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Ministers at Philippi: Women and Men – Philippians 4:2-5

Philippians Bible Study, Week 19

²I urge Euodia and I urge Syntyche to live in harmony in the Lord. ³Indeed, true companion, I ask you also to help these women who have shared my struggle in the cause of the gospel, together with Clement also and the rest of my fellow workers, whose names are in the book of life.

⁴Rejoice in the Lord always; again I will say, rejoice!  ⁵Let your gentle spirit be known to all men. The Lord is near. Philippians 4:2-5  

Euodia and Syntyche

The New Testament names many women ministers.  Sadly however, very little is known about most of them.[1]  In his letter to the Philippians, Paul mentions two women ministers, Euodia and Syntyche;[2] and in just a couple of verses he gives us a glimpse into the value and significance of their ministries (Php 4:2-3).

Paul mentions Euodia and Syntyche in his letter to the Philippians, and wrote that they had exerted much effort and energy together[3] with him “in the Gospel”.  These women were involved in Gospel work with Paul.  Earlier in the same letter, Paul had also described Timothy as someone who had served (literally “slaved”) with him “in the Gospel” (Php 2:22).  Paul referred to Euodia and Syntyche as his co-workers (sunergoi).  Earlier, Paul had also referred to Epaphroditus as his co-worker (sunergos) (Php 2:25).[4]  Thus, according to Paul, the ministries of these women were comparable to the ministries of Timothy and Epaphroditus.

Early church bishop and theologian, John Chrysostom (c349-407), considered that Euodia and Syntyche were the leaders of the Philippian church. In his 13th Homily on Philippians he wrote:

These women [Euodia and Syntyche] seem to me to be the chief of the Church which was there, and he [Paul] commends them to some notable man whom he calls his yokefellow; he [Paul] commends them to him, as to a fellow-worker, and fellow-soldier, and brother, and companion, as he does in the Epistle to the Romans, when he says, I commend to you Phoebe our sister, who is a minister of the church at Cenchrea (Romans 16:1). (Homilies on Philippians, 13)[5]

Euodia and Syntyche were involved in significant Christian ministry, probably as leaders.  We need to be wary about dismissing New Testament examples of women in leadership ministries.  We also need to be wary about having prejudiced ideas that may cause us to have a diminished or limited view of the ministries of New Testament women.

Lydia

Lydia is another woman connected with the Philippian church. Lydia was the first convert to Christianity in Philippi. In fact, Lydia was the first convert in Europe.  Lydia was a wealthy woman (Acts 16:14), and probably had a relatively spacious home.  We know that the fledgling Philippian church met in her home (Acts16:40).[6]

Philippi was the chief city of Macedonia (Acts 16:12) and it has been well documented that Macedonian women enjoyed greater freedom and powers than many other women of that time.[7]

If Macedonia produced perhaps the most competent group of men the world had yet seen, the women were in all respects the men’s counterparts; they played a large part in affairs, received envoys and obtained concessions for them from their husbands, built temples, founded cities, engaged mercenaries, commanded armies, held fortresses, and acted on occasion as regents or even co rulers.

W. Tarn and G.T. Griffith in Hellenistic Civilisation, 3^rd Edition, 1952, pp89,99; quoted by Martin (1983:16)

Perhaps Euodia and Syntyche were with Lydia and the other women who were praying by the river when Paul first came and told them the gospel (Acts 16:12-15, 40).

Leaders and Ministers

The Letter to the Philippians is different to his other letters because Paul specifically includes the leaders/overseers and ministers/deacons in his opening greeting.[8]  It does seem that Euodia and Syntyche, and possibly Clement who is mentioned with them, were the overseers of the Philippian church.  At the very least Euodia and Syntyche were ministers/deacons (diakonoi).[9]

In Philippians 4:2, Paul urged Euodia and he urged Syntyche to, literally, “think the same thing”.  That Paul addressed Euodia and Syntyche personally and individually, reinforces the idea that these women had considerable influence in the Philippian church, and probably were leaders.

“. . . think the same thing . . .”

Were Euodia and Syntyche quarrelling?  This is the assumption most people have, and many Bible versions convey this assumption in their translations.  It is not at all unusual for two people in a church to have different views, yet Paul never implies that they were quarrelling.  Paul simply urged each of them (literally) “to think the same thing in the Lord”.   In the preceding verses in Philippians, Paul had been encouraging mature people to have the same view as himself – of reaching out for the goal spiritual perfection (Philippians 3:14-15). It could well be that Paul is carrying on this thought, and using almost identical language, is saying personally, “I encourage Euodia and I encourage Syntyche to have the same thinking in the Lord . . . ” (Php 4:2).

Chrysostom did not see any sign of a quarrel in Paul’s comments about Euodia and Syntyche, only praise, and wrote: “Do you see how great a testimony he [Paul] bears to their virtue?”  (Homilies on Philippians, 13)

Syzygos and Clement.

After addressing Euodia and Syntyche, Paul then addressed a person whom he refers to as “Syzygos”.[10]   Syzygos (or suzugos) means “yoked together” and it may have been that person’s actual, proper name, or just a description of that person.  Paul prefaces the name with the adjective gnēsios meaning “genuine” or “true”.  The NASB translates these two words as “true comrade”.  What is interesting here is that Paul used the vocative case (the grammar of direct address) when he speaks directly to this person.  Is this “true comrade” the deliverer of Paul’s letter to the Philippians?  The speculations are endless on this point.  What we do know is that Paul asked Syzygos to assist Euodia and Syntyche;[11] however there is no hint of him arbitrating or soothing some quarrel between the women.

We also do not know who Clement was,[12] except that he worked with Paul, Euodia and Syntyche and other, unnamed colleagues. Paul refers to all these people as his co-workers, and mentions that their names are written in the Book of Life.  While these “others” are unnamed and unknown to us, God knows them, and their names have been recorded.  Their service and ministry has not been remembered by the church, but it is remembered by God (cf Acts 4:10).

Joy in Hope

Paul’s double exhortation to rejoice in 4:4 is tied to the fact that the names of Christian workers and believers are recorded in the “Book of Life” and that the Lord is near.  Throughout the letter to the Philippians, Paul has been linking joy with eschatological (end time) salvation and perfection.  There is great joy in knowing that our names are recorded in the Book of Life as redeemed souls, and there is great joy in knowing that our salvation will be wonderfully completed in the Day of Christ when Jesus returns to earth.  Our salvation is assured as long as we keep abiding in Jesus Christ and keep walking with him.    It would be amiss of me not to point out that our names can be erased from the Book of Life if we allow our faith to die.  See Revelation 3:1-6, especially verse 5b!

While we wait expectantly for the Lord Jesus’ return, Christians are to be known for being “gentle” (NASB) or “considerate” (NLT); or for having “moderation” (KJV); or for having “forbearance” (Young’s Literal Translation).[13]  The word used in 4:5 has a wide variety of meanings, and it is uncertain what Paul was specifically referring to.  It is likely that Paul wanted to say that while we wait for Christ’s return, Christians should be known for having the highest levels of ethical conduct and adhering to the highest moral principles and ideals.[14]  Paul wanted the Philippians to live in a manner worthy of the Gospel of Christ (Php1:27).  He wanted them to have a high standard of moral behaviour and a high standard of gracious behaviour that would cause them to shine as stars in the world (Php 2:14-15).

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Endnotes

[1] Paul fondly mentions many women in his letters: Apphia (Phm 1:2), Claudia (2 Tim 4:21), Chloe (1 Cor 1:11),  Euodia (Php 4:2), Julia (Rom 16:15), Junia (Rom 16:7), Lois and Eunice (2 Tim 1:5), Mary (Rom 16:6), Nereus’ sister (Rom 16:15), Nympha (Col 4:15), Persis (Rom 16:12), Phoebe (Rom 16:1-2), Priscilla (Rom 6:3-5; 1 Cor 16:19; 2 Tim 4:19), Rufus’ mother (Rom 16:13), Syntyche (Php 4:2), Tryphena and Tryphosa (Rom 16:12).  These women were actively involved in significant ministry, some as leaders. (And some of them have names that are very unfamiliar to English speakers.)

[2] Euodia is probably pronounced: “yew-oh-dee-ah”.  Syntyche is probably pronounced “Sin-tick-ay”, or “Soon- took-ay” (depending on how the upsilon was pronounced.)

Euodia’s name come from the Greek verb euodoo which means “. . . to give a prosperous journey; to cause to proper or be successful . . . ”  (Perschbacher 1990:181) [eu=well, hodos= road]  The word is used in Rom 1:10; 1 Cor 16:2; and 3 John 2 (twice).  The name can be likened in meaning to “Bon Voyage”.

Syntyche’s name comes from the Greek word suntuchia, which means “the unexpected coinciding of two events, happening, chance” (BDAG 976) This word is used in Luke 10:31.  The name can be likened in meaning to “Serendipity”.

[3] Sunathleo – contend, is used twice in Philippians; in 1:27 and in 4:3.  It means: to contend on the side of someone; to cooperate vigorously with a person; or, to make every effort in the cause of, or support of something. (Perschbacher 1990: 388) Euodia and Syntyche’s ministry was not light weight.

[4] Paul mentions several of his co-workers (sunergoi) in the New Testament: Priscilla and Aquila (Rom 16:6); Urbanus (Rom 16:9); Timothy (Rom 16:21); Titus (2 Cor 8:23); Epaphroditus (Php 2:25) Euodia, Syntyche and Clement (Php 4:3); Aristarchus, Mark and Justus (Col 4:10-11); Philemon (Phm 1); Mark, Aristarchus, Demas and Luke (Phm 24).

[5] Here is John Chrysostom’s entire commentary about Euodia and Syntyche:

Ver. 2, 3. I exhort Euodia, and exhort Syntyche, to be of the same mind in the Lord. Yea, I beseech you 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 laboured with me in the Gospel, with Clement also, and the rest of my fellow-workers whose names are in the book of life. Do you see how great a testimony he bears to their virtue?  For as Christ says to his Apostles, Rejoice not that the spirits are subject to you, but rejoice that your names are written in the book of life Luke 10:20; so Paul testifies 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 commends 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 does in the Epistle to the Romans, when he says, I commend unto you Pheobe our sister, who is a servant of the Church that is at Cenchrea. Romans 16:1. Yokefellow; either some brother of theirs, or a husband of hers; as if he had said, Now you are a true brother, now a true husband, because you have become a Member.  For they laboured with me in the Gospel. This protection came from home, not from friendship, but for good deeds.

Laboured with me. What do you say?  Did women labour with you?  Yes, he answers, they too contributed no small portion.  Although many were they who wrought together with him, yet these women also acted with him among 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 you see that Paul has everywhere a care for this, and commends such men for consideration. As he says in the Epistle to the Corinthians: Who are the first-fruits of Achaia, 1 Corinthians 16:15. 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. (Chrysostom, Homilies on Philippians, 13, from newadvent.org)

[6] Many house churches in the early church were hosted and led by women of elevated social standing or independent wealth. (cf Chloe, 1 Cor 1:11, and Nympha, Col 4:15.)

[7] “We can see this [freedom of women] even in the narrative in Acts of Paul’s work in Macedonia.  In Philippi, Paul’s first contact was with the meeting for prayer by a riverside, and he spoke to the women gathered there (Acts 16:13).  Lydia was obviously a leading figure in Philippi (Acts 16:14).  In Thessalonica, many of the chief women were won for Christianity, and the same thing happened at Berea (Acts 17:4 & 12). . . . it is well worth remembering, when we are thinking of the place of women in the early church and of Paul’s attitude to them, that in the Macedonian churches they clearly had a leading place.” (Barclay 2003:86)

[8] FF Bruce (1981) translates “overseers and ministers/deacons” as “chief pastors and ministers” (Php 1:1).

[9] The word “deacon” is problematic as this role is understood very differently by different denominations.  Whenever the Apostle Paul used the term diakonos he always used it in reference to a minister of the Gospel, (and not to a steward.)  Paul referred to several New Testament people, including himself, as diakonoi (ministers): Paul (Rom 15:25; 1 Cor 3:5; Eph 3:7; Col 1:23, etc), Epaphras (Col 1:7), Tychicus (Eph 6:21-22; Col 4:7-9), Phoebe (Rom 16:1-2), Apollos (1 Cor 3:5) and even Jesus Christ (Mk 10:42-45; Rom 15:8)

[10] Here is some trivia: the Australian Lilly Pilly belongs to the genus Syzygium which is derived from the word suzugos (syzygos).

[11] Paul also asked the Roman church to help Phoebe who was a diakonos- minister (Romans 16:1-2).

[12] Clement was a very common Roman name in early church times.  The Clement of Php 4:4 is probably not Clement of Rome who was the bishop of Rome at a slightly later date.

[13] Kent (1978:153) writes, “Herbert Preisker notes that . . . epieskes . . . and its cognates are used in the LXX [Septuagint] and Josephus mostly of a quality of God or some human ruler who possesses sovereignty but chooses to display mildness and leniency.  In the NT the noun form is used of Christians who are associated with the divine King, but must also display his gentleness to others.  In Phil 4:5, Christians have a special incentive to display the royal virtue because the Lord is at hand and their proised glory will soon be manifested. (H Preisker, TDNT, 2.588-590.)”

[14] Other possible meanings for epieikes, (the word used in Php 4:5):  suitableness, fairness, reasonableness, gentleness, mildness, patience and probity.  It can also imply clemency and leniency.  Cognates of this word are found in Acts 24:4; 2 Cor 10:1; 1 Tim 3:3; Tit 3:2; Jas 3:17; 1 Pet 2:18. (Perschbacher 1990:161)

© 13th of December, 2010, Margaret Mowczko

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Tags: Bible women, Biblical equality, Book of Life, can a woman be a pastor, can women be pastors, Chrysostom, Euodia, Lydia, New Testament Women, Paul and Women, Philippians Bible Study, Phoebe, Syntyche, women in ministry debate, Women in the early church

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