And I entreat you also, true yoke fellow, help those women which labored with me in the gospel, with Clement also, and with other my fellow laborers, whose names are in the book of life.
I.
Philippians 4:2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
Romans 12:1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
Philemon 1:8,9 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, …
true.
Philippians 2:20-25 For I have no man likeminded, who will naturally care for your state…
Colossians 1:7 As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ;
help.
Philippians 1:27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;
Acts 9:36-41 Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did…
Acts 16:14-18 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul…
whose.
Exodus 32:32 Yet now, if thou wilt forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written.
Psalm 69:28 Let them be blotted out of the book of the living, and not be written with the righteous.
Isaiah 4:3 And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem:
to help these women who have contended at my side for the gospel
Paul acknowledges the significant role of women in the early church, highlighting their active participation in evangelism and ministry. The phrase "contended at my side" suggests a struggle or effort, indicating that these women were not merely passive supporters but active participants in the mission. This aligns with other New Testament references to women in ministry, such as Priscilla (Acts 18:26) and Phoebe (Romans 16:1).
along with Clement and the rest of my fellow workers
Clement is mentioned here as a fellow worker, suggesting he was a prominent figure in the Philippian church. Some traditions associate him with Clement of Rome, an early church father, though this is not definitively proven. The mention of "fellow workers" underscores the collaborative nature of Paul's ministry and the diverse group of individuals who contributed to the early church's growth.
whose names are in the Book of Life
The "Book of Life" is a biblical metaphor for God's record of those who are saved. It appears in both the Old and New Testaments, including Revelation 3:5 and 20:12, symbolizing eternal life and divine assurance. This phrase offers comfort and assurance to believers, affirming their salvation and eternal security in Christ. It also emphasizes the spiritual unity and eternal significance of the work done by Paul and his companions.
• Paul has just pleaded with Euodia and Syntyche to “agree in the Lord” (Philippians 4:2). Now he turns to the whole congregation and says, “Yes, and I ask you,” showing that peacemaking is a shared duty (Romans 15:5–6; Ephesians 4:3).
• His tone is warm rather than authoritarian, echoing the way he “appealed” rather than “commanded” in Philemon 1:8-9. Unity is nurtured through gracious requests, not harsh orders.
• “Yokefellow” pictures two oxen pulling the same load. Paul sees this unnamed believer—and by extension the church—as harnessed with him in Christ’s work (Matthew 11:29-30; 2 Corinthians 6:14).
• By calling the person “true,” he underscores faithful partnership, much like he labels Timothy “my true son in the faith” (1 Timothy 1:2). Genuine co-laborers stand out.
• The help sought is practical, restoring peace and ensuring Euodia and Syntyche are supported, not sidelined (Galatians 6:2; 1 Timothy 5:16).
• Paul values women’s contributions. His letters regularly name women who serve—Priscilla, Phoebe, Mary, Tryphena, Tryphosa (Romans 16:1-6). He never treats them as spectators.
• “Contended” paints an athletic or military struggle. Euodia and Syntyche fought shoulder-to-shoulder with Paul, just as all believers are called to “stand firm in one spirit, contending together for the faith of the gospel” (Philippians 1:27-30).
• Their past faithfulness magnifies the sadness of their present conflict. Restoring them protects the mission (2 Corinthians 10:3-4).
• Paul names Clement to show this is not a private matter; respected leaders are involved (Colossians 4:7-11).
• “Fellow workers” broadens the circle. The gospel advances through teams, not celebrities (1 Corinthians 3:9; 2 Corinthians 8:23). Everyone’s contribution counts.
• Paul ends on an eternal note. The Book of Life holds the names of those saved by Christ (Luke 10:20; Revelation 3:5; 20:12).
• By reminding them of their secure status, he motivates unity: people destined to enjoy heaven together should live in harmony now (Colossians 3:1-4).
• The statement also reassures that genuine believers can disagree yet still belong to Christ; reconciliation is not about re-earning salvation but about living consistently with it (Ephesians 4:31-32).
Philippians 4:3 shows Paul urging the church to restore two devoted women who had labored with him. He appeals kindly, enlists trusted coworkers, and anchors the plea in shared salvation. The verse teaches that peacemaking is communal work, every believer’s ministry, carried out by remembering our common yoke in Christ and our eternal registration in the Book of Life.
(3) I intreat.--This rendering is too strong. It is, I ask, or request. The word means properly, to ask a question; secondarily, to make a request on equal terms, as of right. Hence never used (except, perhaps, in 1John 5:16) of prayer from us to God.True yokefellow,--This obscure phrase has greatly exercised conjecture. (1) It is curious historically to note the opinion, as old as Clement of Alexandria, that St. Paul referred to his own wife; but the opinion is clearly untenable in the face of 1Corinthians 7:8; 1Corinthians 9:5. (2) The word is never elsewhere applied by St. Paul to a fellow-Christian, and must denote some peculiar fellowship. Many guesses as to its meaning have been made. Some refer it to St. Luke, who seems to be in the history closely connected with Philippi; others to Lydia, the first-fruits of the gospel in that city. Perhaps the most likely supposition is that it may refer to Epaphroditus, the bearer, perhaps the amanuensis, of the Epistle, who had certainly come to help St. Paul to bear his yoke of suffering, and in whose case the sudden address in the second person would cause no ambiguity. (3) But a not improbable conjecture is that the word is a proper name--"Syzygus"--a'name, it is true, not actually known--and that the word "true" (properly, genuine) means "Syzygus, rightly so-called." It is obvious to compare the play on the name "Onesimus," in Philemon 1:11.
Those women . . .--It should be, help them (Euodia and Syntyche), inasmuch as they laboured with me. The word "laboured" signifies "joined with me in my struggle," and probably refers to something more than ordinary labour, in the critical times of suffering at Philippi.
Clement.--From the time of Origen downwards this Clement has been identified with the famous Clement, bishop of Rome, and author of the well-known Epistle to the Church at Corinth, of whom Irenaeus expressly says that he had seen and been in company with "the blessed Apostles," and who in his Epistle refers emphatically to the examples both of St. Peter and St. Paul, as belonging to the times "very near at hand;" but dwells especially on St. Paul, "as seven times a prisoner in chains, exiled, stoned," "a herald of the gospel in the East and the West," "a teacher of righteousness to the whole world," and one who "penetrated to the farthest border of the West." (See his Epistle, Php. 5) . . .
Verse 3. - And I entreat thee also, true yokefellow; rather, yea, with R.V. and the best manuscripts; καὶ is a particle of earnest appeal (comp. Philemon 1:20 and Revelation 22:20); I ask or request. The Greek word ἐρωτῶ is used in New Testament Greek (in classical Greek it means "to inquire") of requests addressed to an equal; αἰτῶ is used in addressing a superior (comp. Trench, 'Synonyms of the New Testament,' sect. 40.). Who was the "true yokefellow"? Some, following Clement of Alexandria, interpret the words of a supposed wife of St. Paul. But the Greek adjective has the masculine termination; and it is plain, from 1 Corinthians 7:8, that St. Paul was unmarried. Others take one of the Greek words as the proper name of the person addressed, Syzygus or Gnesius. On the first supposition, the play on the meaning of Syzygus, yokefellow, would resemble St. Paul's reference to Onesimus in Philemon 1:11. But neither of these words seems to occur as a proper name. Some again, as Chrysostom, interpret the word of the husband of Euodia or Syntyche: this does not seem likely. Others think that Lydia may be addressed here. The omission of her name is remarkable; but she may bare been dead or no longer resident at Philippi. Others understand the chief pastor of the Church at Philippi, who may very possibly have been Epaphroditus himself, the bearer of the letter. This, on the whole, seems the most probable conjecture. The omission of the name implies that the person addressed was in a conspicuous position, so that there was no danger of mistakes. An important duty is assigned to him. And it may be that the word "yokefellow," as distinguished from "fellow-laborer," denotes something more of equality with the apostle. Help those women which labored with me in the gospel; rather, as R.V., help those women, for they labored with me. Help Euodia and Syntyche towards a mutual reconciliation, and that, inasmuch as they labored in the gospel. With Clement also. Are these words to be connected with "help" or with labored"? Is Clement associated with the "true yokefellow" in the work of reconciliation, or with the women who labored with St. Paul? The balance of probability seems to be in favor of the first alternative; there appears to be no reason for mentioning Clement's labors in this place; while, on the other hand, St. Paul's anxiety for the reconciliation of Euodia and Syntyehe might naturally urge him to ask for the combined efforts of all his fellow-laborers. Whether this Clement is to be identified with St. Clement the Bishop of Rome is an open question; there are no sufficient data for deciding it (see Bishop Lightfoot's detached note). And with other my fellow-laborers; rather, as R.V., and the rest of my fellow-workers. St. Paul appeals to them all. Whose names are in the book of life. St. Paul does not mention their names; there is no need that he should do so - they are written in heaven (comp. Exodus 32:32; Psalm 69:28; Daniel 12:1; and Revelation, passim). The book of life is the roll of the citizens of the heavenly kingdom. The passages quoted do not necessarily involve the doctrine of an unconditional, irreversible predestination, or the phrase, "to blot out of my hook," could not be used.