Context at a Glance
Author:Traditional Attribution
Topic:philippians Chapter 4 Study
This chapter provides a foundational look at the theological themes of philippians, analyzed across multiple historic translations for maximum scholarly depth.
Philippians 4
New Revised Standard Version
2I urge Euodia and I urge Syntyche to be of the same mind in the Lord.
3Yes, and I ask you also, my loyal companion, help these women, for they have struggled beside me in the work of the gospel, together with Clement and the rest of my co-workers, whose names are in the book of life.
4Rejoice in the Lord always; again I will say, Rejoice.
5Let your gentleness be known to everyone. The Lord is near.
6Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.
7And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
8Finally, beloved, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things.
9Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you. Acknowledgment of their gifts
10I rejoice in the Lord greatly that now at last you have revived your concern for me; indeed, you were concerned for me, but had no opportunity to show it.
11Not that I am referring to being in need; for I have learned to be content with whatever I have.
12I know what it is to have little, and I know what it is to have plenty. In any and all circumstances I have learned the secret of being well-fed and of going hungry, of having plenty and of being in need.
13I can do all things through him who strengthens me.
14In any case, it was kind of you to share my distress.
15You Philippians indeed know that in the early days of the gospel, when I left Macedonia, no church shared with me in the matter of giving and receiving, except you alone.
16For even when I was in Thessalonica, you sent me help for my needs more than once.
17Not that I seek the gift, but I seek the profit that accumulates to your account.
18I have been paid in full and have more than enough; I am fully satisfied, now that I have received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God.
19And my God will fully satisfy every need of yours according to his riches in glory in Christ Jesus.
20To our God and Father be glory forever and ever. Amen. Conclusion
21Greet every saint in Christ Jesus. The friends who are with me greet you.
22All the saints greet you, especially those of the emperor's household.
23The grace of the Lord Jesus Christ be with your spirit.: COLOSSIANS
420COLOSSIANS Introduction The church in Colossae, a town on the Lycus river in the Roman province of Asia, was founded by a Colossian associate of Paul's named Epaphras (1.7-8; 4.12-13). The letter begins with a highly complimentary description of the Colossians' lives, but unnamed teachers, who observe Jewish rituals and pursue mystical experiences through ascetic practices (2.8-23), pose a threat to their faith. Unfortunately we possess no independent description of these teachings, and the polemical tone of this letter (for instance, "empty deceit, according to human tradition," 2.8) makes their precise identification difficult. The practices advocated are best understood as a form of Jewish apocalyptic mysticism, although others have preferred to see a synthesis of Judaism with proto-Gnostic thought, local Phrygian religious practices, or Hellenistic philosophy. The fact that these Jewish practices, which did not focus on Christ, were attractive to Christians reflects the continuing close connection of the synagogue and the church, as well as a typical firstcentury Christian ambivalence toward Judaism: A Jewish eschatological outlook and morality are central to the author's Christian vision, although many Jewish practices are simultaneously rejected as incompatible with Christ. Colossians follows the basic structure of a Pauline letter, beginning with a salutation (1.1-2) and an introductory thanksgiving (1.3-8) and prayer (1.9-14), and ending with greetings and instructions (4.7-18). The body of the letter includes both a theological argument (2.6-23) and ethical instructions (3.1-4.6). The basis of the theological argument is laid in 1.12-2.5. In the elevated words of an early Christian hymn, Christ is praised as the supreme power over the cosmos and the church (1.1520). Although demonic forces enslaved humanity in the past, Christians were freed from their influence, forgiven through Christ's death, and made full citizens of the kingdom of Christ, to whom they now owe COLOSSIANS
421complete allegiance and obedience (1.12-14, 21-23). Also emphasized is Christ's identity as the perfect revelation of God (1.19; 2.9-10) and as the singular source of wisdom about how to live rightly (1.19; 2.9-10). The main theological argument focuses on the significance of the cross and the change in believers' destiny achieved by it (2.9-15); the recurring contrasts of death and life (2.12-13, 20; 3.1-5), old and new (3.9-10), and past and present (1.12-14, 21-23) emphasize the fundamental psychological and moral reorientation demanded of the believer. Because Jewish rituals and mystical experiences of angelic worship do not foster allegiance to Christ and belong to the old order, they must be rejected as distractions from Christ's lordship and as threats to the church. The members of a true Christian community, rejecting their previous immoral lifestyle (3.5-11) and reorienting their entire lives around Christ as Lord (3.1-4), are to live in harmony with each other as they worship and give thanks to God and Christ (3.12-17). The Christian household, however, is only a mildly Christianized version of an ancient patriarchal family (3.18-4.1) rather than a complete renewal of family relationships based on the equality of all in the new community. There are many similarities to the undisputed letters of Paul in the structure, theology, and even language of Colossians. However, Colossians lacks certain central Pauline terms, utilizes new theological vocabulary, and is written in a significantly different, liturgical style. Two theological contrasts stand out: first, the vision of believers' present lives as nearly completely transformed by Christ's death and resurrection, instead of Paul's usual tension between the only partly fulfilled present and future resurrection and full enjoyment of Christ's benefits; second, the use of household rules, which is more characteristic of other post-Pauline literature (e.g., Ephesians and the Pastoral letters of
1and
2Timothy and Titus) than of Paul's own ethical instructions. The combined force of these differences has led some to conclude that Colossians was written in Paul's name by one of his disciples — either during Paul's own lifetime or a decade or two after his death — in order to lend authority to this application of Paul's thought to a new situation. Others, noting Colossians' close similarities to Philemon, think the letter was written by Paul himself while imprisoned (4.3, 10, 18) at Rome near the end of his life, and attribute the contrasts to developments in Paul's thinking and the particular COLOSSIANS
422situation addressed in the letter. Colossians also has significant similarities to Ephesians and was probably used as a model by the author of that letter (see the Introduction to Ephesians). HT TH