Philippians 4:3
Verse
Context
Sermons
Paul Washer
T. Austin-SparksT. Austin-Sparks
Anton BoschT. Austin-Sparks
Harmon A. Baldwin
George FoxSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Help those women which labored with me - Both in the Grecian and Asiatic countries women were kept much secluded, and is was not likely that even the apostles had much opportunity of conversing with them; it was therefore necessary that they should have some experienced Christian women with them, who could have access to families, and preach Jesus to the female part of them. The apostle tells us that certain women labored with him in the Gospel, and were assistants to others also who had assisted him. Some think the women here were Euodias and Syntyche; but I rather incline to the opinion that Syntyche was a male, and Euodias his wife. Euodias signifies a pleasant scent; Syntyche, fortunate. There have been a number of conjectures who these persons were, and who is meant by the true yokefellow; but as there is nothing certain known on the subject, it is useless to propagate conjecture. With Clement also - Supposed to be the same who was afterwards bishop of Rome, and who wrote an epistle to the Corinthians, which is still extant. Whose names are in the book of life - Who are genuine Christians; who are enlisted or enrolled in the armies of the Lord, and have received a title to eternal glory. The reader is requested to refer to the note on Exo 32:32-33 (note), and the concluding observations at the end of that chapter, (Exo 32:35 (note)) where the writing in and blotting out of the book of life are particularly considered, and the difficulties on the subject removed. See also on Luk 10:20 (note).
Jamieson-Fausset-Brown Bible Commentary
And--Greek, "Yea." true yoke-fellow--yoked with me in the same Gospel yoke (Mat 11:29-30; compare Ti1 5:17-18). Either Timothy, Silas (Act 15:40; Act 16:19, at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as Co1 9:5 implies he had none. help those women--rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [BIRKS]; or as ALFORD, "Help in the work of their reconciliation." which laboured with me--"inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. 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 selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made" (Act 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 (Ti1 2:11-12). Clement--bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. ALFORD thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But ORIGEN [Commentary, Joh 1:29] identifies the Clement here with the bishop of Rome. in the book of life--the register-book of those whose "citizenship is in heaven" (Luk 10:20; Phi 3:20). Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare Exo 32:32; Psa 69:28; Eze 13:9; Dan 12:1; Rev 20:12; Rev 21:27).
John Gill Bible Commentary
And I entreat thee also, true yoke fellow,.... Not his wife, as some think (d), for he had none, as appears from Co1 7:7, at the writing of which epistle he was at Ephesus, where he stayed some little time, and then went to Jerusalem; where he was quickly apprehended, and sent a prisoner to Rome, and where he now was as such; and therefore it is not likely that he should marry a wife within this compass of time, and much less that he should have one at Philippi; besides, the word used is of the masculine gender, and designs a man and not a woman: some think it is the proper name of a man, who was called "Syzygus", and so the Arabic interpreter seems to understand it; and by the apostle, true "Syzygus", signifying that as was his name, so was he, really and in truth, a companion and fellow labourer, that drew in the same yoke with him; the Syriac version renders it, "the son of my yoke", and the Ethiopic version, "my brother and my companion": some think this person was the husband or brother of one of the above women; and therefore is entreated to use his interest, and compose the difference between them, or endeavour to reconcile them to the church; and others that it was the jailer, that was converted by the apostle: but it seems most likely to have been one that was under the same yoke of the Gospel, and who had been employed with him in preaching of it, a fellow labourer; such an one as Barnabas, Silas, and Timothy, and might be one of those; or rather Epaphroditus, who was minister in this church, and by whom the apostle sent this letter, and whom he might address and importune in this manner; the word may very well be thought to answer to the Hebrew word often used in Jewish writings, for an associate, a colleague, and a disciple of the wise men, to which the apostle may allude; see Phi 2:25, help those women; Euodias and Syntyche. 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, which laboured with me in the Gospel; not in preaching it, for he suffered not a woman to teach in the church, Ti1 2:12; but by professing it, and bearing reproach and persecution for it; and by supporting and encouraging, and spreading it with their worldly substance: with Clement also; which some think is the same with Clemens Romanus, who was afterwards bishop of Rome, and whose epistle to the Corinthians is still extant; other writings are ascribed to him, but are spurious; however, by his name he seems to be a Roman; and from his being joined with the apostle, as one with whom these women also laboured in the Gospel, he appears to be a preacher of it at Philippi: and with other my fellow labourers; in the work of the ministry, as Timothy, who was with him at Philippi, when he first preached the Gospel there, Act 16:1, and some others: whose names are in the book of life; the book of God's eternal purposes and decrees, divine predestination to eternal life; and this being called a "book", and the names of persons being said to be in it, denote the love of God to his elect, his care of them, his value for them, his remembrance of them, and the exact knowledge which he has of them; as well as imply, that his eternal election of them is personal and particular, is well known to him, and is sure and unchangeable; being more so than the writing of Pilate on the cross, who said, what I have written, I have written, Joh 19:22; and is called the "book of life", because those whose names are written in it, have a spiritual life here, and an eternal one hereafter; to both which they are afore written in this book, or pre-ordained in God's counsels, and certainly and infallibly enjoy it: now the apostle's knowledge of these persons being written in this book, did not arise from any special revelation, as being shown the book of life, and the names of the elect in it, when he was caught up into the third heaven, Co2 12:2; nor was his knowledge of this matter peculiar and limited to these persons only, but common to all that he had reason to hope and believe had received the grace of God in truth, and walked worthy of the calling wherewith they were called, Eph 4:1; such persons in a judgment of charity, which hopes and believes all things, he concluded were in this book of life; and the same judgment, faith, and hope, ought all believers to form and entertain one of another, nothing appearing contrary to it, in their faith and conversation, (d) Vid. Euseb. Eccl. Hist. l. 3. c. 30.
Tyndale Open Study Notes
4:3 my true partner or loyal Syzygus: The Greek word suzuge is either a proper name or a description; this person is unknown. • Nothing more is known of Clement. • Those whose names are written in the Book of Life are true believers, destined to receive eternal life (see Luke 10:20; Rev 3:5; 13:8; 17:8; 20:12, 15; 21:27; cp. Exod 32:32; Ps 69:28; Dan 12:1).
Philippians 4:3
Rejoice in the Lord
2I urge Euodia and Syntyche to agree with each other in the Lord. 3Yes, and I ask you, my true yokefellow, to help these women who have labored with me for the gospel, along with Clement and the rest of my fellow workers, whose names are in the Book of Life.
- Scripture
- Sermons
- Commentary
Did You Know That You're in the Bible?
By Paul Washer6.6K38:54Judgment Seat Of ChristMAT 7:12CO 5:17PHP 4:3REV 20:11In this sermon, the preacher emphasizes the importance of understanding the consequences of our thoughts, deeds, and words. He highlights the idea that if our lives were exposed for all to see, we would be ashamed and run away. The sermon also addresses the deception of believing oneself to be a Christian without true evidence of a transformed life. The preacher challenges the notion of reducing salvation to a mere prayer and emphasizes the need for genuine repentance and obedience to God's commandments. Additionally, the sermon discusses the sobering reality of death and the importance of recognizing that it is not the end, urging listeners to prioritize the eternal over worldly distractions.
The Lamb's Book of Life
By T. Austin-Sparks2.4K55:28Book Of LifeEXO 32:31PHP 4:3HEB 12:23REV 13:8In this sermon, the speaker discusses the concept of life as the ultimate criterion and completing factor for humanity. They emphasize that man's disobedience led to the withholding of this completing factor, resulting in a life marked by vanity and unfulfilled quests. The speaker urges the audience to test this concept and highlights the importance of the word "life" in the book of Revelation. They also mention that the issue of life becomes the central focus as we approach the end of the present world. The sermon concludes by highlighting the divide between those who have this life and those who do not, with the former being written in the Lamb's book of life.
The Horizon of Divine Purpose - Part 5
By T. Austin-Sparks2.0K53:30Divine PurposeEXO 32:31PHP 4:3HEB 12:23REV 13:8REV 17:8REV 20:15REV 21:27In this sermon, the speaker discusses the concept of life as portrayed in the Bible. He emphasizes that man's disobedience led to the withholding of a completing factor, resulting in a life marked by vanity and unfulfilled quests. The speaker highlights the importance of life as the ultimate criterion and the key theme throughout the Bible. He points out that the purpose of Jesus' incarnation was to provide humanity with this life. The sermon encourages listeners to test and experience this life for themselves, as it brings true satisfaction and fulfillment.
The Peace of God
By Anton Bosch87144:40PHP 4:3PHP 4:5
This sermon emphasizes the importance of not being anxious but instead praying with thanksgiving, trusting in God's nearness and His ability to provide peace that surpasses understanding. It highlights the need to focus on gratitude, prayer, and trust in God's control over our circumstances, even in times of uncertainty and fear.
In His Letter to the Philippians
By T. Austin-Sparks0Joy in ChristThe GospelPHP 1:3PHP 1:7PHP 1:12PHP 1:16PHP 1:20PHP 2:22PHP 4:1PHP 4:3PHP 4:13T. Austin-Sparks explores the Apostle Paul's letter to the Philippians, emphasizing that even in his imprisonment, Paul remains deeply connected to the gospel, viewing it as a source of immense joy and triumph. The sermon highlights the threefold triumph of Christ, Paul, and the Philippian Christians, showcasing how the gospel transforms lives and fosters a community of love and support. Sparks illustrates that true joy comes from being captivated by Christ, which leads to a life of victory and purpose, transcending personal struggles and sacrifices. He encourages believers to embrace this captivating relationship with Christ, as it is the key to experiencing the fullness of the gospel. Ultimately, the message is a call to recognize the gospel's power in our lives today.
New Doctrine
By Harmon A. Baldwin0PSA 51:10MAT 5:8ACT 2:4ROM 12:22CO 7:1EPH 4:22PHP 4:3HEB 12:141PE 1:151JN 3:3Harmon A. Baldwin addresses the objection that holiness as a possible attainment and as a second work of grace is of modern origin by providing evidence of its antiquity through testimonies from various ages, including early church fathers like Clement of Rome, Justin Martyr, and Macarius the Egyptian. These testimonies emphasize the pursuit of holiness, purity of heart, and the transformative power of God's grace in cleansing the inward man. Baldwin highlights the consistent teaching on holiness throughout history, despite opposition, as a foundational doctrine upheld by the spiritual church of all ages.
Epistle 320
By George Fox0EXO 35:25NUM 11:261SA 1:241SA 2:1EZK 39:29JOL 2:28ACT 2:15ROM 7:12PHP 4:32TI 2:21HEB 2:101PE 2:5George Fox preaches about the significant roles of women in the Old Testament and the importance of women's involvement in the work and service of the Lord in both the time of the law and the gospel. He highlights various examples of honorable and faithful women such as Deborah, Esther, Abigail, and Ruth, who played crucial roles in preserving their families and communities. Fox emphasizes the need for women to be diligent, faithful, and active in serving God, teaching their families, and preventing evil through their wisdom, virtue, and faithfulness.
Rev. 20:11-15. the Great White Throne
By Horatius Bonar0JudgmentEternal ConsequencesPSA 102:26ISA 34:4JER 4:23MRK 9:48PHP 4:3REV 3:5REV 13:8REV 17:8REV 20:11REV 21:27Horatius Bonar preaches on Revelation 20:11-15, depicting the Great White Throne as a scene of ultimate judgment where all humanity, both great and small, will stand before God. He emphasizes the grandeur and purity of the throne, the certainty of judgment based on one's deeds recorded in the books, and the terrifying reality of the second death for those not found in the Book of Life. Bonar warns of the impartiality of God's judgment, where every action and thought will be accounted for, leading to eternal consequences. He challenges the congregation to reflect on the truth of this judgment and its implications for their lives, urging them to consider their standing before God.
The Apostolic Fathers
By J.B. Galloway01CO 3:16EPH 1:4PHP 1:21PHP 4:31PE 1:151PE 4:141PE 4:161JN 4:18J.B. Galloway preaches about the period following the days of the apostles, focusing on the writings of the Apostolic Fathers like Clement of Rome, Ignatius of Antioch, and Polycarp. These early Christian writers served as a bridge between the apostolic era and the second century, emphasizing unity, holiness, and martyrdom. Clement of Rome's epistle to the Corinthians urges for holiness and unity, while Ignatius of Antioch's letters highlight sanctification, charity, and Christian perfection. Polycarp, a disciple of Saint John, exemplified unwavering faith and courage in martyrdom, emphasizing the importance of standing firm in the face of persecution.
Rejoice That Your Names Are Written in Heaven!
By Thomas Brooks0Assurance of SalvationJoy of SalvationPSA 69:28LUK 10:20ACT 26:18ROM 10:92CO 5:17EPH 2:8PHP 4:3HEB 12:231JN 1:9REV 20:15Thomas Brooks emphasizes the profound joy of knowing one's name is written in heaven, contrasting it with the fate of those whose names are in the book of damnation. He encourages believers to reflect on their holiness and transformation through the gospel as evidence of their names being enrolled in the Book of Life. The sermon highlights that true repentance and a changed life are indicators of one's standing with God, leading to the greatest cause for rejoicing.
Practical Wisdom for Calvinists
By Darryl Erkel0PRO 28:1LUK 6:26ROM 14:11CO 4:71CO 13:41CO 15:58EPH 6:10PHP 4:3HEB 6:1JAS 1:19JAS 3:2Darryl Erkel preaches on practical wisdom for Calvinists, emphasizing the need for humility, love, and patience towards those with different theological beliefs. He urges Calvinists to recognize the broader scope of salvation, avoid arrogance, and focus on essential Gospel truths rather than minor theological disputes. Erkel also highlights the importance of listening, learning from diverse theological traditions, and being productive in serving Christ with grace and generosity. He encourages Calvinists to be diligent in studying Scripture, discerning in theological matters, and prayerful in all aspects of life.
What Gives Assurance.
By Andrew Bonar0Faith in ChristAssurance of SalvationISA 6:7DAN 12:13MRK 2:5LUK 7:48LUK 23:43JHN 3:16ROM 15:132CO 5:1PHP 4:31JN 3:14Andrew Bonar emphasizes the importance of assurance in the believer's life, arguing that true assurance comes not from self-examination or the evidence of sanctification, but from a direct focus on Christ and His finished work. He illustrates how many believers mistakenly seek assurance through their own actions and feelings, rather than resting in the promises of God and the sufficiency of Christ's sacrifice. Bonar encourages believers to look to Christ for their assurance, highlighting that the certainty of salvation is rooted in God's unchanging grace and the believer's faith in Christ. He warns against the dangers of living in uncertainty and urges listeners to embrace the peace that comes from knowing their acceptance in Christ. Ultimately, Bonar calls for a deeper understanding of the covenant of grace, which provides a solid foundation for assurance.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Help those women which labored with me - Both in the Grecian and Asiatic countries women were kept much secluded, and is was not likely that even the apostles had much opportunity of conversing with them; it was therefore necessary that they should have some experienced Christian women with them, who could have access to families, and preach Jesus to the female part of them. The apostle tells us that certain women labored with him in the Gospel, and were assistants to others also who had assisted him. Some think the women here were Euodias and Syntyche; but I rather incline to the opinion that Syntyche was a male, and Euodias his wife. Euodias signifies a pleasant scent; Syntyche, fortunate. There have been a number of conjectures who these persons were, and who is meant by the true yokefellow; but as there is nothing certain known on the subject, it is useless to propagate conjecture. With Clement also - Supposed to be the same who was afterwards bishop of Rome, and who wrote an epistle to the Corinthians, which is still extant. Whose names are in the book of life - Who are genuine Christians; who are enlisted or enrolled in the armies of the Lord, and have received a title to eternal glory. The reader is requested to refer to the note on Exo 32:32-33 (note), and the concluding observations at the end of that chapter, (Exo 32:35 (note)) where the writing in and blotting out of the book of life are particularly considered, and the difficulties on the subject removed. See also on Luk 10:20 (note).
Jamieson-Fausset-Brown Bible Commentary
And--Greek, "Yea." true yoke-fellow--yoked with me in the same Gospel yoke (Mat 11:29-30; compare Ti1 5:17-18). Either Timothy, Silas (Act 15:40; Act 16:19, at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as Co1 9:5 implies he had none. help those women--rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [BIRKS]; or as ALFORD, "Help in the work of their reconciliation." which laboured with me--"inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. 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 selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made" (Act 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 (Ti1 2:11-12). Clement--bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. ALFORD thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But ORIGEN [Commentary, Joh 1:29] identifies the Clement here with the bishop of Rome. in the book of life--the register-book of those whose "citizenship is in heaven" (Luk 10:20; Phi 3:20). Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare Exo 32:32; Psa 69:28; Eze 13:9; Dan 12:1; Rev 20:12; Rev 21:27).
John Gill Bible Commentary
And I entreat thee also, true yoke fellow,.... Not his wife, as some think (d), for he had none, as appears from Co1 7:7, at the writing of which epistle he was at Ephesus, where he stayed some little time, and then went to Jerusalem; where he was quickly apprehended, and sent a prisoner to Rome, and where he now was as such; and therefore it is not likely that he should marry a wife within this compass of time, and much less that he should have one at Philippi; besides, the word used is of the masculine gender, and designs a man and not a woman: some think it is the proper name of a man, who was called "Syzygus", and so the Arabic interpreter seems to understand it; and by the apostle, true "Syzygus", signifying that as was his name, so was he, really and in truth, a companion and fellow labourer, that drew in the same yoke with him; the Syriac version renders it, "the son of my yoke", and the Ethiopic version, "my brother and my companion": some think this person was the husband or brother of one of the above women; and therefore is entreated to use his interest, and compose the difference between them, or endeavour to reconcile them to the church; and others that it was the jailer, that was converted by the apostle: but it seems most likely to have been one that was under the same yoke of the Gospel, and who had been employed with him in preaching of it, a fellow labourer; such an one as Barnabas, Silas, and Timothy, and might be one of those; or rather Epaphroditus, who was minister in this church, and by whom the apostle sent this letter, and whom he might address and importune in this manner; the word may very well be thought to answer to the Hebrew word often used in Jewish writings, for an associate, a colleague, and a disciple of the wise men, to which the apostle may allude; see Phi 2:25, help those women; Euodias and Syntyche. 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, which laboured with me in the Gospel; not in preaching it, for he suffered not a woman to teach in the church, Ti1 2:12; but by professing it, and bearing reproach and persecution for it; and by supporting and encouraging, and spreading it with their worldly substance: with Clement also; which some think is the same with Clemens Romanus, who was afterwards bishop of Rome, and whose epistle to the Corinthians is still extant; other writings are ascribed to him, but are spurious; however, by his name he seems to be a Roman; and from his being joined with the apostle, as one with whom these women also laboured in the Gospel, he appears to be a preacher of it at Philippi: and with other my fellow labourers; in the work of the ministry, as Timothy, who was with him at Philippi, when he first preached the Gospel there, Act 16:1, and some others: whose names are in the book of life; the book of God's eternal purposes and decrees, divine predestination to eternal life; and this being called a "book", and the names of persons being said to be in it, denote the love of God to his elect, his care of them, his value for them, his remembrance of them, and the exact knowledge which he has of them; as well as imply, that his eternal election of them is personal and particular, is well known to him, and is sure and unchangeable; being more so than the writing of Pilate on the cross, who said, what I have written, I have written, Joh 19:22; and is called the "book of life", because those whose names are written in it, have a spiritual life here, and an eternal one hereafter; to both which they are afore written in this book, or pre-ordained in God's counsels, and certainly and infallibly enjoy it: now the apostle's knowledge of these persons being written in this book, did not arise from any special revelation, as being shown the book of life, and the names of the elect in it, when he was caught up into the third heaven, Co2 12:2; nor was his knowledge of this matter peculiar and limited to these persons only, but common to all that he had reason to hope and believe had received the grace of God in truth, and walked worthy of the calling wherewith they were called, Eph 4:1; such persons in a judgment of charity, which hopes and believes all things, he concluded were in this book of life; and the same judgment, faith, and hope, ought all believers to form and entertain one of another, nothing appearing contrary to it, in their faith and conversation, (d) Vid. Euseb. Eccl. Hist. l. 3. c. 30.
Tyndale Open Study Notes
4:3 my true partner or loyal Syzygus: The Greek word suzuge is either a proper name or a description; this person is unknown. • Nothing more is known of Clement. • Those whose names are written in the Book of Life are true believers, destined to receive eternal life (see Luke 10:20; Rev 3:5; 13:8; 17:8; 20:12, 15; 21:27; cp. Exod 32:32; Ps 69:28; Dan 12:1).