Cross-Training: Philippians 4, Just Live

Just Live It
Cross-Training
Studies in Paul's Letter to the Philippians
February 16/17, 2008
Digging Deeper (Questions are on the last page)
Cross-Training: Just Live It
(Robert Ismon Brown)

Background Notes
Key Scripture Texts: Philippians 4:1-23
(NIV) 1 Therefore, my brothers, you whom I love and long for, my joy and crown, that is how you should stand firm in the Lord, dear friends! 2 I plead with Euodia and I plead with Syntyche to agree with each other in the Lord. 3 Yes, and I ask you, loyal yokefellow, help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers, whose names are in the book of life.

4 Rejoice in the Lord always. I will say it again: Rejoice! 5 Let your gentleness be evident to all. The Lord is near. 6 Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. 7 And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. 8 Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable-- if anything is excellent or praiseworthy-- think about such things. 9 Whatever you have learned or received or heard from me, or seen in me-- put it into practice. And the God of peace will be with you.

10 I rejoice greatly in the Lord that at last you have renewed your concern for me. Indeed, you have been concerned, but you had no opportunity to show it. 11 I am not saying this because I am in need, for I have learned to be content whatever the circumstances. 12 I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. 13 I can do everything through him who gives me strength. 14 Yet it was good of you to share in my troubles. 15 Moreover, as you Philippians know, in the early days of your acquaintance with the gospel, when I set out from Macedonia, not one church shared with me in the matter of giving and receiving, except you only; 16 for even when I was in Thessalonica, you sent me aid again and again when I was in need. 17 Not that I am looking for a gift, but I am looking for what may be credited to your account. 18 I have received full payment and even more; I am amply supplied, now that I have received from Epaphroditus the gifts you sent. They are a fragrant offering, an acceptable sacrifice, pleasing to God. 19 And my God will meet all your needs according to his glorious riches in Christ Jesus.

20 To our God and Father be glory for ever and ever. Amen. 21 Greet all the saints in Christ Jesus. The brothers who are with me send greetings. 22 All the saints send you greetings, especially those who belong to Caesar's household. 23 The grace of the Lord Jesus Christ be with your spirit. Amen.

Introduction
One highlight and central idea in Paul's previous section (3:17-21) was calling the Christ-followers "citizens of heaven". You will remember that Paul borrows a powerful analogy from the Philippians' situation as a colony of Rome and applies it to his understanding of how Christians at Philippi live as a little "colony of heaven". Some Philippians had Roman citizenship and Philippi operated as if it were a "little Rome", even though Rome was some distance to the West, across the Adriatic Sea. Likewise, wrote Paul, the Philippian believers had privileges given by their Lord, Jesus Christ, and they even now awaited his arrival and the life-transforming benefits that would bring.

But being called "citizens of heaven", and living that way, are two different things! So Paul now moves the thrust of his Philippian letter to its conclusion by paying closer attention to the practical application of this idea. A brief outline of the remaining sections follows shortly. Paul has yet one more argument to present in his probatio section before he rounds out his rhetorical appeal with what is called the peroratio. Ordinarily, this part of a public speech pays attention to two things: 1) reprising the previous ideas of the presentation; 2) and to create deep feeling on the part of the audience. Paul does both--in his own fashion. First the outline:

Outline
Argument Four: Unity Applied, Probatio (III), 4:1-3
Make Peace!

The Peroratio (4:4-20)
Part One: Praying and Living (4:4-9)
Part Two: Generosity Praised (4:10-19)
Doxology (4:20)

Letter Closing and Subscription (4:21-23)
Greetings Exchanged
Special Greeting from Caesar's Household
Benediction
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Argument Four: Unity Applied, Probatio (III), (4:1-3)
The first verse of this section (4:1) is really a transitional passage and belongs to the probatio section as its fourth and final argument. Paul begins with the Greek word hoste, a conjunction connecting the affirmations of Paul's third probatio with this his final appeal before offering closing instructions in his peroratio. We might best translate it: "Well, then!" rather than the sometimes used "Finally", which seems too premature. The word looks backwards and calls for the Philippians to take action on what Paul has said about Christians being a "colony of heaven".

Warm feelings flow in this verse, where Paul calls his friends in Philippi, "my beloved brothers", "my longed-for ones" (compare 1:8), and "my joy and crown of rejoicing". Paul clearly misses the Philippians and once more his strong bond with them surfaces through the language he uses. The word "crown" is the Greek word stephanos which refers to a festive garland, a symbol of joy, or to the wreath given the winner of an event at the games (see 1 Corinthians 5:25 and 1 Thessalonians 2:19-20 for similar terminology). What does Paul mean by using this expression? The Philippian Christians are God's reward to Paul and the proof that he did not run his race in vain (see similar usage in 1 Corinthians 9:2; Philippians 2:16; Hebrews 13:17); Old Testament has related themes in Proverbs 12:4; 17:6). Hawthorne (p. 178) remarks: "The Philippians already are a cause of Paul's boasting, merriment and honor."

Wearing a crown of any kind is both a blessing and a burden. More is expected of winners! And so Paul adds his encouragement for the Philippians to "stand firm" (Greek: stekete). This is a military expression: stand at your post regardless of the temptation to abandon it (see 1:16). A runner might hear Paul saying, "Stay on track". Overall, they are being told: "Don't let me down; stay the course". Normally, such appeals go out to people who are risk. We have already seen the internal and external pressures on the Philippians, and Paul attempted to keep them on track with his own teaching in the previous chapters. But some new concerns rise in the following verses requiring Paul's attention.

The heart of Paul's fourth argument is found in 4:2-3. Paul begins with "I plead", from the Greek parakalo, Paul's common verb for "urging", "beseeching" and "encouraging". To whom is this directed? The text spells out two proper names: Euodia and Syntyche. Scholars have found numerous inscriptions from the period which contain these names, so we know they are common Greek first names. One important significance of "calling out their names" in this letter: it shows that Paul does not see them as enemies. We know this from normal cultural practice during Paul's time. The "name" was personal, and using the name in this way maintained the connection between the writer and the audience (see Fee, pp.389-90). Curiously, Paul's earliest contact with Philippi involved women, in particular, the woman Lydia whose name appears in Acts 16 as especially helpful in Paul's work there.

Women played a significant role in founding and leading the church at Philippi, and so this conflict between Euodia and Syntyche certainly concerned Paul, because it affected the unity of the church. Paul's appeal: "Think the same thing in the Lord" (to auto phronein en kurio). That is, come to terms with each other in adopting the attitude of the Lord Jesus, language similar to 2:5, "Let this attitude be among you as it was in Christ Jesus…" If these two women were influential leaders, then their public controversy, whatever it was, threatened to tear apart the church (see 1:7). Getty remarks: "A continuing antagonism can only weaken the church and scandalize those who look for role models among their leadership".

How will Paul "fix" the problem? In 4:3 Paul begins with the Greek particle nai, an affirmative word, like our "yes". It is followed by the Greek word for "and" (kai), and taken together these words have the force of "truly" or "verily". But Paul doesn't address the women directly, but requests assistance ("I ask", eroto) from a person he simply calls "true yoke-fellow" from the Greek suzge, along with the adjective for "loyal". Who is this? Some Bible students see a proper name here, that the fellow is actually called Syzgus, though his name has this obvious meaning. In any case, here is a man who lives up to his name: he is loyal, and he serves alongside Paul, even though he is at Philippi and Paul is in Rome. Perhaps Paul is using a wordplay here: Syzgus, "yoke-fellow", would you kindly help "yoke" these women back into unity once more! Nor does Paul consider the women to be unimportant, since he refers to them as "contending at my side in the cause of the Gospel". The Greek word used is sunathleo, meaning to "fight" or "strive", prefixed with Paul's favorite sun-: "together", "with". We can discern our English "athlete" inside this word, suggesting once more the sort of "game" metaphors Paul is fond of using in his letters. Then, Paul appeals to yet another brother to assist this reconciliation process, a man named "Clement" whom Paul calls his sunergos, that is, "co-worker", forming a team with "the rest of my fellow-workers".

It is interesting to see how Paul relies heavily on the believers at Philippi to join together in a group effort to help heal the rift between Euodia and Syntyche. This reminds us of Jesus' commitment to mending the breaks as they form between his followers. Please note his careful instructions in Matthew 18:15-20 and compare these with Paul's own efforts at Philippi.

Obviously something has driven a wedge between these two women, and Paul wants to ward off the damage from such a cleavage. What was the cause of this "great divide"? We do not know. But Paul affirms all parties involved, using these words: "whose names are in the book of life" (Greek: biblio zoes). Remember: the Philippian Christians are a little colony of heaven, and have citizenship in the kingdom of God. Throughout the ancient world, cities kept "books of life", essentially "lists of the living". If you asked the town clerk, "Who lives in this town?", he would point to the "book of life" and say, "their names are written there". If someone died, their name was crossed out of the book. If someone was born, their name was written at the end. In this passage, Paul is saying that Euodia and Syntyche's names, along with the other "fellow workers" at Philippi, are written in God's book of life. Even though they might be at odds with each other, they have not been kicked out of God's kingdom, but remain firmly a part of the heavenly colony in Philippi. It's possible that the two combatants in this rift might have treated each other as "outsiders" or "enemies", but Paul refused to accept such a designation. Perhaps we should recall what Paul wrote in 1:6, "He who began a good work in you will bring it to completion until the day of Christ". The apostle had high hopes for all the believers at Philippi, including these two estranged sisters! (For additional references on "book of life" terminology, see: Revelation 3:5, 20; 15:21, 27; Exodus 32:32; Psalms 69:28; 139:16; Daniel 12:1).

Additional Note on Women in the Colony of Philippi
The research of Tarn and Griffith reveals that women had prominence and influence during both the Greek and Roman periods at Philippi. Normally, Roman women were addressed by their family names, not their personal ones, yet Paul uses personal names in 4:2. This suggests they were Greek, and likely had some prominence in their society. Women owned estates, were well-off, and if wives of prominent officials, were often honored publicly. They could be freedmen with civic offices or might serve as priestesses in the imperial cult temples. Therefore, it is no surprise to find women of high status with prominent roles in the early Christian congregations. Of additional significance: Greek and Roman orators did not mention women's names in their speeches unless they held important roles and had status. Evidently Paul affirms these two women in their co-leadership roles and treats them respectfully, even when he appeals to them to have a "common mind in the Lord".

Peroratio: 4:4-20
We now move to the final main division of Paul's letter, following the rhetorical model. Called the peroratio, this division serves as a kind of summation for the whole letter (the repetitio), but also introduces strong feeling (pathos) into the writing (the adfectus). Remember, speeches were normally given in person, but when that was not possible, the letter could be a substitute. How do you communicate feeling through the written form, in the absence of voice inflections, facial expressions and warm gestures? Paul attempts it here, as we shall see shortly.

Part One: Praying and Living (4:4-9) (The Repetitio)
Familiar themes appear almost immediately in this section, including:
joy (4:4, compare 2:17-18)
gentleness (4:5a, compare 2:1-3)
the nearness of the Lord (4:5b-6, compare 1:3-11)
patient work as a witness (4:5-7, compare 1:27-28)
avoid anxiety (4:6, compare 2:12-13)
develop character (2:3, 14-15, compare 4:8-9)
What Paul now does with these ideas is to give them "feet". The time has come for some serious application of his material to the lives of the Philippians. That is why such passages as 4:4-20 are called "ethical" instructions or the more technical term: paranesis. Paul commonly ended his letters with such exhortations to holy living. In effect, Paul summarizes his previous teaching by applying it to the life-situation of his readers. They must "Live it!"

He begins in 4:4 with an exhortation to "rejoice in the Lord", followed by a repetition, "and again I say rejoice". Paul may be "marking the territory" of his letter by "repeating" this expression, as if to say, "I'm now starting my repetitio". We have already commented in our previous Philippian studies on the meaning of "joy" within the context of Scripture and Paul's letters. It is a festive word, and it marks the arrival of God's Messianic blessings and his Messianic banquet. The "Lord" Jesus Christ has taken his place in the heavenly kingdom, and even now rules the little colonies of heaven taking shape on earth, among them, the Christ followers at Philippi. Notice how joy is "in the Lord", that is, in the "rule of King Jesus". Recall that the Greek word for "Lord" is kurios, an expression used of the Roman Emperor, but now applied by Paul to Jesus' abiding role at the right-hand of God in heaven. Once more, we see the theme of citizenship reinforced.

What is expected of "citizens" in God's kingdom? Paul's ethical teaching which follows unpacks that question. Evidently it begins with a celebration of "joy": not once, but twice! It's a bit like the familiar, "hip-hip hooray", shouted several times, along the lines of "rejoice, rejoice, rejoice"! And why not? God's Son, our Lord, is in session in his heavenly court, and we are gathered before him as citizens of the heavenly realm. Citizenship begins with praising and worshipping the heavenly king. But it does not end there.

In 4:5, Paul reaches for a "grand Greek word", epieikes to describe the sort of citizen the Christ follower should be. This word is rich with meaning, though a bit difficult to translate. At root, it means "reasonableness", and can also have the connotations of: "compassionate, magnanimous, generous". Persons who practice this form of living give others "the benefit of the doubt". To summarize its meaning: "A generous treatment of others that does not insist on the letter of the Law; makes allowances for others; does not insist on full rights." We know that justice cannot always deliver the sort of satisfaction it promises. Fully aware of that, the citizen of God's kingdom must learn the gracious art of granting others "the benefit of the doubt". This is what Paul seems to mean by this expression. Coming, as he did, from a strict Jewish background, this was a huge concession by Paul, a man accustomed to exacting the "letter of the law", and demanding that others do the same. His zeal has already been documented in Philippians 3, along with his decision to "count it loss" that he might "win Christ". What we see in Philippians 4:4 is the adoption of a new kind of ethics. Such patterns for Christ-like living do not demand strict justice from others, but instead, offer magnanimity and compassion. When this word appears elsewhere in the New Testament, it is associated with these ideas:
peaceable (1 Timothy 3:3; Titus 3:2)
good (1 Peter 2:18)
pure, peace-loving, open to reason, rich in mercy (James 3:17).
We can almost hear the echoes of Philippians 2:5-11, the "Christ-Hymn", in Paul's application of this word to the lives of the Philippians. Paul expects this quality of epiekes to be "evident to all", that is, when anyone comes into contact with the Philippian Christ-followers or sees their community in action, they will immediately be confronted by this mark of character. Caird, in his commentary on Philippians, writes of this term: "considerate courtesy and respect for the integrity of others which prompts a person not to be forever standing on his rights; and it is pre-eminently the character of Jesus (2 Corinthians 10:1)". In a society where the virtues of "courage, moderation, wisdom and justice" were primary, the introduction of epiekes offered a refreshing new kind of life-style to a culture accustomed to the orderly march of Roman justice. If an outsider asked "For what are Christians known?", Paul would point to this quality and respond: "That!"

A sudden affirmation appears at the end of 4:5, "The Lord is near" (kurios eggus). All appeals to ethical conduct must be made in light of the Lord Jesus Christ's presence among his people. At the least, this is what is meant by this exclamation. "We are in the presence of the Lord!" Paul reminds them. The expression "near" can have two possible meanings: 1) near in time; 2) near in space. We certainly have references to the "presence" of the Lord (Greek: parousia; Hebrew: panim="face") in the Old Testament (see Psalms 145:18-19; 34:17-18). Festival occasions celebrated the presence of Yahweh who lived among his people. The New Testament illustrates both uses:
1. Temporal: Jesus is “near” in his “coming again”: Matthew 24:32 (and parallels); John 2:13; 6:4; Romans 13:11; Revelation 1:3; 1 Corinthians 16:22.
2. Spatial: Jesus is present among his people now, although he is in heaven at the right hand of God: Luke 19:11; John 3:23; Acts 1:12; Ephesians 2:13; Matthew 28:20.
Once more Paul reminds his audience that the "Lord" Jesus, kurios, administers his earthly colony from heaven, is fully aware of what happens on earth, and takes an intense interest in the lives of his people. It matters to "King" Jesus how his people live, how they treat each other, and what sort of reputation they are creating for him (and themselves) throughout the world. Would not the Emperor want his subjects to honor him, and live in ways respectful of his rule? Would he not want them to live like "good Romans", administering Roman justice and building a orderly society? How much more the "Lord" Jesus, God's Messiah, who by his death and resurrection, has triumphed over all his enemies, and reigns from heaven over the new kingdom of God. Does not he want citizens worthy of his name? Don't forget, Paul reiterates, the "Lord is near".

We now consider 4:6-7 where Paul acknowledges that the citizens of Jesus' kingdom have needs. On more than one occasion, the Roman Empire suffered sporadic bouts of famine and plague. Nothing stresses a people more than widespread want, whether food, shelter or safety. Are Christians exempt? Clearly not, as Paul writes: "Do not be anxious about anything" (Greek: meden merimnate). This word for "anxious" is in its verb form, and this use appears in other New Testament passages (see Matthew 6:25; Luke 10:41), especially in Jesus' teaching which counsels against unnecessary "care" or "worry", ideas found in this expression. Paul, in 1 Corinthians 7:32-35, contrasts a person who has "care" for God's concerns with one who has "care" for his own affairs. In a colony like Philippi, one civic duty was the meeting of public needs. Christians should be heartened by the knowledge that "the Lord is near", and is fully aware of their needs. Therefore, "being anxious" reflects badly on the honor of this "Lord" who is faithful in taking care of his own. Will not the Lord Jesus look after his citizens? Those who worry, take the burden of the future on themselves. No doubt Paul's detention in Rome, coupled with the pressures facing the Philippian church (inside and outside), had put too much on people's minds. Their thoughts were cluttered with all that's gone wrong.

By contrast, Paul appeals to them: "in everything", that is, gather up the many things which bedevil your minds, the myriad details which fill your every waking moment and hand them over to the "Lord" Jesus. Notice the contrast between "anything" and "everything". The Lord is near and rules over all, so give all things to him. But how? What follows is Paul's eloquent counsel on the value of prayer, and he describes it with a variety of words drawn from the rich vocabulary of the Greek language. We consider these terms in order:
1. "prayer", proseuche, the most generic word for prayer, but which contains the idea of "wish" directed toward God. Sometimes this term can have the meaning of a "vow" or "oath" by which a person "binds himself" to God in handing over the "wish".
2. "petition", deesis, a word meaning "petition", admitting the existence of real "need", in the form of "indigence, want, privation. Through this term, a person seeks or entreats the "Lord" for particular benefits. It is the address of an inferior to a superior who is in a position to "redress the grievance". A good example of an earthly use of this word is Paul's appeal in Acts 21:39 and 26:3. The term has "legal" implications, commonly seen in the Old Testament Psalms, where the writer lays his "case" before the Lord and seeks remediation. These are often called Psalms of "complaint", and seek God's settling of disputes with enemies or circumstances (see Psalm 35).
3. "requests", aitemata, the common term for a simple request, the mere act of "asking" from another. Once more, the inferior asks from the superior. Compare 1 Timothy 2:1-4.
4. "thanksgiving", eucharistia, conveys an attitude of the heart, is the response of an inferior to a superior about something undeserved, and proceeding from pure grace. This was the common practice even between Roman officials. We have a good example of this in Acts 24:1-8 where the Jewish lawyer, Tertullus, appeals to the Roman governor, Felix, for assistance in handling the case of Paul. He addresses the governor using the words "with all thanksgiving", and then cites the ways "peace" has come to the Jewish land because of Roman rule. Ironically, Paul writes to the Philippians in Roman chains, telling them to approach God in prayer "with thanksgiving", whatever the nature of their wish, need, or request. Revelation 4:9 depicts the "saints" around the throne in heaven offering eucharistia to God and the Lamb.

This section began with "the Lord is near". Like the just ruler or judge, his royal court is in session. We are in his royal presence, we who are citizens of heaven whose colony of heaven we now inhabit on earth. Let us set aside our anxiety associated with our many needs which fill our minds. Instead, let us come with a thankful attitude to the "Lord who is near" to petition, request, ask, and bring our complaints, needs, and concerns. In so doing, we live like citizens of the kingdom above, where "the Lord is near".

What is the "Lord's" response? Using words drawn from the familiar language of the Roman Empire, Paul says that the "peace of God will guard our hearts and minds". Had this been spoken by a secular official in the Empire, it would have been stated this way: "the peace of Rome, that is, the peace of Augustus" protects the citizens of the Empire. The Philippians knew about pax Romana or pax Augustus since these ideas were ingrained in Roman society. Thanks to Augustus and his successors, the Roman Empire enjoyed ("rejoiced in") order and protection. Paul, taking his cue from such language, re-phrases this as "peace of God", that is, pax Dei. Roman justice and administration depended on such "peace". How much more so, the proper living of the Christian life should be free from anxiety because its citizens of heaven bring their concerns to the Lord Jesus Christ. As a Jew, Paul knew all about "peace" as shalom, the kind of wholeness, well-being, health and spiritual vitality Yahweh gave His people. Yahweh is shalom in Himself where there is no confusion or disorder. Those who are in fellowship, through prayer, with Yahweh experience His shalom, His "peace" in their lives. A powerful text from Isaiah illustrates this point:
14 The fortress will be abandoned, the noisy city deserted; citadel and watchtower will become a wasteland forever, the delight of donkeys, a pasture for flocks, 15 till the Spirit is poured upon us from on high, and the desert becomes a fertile field, and the fertile field seems like a forest. 16 Justice will dwell in the desert and righteousness live in the fertile field. 17 The fruit of righteousness will be peace; the effect of righteousness will be quietness and confidence forever. 18 My people will live in peaceful dwelling places, in secure homes, in undisturbed places of rest. 19 Though hail flattens the forest and the city is leveled completely, 20 how blessed you will be, sowing your seed by every stream, and letting your cattle and donkeys range free (Isaiah 32:14-20).
Notice how this "peace" suffuses throughout the whole of Israel's national life. Even so, Paul sees the praying community discovering such "peace" in the midst of suffering, threats to unity, Paul's own detention, and the enemies of the cross threatening from outside. Bring these concerns to the Lord, he counsels them. But with what outcome?

This peace "surpasses understanding", Paul tells them. Here he uses an interesting Greek word, huperecho. It has several possible meanings:
To hold one thing over another
To be above, rise above the horizon, above the water, above the ground.
A military usage: to outflank
To be overtop, exceed, outdo
To be prominent
To be too powerful
Previously, the word was used in 2:3 when Paul asks that the Philippians consider others "above themselves". It was also used in 3:8 where "knowing Christ" was superior to anything Paul might have considered a "gain" in his own life. What is Paul telling us by using this term? By submitting our case to "the Lord who is near", we let go of our own control of the outcome or how it should be settled, and accept the overwhelmingly superior ruling of the "peace of God", the pax Dei.

What does this pax Dei actually accomplish for the Philippians? Once more Paul draws from the military vocabulary, using the word phrouresei which literally means "garrison or guard". Philippi knew about garrisons of soldiers, since such a garrison was housed in that city. God's peace stands guard like a garrison of soldiers, protecting hearts and minds under the rule of Christ Jesus. Several other texts use this expression: 2 Corinthians 11:32; Galatians 3:23; 1 Peter 1:5. Living as they do, a colony of heaven, the Philippian Christians are under the pax Dei, submitting to the Lord who is near, who in turn offers garrison protection for:
"hearts", from kardia, the center of their lives, especially their unsettled emotions which can flair up like so many enemies besieging them. See these other texts on the "heart": Romans 9:2; 10:1; 2 Corinthians 2:4; 6:11; Philippians 1:7; Romans 1:21; Ephesians 1:21; 1 Corinthians 7:37; 2 Corinthians 9:7.
"minds", from voema, where thoughts take shape and ideas invade, whether from excessive introspection about one's needs, or from false teaching introduced from without.
Paul uses the plural of these words so as to avoid an unhealthy privatization of these instructions. This is about "our hearts and minds", not just "my heart and mind". Within a community, the condition of hearts and minds has wide-ranging impact, either cementing unity and purpose or undermining it. Their community life, free from worry, depends on a united submission, in prayer, to the Lord who is near.

We now arrive at 4:8-9 where Paul will focus on the importance of Christian values. In the previous section, Paul told his audience that the peace of God would guard them through prayer. This new section will advance that theme through a slight twist in the phrase, as seen in 4:9 where Paul writes: "And the God of peace will be with you." That is, the God of peace would guide them through the values they adopt. The Philippians, with their dual Roman and Greek heritage, were no strangers to ethics. From the philosophers Socrates, Plato, Aristotle, Epicurus, and Epictetus, they had come to embrace certain ideals which guided the way they lived their lives. Paul knew that, and he did not try to undermine it. There was plenty to admire and imitate in the collective history of Greek and Roman thought. How people actually live their lives became more important with the rise of Empire. Popular philosophies of the day, like Stoicism and Epicureanism, tried to take the best from the ancient ethics and apply it to contemporary life. We see evidence of their presence in Athens where Paul once visited (Acts 17).

For Paul's part, he had lived within the hot-house of Second Temple Judaism, where the traditions of the Pharisees shaped his understanding of ethics, along the lines of the 613 commandments--an attempt to distill the monumental Torah into bite-size form. Unfortunately, Paul's Torah devotion degenerated into legalism, a kind of ethics which was always finding ways to allow for exceptions, since no single "law" could cover all the cases. We have already heard Paul cast aside "that approach" to Torah (see 3:5-8), and in its place adopt a Christ-relationship. By "knowing Christ", Paul gradually "discovers" a new life, filled with surprises and wonder. This new life he wants the Philippians to experience as well. Paul refuses to regress into his old ways of imposing a set of "rules" on them, but freely releases them to grow and thrive, guided by values which are well-known to Greek and Roman culture. Of course, Paul recognizes the limitations of classical Greek and Roman virtues, namely, those of courage, moderation, wisdom and justice. Yet, while he admires "the basic four virtues", he finds them limiting, and not at all a fulfillment of everything he keeps on "discovering" in Christ.

Therefore, in 4:8-9, Paul offers a "list" of virtues--we might call them "values"--which should "guide" the community life of the Philippian Christians. This is not Paul's only list of such values. Nor is it the only list found elsewhere in the New Testament. Time and space does not allow a comprehensive comparison of these various catalogs of "virtue", but the reader is encouraged to examine at least the following passages which illustrate the values early Christians cheerfully embraced:
Philippians 4:8-9: The passage we will examine.
1 Corinthians 13: The famous "love" (agape) text which describes what "love does"; the virtues are presented as verbs, not nouns, and love is seen as superior to faith and hope alone.
Galatians 5:22-23: The "fruit of the Spirit" text which explains how virtue is the result of the Holy Spirit's work in the Christian's life.
2 Corinthians 6:6-7: The values which anchored Paul while he faced hardship throughout his ministry.
Ephesians 6:14-17: The "armor of God", consisting of spiritual values protecting Christians from their common enemy.
Colossians 3:12: These values are compared to pieces of clothing that we wear so that others may see and benefit.
2 Peter 1:5-9: Peter's encouragement for continuing growth, and increased "knowledge" of "our Lord Jesus Christ".
There are also lists of virtues which persons in leadership should adopt, since their roles put them in public places where others are affected by what they see in them (see 1 Timothy and Titus as outstanding examples of these).
[Note: "New Testament Ethical Lists" by Burton Scott Easton, appeared in the Journal of Biblical Literature, Vol. 51, No. 1 (1932), pp. 1-12. It offers a good overview.]
These Scriptures present and explain the "graces" which Christians have come to cherish.

Paul arranges 4:8-9 in such a way as to call attention to the values in themselves, in which case he uses a series of adjectives. But he also presents a series of verbs to show how those virtues are actually lived out in Paul's own life, and witnessed by the Philippians. This is an important distinction. Even Aristotle's ethics stressed the importance of the "good", that is, the virtuous, being "attainable". How do we know that something is attainable, except that someone can actually attain it! What good are lists of virtues unless they can be put into practice, unless they can be lived? Paul has previously asked the Philippians to model their lives on what they see in men like Timothy and Epaphroditus (2:19-30), as well as to follow Paul's own example (3:17). We can not escape the powerful claim by Paul in 1 Corinthians 11:1, "Follow my example as I follow Christ's". Embodied Christian virtue reproduces itself in the lives of others. There is no better teacher of virtue than the "example" of virtue. If a picture is worth a thousand words, then a life of virtue is worth a thousand lists of virtues. Folks were enamored by Bill Bennett's Book of Virtues, but they were troubled by his gambling addiction. We must not judge persons, but the principle still holds. It is painfully wrong to accept the dictum: "do as I say, not as I do". It is also un-Christian. Paul counters such thinking in 4:8-9.

What we find is a series of words preceded by the formula "as many as are…" or perhaps, "as far as it is", or, "as long as it is". Paul invites his audience to look around for embodied examples of real virtues, of real values, of cherished "graces". The "list" in front of us consists of Greek words, many of them not found among the writings of antiquity, but nearly all of them in the Greek translation of the Hebrew Bible (the Septuagint, or LXX). So while Paul invites his readers to find such virtues in the wider society of Philippi, with its rich history, he may well have known that only a few cases of such embodied virtues would be found. On the other hand, the Hebrew Bible is rich in those qualities God wants to find present and growing among His people. Even a cursory reading of a book like Proverbs, the true "book of virtues", will reveal a rich lode of golden values. In any case, these specific virtues are commended to the Philippians. We must be cautious in assuming such a list is exhaustive or that it should be used as a wooden "checklist" for vetting ourselves with God. Remember, Paul has rejected that sort of "living" in Philippians 3:
"true", alethe. Perhaps best translated "truthful".
"honest", semna (see also 1 Timothy 3:8-11; Titus 2:2). A rich word covering not only "honest", but also "honorable, noble, worthy, venerable, that which commands respect, reverent, esteemed". Ancient Greek literature associates this word with the gods, temples, holy things: focus is on majesty, dignity, awe, lofty things which lift the mind from the mundane and the ordinary.
"just", dikaia. A legal term, of course, but justice normally meant giving a person their "due", whether to God or other persons. Performing one's duty, discharging responsibility, satisfying obligations.
"pure", agna. Emphasis on "cleanness" of motives or actions.
"lovely", prosthile. Whatever calls forth love, and so "lovely, amiable, attractive, winsome". Elsewhere Paul wanted his readers to act in ways that "adorn the Gospel" (Titus 2:10).
"admirable", euphema. Literally, "well-spoken", having a good report, what is likely to win people and avoid evil offense. Avoid scandal.
Who could fault such qualities which were, no doubt, found in the wider culture, but needed a fresh expression in the Christ-community at Philippi? Since the Philippian Christians were "citizens of heaven", they stood to gain followers by their diligence in observing these values in their own lives. Here is "applied Christianity" in action! For Paul, it looked vastly different from the ethics of Second Temple Judaism, and, remarkably, had a ready hearing in Greek-Roman society as well.

Paul gathers all of these adjectives together and now places them under two nouns: "virtue" and "praise".
"virtue", arête. This is the classical Greek idea of ethical value, as we have already noted, expressed in these four: courage, moderation, wisdom and justice. The word is rare in the New Testament (see 1 Peter 2:9 and 2 Peter 1:3). In classical Greek usage, it describes "excellence" in something. Ethically, it pertained to that "end" (telos) for devoting oneself, that which identifies a thing's true reason (logos) for existing. If a person is a "master" in his field, he is an expert who has that "virtue", that achievement. Hebrew thought opted to teach "righteousness" instead, that "straight path", laid down by Yahweh for His people to "walk in His ways", to be like Him: "holy as He is holy". It included "faithfulness" and "trust" in Yahweh as expressed in righteous conduct. What does Yahweh require, asks Micah, who responds "do justly, love mercy, and walk humbly with your God (Micah 6:8)." Habakkuk adds, "The just shall live by his faith (Habakkuk 2:4)". While the Greeks tended toward "self-reliance" for virtue, the Hebrews cast themselves on God's grace and mercy instead. "Be holy for I am holy" is a humbling text, since human holiness is always derivative from God (Leviticus 11:44, repeated in NT, 1 Peter 1:16).
"praise", epainos. Something worthy of praise. The New Testament, in agreement with the Hebrew Bible (Old Testament), elevates the "praise of God" above the "praise of men" (see John 12:43 and Romans 2:29 as examples). Paul was conscious of how the outside world might see the Philippian church. As a colony of heaven, it might have had an "alien" reputation, a sort of strange people living on Roman soil. Indeed, the idea of being "alien" was consistent with Paul's imagery of the "colony" introduced back in chapter 3, and Peter's use in 1 Peter 2:11. Christ-followers and their communities had much to prove to the secular world, who would likely imagine the worst and foster suspicion toward them. Paul wants living examples of virtuous lives thriving in the city of Philippi so that the Christ-followers there might attract the attention of those who might otherwise censure them. Still, the praise of God was more important than the praise of men, and these values must have His favor more than that of the surrounding culture.

To this list of values, which Paul calls "virtues" and "praise-worthy", he directs the Philippians' attention with the word "think on these things", from the Greek tauta logizesthe. Paul used this same verb in 3:13 when he "counted not" himself as having attained the goal of Christ-perfection. It means to "calculate precisely", and has an accounting context. The Philippians should carefully take into account these listed values, and factor them prudently into their thinking, allowing such virtues to shape their attitudes and guide the formation of their community life.

But if this list seems too lofty or unattainable, Paul invites his audience to examine his own life for evidence that such things are present. He uses a series of four verbs to express this desire:
"learned", emathete. The result of carefully directed discipleship, "Cross-training" at its finest.
"received", parelabete. The same word appears in 1 Corinthians 15:1-5 to describe the "traditions handed down by the apostles". The New Testament recognizes one form of sacred tradition found in Scripture and in the eye-witness testimony of those who heard and saw Jesus.
"heard", ekousate. The normal word to "hear", and seems to mean simply the day-to-day speech of Paul heard by the Philippians when he was with them.
"seen", eidete. Again, the expected word for what one sees, in this, in another person's daily life. Among Jewish students (talmidim) who learned from their Rabbi, watching him live his life was as important as the words he taught. Paul invokes the same model here, as he does elsewhere (1 Corinthians 11:1 and Philippians 3:17).
Even as Jesus Christ was the embodiment of God's character in human form, even so Christians should seek to embody the virtues and values of Jesus in their own lives. Remember, the word "Christian" derives from "Christ" with the diminutive ending which means, "little Christ".

As we indicated above, the phrase "God of Peace" (4:9) stands in parallel to "Peace of God" (4:7). To a Roman audience it also stands in contrast to the prevailing view that Caesar ensures peace for the Empire. While Philippi's surrounding culture, proud as it was of its Roman colonial status, might proclaim that Caesar is "Lord", Paul affirms the God through Jesus Christ is the true Lord who guides his people with the true "peace", the true pax. We find this idea throughout the New Testament, especially in these passages: Romans 15:33; 16:20; 2 Corinthians 13:11; 1 Thessalonians 5:23; 1 Corinthians 14:33l 2 Thessalonians 3:16; Hebrews 13:20.

We summarize, then, Part One of Paul's peroratio by saying that the Philippian Christians are a colony of heaven. Their Lord is present, and he is developing nothing less than a Christian civilization on the soil of Philippi, encouraging its citizens to embody the virtues recognized by the wider culture to be sure, but also those lived out in the life of men like Paul. As 3:20 reminds us, "our citizenship is in heaven" but it appears in flesh and blood form through the lives of God's people.

Part Two: (4:10-20) (The Adfectus)

New Principles for Living: Poverty and Plenty

In Paul's second section of his peroratio, he once more begins with the persistent attitude of "joy", modified by the adverb "greatly". A number of key ideas emerge in this part of his letter, nearing its conclusion. What binds them together is the generosity of the Philippians toward Paul and, outwardly, toward the mission of Christ in the world. We begin to sense the rising pathos, "deep feeling", as the language of emotion and heart-felt gratitude suffuses through these verses. This is the genius of rhetorical speech: to reach its climax with a close bond between the speaker and the audience. Nothing moves people more than telling them how grateful you are for what they have done for you--that their concern has not gone unnoticed.
1. Paul expresses gratitude for the Philippians' concern for him, a man in chains. Though the Philippians have had limited opportunity, still Paul accepts their concern "as if it had been expressed". The Greek text uses words that come from agriculture: ede pote anethalete. This last word literally means "to bloom, to shoot up" and figuratively means "to revive, renew, flourish". This is true gratitude: to be able to accept the concern of others, even when they are unable to put that concern into material form; to accept the concern in place of the deed (4:10).
2. Nor does Paul wish to appear "anxious" for some material gift from the Philippians, a gift that has been delayed. Paul sees a teaching opportunity in this circumstance, namely, to show how his situations have helped him to grow in his faith. Using the Greek form emathon, he writes, "I have learned", which echoes back to 4:9 where he encourages the Philippians to imitate things "you have learned" from Paul's example. How encouraging to the Philippians, and how humble of Paul! Think of it, "Paul actually needs to learn! Hmm, perhaps we need to learn as well. Let's see how Paul does it, and maybe we can learn to do it, too!" Whatever circumstance comes my way, Paul says, I have learned the virtue of "sufficiency in myself", and he uses the Greek expression autarkes. This word connotes a degree of independence, and in ancient texts was used of countries which did not need imports. Of course, by saying this, Paul is not saying he does not need to depend on Christ, simply that he does not depend on circumstances: he is independent of them (see also 2 Corinthians 9:8; 1 Timothy 6:6), and his sufficiency is from God alone. He doesn't even depend on the Philippians, though he is grateful for their concern.He proceeds to expand this sense of "divine independence" by saying he knows how to live humbly (Greek: tapeinoo), and also how live abundantly (Greek: perisseuein). Both states of existence require wisdom. Poverty can reduce a person to despair; prosperity can raise him up to pride. It reminds us of the story of Joseph in Egypt during the years of plenty, followed by the years of famine. Living wisely during surplus helps us live contentedly through deficit. Paul tells his audience, I have learned how to do this. How did Paul come by this knowledge? Recall Paul's Christ-Hymn in 2:5-11, in which Christ Jesus "humbled himself" voluntarily, even to the point of death. The word for "humbled" in that context is the same word Paul uses here to describe his state of deep need. Jesus stooped down by letting go of his claim to the majesty of God, and in response God raised him up to His own right hand. In the same way, when Paul is humbled by his needs, he simply remembers Christ Jesus, and fastens his faith confidently on the same God who raised up Jesus, knowing He will also raise up Paul at the right time. Here is a classic instance of Paul "knowing Christ" in his everyday life, applying the truth of the Christ-event to the ordinary experience of human need and its supply. It's as if Paul is saying to the Philippians, "Did you see how I did that? Now you do the same. You go deeper in your Christian life and know Christ as I have come to know him".
3. Paul describes his new understanding with the words "I have learned the secret of being content". This word "secret" comes from memnemai, a specialized verb taken from the classical Greek mysteries. It means "to be initiated into the mysteries". Of course, Paul does not mean to imply that he has actually undergone some pagan mystical initiation rite, but rather that learning to live the life of Christ has introduced him to "Christ mysteries" which he now freely shares with the Philippians! A bit ironic of Paul to share what the pagan religions would have kept secret! But now he comes to his main principle: "I can do everything through him who gives me strength" (4:13): panta ischuo en to endunamounti me. A more literal reading might be: "All things I prevail over by the one enduing me with power." The word ischuo means to be "strong over", an ability Paul attributes to "the one empowering" him. The root of this word for "empowering" is dunamis, the same word appearing in Acts 1:8 where Jesus promises his disciples "power" from the arrival of the Holy Spirit. Moreover, Paul has already told his audience in 3:10-11 that the power he wants "to know" comes from the "resurrection" of Christ Jesus.To summarize Paul's claim here: his state of need is like suffering and death; his prevailing over that need comes from the power of Jesus' resurrection. In his state of poverty, he experiences the sufferings of Christ, and dies to his own self-dependency. Then, wonderfully, he rises again by the power of Christ at work in his life.

The New Economy: Evidences at Philippi
Though most of what Paul has said in 4:10-13 has been autobiographical, he intentionally shares it with the Philippians because it gives them one more concrete example of how it is possible to live the Christ-life. Throughout this section of his peroratio Paul teaches "flesh and blood" Christianity, the kind that takes root in real human lives and can prevail under extreme circumstances. His audience needs to hear this message, and to witness how Paul lives the Christ-life in his own situation, "in chains". He hopes to sustain their faith and spur them on to imitate his example as they face the challenges of being a little colony of heaven in the privileged Roman colony of Philippi. But now we arrive, in 4:14-19, to a most interesting passage in which Paul widens his discussion of poverty and plenty to include not only his situation, but that of the wider Christian community. For lack of a better description, we are calling this "The New Economy".

You will remember in earlier studies, we commented on the social situation at Philippi, and how the social strata included a wide range of occupations and social classes. By and large, the Roman minority ruled the Greek majority in this imperial colony. Plenty of landowners and their retainers populated the region, along with trades people, tenant farmers, and slaves who rounded out the full economy. All of the economic tensions of such a society found their way into the Philippian church, no doubt. They certainly did elsewhere, as we witness in the New Testament (see Acts 6, and James 2; 5 for examples). Knowing this, Paul commends the generosity of the Philippians, especially their "sharing" with him "in my troubles", or as the Greek has it sugkoinonesantes in his thlipsis. "Fellowship-together-in-my-pressurized existence" might capture the essence of this phrase.

Then, as if these thoughts brought to mind larger issues, Paul uses the word de, "moreover", to further develop the idea of helping each other materially when in need. He moves the clock backwards to "the early days of the Gospel" (Greek: en arche tou euaggeliou)--that is to the very beginning of Paul's ministry in Philippi when he first brought the gospel to them. These are the "roots" for Philippian Christianity, the birthday of their new life in Christ as citizens of the colony of heaven. When we read the accounts of those "days" in Acts 16, we realize that Paul left Macedonia, the wider province where Philippi was located, to accomplish even more evangelism and church planting. When he left, it was the Philippians alone who entered into a formal arrangement with Paul to provide funds for his work. The language Paul uses, ekoinonesen eis logos doseos kai lempseos, translated, "fellowshipped in the matter of giving and receiving". Scholars, examining the wider context and Paul's special word usage here, have concluded that Paul describes a very formal, proper process whereby debits and credits were meticulously maintained by the Philippian community, as they supplied Paul's needs, and that of the Gospel, "again and again" (Greek: kai hapax kai dis, that is, not only once, but also again) (4:16).

As if to reinforce Paul's appreciation for their diligent accounting practices, he continues to use the same sort of terminology in 4:17 where he makes clear that he does not "seek a gift" (doma), but instead "fruit" which will multiply eis logon, that is, into your account. This use of logos to mean "account" or "ledger" is well attested in ancient accounting practice, and Paul exploits joyfully this kind of parlance in order to strengthen the idea that the Philippians had, in fact, set out to invent an economy able to support the work of the gospel under Paul's direction. By saying it's not just "a gift", he wants to underscore how much more it really was. Gifts are periodic and not always planned, but come in response to need, spontaneously. That's not what Paul describes in the case of the Philippians. They have shown real financial flair in being ready, not once, but again and again, in their meeting of the missionary need. That sort of efficiency requires planning and foresight. No doubt among the Philippian Christians were some who were quite gifted in such matters. Let us not forget the early convert, Lydia, who was a merchant of the rich purple dye so much in demand in the Empire (see Acts 16). No doubt her skills were needed and used mightily in the interests of God's kingdom.

Paul reports that the economy of the Philippian Christ-followers was working well, amply supplying his own needs, especially since Epaphroditus had brought their most recent "gift". Paul does not use the same word for "gift" he used in 4:17, but the more general ta which means "the things" without indicating they were "gifts" per se, but instead, most likely the scheduled support they fully intended to send to Paul, once they had opportunity to do so (look back to 4:10). Giving to the work of God had become for them part of their economic life! The only thing that hindered their prompt delivery to Paul in Rome was the postal service! And along came Epaphroditus with the payment, and joyfully, Paul prepares a "receipt" to send back to the Philippians so they can keep their accounts in good order. We want to stress that the language Paul uses is wholly consistent with the accounting terminology of the first century. [Note: The scholar Deismann, who studied hundreds of document fragments and pottery shards, has attested these various terms, down to an exact phrase Paul uses in this text].

But this "New Economy", amply illustrated by the Philippian Christians, is not all "business", as if it was simply some cold, calculated commercial transaction. Paul elevates it by drawing from the rich language of the Old Testament. He calls it a "fragrant offering, an acceptable sacrifice, pleasing to God" (4:18): osmen euodias, thusian dekten, euapreston to theo. A careful reading of the Old Testament reveals instances of God taking pleasure in the "smell" of the sacrifices (see Genesis 8:21). The emphasis is on the quality of the thing offered, whether it is acceptable to God (see Exodus 29:18, 25, 41; Leviticus 1:9, 13; Ezekiel 20:41). Paul uses similar language in Ephesians 5:2. Metaphorically, Paul is saying, your contribution is an offering of the "highest quality" in the eyes of God.

Not only is it "pleasing" it is, in fact, a "sacrifice" (thusia). This Greek word translates the commonly used word in Hebrew for sacrifices offered to Yahweh, including animals, grain, and firstfruits of the crops. But the Old Testament also teaches a deeply personal form of sacrifice, namely, the "contrite spirit" (Psalms 50:18-19). The New Testament picks up this wider meaning and applies it to actions and giving (Hebrews 13:16). When Paul wrote to the Corinthians, he referenced the Philippian Christians, and spoke of their gift as a real "sacrifice of themselves" (2 Corinthians 8:1-2). And to the Roman Christians, Paul urges the offering of their whole persons as "living sacrifices" (Romans 12:1-2). Therefore, the economy of Philippi and its worship are not two compartments of their community life, but are, in fact, mutual expressions of each. They worshipped through their economy, and they practiced their economy in their worship. Could Paul expect any less from this little colony of heaven, learning to live as citizens of God's new kingdom?

Then, so as to take the principle he had learned in 4:13 and apply it to the Philippians, Paul concludes his discussion of "giving and receiving" with yet another principle:
"And my God will meet all your needs, according to his glorious riches in Christ Jesus" (4:19).
Often quoted in support of Christian stewardship, Paul places this promise at the end of his letter to his dearly beloved Philippians. Knowing their faithful management of heaven-sent blessings, he blesses the Philippians with this promise. Why does he say "my God" (ho theos mou)? Surely not because he intends to "keep God to himself", as if Paul suddenly has some priority on God-ownership! He has already told us he has let go of all those old "gains" that marked his now-rejected way of life under Second Temple Judaism (chapter 3). In place of the old system of gains, Paul has placed his passionate desire to "know Christ", and to know him is to know God personally. This "my" is not the pronoun of possession but of personal relationship. Paul is saying, "I have come to know God so well, through my discovery of Christ Jesus, that I can confidently affirm, dear Philippians, that He will supply your needs, even as he has supplied mine. After all, the wealth of heaven is banked in Christ Jesus, and he is the Lord of your little colony, and so his accounts are richly open for you." In no wise, does Paul advocate some quid pro quo form of "wealth" Gospel, as if God is "bound" to "pay up" because the Philippians have been generous. Instead, Paul offers a promise, as ancient as Malachi's prophecy (Malachi 3:8-10). After all, what sort of "Lord" rules his realm completely oblivious of his subjects needs? Not ours! Not "my God", writes Paul!

A Doxology
It would appear there are two endings to this letter. The first seems to go along with the text of 4:4-19, and so we treat it here. The other one appears at 4:23 and appears at the very end of the letter. Notice how Paul, in 4:20, uses the plural pronoun "our": "To our God and Father be glory for ever and ever. Amen". Paul writes this "doxology" immediately after he calls God "my God". But to ensure that the Philippians are included in the wider Christ-community, offering worship to God, Paul uses the Greek hemon, the first person plural pronoun. The body of Christ is a world-wide worshipping community. The colony of heaven found at Philippi does not stand alone, but together with all those who "call on the name of the Lord", worships Him. The Greek word "glory" is doxa and means the "brightly shining majesty" of God. Whatever makes God more clearly "seen" is that which "glorifies" God. In the Old Testament, the Hebrews spoke of the divine presence as "pillar of cloud and fire", a brightly shining symbol of the inner character of God. Elsewhere God is called a "consuming fire" (Hebrews 12:29). How might this benediction appropriately express the life of the Philippian Christians? Perhaps Paul wants to honor their generous contribution, their sacrifice for the missionary work of God's kingdom, by suggesting that it brings "glory to God". Nor is Paul's benediction only about what happened among the Philippians. For he adds the expansive phrase: "for ever and ever", using the Greek eis tous aionas town aionon, literally, "into the ages of the ages", a powerfully figurative way of saying that something will never end. The praise of God must be an everlasting experience, something that never ceases, as marvelously seen in John's vision of heaven recorded in Revelation 4-5.

Letter Closing and Subscription (4:21-23)

Letters in antiquity typically had closings and subscriptions. Other clear examples are seen in Romans 15:33-16:1; 1 Thessalonians 5:23-26; 2 Thessalonians 3:16-17. Usually the letter form used this section for final greetings and remarks. Pagan writers abruptly used "good luck" or "farewell". Not Paul. He normally offers a benediction, and in this case, he has two!

In the case of Philippians, Paul mentions nobody's name. Of course, he has mentioned numerous people throughout his letter, and perhaps sees no need to repeat himself here. Paul was no mere imitator of the ancient form but felt free to adapt it as the Spirit led him.

However, the most notable phrase in this section is "those who belong to Caesar's household" send greetings. This phrase alone is sufficient for some scholars to place the letter's composition in Rome where that expression had the most meaning. Who were these people? Witherington, following P.C. Weaver's research, accepts the conclusion that they are "freedmen and slaves in the service of the emperor" (p.135). These served the Emperor directly, and commonly handled his administrative and financial affairs. Interestingly, during the rule of Claudius and Nero, contemporaneously with Paul's ministry, the "household of Caesar" had significant influence, but afterwards lost most of it. That places Paul in the charge of the most powerful group around the Emperor at the time, and, from his own remarks in Philippians 4:22, some of these imperial adjutants are joining with Paul in a greeting the Christians of Philippi, an imperial colony! Some communication may well have existed already between the imperial court and the imperial colony, such that couriers traveled between the two on occasion.

Lightfoot, in his remarks on this passage, directs the reader to Romans 16:3-16 (dated no later than 57 C.E.) where Paul mentions a long list of people in Rome with whom he had acquaintance before his arrival "in chains" (around 61 C.E.), suggesting some of them may well have belonged to this familia Caesaris. This cannot be proven, but no doubt Paul had access to the earlier converts when his Roman house-arrest took place.

Another point of contact with the "household of Caesar" is suggested by Professor Horsley. He notes that in Nero's reign there was an imperial monopoly on "purple dye", its commerce watched closely by the Emperor's officers who were part of the "household of Caesar". If Lydia is a dealer in "purple dye" (see Acts 16), at least as early at the reign of Claudius, this might well place her within the imperial circuit, and her greetings to Philippi would have been entirely expected since Paul originally met her there.

A Benediction
Whereas letters like Paul's would normally end with a simple "farewell", Paul, grounded in solid Hebrew tradition, offers a proper "benediction" which parallels his "doxology" in 4:20. Jesus is given his longer designation: "the Lord" Jesus Christ, which appropriately ends a letter in which Paul has announced the "new citizenship" of the Philippian Christians, and their status as "a colony of heaven". Their Lord is being asked by Paul to pour out his "grace" (charis) on the faith community at Philippi, but especially, that it might impact "their spirit" (meta tou pneumatos humon). In light of the burden Paul carried for the continuing unity and perseverance of the church at Philippi, he no doubt had in mind the many challenges to the "spirit", that is, "the life" of the community. Along with Paul's carefully worded instruction, encouraging the Philippians to live the life of Jesus, Paul now prays down on them the "limitless grace" of God, so that their "life as a community" might be enriched. Remember, "grace" is God's unmerited favor, but it is also His power and provision made available to His people. In his letter to the Ephesians (1:7; 2:7; 3:8) Paul links the grace of God with the "riches of Christ" released within the life of the church. Perhaps the clearest passage in this regard is this one:
For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich (2 Corinthians 8:9).
When the grace of God enters the life of the community, it brings with it the riches made possible by the poverty of Christ in his coming to earth. This is, of course, a main theme of Philippians (chapter 2:5-11), and may well have been in Paul's mind when he offered this benediction over them. In any case, Paul's use of it here sweetens the letter still more, where his relationship to the Philippians was a model for others to imitate. Though in chains, nothing of his ardor was dulled when Paul set to the task of composing his letter, aided by those around him, Timothy and Epaphroditus, in its actual inscription. Perhaps, at the last, it was Paul who took up his pen and added this "gracious" benediction, relishing every word with each stroke of his pen, until the final "Amen" with which he wrote one final word: "Let it be so!".

Glory to God! Amen.
Digger Deeper: Cross-Training: Just Live It
(Bob Brown)

To gain a deeper understanding of Cross-Training: Just Live It, carefully read the selected passages below. To aid you in your study, we invite you to visit the website http://notes.chicagofirstnaz.org, or pick up a copy of the notes at the Connect desk, or from your ABF leader. Now consider the following questions, as you ask the Lord to teach you.

Special Note: The Background Notes are especially useful in working through some of these questions. You are encouraged to secure a copy as you begin.

1. Prayerfully read through Philippians 4:1-23. What is the tone and "feel" of this closing chapter? Does it have a different "texture" to it than the previous sections? If so, in what ways. How is it similar in subject matter? Look for words that appear here, but also in chapters 1-3.
2. Label each of the following smaller sections in the chapter: (1) 4:1-3; (2) 4:4-7; (3) 4:8-9; (4) 4:10-13; (5) 4:14-20; (6) 4:21-23.
3. There is a problem between Euodia and Syntyche. How does Paul approach resolving their conflict? How important are other people in this process of reconciliation?
4. What might have caused the Philippians "anxiety" as described in 4:6? What is Paul's counsel for relieving it? What "guards" their hearts? How important was "peace" in the Roman Empire? How does this peace differ?
5. If 4:8-9 was Paul's "Book of Virtues" for the Philippians, why do you suppose he chose these virtues? Refer to the Background Notes on this section, and read examples of other "lists" like this one? What do you discover by comparing them?
6. Try to offer a brief definition of each "virtue" in the list.
7. What promise does Paul give the Philippians if they apply these virtues to their lives? Does this sound similar to 4:7? Why does he offer himself as an example? How important are examples of "godly Christians"? Who has had an influence in your life?
8. Write a brief essay (or jot down some ideas) on the subject: "Paul and His Needs", based on 4:10-13. Do the same for "(Your Name) and My Needs". What guidance does Paul offer?
9. "Finances at Philippi" could be the title of 4:14-19. What does Paul think of the Philippians' accounting practices? In what ways does this help us think through "finances in the church"?
10. What do you call 4:20? Why does Paul say "my God"?
11. What group of people listed in Paul's greetings surprises you? Refer to the Background Notes on this section, and think about the opportunities Paul had, even though he was "in chains".
12. What do you call 4:23? Compare this with other similar passages in Romans 15:33-16:1; 1 Thessalonians 5:23-26; 2 Thessalonians 3:16-17. What purpose does this form of "closing" seem to have in Paul's letters? What special purpose does it serve in the book of Philippians?