How to Close a Letter (Philippians 4:20-23)
Paul brings his letter to a conclusion with a doxology and a benediction separated by mutual greetings. Often the purposes of doxologies and benedictions are misunderstood, with some assuming that they have the same function in a church service. A doxology is basically an expression of what we desire for God (it is a statement of praise) whereas a benediction contains what we desire from God (obviously based on what he has promised to give).
No doubt Paul included his doxology and his benediction on purpose, aware that they would be read at an important stage in the church service in Philippi during which his letter was read. The doxology would lead the congregation in an expression of praise to their heavenly Father and the benediction would remind them of whom to go to for supplies of grace – the Lord Jesus.
The doxology (v. 20)
Earlier in this letter, in his famous description of the humiliation and exaltation of Christ (2:6-11), Paul had stated that the ultimate purpose of the universal recognition of his Saviour’s Lordship was the glory of God the Father. This was why Jesus had come to earth and then returned to heaven after his atoning death on the cross. So when Paul expresses his passion for the glory of God, we can see that his desire was a Christlike one. Surely Paul had come to this spiritual outlook as a consequence of all the time he had spent with Jesus. It has been the apostle’s continual desire to know Christ (3:10), and in knowing Jesus Paul had become like his Master. The glory of the Father filled the heart of Jesus and the same outlook filled the heart of his devoted servant, Paul.
Further, Paul’s words here are evidence that he had obtained a profound insight into the central reason of God’s eternal purpose, which is to glorify himself. In the endless future, God’s people will discover in never-ending ways the fullness of God’s wisdom, power and love. As they live in his presence throughout the everlasting ages still to come, they will find the entirety of their increasing experience of his provision continually proving that he has arranged all things for his glory. Throughout those marvellous ages, the first thought of each of them will not be, ‘He did all this for me!’ Instead, their first thought will be, ‘He did all this for his own glory, and because he did so, there is a place for me within it.’
This passion of Paul challenges us regarding our priorities in this life. We have been taught since childhood from the Shorter Catechism that ‘man’s chief end is to glorify God, and to enjoy him for ever.’ There is a simple test that will tell us whether or not we share in Paul’s longing. If we are sharing it, we will be living for the glory of God now. We will take to heart the apostle’s admonition in 1 Corinthians 10:31: ‘Therefore, whether you eat or drink, or whatever you do, do all to the glory of God.’
How do we glorify God? We do so by using each part of our human personality as it should be used. This will mean that we will use our minds to think about God. What can be said of our minds can also be said of our emotions or our feelings. Each one of us wants great peace, abundant joy, and overflowing love. The place to obtain and maintain these wonderful emotional experiences is by spending time with God and engaging ourselves in his service. With delightful anticipation, we place all that we are and have on the altar of dedication and, like Abraham, serve the God of glory.
Paul says ‘Amen’ after his doxology. Probably it is the only word that he can think of that can suitably follow the desire he had just expressed. He probably expected those listening to his letter in Philippi to respond with their own Amens and join him in this verbal expression that reveals the earnestness with which he and they long for God to be glorified. And ‘Amen’ is not limited to earth because the apostle John tells us that it is part of the vocabulary of heaven (Rev. 7:12; 19:4).
Mutual greetings (vv. 21-22)
In light of his strong desire, Paul now turns to address those who will be with him when he sees the glory of God. He exhorts his listeners, ‘Greet every saint in Christ Jesus.’ Paul does not mean that they should shout out a corporate hello to one another. Instead he wants them to take time to speak personally to each believer present in their gathering. In other words, they are to make time for one another.
This obligation is not limited to those among them who are more confident in speaking. Rather he expects them all to engage in this practice of mutual love and interest. Nor does he allow those who are currently having a disagreement with one another to opt out of this requirement. He includes Euodia and Syntyche in this command.
What does it mean to greet one another? I suppose several answers could be given to this question. Included in its meaning are the following: desire that others would know God’s blessing, willingness to pray intelligently for others (which means we have to ask them about their cares and concerns), sharing of Christian experiences with one another, and expression of delight in one another.
Some may object, ‘Paul includes greetings from believers in Rome and it was not possible for their words to be heard by the Philippians.’ Obviously that is true, yet it does not mean that the believers in Philippi would not sense the mutual concern and delight they and the Roman Christians shared. The ones in Philippi would have been encouraged by knowing that their brothers in Rome rejoiced to have reports from Epaphroditus about the church in Philippi and the encouragement would have been enhanced by the knowledge that the Christians in Rome were praying for them.
As we look at Paul’s words of greeting, we can observe how Paul perceived the people of God. Two features in particular are mentioned: they are saints and they are brothers. In calling a believer a saint, Paul has in mind the wonderful fact that God has set each of his people apart for himself. In a way similar to how the nation of Israel had been distinguished from all other nations, Christians have been separated from all other human groups in order to serve God. The term ‘saint’ is connected to worship, and because of the cleansing from sin that comes to them through the atoning work of Jesus and because of the indwelling of the Holy Spirit, each believer is qualified to worship God.
It has often been noted that the word ‘saint’ does not occur in the singular (in the sense of solitariness) in the New Testament. I suspect that the reason for this plural description is that a believer, by himself, never worships alone. Whenever he draws near to God’s throne, he joins with the heavenly residents and millions of believers on earth who are simultaneously worshipping God. It is wrong to have demeaning thoughts about and inappropriate words towards a saint. If believers retain this perspective, they will avoid most church troubles.
The other feature that Paul mentions is that of brothers or members of the family of God. As with the term ‘saint’, ‘brothers’ is a word that stresses the corporate reality of sonship. They all belong to the household of God, and each of them has a God-given right to all the privileges of the sons of God. He has made us joint heirs with his Son (Rom. 8:17). We can call God by the name of ‘Father’, and indeed one reason why we long for his glory to be known is because he is our Father (v. 20). Even in human families, children want their father to be honoured. At election times, one often sees on television the delight in the faces of children when their father is elected to government. In a far higher sense, the children of God desire their Father’s name to be exalted. This is why they engage in evangelism of the lost, in edifying one another on their spiritual journey, and in daily dedication to his service.
Above we mentioned that recognising other believers as saints would keep us from wrong attitudes and words about them. So also should this other perspective of continually appreciating that they are the children of God.
In verse 22, Paul in a brief statement highlights the power of the gospel of grace. He informs the Philippians that among those who are sending greetings from Rome are converts from Caesar’s household. It is not clear if ‘household’ refers to members of the Emperor’s family or to his servants. In any case, the apostle’s words tell us that the gospel can penetrate into the most unlikely places. Little did Pontius Pilate think, when he pronounced the death sentence on Jesus, that within three decades there would be followers of the Crucified in the palace at Rome. Whether Paul is referring to the conversion of members of the Praetorian Guard, whom he had mentioned in chapter one of this letter, or to others who had heard the gospel in other ways, does not matter. We should be encouraged, and not embarrassed, by the gospel because it saves the high and mighty as well as the low and weak.
The believers in Philippi would have been encouraged by the knowledge that their brothers in Rome were interested in them. Yet within a few years, they would hear different news about their fellow Christians in the capital city. The mad Emperor Nero would take thousands of them, cover them with pitch, set them on fire, and use them as lampposts in the city of Rome. When that happened, the believers in Philippi would be able to help their brethren in Rome by ardent intercession for the suffering church there. Introductions often have outcomes we cannot imagine at the time.
Benediction
Here we have Paul’s final words to his beloved friends in Philippi: ‘The grace of our Lord Jesus Christ be with your spirit.’ Paul’s answer for whatever would come their way in the future is the grace of Christ.
When we think of the grace of Jesus, several of its features will come to mind. First, his grace will always be sufficient, which means that we can never enter a situation that will be beyond the grace of Christ to deal with. Second, his grace will strengthen us for whatever happens, which means that we will be able to cope with the various trials that we will go through. Paul was assured by Jesus in 2 Corinthians 12:9 that his grace would be sufficient and strengthening.
Third, his grace will be Spirit-given: this means that the grace of Christ will be conveyed to us by the living Link between Jesus and each of his followers (the Link is the Holy Spirit who unites Jesus and his people with one another). Connected to this aspect of his grace is the other fact that it will be sympathetic grace because it comes from the one who has already felt what it was like to be in similar situations.
Fourth, Paul reminds his readers that the grace of Christ is sovereign grace; it comes from the Lord Jesus Christ. No doubt, sovereignty reminds us of the power of Christ. Yet it is also a reference to the wisdom of Jesus (he knows how to rule) and the love of Jesus (he cares deeply for all the subjects of his kingdom). This means that the grace of Christ is effective (his power), exactly what it should be (his wisdom), and sensitive to our persons (his love).
The amazing reality that Paul’s closing words point to is the actions of the ever-present Jesus on behalf of each of his brothers and sisters. Each of them do not merely take steps into the future, they also take steps into the grace of Christ. Their future world is a world of grace until they reach the world of glory, which is where Paul and his beloved Philippians have been for almost 2,000 years. May each of us join them when our time comes to leave this world.