregations for their generosity, which encouraged all the disciples to develop a giving spirit.—Ro 15:26; 2Co 8:1-6.
God: Some translations of the Christian Greek Scriptures into Hebrew and other languages use the divine name here.
Amen: See study note on Ro 1:25.
the household of Caesar: At this time (c. 61 C.E.), the Roman Caesar, or emperor, was Nero. (See Glossary, “Caesar.”) Caesar’s household does not necessarily refer to the emperor’s immediate family. It would have included a wide array of servants numbering perhaps into the thousands. Among them were slaves, freedmen, even those in various branches of government service in Rome and in the provinces, along with their wives and children. Jewish writer Philo of Alexandria used the same Greek expression in referring to this vast group of people. (Flaccus, 35) Paul does not state how he was connected with Christians in Caesar’s household while he was imprisoned in Rome; nor does he say whether he had played a role in their conversion. How the Philippian Christians were connected with those of Caesar’s household is also unknown. It is possible that some Christians in Philippi were relatives or friends of some Christians in the emperor’s service, or household. Some may have been among the faithful ones whom Paul sent greetings to at the end of his letter to the Romans.—Ro 16:3-16.
with the spirit you show: See study note on Ga 6:18.
show: Some ancient manuscripts add “Amen” at the end, but the shorter reading has good manuscript support and is viewed by many scholars as the original reading.