PHILIPPIANS 4

Let me start with some words concerning the literary arrangement of this chapter and its overall position within the epistle.

Figure 1: The Structure of Philippians

I. Introduction (1:1-2)

II. Thanksgiving and Prayer (1:3-11)

III. Paul's situation (1:12-26)

IV. Exhortation (1:27-2:16)

III'. Paul's situation (2:17-3:1a)

IV'. Exhortation (3:1b-21)

II'. Thanksgiving and Prayer (4:1-20)

I'. Conclusion (4:21-23)

Chapter 4 of the letter is also arranged in a symmetrical manner:

Figure 2: The Structure of Section II'-I'

A. Introduction: stand firm in the Lord (4:1)

B. Co-workers in the Gospel (4:2-3)

C. Rejoice; Let your requests be known to God (4:4-7)

D. Think on these things (4:8-9)

C'. I rejoice; God strengthens me (4:10-13)

B'. Co-workers in the Gospel (4:14-18)

A'. Conclusion: God will supply every need (4:19-23)

Common language employed in this section includes: “beloved (4:1,8),” “Christ Jesus” (4:7,19), “all” (8x), “work / co-workers” (4:2,3), “share” (4:14,15), “gospel” (4:3,15), “need” (4:11,12,16,19), “receive” (4:9,15,18), “know/see” (4:9,12,15), “(in the) Lord” (5x), “not that I” (4:11,17), and “rejoice” (3x). Also note the chiastic (i.e. mirror-image) arrangement found within C':

        I have learned (v. 11)

                I know what it is to have (v. 12a)

                I know what it is to have (v. 12b)

        I have learned (v. 12c)

The center of emphasis in this whole unit falls on the famous semi-poetic admonition in v. 8 and the following doxology of v. 9 which parallels the conclusion of Section II'. Since the passages after D repeat earlier thoughts in Section II', the word “finally” introducing D is seen to be entirely appropriate.

Selected comments from the literature on individual units within Philippians 4 are presented below below:

Philippians 4:1

“'Therefore' introduces this exhortation and applies what he wrote in chapter 3 about sanctification and glorification.” (Lightner)

Hewlett notes that “before touching a sore spot in their affairs, he assures by using the phrase 'dear friends' that their well-being is vital to him.”

See I Thessalonians 2:19-20 for another example of Paul's use of the phrase “joy and crown.”

Philippians 4:2-3

Foulkes points out that “Clement is not otherwise known in the NT; it was quite a common name, and it is unlikely that this was the Clement who was important in the church in Rome at the end of the century.”

There is some controversy regarding the interpretation of v. 3 since “syzgus” may be understood as a proper name (Syzgus, as The Message puts it). Alternatively, it can be translated as “companion” (NRSV) or its equivalent: yoke-fellow (KJV), partner (TEV), or teammate (Living Bible). The Jerusalem Bible takes the unusual position of incorporating both possibilities in its wording: “I ask you Syzgus to be truly a 'companion.'”

To clarify who the “One” in v. 3 is, some ancient manuscripts substitute “Christ” instead.

“The Book of Life” is that containing the names of the saved, mentioned also in Psalms 69:28; Daniel 12:1; Luke 10:20; Revelation 3:6; 13:8; 17:8; 20:15; and 22:19.

Philippians 4:4-7

vv. 4-5 – Lightner says, “Epieikes ('gentleness') suggests a forbearing, nonretaliatory spirit. Joy, an inner quality in relation to circumstances, may not always be seen; but the way one reacts to others – whether in gentleness or harshness – will be noticed.”

v. 5 – See Psalms 119:151 in relation to this verse.

v. 6 – Osborne points out that “four of the terms [of prayer language] occur in Philippians 4:6, 'Do not be anxious about anything, but in everything by prayer and petition, with thanksgiving present your requests to God.' Most likely Paul is deliberately stockpiling prayer terms synonymously in order to present prayer in its most comprehensive form rather than speaking of different aspects of prayer.”

v. 7 – Faulkes: “When prayer replaces worry, God's gift of the peace 'which transcends human understanding' comes in, and that peace acts as a sentry guarding the Christian's mind and emotions from being overwhelmed by the sudden onrush of fear, anxiety or temptation.”

Philippians 4:8-9

“By the word 'finally' Paul indicated he was about to conclude the section. Six items are mentioned as objects of a wholesome thought life, and each one is introduced with 'whatever.' In the Greek 'whatever' is plural, which suggests that several things could be included under each heading.” (Lightner)

Cosgrove points out that “moral teaching is not only by word but also by personal examples to be imitated (1 Cor. 11:1; Phil. 3:17; 4:9; 2 Thess. 3:7-9; 1 Tim. 4:12; 2 Tim. 3:10-11; Heb. 6:12; 13:7; 1 Pet. 5:3).”

Philippians 4:10-13

“This message of thanks is a rare blending of affection, of dignity, of delicacy with a certain undertone of gentle pleasantry. It is an embodiment of ideal Christian courtesy.” (Erdman)

Commenting on v. 11, Hewlett states, “This is no stoical indifference to prosperity or adversity, but the confidence given by the secret of contentment he is now to disclose.”

Jacques Ellul always has a unique take on things, and here is what he says regarding verses 12-13: “What Paul is showing us here is really the victory of faith over money and everything stemming from money, a victory that is possible only because money is now a conquered power...Spiritually, we can no longer fear money because on the cross Jesus took away its victory and its victims...It is as pointless to make superhuman efforts to earn money (or to develop the economy, productivity and so forth, which amounts to the same thing) as to feel guilty for having money (instead of feeling guilty, all we need to do is put this money at the disposal of others, exactly what Paul counsels). These are non-Christian attitudes which Christians should leave behind.”

Philippians 4:14-18

Hendricksen: “Paul is careful not to leave the impression that the gift had been superfluous and that he did not appreciate it. On the contrary, he indicates that he was definitely pleased with it...Had the Philippians not been true sympathizers, so that they felt Paul's affliction as if it were their very own, they would not have performed their generous deed. The gift indicated that they had made common cause with Paul's affliction, were true sharers in it. Truly, the fellowship (see Phil. 1:5) was operating beautifully!”

Osiek is one of several commentators who have noted that the terminology of business features prominently here, including 'giving and receiving', 'profit,' 'account,' and 'paid in full.'

The Jerusalem Bible notes that “Paul always refused all payments however legitimate; the one exception was what he received from his beloved Christians of Philippi, cf. Ac. 16:15; 18:3-4; 2 Co 11:8.”

Philippians 4:19-20

Marshall says that “when Paul prays in his opening salutation for the divine blessings of grace and peace to be part of their experience, the Lord Jesus Christ is named alongside God the Father as the source of these gifts (1:2; cf. 4:19).”

“God's providence, finally, is pictured in Scripture as 'glorious riches' given by God to meet all human needs, and those riches are found 'in Christ Jesus.'” (Dictionary of Biblical Imagery)

“Doxologies are short, spontaneous ascriptions of praise to God which frequently appear as concluding formulations to prayers, hymnic expressions and sections of Paul's letters. Their basic structure is threefold. First, the person to whom praise is ascribed is mentioned ('to our God and Father,' Phil 4:20). Then follows the word of praise, usually doxa ('glory,' or an equivalent), and finally, the doxology concludes with a temporal description, normally an eternity formula ('for ever and ever'). In most cases the doxology is followed by 'amen'...The 'amen' makes it clear that Paul's ascription of praise is not simply a matter of the lips, but is the spontaneous response of his whole being.” (O'Brien)

Philippians 4:21-23

“Paul's 'conclusion structure' – greetings 4:21-22 and a benediction 4:23 – was common in NT letters, fixed in Paul's practice by the time he wrote Phil[ippians]...The benediction might stem from liturgical usage in the Hellenistic church. Some MSS add 'amen' as a response to v 23. Vv 21-23 reflect Paul's situation and the warmth of his relations with the Philippians. Some claim he wrote these 34 Gk. words with his own hand..., but this is unprovable.” (Reumann)

Several commentators take the time to clarify that “the members of the emperor's household,” are not his family members but members of the imperial civil service.

Marshall remarks that “the readers have a close relationship with Jesus through their faith in him (cf. 3:9b), and this relationship is emphasized even more clearly when they are said simply to be in Christ (as in 1:1,14; 3:9a; 4:21). Here the language suggests the idea of union with Christ...”

Foulkes ends his comments on Philippians with the words: “The Epistle closes as it began with that prayer, which embraces every other petition, for 'the grace of the Lord Jesus Christ.'”