Введение

1) Information about the city of Philippi Philippi is a city in Macedonia, on the Thracian border, not far from the sea, with two rivers. Its terrain was replete with springs; why his first name was Krinida. Philip of Macedon, in 358 BC, spread it, and strengthened it, and gave it his name. Opposite to the sea stood Naples with its harbor. There were gold mines near Philippi. When, just before the very beginning of Christianity, the army of the Roman triumvirs, led by one of them, Antony, defeated the republicans Brutus and Cassius, which put an end to republican aspirations; then, as a result of this, and perhaps by special order, many Italians moved to Philippi; and Octavian granted jus italicum to this city. – Such features held the city in greater esteem among the people than even Amphipolis, the main city of that region. That is why Saint Luke called it “the first city in this part of Macedonia” (Acts. 16, 12).– Among the inhabitants, in addition to local Greeks (maybe Slavs) and Roman immigrants, there were also Jews, but not in greater numbers; why did they not have a synagogue, but only a prayer house outside the city, by the river. Despite this, however, they managed to attract some pagan women and, probably, pagans, to the confession of the one true God. Of their number, Lydia the Porphyry Seller - the first - believed in the Lord and was baptized with her whole house. 2) Philippian Church (Acts 16) The Church of Christ in Philippi was founded by Saint Paul, on his second preaching journey. When Saint Paul with his companions and collaborators Silas, Timothy and Luke passed through Galatia and Phrygia on this journey, the Holy Spirit did not allow them to go either to the south, to Asia, or to the north, to Bithynia, but directed them through Mysia to Troas. Here at night Saint Paul had a vision: a certain Macedonian man appeared and asked him: “come to Macedonia and help us.” This is the Guardian Angel of the Christians who were there. Having received such instructions, Saint Paul immediately set off by sea to Macedonia and arrived in Philippi via Naples. They stayed here for several days, doing nothing. But when the Sabbath came, they also went out of the city, to the Jewish prayer house, and, sitting down, talked with the women who had gathered there. This was not idle talk, but a word about faith. Among those listening was the spoken Lydia, Thyatira, who sold scarlet and worshiped the true God. The seed of the word fell in her heart, which the Lord opened to listen to what Saint Paul said. She sincerely believed in the Lord; and all her household believed after her. And the whole house was baptized. She convinced Saint Paul to stay in her house with her companions. They settled in and from there began to influence others. This house became both a meeting place for believers and a place for announcing those who wanted to believe. But the holy preachers of the truth did not stop visiting the chapels, in the hope that in that environment there were still many people who were ready to accept the word of the Gospel with an open heart. “We must assume that the work of preaching was very successful; to which, although indirectly, the enemy of our salvation himself helped. There was one maid there, possessed of an inquisitive spirit, a prophetess, who, meeting Saint Paul and those with him, walked after them and shouted: “These men are the servants of the Most High God, who proclaim to us the way of salvation.” This went on for many days. As long as this did not interfere with the Apostolic work, Saint Paul endured; and when it turned out that this sermon from the spirit of flattery could harm the sermon from the Spirit of truth, he turned around, rebuked that spirit and in the name of the Lord drove him out of the maidservant. “Because of this, the enemy raised a storm; but the Lord turned her to the glory of His name. The masters of that maid, thus deprived of the income that the maid provided them with her divination, rebelled against the Apostles and, seizing Paul and Silas, dragged them to the leaders in the square. But, having appeared before them, they did not speak as was in their hearts, but presented themselves as zealots for the safety of the city and Roman honor. These, they said, are some alien Jews who are disturbing our city and preaching customs that we, the Romans, should neither accept nor practice. “The people gathered,” and everyone repeated the same thing. One must assume that conversions to faith have become very noticeable. The spirit of vengeance took possession of all the unbelievers. The governors tore off the clothes of the Apostles and ordered them to be beaten with sticks. The saints suffered a lot - to the point of being wounded. But this was not enough for the angry ones. They were planning something else to do to the Apostles. Why did they send them to prison, ordering the prison guard to guard them tightly? The night, however, dispelled these plans; and the suffering of the Apostles was crowned with the great success of the Gospel. The prison guard, having received the order, threw the Apostles into the inner prison and hammered their feet into a block. But the power of God does not fit. The Holy Apostles, whose souls were not exhausted, but were inspired even more by suffering, not from the pains of the body, but from the inner fire of God that burned in their hearts, had no sleep. It was already about midnight, and they, praying, sang praises to God. Other prisoners also listened to them. And God, in order to dispel the bad impression that beatings and such public dishonor of the Apostles could make on weak believers, deigned to show how great they were before Him and in what favor they were with Him. - Suddenly there was a great earthquake, so that the foundation of the prison shook: at the same moment all the doors of the prison were opened, and the bonds of all the prisoners were lifted. The prison guard, waking up and seeing that the prison doors were open, drew a sword and wanted to kill himself, thinking that the prisoners had escaped. But Saint Paul stopped him, loudly exclaiming: Do not do yourself any harm, for we are all here. He called for fire and ran into the dungeon; one look at everything was enough to make sure that the hand of God was here. And the guard, amazed by this, fell in trepidation at the feet of the Apostles and, leading them out, prayed: “My lords! What should I do to be saved? They told him to believe in the Lord Jesus Christ and you and your whole house will be saved. And they preached the word of the Lord to him and to all who were in his house. “They all believed and were baptized that same hour.” The dream is forgotten; the rest of the night was spent in spiritual joy by the whole house. Meanwhile, the Spirit of God, passing through all rational spirits, changed the intentions of the authorities. They decided to expel only the holy Apostles from the city, without doing them any more harm. Why did they send the guards an order in the morning to let them go? But when the guard told the Apostles about this, Saint Paul, for the sole purpose of turning this circumstance into erasing the unfavorable impression of their dishonor, demanded that the authorities themselves come and bring them out with honor, since he is a citizen of Rome. This presentation had its effect. The authorities came and apologized to the Apostles, asking them to leave the city only; this was to restore their honor in the face of the entire city. But the Apostles did not immediately rush to flee, having received freedom; for them in the city there was something more valuable than freedom and life itself. This is the young Church of believers. Why did they hurry from the guard to Lydia’s house, where the gathered brethren were already waiting for them? The apostles taught them for the last time and probably organized their religious life, appointing for them leaders and guardians of faith and life according to faith, as St. Paul did in Pisidia, and Lycaonia, and everywhere. – Having arranged everything, they moved on. But the relations of St. Paul with the Philippians and the Philippians with St. Paul did not end there. The Philippians more than once sent aid to Saint Paul in Thessaloniki (Phil. 4:16); They probably also sent him to Corinth (2 Cor. 11:8-9). Each time the ambassadors, of course, did not return from the Apostles without the necessary words of edification and reinforcement, which, adding up to the total sum of the words of the Apostles in the hearts of the Philippians, who were treasured, together with them contributed to the growth of the Church of God in the Lord in them. “But Saint Paul did not miss the opportunity to visit them personally when the opportunity arose. After a year and a half stay in Corinth, he returned to Jerusalem by ship, straight to Ephesus, and had to pass Philippi. But when, after this, on his third preaching journey, having spent three years in Ephesus, the Apostle decided to visit Achaia, he directed his path through Macedonia. Here he could no longer pass Philippi and, as in other places, so here, “taught, of course, abundant instructions to the believers” (Acts 20: 2). On the way back from Hellas, he sent his companions ahead and deliberately stayed a little longer in Philippi (Acts 20:6). All this points to the cordial union of the Philippians with Saint Paul, and him with them, and represents a true testimony to the perfection of the Christians of the Philippian Church. This is how the Epistle portrays them. 3) The reason for writing the Message, its purpose, content and distinctive features. On this journey from Hellas, through Philippi, Troas, past Ephesus and further along the coastal cities, Saint Paul hurried to Jerusalem, not unaware that bonds awaited him there, which met him soon after his arrival there. Having stayed with them in Caesarea for about two years, he demanded the judgment of Caesar; which is why he was escorted to Rome, where he also stayed for two years. During all this time, the Philippians tried to help Saint Paul, as he himself hinted at it, “but circumstances were not favorable to them” (Phil. 4:10). By the end of his imprisonment in Rome, they managed to send Epaphroditus to him with a benefit, which he accepted “as fragrant incense and a sacrifice pleasing to God” (Phil. 4:18). This sending greatly pleased the Apostle not because so that he needed, but because this represented confirmation that the Philippians were still simple-hearted and sincerely believing Christians. But this joy was soon darkened by sadness. Epaphroditus fell ill, and was so seriously close to death: about which the Philippians finally heard; 2, 27). When the man recovered so well that he could endure the difficulties of the journey, the Apostle hurried to send him to his own. - And on this occasion he wrote to them. On this occasion, one can only expect that the Epistle will contain an expression of gratitude to the Philippians, as to helpers, love, as to loving children, praise, as faithful to the faith sincerely and unfeignedly. The content of the Message is precisely this, predominantly. But as the Apostle wrote, he could not help but at the same time include in his writings what concerned faith and good morals, if not in order to teach something new, then in order to confirm what had already been taught; if not in order to drive out the error that has crept in, then in order to prevent it from creeping in; if not in order to correct the malfunctions in life, then in order to outline the most perfect way of life, to excite jealousy and indicate a goal that can always keep their forces in unremitting tension. Everything similar is included by the Apostle in the Epistle; just not in such a way that everything written can be given, as we are accustomed to, some kind of invented and deliberate plan; Saint Paul wrote as his heart inspired, having one thing in mind: on the one hand, to testify to the Philippians his gratitude and love, on the other, not to deprive them of his Apostolic edification in faith and life according to faith. Perhaps some of St. Paul's reminders were related to the current circumstances in which the Philippians were, as he could learn from Epaphroditus, others - to the weaknesses of their character. For example, the encouragement not to be afraid of the opposition was offered, it is true, because they really existed and caused trouble (Phil. 1, 28), and the conviction for unanimity and humility was also attached, it is true, because among them there were reasons to remind about this (Phil. 2, 1-5). But both are spoken about as if in passing. Just because the Apostle warns them against the Judaizers does not mean that they were among them; but that they could get to them. That’s why he only says, “Beware,” and instead of all the arguments against them, he puts forward only his own example, saying, as it were, “Look at me” (Phil. 3:2). It comes, however, to the idea that the Judaizers either approached or were with them - and that Euodia and Syntyche, who were especially encouraged by others to be of the same mind (Phil. 4:2), if they were not inclined to this way of thinking, were somehow in touch with it. No one would have thought that, therefore, this Message is not so significant. - On the contrary, it is all, from beginning to end, full of unearthly life and strength. The lips of the Apostle spoke out of the abundance of the heart; and everyone knows what the Apostolic heart was full of. He looks at the simplest objects with the eye of faith, as if in the light of the face of God. As soon as it concerns dogma, then its speech becomes no less sublime, as in the Epistle to the Ephesians. For our sake the Savior humbled himself; but “God has highly exalted Him and given Him a name that is above every name, so that at His name every knee should bow, those in heaven and on earth and under the earth” (Phil. 2:9-10). When he touches on our last hopes, he says: “I desire to be resolved and to be with Christ” (Phil. 1:23); “I strive for the honor of the high calling in Christ Jesus” (Phil. 3:14); He will “transform the body of our humility so that it may be consistent with the glorious body of Himself” (Phil. 3:21). When he offers models for life, he says: “Let this be wisdom in you, even in Christ Jesus” (Phil. 2:5); or: imitate me (Phil. 3:17); He says about himself: I have not achieved it, but I am chasing and striving. Why? To know the Lord, and the power of His resurrection, and participation in His sufferings, “being conformed to His death” (Phil. 3:10). And again: “As much as is true, as much as is honorable, as much as is righteous, as as is most pure, as much as is most lovable, as much as is worthy of praise; if there is any virtue and if there is any praise, think about these things” (Phil. 4:8). And in general, if we collect the sayings of the holy Apostle in this Epistle together, we will get a concise, but sublime and strong image of Christianity in faith and life. - This is not written in a tone of reasoning, but in the same way as, for example, the following speech: “if there is any consolation in Christ, if there is any joy of love, if there is any fellowship of the Spirit, if there is any mercy and compassion, then fulfill my joy, have the same thoughts, have the same love, be of one mind and of the same mind” (Phil 2: 1 - 2); or again: “I beg Euodia, I beg Syntyche to think the same about the Lord. Yes, I also pray to you, sincere co-worker, help them,” and so on (Phil. 4: 2 – 3). Thus, if you look at the external form of this Epistle, then not a single Epistle of St. Paul is so close to the form of an ordinary letter as this; if we take into account his tone and spirit, then in no other Epistle did the Apostle express so much cordiality and intimacy as in this one; If we dwell on the content, then in all its simplicity it is Divine, sublime and comprehensive. The message, as already said, was written not according to a predetermined plan, but as the heart inspired. Saint Paul only meant to say everything that he considered necessary due to the circumstances of that time, without caring about a clear order in the presentation - He sends Epaphroditus, an envoy of the Philippians, with help from them. Since this was the main reason for writing the Epistle, it was impossible not to mention both in it. And the departure of Epaphroditus is remembered - at the end of the second chapter, with the addition of a warning that Saint Timothy will soon be sent to them; about receiving the message - at the end of the fourth. – But the Apostle needed to tell his beloved Philippians something comforting about himself and the success of his preaching; and it says. Moreover, it was considered necessary to warn them against the almost everywhere danger from the Judaizers; and is given. It also turned out to be necessary to make a proper suggestion to some people; and it's done. The first is placed in front of the speech about the future message of St. Timothy and the present departure of Epaphroditus; the second and third are ahead of the talk about receiving the message. – After each of these three subjects, the Apostle appends moral lessons, which, although in content they do not significantly follow from the circumstances mentioned, are directly related to them in their presentation. – This is the entire arrangement of the Message, which, we believe, is not difficult to imagine. After the usual preface (Phil. 1, 1 – 11), which includes: 1) an inscription with a greeting (Phil. 1, 1 – 2) and 2) the beginning of the Epistle (Phil. 1:3-11), - St. Paul A) announces himself (Phil. 1, 12 – 2, 18), 1) about the successes of the gospel and your dispositions and hopes regarding it (Phil. 1: 12 - 26), reducing what was said to this suggestion: only you live worthy of the gospel, - after which 2) teaches instructions on such living (Phil. 1, 27 – 2, 18). B) After this, the Apostle talks about the supposed sending of St. Timothy and the real sending back of Epaphroditus (Phil. 2:19-30). C) Further (Phil. 3:1–4, 1) Saint Paul gives: 1) a warning against temptation on the part of the Judaizers, encouraging them to resist it by their own example. The Jews usually show off their advantages. All of them, he says, I counted them for nothing before the ineffably great promises of Christ (Phil. 3:1-9). 2) I have one thing in mind - to achieve these promises. Flow you too after me, renouncing everything earthly and sensual (Phil. 3:10–4:1) D) Then (Phil. 4:2–9) Apostle 1) makes a suggestion to some people (Phil. 4:2-3) – 2) and gives a lesson to everyone - to demonstrate in their lives the characteristic features of Christian life (Phil. 4, 4 - 9). E) Finally, he gratefully remembers the aid sent, especially pointing out the spirit in which it was received (Phil. 4:10-20). The Epistle ends with the usual afterword (Phil. 4:21–23). 5) Place of writing and time From what has been said about the reason for which the Epistle was written, it is clear that it was written from Rome. There are direct indications of this in the Message itself. The fact that the Apostle mentions bonds in general (Phil. 1:7) can also be attributed to Caesarea; but when he says that his bonds became known to the entire praetorium, indicating how many of the brethren, inspired by these bonds, began to preach the word of God with great boldness (Phil. 2:13-14); this can no longer be attributed to Caesarea, but as the Apostle, besides Caesarea, was in bonds only in Rome - to Rome. If we add to this that the Apostle in the Epistle writes greetings from the people of the house of Caesar, then there can be no further doubt that it was written from Rome. Namely, from his first bonds there: for the Epistle indicates under the Apostle Saint Timothy (Phil. 1:1, 2:19), who was not there during the second bonds of the Apostle in Rome (St. Chrysostom). From the fact that Saint Paul promises the Philippians to immediately send Saint Timothy to them as soon as he learns what will happen to him (Phil. 2:23), and then hopes to come to them himself soon (Phil. 2:24), one cannot help but conclude that the first two-year bond of the Apostle in Rome was already coming to an end. Based on this, the time of writing the message should be attributed to the year 63 or 64 You might be interested in: