And I entreat thee also, my sincere companion, help those women who have laboured with me in the gospel, with Clement and the rest of my fellow labourers, whose names are in the book of life.

“Let us all earnestly pray for our brethren in the state of penitence, that God, the lover of compassion, will show them the way of repentance, and accept their return and their confession, and bruise Satan under their feet suddenly, and redeem them from the snare of the devil, and the ill-usage of the demons, and free them from every unlawful word, and every absurd practice and wicked thought; forgive them all their offences, both voluntary and involuntary, and blot out that handwriting which is against them, and write them in the book of life; cleanse them from all filthiness of flesh and spirit, and restore and unite them to His holy flock. For He knoweth our frame. For who can glory that he has a clean heart? And who can boldly say, that he is pure from sin? For we are all among the blameworthy.”

“Paul, also, and Barnabas, and Timothy, with all the others, "whose names are written in the book of life," [Philippians 4:3] — these, I say, all cherished and loved sanctity, and ran in the contest, and finished their course without blemish, as imitators of Christ, and as sons of the living God. Moreover, also, Elijah and Elisha, and many other holy men, we find to have lived a holy and spotless life.”

“"I exhort Euodia, and exhort Syntyche, to be of the same mind in the Lord. Yea, I beseech thee also, true yokefellow, help these women." Some say Paul here exhorts his own wife; but it is not so, but some other woman, or the husband of one of them. "Help these women, for they labored with me in the Gospel, with Clement also, and the rest of my fellow-workers whose names are in the book of life." Seest thou how great a testimony he beareth to their virtue? For as Christ saith to his Apostles, "Rejoice not that the spirits are subject to you, but rejoice that your names are written in the book of life"; so Paul testifieth to them, saying, "whose names are in the book of life." These women seem to me to be the chief of the Church which was there, and he commendeth them to some notable man whom he calls his "yokefellow," to whom perchance he was wont to commend them, as to a fellow-worker, and fellow-soldier, and brother, and companion, as he doth in the Epistle to the Romans, when he saith, "I commend unto you Phebe our sister, who is a servant of the Church that is at Cenchrea." "Yokefellow;" either some brother of theirs, or a husband of hers; as if he had said, Now thou art a true brother, now a true husband, because thou hast become a Member. "For they labored with me in the Gospel." This protection came from home, not from friendship, but for good deeds. "Labored with me." What sayest thou? Did women labor with thee? Yes, he answereth, they too contributed no small portion. Although many were they who wrought together with him, yet these women also acted with him amongst the many. The Churches then were no little edified, for many good ends are gained where they who are approved, be they men, or be they women, enjoy from the rest such honor. For in the first place the rest were led on to a like zeal; in the second place, they also gained by the respect shown; and thirdly, they made those very persons more zealous and earnest. Wherefore thou seest that Paul hath everywhere a care for this, and commendeth such men for consideration. As he saith in the Epistle to the Corinthians: "Who are the first-fruits of Achaia." Some say that the word "yokefellow," (Syzygus,) is a proper name. Well, what? Whether it be so, or no, we need not accurately enquire, but observe that he gives his orders, that these women should enjoy much protection.”

“Above he set before them examples to be followed; here, by moral admonition, he shows how they ought to conduct themselves. And first he shows how they should conduct themselves for the future; second he commends them for the past, at "but I rejoiced," etc. Concerning the first he does two things. First he admonishes them to persevere in what they already have; second, to advance to what is better, at "rejoice in the Lord always," etc. Again the first is divided into two parts. For first he leads them to persevere in general; second he sets down special ways for particular persons, at "I ask Euodia," etc. Concerning the first, he first recalls to them his affection; second he sets down the admonition, at "so stand," etc. Now he commends his affection in five ways. First according to faith, showing them beloved to him; hence he says "brothers," namely through faith. Matt. 23:8: "you are all brothers." Second, through charity; hence he says "most dear." 1 Cor. 10:14: "most dear to me," etc. Third, according to desire; hence he says "most longed-for." Above: "God is my witness how I long," etc. And he says "most longed-for," because I long for you, or because you long for me. Fourth, through joy; hence he says "my joy." And this, namely because you are good. Prov. 10:1: "a wise son makes his father glad," etc. Fifth, through the reason for joy; hence he says "my crown." 1 Thess. 2:19: "for what is our hope or joy, or crown of glory, is it not you?" etc. Then when he says "so stand," etc., he sets down the admonition concerning perseverance, saying "so stand," etc., that is, persevere as I do; or thus: as you stand. Matt. 10:22: "he who perseveres to the end, he will be saved." Then when he says "I ask Euodia," etc., he sets down the particular admonitions. And first concerning concord, second concerning the care of helping, at "I ask you also." These two holy women ministered to the saints in the city of Philippi; and perhaps there was some discord between them, therefore he calls them back to concord. 2 Cor. last, 13:11: "be of the same mind." Then when he says "I ask you also," etc., he asks a certain one to help certain persons. And he says "companion," because he was a partner in his preaching. Prov. 18:19: "a brother who is helped by a brother is like a strong city. Help them," etc. And to this he asks all, "whose names," etc. He puts this lest, if he did not name the others, they should be troubled; as if to say: it is no great matter if I do not write the names of all, because they are written in a better place. Matt. 5:12: "rejoice and exult," etc. The book of life, according to the Gloss, is the predestination of the saints, and this is true as to the reality, but it differs in aspect. Now it must be known that formerly there was a custom that those who were appointed to some office or dignity were enrolled in a register, as soldiers and senators, who were enrolled in the palace. Now all the predestined saints are chosen by God for something great, namely for eternal life. And this ordination is predestination. The enrollment of this ordination is called the book of life: this enrollment is in the divine memory, insofar as it ordains, it predestines. But insofar as it knows immovably, it is called foreknowledge. Therefore a firm knowledge concerning the predestined is called the book of life. But are any then blotted out from it? It must be known that some are written simply, others in a qualified way. For there are some predestined by God as those who are simply to have eternal life, and these are written indelibly. Others so as to have eternal life not in itself, but in its cause, insofar as they are ordered to present righteousness, and such are said to be blotted out of the book of life when they fall away from present righteousness. Then when he says "rejoice in the Lord," etc., he exhorts them to advance to what is better, and first he orders their mind to advance to what is better; second, their act, at "for the rest," etc. Now he orders the mind in three ways: first as to spiritual joy; second as to spiritual quiet, at "be anxious about nothing," etc.; third as to peace, at "and the peace," etc. Concerning the first, he first describes what our joy ought to be like; second he shows the cause of joy, at "the Lord is near," etc. For it is necessary for anyone wishing to progress that he have spiritual joy. Prov. 17:22: "a joyful mind makes a flourishing age," etc. Now the Apostle touches on four conditions of true joy. First, that it ought to be right, which is when it concerns man's own proper good, which is not something created, but God — Ps. 72:28: "it is good for me to cling to God," etc. But it is right precisely when it is in the Lord. Therefore he says "in the Lord." Neh. 8:10: "the joy of the Lord is your strength." Likewise, continuous; hence he says "always." 1 Thess. last: "rejoice always." Which happens when it is not interrupted by sin: for then it is continuous. But sometimes it is interrupted by temporal sadness, which signifies an imperfection of joy. For when someone rejoices perfectly, his joy is not interrupted, because he cares little for a thing that lasts but little. And therefore he says "always." Likewise it ought to be multiplied; for if you rejoice concerning God, it is incumbent on you to rejoice concerning his incarnation. Lk. 2:10: "I proclaim to you great joy, because there is born," etc. Likewise, that you should rejoice concerning action. Prov. 21:15: "it is a joy to the just to do judgment," etc. There is also incumbent on you joy concerning contemplation. Wis. 8:16: "her company has no bitterness." Likewise, if you rejoice concerning your own good, it is incumbent on you to rejoice likewise concerning the good of others. Likewise, if concerning the present, it is incumbent also concerning the future; and therefore he says "again," etc. Likewise it ought to be moderate, lest it flow out through pleasures, as the joy of the world does. And therefore he says "your modesty," etc.; as if to say: let your joy be so moderated that it not turn into dissoluteness. Judith last: "the people were joyful according to the face of the saints," etc. Prov. 12:11: "he who is agreeable lives in moderations." And he says "let it be known to all men"; as if to say: let your life be so moderated in external things that it offend no one's regard, for it would impede your manner of life. Then when he says "for the Lord is near," the cause of joy is touched upon. For a man rejoices at the nearness of a friend. The Lord indeed is near by the presence of his majesty. Acts 17:27: "he is not far from each one." Likewise he is near on account of the nearness of the flesh. Eph. 2:13: "you who were far off have been made near." Likewise he is near through indwelling grace. Jas. 4:8: "draw near to God, and he will draw near to you." Likewise through the clemency of hearing prayer. Ps. 144:18: "the Lord is near to those who call upon him." Is. 14:1: "it is near, that his time should come, and his days shall not be prolonged," etc. Then when he says "be anxious about nothing," etc., he shows that our mind ought to be quiet; and first he points out superfluous anxiety; second he shows what should take its place in the mind, at "but in every prayer," etc. And quite fittingly he adds "be anxious about nothing," etc., to what he had said, "the Lord is near"; as if to say: he himself will grant all things, hence it is not necessary that you be anxious. Matt. 6:25: "be not anxious for your soul what you shall eat, nor for your body, what you shall put on," etc. But on the contrary, it is said in Rom. 12:8: "he who is over others, in solicitude." I respond. It must be said that solicitude sometimes implies diligence in seeking what is lacking, and this is commendable, and is opposed to negligence; sometimes it implies anxiety of mind together with a lack of hope and fear about obtaining that about which one is solicitous, and this the Lord forbids in Matthew 6, and the Apostle here, because one ought not to despair that the Lord will give what is necessary. But in place of solicitude we ought to have recourse to God. 1 Pet. last: "casting all your solicitude upon him, because he has care for you." And this is done by praying. And therefore he says "but in every," etc. And fittingly, after he said "the Lord is near," he adds concerning petition. For to a new lord who is coming, petitions are extended. And he sets down four things that are necessary in any prayer. For prayer implies the ascent of the intellect into God. And therefore he says "in every prayer." Sir. 35:21: "the prayer of him who humbles himself will penetrate the clouds," etc. Likewise it ought to be with confidence of obtaining, and this from God's mercy. Dan. 9:18: "for we do not lay down our prayers before your face on account of our own justifications, but on account of your many mercies," etc. And therefore he says "supplication," which is an appeal made through God's grace and his holiness, and therefore belongs to one who humbles himself. Prov. 18:23: "the poor man speaks with supplication." And this is done when we say: "through your passion and cross," etc. But since one ungrateful for benefits received is unworthy to receive others, therefore he adds "with thanksgiving." 1 Thess. last: "in all things give thanks." And then he sets forth the petition. And therefore he says "your petitions." Matt. 7:7: "ask, and you shall receive." And these four, if we consider well, all the prayers of the Church have: for first God is invoked; second the divine benefit is commemorated; third the benefit is petitioned; fourth the supplication is placed: "through our Lord," etc. But it must be noted that he says "let your petitions become known before God." Does the Lord not know this? Therefore this is explained in three ways in the Gloss. First, "let them become known," that is, let them be approved before God, and appear as worthy and holy. Ps. 140:2: "let my prayer be directed, Lord, as incense in your sight," etc. Or, let them become known to ourselves, that they are always before God; as if to say: do not pray for the favor of the people. Matt. 6:6: "but you, when you pray, enter into your chamber, and having shut the door, pray to your Father in secret," etc. Or, let them become known to those who are with God, that is, to the Angels, through whose ministry they are carried to God — not as to one ignorant, but because they intercede for us. Rev. 8:4: "the smoke of the incenses from the prayers of the saints went up from the hand of the Angel before God," etc. Then when he says "and the peace," etc., he orders the mind, disposed by the aforesaid things, as to peace. And this he asks for in the manner of one praying. Peace, according to Augustine, is the tranquility of order, for the disturbance of order is the destruction of peace. This tranquility of order is considered in three ways. First as it is in the principle of order, namely in God. Rom. 13:2: "the things that are of God are ordered," etc. From this depth, in which peace is, it is derived first and most perfectly into the blessed, in whom there is no disturbance, neither of fault nor of punishment, and consequently it is derived to holy men. And the more one is holy, the less he suffers disturbance of mind. Ps. 118:165: "much peace to those who love your law, and there is no stumbling-block for them," but it is perfect in the blessed. Is. last: "behold, I will turn upon her as it were a river of peace," etc. But because our heart cannot be free of all disturbance except through God, it is necessary that it come about through him. Hence he says "of God." And this, according as it is considered in the very principle, surpasses every created sense, because, as it is said in 1 Tim. last: "he dwells in unapproachable light." Job 36:26: "behold, God is great, surpassing our knowledge," etc. And according as it is in the homeland, it surpasses every sense of the Angels; but according as it is in the saints on the way, it surpasses every human sense of those not having grace. Rev. 2:17: "to him who conquers I will give hidden manna, and I will give him a stone," etc. This peace, therefore, "let it guard your hearts," that is, your affections, so that you turn aside from the good in nothing. Prov. 4:23: "with all watchfulness keep your heart, because from it life proceeds." Likewise "your understandings," namely so that you deviate from the true in nothing. And this "in Christ Jesus." Through whose charity, namely, the affection is preserved from evil, and through whose faith the intellect perseveres in the true. Then when he says "for the rest," etc., he orders the act, and first he leads them to acting well, where he sets down the object of the action, namely the good which is done; second the motive of the act; third the act; fourth the fruit of the act. These four are here. Now the object of a good act is either the object of knowledge, or of affection. As regards the intellect it is the true, as regards the affection it is the good. And therefore he says "for the rest," that is, since you are thus made firm, "think on the things that are true" through faith. Zech. 8:19: "love peace and truth," etc. But as regards the affection, it must be known that some things belong to the necessity of virtue, some are added over and above. Of the necessity of virtue there are three. First, that it be whole in itself; and as to this he says "whatsoever things are modest," that is, chaste. Jas. 3:17: "the wisdom that is from above is first indeed modest," etc. Likewise, that it be directed toward one's neighbor; hence he says "whatsoever things are just," etc. Matt. 5:6: "blessed are they who hunger and thirst for justice," etc. Likewise, ordered toward God; hence he says "holy." Lk. 1:75: "let us serve him in holiness and justice before him, all our days," etc. Now the objects added over and above necessity are two: first, that it be inductive to friendship; second, that it be conservative of good reputation. As to the first he says "whatsoever things are lovely," that is, which lead to mutual friendship. Eccle. 7:39: "let it not weary you to visit the sick. For from these things you will be strengthened in love." Prov. 18:24: "a man friendly to fellowship will be more a friend than a brother." As to the second he says "whatsoever things are of good repute." For many things could be done with a good conscience which nevertheless must be left off on account of reputation. Sir. 41:15: "take care for a good name. For this will remain more than a thousand great and precious treasures." The motive for acting is twofold. First, the inclination of an interior habit; second, exterior discipline or instruction. As to the first he says "if there be any virtue," that is, if a habit of virtue is in you, namely let it lead you to this. Sir. 44:6: "rich in virtue, having zeal for beauty, at peace in their houses." As to the second he says "if there be any praise," that is, praiseworthy discipline, namely is in you, do good things. Ps. 118:66: "teach me goodness and discipline and knowledge," etc. And he explains what this discipline is, saying "think on these things," namely which you learned while I was teaching. Matt. 11:29: "learn from me, for I am meek and humble of heart," etc.; and 1 Thess. 2:13: "when you had received from us the word of the hearing of God, you received it not as the word of men, but as it truly is, the word of God," etc. And "and have seen," through examples. For thus the motive of the act and the object are evident, because discipline is had through doctrine. And it is necessary that it first be grasped; hence he says "think on these things." Likewise, that one assent to it; hence he says "and you have learned and received." Likewise it is had through hearing and sight; hence he says "which you have heard and seen." A good act is twofold: one interior, which is set down at "think on these things" — 1 Tim. 4:15: "meditate on these things"; the other exterior, at "do" — Is. 1:16: "cease to act perversely, learn to do good," etc. The fruit is God, at "and the God of peace," etc.; as if to say: if you do this, God will be with you. 2 Cor. last: "have peace, and the God of peace and love will be with you."”

“And I entreat thee also, true yoke fellow,.... Not his wife, as some think (d), for he had none, as appears from Co1 7:7, at the writing of which epistle he was at Ephesus, where he stayed some little time, and then went to Jerusalem; where he was quickly apprehended, and sent a prisoner to Rome, and where he now was as such; and therefore it is not likely that he should marry a wife within this compass of time, and much less that he should have one at Philippi; besides, the word used is of the masculine gender, and designs a man and not a woman: some think it is the proper name of a man, who was called "Syzygus", and so the Arabic interpreter seems to understand it; and by the apostle, true "Syzygus", signifying that as was his name, so was he, really and in truth, a companion and fellow labourer, that drew in the same yoke with him; the Syriac version renders it, "the son of my yoke", and the Ethiopic version, "my brother and my companion": some think this person was the husband or brother of one of the above women; and therefore is entreated to use his interest, and compose the difference between them, or endeavour to reconcile them to the church; and others that it was the jailer, that was converted by the apostle: but it seems most likely to have been one that was under the same yoke of the Gospel, and who had been employed with him in preaching of it, a fellow labourer; such an one as Barnabas, Silas, and Timothy, and might be one of those; or rather Epaphroditus, who was minister in this church, and by whom the apostle sent this letter, and whom he might address and importune in this manner; the word may very well be thought to answer to the Hebrew word often used in Jewish writings, for an associate, a colleague, and a disciple of the wise men, to which the apostle may allude; see Phi 2:25, help those women; Euodias and Syntyche. The Syriac and Ethiopic versions read "them", referring to the above women; and the Arabic version reads, "help both"; that is, both those women; not by relieving their temporal wants, which it does not appear they were in; but either by composing their differences, or by assisting them with good counsel and advice; and giving them proper instructions in the doctrines of the Gospel, that they might be brought to think the same things the church did: and the rather such pains should be taken with them, since they were such, says the apostle, which laboured with me in the Gospel; not in preaching it, for he suffered not a woman to teach in the church, Ti1 2:12; but by professing it, and bearing reproach and persecution for it; and by supporting and encouraging, and spreading it with their worldly substance: with Clement also; which some think is the same with Clemens Romanus, who was afterwards bishop of Rome, and whose epistle to the Corinthians is still extant; other writings are ascribed to him, but are spurious; however, by his name he seems to be a Roman; and from his being joined with the apostle, as one with whom these women also laboured in the Gospel, he appears to be a preacher of it at Philippi: and with other my fellow labourers; in the work of the ministry, as Timothy, who was with him at Philippi, when he first preached the Gospel there, Act 16:1, and some others: whose names are in the book of life; the book of God's eternal purposes and decrees, divine predestination to eternal life; and this being called a "book", and the names of persons being said to be in it, denote the love of God to his elect, his care of them, his value for them, his remembrance of them, and the exact knowledge which he has of them; as well as imply, that his eternal election of them is personal and particular, is well known to him, and is sure and unchangeable; being more so than the writing of Pilate on the cross, who said, what I have written, I have written, Joh 19:22; and is called the "book of life", because those whose names are written in it, have a spiritual life here, and an eternal one hereafter; to both which they are afore written in this book, or pre-ordained in God's counsels, and certainly and infallibly enjoy it: now the apostle's knowledge of these persons being written in this book, did not arise from any special revelation, as being shown the book of life, and the names of the elect in it, when he was caught up into the third heaven, Co2 12:2; nor was his knowledge of this matter peculiar and limited to these persons only, but common to all that he had reason to hope and believe had received the grace of God in truth, and walked worthy of the calling wherewith they were called, Eph 4:1; such persons in a judgment of charity, which hopes and believes all things, he concluded were in this book of life; and the same judgment, faith, and hope, ought all believers to form and entertain one of another, nothing appearing contrary to it, in their faith and conversation, (d) Vid. Euseb. Eccl. Hist. l. 3. c. 30.”

“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).”

“I entreat thee, my sincere [1] companion. St. Chrysostom expounds it of his fellow labourer or fellow soldier, and says that some pretended that by it was meant St. Paul’s wife; but this he absolutely rejects, as do all the ancient interpreters, who teach us that St. Paul was never married, if we except the particular opinion of Clement of Alexandria, (lib. 3. strom. p. 448. Edit. Heinsii) who at the same time tells us, that St. Paul and those ministers of the gospel who had wives, lived with them as if they had been their sisters. The pretended reformers, who bring this place to shew that bishops and priests may marry, will they be for living after this manner? See 1 Corinthians vii. 7, 8. But even Calvin, Beza, and Dr. Hammond, expound this of some man that laboured with St. Paul. (Witham) — It seems probable that St. Paul is here speaking to one of the persons mentioned in the preceding verse. Others think that he is speaking to the gaoler[jailer] whom he had converted at Philippi. It seems most probable, however, that St. Paul is here speaking to the bishop of the Church, at Philippi. As to the opinion that he is speaking to his wife, we have elsewhere refuted that sentiment. (Calmet) — St. Paul says of himself that he had no wife, (1 Corinthians vii. 8.) and all the Greek Fathers are very positive on this point. — With Clement. St. Jerome, Estius, and some others, believe that this Clement was the fourth pope that governed the Church, after Sts. Linus and Cletus: this at least is the common opinion. — Those women who have laboured with me in the gospel, not by preaching, but by assisting other ways to promote the gospel. (Witham)”

“And--Greek, "Yea." true yoke-fellow--yoked with me in the same Gospel yoke (Mat 11:29-30; compare Ti1 5:17-18). Either Timothy, Silas (Act 15:40; Act 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 Co1 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" (Act 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 (Ti1 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, Joh 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" (Luk 10:20; Phi 3:20). Anciently, free cities had a roll book containing the names of all those having the right of citizenship (compare Exo 32:32; Psa 69:28; Eze 13:9; Dan 12:1; Rev 20:12; Rev 21:27).”