A Brief Admonition to Certain Persons (Philippians 4:2–3)

In the fourth part, St. Paul writes: 1) a brief admonition to certain individuals (Phil. 4:2–3), with the addition of 2) a general instruction for all the Philippians to manifest in their lives the characteristic marks of the Christian life (Phil. 4:4–9).

1) A brief admonition to certain individuals (Phil. 4:2–3)

Phil. 4:2. I implore Euodia, and I implore Syntyche, to be of the same mind in the Lord.

Euodia and Syntyche were evidently very distinguished persons in the Church of Philippi (St. Chrysostom)—both by their outward station and by their influence upon the faith. But something had arisen in them that called for an address: “I implore them to be of the same mind in the Lord.” An exhortation to oneness of mind in the Lord does not point to some worldly disagreement between them, but to some divergence in faith—not of the two women with each other, but of both of them with everyone else, with the principles of faith preached by the Apostle. Perhaps this indicates that Euodia and Syntyche had come under the influence of the Judaizers—whether in Philippi itself or somewhere outside—and, if they had not inclined toward their false teaching, had at least begun to wonder, and not merely wonder privately but had expressed the thought before others: perhaps it is indeed so? The matter had perhaps not gone further than this; therefore St. Paul considered it sufficient merely to hint at it, without dwelling on it at length. Having then set forth on what basis the Christian’s hopes must rest, he appends in conclusion a brief admonition addressed only to these women, singling them out from the whole body. He does not expand upon it here either, but contents himself with one word: “I implore them to be of the same mind in the Lord”—because the thought in them had not gone far but had only, as it were, slipped to the tip of the tongue. He mentioned it nonetheless, for falsehood is infectious; and he not only reminded them, but also asked someone else to help them, if the matter should go further with them. — All this expresses, moreover, the extreme solicitude of St. Paul—not any particular danger to the faith of those women or to the faith of the Philippians.

The words “to be of the same mind in the Lord” mean: to understand the matter of salvation in the Lord Jesus Christ in the same way as all—to think the same as all, or as he had taught everywhere; for if all think thus, they think so because they were taught by St. Paul.

Phil. 4:3. And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the Book of Life.

The exhortation to oneness of mind in the Lord, which those women were to hear before the entire Church—for the Letter was addressed to all and was to be read by all together—was in itself already very powerful and persuasive. But St. Paul loves to bring every matter to completion, so as to have the assurance that he has done everything necessary and that there is no longer any reason to doubt the outcome, since no opening has been left for falsehood and error. Therefore he also asks someone to help them. Help, συλλαμβανου — take hold, as it were by the hands, of both of them and bring them to oneness of mind, if that should be required, if it should prove necessary—adding your efforts to my word—enter into their religious state and help them.

Who is this person to whom St. Paul addresses himself? “True companion. — Companion”—one who pulls the same yoke. The yoke of the Apostle was the preaching of the Gospel and the building up of the churches. In every place where he founded churches, the first believers, as firstfruits, were his co-laborers in the further spreading of the Gospel. To them he entrusted the young churches when he departed from their localities. Someone of this sort was this true companion to whom St. Paul now addresses himself. He does not name him, because to him and to all it was clear to whom the words were directed. Perhaps it was the jailer (blessed Theophylact). St. Chrysostom says of him: “It seems to me that those women were prominent in the Church of Philippi—and the Apostle entrusts them to a man who is certainly worthy of admiration, whom he also calls a fellow-laborer; to whom, perhaps, he was accustomed to entrust, as to a co-laborer, co-participant, and brother (the church there).” — As for other opinions on the matter, St. Chrysostom says: “there is no need to investigate with full exactness who this person is.” It is enough to know: “a true brother, a genuine man.”

Let us, however, cite one opinion refuted by Theodoret and others, and by St. Chrysostom himself. “By the word ‘companion’ some foolishly understood the Apostle’s wife, not having paid attention to what is written in the Epistle to the Corinthians—namely, that the Apostle counts himself among the unmarried; for he says: ‘I say to the unmarried and to widows: it is good for them if they remain even as I’ (cf. 1 Cor. 7:8). And it is clear that whether he was unmarried or widowed, he did not have a wife—and it is more probable that he was unmarried, having been called when he was still a youth. Therefore the Apostle calls a companion one who pulls together with him the same yoke of piety, and asks him to become a helper to the worthy women and to bring about oneness of mind in them.”

The women themselves the Apostle exalts with great praise, showing as it were that it is worth the effort on their account, and that it is lamentable if persons of such standing should remain with such a blot upon them or should bring into question even their being inscribed in the Book of Life.

“Who labored with me in the gospel.” “What do you say? Women labored together with you? Yes, he says—and they contributed not a little. Though he had many co-workers, yet among the many, women too assisted. — The fact that distinguished persons—both men and women—enjoyed such honor produced much good. First, because others were stirred to equal zeal; secondly, through the honor they (those who honored) received benefit; thirdly, they themselves (the praised co-workers) became more zealous and earnest. Therefore you see that St. Paul everywhere strives to bring such persons to prominence.”

Where and how they labored with the Apostle is not evident. Perhaps it was in Philippi itself or in the vicinity, during the Apostle’s first stay there and his repeated visits to that city. — But their being placed alongside Clement and the other fellow-workers suggests the conjecture that either they were in Rome for a time and had returned from there to Philippi, or that they were themselves Roman women who had only recently settled in that city. Having been in Rome, they assisted the Apostle together with Clement and others in spreading the faith throughout Rome. For the Apostle, being in bonds, could receive those who came to him at his lodgings, but could not go out himself. Those sent out by him as helpers—Clement and others—took his place in this; and among them these women too labored. “Whether it was so or otherwise”—the highest praise for these women is that the Apostle calls them sharers in the bearing of dangers for the Gospel (blessed Theodoret). If the conjecture set forth be accepted, then identifying the Clement mentioned here with St. Clement of Rome presents no difficulty.

“Whose names are in the Book of Life.” I am not recording their names here, he says—they are recorded in a better book, from which their glorious names will never be erased throughout all eternity—and not only the names of Clement and the other fellow-workers, but of those very women as well. This is precisely why it is especially to be lamented if they should be in danger of losing this surpassingly high prerogative. The loss would be one that nothing could compensate. Those women heard this—and what could have more powerfully drawn them to oneness of mind in the Lord, if any trace of lack of oneness still remained in them?! “See how he attests to their virtue? What Christ said to the Apostles—‘do not rejoice that the spirits are subject to you, but rather rejoice because your names are written in heaven’ (Lk. 10:20)—that same testimony does St. Paul give to the persons mentioned, with the words: ‘whose names are in the Book of Life’” (St. Chrysostom). — That is, all of them are already counted from this time among the certain heirs of the Kingdom of Heaven. Such is the esteem in the sight of the Lord of service toward the spreading of the holy Christian faith.