Philippians 4:3

3. And--Greek, "Yea." true yoke-fellow--yoked with me in the same Gospel yoke (Mt 11:29, 30; compare 1Ti 5:17, 18). Either Timothy, Silas (Ac 15:40; 16:19, at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's wife, as 1Co 9:5 implies he had none. help those women--rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [Birks]; or as Alford, "Help in the work of their reconciliation." which laboured with me--"inasmuch as they labored with me." At Philippi, women were the first hearers of the Gospel, and Lydia the first convert. It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who labored with Paul in the Gospel. In selecting the first teachers, those first converted would naturally be fixed on. Euodia and Syntyche were doubtless two of "the women who resorted to the riverside, where prayer was wont to be made" (Ac 16:13), and being early converted, would naturally take an active part in teaching other women called at a later period; of course not in public preaching, but in a less prominent sphere (1Ti 2:11, 12). Clement--bishop of Rome shortly after the death of Peter and Paul. His Epistle from the Church of Rome to the Church of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. Alford thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But Origen [Commentary, John 1:29] identifies the Clement here with the bishop of Rome. in the book of life--the register-book of those whose "citizenship is in heaven" (Lu 10:20; Php 3:20). Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare Ex 32:32; Psa 69:28; Eze 13:9; Da 12:1; Re 20:12; 21:27).

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 3. And I intreat thee also, true yokefellow. It is not known to whom the apostle refers here. No name is mentioned, and conjecture is useless. All that is known is, that it was some one whom Paul regarded as associated with himself in labour, and one who was so prominent at Philippi that it would be understood who was referred to, without more particularly mentioning him. The presumption therefore is, that it was one of the ministers or "bishops" Php 1:1) of Philippi, who had been particularly associated with Paul when he was there. The epistle was addressed to the "church, with the bishops and deacons," Php 1:1; and the fact that this one had been particularly associated with Paul would serve to designate him with sufficient particularity. Whether he was related to the women referred to is wholly unknown. Doddridge supposes that he might be the husband of one of these women; but of that there is no evidence. The term "yokefellow" συζυγος-- some have understood as a proper name, (Syzygus;) but the proper import of the word is yokefellow, and there is no reason to believe that it is used here to denote a proper name. If it had been, it is probable that some other word than that here used and rendered true-- γνησιος--would have been employed. The word true γνησιος--means that he was sincere, faithful, worthy of confidence. Paul had had evidence of his sincerity and fidelity; and he was a proper person, therefore, to whom to entrust a delicate and important business.

Help those women. The common opinion is, that the women here referred to were Euodias and Syntyche, and that the office which the friend of Paul was asked to perform was, to secure a reconciliation between them. There is, however, no certain evidence of this. The reference seems rather to be to influential females who had rendered important assistance to Paul when he was there. The kind of "help" which was to be imparted was probably by counsel, and friendly co-operation in the duties which they were called to perform. There is no evidence that it refers to pecuniary aid; and, had it referred to a reconciliation of those who were at variance, it is probable that some other word would have been used than that here rendered help--συλλαμβανου.

Which laboured with me in the Gospel. As Paul did not permit women to preach, (1Timm 2:12 comp. 1Cor 11:5,) he must have referred here to some other services which they had rendered. There were deaconesses in the primitive churches, (Rom 16:1; 1Timm 5:9, seq.,) to whom was probably entrusted particularly the care of the female members of a church. In the custom which prevailed in the oriental world of excluding females from the public gaze, and of confining them to their houses, it would not be practicable for the apostles to have access to them. The duties of instructing and exhorting them were then probably entrusted chiefly to pious females; and in this way important aid would be rendered in the gospel. Paul could regard such as "labouring with him," though they were not engaged in preaching.

With Clement also. That is, they were associated with Clement, and with the other fellow-labourers of Paul, in aiding him in the gospel. Clement was doubtless some one who was well known among them; and the apostle felt that, by associating them with him, as having been real helpers in the gospel, their claim to respectful attention would be better appreciated. Who Clement was is unknown. Most of the ancients say it was Clement of Rome, one of the primitive fathers. But there is no evidence of this. The name Clement was common, and there is no improbability in supposing that there might have been a preacher of this name in the church at Philippi.

Whose names are in the book of life. Isa 4:3. The phrase, "the book of life," which occurs here, and in Rev 3:5, 13:8, 20:12,15, 21:27, 22:19, is a Jewish phrase, and refers originally to a record or catalogue of names, as the roll of an army. It then means to be among the living, as the name of an individual would be erased from a catalogue when he was deceased. The word life here refers to eternal life; and the whole phrase refers to those who were enrolled among the true friends of God, or who would certainly be saved. The use of this phrase here implies the belief of Paul that these persons were true Christians. Names that are written in the book of life will not be blotted out. If the hand of God records them there, who can obliterate them?

(*) "yokefellow" "companion"

Albert Barnes, 1834 · public domain

Verse 3 Help those women which labored with me - Both in the Grecian and Asiatic countries women were kept much secluded, and is was not likely that even the apostles had much opportunity of conversing with them; it was therefore necessary that they should have some experienced Christian women with them, who could have access to families, and preach Jesus to the female part of them. The apostle tells us that certain women labored with him in the Gospel, and were assistants to others also who had assisted him. Some think the women here were Euodias and Syntyche; but I rather incline to the opinion that Syntyche was a male, and Euodias his wife. Euodias signifies a pleasant scent; Syntyche, fortunate. There have been a number of conjectures who these persons were, and who is meant by the true yokefellow; but as there is nothing certain known on the subject, it is useless to propagate conjecture. With Clement also - Supposed to be the same who was afterwards bishop of Rome, and who wrote an epistle to the Corinthians, which is still extant. Whose names are in the book of life - Who are genuine Christians; who are enlisted or enrolled in the armies of the Lord, and have received a title to eternal glory. The reader is requested to refer to the note on Exo 32:32-33 (note), and the concluding observations at the end of that chapter, (Exo 32:35 (note)) where the writing in and blotting out of the book of life are particularly considered, and the difficulties on the subject removed. See also on Luk 10:20 (note).

Adam Clarke, 1831 · public domain