Philippians 4:4-7
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On this Third Sunday Of Advent, as many churches light the pink candle symbolizing joy, the lectionary offers one of the most encouraging passages in all of Paul’s epistles. “Rejoice in the Lord always!” “Do not worry about anything.” Experience the “peace that passes understanding.” These dear words mostly float through our consciousness detached from their gritty real-life setting of danger at the Philippians’ door, doctrinal dogs nipping at their faithful feet, and strife between two of their leaders—not to mention prison chains wrapped ‘round the one who wrote them. Noticing the sometimes-dark context from and into which these bright words are spoken will help preachers reach people in their pews who think they’re supposed to be smiling peacefully as Christmas approaches but aren’t sure why or how.
On this Third Sunday Of Advent, as many churches light the pink candle symbolizing joy, the lectionary offers one of the most encouraging passages in all of Paul’s epistles. “Rejoice in the Lord always!” “Do not worry about anything.” Experience the “peace that passes understanding.” These dear words mostly float through our consciousness detached from their gritty real-life setting of danger at the Philippians’ door, doctrinal dogs nipping at their faithful feet, and strife between two of their leaders—not to mention prison chains wrapped ‘round the one who wrote them. Noticing the sometimes-dark context from and into which these bright words are spoken will help preachers reach people in their pews who think they’re supposed to be smiling peacefully as Christmas approaches but aren’t sure why or how.
The Philippians are dear to Paul. The genre of the epistle is a “friendship letter.” The Philippians have been generous in supporting his ministry (, ).
I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity.
I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity.
I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity.
Yet it was kind of you to share my trouble. And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. Even in Thessalonica you sent me help for my needs once and again.
Yet it was kind of you to share my trouble. And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. Even in Thessalonica you sent me help for my needs once and again.
and not frightened in anything by your opponents. This is a clear sign to them of their destruction, but of your salvation, and that from God.
Yet it was kind of you to share my trouble. And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. Even in Thessalonica you sent me help for my needs once and again.
But not everything is rosy for them. Paul sees fault lines. The specific descriptions of the Philippians’ challenges lie in three different sections of the letter. The first mentions “opponents” (antikeimenoi, ) who have caused them suffering (paschein, ).
For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake,
and not frightened in anything by your opponents. This is a clear sign to them of their destruction, but of your salvation, and that from God.
For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake,
For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake,
Whether this threat is physical or social, Paul is concerned that the church might divide in the face of it ().
Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel,
Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel,
Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel,
The community may also be hearing alternative teachers whom Paul unflatteringly calls “dogs” and characterizes as “the false circumcision” ().
Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh.
Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh.
Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh.
While we can’t know whether this is an on-the-ground threat or a possible eventuality, the language of Paul’s autobiography ) echoes his concern in the letters to the Galatians and Romans, namely, that a law—and circumcision—based Christianity will confuse the Philippians into imagining that they can accomplish righteousness through their deeds ().
and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—
and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—
and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—
The third struggle in Philippi is a conflict between two female leaders of the congregation named Euodia and Syntyche ().
I entreat Euodia and I entreat Syntyche to agree in the Lord.
I entreat Euodia and I entreat Syntyche to agree in the Lord.
I entreat Euodia and I entreat Syntyche to agree in the Lord.
We ought to notice on the way the presence of female leaders who were coworkers with Paul, which, contrary to widespread perception in our time, was his customary practice (see ). These two women are at odds, though, and the interpersonal issue is also a congregational one. To demonstrate this, Paul exhorts Euodia and Syntyche in the same language he earlier used to call the larger group to unity: “think the same thing” (to auto phronein in and ).
I commend to you our sister Phoebe, a servant of the church at Cenchreae, that you may welcome her in the Lord in a way worthy of the saints, and help her in whatever she may need from you, for she has been a patron of many and of myself as well.
Greet Prisca and Aquila, my fellow workers in Christ Jesus, who risked their necks for my life, to whom not only I give thanks but all the churches of the Gentiles give thanks as well. Greet also the church in their house. Greet my beloved Epaenetus, who was the first convert to Christ in Asia. Greet Mary, who has worked hard for you. Greet Andronicus and Junia, my kinsmen and my fellow prisoners. They are well known to the apostles, and they were in Christ before me. Greet Ampliatus, my beloved in the Lord. Greet Urbanus, our fellow worker in Christ, and my beloved Stachys. Greet Apelles, who is approved in Christ. Greet those who belong to the family of Aristobulus. Greet my kinsman Herodion. Greet those in the Lord who belong to the family of Narcissus. Greet those workers in the Lord, Tryphaena and Tryphosa. Greet the beloved Persis, who has worked hard in the Lord. Greet Rufus, chosen in the Lord; also his mother, who has been a mother to me as well. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. Greet Philologus, Julia, Nereus and his sister, and Olympas, and all the saints who are with them. Greet one another with a holy kiss. All the churches of Christ greet you.
I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naive. For your obedience is known to all, so that I rejoice over you, but I want you to be wise as to what is good and innocent as to what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
Timothy, my fellow worker, greets you; so do Lucius and Jason and Sosipater, my kinsmen.
I Tertius, who wrote this letter, greet you in the Lord.
Gaius, who is host to me and to the whole church, greets you. Erastus, the city treasurer, and our brother Quartus, greet you.
Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith— to the only wise God be glory forevermore through Jesus Christ! Amen.
I commend to you our sister Phoebe, a servant of the church at Cenchreae, that you may welcome her in the Lord in a way worthy of the saints, and help her in whatever she may need from you, for she has been a patron of many and of myself as well.
Greet Prisca and Aquila, my fellow workers in Christ Jesus, who risked their necks for my life, to whom not only I give thanks but all the churches of the Gentiles give thanks as well. Greet also the church in their house. Greet my beloved Epaenetus, who was the first convert to Christ in Asia. Greet Mary, who has worked hard for you. Greet Andronicus and Junia, my kinsmen and my fellow prisoners. They are well known to the apostles, and they were in Christ before me. Greet Ampliatus, my beloved in the Lord. Greet Urbanus, our fellow worker in Christ, and my beloved Stachys. Greet Apelles, who is approved in Christ. Greet those who belong to the family of Aristobulus. Greet my kinsman Herodion. Greet those in the Lord who belong to the family of Narcissus. Greet those workers in the Lord, Tryphaena and Tryphosa. Greet the beloved Persis, who has worked hard in the Lord. Greet Rufus, chosen in the Lord; also his mother, who has been a mother to me as well. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. Greet Philologus, Julia, Nereus and his sister, and Olympas, and all the saints who are with them. Greet one another with a holy kiss. All the churches of Christ greet you.
I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naive. For your obedience is known to all, so that I rejoice over you, but I want you to be wise as to what is good and innocent as to what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
Timothy, my fellow worker, greets you; so do Lucius and Jason and Sosipater, my kinsmen.
I Tertius, who wrote this letter, greet you in the Lord.
Gaius, who is host to me and to the whole church, greets you. Erastus, the city treasurer, and our brother Quartus, greet you.
Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith— to the only wise God be glory forevermore through Jesus Christ! Amen.
I entreat Euodia and I entreat Syntyche to agree in the Lord.
I entreat Euodia and I entreat Syntyche to agree in the Lord.
I entreat Euodia and I entreat Syntyche to agree in the Lord.
When Paul’s famous “Rejoice in the Lord always!” arrives in an ancient Macedonian living room, then, it is not a tranquil and untroubled company who hear the scroll read out. The Philippians are troubled by external threats and internal strife. They are glad to have a note from Paul, but in the face of all this struggle they may wonder if their rejoicing might need to wait for happier times.
“Rejoice… always? Really? Do you know what my day was like?” But it turns out that Paul does know. It is no accident that the apostle displays his own hardships so prominently at the beginning of the letter. He offers himself as an example to the suffering Philippians. Imprisoned and beset by ill-intentioned rivals (), Paul tells them his response: “I rejoice.” His simple ground for this joy also recurs in our passage: Christ.
I want you to know, brothers, that what has happened to me has really served to advance the gospel, so that it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ. And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear.
Some indeed preach Christ from envy and rivalry, but others from good will. The latter do it out of love, knowing that I am put here for the defense of the gospel. The former proclaim Christ out of selfish ambition, not sincerely but thinking to afflict me in my imprisonment. What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice.
Yes, and I will rejoice,
I want you to know, brothers, that what has happened to me has really served to advance the gospel, so that it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ. And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear.
Some indeed preach Christ from envy and rivalry, but others from good will. The latter do it out of love, knowing that I am put here for the defense of the gospel. The former proclaim Christ out of selfish ambition, not sincerely but thinking to afflict me in my imprisonment. What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice.
Yes, and I will rejoice,
I want you to know, brothers, that what has happened to me has really served to advance the gospel, so that it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ. And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear.
Some indeed preach Christ from envy and rivalry, but others from good will. The latter do it out of love, knowing that I am put here for the defense of the gospel. The former proclaim Christ out of selfish ambition, not sincerely but thinking to afflict me in my imprisonment. What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice.
Yes, and I will rejoice,
In his case, he celebrates the fact that Christ’s good news is going forth. Similarly, in verse 4 the reason for their rejoicing is not pleasant circumstances but the steady good that is “in the Lord.” “Rejoice in the Lord,” says Paul, “because prosperity and happy times and the other potential reasons for rejoicing can’t be counted on to continue ‘always.’”
A similar dynamic appears in .
do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
When Paul calls the Philippians to prayer instead of anxiety, they might answer back that he doesn’t know how utterly valid their reasons for being anxious are—but his personal situation lies in the background refuting such a claim. Because of the practice of prayer, even Paul’s chains, with all the uncertainties of life that they represent, do not undermine the “peace of God, which passes understanding” and “guards (his) heart and mind in Christ Jesus.” When Paul invites the Philippians to such peace through prayer, he does so with the credibility of someone who has ample reason to be anxious but chooses prayer and peace.
Between the two exhortations to rejoice and to pray lies a less familiar one. Paul calls his friends to a gentleness (possibly “moderation”) that they should display openly to the world ().
Let your reasonableness be known to everyone. The Lord is at hand;
Let your reasonableness be known to everyone. The Lord is at hand;
Let your reasonableness be known to everyone. The Lord is at hand;
This outward-looking orientation “to all people” is Paul’s remedy for these embattled Christians, both spiritually and communally. If Paul has faced his chains by celebrating the gospel’s advance (, )
And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear.
And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear.
And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear.
What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice.
Yes, and I will rejoice,
and by thinking of the Philippians’ well-being over his own ();
But to remain in the flesh is more necessary on your account.
and if Christ Jesus considered humanity’s need more important than his divine status ();
who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.
then the Philippians ought to respond to their own strife and struggle by preferring the other in community ()
Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves.
and keeping their collective eye on the waiting world outside ().
do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.
All this they should do because “the Lord is at hand”—both temporally in a forward-looking expectation and presently in a spiritual nearness. In the words of J.-F. Collange:
What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice.
Yes, and I will rejoice,
What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice.
Yes, and I will rejoice,
But to remain in the flesh is more necessary on your account.
But to remain in the flesh is more necessary on your account.
“The solution to the problems of the Philippian church is not to be found in some kind of introspection but in a desire to turn outwards towards others.”
who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.
who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.
Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves.
Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves.
do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.
do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.
The text’s beautiful last sentence—a direction of the mind to true and honorable and just and pure and lovely and gracious and excellent and praiseworthy things—offers the Philippians an alternative to endlessly orbiting around their suffering.
And so our weary Advent worshipers, not quite sure their life warrants rejoicing, have their encouraging answer: Fear not! For the joy we celebrate today is anchored, not in bright circumstances but in the Christ-aided direction of our minds toward joy, toward others, toward God in prayer, and toward God’s best things. That is a joy that can withstand even the dark travails of Advent!
