Third Sunday of Advent--Philippians 4:4-9

Third Sunday of Advent, December 11, 2005
Philippians 4:4-9

Rejoice in the Lord Always, Again I say Rejoice. Paul uses the word rejoice or some variation of it, eleven times in the small letter to the Philippian Christians 1:18 (2), 2:17 (1 and derivative 2:18 (1 and diravative) 2:28, 3:1, 4:4 (2) and 4:10. The word by itself simply means to be joyful or to be happy. Yet, Paul does not admonish the Philippians to be happy in general. Rather by looking at the specific ways he uses the word, we can identify four specific characteristics of rejoicing for Paul.

1. Paul’s rejoicing comes in the face of unpleasant circumstances. In 1:18, he says that although there are those who proclaim the gospel out of selfish greed, he rejoice that Christ is proclaimed. In 2:17-18, he acknowledges that he is being "poured out" that is he is being exhausted in the service of the Lord. Joy does not depend on our circumstances but rather depends on choice.

2. Paul’s joy is communal. Repeatedly Paul implores the Philippians to rejoice with him (the meaning of the word sugcharis He has joy from their concern for him (4:10) and he recognizes that they will rejoice having Epaphroditus returned to them (2:28). Joy is made complete within the communal fellowship of the early church.

3. Paul’s joy is contagious. 2:17-18 expresses a reciprocal quality to joy. He rejoices with them and wants them to rejoice with him. Their joy feeds one another.

4. Paul’s joy is theocentric. The word theocentric means centered on God. God is at the center of their Joy. So it is that Paul uses the phrase in the Lord to modify rejoice. If repentance is returning to God’s grace in the face sin; rejoicing is returning to God’s joy in the face of sadness. Or perhaps more accurately from this context, returning to God’s peace in the face of anxiety. God is the source of joy. Joy is not found apart from God but in God.

Let your gentleness be evident to all. Paul is pleading with two persons in the church who seem to be at odds with one another (4:2-3).

The Lord is Near. Does Paul mean that the return of Christ is near (see the preceding discussion) or does he mean that the Lord is presen? Certainly Paul emphasizes both an apocalyptic return of Christ (cf. 1 Thessalonians 4:15-5:3) and also the presence of Christ. Christ is present in the Lord’s Supper (1 Corinthians 10-11), in Baptism (Galatians 3:26-28) and through God’s on-going work (2:13). Since nothing leading up to this point has suggested the nearness of Christ’s return, it is best to think of the nearness of the Lord in this sense as a reassurance that Christ is present with the church.

Do not be anxious about anything. The Philippian Christians may well have been anxious about several matters. (1) They were concerned about their friend Epaphroditus who had apparently gone to Paul with a collection from the Philippian church to support him while he was in prison and/or house arrest. He had become ill--which the Philippians had almost surely heard--and almost died. (2) They were concerned about Paul’s plight (4:10-120). The primary reason for Paul writing--it appears--was to thank the church for their concern and to reassure them of his well-being and contentment in every circumstance. (3) They were concerned about the demands it seemed certain Judaizers were trying to persaude them to meet (chapter 3). It appears from this portion of the letter that a group of Christian leaders who sought to adhere to a version of Jewish righteousness that emphasized purity laws (eating kosher and circumcision) had sought to persuade the Philippians to follow suit. This was also the issue in Galatians. Paul takes some time to refute these leaders in the middle part of the letter.

But in everything, by prayer and petition, with thanksgiving, make your requests to God. The response to the following forms of anxiety is a consistent prayer life filled with praise (prayer), requests (petition) and thanksgiving. And the peace of God which transcends all understanding will guard your hearts and your minds in Christ Jesus. Peace of God should be understood as peace with God. Paul did not have here in mind the Greek or Roman concept of a cessation of war but thought much more of the Jewish concept of shalom. Keep in mind that the context (4:2-3) speaks of an end to a conflict within the church. Peace of God relates also to peace with sisters and brothers. As James D. G. Dunn writes, "As the most fundamental of all human relationships, a positively interactive relationship with God is the basis of all other fruitful relationships. Without it human community cannot fully flourish" (The Theology of Paul the Apostle, p. 387). Paul recognizes that there is something mystical and not entirely explainable in the peace of God (cf. 1 Corinthians 1:18-25).

Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable--if anything is excellent or praiseworth--think about such things. Whatever you have learned or received or heard from em, or seen in me--put it into practice. And the God of peace will be with you. Paul’s concluding admonition consists of pleoxia or the compilation of a string of ideas. This is seen frequently in Paul’s "vice catalogs" (Romans 1:29-31; 13:13; 1 Cor 5:10-11; 6:9-10; Gal 5:19-21) and in his virtues catalogs (2 Cor. 6:6; Gal 5:22-23; Col 3:12). It’s a rhetorical device meant to emphasize the virtues but should not really be subjected to excessive scrutiny.
Paul calls his readers to follow his example which he has done before.