John Piper Both have τομή (the feminine form of the adjective τομός [tomo"], meaning “cutting, sharp”) as their root; the direction of the action of the former is down or off (from κατά, kata), hence the implication of mutilation or … This bringing in of a third party is a confirmation of the previous admonition as regards its necessity and urgency; hence the ναί; comp. Browse Sermons on Philippians 4:3. If, on the other hand, a citizen had performed some outstanding exploit deserving of special distinction, honour was bestowed upon him, either by the recording of the deed in the city roll or by his name being encircled in gold (or overlaid in gold) in the roll." Perhaps the most likely supposition is that it may refer to Epaphroditus, the bearer, perhaps the amanuensis, of the Epistle, who had certainly come to help St. Paul to bear his yoke of suffering, and in whose case the sudden address in the second person would cause no ambiguity. However, he may well have been a native of the area, and thus now labouring among them again. But who was the third party so earnestly appealed to by the apostle as γνήσιε σύνζυγε? Compare the compound συναντιλάμβανομαι help, Luke 10:40 (note); Romans 8:26. See esp[28]. “Lit., strove as athletes” (Vincent p. 456). Then, too, the notion would seem to contradict what Paul himself has said of his unmarried state in 1 Corinthians 7:7, etc. true. “Inasmuch as they laboured with me.” Their former services to the Gospel are a reason why they should receive every encouragement to a better state of mind. Again I will say, rejoice! At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. Yet what is said, is more important and relevant than all the volumes that have been written concerning the heroes of this world. Only here. Verse 1. “True”: Genuine, that is, one who truly lives up to the name of being a yokefellow. Philippians 4:3 3 Yes, I ask you also, true companion, 2 help these women, who have labored 3 side by side with me in the gospel together with Clement and the rest of … A Study of Philippians 4, Verse 8 . God has this roll beside himself in safekeeping. ‘Yes, I ask you also, true yoke-fellow, help these women, for they laboured with me in the gospel, with Clement also, and the rest of my fellow-workers, whose names are in the book of life.’. These together had worked hard to spread the gospel. Acts 16:13. Now, what is that condition but celibacy? 'Cooperate with them' (Birks); or as Alford, 'Help toward their reconciliation.'. It was both a sin and a scandal. Marshall Segal Oct 11, 2019 4.7K Shares Sermon. Philippians 4:2-5 Euodia and Syntyche. 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 chapter 3, Paul spoke primarily about his own situation. Not long after, he proceeded to Jerusalem, where he was put in prison, and sent to Rome. Then it came to be used in reference to life beyond the grave. 5 Let your [] gentleness be known to all men. The appeal was intelligible by him to whom it was made, and charity (such as he was to use and foster) ‘vaunteth not herself.’. (1) Gives directions to some, and to all in general. implies that Euodia and Syntyche were already trying to lay aside their differences.— . Some refer it to St. Luke, who seems to be in the history closely connected with Philippi; others to Lydia, the first-fruits of the gospel in that city. The verb contains an idea more intense than that represented by “laboured,” as also in Philippians 1:27. But neither of these words seems to occur as a proper name. Cf. These women worked for the Message hand in hand with Clement and me, and with the other veterans—worked as hard as any … See Philippians 1:27. other = the rest of. And. Question: "What is the meaning of Philippians 4:6?" Compare Luke 5:7. There are three final exhortations: (a) to unity (Philippians 4:1-3); (b) to joy (Philippians 4:4-7); and (c) to conformity with all that is good after the apostle's model (Philippians 4:8-9).II. Paul asks a third party to help these two settle their differences. He may have been the same who afterwards became bishop of Rome, and whose Epistles to the Corinthians are preserved among the writings of the Apostolic Fathers. Biog., i., p. 555. Compare Luke 10:20; Hebrews 12:23, and see on Revelation 3:5. By the use of καί . This verse gives clear direction and offers genuine hope to the believer in Christ. Philippians 4:3 Translation & Meaning. For true, see on naturally, Philippians 2:20. But whoever may have been intended, neither the apostle nor the amanuensis thought the mention of a name of any consequence. In chapter 4, … The word is used only once in the New Testament, in Philippians 4:3. A mind fed by godly wisdom can follow this advice and control that most wild of all members, the tongue. of Bar., xxiv., 1; Henoch, xlvii., 3; 4 Ezra 14:35 and, in N.T., Revelation 3:5. The words, however, convey another meaning, for he is desirous that unmarried persons may have it in their power to remain in the same condition with himself. Oct 11, 2019. See Charles R. Smith, "The Book of Life," Grace Theological Journal6:2 (Fall1985):219-30.]. and all the Greek Fathers are very positive on this point. Halicarn., Aelian, and, above all, in Josephus, who delights in this construction (see Schmidt, De Elocut. 3:16, 17; Лк. Paul’s love for the body of Christ was a deep love that reflected the love he had for His Saviour and Lord. Question: "What is the meaning of Philippians 4:6?" The noun, commonly spelt σύζυγος, occurs only here in the New Testament. Of Clement's colleagues the apostle adds-. is to be read with the great mass of authorities. (3) I intreat.—This rendering is too strong. A study of the Epistle of St. Paul to the Philippian Church, in Philippi. 4:3, where ‘every one who has been enrolled for life in Jerusalem’ refers to natural life, is re-interpreted in the Targum as speaking of ‘eternal life’. Paul appealed to another person in the Philippian church to help Euodia and Syntyche restore their fellowship. They had been working together to foster greater understanding between … Continue reading "Commentary on Philippians 3:4b-14" NET ©: Yes, I say also to you, true companion, 1 help them. His Epistle from the Church of Rome to the Church of Corinth is extant. Philippians 4:3. “Help them! How soon people forget that the very same writer also wrote 1 Timothy 2:12 ff. Paul’s friend is plainly a man of tact who can do much to bring the Christian women now at variance together again. .—It should be, help them (Euodia and Syntyche), inasmuch as they laboured with me. . 3 Yes, I ask you also, true companion, # 4:3 Or loyal Syzygus; Greek true yokefellow help these women, who have labored # 4:3 Or strived (see 1:27) side by side with me in the gospel together with Clement and the rest of my fellow workers, # See Luke 10:20 whose names are in the book of life. From their past efforts, their misunderstanding was the more unseemly, and the more necessary it was to heal the breach. ‘Those’ in the Authorised Version makes the woman to be helped other than these two, which is not correct, as is shown by the following relative. Scripture: Philippians 4:4. true yoke-fellow—yoked with me in the same Gospel yoke (Mt 11:29, 30; compare 1Ti 5:17, 18). fellowlabourers. Jos., p. 16; Schmid, Atticismus, iii., p. 337). All my other fellow workers. There is no solid ground for supposing that he was the well-known Clemens Romanus, as ecclesiastical tradition, Jerome, van Hengel, and Baur for his own purpose, suppose. And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and [with] other my … The double relative explains and classifies: for they belonged to the number of those who labored. Most of the ancients say it was Clement of Rome, one of the primitive fathers. We do not know who this was. It may not be improper to observe here, that according to some ancient Christian writers, the Clement mentioned in this verse is the person of the same name who afterward became bishop of the church at Rome, and who, to compose some dissensions which had arisen in the church at Corinth, about their spiritual guides, wrote an epistle to the Corinthians, which is still extant. So also Eusebius, Epiphanius, and Jerome. sunathleo. Paul has renounced his former life of earning salvation by works and discipline. Here St. Paul addresses some man whose influence was likely to have weight in bringing about peace and unity in the Philippian sisterhood. . Have worked hard. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made" (Ac 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 (1Ti 2:11, 12). The apostle reverts to what he had started with in the 1st verse of the third chapter. 2 I entreat Euodia and I entreat Syntyche to # ch. Labored with me; not in preaching-as public teachers-but in ways appropriate to women, exerting their influence to promote the success of the gospel. A prison letter, it contains a Christological hymn about Christ's humility and exaltation, a glimpse into Paul's passion to know Christ, and a reflection on prayer and the peace it brings in the midst of stress, conflict, and opponents. 5). At the last judgment everyone not enrolled in the book of life is consigned to the fiery lake (Rev. thinks of the husband of one of the women addressed. increases the probability. The fact that their names appeared in the book of life seems to be an allusion to their honored status among the citizens of heaven. Hence, the one line that is said concerning this obscure Christian is worth more than all that has been ever written concerning Lincoln, Washington, Jefferson, or any other famous person. It was a very common name) and ‘the rest of my fellow-workers’. with Clement also. The Epistle of Paul to the Philippians is written in the second person plural, except for the following verse. He requests Syzygus (lit. This seems to be the meaning of Philippians 3:3. III. Philippians 4:3 - And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other … I must say along with Paul, so be it (Amen). 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. sullambanouWhich laboured with me in the gospel - As Paul did not permit women to preach (see, And I entreat thee also, true yoke fellow, καὶ ὅ γε παῦλος οὐκ ὀκνεῖ ἔν τινι ἐπιστολῇ τὴν αὐτοῦ προσαγορεύειν σύνζυγον, ἣν οὐ περιεκόμιζε διὰ τὸ τῆς ὑπηρεσίας εὐσταλές, τινες ἀνοήτως ὑπέλαβον γυναῖκα εἶναι τοῦ ἀποστόλου, οὐ προσεσχηκότες τοῖς ἐν τῇ πρὸς κορινθίους γεγραμμένοις, αὐτὸς ἐκκλησίας τρίτος ἐπίσκοπος καταστάς, συναθλητὴς γεγονέναι πρὸς αὐτοῦ μαρτυρεῖται. “Lit., joiner-together” (Gr. See Charles R. Smith, "The Book of Life," Grace Theological Journal6:2 (Fall1985):219-30.]. But even Calvin, Beza, and Dr. Hammond, expound this of some man that laboured with St. Paul. The kind of "help" which was to be imparted was probably by counsel, and friendly cooperation in the duties which they were called to perform, There is no evidence that it refers to pecuniary aid; and, had it referred to a reconciliation of those who were at variance, it is probable that some other word would have been used than that rendered here as "help" - συλλαμβάνου sullambanou. App-124. Those women . Note on. 4 Rejoice in the Lord always. Ezekiel calls it the writing of the house of Israel, and the secret of the Lord; Eze 13:9. ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς—“whose names are in the book of life.” The book of life is a figure, sometimes having reference to present life, as in Athens, where the catalogue of living citizens was scrupulously kept. Good discussions of the subject will be found in Weber, Lehren d. Talmud, pp. 12:1; Мал. More than any other church, the believers in Philippi offered Paul material support for his ministry (2 Corinthians 8:11; Philippians 4:15–18). ", And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and. "comrade" or "yokefellow") as a description rather than as a proper name. The phrase, "the book of life," which occurs here, and in Revelation 3:5; Revelation 13:8; Revelation 20:12, Revelation 20:15; Revelation 21:27; Revelation 22:19, is a Jewish phrase, and refers originally to a record or catalogue of names, as the roll of an army. Greek. St. John Chrysostom (Greek: log. Winer, § 53, 4. Jan 14, 2020. Instead, he wrote to express his appreciation and affection for the Philippian believers. Philippians 1:28). ", [Note: Frederick A. Tatford, The Patmos Letters, pp116-17. Passing to the plain meaning of the term, many give it the rendering of our version-a colleague in labour, either in actual pastoral office, or at least one who had done good service to the church in Philippi, and was so well known as not to require to be named. If they quoted correctly, I would not certainly despise men of such eminence. Some have thought that the name was here, and that the word rendered ‘yokefellow’ (Synzygos) might be not a common but a proper noun. It is clear from the language of St. John that the names were not considered to be written there unchangeably, but if found unworthy to continue, they might be blotted out. And we are urged to pray rightly - which means that in everything we should, 'pray first!' And I entreat thee also, true yoke-fellow; μετὰ καὶ κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου, ἢ ἀδελφόν τινα αὐτῶν ἢ καὶ ἄνδρα μιᾶς αὐτῶν οὕτω καλεῖ, τινὲς δέ φασι ὄνομα ἐκεῖνο κύριον εἶναι τὸ σύζυγε. In selecting the first teachers, those first converted would naturally be fixed on. gnēsios- means that he was sincere, faithful, worthy of confidence. This would harmonise with the other names mentioned. . Let Your Requests Be Made Known to God. N.T. 4. The pretended reformers, who bring this place to shew that bishops and priests may marry, will they be for living after this manner? The word “true” -. “Yea, I beseech thee also”: “Yes, and I ask thee” (Knox). 76.) Together with Clement. “I beseech thee, who art a genuine Syzygus (in deed as well as in name) to help,” etc. Ex. The identity of Clement of Rome with the Clement of this epistle has been very generally abandoned. But however that may be, the important thing for us to note is that Paul expected a true yoke-fellow to strive for the unity of the church. Philippians 3. Germane compar. Euodia, Syntyche, and Clement must have been hearty and prominent in their co-operation; and Clement is mentioned as if the apostle had such a cordial recollection of him, that he could not but mention him. sunergos. (1) It is curious historically to note the opinion, as old as Clement of Alexandria, that St. Paul referred to his own wife; but the opinion is clearly untenable in the face of 1 Corinthians 7:8; 1 Corinthians 9:5. "Practically every city of that day maintained a roll or civic register of its citizens, and in that record was entered the name of every child born in the city. It is nothing short of absurd (with Gw[27].) Philippians 4:3 - And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. Zygos is found as a Jewish name (quoted by Zunz). Chrysostom speaks of Clement as the constant companion of Paul in all his travels. 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