SEV Biblia, Chapter 4:3
Asimismo te ruego tambin a ti, hermano compaero, ayuda a stas que trabajaron juntamente conmigo en el Evangelio, con Clemente tambin, y los dems colaboradores míos, cuyos nombres estn en el libro de la vida.
Clarke's Bible Commentary - Philippians 4:3
Verse 3. Help those women which laboured 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 laboured 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 Exod. xxxii. 32, 33, and the concluding observations at the end of that chapter, 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 Luke x. 20.
John Gill's Bible Commentary
Ver. 3. And I entreat thee also, true yoke fellow , etc.] Not his wife, as some think , for he had none, as appears from ( 1 Corinthians 7:7,8), 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 rbj , often used in Jewish writings, for an associate, a colleague, and a disciple of the wise men, to which the apostle may allude; (see Philippians 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, ( 1 Timothy 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, ( Acts 16:1,12), 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, ( John 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, ( 2 Corinthians 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, ( Ephesians 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.
Matthew Henry Commentary
Verses 2-9 - Let believers be of one mind, and ready to help each other. As the apostle had found the benefit of their assistance, he knew ho comfortable it would be to his fellow-labourers to have the help of others. Let us seek to give assurance that our names are written in the book of life. Joy in God is of great consequence in the Christian life and Christians need to be again and again called to it. It more tha outweighs all causes for sorrow. Let their enemies perceive ho moderate they were as to outward things, and how composedly the suffered loss and hardships. The day of judgment will soon arrive, with full redemption to believers, and destruction to ungodly men. There is a care of diligence which is our duty, and agrees with a wise forecas and due concern; but there is a care of fear and distrust, which is sin and folly, and only perplexes and distracts the mind. As a remed against perplexing care, constant prayer is recommended. Not onl stated times for prayer, but in every thing by prayer. We must joi thanksgivings with prayers and supplications; not only seek supplies of good, but own the mercies we have received. God needs not to be tol our wants or desires; he knows them better than we do; but he will have us show that we value the mercy, and feel our dependence on him. The peace of God, the comfortable sense of being reconciled to God, an having a part in his favour, and the hope of the heavenly blessedness are a greater good than can be fully expressed. This peace will kee our hearts and minds through Christ Jesus; it will keep us from sinnin under troubles, and from sinking under them; keep us calm and with inward satisfaction. Believers are to get and to keep a good name; name for good things with God and good men. We should walk in all the ways of virtue, and abide therein; then, whether our praise is of me or not, it will be of God. The apostle is for an example. His doctrin and life agreed together. The way to have the God of peace with us, is to keep close to our duty. All our privileges and salvation arise is the free mercy of God; yet the enjoyment of them depends on our sincer and holy conduct. These are works of God, pertaining to God, and to his only are they to be ascribed, and to no other, neither men, words, no deeds.
Greek Textus Receptus
και 2532 ερωτω 2065 5719 και 2532 σε 4571 συζυγε 4805 γνησιε 1103 συλλαμβανου 4815 5732 αυταις 846 αιτινες 3748 εν 1722 τω 3588 ευαγγελιω 2098 συνηθλησαν 4866 5656 μοι 3427 μετα 3326 και 2532 κλημεντος 2815 και 2532 των 3588 λοιπων 3062 συνεργων 4904 μου 3450 ων 3739 τα 3588 ονοματα 3686 εν 1722 βιβλω 976 ζωης 2222
Vincent's NT Word Studies
3. True yoke-fellow (gnhsie sunzuge). For true, see on naturally, ch. ii. 20. It is supposed by some that the word rendered yoke-fellow is a proper name, Synzygus, and that true is to be explained as rightly so called. This explanation would be favored by the play upon the name Onesimus in the Epistle to Philemon, and is not improbably correct. The name has not been found in inscriptions, as is the case with many of the names in these epistles, as, for instance, Euodia and Syntyche. Some suppose that the chief of the bishops or superintendents at Philippi is thus addressed; but, in that case, the word would probably appear elsewhere in the New Testament. Clement of Alexandria, assuming that Paul was married, thinks that he addresses his wife. Others suppose that Lydia is addressed. 183 Help (sullambanou). Lit., take hold with. Compare Luke v. 7. The verb is used of conception, Luke i. 24; arrest, Matt. xxvi. 55; Acts xii. 3; catching, as fish, Luke v. 9. Compare the compound sunantilambanomai help, Luke x. 40 (note); Rom. viii. 26.
Which labored with me (aitinev sunhqlhsan moi). The double relative explains and classifies: for they belonged to the number of those who labored. Rev., for they labored. Labored, lit., strove as athletes, as ch. i. 27. Compare Sophocles: "These girls preserve me, these my nurses, these who are men, not women, in laboring with me" ("Oedipus at Colonus," 1367-8).
Clement. Supposed by some to be Clement the Bishop of Rome. Origen identifies them, saying: "Clement to whom Paul bears Testimony in Philip. iv. 3." So also Eusebius, Epiphanius, and Jerome. Chrysostom speaks of Clement as the constant companion of Paul in all his travels. Irenaeus, on the contrary, who mentions him as the pupil of an apostle, says nothing of his connection with Paul, by name, and would not have been likely to pass over this identity in silence had he been aware of it. Clement was a member of the Roman church, and the name was a very common one. A Roman consul, Flavius Clemens, was sentenced to death by Domitian on account of atheism, which was the common pagan designation of Christianity. The Roman catacombs furnish evidence that Christianity had penetrated into the Flavian family, so that there may have been two prominent Christians in Rome of the same name. The identity of Clement of Rome with the Clement of this epistle has been very generally abandoned. The latter was probably a Philippian.
Other (twn loipwn). Rev., correctly, the rest.
Book of life. The phrase occurs seven times in Revelation. Compare Luke x. 20; Heb. xii. 23, and see on Apoc. iii. 5. The figure is founded on the register of the covenant people. Isa. iv. 3; Ezek. xiii. 9; Exod. xxxii. 32; Psalm lxix. 28; Dan. xii. 1. The phrase was also used by the Rabbins. Thus in the Targum 184 on Ezek. xiii. 9: "In the book of eternal life which has been written for the just of the house of Israel, they shall not be written." God is described as "the king, sitting upon the judgment-seat, with the books of the living and the books of the dead open before Him."
Robertson's NT Word Studies
4:3 {True yokefellow} (gnsie sunzuge). All sorts of suggestions have been made here, one that it was Lydia who is termed Paul's wife by the word sunzuge. Unfortunately for that view gnsie is masculine vocative singular. Some have suggested it as a proper name though it is not found in the inscriptions, but the word does occur as an appellative in one. Lightfoot even proposes Epaphroditus, the bearer of the epistle, certainly a curious turn to take to address him. After all it matters little that we do not know who the peacemaker was. {Help these women} (sunlambanou autais). Present middle imperative of sunlamban", to seize (#Mt 26:55), to conceive (#Lu 1:24), qen to take hold together with one (associative instrumental case), to help as here (#Lu 5:7). "Take hold with them." {They labored with me} (sunthlsan moi). First aorist active indicative of sunaqlew (for which see #1:27) with associative instrumental case (moi). {With Clement also} (meta kai Klmentos). There is no evidence that he was Clement of Rome as the name is common. {In the book of life} (en bibl"i zwes). The only instance of this expression in the N.T. outside of the Apocalypse (#3:5; 13:8; 17:8, etc.). Hence real Christians in spite of their bickerings.
