The third chapter of Philippians ends Paul’s teaching in this letter, and in the fourth chapter Paul starts to wind down with more personal matters.

Phil. 4:1 begins,

¹ Therefore, my beloved brethren whom I long to see, my joy and crown, in this way stand firm in the Lord, my beloved.

The word “therefore” links what he has just written to what he is about to say. There is a cause-and-effect relationship being expressed here. Paul admonishes them to “stand firm in the Lord” on account of the hope of resurrection and transformation that lies ahead—the hope which Paul had written about in Phil. 3:10-21. (We covered this in part 3 of our series.)

When Paul speaks of the Philippian believers as “my joy and crown,” it appears to be an allusion to a banquet of celebration, where there is joy. The “crown” (stephanos) is a wreath given not only to victors in a war or in a race but also to a guest of honor at a banquet. Perhaps Paul was referring to a heavenly banquet at the marriage supper of the Lamb, where the Philippian believers were Paul’s wreath, having brought them to Christ and to spiritual maturity.

Paul also emphasizes “my beloved” twice, probably in view of what he is about to say next. Phil. 4:2 says,

² I urge Euodia and I urge Syntyche to live in harmony in the Lord.

In any church or group, it is inevitable that one finds another irritating. Yet both parties are citizens of heaven (Phil. 3:20) and must learn to love one another in spite of such irritants. Here Paul remains impartial in their dispute.

Euodia means “fragrant,” and it comes from euodoo, “to prosper, be successful on the road in reaching a destination. Perhaps Paul was hoping that Euodia would successfully reach her destination of resurrection or transfiguration.

Syntyche means “with fate,” and is derived from the Greek word syntygchano, “to meet with.” Her name suggests a veiled command to come together with Euodia and be of one mind.

Phil. 4:3 continues,

³ Indeed, true companion, I ask you also to help these women who have shared my struggle in the course of the gospel, together with Clement also and the rest of my fellow workers, whose names are in the book of life.

Rather than condemning either of these women, Paul acknowledges their devotion to the gospel. Both have been involved in the “struggle in the course of the gospel.” The real dispute is not between believers but between believers and those who fight against it.

Paul uses the term synathleo, translated “shared,” or to strive at the same time as companions against another. It is a metaphor from the arena, where men fought each other and where many Christians “fought” with lions. Paul’s reference to “Clement also and the rest of my fellow workers” may indicate that these had been martyred in the arena. Perhaps that is why Paul says that their “names are in the book of life.”

Rejoice Always

In spite of the struggle in the arena, Paul says to rejoice. Phil. 4:4, 5 says,

⁴ Rejoice in the Lord always; again I will say, rejoice. ⁵ Let your gentle [epieikes] spirit be known to all men. The Lord is near.

In this struggle or fight in regard to the gospel, we are not to show our fierceness to frighten the opposition but to show all men our gentleness, or moderation. Paul then says, “The Lord is near,” which is the Greek equivalent of the Aramaic, Maran atha (1 Cor. 16:22).

In other words, we ought to be encouraged by the nearness of Christ’s second coming, as well as the fact that in all of our struggles, He is near.

The Peace of God

Phil. 4:6, 7 says,

⁶ Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. ⁷ And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.

We are often so anxious about the future, especially for finances or employment or our children. In Paul’s day, they had the same anxieties, along with the added fear of being fed to the lions. To “be anxious for nothing” requires faith that nothing can happen to us without God’s permission. It requires some understanding of the sovereignty of God.

Unfortunately, some believe in God’s sovereignty and then resent Him for allowing bad things to happen to them. They become either angry or frustrated when it appears (in their eyes) that God has forsaken them. While I can certainly understand this, their negative reaction shows that they do not yet know the heart of God. They must persist in seeking Him until God reveals Himself to them.

We are to “let your requests be made known to God,” presumably the things that make us anxious, but we are to do so “with thanksgiving,” not with complaining. In doing so, we view His sovereignty as a source of comfort, knowing that “the Lord is near” and is not oblivious to our situation.

A proper view of God’s sovereignty creates “the peace of God” in our hearts and minds. Such peace “will guard our hearts.” Here Paul uses the Greek term phroureo, “to protect by a military guard.” It is paradoxical that peace could protect us as a military guard. Peace is thus a sentinel.

Further, anything that disturbs that peace needs to be investigated to see its source. Sometimes it is an enemy that disturbs the peace; at other times it is God who disturbs us so that we learn something new that disrupts our present view in order to bring us into something greater.

Phil. 4:8, 9 says,

⁸ Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things. ⁹ The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you.

Verse 8 is Paul’s paraphrase of the virtues listed by the Greek philosopher Epicurus, whose teachings were revered by the common people. (Plato was preferred among the upper class.) Paul’s study of philosophy in his early days had made him very familiar with Epicurus’ writings, and, in fact, Epicureanism was the chief competitor for the hearts of the common Greeks.

“Whatever is true” refers to that which belongs to the nature of reality. “Whatever is honorable” refers to that which is august, or worthy of reverence. “Whatever is right” refers to that which is just, which is subject to governing authorities.

“Whatever is pure” refers to chastity without homosexuality—that is, not mixed with elements that would debase the soul. “Whatever is lovely” refers to that which inspires love. (Epicurus defined it as “friendly.”) “Whatever is of good repute” refers to that which has a “good ring” to it. (Epicurus defined it as charitable speech about others.)

“If there is any excellence, if anything worthy of praise” refers to discovering praiseworthy things that may be mixed with evil or deception. John Lightfoot the great Jewish scholar from the 17^th century, paraphrased this: “Whatever value may reside in your old heathen conception of virtue.” By Paul’s own reference to the writings of Epicurus, we see how he was extracting “excellence” from this Greek philosopher.

“Dwell on these things” means to take these things into account. The word translated “dwell” is logizomai, which means “to impute, count, reckon.” Just as we are imputed righteous, where God calls what is not as though it were (Rom. 4:17), so also are we to reckon these virtues to be righteous, because they align with Scripture.

Just because a pagan philosopher advocates these virtues does not mean they are unworthy of praise. We ought to be able to discern that which is good and to discriminate between truth and deception, even when reading or hearing from those who do not know God as we do.

In addition, Paul says we are to “practice these things,” because they are the same virtues that Paul had taught them by example. If we do so, “the God of peace will be with you” as the sentinel of truth.

God’s Provision

Phil. 4:10, 11 says,

¹⁰ But I rejoiced in the Lord greatly that now at last you have revived your concern for me; indeed, you were concerned before, but you lacked opportunity. ¹¹ Not that I speak from want, for I have learned to be content in whatever circumstances I am.

Paul had been supported regularly by the Philippian church, but he had not received any funds for some time. Paul says that this was not due to negligence but to the fact that they “lacked opportunity.”

Perhaps they did not know how to get their contributions to Paul until Epaphroditus was sent to them. Recall from Phil. 2:25 that Paul had sent him to Philippi, and that he was “also your messenger” (to Paul). When Epaphroditus returned to Rome, they at last found an opportunity to send their donation to Paul. (See also Phil. 4:18.)

Paul made it clear that he was not complaining at the lateness of the donation, for he had learned to be content with his circumstances. It is often the case that God seems to be late, whether in sending finances or in answering prayer. I have found that God does this to test our faith and our belief that God is really with us.

Recall how God tested Israel in the wilderness in Exodus 17:7,

⁷ He named the place Massah and Meribah because of the quarrel of the sons of Israel, and because they tested the Lord, saying, “Is the Lord among us, or not?”

When God is “late,” we often test Him in the same way, not believing fully that He will never leave us or forsake us (Heb. 13:5).

Phil. 4:12-14 continues,

¹² I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. ¹³ I can do all things through Him who strengthens me. ¹⁴ Nevertheless, you have done well to share with me in my affliction.

The context shows that Paul could “do all things,” whether he was in prosperity or in hunger. Whatever God says to do, He provides for it, even if just barely enough. Many things do not require prosperity to accomplish, such as spiritual warfare, intercession, and prayer.

Phil. 4:15, 16 says,

¹⁵ You yourselves also know, Philippians, that at the first preaching of the gospel after I left Macedonia, no church shared with me in the matter of giving and receiving but you alone; ¹⁶ for even in Thessalonica you sent a gift more than once for my needs.

Paul could hardly get wealthy on the donations from a single church. Phil. 4:18 says,

¹⁸ But I have received everything in full and have an abundance. I am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God.

Here we are told explicitly that Epaphroditus had been the messenger who conveyed the church’s donation to Paul. Using temple terminology, Paul calls it “a fragrant aroma,” pointing to the altar of incense, which are the prayers of the saints (Rev. 8:3, 4). Donations are a practical form of prayer.

Such donations are also “an acceptable sacrifice,” not just to Paul but to God Himself.

Phil. 4:19 says,

¹⁹ And my God will supply all your needs according to His riches in glory in Christ Jesus.

To those who are generous, those who have learned to be givers, the promise is given that “my God will supply all your needs.” This is similar to what we read in Mal. 3:10,

¹⁰ “Bring the whole tithe into the storehouse, so that there may be food in My house, and test Me now in this,” says the Lord of hosts, “if I will not open for you the windows of heaven and pour out for you a blessing until it overflows.”

Paul’s Final Greetings

Phil. 4:20-22 says,

²⁰ Now to our God and Father be the glory forever and ever. Amen. ²¹ Greet every saint in Christ Jesus. The brethren who are with me greet you. ²² All the saints greet you, especially those of Caesar’s household.

Elsewhere, in 2 Tim. 4:21, Paul mentioned specific names from Caesar’s household, including Senator Rufus Pudens, his British wife, Gladys (adopted and renamed Claudia by the Emperor Claudius), and her brother Linus, the first bishop of Rome. No doubt these were included among the saints of Caesar’s household.