Paul exhorted both Christians. "Keep on rejoicing" (Jackson p. 79). Euodias and Syntyche, or the troublesome tongue. Next Lab Philippians 4:2–3, Part 3: Eight Ways Paul Encourages Euodia and Syntyche to Come to One Mind They were doubtless professing Christians, and the apostle exhorts them to make the Lord the great object of their affections, and in their regard for him, to bury all their petty differences and animosities. Let us seek to give assurance that our names are written in the book of life. Paul would not be impressed with the professed Christian that everybody must tip-toe around or is easily offended. Of Euodia and Syntyche nothing is known. This is part two of a three part series on Philippians 4:1-9, Finding the Peace of God. of Christ. They were estimable women and active in Christian work; but they differed and scandal ensued. (Philippians 4:2-3) In verse 2 we find that two women of the church are singled out for a special word of admonition: they were at odds with one another and it was having a detrimental affect upon the local congregation. 2.Beseech—Euodia and Syntyche were two women of prominence in the Church, who unhappily had fallen into dissensions. Euodia (Greek Εὐοδία, meaning unclear, but possibly "sweet fragrance" or "prosperous journey") and Syntyche (Συντύχη, "fortunate," literally "with fate") are people mentioned in the New Testament.They were female members of the church in Philippi, and according to the text of Philippians 4: 2-3, they were involved in a disagreement together. Commentary on Philippians 4:2-9 (Read Philippians 4:2-9) Let believers be of one mind, and ready to help each other. . that they be of the same mind in the Lord. These were prominent women in the Church, possibly deaconesses. The chiasm (from step one) and the literary structure of Philippians (from step two) come together on step three. Nothing more than is here stated is known respecting them or their disagreement. Euodias, and-Syntyche; two Christian women at Philippi. Were Euodia and Syntyche squabbling? There should be no conflict in the body of Christ. This sanctification process, starts at rebirth, when we are born of the Spirit, through faith in Christ. For the prominence of women generally in the Pauline Churches, Cf. Many strange attempts have been made to find symbolism in these names. Practicing verse 8 is essential if we want to develop and maintain healthy relationships (4:2-3, 5). . ., p392.]. Not being on right terms with our brethren can threaten our salvation (1 John 3:15). Translate, "looking," as R.V., not making one's own interest the one only object of life, but regarding also the interests, feelings, wishes, of others. To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient, Baker Evangelical Dictionary of Biblical Theology, Hastings' Dictionary of the New Testament, International Standard Bible Encyclopedia, I beseech Euodias, and beseech Syntyche -. Pauland Silas, with Timothy and Luke, established the church there after theycrossed from Asia into Europe (Acts 16:12-40). From the whole tone of this Letter, it cannot have gotten seriously out of hand as yet. Urging was all Paul felt he had to do, not commanding (cf. He repeats "I beseech," as if he would admonish each separately with impartiality, both being equally to blame. Philippians 4:2-5 Euodia and Syntyche. We may add, from Heuzey, Voyage ArchÃ©ol., p. 423, an Inscr. It may have been accidental friction between two energetic Christian women. See his Philippians, p. 56, notes 2, 3, where he quotes Inscrr., in some of which a metronymic takes the place of the patronymic, while others record monuments erected in honour of women by public bodies. Pronounced âyou OH dih uhâ, and meaning âgood journeyâ. It appears, from the testimony which he gives in their favor, that they were very excellent women; for he assigns to them so much honor as to call them fellow-soldiers in the gospel (211). [Note: See A. Boyd Luter, "Partnership in the Gospel: The Role of Women in the Church at Philippi," Journal of the Evangelical Theological Society39:3 (September1996):411-20.]. and I exhort Syntyche. God expects both parties to seek reconciliation (Matthew 5:23-24). 4:2-9 Let believers be of one mind, and ready to help each other. Repetition in Philippians. If then, remembering this, they seek to their Master for aid, the unity of spirit will be bestowed. Macedonian women were given an unusual amount of freedom. Context Summary. Two women connected with the Church were at enmity. The Athenian law prescribed that everything that a man might do by the consent or request of a woman should be null in law. “Rejoice in the Lord always”: “Always be glad in the Lord” (Wey). The words ἐν κυρίῳ point out the sphere of this concord, and belong not to the verb παρακαλῶ, as Beza and Storr suppose, nor yet can we sustain the rendering of Grotius-propter Dominum. These two may have been forming parties in the church, and have been regarded as leaders by favourers of one opinion or the other. Women were more than usually active in the Philippian church. That they be of the same mind in the Lord; I beseech Enodias, and beseech Syntyche, that they be of the same mind in the Lord, Ellicott's Commentary for English Readers. Whether the difference related to doctrine, or to something else, we cannot determine from this phrase. Lft. (Philippians 4:2.) These two Philippian women had a difference of opinion, and we see in them the slight dissension which Paul hints at in places. The names Euodia and Syntyche are recognisable Greek names, but we know nothing about these two women except for the fact that they had laboured with Paul in the Gospel (Philippians 4:3), how we are not told. ], God did not reveal the reason for the estrangement that existed between these two women. Paul is particularly concerned with an … John Gill's Exposition of the Whole Bible, Commentary Critical and Explanatory on the Whole Bible, Robertson's Word Pictures in the New Testament, Expository Notes with Practical Observations on the New Testament, Greek Testament Critical Exegetical Commentary, Heinrich Meyer's Critical and Exegetical Commentary on the New Testament, Johann Albrecht Bengel's Gnomon of the New Testament, Matthew Poole's English Annotations on the Holy Bible, Alexander MacLaren's Expositions of Holy Scripture, Justin Edwards' Family Bible New Testament, John Eadie's Commentary on Galatians, Ephesians, Colossians and Philippians, Schaff's Popular Commentary on the New Testament, George Haydock's Catholic Bible Commentary, Commentary Critical and Explanatory on the Whole Bible - Unabridged, Ellicott's Commentary for English Readers, Text and Manuscripts of the New Testament. He does not exhort the one to be reconciled to the other, for they might have doubted who should take the initiative, and they might wonder, from the position of their names and construction of the sentence, to which of them the apostle attached the more blame. âAnd I exhortâ: Both needed to act like Christians, and both had the mutual obligation to work things out. The cause of quarrel might be some unworthy question about priority or privilege even in the prosecution of the good work-vainglory leading to strife, as already hinted by the apostle toward the commencement of the second chapter. . ‘I exhort Euodia, and I exhort Syntyche, to be of the same mind in the Lord.’. Philippians 2:4. Romans 16 passim, 1 Corinthians 14:34-35. We can compare the influence of Lydia (Acts 16:1-15). For, as Schinz aptly puts it (op. In naming these two Christian women, Paul had not humiliated them. Macedonian women were given an unusual amount of freedom. is spurious). He gives with his exhortation both the reason for following it, and the means whereby it may be fully followed. From the whole tone of this Letter, it cannot have gotten seriously out of hand as yet. Philippians 1:27 to Philippians 2:4). The language is such as would properly relate to any difference. Their loyalty to each other depends entirely on their loyalty to Himâ (p. 71). 2. Paul's advice is to focus on our ability to rejoice in our fellowship with Christ. Hence, as their agreement was a matter of great moment (212), and, on the other hand, there would be great danger attendant on their disagreement, he stirs them up particularly to concord. I exhort Euodia. [Hitzig, Zur Kritik Paulin. As the apostle had found the benefit of their assistance, he knew how comfortable it would be to his fellow-labourers to have the help of others. This verse gives clear direction and offers genuine hope to the believer in Christ. Ð°Ð¸Ð¼Ð½Ð¾Ð¹ Ð»ÑÐ±Ð²Ð¸, Ð³Ð°ÑÐ¼Ð¾Ð½Ð¸Ð¸ Ð¸ Ð¼Ð¸ÑÐ° Ð¼ÐµÐ¶Ð´Ñ Ð²ÐµÑÑÑÑÐ¸Ð¼Ð¸. 4:4-7. in the Lord—the true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency. âIn the Lordâ: âThe desired agreement should be sought on the highest ground and from the loftiest motives. Philippians 4:2–9 is Paul's appeal to the Philippian Christians regarding how they handle disagreements within the church. Indeed wealthy and influential Christian women contributed much to the respectability and success of the church in the early days, often making available a large house at which the church could meet. The specific passage is Philippians 4:6-7 (New International Version), which states: Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. What does this verse really mean? The cause of the quarrel may have been-- It is certain, at least, that this name agrees amongst the Greek better with a man than a woman; and perhaps the latter of these two may be the husband of Evodia. that they be of the same mind in the Lord; either that they agree together, and be reconciled to each other, considering the relation they stood in to one another, and to the Lord; or that they become of the same mind, and embrace the same truths, and profess and maintain the same principles the church did; and so the Arabic version renders it, "that ye entertain one and the same opinion concerning the faith of the Lord". Philippians 4:2 Translation & Meaning. In the Old Testament ‘the Lord’ was YHWH. What it was all about, we have no way of knowing. The verb implies something stronger than the ‘beseech’ of the Authorised Version. Evidently they were women of note, leaders at Philippi, where, we may remember, the gospel was first preached to women (Acts 16:13), and the church first formed in a womanâs house (Acts 16:14; Acts 16:40). Compare Romans 12:16. (2) Euodias.âThe name should be Euodia, as is seen by Philippians 4:3. Luke described the city called Philippi as a *Roman ‘*colony’(Acts 16:12). Philippians 4:2 - Understand the meaning of Philippians 4:2 with Christian Bible study, teaching, sermons, and commentary search on hokma.com. He, as it were, calls each of them to his side (parakaleo - to call alongside) in his earnest appeal to them, seeking to direct their minds firmly on the Lord so that they may be of one mind with Him (Philippians 2:5). In Philippians 4:8 Paul exhorts us to develop a Christian thought life. Notice that they are two sincere Christian ladies, they labored with Paul for the gospel. See under Philippians 2:2. Euodia and Syntyche. Philippians 4:2-9 Study Philippians – A Life Worthy of the Gospel Bible Study, Philippians 4, Joy; Leader's Guide. Or, has Paul’s exhortation in Philippians 4:2 activated the sexist bias within the guild of New Testament scholars? Let us seek to give assurance that our names are written in the book of life. The Lord is at hand. CONCLUDING EXHORTATIONS, Philippians 4:2-9. Syntyche means happy chance. For beseech, render exhort, and notice the repetition of that word with each name, making the exhortation individual and specific. The name occurs both in Greek and Latin Inscrr., as well as in the Acta Sanctorum (v., 225). I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. Note how prominent ‘the Lord’ is in the passage (Philippians 4:1-2; Philippians 4:4-5; Philippians 4:10). These women ... labored with me in the gospel ... that they be of the same mind in the Lord, Εὐωδίαν παρακαλῶ καὶ Συντύχην παρακαλῶ, αἰνίττεται δὲ ὡς ἔριν τινὰ πρὸς ἀλλήλας ἐχούσας. 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