Предисловие (Флп. 1, 1–11)

1) Inscription and greeting (Phil. 1, 1–2) Phil.1:1. Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with bishops and deacons. During the time of St. Paul, there were also his other co-workers in Rome, as can be seen from the greetings in the Epistle to Colossae. But he does not remember them, but brings with him only Saint Timothy, perhaps because they were not with him at that time, but were sent somewhere; or, perhaps, for the reason that Timothy had a close connection with the Philippians, as he labored with St. Paul in their first conversion. Writing to the Thessalonians, he kept Silas and Timothy with him, because with them he preached among them; but here he puts only Timothy, because the Force was not with him. If he had, he probably would have put him with him too. And therefore, one can also assume, he did so that, as he writes below, he intended to soon send him to them (Saint Damascus). Saint Timothy was very disposed towards the Philippians; of course they too come to him. They would be glad to receive him, but it is dear to them to know whether he has the same attitude towards St. Paul. By placing him with him, Saint Paul made it known that he still loved and valued Saint Timothy just as much as he did when they were with them and when he sent him before him from Ephesus to Macedonia (Acts 19:22). "Rabbits of Jesus Christ". Writing to the Colossians, the holy Apostle said: “Paul is an Apostle... and Timothy is a brother”; and here he puts himself and Timothy on the same line, calling him servants of Jesus Christ. The servants of Jesus Christ are all Christians; for they were bought at the price of His blood and gave an obligation to work for Him unswervingly, walking in His will, to the point of the stomach, and, moreover, in such a way that even when they fulfill everything commanded, they consider themselves unbreakable slaves. It is not in any other sense that Saint Paul applied this title to himself. Through this, he puts himself on a par with the Philippians and with all Christians, thereby showing that he “writes to them, as if to his equals, without exposing his teaching dignity” (St. Chrysostom). There is nothing derogatory in this name itself; on the contrary, “to be a servant of Christ; to be, and not just to be called, is truly a great dignity and the height of perfection. For whoever is a servant of Christ is, without a doubt, free from sin; and a true slave will not agree to be a slave to anyone else: otherwise he would be only half a servant of Christ” (St. Chrysostom). Thus, it can be assumed that Saint Paul did not call himself an Apostle, but applied to himself a title equal to that of the Philippians, “in order to express his special respect for them, just as in the Epistle itself he testifies to their great virtue” (St. Chrysostom). – But isn’t that why he called himself that and did not distinguish himself in any way from Saint Timothy or them, in order to show himself an example of humility? He offers them in the Epistle a very impressionable encouragement to humility (Phil. 2:3). It was probably necessary. If the need insisted, then there was nothing more decent than to formulate the speech itself from the very beginning in such a way that it would be clear how one should “do one another with honor” (Phil. 2:3). Having done this, he could then write more boldly: imitate me and look to those who act like me (Phil. 3:17). "All Saints". A saint is not only virtuous, but, most importantly, sanctified by the grace of the Holy Spirit and made His dwelling place. And among the pagans there were virtuous, but not saints; for they did not have the Spirit. This is the advantage of Christians, who are called so because they have the anointing of the Holy One. One can become such only through Christ Jesus. Those who believe in the Lord begin to receive His sacraments and are reborn in them (baptism) and receive the gift of the Holy Spirit (confirmation). The power of the sacraments comes entirely from their combination with the Lord Jesus Christ. Those who are baptized put on Christ; and just as the Spirit of God rested upon Him in all its fullness, then through Him and in Confirmation the gift of the Holy Spirit descends into believers. They are the dwelling place of the Spirit; for they are one spirit with the Lord. These are the grounds on which Christians are holy—and they alone are holy. “It was fitting for the Jews to call themselves “saints” on the basis of an ancient prophecy in which they were called “a holy chosen people” (Deut. 7:6, 14:2). Why did the Apostle add: “to the saints in Christ Jesus,” to show that now these alone are saints, and those have already become unclean” (St. Chrysostom). "With Bishops and Deacons". Were there really many bishops in one city? No, in each city, if there was one, there was only one bishop. And they probably had only one bishop - Epaphroditus, as Theodoret believes. And there could be many presbyters under one bishop; He was certainly not alone in Philippi. It is them who Saint Paul here calls bishops. This is what all our interpreters understand, following Saint Chrysostom. For initially bishops, although they clearly differed from presbyters, were sometimes called bishops, sometimes presbyters; and vice versa, the presbyters were called either presbyters or bishops. So in the present place the presbyters are clearly called bishops. And in other places bishops are called presbyters. So Saint Timothy was a bishop; for Saint Paul writes to him: “Do not lay your hands hastily on anyone” (1 Tim. 5:22), which is something only a bishop can do. How did he become a bishop? “By the laying on of the hands of the priesthood” (1 Tim. 4:14). How could the priests ordain a bishop? Obviously because here the word: “priesthood” is used instead of: “bishopric” (St. Chrysostom). Likewise, writing to Titus, the Apostle commands him to appoint presbyters in all cities, meaning bishops: for, having said this, he immediately adds: “... it is fitting for a bishop to be” (Tit. 1, 5 - 7) (St. Chrysostom). Thus, it is obvious that bishops and presbyters at first, under the Apostles, differed in dignity, and both were called indifferently, sometimes presbyters, sometimes bishops. In the present place the presbyters are called bishops; because it was their responsibility to look after the believers, edify them in the faith, correct their morals, sanctify them with the sacraments, and protect them from the enemies of the faith. The word: “deacons” is used here in its usual meaning and indicates persons who helped the presbyters and bishops in their labors and affairs of shepherding the flock But why did the Apostle specifically mention the clergy here? In other Epistles he usually writes generally - to the saints, or the faithful, or the beloved, called by God; and here, having mentioned all the believers in the word: “to all the saints,” he especially singled out the clergy from them, adding: with “bishops and deacons.” “Because the Apostle did so, that the clergy wrote, did good, and sent Epaphroditus to him” (St. Chrysostom and Ecumenius with Blessed Theophylact). Such matters, of course, could not be done without the participation of the clergy; and if he was a special instigator and leader, then justice demanded that special attention be shown to him. But was there not a basis in the relations of the believers to the clergy in Philippi to raise their weight with special Apostolic attention or to induce them to be more respectful and obedient to them than what was in reality?! The Apostle's suggestions in the Epistle about unanimity, humility and peace make this assumption probable. “Grace to you and peace from God our Father and the Lord Jesus Christ” (Phil. 1:2.) is a common greeting. To say: “grace and peace to you” is the same as saying: I wish you all the best from the Lord. “Peace” means peace in conscience with God, pacification of the heart from passions and enemy attacks, and mutual agreement in the family and in relations with others. “Grace” means the power given from above for enlightenment of the mind, for guidance and strengthening in a godly life, for the most sincere communication with God. He who has all this has everything that one who thirsts for salvation could wish for. As here, so everywhere, the Apostle represents the Lord Jesus Christ as the source of goods, placing Him closer to us, and behind Him he points to God the Father, or God in the Trinity who is worshiped. God was so pleased that we should draw closer to Him, and from Him all good would descend to us no other way than through the Lord Jesus Christ. He is the only mediator. Apart from Him, no blessing comes from heaven to earth, nor from earth there is another rising to heaven. 2) The beginning of the Epistle (Phil. 1: 3–11) Here Saint Paul: a) thanks God for the memory and communication in the gospel of the Philippians, nourishing the hope that God will preserve in them the good that has begun to the end (Phil. 1: 3 - 6); b) testifies that he himself always remembers them because of his strong love for them (Phil. 1:7-8), and: c) expresses prayerful desire that they may abound in acts of love and be rich in the fruits of righteousness (Phil. 1:9-11). a) The Apostle thanks God for the memory and fellowship of the Philippians in the gospel (Phil. 1:3-6) Phil.1:3. I thank my God for all your memories. Beginning his Epistle, the Apostle pays due price to the good that the Philippians showed him. But this does not directly refer to them, but to God, the source of all good and the first founder and guardian of the gospel, teaching them from the first words not to attribute their goodness to themselves, but to God, without Whom nothing truly good can be accomplished. “Thank you,” he says, “to my God.” God is the God of everyone; The Apostle appropriates Him to himself because of his closest and most sincere communication with Him and the fact that he does not depart from attention and feeling, making sure that God especially protects him and watches, covers and guides him. The consciousness of God as one's own God belongs to those who have perfected the spiritual life. "About all your memory". These words stand in the same grammatical combination with the following: “about your communication”, - both in Slavic and in Greek, - that is, I thank God for your memory, - I thank you for your communication. Judging by this, these words should be recognized as explaining each other. Why, if the words: “about your fellowship” indicate the work of the Philippians, then the words: “about your memory” must be recognized as pointing to their own work, - admit, that is, that the Apostle here means not his own memory of the Philippians, but the Philippians of him. He speaks about his memory of them below (in verse 7), but here he glorifies their memory of himself. The Philippians bore witness to their memory by giving aid to the Apostle. These benefits were commemorations on their part, which encouraged the Apostle to remember them. How in this way they contributed to the cause of God, and were inspired to do so by God; then the Apostle thanks God for their work. For without Him they would not have done such a thing. Phil.1:4. Always in all my prayers, I make my prayers with joy for all of you. I thank God, he says, for your memory “always in all my prayers.” That is, whenever I pray to God, I thank Him for this too. I don’t miss a single prayer without thanking God for your memory. – The Apostle had many faces, many societies, many things for which he prayed. Every subject of prayer required a special word of prayer, according not only to its importance, but also to the relationship in which it stood to the Apostle. In the latter case, some objects caused joy before God, while others caused sadness and pain. The Philippians delighted the Apostle with their devotion to the faith and their readiness to contribute in every possible way to the success of the Gospel. Therefore, when in his prayer he reached them, he prayed for them all with joy. Every time, he says, I pray, I thank God for your memory and I pray for all of you with joy. Prayer for you is consolation and joy for me. So much love and sincere heartfelt communication with the Philippians! Phil.1:5. About your fellowship in the gospel, from the first day even until now. The words: “about your fellowship in the gospel” - explain the words: “about your remembrance.” I thank God, he says, for your memory, that is, for your fellowship in the gospel. He called the aid that was sent to him “communication in evangelism.” He also called this memory. Your memory of me, the Apostle makes clear, expressed in helping me, is your fellowship in the gospel. I labor in the gospel; but how, by helping me, you give greater scope to the gospel; then you also participate in the gospel. The fruit of the gospel, which I acquire, is also your fruit. The Philippians began to send aid to the Apostle immediately as soon as he left Philippi; and this was at the very beginning of their conversion to the faith of Christ. This is what he means when he says: “from the first day.” They sent to Thessaloniki, they sent to Corinth; and now, as soon as the opportunity opened, they sent him to Rome. And it turned out that they all definitely helped the Apostle until the hour when he wrote the Epistle. He talks about this: until now. The words of St. Chrysostom on this place are remarkable. “Here the Apostle says a lot in praise of the Philippians, even very much, as much as another would say about the Apostles and Evangelists. For you, he says, do not take care of just the city entrusted to you, but you try in every possible way to share my labors with me, you cooperate with me everywhere and participate in my preaching. And for not one, or two, or three years, but always from the time you accepted the faith, even to this day you maintain apostolic zeal. - Even at a distance from him, they participated in his sorrows, sent husbands to him, served him to the best of their ability, and generally did not abandon him in anything. And helping the Apostle means participating in the gospel. For when he preaches, and you serve the preacher, you also participate in his rewards. - Services provided to the saints are not an unimportant matter, but a great one. For this makes us participants in the rewards prepared for them. For example, another left great acquisitions for God, always relies on God, strives a lot in virtue, observing great severity in everything, even in words and thoughts. And you, even without such severity, can participate in the rewards prepared for him for such exploits. How? If you serve him, you will deliver what he needs. For in this way you will make the difficult path easier for him. Therefore, if you are surprised at those who live in the deserts, those who have chosen the angelic life, and those who labor like them among societies; If you are surprised and regret that you are very behind them, then you can become their participants in another way - through services, through diligence. And this is the work of God’s love for mankind, that He raises even those who are less zealous and are not able to lead a harsh, difficult, strict life to the same degree in a different way. This is what Paul calls fellowship! They, he says, communicate to us the carnal, and we communicate to them the spiritual (Rom. 15:27). For if God grants the Kingdom for small and insignificant things, then His servants also reward spiritual things for small and sensible things; or, better, through them God Himself gives both. You cannot fast, live in solitude, sleep on the ground, spend whole nights in vigil? You can receive a reward for all this in another way: if you are zealous for the one who strives in this; if you calm him down and make his work easier. He stands in battle, he receives wounds: and you serve him when he returns from the battlefield, accept him with open arms, wipe off his sweat, calm, comfort, encourage his weary soul. If we serve the saints with such zeal, we will be participants in their rewards. This is what Christ says: “Make for yourselves friends from mammon of unrighteousness, so that they may receive you into eternal shelter” (Luke 16:9).” Phil.1:6. Trusting in this true thing, for the beginning of a good work in you, Jesus will complete it even to the day of Christ. “Hopefully”, πεποιυως, - being convinced, confident. The Apostle says, as it were: “I believe that He who has given you this good zeal will preserve it unharmed until the coming of our Savior” (Blessed Theodoret). - “The First One” is God, from Whom is all good. “A good deed” is either salvation in general in the Lord Jesus Christ, faith and life by faith, or that good deed for which the Philippians were especially distinguished - promoting the spread of the Gospel. The Apostle’s thought in what has been said so far rests entirely on this last point. It is natural to understand the same here. But how this zeal came from faith and love of faith; then by a good deed, perhaps, the Apostle also meant the work of salvation by faith in the Lord, only not exclusively, but since it was expressed in charity, which distinguished the Philippians, and animated this latter. The Apostle below expresses their exceptional desire for success in the Christian life and the work of salvation (in verses 9-11); but here we are all talking about one thing - a certain communication in the gospel. “The Day of Jesus Christ” is His second coming, which every Christian should, according to the word of the Lord Himself, expect from hour to hour, and prepare to meet Him by multiplying good deeds, which are more important and more familiar to someone. Like the Philippians, they have already begun to contribute to the gospel, according to the special inspiration of God; then the Apostle, judging by this source of their good deed, expresses confidence that it will continue until the day of the Lord, that God will give them the strength to remain constant in it and “offer it as a pure sacrifice to the Lord at His coming” (St. Damascus). That he confines himself here to this alone, there is nothing inappropriate; for out of the sum of godly deeds, not everyone can and should do everything, but what someone is more capable of, then please God. This applies both to each individual and to entire societies. The Philippians turned out to be the most suitable for the work of promoting the gospel, and God inspired them to do it; and the Apostle expresses the benevolent confidence that He will not cease to encourage them to this end to the end. This is their salvation. But what is the connection between this text and the previous one? The fact that it expresses the reason why the Apostle especially rejoices in his prayers for the Philippians and so earnestly thanks God for their memory. If they had done their good deed once or twice and stopped, then it would have disappeared in the sum of other deeds and would have been forgotten even by themselves, leaving no trace of it. There is no point in even mentioning him and putting him in such high esteem. But it became especially valuable in the eyes of the Apostle because of the confidence that, with God’s inspiration and assistance, they would not stop practicing it to the end and would meet the Lord with it. It will therefore be for them a bridge to heaven. This is what pleased the Apostle and caused him to thank God. Saint Chrysostom saw in the words of the Apostle a subtle indication of the relationship between grace and freedom and expressed it this way: “see how he teaches them humility. Since he attributed great praise to them, so that they would not be overcome by any passion characteristic of man, he immediately instructs them to relate both the past and the future to Christ. How? He did not say: being confident that as you began, so you will complete; but – what? “Whoever begins a good deed in you will accomplish it.” However, it does not take away their virtues. For it is no small praise that God works in anyone. If He is not partial, which He really is, He helps us in good deeds according to our disposition; it means that the reason he bows to us is because of us. Consequently, even in this way the Apostle does not deprive them of praise. Because if God acted unconditionally, if He moved us like wood and stones, and did not require our participation, then nothing would prevent Him from acting both in the pagans and in all people. Therefore, in the words: “God will do it” is again praise for them; because they attracted to themselves the grace of God, which helped them rise above human nature. On the other hand, it is praise that you have such virtues that are not a human matter, but require Divine assistance. If God does it, then not much work will be needed on our part, but we must hope that with His help we will accomplish everything easily.” b) The Apostle testifies that he himself always remembers the Philippians (Phil. 1:7-8) Phil.1:7. How righteous it is for me to think this about all of you, for I have you in my heart, in my bonds and in the answer and announcement of the gospel, accomplices to me of the grace of all of you. The Apostle glorified the good attitude of the Philippians towards him; Now he’s expressing his attitude towards them. You remembered me, he says, and I did not forget you; but I always carried you in my heart, both in bonds, and in answering, and in defending and establishing the Gospel. The turn of this statement is such that it serves as a confirmation of the confidence expressed before him that “Nachny” is doing a good deed in them and will accomplish it. It’s righteous, he says, for me to think this way about you, because I have you in my heart. But from this alone it would not come out that it is righteous for me to think this way about you, but only that it is desirable to think this way. That’s why he added how he carries them in his heart—he carries them as accomplices of his grace. This is the indestructible basis of this confidence. Because you are accomplices of my grace; Just as I am confident in myself that God will not leave me, I am just as confident that He will not leave you and will complete the good work begun in you. This is the Apostle’s train of thought here. His main goal is to say that he remembers them because of his strong love for them. Thus Saint Chrysostom: “in these words the Apostle expresses great love for the Philippians; Because he had them in his heart, even in prison, in chains, he remembered them. And not only this, but, he says, even at the time when I was being brought into the courtroom to answer, you did not leave my thoughts. So spiritual love is strong that it is not overcome by any circumstances, but will always support the soul of the lover and does not allow any sorrow, no illness to overcome it. Just as in the cave of Babylon, with such a strong flame, there was dew for these blessed youths: so love, which declared the soul of the one who loves and pleases God, extinguishes every flame and produces wonderful dew.” In the word: “in chains,” the Apostle indicated only the place of his stay, and in the words: in the answer and announcement of the Gospel, he meant his studies and labors. The answer, απολογια, - defense, can refer both to how the Apostle defended himself before the court, and to how he defended the Gospel before unbelievers and, perhaps, Jews and pagans who disputed it. The notice, βεβαιωσις, - confirmation, convincing proof, - proves not only that, while defending the Gospel, he also affirmed it; but also that he sought every way to ensure that the Gospel became known to a greater number of people and that these persons were convinced of its truth and confirmed in their faith in it. With all such labors and activities, I, he says, have you in my heart. Which ones did you have? Real accomplices, like accomplices of grace. The community of grace is understood from previous fellowship in evangelism. They were accomplices to the Apostle, because they facilitated his labors in the gospel. By participating through this in the labors of the Apostle, they participate in that grace that was the undoubted property of the Apostle. The word: “grace” can be understood as everything with which God determined to grace the Apostle for his labors. Everything that God has given me and will give, you have a part in all of it. What exactly “grace” means here need not be inquired into; because this is not the strength, but the fact that, through their material assistance to the Apostle, they became sharers of his spiritual, gracious wealth. Let us better listen to what St. Chrysostom deduces from here: “so, insofar as one can participate in the grace (of the grace-filled): then let us also try to be participants in it. How many of you standing here, or rather, all of you, would like to be partakers with Paul in the good things prepared for him? And this is possible if you want to promote and help those who have accepted his ministry, who suffer some kind of misfortune for the sake of Christ. Do you see your brother in temptation? Extend a helping hand. Do you see the teacher in the struggle? Help him. – Did the Philippians deserve praise because they helped Paul? No, but by helping the one who took over the preaching. Paul was worthy of honor because he suffered so much for Christ - Help such (those who suffer for Christ in preaching the Gospel), and you will be an accomplice with Paul.” Phil.1:8. God is my witness, that I love you all by the mercy (womb) of Jesus Christ (Christ). I love you, επιπουω, - I have all of you as honored faces. “By grace”, σπλαγχνοις, - by the womb of Jesus Christ, by the heart of Jesus Christ. - Because he expressed such strong love for them; so that no one thinks that there is anything carnal and selfish in this, he calls God as a witness that although he definitely loves them greatly to the point of greatness, this love is the same as Jesus Christ loves us all, pure, selfless, desiring the best for you more than for himself. “Saint Paul calls God as a witness not because they did not trust him, but he does this out of great affection for the Philippians. Because he said that they were partners with him (through alms), so that they would not think that he loved them for this, and not just for them, therefore he added: “by the mercy of Christ” (with the heart of Christ). What does it mean? The same as according to Christ: because you are faithful, because you love Christ, for love according to Christ. I didn’t even say: love, but much stronger: with the heart of Christ, as if saying so, I love you, like your father, by kinship in Christ. For it gives us a warm, fiery heart. Such a heart is given only to His true servants. “With such and such a heart,” he says (I love you); as if he said this: I love you with a heart that is not simple, but with the most ardent of Christ. I love, he says, all of you, but how much I love you cannot even be expressed. For words I cannot express my love. Therefore, I leave it to God, who penetrates the heart, to see it” (Saint Chrysostom). c) The Apostle expresses his prayerful wish that the Philippians would abound in acts of love (Phil. 1:9-11) Phil.1:9. And I pray for this, that your love may be even more and more abundant in the mind and in every feeling. Saint Paul already testified enough to his love for the Philippians by the fact that with such joy and thanksgiving to God he remembered their disposition towards him, and by the fact that he himself always remembered them. Now, too, he testifies with his prayerful goodwill to the Philippians' progress in Christian perfection, defining it both in its component parts (verse 9), and in its manifestation in active life (verse 10), and in its end, or completion and crown (verse 11). "I pray." And at the beginning he already said that he prays for them with joy in all his prayers. But he did not indicate there exactly what he prayerfully asks them from God. He does this now. The Apostle asks them in prayer that their “love” may abound “in the mind and in every feeling.” Love is the active force of Christian life, embracing both heaven and earth. It is poured into the hearts of Christians along with the acceptance of the grace of the Holy Spirit and immediately begins to move them to corresponding deeds. The further you go, the more things to do; but the more things are done, the hotter love becomes. – The measure of love is infinity (St. Chrysostom). Thus, in the natural course of Christian life, it abounds in Christians. Saint Paul wants love, being abundant itself, to also be abundant “in the mind”, εν επιγνωσει, - in knowledge. This is how he put it; His thought is this: I pray that you will abound not only in love, but also in knowledge. Love needs the light of knowledge, so that it is “with reasoning and reflection: there are those who love recklessly” (St. Chrysostom). Knowledge here embraces all Christian knowledge, the subject of which is not only the commandments, but also all dogmas and all other subjects related to Christianity. Only knowledge of everything illuminates as it should all the paths of life and protects the active power of love from wrong deviations. The Creed already gives the outline of the entire area of ​​​​Christian knowledge. Life with reflection and self-deepening, with the word of God and all-enlightening grace, each point develops it into a whole system. Finally, the whole thing is imagined clearly in the mind, with the proper details. Embrace everything and you will see that there is an inexhaustible source of light. When this is achieved, then the mind will become not only bright, but also luminous. – And this is what St. Paul desires for the Philippians - in the desire for abundance in the mind. And this is not enough. It is still necessary to be abundant in feeling, εν αισυησει. And external feelings are called by the same word; but St. Paul obviously means the spiritual sense. The external senses experience things and make their qualities known. Likewise, the spiritual sense experiences spiritual things in its circle and determines their qualities. Both there and here, the distinctive property of feeling is touch and taste. Multiplying trials with external feelings gives external experience; the multiplication of touches and tastes of spiritual things gives spiritual experience. And it is in this that St. Paul desires abundance for the Philippians when he prays for their abundance in feeling. Elsewhere he expressed this perfection by having feelings trained in the judgment of good and evil. These are all aspects of Christian perfection! Love is the driving force; knowledge is illumination of the path; feeling is the ability to know where to step along the path. There is nothing more you could wish for. Phil.1:10. The best temptation for you may be pure and without stumbling on the day of Christ. The manifestation of the said perfections in active life is one thing - that through them a Christian can always correctly determine the best, perform it in the best possible way and taste the fruit from it. The whole point is: “tempt is the best.” To tempt means to indicate the best with knowledge, to fulfill it with love, and to taste the fruit of it with feeling. Let your whole life pass according to this norm, what will be the result? She will be pure, without stumbling (and also filled with the fruits of righteousness). Pure: “let you be pure” - sincere, doing everything with a clear conscience, without any guile or crookedness. As one recognizes what is due and pleasing to God, so do it: for the life of such flows before the face of God; but here conscience is also the guardian of the will of God, which will not allow any falsehood. The purity here is comprehensive - both in subject, and in motives, and in circumstances. Without stumbling: “that you may not be offended” - free from temptation, so as not to be tempted yourself, and not to seduce others. Such people themselves will not be tempted; for they understand well all the paths of life and know exactly what comes from where; others will not be seduced, for “trained feelings” communicate to those who have them a special tact, according to which all their deeds and words always happen in their time and in their place and, edifying everyone, do not outrage anyone, on the contrary, they deserve approval from everyone. Even those who are reproved and reproached by them will listen to them in sweetness. Phil.1:11. Filled with the fruits of righteousness by Jesus Christ, to the glory and praise of God. Filled with the fruits of righteousness, like “a tree planted by the springing up of waters, which yields its fruit in its season” (Ps. 1:3) In whom there are the indicated perfections, there are no wrong deeds, no words, no thoughts. Standing with their consciousness before God, they take every step so that it is pleasing to God. For this they have their own spiritual reasoning, which is the same as “the senses are trained.” It says exactly what it should do. Sober, cheerful, non-lazy, alien to any negligence, the zeal of love immediately takes that instruction into its law - and fulfills it. This happens every minute, from the moment consciousness opens upon awakening from sleep, until it closes in sleep. And their very dream turns into a matter of truth. So until the grave. How can they not be filled with the fruits of righteousness?! "Jesus Christ". From Him are all the fruits of righteousness. For He Himself said: “Just as a rod cannot produce fruit for itself unless it is on the vine, so neither can you unless you abide in Me. For without Me you cannot do anything” (John 15:4-5). Those who are baptized put on Christ. By partaking of the Holy Mysteries of Christ, they have Him living within them. Thus, he who cleaves to the Lord becomes one spirit with the Lord. How can his fruits of righteousness not be the fruits of Jesus Christ?! “God is the one who works in us to will and to do good will” (Phil. 2:13). Perfect Christians are aware of this very deeply and sincerely. "To the glory and praise of God." Here is the final goal of both private actions and all life. Even eating and drinking should be conducted in such a way that they too turn into the glory of God. No one knows how to arrange this better than those whose life is hidden with Christ in God. For them, everything comes from God and everything returns to God. They themselves disappear. The consciousness of the all-seeing God does not allow any of the deeds to be taken away and not turned into the glory of God. And how can one appropriate anything to himself who realizes that it is not he who acts, but the grace that is with him, and that if he feels powerful, it is because “everything” is possible through the Lord who strengthens him? Realizing this, he gives everything to Him. The theft of God's glory is possible until someone becomes conscious of God. From that moment it stops. The whole life of a perfect Christian passes in such a way that he is pure, without stumbling, and is filled with the fruit of righteousness by Jesus Christ, to the glory of God. But he himself does not realize this. The grace of God does not allow him to realize this, so as not to eat himself out of sight. On the contrary, she often puts him in such a state that he feels full of all obscenities. The memory of these states does not allow him to recognize anything good and valuable in himself in the eyes of God. God knows, but does not reveal. - The undisguised test of everyone is the “day of Christ”. - The holy Apostle refers the crowning to him - and ends his prayerful benevolence with it. If only on the day of Christ I would appear to you pure and without stumbling, filled with the fruits of righteousness. And what happens after that, I don’t care about that. If you prove to be in good working order, then after it you will have something that cannot be described. That is why it is a law among all zealots for spiritual life not to go further than the thought of God’s judgment. Stand in court and wait for what the Lord will say about you: come... or go away! But who will say that?! So cry. - Others never stopped crying their entire lives. - This is what the desire of the Apostle leads to, that we may appear pure on the day of Christ. A) Notice about yourself (Phil. 1, 12–2, 18) In the first place, Saint Paul puts: 1) notification of the successes of the gospel and his dispositions and hopes in relation to it (Phil. 1, 12 - 26) - with the addition of: 2) instructions to the Philippians about living worthy of the gospel (Phil. 1, 27-2, 18). 1) About the success of the gospel and your dispositions and hopes in relation to it (Phil. 1: 12 – 26) Saint Paul writes, firstly, about himself, informing how the preaching of the Gospel is going and in what mood he is in the spirit. It is true that the Philippians, sending Epaphroditus, expressed a desire to know about this too. And the Apostle answers them. It was natural for them to ask a question. An apostle, sent by God, in bonds: what is his work, the work of preaching? The Apostle: a) and writes to them: the bonds did not hinder the work of preaching and, on the contrary, served as an aid to it (Phil. 1: 12 - 20). But, having said this, he, out of his disposition towards the Philippians: b) revealed to them what was always in his soul and what was the goal of his life - that is, that nothing binds him to life and on earth only one thing occupies him, in order to promote the preaching of the Gospel to the salvation of people (Phil. 1, 21-26). a) The Apostle writes to the Philippians about bonds (Phil. 1:12 – 20) Phil.1:12. I want you to understand, brethren, that what I have done has come more to the success of the gospel. “I want you to understand” - I want you to know. Perhaps on his own, without any question from the Philippians, Saint Paul wanted to tell them about himself. By this he testified to his disposition towards them. Those who love each other do not hide anything between themselves and nourish their love with this mutual frankness. “It is the quality of a lover to explain his circumstances when his loved ones are worried about them. Probably, the Apostle assumed that the Philippians, having heard that the Apostle was in bonds, were grieved and thought that the preaching had stopped. What is he doing? Immediately destroys this assumption” (Saint Chrysostom). “Even about me” - my circumstances, or my position, “more than for the success of the gospel came.” This “more” means: they thought to restrict or stop the gospel by imprisoning me, but it turned out differently - they did not restrict the preaching of the Gospel, but “more” served to promote its success and spread. He says: “even about me... come.” It was as if things flowed and flowed by themselves and this is what they came to. But his thought is this: God arranged it this way. Although he does not say this directly, the word directly points him to this. The Gospel is from above - and is patronized from above. You cannot bind him and you cannot hold him with bonds. It goes its own way, contrary to all the efforts of people. “What are you saying? You are in chains, you are hindered, how can the Gospel prosper?” (Saint Chrysostom). Phil.1:13. For my bonds were manifested in Christ and were judged in all things and in all others. “God arranged it this way,” says the Apostle, that my bonds in Christ and for Christ did not remain unknown in the “judgment of all things.” This is what the royal chambers were called before. And not only in the court, but throughout the whole city” (St. Chrysostom). The Apostle did not remain silent while in prison, but, as Saint Luke testifies, “he received everyone who came to him, preaching the Kingdom of God, and teaching about our Lord Jesus Christ, with all boldness without restraint” (Acts 28:30-31). The word of the Gospel spread both from him personally and from his co-workers; and those who heard one another passed on what they had heard. Going further and further, it reached Caesar’s house. And there they learned, as throughout the whole city, that there was someone in bonds - an extraordinary person who was in bonds not for any crimes, but because he preaches to everyone the path of salvation established by God. This not only averted the temptation of bonds; but they received a certain celestial illumination that attracted rather than repelled. The words: “the bonds were revealed in Christ” – give more than one thought. The most direct thing is that Christ brought them into reality, with some shade of glory, or glory. Who needs to know about the prisoners? But Christ did what everyone knew about my bonds and everyone began to talk, of course, with an explanation of what kind of bonds these were. Why did they of their own accord become preachers of Christ the Lord? Ekumeny gives this and similar opinions. Here are his words: “the bonds were revealed in Christ” - this means either that they were in Christ and for Christ: that is, the blessing and dispensation of Christ, since Saint Paul, whether he suffered or succeeded in anything, attributed everything to Christ; or those who have obvious bonds in Christ are those who do nothing for show, but do everything so that those who see them will benefit and glorify God who is in Heaven.” "In judgment", εν πραιτοριω. Others say that in Rome itself the royal chambers were not called that, but outside Rome, in the provinces, they were sometimes called that. But that Saint Paul here means the royal house is clear from his greeting and from the faces of those who are of Caesar’s house (Phil. 4:22). “And in all other places” - places, or parts of the city, simply throughout the whole city, as St. Chrysostom said. Phil.1:14. And the multitude of brethren in the Lord, who trusted in my bonds, dare to speak the word of God without fear. “My bonds not only did not stop the mouths of others and did not make them fearful, but, on the contrary, made them even more bold. And before they walked boldly and spoke boldly; and now much more” (Saint Chrysostom). “Multiple” means there were a lot of preachers; There were many of them before, but after Pavlov’s bonds became so famous, there were many more of them. In this one can see the certification of the Apostle himself that the entire city was definitely proclaimed with the Gospel. “About the Lord” - or brethren in the Lord, that is, believers, the most devoted of them to the Lord, who more fully understood the truth about the Lord, or “those who trusted in the Lord.” The brethren were inspired by their trust in the Lord on the occasion that the bonds of the Apostle took such a turn. Or the Lord inspired them with hope through the bonds of Paul. “It meant a lot to say that my bonds produced boldness in them; then he said in advance: “about the Lord.” Do you see how the Apostle, even when it is necessary to boast, does not abandon modesty? (Saint Chrysostom). “In the Lord,” that is, through the Lord” (Ecumenius). “Hopeful” - inspired by my bonds, that is, either by the fact that they received such glory, or by the fact that St. Paul bore them complacently. In the first respect, the thought is this: seeing that the preaching of the Apostle, despite the fact that he was in prison, not only did not attract any trouble, but, on the contrary, made him famous even among the most noble persons - that everyone knows about it and no one is doing anything against him, although he is in their hands - seeing this, they put aside all fear and boldly began to proclaim the word of God. In the second - this: “in many of the brethren, as a result of my bonds, courage was born; for, seeing that I endure suffering with pleasure, they fearlessly preach the Divine Gospel” (Blessed Theodoret). “If the bound (Apostle) had worn the bonds with sorrow and remained silent, then it would have been natural for them to be in the same state; and when he was bound he acted even more boldly, he gave them more courage than if he had not been bound” (St. Chrysostom). “They dare more.” “They have already acted boldly and spoken with boldness; and now much more” (Saint Chrysostom). “Boldness overwhelmed them; for the bonds of Paul inflamed their faith. If this sermon had not been divine, they said, then Paul would not have agreed to endure such bonds for it. The bonds of Saint Paul served to strengthen the sermon” (Ecumenius). “Speak the word of God.” The preaching was not human, the teaching was not spread by Paul, but through Paul, from God Himself, the surest path of salvation was announced to everyone. This is the power of the Gospel! The lips were human, but what they uttered was Divine, according to the power that acted in that Phil.1:15. Some preach out of envy and jealousy, while others preach for the good pleasure of Christ. Where God's sowers sowed, the enemy arrived there with his tares. Between the good and well-intentioned preachers, the ill-intentioned also intervened. Who were they? These were not any unjust thinkers, such as Judaizers. For then the Apostle would not have said in any way: no matter how Christ is preached, I rejoice. How could he rejoice over the spread of wrong teaching? And especially about the Judaizers, Saint Paul could never speak indifferently. To accept their teaching, according to him, means to fall away from Christ. What joy is there for him? And in describing them, he does not hint at their error in teaching, but only depicts their unkind feelings, saying that they preach out of envy, out of jealousy, out of a desire to cause grief to their bonds, generally uncleanly, with unclean intentions and motives. And he portrays the preachers opposite to them not from the side that they preach the truth, but from the side that they preach with a good heart, out of good will, out of love. How could such personalities be formed among believers? Where there is virtue, there is sin on the side. Among the believing Jews, perhaps, there were nobles and scientists, whom it was natural to envy Saint Paul, and especially if we assume that they accepted Christianity not so much out of heartfelt conviction, but because they had lagged behind Judaism before, they abhorred paganism according to its race, but could not remain without faith. Christianity appeared, with which the Jewish mind could easily come to terms. They accepted it as a system, remaining with the same old heart. While the successes of St. Paul's preaching were insignificant, they went along with others; and when this preaching gained fame and irritated the true preachers, then they also rose up and, as they did not have a purified heart, preached with unclean dispositions; perhaps without the knowledge of the Apostle, and in defiance of him. Although they preached Christ, it was not for Christ’s glory, but for their own; Did it even occur to them to outshine the Apostle? St. Paul says that they preached out of envy and jealousy - out of jealousy, out of a desire to overtake the Apostle, “Envious of my glory and good beginning, or in order to be honored themselves, thinking to somehow reduce my glory” (St. Chrysostom). The Apostle speaks about them calmly, in full confidence, of course, that no harm could come from them to the holy faith. He contrasts these unkind ones with kind-hearted preachers who preached Christ “for goodwill,” that is, with a good will, out of love for the Lord, for the holy faith and for the Apostle himself. For goodwill, that is, without hypocrisy, with all zeal (St. Chrysostom); “out of an ardent disposition for piety” (Blessed Theodoret); “by faith, by love, by conviction, by good will” (Ecumenius). “Without pretense, with the right heart” (Blessed Theophylact). Phil.1:16. Because of the zeal of Christ, they proclaim uncleanly, imagining sorrow to inflict on my bonds. The first proclaim Christ “out of zeal,” out of jealousy, wanting to get ahead of me, leaving me behind, or acting contrary to me, my orders and plans. Therefore, they proclaim uncleanly, which does not mean that their teaching was mixed with lies, but that they acted not with a good heart, morally unclean, not blameless, which denies the purity of the heart. “I think it would bring sorrow to my chains,” that is, hoping to sadden me, who is in chains. How could they hope to sadden St. Paul? If they preached lies, it would be obvious how they could sadden him. But how they did not sin in their teaching, but only in their motives and manner of action; then one can guess - by the fact that they acted against the will of St. Paul, without his knowledge, not according to his instructions, and even in defiance of him. And this could have saddened the Apostle, who was jealous that in the Church, in the circle of believers, everything would go well and in order. Saint Chrysostom says: “Thinking in this way to plunge me into great trouble, they add sorrow to sorrow. Oh, cruelty, oh, diabolical action! They saw that he was imprisoned in chains, and they did not yet wish him well; wanted to increase his misfortunes. The Apostle said well: “imaginatively”; because that's not what happened. They thought through this to sadden me; and I rejoiced at the success of the sermon. - So it is possible to do a good deed without a good intention; for which not only will there be no reward, but there will also be punishment. For how they preached Christ with the aim of plunging the preacher of Christ into great troubles; then not only will they not receive rewards, but they will be subject to punishment and torment.” Phil.1:17. Ovi from love, knowingly, as if in response to the gospel I lie. The latter proclaim Christ “out of love” - both to the Lord and to me (Ecumenius, Blessed Theophylact); one can add: to the holy faith and the gospel about it. Although it is clear from the following that they had more love for the Apostle, it could not be alone, without love for the Lord and for the work of salvation He accomplished. - “Knowing that I lie in the answer of the gospel.” The answer for the gospel can be understood - both before God and before Caesar. If the latter, there will be a thought: knowing that I have an answer to the government, they act in preaching carefully, according to my instructions and guidance, so as not to irritate the authorities with unreasonable actions and thus not raise a storm against me. Everyone knows that the sermon comes from me. If something happens about her, the authorities will immediately take over me, which cannot end well. Knowing this, out of love for me, they act in preaching according to my instructions. It is understood: and those - the first - act indiscriminately. It’s not worth it to them if I have to suffer or even die because of it. If the first, the thought will be: “they ease my responsibility before God and in some way help me in answering. As if the Apostle says this: I am commanded to preach; and I will have to give an account and answer for the work that is commanded to me. Therefore, they help me in such a way that it has become easier for me to answer. For if there are many who are taught and believe, then it will be easy for me to answer” (St. Chrysostom and all ours). Phil.1:18. What the hell? In every way, whether through guilt or through truth, we preach Christ: and in this I rejoice, but I will also rejoice. "What the hell?" Well? Let them preach. “What do I care, one way or another (they preach)” (St. Chrysostom). Their intentions and motives cannot be approved. But, looking at the very work of preaching the Gospel, abstracted from the dispositions with which this is done, one cannot help but rejoice at it. No matter how, no matter with what heart Christ is preached, whether “guilt”, under pretext, under the guise of love for the Lord and the truth, hypocritically, - or “with the truth” - with the disposition of spirit with which this holy work should be done, I rejoice in this, and not only do I rejoice now, but I will always rejoice hereafter, and with even greater joy than now; or - I will rejoice, “if only they did this more and more” (St. Chrysostom). For those who preach uncleanly ruin their good work: and this should be regretted; but those who listen to them, and believe in the Lord through them, receive salvation and glorify the Lord: how can one not rejoice about this? The glory of the Lord is spreading; and my work will be done. “They help me against my will, although they will suffer punishment for their labors; and I, without helping them at all, will receive a reward. Is there anyone more evil than the devil, who invented to turn the very sermon into a reason for punishment for those who agreed to cooperate with him? Do you see what trouble he plunges his people into? He plans punishment and torment for them for their preaching and labors. And what other enemy and enemy of their salvation would arrange everything like this?” (Saint Chrysostom). From this place it is obvious that the persons about whom St. Paul speaks here were not heretics. “They preached sensibly, only the purpose and intention with which they did so were perverted, and the sermon itself did not change” (St. Chrysostom). “He accused them not of teaching evil, but of teaching good evil, having the goal not of piety, but of extreme hostility” (Blessed Theodoret) No one would have thought that Saint Paul approved of evil motives, as long as the matter was good. “We must take into account that Saint Paul expresses this not in the form of a command, but narratively; He did not say: let it be preached, but “let it be preached” (Blessed Theodoret). “He expressed what happened” (St. Chrysostom) - and discusses the deed that happened, and does not give a commandment. Having renounced all the connections of the matter, even from the side in which it sensitively affected him, he says: one cannot help but rejoice at such a matter. Saint Chrysostom, regarding these words, marvels at the more exalted character of Saint Paul, saying: “no sorrow that happens in this life, no enmity, no reproach, no slander, no misfortune, no execution can disturb the great and wise soul: for it seemed to have fled to the top of some high mountain, where it became safe from all the arrows fired from below, from the earth. Such is the soul of Saint Paul, which has found for itself a place higher than any peak - a place of spiritual wisdom, true philosophy. - They caused him various griefs, and yet, what does he say? Not only do I not grieve about this and do not lose heart, but I even rejoice and rejoice; not just now, that is, but I will always rejoice in this?” Thus, Saint Paul does not sacrifice either dogma to morality, or morality to the sacrifice of dogma. Phil.1:19. We know that this will come true for my salvation through your prayer and the donation of the Spirit of Jesus Christ. “Vem bo” – indicates the reason why he says that he will always rejoice. For undoubtedly, he says, I know that this method of preaching will serve me for salvation. By “this” - even though one can understand both methods of preaching - that is, “whether by guilt or by truth”; but as from the well-intentioned preaching, under the leadership of St. Paul himself, he did not fear anything bad, but only says that that unreasonable, unguided, ill-intentioned preaching could bring grief to his bonds; it is clear that this last one is more understandable here. I am sure, he says that this last one will also serve me well. salvation. “This” is either the fact that they preach Christ in this way, or even what they slander St. Paul” (Ecumenius). “If any dangers arise from this, then the dangers themselves will serve for my salvation” (Blessed Theodoret). The word “to salvation” is understood differently. This is neither temporary nor eternal salvation, but stands instead of the usual expression: “for good.” Whatever comes out of their unreasonable action - and together with reasonable ones - everything will serve me for my good. What is this confidence based on? On faith in the power of the prayers of the saints and in God’s providential care for him: “through your prayer and the alms of the Spirit of Jesus Christ.” "Through your prayer." Because he wrote to the Philippians, he remembered their prayer. Writing to others, I would say the same about their prayer. The apostle was confident that the prayer of the Philippians, as well as all those converted by them, and even all believers, constantly ascends to God for him and asks him for everything that is beneficial; God listens to His saints. Therefore, he had no doubt that everything that happened would serve him for his good. What he said was not just words, but an expression of what was in his heart. Such is the spirit of life in Christ Jesus that in it no one feels alone. The Apostle expressed this in the word: “your prayer will come true for my salvation.” “Notice the humility of this blessed one. He labored in a difficult field; accomplished countless deeds; was already at the very crown. However, the one who acquired salvation through countless virtues writes to the Philippians that I can be saved by your prayer” (St. Chrysostom). The conviction of the power and necessity of common prayer enters the consciousness so deeply that the Apostolic heart does not move away from it. Or, truth be told, it should have been perfect in it. For they are our example in everything. “By the giving of the Spirit of Jesus Christ.” – He does not mean that the Spirit of Jesus Christ will be given to him; for who was more filled with this Spirit. But, that the Spirit of Jesus Christ will give him, together with the prayer of the faithful, that everything will come true for his salvation. Of course, the Spirit, the guardian, leader and enlightener of all the Apostles, and, consequently, of Paul, who was sent down to them by the Lord Jesus Christ from God the Father and inseparably dwelt in them, overshadowed them and protected them. The Apostles were completely devoted to His leadership and were confident that all their paths and all the accidents with them were and would always be turned for their good, as the Apostles, for the good of their Apostolic service. This confidence is what the Apostle expresses here. She constantly remained in their hearts, and inspired them, and filled them with hope. Phil.1:20. According to my hope and hope, I am ashamed of nothing, but in all boldness, as always, even now Christ will be magnified in my body, whether by life or by death. The prayer of the faithful and the all-effectiveness of the Spirit of Jesus Christ, he says, will turn everything for my good; but not by themselves. They are outside. I attract them to myself and assimilate their power to myself through my aspiration and hope. They will do this for me according to my hope and hope. “According to hope”, καραδοκιαν. – This word means firm, unshakable and immutable hope, which is revealed by the position of the head, punishment, and a confident gaze, for example: “and I will look at my enemies” (Ps. 117:7). This is what a strong hope and what a strong hope the Apostle carried in his soul! Having them, he confidently says that he will not be ashamed. For “hope does not put one to shame” (Rom. 5:5), as he himself teaches. And “who trusts in the Lord and is ashamed”? (Sir. 2:10). – “For I am ashamed of nothing.” “This is Pavlov’s hope; I hope I will never be put to shame. Do you see what it's like to trust in God? Whatever happens, he says, I will not be ashamed” (St. Chrysostom). "But with all boldness". By boldness here we must understand what he spoke about above (verse 14), that the brethren, having been encouraged by the bonds of Saint Paul, began to proclaim the word of God with boldness. Some of them dared with good intentions, while others did not have a good heart. The Apostle says that “in all” such “boldness”, both well-intentioned and not well-intentioned, “as always, now Christ will be magnified in my body.” The purpose of the Apostle’s life is Christ the Lord. I, he said in Galatians, am dead. And what I live is Christ living in me, I am completely devoted to Him and I devote all the days of my life and all my worries and labors to the glory of His name. If there is shame when someone chooses a goal for himself and does not achieve it; then it would be my shame if anyone managed to turn anything in me or around me not to exalt the Lord, but to diminish Him. But no one will be able to do this. For He who works in me is the Lord Himself, Who will not allow His glory to be obscured in vain; and whatever I do, I do for Him. Therefore, no matter what comes out of current affairs, the Lord will be magnified by all. And this is the purpose of my life. Therefore, I will not be ashamed of anything. - Will I live? the Lord will be magnified by life; will I die? will be exalted by death. “Often I was in such troubles, in which not only everyone despaired about us, but we also about ourselves: “for we ourselves have the condemnation of death” (2 Cor. 1:9); but the Lord delivered us from everything: so “even now He will be magnified in my body.” And lest anyone think and say: if you die, will you really be exalted? Exactly, he says, so, I’m sure. That is why I did not say that he would only be magnified through life, but (added) also through death: by life, since He saved me, - by death, since death did not force me to renounce Him, since He gave me so much jealousy and made me stronger than death; in the first case because He delivered me from troubles, and in the last because He did not allow me to be afraid of violent death. This is how the Lord will be magnified by life and death.” “He said: “he will be magnified,” that is, the greatness of His power will become clear. The Apostle says: whether I escape the danger of death or am exposed to death, the power of my Lord Christ will equally be revealed. For if I overcome the dangers, everyone will be surprised by Him who snatched me from so many snares; and if I am put to death, everyone will be amazed by the power of preaching, forcing preachers to despise death” (Blessed Theodorite). “In my body” - that is, in me or in my life - whether it will continue or be cut short. The Apostle expresses this in regard to those foolish people who dare to proclaim the word of God. Acting not according to the will of the Apostle and even in defiance of him, they could transgress the measure of prudence, stir up a movement, and turn the eyes of the authorities on what was happening; and the Apostle was to be held accountable for this. The apostle could expect a thunderstorm from hour to hour. This could disturb a weak soul: the Apostle was at peace in the Lord. He seems to be saying: whether I should live or die, I will accept both with complacency (St. Chrysostom). I have already irrevocably given my life into the hands of the Lord. Whatever He pleases, He will do. But whatever He deigns to do, His name will be magnified by all of it. b) The Apostle reveals to the Philippians that one thing occupies him, in order to promote the salvation of people through the preaching of the Gospel (Phil. 1:21-26) The last words served as a transition for the Apostle to reveal to the Philippians how he looked at his life and what his final goal was for it. By this he testified to his special closeness and friendliness towards them. Phil.1:21. For me, if I live, I have Christ, and if I die, I have gain. I hope, he says, that through your prayers and God’s arrangement everything will be for my good, whether I live or die. For “life for me is Christ”: I dedicate everything to Him, and this is a great good; and “death is gain”: not some kind of deprivation, but also a blessing, because to die for Christ is glorious and because after death I will immediately see Christ the Lord face to face, which is all our bliss. In this last respect, I can say that it would be even better for me to die. Living here, I only work for Christ, I work for Him, and there I will immediately begin to enjoy communication with Him. That life for him is Christ, this is the idea that he has spiritual life from Christ and in Christ, and that the first object of his concerns and aspirations is to please Christ and to fulfill His commandments (St. Chrysostom, Ecumenius, Blessed Theophylact, Blessed Theodoret). But in this place, the Apostle wanted to primarily express that his entire life was devoted to the work of preaching the Gospel, with the desire to teach everyone, that our salvation is only in the Lord Jesus Christ, and to direct everyone to seek and find their salvation in Him (Saint Damascus). This does not exclude the first two; on the contrary, it combines them. “Death is a gain” for everyone, because it relieves you of the burdens of a real, sorrowful life and leads you into a better one. But in this sense, death is an acquisition not in itself, but because the Lord was pleased to combine it with it. In itself, it is neither loss nor gain and happens according to God’s order. If, therefore, Saint Paul calls death itself gain, then by it he means not ordinary death, but martyrdom, death for Christ and the Gospel. Such a death is definitely a gain, for in itself it crowns the sufferer with a glorious crown. This is the kind of death the Apostle expected. Phil.1:22. Even if I live with my body, this is the fruit of my work: and what they will, I do not know. It would be better for me to die, both at the price of martyrdom and for what naturally follows. But in contrast to this benefit, there is another benefit in my position: the “fruit of my work,” the Apostolic, if I remain alive, is the spread of the light of the Gospel and the salvation of so many souls. When, he says, I put these two benefits one against the other, I don’t know what I want, what I want more, what I prefer? “What wisdom! He rejected his love for real life and did not slander it! For with the words: “Even if you die, there is gain” - he rejected the love of this life; and with the words: “Even if I live in my body, this is the fruit of my work” - he showed that real life is also needed. How? If we use it as we should, if we bear fruit. If it is barren, then it is no longer life. We throw away trees that do not bear fruit, as well as dry ones, and set them on fire. To live is something average and indifferent; and to live well or badly is in our will. Therefore, one should not hate life. Because you can live well. If we abuse life, in this case we should not blame it. Why? Because it is not life that is the cause, but the will of those who abuse it. God gave you life so that you could live for Him; and you, due to your inclination towards evil, living sinfully, expose yourself to all kinds of guilt” (St. Chrysostom). When the Apostle says: “What will I?” we don’t know” - gives the idea that the choice of life or death was in his power. But life and death are in the hands of God. In what sense did the Apostle say this? Perhaps he meant this as a heartfelt choice. Going through the contingencies that his present situation made possible, he could not help but imagine the possibility that he would be put to death. This heart could respond with desire, for the sake of the lordship of the martyr’s crown and for the sake of speedy personal communication with the Lord. But at the same time, his conscience could imagine that he was an Apostle and, while he had strength, should want to live to spread the Gospel of Christ. Devoted to his Apostolic duty, he could not help but desire that this good inspiration be with him. And about this struggle of good desires, he says that, standing among them, he does not know what to do. But one can directly understand that the choice here is not of desire, not of preference, but of the very event of life or death, due to the fact that he would have prayed for it, and God would have done according to his prayer. Hezekiah prayed, and God increased his life. And in the lives of the saints there were many experiences that some died, while others continued to live through prayer. In this sense, the Apostle could say: I don’t know what to choose, what to pray for, so that God will do it for me. Saint Chrysostom understands these words this way: “here the Apostle reveals the great secret that it was in his power to die. For when there is election, it means that we are in power. “What I will,” he says, is not “we do.” So it's in your power? Truly, he says, if I want to ask God for this grace.” Phil.1:23. Let us restrain ourselves from both, our desire to be resolved, and to be with Christ is much better. “I am holding back from both” - it pulls me here and there; It is not thought with thought in my struggle, but desire with desire, sympathy with sympathy, attraction with attraction. I have a desire to be “departed from the body,” through death, whatever God pleases to send me. And this “would be much better,” because through this I would immediately begin to “be with Christ” and be blissful in Him. This is the direct hope of all Christians who remain faithful to the faith, and especially the Apostles. After death, where should those who from the first approach to Christ put on Christ and lived in such a way that it was not they who lived, but Christ who lived in them? Where should they be if not with Christ? Saint Chrysostom leads from here: “death is an indifferent thing. Because death is not evil, but it is evil to suffer after death; Likewise, death is not good, but good is to be with Christ after death. What happens after death is good or evil. So, we should not grieve for all those who die and not rejoice over all who live. How? We must weep for sinners, who not only die, but also live, and rejoice over the righteous, who not only live, but also have died. For they died while they were alive, but these live even after death. Those in this life are pitiful for everyone, because they insult God; and these, having moved there, are blessed, because they have gone to Christ. Sinners, wherever they are, are far from the King, therefore worthy of tears; and the righteous, here or there, together with the King, and there they are still much closer to Him not by contemplation, not by faith, but, as it is said, “face to face” (1 Cor. 13:12).” Phil.1:24. And if you are in the flesh, it is most necessary to eat for your sake. Another counterbalance to desire is “it is most necessary to eat for your sake.” The consciousness of the Apostolic duty makes us want to live in the flesh, so that we can strengthen those who believed, convert those who did not believe, and lead everyone to Christ. Between being with Christ in another life and life here, no comparison could be formed. It is not this latter that stands out for the Apostle in contrast to the first, but what he can still do in this life. The purpose of the present life in the future. The future is bright; but if in the present there is an opportunity to do a lot more, because of which the future will be the brightest; then one cannot help but want to prolong it, not for its own sake, but for the sake of what can be achieved with it. When the Apostle saw that being in the flesh “is most necessary” and that he is still able to accomplish this most necessary thing, then he began to struggle between a better future and a better future, the means to which is the extension of present life: then the resolution of the dispute took place by itself: “I will and will remain.” No matter how difficult real life is, I must wish for an extension and I do. Saint Chrysostom is amazed at both this fluctuation of desires in Saint Paul and this decision: “What are you saying? You will go from here to heaven and be with Christ, but you don’t know what to choose? No! This is unusual for Pavlova’s soul. For who would not choose this (that is, to be with Christ) if someone told him about it and firmly assured him of it? Of course no one. But it is not in our power either to be allowed to be with Christ, or to remain here when the time comes. For Paul and his soul, both were possible. What are you saying? Do you know and are sure that you will be with Christ, but you are perplexed, saying: “We do not know what I will”? Moreover, you even decide to stay here, that is, to remain in the flesh. Why would this be? Aren't you leading a bitter life? Is it not in troubles, is it not in greed, thirst and nakedness? And do you still desire this transitory life? Yes, even if nothing like this had happened to you, you did all your deeds safely and with pleasure; and then should you not, fearing the uncertainty of the future, hasten to a safe haven? Even if real life were filled with countless blessings, even in this case one would have to desire renunciation of them for Christ, your beloved. No, he says, and this (that is, to remain in the flesh) is for Christ, so that those whom I have made His servants may be even more established in a good disposition, so that the field I planted may become fruitful. Haven’t you heard that I would like to be excommunicated from Christ, if only many would turn to Him? If I decided to do this, then wouldn’t it be with great pleasure that I would decide to sacrifice my slowdown and stay here, if only this would somehow contribute to their salvation? That’s why: “even if you are in the flesh, it is most necessary to eat for your sake.” “Paul could have gone to Christ and did not want to go to Christ—to Christ, Whom he loved so much that he was ready even to go to hell for Him, but he still remained to struggle here for the people. How will we justify ourselves?” Phil.1:25. And we know this news, as if I will and will bring it to you all, in your success and joy of faith. “It is worthy of surprise in the Divine Apostle that for the sake of saving people he chose this life with its labors and dangers. I know, he says, that I will avoid the upcoming danger in order to again bring you abundant benefit and joy, as if you have achieved what you want” (Blessed Theodoret). A difficult struggle took place in the soul of the Apostle. In it one can see a small resemblance to the struggle of Christ the Savior in the Garden of Gethsemane. At first, in the face of the imminent danger of death, a feeling for life appeared, natural, so alive in everyone. It was sacrificed by the willingness to die for the Lord Jesus Christ. This sacrifice was delighted by the confidence of closeness and communion with the Lord, and not only did it not have anything painful, but, on the contrary, it became desirable. But this tranquility was again violated by the consciousness of the Apostolic duty and, in turn, was sacrificed by the readiness and desire to live still, among hardships, sorrows, troubles and constant deaths without death, in order to glorify more the name of Christ by spreading the light of the Gospel on earth. The conviction of the necessity of this last gave birth to confidence in the extension of life in the soul of the Apostle, devoted to the will of God, of which the Spirit of God who dwelt in him was not unaware of the hidden decisions. This is where it came from: “and we have this news.” “The secret of ineffable and heavenly (secrets) saw that his life was not in danger and that he would still live; that’s why he said so” (Photius in Ekumenii). “I will and will remain.” “If this is necessary, then I will truly abide, and not just abide, but with you. For this is the meaning of the word: “I will remain,” that is, I will stay and see you. For what? “In your success and joy of faith.” – What then? Was it left for the Philippians alone? No, not only for them, but he says this to them in order to console them. How did this contribute to their success in faith? So that they will be strengthened like chicks that need a mother until they fledge. This is proof of great love. In the same way, we excite others when we say: I stayed for you to do good to you. With these words he excites them to be attentive to themselves, as if he were saying: if I stayed for you, then be careful not to disgrace my stay. Having the opportunity to see Christ, I decided to stay here for your success. Since my presence promotes both your faith and your joy, I decided to stay” (St. Chrysostom). “Success of faith” is greater and greater understanding of the dogmas of faith and greater and greater improvement in life in the spirit of faith. And the “joy of faith” is both the joy that this success will bring them, and the joy that a meeting with the Apostle will bring them, who, having come to them, will enrich them with the knowledge of faith and set them up for the most perfect life. This joy awaits both the Philippians and the Apostle Paul himself, just as, writing to the Romans, he said that he wanted to be with them so that in them he could “comfort” with the common faith, both his own and theirs (Rom. 1:12). Phil.1:26. For let your praise abound in Christ Jesus in me, by my coming again to you. The consequence of the Apostle's new presence with them is the success and joy of faith, and the consequence of both is the magnification of the Philippians' praise of Christ Jesus. They were already praised for their firmness in faith and for their zeal for works of faith; but when the Apostle comes to them and, having taught them new instructions in this and that, advances their faith and morality, then through this their praise will also increase. “Praise in Christ Jesus,” that is, in His spirit, or such praise with which the Lord Himself will praise them. But the word: “in me” also suggests the idea that this praise will pass from them to the Apostle. And he, as a teacher, will be praised more because of the praise of his students. Or that their praise in his mouth will be more eloquent, and he will have something to boast about about them (St. Chrysostom). All this is expected from the coming of the Apostle again to them. “What? did he come to them? Judge for yourself, have you come?” (Saint Chrysostom). “This prophecy has been fulfilled” (Blessed Theodoret). These words contain decisive evidence that Saint Paul received freedom from his first bonds and visited the Churches he had previously founded, including Philippi. He spoke in a true prophetic spirit. 2) Instruction to the Philippians on living a life worthy of the gospel (Phil. 1:27–2:18) In the presentation of these instructions, St. Paul first points out together the points that he intends to touch upon; then he explains in parts what he would like from them, as Christians, on each point: a) he tells them in general: live worthy of the gospel of Christ, struggling with one accord, against our enemies (Phil. 1:27); b) he explains these three points in greater detail later (Phil. 1, 28 - 2, 18), going in reverse order: aa) first inspires the fight against those who oppose (Phil. 1, 28 - 30); 66) then teaches how to maintain mutual unanimity (Phil. 2:1-11); c) finally, indicates how to live worthy of Christianity, working out your salvation with fear and trembling and appearing like a light among a rebellious and corrupt generation (Phil. 2:12-18). a) A general indication of the aspects of Christian life that the Apostle intends to touch upon (1.27) Phil.1:27. So live worthy of the gospel of Christ, so that even if I come and see you, even if I am not with you, I will hear about you, how (in truth) you stand in one spirit, and with one soul striving according to the faith of the gospel (by will). “Therefore I beseech you to love a life consistent with the Gospel, so that whether I come to you or live somewhere else, I may rejoice in the praises written to you; What will bring me this joy is your agreement, your like-mindedness in the Divine, your common feat in the cause of truth, and the fact that your opponents do not confuse you in the least!” (Blessed Theodoret) "Tochiyu". Everything that he promised will come true, and there will be joy and praise, just fulfill the condition that I offer you; and if you don’t do it, the opposite will happen. “What do you mean - tochiu? This means that this is only what I desire, and not something else. “You see how he told them everything before in order to encourage them to excel in virtue” (St. Chrysostom). “Live in a manner worthy of the gospel of Christ.” Live, πολιτευεσυε - become citizens - live as citizens of the Kingdom of Christ should live. How's that? Look in the Gospel. Live as the Gospel of Christ demands. “The Gospel demands: “Whoever wants to follow Me, let him deny himself and take up his cross and follow Me” (Mark 8:34)” (Blessed Theophylact). This is the spirit of life in Christ Jesus. “They are like Christ, the flesh has been crucified with passions and lusts” (Gal. 5:24). Strict ascetic life is the seal of the Gospel life. True Evangelicals are only strict ascetics. “Even if I come and see you, even if I am not with you, I will hear even about you.” This circumstance is given in the form of irritation of jealousy, according to their heartfelt connection with the Apostle; this does not add anything to the essence of the instruction. As a father to his children, as a beloved mentor to his beloved disciples, he says to them: look, do not become a cause of grief for me; your success is extremely dear to me; and nothing is more desirable to me than to see and hear, that you are perfect in everything. “Even if he came... even if he was not with you” - “he says not because he changed his intention and did not want to come to them, but if it happened, he adds: then “even if he is not with you” I can rejoice: “if I hear that...” (Saint Chrysostom). Also - instead of: when. When I come and see you, or I haven’t come yet, but I’ll be getting ready or on the road, I’ll hear about you, so that I can see and hear only good things about you. Pointing out that he wants to both see and hear such good things, the holy Apostle returns to the instruction: “For (in truth) you stand in one mind and with one accord. Truth” – not in the Greek original. If we accept this word, then its meaning, which is appropriate here, will be: you do not only have the appearance of standing, but truly standing, sincerely, as you seem, remain such in your heart. “Stand” indicates the firmness of faith and life by faith. Just as a pillar, dug deep, stands firmly and cannot be shaken: so they are firm in living a life worthy of the Gospel. “In one spirit and unanimity.” “Having told them to live worthy of the Gospel, he also indicates the image of such living. And this is sincerity in faith: for otherwise it is impossible to be in one spirit like this. Then he commands them to have one soul, which is proof of great (mutual) love” (Saint Damascus). In one spirit and with one soul - there is no need to differentiate, meaning by these things perfect agreement and loving unity in everything. And by spirit we can understand their identical relationship to God, and by soul - other manifestations of inner life. “In one spirit” - it will be: everything is alike, by faith in the Lord, standing before His face in the heart and with the same zeal, jealous of those who are pleasing to Him in everything. “Unanimous” - will be: containing the same pattern of thoughts, harboring the same good dispositions, intentions and enterprises, having the same tastes in everything. Both will form a strong union of love between them, insurmountable for enemies, both external and internal. Saint Chrysostom says: “This especially unites the faithful and supports love. Therefore, Christ said: “that they may be one” (John 17:11). “For a kingdom divided into itself will not be” (Matthew 12:25). Therefore Paul strongly urges agreement everywhere. Therefore, Christ also says: “By this you understand that you are my disciples, if you have love for one another” (John 13:35). What does it mean: “in one spirit”? means: in the same gift of like-mindedness and zeal. In the same way: “to stand with unanimity” means unanimity. In this sense, many souls are called “one”. It was like that in ancient times. “To all,” it is said, “heart and soul are one” (Acts 4:32).” “Striving according to the faith of the gospel.” “This means: help each other in deeds for the Evangelical faith” (St. Chrysostom). The words “by will” are not in the Greek original. If you accept it, it will mean: willingly, with a strong determination not to give in, with the desire to resist, no matter what the cost. “Faith of the Gospel”—the faith of the Gospel was never established without a struggle. Everywhere she met resistance: for she appeared in the midst of a world whose spirit she was completely opposed to - she expelled it from her circle. For this, the world hated her, opposed her and persecuted her. Because of this, it was inevitable for any community of believers to engage in a feat of self-defense. For success in this feat, the Apostle commands us to stand in one spirit and with one accord, so that everyone is like one soul. Who will defeat such people? Insurmountability does not mean not to endure anything, but to not lag behind faith, even if you have to die. How much courage does the soul breathe when everyone supports it? She is then as strong alone as all the souls combined. So it is in faith, as the martyrs have shown. So it is in life, as is demonstrated by fraternal societies uniting to advance in Christian perfection. Example, advice, prayer - immediately put every enemy to flight. b) A more extensive explanation of the points shown (Phil. 1, 28–2, 18) aa) Inspiration to fight the opposition (Phil. 1:28–30) The Apostle inspires them to this by the salvific nature of suffering (verse 28), the superiority of faith with suffering over simple faith (verse 29) and by his example (verse 30). Phil.1:28. And without hesitating about a single thing from those who oppose it: if therefore there is a manifestation of destruction, you will be saved. And this is from God. Stand “unwaveringly,” without fear, without hesitation by fear—courageously. This is the same thing that the Savior said: “Do not be afraid of those who kill the body” (Matthew 10:28). Keep the conviction that your enemies can never do you any significant harm, and do not allow the thought that they are in an advantageous position against you; on the contrary, from the very fact that they are arming themselves against you, draw the correct conclusion that they are following a destructive path, and you are following a salutary path. So God arranged that truth and goodness suffer oppression in the world: why did the Lord not promise heaven on earth to all who cling to Him, but what? “You will be sorrowful in the world” (John 16:33). You will be convinced of the salvific value of suffering and not only will you not be afraid of enemies, but you will desire their attacks in order to partake of the salvific value of suffering for the Lord and His faith. The opposition here is not some kind of other-minded people, but in general – unbelievers, as they were surrounded by, either Jews or pagans. Hostility on their part is not assumed only by the Apostle, but is indicated as real. Epaphroditus could have informed him about this. Saying: “not a single thing” - not about anything - makes it clear that the unbelievers pressed the believers on more than one side and opposed them with more than one weapon. Whatever they do and whatever they plan, do not be afraid of anything; they will not harm you; on the contrary, by acting this way, they are preparing destruction for themselves, and smoothing the path of salvation for you. “Salvation” here means that the end of your courage will be salutary for you, and their rebellion against you will be harmful to them. And not only will it be, but it already is. You bring about salvation, and they perish. Saint Chrysostom says: “it is well said: “without hesitation” - without fear; for the actions of the enemies are such that they only intimidate. He says: “not a single one”; no matter what happens, whether there is danger or execution. For this is the quality of courageous people. The enemies cannot do anything to them." Phil.1:29. For you have been granted, in Christ, not only to believe in Him, but also to suffer for Him. The second source of inspiration - to stand courageously against enemies - the Apostle points out that suffering from them for faith is a special gift of God. And faith is a gift, but faith with suffering for it is the highest gift. Our salvation was accomplished by the death on the cross of our Lord Jesus Christ. Each one in particular is assigned this salvation through the compassion of Christ. This compassion for all true Christians is arranged arbitrarily when they crucify their flesh with passions and lusts. But when someone, by a special wave of God, is introduced into this compassion, then it is higher than that arbitrary, both because it happens against the will, and because it is more sensitive, not demanding part of the sacrifice, but the whole. What are they - deprivation of property, exile, torment. The holy martyrs considered the entire calling to the crown of martyrdom to be a special gift of God. Without instructions from above they did not decide on it; but, receiving instructions, they joyfully entered into this feat. “In this sense, the Apostle also tells the Philippians that God granted them not only to believe in the Lord, but also to suffer for their faith. He seems to inspire them: “So, do not be ashamed of this gift; it is much more wonderful than the gift of raising the dead and performing miracles. Not only should you not be ashamed of this, but on the contrary, rejoice” (St. Chrysostom). Phil.1:30. You have the same feat, you have seen it in me, and now you hear about me. And another source of inspiration. “You also have an example” (Saint Chrysostom). It is very inspiring for students to follow in the footsteps of a teacher. They saw the Apostle’s feat in Philippi, where he suffered beatings and imprisonment for preaching the gospel, and they heard that he was in prison in Rome for the same thing. Remembering this, he says to them: your path is true; you follow in my footsteps and strive for the same feat as I do. It is partly clear that “he is here and praises them” (Saint Chrysostom), as if saying: good, good! that's how it should be. For they had already endured, and it was not necessary to call them to patience, but to encourage them. – Like a master, teaching a student a skill, first he himself works some thing in front of the student’s eyes, then he forces him to do the same. Then, seeing that he correctly acts according to the model that was shown to him, he praises him and thereby encourages him to imitate him with greater zeal. Saint Paul does the same. Having given them an example of courageous and complacent patience for the faith and then seeing that they had to follow in his footsteps into the same feat and that they are carrying it out regularly, he gives them a word of approval, as encouragement to continue to courageously stand and fearlessly face hostile persons and their, against them, tricks. bb) Guide to loving unanimity (Phil. 2:1–11) In this manual: a) first, Saint Paul inclines and attracts the Philippians to unanimity (Phil. 2: 1 - 2); β) then removes obstacles to humble mutual love and fellowship (Phil. 2, 3 – 4); γ) finally, represents an example of all the virtues conducive to this in Christ the Savior, who humbled Himself for our sake (Phil. 2:5-11). α) The Apostle inclines and attracts the Philippians to unanimity (Phil. 2:1-2) Phil.2:1–2. If there is any wretched consolation in Christ Jesus, or if there is any joy in love, if there is any communion of the spirit, if there is any mercy and generosity, fill my joy, so that you may also philosophize, have the same love, be of one accord, of one mind. The Holy Apostle does not collect abstract motives for unanimity and unanimity, but takes the Philippians straight by the heart and leads them to this. The figure of speech used by the Apostle is the same as what is usually used when they say, for example: if you love me or if you remember my good deed, then do this and that for me. With the Apostle, everything is unusual: what he puts under this if is unusual, and what he desires is also unusual: for he takes their tender relationship towards himself and with it convinces them of what is so saving for themselves. The subjects through which St. Paul reaches the hearts of the Philippians were not chosen by chance. But not everyone explains their meaning and relevance here in the same way. St. Paul seems to take the relationships that bind Christians and, applying them to the Philippians and himself, obliges them to obey him and do what he wants them to do. He starts from afar. Christians are all united with each other in the Lord, and although they do not know each other personally, if you just say that such and such a Christian needs consolation, then every Christian is ready, feels compelled, to help him in any way he can. The Apostle says, as it were: let us assume that you and I do not know each other, but are only united in the Lord and I am a needy person, and you are able to help me. I address you as Christians; I need comfort, comfort me for the Lord's sake. If you are aware of the obligation to comfort a Christian who is in need, if there is this kind of consolation and you belong to the circle of people among whom it occurs in action, get it for me. If Christians, in addition to communion in the Lord, have managed to enter into mutual relations and share active love with each other; then they naturally find joy in mutual communication and mutual assistance. The Apostle takes this case secondly and says: if you have tasted the joy of active Christian love and know how much bliss it brings to both sides, with this very joy I beg you, give it to me. Communication of love can only concern the external aspects of life. But there is communication in the spirit - spiritual, highest and deepest. Such, for example, is the communication between student and teacher and, even more so, the communication between the evangelist of the Gospel and the believers. The spirit of the evangelist is communicated to everyone and unites everyone in himself. Here a spiritual affinity occurs - an insoluble one. Saint Paul takes this communication thirdly and says, as it were: do you know spiritual communication? Do you know how closely it binds those who enter into it? By this communication I ask you to bring me joy. The last image of communication is “mercy and generosity.” Here Saint Paul, leaving that ladder of communication between Christians, turns to the natural feeling of compassion, saying, as it were: if you have a heart. Or he ascends further along the same ladder and specifically has in mind those generosity and mercy that the Philippians had previously shown to him. By this they showed that they were ready to share everything with the Apostle. He seems to say to them: with this compassion of yours, with this willingness of yours to do everything for me, I ask you to make me happy. The latter is more appropriate. As this place is a little difficult, we will cite its paraphrases from the Holy Fathers, for greater clarity. Saint Chrysostom says: “Look how the blessed Apostle begs the Philippians for what is useful for them. Look how eloquently, how convincingly, with what strong feeling he says: “if there is any wretched consolation in Christ,” that is, if you have any consolation in Christ. As if I would say this: if you are at all attentive to me, if you love me, if you have ever received any benefit from me; then do this. - We use this way of speech more with a reminder of carnal morals. For example, a father would tell his son: if you have any respect for your father, then do this and that. But Paul says differently. He does not mention anything carnal, but everything spiritual. The meaning of his words is this: if you want to give me any consolation in temptations and encouragement in Christ, any communication in the spirit, if you have any mercy and compassion in your heart; then fulfill my joy. Or like this: if, he says, I can receive some kind of joy from your love, if I can have fellowship with you in the spirit and fellowship with you in the Lord, if I can expect mercy and compassion from you, then repay all this with love. I received all this if you love each other.” Saint Damascus writes: “wishing to persuade them to unanimity, as if by an oath, he binds them, saying: I conjure you with the consolation with which Christ consoled us, I conjure you with the love and communion of the Spirit, with the mercy and bounties of God, fulfill my joy, that is, be unanimous.” Here are the words of the Ecumenius: “if you want to give me consolation in temptations, or some kind of joy, driven by love; if you have fellowship with me in the Holy Spirit and if you have any mercy and generosity, fulfill my joy - love one another; as if he said this: if you must reward me for my labors for your sake, then reward me with this - be unanimous and of one mind.” No matter how one understands the terms used here, it is clear that the holy Apostle exhibits objects dear to the very Philippians, and imagines that they will offend them if they do not do what he commands them. Together it is clear that if what he points out, they will do for him, if they fulfill his admonition, they will give him consolation in the Lord, and the joy of love and spiritual communication will be expressed with mercy and generosity. - The Apostle’s speech is fatherly touching. "Fulfill my joy". Look: so that it does not seem that he convinces them that they are not fulfilling their duty; it does not say: do for me, but: “fulfill” (add): that is, you have already begun to console me (with your successes in faith), you have already calmed me down, but I want to reach the end. What do you want, tell me? Is it so that they will save you from dangers, so that they will provide you with something? Nothing like that (is needed), he says, but “yes, you also philosophize, have the same love, are of one accord, of one mind.” Oh, how often he repeats the same thing out of great affection! “Yes, you are wise in the same way,” he says, yes, you are thinking the same thing. For this he further explains with the word: “of the same wisdom,” which is stronger than the word: “Yes, you are wise too.” “Have the same love,” that is, be united not only in faith, but in everything else. For you can philosophize the same thing and not have love. “The same love” means the way others love them: love as much as you are loved. When you receive great love from others, then show others no less, so that in this you do not be self-interested. Let some people allow this, but don’t allow it. “Be of one mind,” he says, that is, let there be one soul in all bodies, not by being, for this is impossible, but by desire and thought. Let everything happen as if from one soul. A: “of one wisdom” means: let everyone have one thought, like one soul (St. Chrysostom). Saint Paul wishes for them perfect mutual unity - like-mindedness, unanimity, the same union of love. Because he prefaced this with such a touching and convincing turn of phrase; then one must assume that there was an urgent need for such suggestion. It is true that in some respects differences of opinion crept between them and there were persons who violated the law of peace and love. This is what Blessed Theodoret believes. What exactly this and that consisted of, the Apostle does not touch upon; but he hastens to eliminate the causes that usually produce disunity among people, and thereby lay a solid foundation for the fraternal union of love between them. β) The Apostle removes obstacles to humble mutual love and fellowship (Phil. 2, 3 – 4) What causes discord? Evil zeal, when someone strives with all his might to get ahead of others and stand in front, in sight of everyone; when they look down on others and, therefore, without due attention and respect to them; when they only care about themselves, but don’t seem to care about others. These moral reasons, which corrode loving relationships, are what the Apostle expels from the Philippian Christian community, and through them from everyone. Phil.2:3. Insignificant in zeal or vanity, but through humility, creating greater honor for each other. “The Apostle demanded unanimity; now he tells how to achieve it” (Saint Chrysostom). “Nothing due to zeal or vanity.” – Zeal, when someone strives with all his might to get ahead of others; Vanity incites him to this. “Zeal” - that’s what it is. - When someone says: I will strain so that so-and-so does not surpass me. The Apostle exposes vanity as the reason for such zeal. Whoever seeks human glory, what does he not do to achieve it” (Blessed Theophylact). Vanity kindles more and more difference in what someone thinks to deserve human glory. As soon as this is meant, there is no time to look at outsiders, which is why they often get under their skin: that’s an insult and discord. “I always say,” says Saint Chrysostom, “that this is the cause of all evil. Hence the fights and quarrels, hence the slander and strife, hence the cooling of love, when we love human glory, when we are slaves of the honor bestowed by the people. For a servant of glory cannot be a servant of God. How can we avoid vanity? “Listen to the following: but through humility one another creates greater honor for one another.” What a rule filled with all wisdom and what guidance for our salvation he offered! If you imagine, he says that the other is better than you, and you convince yourself of that; and even more, if you don’t just say this, but are completely convinced of it and give honor to him: then you will not feel displeasure when you see that another honors him. So, honor another not just as better than yourself, but also as superior (which means great superiority), and it will not be strange or painful for you to see another revered; even if he offends you, you will endure it generously, because you recognized him. your best self. If he scolds you, you will tear it down; no matter what evil it causes, you will endure it in silence. For when you were once completely convinced in your soul that he was better than you; then you will not be angry, no matter what evil he does to you, and you will not envy him. For those who are much higher, no one envies; because everyone thinks that everything belongs to the higher ones. “This will be so if you are humbly disposed in relation to others.” When another person, who has received such honor from you, will be in a similar disposition towards you; then imagine that this will form a strong stronghold for mutual condescension. As long as you consider the other worthy of respect and he - you in equal measure; then nothing unpleasant will ever happen. For if such behavior on the part of one will greatly destroy all irritability, then, given such a mutual disposition, who will destroy such a stronghold? Not the devil himself. Because there will be a triple strengthening, quadruple and more. For humility is the cause of all good things.” Phil.2:4. Look not at your own people, but at your friends too. Here the main source of discord is stopped and selfishness is erased. The self sets itself as an end, and considers everyone else as a means; That's how he treats them. Christian love, born from self-sacrifice, sets others as an end, and considers itself a means; That's how it works. From the first comes complete separation; from the second - a living union. Just as in a living organism not a single organ is busy with itself, but does only what is needed for others, so in society, when everyone cares about the welfare of others, there will be an organic living combination of everyone, where everyone is about everyone and everything is about everyone. Consequently, St. Paul here points out the most powerful means of achieving unanimity. “When each, leaving his own, cares about the good of the other, so that it turns out: I about yours, and you about mine; then from here comes not human, but angelic life” (Ecumenius). “When this happens somewhere, then there is no longer any place for vanity, no fervent zeal, and no evil at all: Divine life dwells there” (Blessed Theophylact). γ) The Apostle presents an example of all the virtues conducive to this in Christ the Savior, who humbled Himself for our sake (Phil. 2:5-11) Phil.2:5. Let this be understood in you, even in Christ Jesus. “Our Lord Jesus Christ, encouraging His disciples to great deeds, presents as an example first Himself, then His Father, then the Prophets. Thus, in one place He says: “For I have driven out the prophets who were before you” (Matthew 5:12); in another: “If you cast out Me, you will also be cast out” (John 15:20); and: “learn from Me, for I am meek” (Matthew 11:29); in the third: “be merciful, like your Father in heaven” (Luke 6:36). Blessed Paul does the same. For, urging the Philippians to humility, he sets forth Christ as an example. And not only here, but also when he talks about poverty. So he says: “For I know the grace of our Lord Jesus Christ, that because of your poverty he is rich” (2 Cor. 8:9). For nothing encourages a great and wise soul so much to do good deeds as the knowledge that through this it becomes like God. What could be the equivalent of this for motivation? Nothing. Knowing this, Paul, when convincing the Philippians to humility, first asked and begged them, then convinced them, and finally added: “For let this be wise in you, even in Christ Jesus” (St. Chrysostom). This example, through: “bo” - for, directly connects with the immediate previous one - that “one should look not at one’s own, but also at one’s friends.” It is clear from it that, as long as the good of one’s neighbor requires some kind of active assistance, one should in no way retreat before him, no matter how derogatory it may seem. The Apostle says, as it were: you must, your urgent duty is to imitate our Lord Jesus Christ. The Lord, being God by nature, deigned to humble Himself to the point of taking on the form of a slave, when this was necessary for the salvation of man. And not only this, but He humbled Himself “even to the death of the cross” - to the last limit of self-abasement, below which it is no longer possible to go. Enter into the motivating power of this example, and you will never only “look at” your own people, and not your friends, you will never rise above others, but on the contrary, you will begin to create greater honor for each other through humility, and especially be filled with self-sacrificing love for each other, in no way separating yourself from your brethren, but living with everyone in one soul and in one mind. Thus, in this example, all the virtues mentioned above shine and all the non-virtues mentioned above are condemned. But especially beneficial humility shines. It was enough to point out this example with a short word: “let this be wise in you.” - But Saint Paul, whose mind was always immersed in the contemplation of the great and unsearchable economy of our salvation, could not touch this sacrament, so that his speech would not flow in an uncontrollable stream. Why did he not miss the opportunity here to briefly, but comprehensively and comprehensively, outline the whole work of the Lord for our salvation. He brings the Son of God down from above heaven, clothes Jesus as a man, brings him down to death on the cross, and again raises him above all else to the worship of every tribe of heaven, earth and hell. The dogma of the incarnation and redemption and the person of Jesus Christ as the God-man is depicted here with such certainty that this one place amazes all heretics who have sinned in this regard. Saint Chrysostom, starting a conversation about this place, comes into motion and says to his listeners: “Listen, I ask you, and rise up. Like a sharp sword with two blades, wherever it is directed, even at a countless number of troops, it easily cuts and destroys them, because it is sharp from everywhere and nothing can resist its edge: these sayings of the Holy Spirit are exactly the same. For with these sayings He brought down the followers of Arius of Alexandria, and Paul of Samosata, and Marcellus of Galatia, and Sabellius of Libya, and Marcion of Pontus, Valens, and Manes, and Apollinaris of Laodicea, and Photinus, and Sophronius, and in general all heresies. So, wanting to see such a spectacle and so many hordes falling from one blow, rise up, so that you do not lose the pleasure of this spectacle - pleasure when we, with the grace of God, suddenly and at once refute all heretical opinions and diabolical structures with their rulers? Phil.2:6. Those who are in the image of God are not equal to God by admiration. Who is our Lord Jesus Christ? By nature, God diminished Himself to the point of accepting human nature, so that in appearance He was like any other person. The present text speaks of His Divinity, the next one speaks of His incarnation. “Who is in the image of God.” The image of God here is not in the sense that a person has the image of God - traits of similarity to God; but that His very nature is Divine. Every kind of creature has its own norm of existence, by which we immediately determine: a! this is who. Everyone knows the norm of a person, the norm of an animal, the norm of a tree; so that, having just looked, we immediately say: this is a man, this is a tree, this is an animal. In relation to this, there is, humanly speaking, its own norm of existence in God. Whoever has this norm of Divine existence is God, just as whoever has the norm of human existence is that person. The Apostle says here about the Lord the Savior that He, according to the norm of being, is God; His existence, being and nature is Divine. Saint Chrysostom explains this by comparing the expression: “in the image of God” with the expression “I have taken on the form of a servant.” Here the image of God is μορφη, there the image of a slave is also μορφη. But the image of a servant there means human nature, therefore, the image of God here means the Divine nature. – He directs his speech against Arius like this: “Arius says that the Son has a different essence. “But tell me what the words mean.” “have I received the image of a slave”? That is, he says that He became a man. Therefore: “and in the form of God” means there was God. For both there and here there is the same word “image”. If the first is true, then so is the last. To be in the form of a servant means to be human by nature, and to be “in the form of God” means to be God by nature.” Quite below he returns to the same thing again and says: “I said that the image of the servant is true, and nothing less: so the image of God is perfect, and nothing less. Therefore, the Apostle did not say: “he was in the image of God,” but: “who is.” This expression is equivalent to the words “I am” (Exodus 3:14). The image, as an image (norm), shows perfect similarity. And it cannot be that someone has the essence of one being and the image (norm) of another. For example, not a single person has the image (norm) of an Angel; no wordless has the image (norm) of a person. – So is the Son. – Only because we are complex, the image (norm) in us refers to the body (mostly), but in the simple and completely uncomplicated it refers to the essence (smart, spiritual).” “It was not by admiration that Nepscheva was equal to God” - he did not consider it robbery to be equal to God - it was not by alien appropriation that He had Himself equal to God, ισα υεω - exactly, on the same line with God: but because His own nature and being was Divine. Saint Chrysostom says: “His dignity to be equal to God was not stolen, but natural. Why didn’t the Apostle say: he didn’t delight, but: “not by the admiration of Nepschev”; that is, he had power that was not stolen, but natural, not given, but constantly and inalienably belonging to Him.” Heretics, Saint Chrysostom notes, have distorted this passage and conveyed its meaning incorrectly. They see here the idea that, according to the Apostle, the Lord, being less than God, did not dare to put Himself on an equal footing with God. “They say: being a lesser God, He did not want to be equal to the great, highest God.” “So you are introducing pagan teaching into church dogmas? The pagans have a great and a small God. Whether we have it, I don’t know. But you won’t find this anywhere in Scripture. You will find the great everywhere, but the small nowhere. For if He is small, what kind of God is He? He who is small is not God. In Scripture, the true God is everywhere and is called the Great: “Great is the Lord and greatly praised” (Ps. 47:2) and the like. But they say: this is said about the Father, but the Son is small (God). You say so, but Scripture is the opposite: it speaks of the Son in the same way as of the Father. Listen to what Paul says: “waiting for the blessed hope and the revelation of the glory of the Great God” (Titus 2:13). Is this said about the Father? No way. This is not allowed by the words immediately added by the Apostle: “Our Great God and Savior Jesus Christ.” So the Son is great. - Why are you talking about small and great? Know that the Prophet also calls Him “Angel of Great Council.” Is the angel of the great council not great? “The Mighty God” (Jer. 32:18) is really not great, but small? How then can the shameless and impudent say after this that He is a little God? I often repeat their words; so that you may avoid them the more.” Phil.2:7. But He diminished (wasted) Himself, taking on the form of a servant, becoming in the likeness of humanity, and being found in the likeness of a man. “But he diminished himself”, εκενωσεν, - exhausted. This word is used in contrast: “not with the admiration of Nepschev.” Conscious of Himself equal to God, He did not delight in the alien; but, being such an alien delighter, He voluntarily captured Himself - He emptied Himself, laid aside His own, stripping Himself of the visible glory and greatness inherent in the Divinity and Himself, as God, belonging. In this regard, some understand that “he diminished”: he hid the glory of His Divinity. “God by nature, having equality with the Father, having hidden his dignity, chose extreme humility” (Blessed Theodoret). The following words explain how He humbled Himself. - “We have taken on the form of a servant,” that is, having taken on our created nature. Which one exactly? Human: “became in the likeness of humanity.” Has human nature received any difference from this? No. Like all people, so was He: “He was found in the likeness of man.” He took on the appearance of a slave. Who? He who is in the image of God is God by nature. If He accepted as God, then after His acceptance God remained, taking on the form of a servant. “The sight of a slave” is not a sign, but a norm of a slave. The word: “servant” is used in contrast to the Divine in the words: “in the image of God.” There the image of God means the norm of the Divine nature, the Creative Divinity; here the image of a slave means the norm of a slave - a nature, a servant of God, a creature. “We have accepted the form of a servant” - having accepted created nature, which, no matter what degree it stands at, is always the work of God. What followed from this? That which is beginningless begins; omnipresent - determined by place, eternal - lives through days, months and years; all-perfect - increases in age and intelligence; all-containing and all-animating – feeds and is supported by Others; omniscient - does not know; omnipotent – ​​binds; he who exudes life dies. And He goes through all this, by the nature of God, the created nature He assumed upon Himself. What created nature did God take? Human. The angel does not receive it from him, but from the Seed of Abraham. He became in the form of a slave, “becoming in the likeness of humanity.” Saint Chrysostom says: “The Marcionites, clinging to words, say: He was not a man, but only in human likeness.” How can one be in human likeness? Cloaked in shadow? But this is a ghost, not the likeness of a person. Saint Paul also has a similar expression to this. He says: “in the likeness of the flesh of sin” (Rom. 8:3) (that is, His flesh is the same as everyone else’s, only that flesh is sinful, but His is sinless. It is in everything like sinful flesh, except sin) What do the words mean: “in the likeness of humanity”? That He had much of ours, but had nothing else. For example, He was not born naturally, He did not create sin. This is what He had, which no man has. He was not only what he was, but also God. He was a man, but in many ways he was not like (us), although in the flesh he was similar. Therefore, He was not a simple man. That is why it is said: “in the likeness of humanity.” We are soul and body: He is God, soul and body. That is why it is said: “in likeness.” And so that you, having heard that He humbled Himself, would not imagine change, transformation and any kind of destruction, the Scripture says that He, remaining what He was, accepted what He was not, and, having become flesh, remained the true God the Word. With the words: “becoming in the likeness of humanity,” it is determined that He took on human nature; and by the words: “and was found in the likeness of a man,” it means that He submitted to all human life, appeared living like all people, so that by this appearance, He was like a man in everything. Saint Chrysostom says: “since in this respect He is similar to a man, the Apostle says: “and in the image,” which expresses not that nature has changed or some kind of confusion has occurred, but that in the “image” He became a man. – The Apostle said well: “like a man.” For He was not one of many, but as if one of many. Because God the Word did not turn into a man and His being did not change, but He appeared as a man, not presenting us with a ghost, but teaching us humility. - Note: speaking about the Divinity, the Apostle expresses himself: “in the form of God, - not by admiration to be equal to God”, does not use the words: became, accepted. But, speaking about humanity, he uses the words: accepted, became: “I received the form of a servant, I was found in the image.” “He became this, he accepted this, he was.” So, let us neither confuse nor separate (Deity and humanity). There is One God, One Christ - the Son of God. And when I say: one, I express connection, not confusion; since one nature did not turn into another, but only united with it.” Phil.2:8. He humbled himself, being obedient even to the point of death, death on the cross. The Incarnation is the first degree of self-abasement in the person of God, who deigned to hide the glory of the Divine under the cover of humanity. But staying there could be glorious. And the Lord did not want this. He chose the most invisible kind of life: he was born in a manger, grew up in poverty and toil, lived among hardships, not having anywhere to lay his head. Thus he “humbled Himself.” This “humbled Himself” signifies the voluntary choice of such a life—it determines the character of all life. In the word: “he was obedient” - the very flow of life, with all its accidents, is embraced. The Holy Evangelist says about Him that He did not break the broken reed. I didn’t contradict anything that was happening, but I obeyed everything as it flowed. Like God, He ruled over everything; and He could direct the course of His life Himself, but He renounced His power and humbly accepted everything that happened and submitted to it. Only once with the word: “I am” - and two more times by making himself invisible, when they wanted to beat Him, He seemed to stand across the approaching malice; but this is for one minute, and then in order to show that he is surrendering into her hands voluntarily. This is how it is destined in the mystery of the Most Holy Trinity. The Lord Himself called this submission to the will of His Heavenly Father. “Being obedient even to the point of death, death on a cross.” And he didn’t even resist when death approached, and such a humiliated one at that. And to be subject to simple death would be humiliating; but to submit to such a death was the last limit of humiliation. Death approached with the usual interweaving of human plans and will. He saw this - from afar and in all details - but did not resist anything and voluntarily accepted the death that envy and untruth had invented. In all this, He was obedient not to human malice, but to the definitions of God in the Trinity of the worshiped, expressed by the will of the Heavenly Father. There, in the mystery of the Divine, it is destined that the Lord should submit to such a course of life and such an end to it. The current itself followed the general laws of Divine Providence, now determining, now deigning and allowing. Saint Chrysostom speaks to this place: “here, they say, he was obedient; This means that he is not equal to the One to whom he is obedient. O foolish and unreasonable ones! This does not make Him any less. And we often listen to our friends, but this does not make us any less. He, as a Son, voluntarily submitting to the Father, did not fall into the state of a slave, but with this greatest respect for the Father especially preserved the honor (daitsa) of affinity with Him. The Son honored the Father not so that you would dishonor Him, but so that you would honor Him more and from this know that He is the true Son; because he honored the Father more than anyone else. No one honored God in this way. As high as He was, He humbled Himself just as deeply. Since He is greater than everyone and no one is equal to Him, He surpassed everyone in respect for the Father, not under compulsion or involuntarily. And this is a matter of His valor, or I don’t know how to say it. Oh, and to become a slave is a great and very indescribable thing; and to be exposed to death is much more! But there is something else even greater and more amazing than this. What is it? That not every death was like His death. Because such a death was considered the most blasphemous of all and cursed. “Cursed is everyone, it is said, who hangs on a tree” (Deut. 21:23). That is why the Jews tried to kill Him with such a death and thereby make Him contemptuous, so that this kind of death would turn everyone away from Him, if (simply) death did not turn anyone away. For this reason, the two thieves were crucified with Him, so that He would share with them their dishonor and so that what was said would be fulfilled: “And be counted with the lawless” (Is. 53:12). But the more the truth shines out, the more brilliant it becomes. For when there was so much malice against His glory, and yet it shines, then much more is the honor. Not by simple killing, but by killing of precisely this kind, they thought to make Him disgusting and present Him as the most disgusting of all; but they didn’t have time in the least. “This did not harm His glory at all.” Phil.2:9. In the same way, God exalted Him and gave Him a name above every other name. “The same” - because He humbled Himself in this way - even to the point of death on the cross. And: “God” – God the Father, or God worshiped in the Trinity, Divinity. “Exalted” - exalted so much that it is impossible to exalt higher than that. Whom? The same One who is in the image of God was not equal to God by admiration, but He diminished Himself and humbled Himself to the point of death on the cross. For there is one face – the face of God is incarnate. He is exalted, but not as God, but as a man. This exaltation means that His humanity is introduced into the glory and power of the Divine. It is attributed to him; for humanity in Him is not a separate person, but His humanity. The humanity in Him cannot be separately exalted so that this exaltation does not relate to Him, just as the previous humiliation and humility, although it was according to humanity, was His own. That is why it acquired infinite power. God exalted humanity in Him, but since this humanity is His own, then, exalting that, He exalted Him. Saint Chrysostom says: “if this is not said about the incarnate, if about God the Word (besides the incarnation), then how do you “exalt Him”? Have you really given anything more? In this case, He would not have been perfect and through us would have become perfect. For if He had not benefited us, He would not have received honor. (You can’t talk like that).” Here are the words of Blessed Theodoret about this: “and for the most unintelligible it is clear that the nature of God has no need for anything and that in becoming human it is not exalted, as if humble, although it, having been exalted by nature, humbled itself (in becoming man). It is not as if the Son of God accepted what He did not previously (as if) have; but as a man He accepted what He had as God. Having humbled Himself, He not only did not lose what He had as God, but He also accepted it as a man.” “And He was given a name above every name.” The Son of God had a name that did not leave Him through the incarnation: but even now it is accepted by Him as a gift, as a man. Until now, as God, He had this name, but not as a man. Now it is given to Him and as to man. "Granted" ; for humanity, even having been accepted by the Divine, cannot deserve such a name, cannot reach the point where it belongs to Him according to the law of truth. “A name more than any name.” What name is this above every name? These are the names that are above all names! God, Trinity, Father, Son, Holy Spirit. They are above all names and still honest. Which of them is given to Him who exists in the image of God and who was humbled to death on the cross? God, Son (Ecumenius, blessed Theophylact), or God the Son, Son of God. - That’s what He was called, before the world did not exist, now the same name is transferred to humanity. In the Epistle to the Hebrews it is written that He inherited a name “more glorious than” the angels. And the Apostle immediately explained what kind of name this was, saying: “To whom then did the angel say: Thou art my Son, this day I begot Thee? and again: I will be His Father, and He will be My Son” (Heb. 1, 5 – 6) (Blessed Theodoret). The exaltation and bestowal of a name, more than any name, is the same thing that is expressed in other places by being seated at the right hand of the Father. Just as this is taking part in the power and authority of God, so is it. Otherwise, this can be called the deification of humanity in the person of the Lord Jesus Christ - our Redeemer and Savior. It was introduced into this rank from the minute of its incarnation; but the very thing became so after death on the cross, resurrection and ascension - at the moment of sitting at the right hand of the Father Phil.2:10. Let every knee bow in the name of Jesus, those in heaven and on earth and under the earth. As soon as exaltation took place in the sense shown and was sealed with a special corresponding name, the consequence of this should have been the Divine worship of all creatures - heavenly, earthly and underworld. The Epistle to the Hebrews says that when God introduced the packs of the firstborn into the universe (packs in God-manhood), he commanded: “let all the angels of God worship him” (Heb. 1:6). Is it not this command that the Angels, in the Apocalypse, with those with them, cried out in thousands of thousands of voices: “The Lamb who was slain is worthy to receive power and wealth, and wisdom, and strength, honor and glory and blessing. And every creature that is in heaven, and on earth, and under the earth, and on the sea, which they are, and that is in them, all heard saying: To him that sitteth on the throne, and to the Lamb, be blessing, and honor, and glory, and dominion forever and ever.” 5, 12 – 13) “Let every knee bow” - Divine worship for the sake of the hypostatic union of humanity with the Divine in the person of the Lord Jesus Christ. The words: “heavenly, earthly and underworld” express all creation: heavenly - Angels, earthly - living people, underworld - dead people (Blessed Theodoret). Saint Chrysostom says: “that is, the whole world, and Angels, and people, and demons, and righteous people, and sinners.” All this followed naturally: for He who became incarnate is God the Son Phil.2:11. And every tongue confess that Jesus Christ is Lord, to the glory of God the Father. “Every language” is again every creature that has meaning and a word. “Let it be confessed,” and let it be recognized, and let it be proclaimed and glorified. “As Lord Jesus Christ” - that Jesus Christ is Lord and God (Blessed Theophylact). "To the glory of God the Father". “So that everyone would say so (that is, that He is the Lord God). And in this is the glory of the Father” (St. Chrysostom). Or: “so that He may be glorified in the same way as the Father, as equal and similar to Him” (Saint Damascus). That is, “every tongue confesses” that because Jesus Christ shines forth and is known as Lord and God, this moves everyone to continually glorify God the Father, or that Jesus Christ is Lord in equal glory with God the Father, to the measure of the glory of God the Father. Saint Chrysostom concludes his interpretation of these last verses with the following guidance: “let us therefore believe in His glory and live for His glory. For one without the other is useless. So when we glorify well, but live poorly, we greatly insult Him: because, recognizing Him as Lord and Teacher, we despise Him and are not afraid of His terrible judgment. The unclean life of the Greeks is not at all surprising and does not deserve great condemnation; but such unclean life of Christians who participate in such sacraments and enjoy such glory (called to such glory) is worse and more intolerable than anything else.” cv) Instructions on how to live as a Christian (Phil. 2:12–18) It is not indicated what commandments determine the true Christian life, but how to abide in these commandments, how to live worthy of Christianity. The Apostle defines this in these words: with fear and trembling, doing everything without murmuring and reflection, keeping the word to an animal. The Word of God tells what must be done; Having learned this, do it with zeal and zeal, without murmuring and reflection, reviving this zeal with the fear of God; meaning to be immaculate children of God in everything and to glorify the name of God with oneself, shining in the world like luminaries. Phil.2:12. In the same way, my beloved, just as you always listen to me, not just as in my coming, but now much more in my departure, work out your salvation with fear and trembling. The purpose of the speech is to inspire people to work out salvation with fear and trembling. But Saint Paul surrounds it with a touching reminder of his relationship with the Philippians, so that, having warmed his heart, he could pave the most convenient entrance for his inspiration. Why does he say: “my beloved,” showing how dear they are to his heart and how it is therefore desirable for him that they be perfect in everything. To this he also adds: “you always listened to me.” As you always listened, so listen now, or, I hope, you will listen now. “He points to their own jealousy and says, as it were: I ask you to imitate not others, but yourself” (St. Chrysostom). But the Apostle also sets forth the closest circumstance, forcing one to perform well, when he says: in my presence you have always been zealous; For this reason, without me, you should be even more zealous. Otherwise it will turn out that you were not for God, but for me; because when I was no longer present, you became like that. This is a man-pleasing way of acting, and not a god-pleasing one, done in the fear of God. – Saint Chrysostom says: “Why “much more in my departure”? Then it might seem that you are doing everything out of respect for me and out of shame; but now it doesn't. Therefore, if it turns out that you are zealous now, then it is clear that even then you were such not for me, but for God.” Having framed his lesson this way, he finally offers it: “Work out your salvation with fear and trembling.” – And this is the main thing not only for them, but for everyone. Whoever has acquired the fear of God will undoubtedly be correct in everything, not only outwardly, but also internally—not out of respect only for external contacts, but out of heartfelt motivation. “What do you want, Saint Paul, tell me? - asks Saint Chrysostom - and answers with his word: - So that you do not listen only to me, but also work out your salvation with fear and trembling. Because, living without fear, you cannot accomplish anything noble or amazing. And he didn’t just say: “with fear,” but added: “and with trembling,” which is the highest degree of fear, wanting to make the Philippians more attentive. Paul had such fear. That’s why he says: “I’m afraid that if I preach to others, I myself will be turned away” (1 Cor 9:27). For if everyday affairs cannot be done without fear, then how much less spiritual ones? Tell me: who learned to read and write without fear? Who has become proficient in art without fear? If, where the devil does not lie in wait, but only laziness weighs on us, we need such fear in order to ward off only natural negligence, then with such a struggle, with such obstacles, how can we ever be saved without fear? How can this fear be born? If we think that God is present everywhere, hears everything, sees everything, not only words and deeds, but also everything that happens in the heart and in the depths of the soul. “For he is judgmental by the thought and thought of the heart” Hebrews 4:12). If we set ourselves up in this way, we will not do, nor say, nor think anything bad. For tell me: if you always stood near your leader, would you not stand with fear? How then, standing before God, do you laugh, lean against the wall, not be afraid and do not tremble? Do not despise His long-suffering; He He is patient in order to lead you to repentance; therefore, whatever you do, do it with the thought of the omnipresence of God, for He is truly present everywhere. So, whether you are eating, getting ready to sleep, or whatever else you are doing; think about the presence of God and you will never indulge in laughter, you will never be inflamed with anger. If you constantly have such a thought, then you will constantly be in fear and trembling, as if you were standing close to the King himself. The architect, although experienced, although very skillful, however, stands with fear and trembling, afraid of falling from the building. And you believed, did many good things, ascended to heights: hold yourself strong, stand with fear and watch with courage, so as not to fall from there. For there are many spirits of evil who want to overthrow you. “Work for the Lord with fear and rejoice in Him with trembling” (Ps. 2:11). “Note also that the Apostle did not say: do salvation, but: “do it,” that is, with great diligence.” Phil.2:13. For God is the one who acts in you, both to will and to act for good will. The Apostle gives the motivation for the fear of God that God Himself acts in them, both in their good desires and in good deeds. This is even stronger than what Saint Chrysostom says: remember that God is everywhere, therefore, with you and with you. It says here that He is not only with us, but also in us; and not as a force at rest, but as a force acting in everything. He who does what is displeasing to God before the omnipresent God is like one who crosses the king’s face and opposes his commands directly to his face; but whoever does what is displeasing to God, who acts in desires and deeds, is like the one who breaks out of the hands of the king when he, taking him by the hand, leads him to some deed, and not only breaks, but also hits him on the hands. And it is not safe for the first to do so; the second is in obvious danger. And every sinner is a fighter against God; but whoever goes against the will of God in the heart and conscience, which compulsorily attracts him to what is due, fights against God - an incomparably higher degree of guilt. And these are all Christians. They are combined with the Lord and have Him active within them. There should be no limit to their reverence and fear. It is possible to put these words in a different relationship with the previous ones. Putting the power of thought in the previous verse not in: “with fear and trembling,” but. c: “work” - we can accept that in this verse the Apostle encourages them, saying, as it were: work out your salvation, for you are not alone; God Himself works in you. If you do not achieve your salvation with such an agent in you, then there will be no measure for your foolishness, inattention to yourself and carelessness, and, consequently, no measure of punishment for failure to achieve salvation. Saint Chrysostom says: “Do not be afraid, I said: “with fear and trembling.” I didn’t say this to stop people from considering virtue as something inaccessible; but be careful not to get distracted. If this happens (attention and diligence), then God will do everything. Be bold: “God exists and works in you.” Therefore, if He Himself acts, then we (for our part) must show an intention (to please Him) that is constantly firm, concentrated, and undistracted. - When you want, then He will act “as you want” (will elevate desire to determination). Do not be afraid and do not faint. He will give us both zeal and activity itself (when we begin to act, He will give us the strength to complete the task). For when we want, He still intensifies our desire. And when we want to do something good, He does that good thing. - This does not take away the will, but remains in us. For look: have you given alms? I was more inclined to do things. Didn't you submit it? I became less inclined to do things. Spent the day abstinently? You have the urge to do something else. Are you lazy? He intensified laziness. - For this reason, “having come into the depths of evil, he is careless” (Proverbs 18:3). But just as one who has come to the depths of evil neglects himself, so one who has come to the depths of good strives for himself. “God acts not because he forces and compels, but because, finding zeal in us, he strengthens it with grace” (Blessed Theodoret). "On Favor". God acts in us this way because it pleases Him to act this way - because all His favor towards us tends towards us living and acting according to His will, and since we ourselves are powerless to do this, He comes to us with help. Saint Chrysostom says: “about good will,” that is, out of love for God, to please Him, so that what is pleasing to Him and according to His will is done. Here the Apostle shows and assures that God certainly works. Because He wants us to live according to His will. And if He wants this and He Himself acts, then, of course, He will do this too, because He wants us to live righteously.” The Apostle called God’s good will “goodwill.” God “wants all mankind to be saved and to come into the understanding of truth” (1 Tim. 2:4) (Blessed Theodoret). Or “about good will” - means: when, how and to what extent He pleases - commensurating, of course, this good will with the directions of our will. Phil.2:14. Everything you do is filled with grumbling and reflection. Here we are not talking about enduring troubles without complaining, but about doing things without complaining. This brings to mind a lazy slave, who is placed in the inevitable necessity of doing what he is ordered, but has no desire to do it, why, no matter what they force him to do, he does it, but always with a murmur, or, as we say, with a grumble: he grumbles at other people, and at the owner, and at the work, and at his own fate, although he still gets the job done while waddling from foot to foot. It is this kind of doing that the Apostle to the Philippians forbids. “Do everything” – embraces the entire range of obligatory deeds and dispositions for a Christian. The Apostle says: being aware of this obligation, do everything without murmuring and grumbling (Greek is in the plural), hiding discontent and unpleasantness, on the occasion that it is necessary to do so; If we take the opposite of this, it will be: do everything willingly, with pleasure, joyfully, lively. In our country, for example, when the post comes, how much grumbling happens? And not only that, but if they call you to church in such a way that you need to take a few minutes away from sleep, and then you will not do without grumbling. Some give alms, but grumble within themselves: they are staggering here, there is no peace, and the like. Judging by this, one can understand what the Apostle means when he commands to do everything without grumbling. Blessed Theodoret writes: “readily endure both labor for the sake of virtue and danger for the sake of the Gospel, without being upset by the sorrows you encounter, without being led by various thoughts, because you are collecting wealth for yourself; no one, having acquired great self-interest, complains or complains.” St. Chrysostom speaks at greater length about this: “Do you see that the Apostle teaches not to grumble? Since grumbling is the work of unappreciative and insensitive slaves. For, tell me, what kind of son grumbles, working in the affairs of his father and working for himself? Think, he says, that you work for yourself, that you collect for yourself. It is common for slaves to grumble; because they work for others, because they work for others; and why should he grumble who collects for himself? It is better to do nothing than to do it with grumbling. Because the business itself loses value. Murmur is close to blasphemy. Murmuring is ingratitude. He who grumbles is ungrateful to God; and one who is ungrateful to God is truly a blasphemer.” “Without thinking”, διαλογισμων, - thinking. There, reluctance and unpleasantness from business were exposed - a bad state of will and heart, and here a bad state of mind is exposed. Every matter must be done with reasoning and deliberation, but without hesitation. The one who grumbles does it, but with displeasure; and the one who is thinking has not yet begun to do it, but stands at the beginning of it and thinks whether to abandon the matter. That there is a commandment, he is aware of this, but he is wondering whether he needs to fulfill it, to such an extent, in such a form, perhaps, otherwise how to do better and the like. This reflection exposes the unsteadiness of the determination of the will to do every conscious good to please God. He who has this determination is firm, he takes on every task with fervor, as soon as he realizes that it is good and he has to do it: he is jealous with a fervent jealousy. But the one who thinks is neither warm nor cold - and keeps looking to see if he can get rid of himself from business. - Don’t think - go bolder! “Even if there is labor, even if there is sorrow, even if it’s something else, don’t argue” (St. Chrysostom). “Having said: “without thinking,” the Apostle forbade wavering thoughts and doubt when fulfilling the commandments; so that, when it is necessary to fulfill some commandment, no one says: will I be rewarded if I do this? is that good? For this kind of doubtful thoughts should not be allowed, but done with confidence” (Blessed Theophylact). Phil.2:15. May you be blameless and innocent, children of God, blameless in the midst of the generation of the obstinate and corrupt, in whom you appear as lights in the world. “Let ye be,” so that in this way you may be, or become “innocent and whole.” You have a responsibility to be innocent and whole; but until now you cannot achieve this otherwise than by acting according to what was indicated before this, that is, working out your salvation with fear and trembling, trusting in the grace that works all within you, and doing everything with willingness and pleasure, without grumbling and hesitation, in full confidence that you are doing the right thing. If you do this, you will be “blameless and purposeful” or, what is the same thing, you will walk worthy of the gospel of Christ. “Innocent”, αμεμπτοι, - impeccable, then there will be nothing to conquer you for, - “and pure”, ακεραιοι, - unalloyed, - like gold, for example, when there is nothing alien left in it, it is completely pure, so you too will appear pure, without any admixture of non-Christian aliens elements, in thoughts, words, deeds, feelings and dispositions - you will be pure, like a ray of sunshine. “And above all, you will be “immaculate children of God,” unsullied by anything. Having been reborn in the font of baptism, you became, by this new birth from God, children of God, and you are obliged by deed, in life, to appear as such. And you will be so if you act according to the method I have indicated. As much as it is dear to you to be such, you must do just as diligently as I told you. "In the midst of the generation is obstinate and corrupt." As well-bred children of noble parents, even if they intervened in the crowd of other children of the lower class, they are immediately visible in their words, in their manners, in their behavior and deeds: so, he says, although you live among other people descended from Adam, but by spiritual birth you are a completely different race; and as a different race, you must appear different in life, so that everyone, looking at you, says: both ours and not ours; Everything about them is similar to ours, but their way of thinking, but their rules of life, but their purity of character, but their goals and hopes are not ours. A different spirit of life blows through them and indicates a different birth. “That’s how you will be if you do as I said.” “In them you appear as lights in the world. In them” – that is, among persons of “the obstinate and depraved generation.” – “You appear” – or asserts that they really are such and, therefore, praises them, in the form of encouragement for more; or indicates their significance in the world, and in the person of them and all Christians, in the form of arousing a sense of obligation to something like this: among whom you are obliged to appear as luminaries in the world. The night of ignorance and corruption covers the world. You, as Christians, have been raised by God among him to be luminaries of knowledge and holiness. This is your purpose, so that your light may shine before men. “The stars shine at night, and are visible in the darkness, and do not lose their beauty at all, but are even more brilliant; but in the light they are not so visible: so you shine more when you remain right among the depraved. It’s an amazing thing to be blameless!” (Saint Chrysostom). “Such are those who can say: “The light of Your countenance is marked upon us, O Lord” (Ps. 4:7)” (Saint Damascus). “Try, then, to shine with righteousness and integrity among the corrupt, just as lights shine in the darkness. “You appear,” it seems to be said imperatively (that is, appear)” (Blessed Theophylact). Phil.2:16. The animal held the word to praise me on the day of Christ, because I did not labor in vain, nor did I labor in vain. “The word of animals” is the word of the Gospel” (Saint Damascus). “The word is animalistic” - means: listening to the word of life; for this is what the Apostle said in his Epistle to Timothy: “Take heed to yourself and to the teaching” (1 Tim. 4:16), that is, be attentive to yourself and to the teaching. And he called preaching the word animal, because it leads to life” (Blessed Theodoret). Saint Paul explains how they are luminaries in the world. They keep the word of life and are luminaries. To keep the word is not only to accept it with the ear of the ear or to store and remember it in thoughts, but to make sure that everything internal and external of a person is formed according to it: so that what is written in the word is in action in them and so that looking at them is the same as listening or reading the word of life. About some who faithfully fulfilled the Apostolic word, the Apostle said: you are my scripture, not written with ink (2 Cor. 3:2). - In a similar meaning, he called the Apostles - the fragrance of Christ (2 Cor. 2:15). Just as by the smell of a rose they guess that there is a rose somewhere here: so by the Apostles and all faithful Christians they will know that there is Christ and that He is. All this and the like are suggested by Saint Paul when he said: “the word is kept alive.” - He seemed to say: and you will be like luminaries, if you realize the word of life of the Gospel in yourself, if you live worthy of the gospel. Saint Chrysostom expressed it this way: “having in itself the seed of life, containing the guarantee of life, containing life itself. This is what we call the word of life.” “To my praise on the day of Christ.” - Saying this, the Apostle expresses the hope that they will keep the accepted word to the end and lead their lives according to it. What is the praise? That he formed such disciples and set them up so firmly that they remained firm to the end. The Apostle was not concerned about his own praise, but about arousing in them zeal for constancy in goodness and fidelity to the Christian calling. Under these words, he inspires them: look, stand in the word to the end. “For we neither flowed in vain, nor labored in vain.” – He calls his Apostolic labors his course. If you, he says, always remain in the word, then my labors to convert you and maintain you in the faith will not be in vain. On the day of Christ, I can point to you to praise myself that I did not work on you in vain, or did not bear the Apostolic title in vain. The purpose of the Apostleship is to bring people to Christ and make them saved: if you turn out to be so, then you alone will redeem my entire course. If there are no others, and you are alone, then I will not be deprived of approval. For then, that there are no others, it will mean that failure did not depend on me, but on those who listened to the word. You will prove with yourselves that I knew how to teach; for if I had not known how, I would not have made you true followers of Christ. The apostle inserts a word about himself, because of the love of the Philippians for him, knowing that out of love for him they are ready to do anything. They will begin to live as they should, based on this impulse, and will come to other reasons that they should live this way and not otherwise. But you can after: “to my praise on the day of Christ” - put a period, as in our Slavic translation; and: “as” – translate not: “what”, – but: “because” – or “for”. For I did not flow in vain and did not labor in vain. The thought will be the same as in the Epistle to the Corinthians: “so I flow, not as unknown: so I strive, not like the rushing air” (1 Cor. 9:26). That is, I flow in complete, clear and unshakable confidence that I will receive an incorruptible crown (1 Cor. 9:25). It is the same here - Saint Paul expresses confidence that the Philippians, fulfilling everything prescribed and adhering to the words of the animal, will be to his praise on the day of Christ, for, he says, I have hitherto flown in the Apostolic title not in obscurity, not without a definite goal and hope, and I have not labored in preaching in the wind. I fulfill the definite will of God and truly know that I am doing what is pleasing to Him and the work of my service will have a blessed end. By exposing this to himself, he inspires them with the same blessed hopes: for if his work in preaching is crowned, then their adherence to this preaching will also be crowned. The following two texts come closer to this understanding. Phil.2:17. But even if I yearn for the sacrifice and service of your faith, I rejoice and rejoice with all of you. Phil.2:18. Likewise, you too rejoice and rejoice with me. Having, he says, such confidence, nourishing such definite and undoubted hopes, although I have to suffer for converting you to faith, I rejoice in myself and rejoice with all of you that I managed to lead you on the right path of salvation to obtain eternal bliss. In the Kingdom of Christ, the Apostle wants to say this: our path is true, we follow God; there is no need to be embarrassed by troubles; Let us rejoice and rejoice mutually, looking at the property that is due to us. Blessed Theodoret writes: “The Apostle said “your faith” - instead of the faith of all who believed with his help. I rejoice and delight, like a sacrifice offered to God for your faith. “You too should partake of my joy.” Saint Chrysostom concludes his word about this this way: “and so let us stop grieving altogether, let us stop crying altogether, let us thank God for everything; Let us do everything without grumbling, let us rejoice and please Him in everything, so that we may receive future benefits.” With the words “I am hungry,” the Apostle means not only what he has now endured, but what he has endured before and what he will endure in the future. The thought is that even if I have to endure while preaching and be subjected to death, I am glad of it, I endure it with joy—and will endure it. “On the sacrifice and service of faith” - for what I make of you, through faith, a sacrifice to God, a service to God, “I call bringing them (to faith) a sacrifice. Truly, it is much better to sacrifice a soul than an ox” (St. Chrysostom) - “Saying: “Rejoice and rejoice with you too,” and they are inspired to endure suffering. I am glad, he says, both for what I have already suffered, and for what I am enduring and what I have to endure, I am ready with joy for all deaths, because of the certainty of our hope, you too will be inspired by the same spirit and be ready with joy for everything” (Photius in Ecumenium) B) Notice of your intention (Phil. 2:19–30) Secondly, the Apostle speaks 1) about his intention to soon send Saint Timothy to the Philippians (Phil. 2:19-24) and 2) about sending Epaphroditus back to them (Phil. 2:25-30) 1) Send Saint Timothy to the Philippians (Phil. 2:19–24) Phil.2:19. I trust in the Lord Jesus that Timothy will soon be sent to you, and I am well pleased to know what is about you. “I hope to send soon.” “So, the preceding word: “even if I am eaten,” said the Apostle, not meaning by it the real imprisonment or the danger that threatened him, but in general meaning the cramped conditions, troubles and persecutions that accompanied his preaching. And now he speaks about his intention to send Saint Timothy to them not in order to ward off the grief that those words about gluttony could have caused, giving the idea that the Apostle was in danger of death; and then that this followed the flow of the Epistle. "I trust in the Lord Jesus". “See how everything relates to Christ, even the departure of Timothy. With this he said: “I am sure that God will help me” (St. Chrysostom) And his inner feeling could tell him this with certainty: for the Apostles were led intimately by the Spirit of God, Who directly put what was needed into their hearts. This hope was also invested. And the Apostle expresses it without hesitation: for he knew how to distinguish between his guesses and the instructions of the Spirit. The purpose of the message: “Yes, and I am well pleased, having learned about you.” To be complacent is to be at peace about someone, Epaphroditus will tell you about me; and who will tell me about you? Epaphroditus at least said; but he’s been sick here for quite some time, and by the time he gets to you and by the time you’re ready to make yourself known, a lot of time will pass. I can't stay without news of you for so long. This obscurity will bother me. Therefore, I will send Timothy to you: he will bring you news of my imminent freedom or already receiving it, and from you he will bring me correct information about what you have, so that I can be calm about you. - “Oh, what a tender love he had for Macedonia! This is a sign of the greatest concern when, not being able to come soon himself, he sends a disciple, not tolerating even for a short time remaining ignorant of what was happening with them” (St. Chrysostom). Having said: “Let me be glad, having learned about you,” the Apostle expresses confidence that Saint Timothy will bring him comforting news. Knowing that the Apostle was pleased not so much with external well-being as with internal well-being and success in Christianity, the Philippians should have taken from these words the encouragement to “be more attentive to oneself and more diligent” (St. Chrysostom); so that, instead of complacency, the news about them would not bring extreme anxiety to the beloved Apostle. – This is the wisdom of the teacher: to keep the attention and diligence of the students in constant tension. Phil.2:20. Not a single imam is indifferent to anyone else who will take care of you. Explains why he is sending Timofey. Because no one can act as faithfully in the spirit of the Apostle as he can, and because he is closer to the Philippians, sincerely disposed towards them and cares about their good. “Indifferent” - no one assimilated the spirit of the Apostles as he did; and in relation to the Philippians he is no less disposed than the Apostle. “Indifferent” - that is, like me, caring and caring about you. Others, he says, would not so easily decide for this reason to make such a long journey. And Timofey loves you as much as I do. It would be possible to send others, but there is not a single one like this: “Whoever will take care of you will take care of you,” that is, fatherly” (St. Chrysostom). Phil.2:21. Everyone is looking for their own, and not even Christ Jesus. “All” - not all believers in general, but all those whom he could have sent. Probably, there were no companions with him except Timothy, and from the local believers, although there were some who especially clung to the Apostle; but they were still young in spiritual life. “They are looking for their own” - that is, they have not yet risen to the point of complete self-sacrifice - so that they are ready to sacrifice everything for the cause of the Gospel, peace, property, and life. Saint Chrysostom defines them as seeking “their peace and security.” “And not like Christ Jesus.” What is pleasing to the Lord embraces a wide area—all of life in all its manifestations. Those who were under the Apostle, of course, did diligently everything that they could do in their place; but they did not have the strength to decide on such obedience due to self-pity. This is what the Apostle puts forward, in praise of Timothy and as a lesson to all of us, that if we truly decide to seek “the same as Christ,” then “we must be ready for all labor, for all that is painful” (St. Chrysostom). Phil.2:22. You know his art, just like his father’s child, he worked with me in evangelism. “Art” means both experience and provenness. The Apostle inspires that you can rely on him in everything. Whatever he says, accept it as if I said it myself; and whatever you convey to him, convey it boldly; it will be the same as you would convey to me. “You know,” he says; However, he considered it necessary to mention it in order to let him know that he was still the same and in the same relationship with him. They knew how he served St. Paul until the last visit of the Apostle to them just before his imprisonment; but they didn’t know what happened next. The Apostle says to them: he is still the same; just as he worked with me in the gospel then, like a son to his father, so he continues to do so now. It is not surprising that here Saint Paul means the special labors of Saint Timothy in evangelizing in Rome itself. Having raised Saint Timothy in such a bright form to the attention of the Philippians, the Apostle Paul further says to them: Phil.2:23. For this reason I hope to send abiye, and always know about me. That's what I hope to send. And he testifies to his extreme love to the Philippians, and does them honor by sending Timothy (St. Chrysostom). “We will always know what is about me,” “that is, when I see what state I will be in and what the end of my affairs will be” (St. Chrysostom). “It is clear that he has not yet completely escaped the first danger” (Blessed Theodoret). “I’m waiting,” he says, “to see what decision will be pronounced about me in court” (Saint Damascus). But apparently he expected a favorable outcome of the matter. Why did he add: Phil.2:24. I hope in the Lord that I myself will soon come to you. “I am not sending Timothy because I will not come myself, but so that I may be encouraged by learning about your circumstances, and so that during this period of time I will not be in the dark. I still hope to come myself” (Saint Chrysostom). “I hope in the Lord.” He knew through the Holy Spirit that his first bonds would end happily and that he would soon receive freedom” (Saint Damascus). No hesitation is visible in the Apostle’s confidence - He was confident that he would free himself from his bonds and direct his path so that it would be with the Philippians. He talks about this in order to keep them constantly in intense attention. Now they are waiting for Epaphroditus; when he comes, they will wait for Timothy and prepare to meet him so that he, in conscience, can give good news about them to the holy Apostle; upon sending back Saint Timothy, they will wait for Saint Paul himself: here even greater attention will be required. This is the wisdom of a leader, to support those being led in strict attention to themselves. 2) And about the sending of Epaphroditus to them (Phil. 2:25-30) Phil.2:25. More urgently, I decided to send Epaphroditus, my brother and accomplice and my own, your envoy and servant of my needs, to you. “It’s more necessary” – he considered it more necessary. In Greek, literally, although it doesn’t come out like that; for there it stands: αναγκαιον - considered necessary: ​​but in the course of speech, a Slavic turn is more likely to be expected. Until Timothy’s embassy and my coming to you come true, at present it is more necessary to send Epaphroditus to you. Why it is more necessary is explained below; This is only mentioned here. All that is known about Epaphroditus is what is written in this Epistle. Epaphras, whom the Epistle to Colossae and Philemon speaks of, is a completely different person, and there is no reason to confuse them. One is a Colossian, the other a Philippian. – Sending him back to his own, Saint Paul praises him no less than Timothy (St. Chrysostom). He exhibits five commendable traits in him: “brother” - as a Christian, and perhaps as a person who became closer than others to the Apostle during repeated meetings: “assistant” - as a collaborator in the preaching of the Gospel and the spread of the faith: it is true that he assisted St. Paul in establishing the faith and founding the Church in Philippi; he may have been entrusted with continuing what the Apostle had begun after he had been removed from there; and he also contributed to the fact that the Philippian Church turned out to be so devoted to Saint Paul and the faith; "svoinnik" - already because he is an accomplice; for the spread of the Gospel is a true struggle against the darkness of wickedness and dishonesty, but more directly this means that he, together with the Apostle, suffered for the Gospel - his own, as an accomplice with the Apostle in troubles and hardships (St. Chrysostom). Where and when is not visible. Perhaps by this the Apostle meant that in matters of faith and the Church he was exposed to the danger of death here in Rome; and perhaps he suffered a lot at home in Philippi. If it is said of all the Philippians that they were given not only to believe, but also to suffer; then, at the same time, outstanding persons, such as Epaphroditus, received, of course, much more. “Messenger” - Right along the flow of speech, this gives the idea that he was sent from the Philippians to the Apostle. He is your messenger - that is, a messenger. So Ekumeny. But he can also be called their Apostle in the sense that he taught them, continuing among them the work of Pavlov’s Apostleship. So Saint Chrysostom and Theophylact. “Or because he was entrusted with their care.” So Theodoret. - “Servant of my needs” - like the one who brought what St. Paul needed from the Philippians. The word by which it is called here, λειτουργος, suggests that Saint Paul considered this kind of service a sacred act; as well as appropriate - for the reason that it contributed to the success of the gospel, which elsewhere in St. Paul is called a sacred act (Rom. 15:16). Phil.2:26. I want more and more to see you all, and more and more, I hear more and more, as if I were sick. That is why Saint Paul considered it more necessary to send Epaphroditus as quickly as possible! to calm both him and the Philippians. They were very worried about him, and he was worried about them. They, seeing that he had been gone for a long time, found out why, and when they found out that they were, of course, grieving because of their illness, that in fulfilling their desire, he had been exposed to such danger. And he, for his part, grieved both because he had not seen them for a long time, and because they grieved for him because of his illness. This reveals their strong mutual love. The Apostle expresses this from the side of Epaphroditus, saying that he longed to see them, lusted after them, strove uncontrollably for them and, “grossing” that they heard about his illness, grieved bitterly, his soul was sick to the point of exhaustion. The basis of both must presuppose the most sincere and deep union. Phil.2:27. For he was closer to death: but God had mercy on him, not only on him, but also on me, so that I would not accept sorrow upon sorrow. The illness was severe and threatened to end the days of Epaphroditus. “But God,” he says, “had mercy on him.” How did God have mercy? Since everything is from God, the favorable outcome of the disease, which occurred in a natural way, is the mercy of God. But we must assume that in this case the mercy was special. It can be assumed that the Apostle Paul did not look at this illness with indifference and resorted to God asking for healing; Epaphroditus, of course, had enough faith to be a worthy recipient of the highest mercy. Why can there be no doubt that God had mercy on him through a miracle through the Apostle Paul. In Ephesus, the Ubrists and chieftains, soaked in the sweat of the Apostle, healed ailments and cast out demons (Acts 19:12). Something similar happened here too. Saint Paul expresses this in a general word: “God had mercy on him”: for he spoke about himself. - But apparently he remembers this with complete gratitude, calling the healing of Epaphroditus a great mercy to himself. - Just as he took the disease to his heart, he rejoiced heartily at the recovery. If, he says, he died, it would be sorrow upon sorrow. “He already had sorrow while in chains.” The death of Epaphroditus would be sorrow upon sorrow. He would then have grieved for the fact that he had lost such a companion, and for the fact that his death would have upset his beloved Philippians, and for the fact that it was about serving his needs. So I'm glad. And Epaphroditus’s return to health sincerely considered it a great mercy of God and to himself. Phil.2:28. Rather, I sent him, so that when you see him, you will rejoice, and I will remain without sorrow. “What do you mean: “rather”? That is, without delay, without delay, with great haste, ordering to leave everything and come to you in order to free you from sadness. For we rejoice not so much when we hear that our loved ones are healthy, but when we see them as such, and especially if this happens beyond our expectations, as happened then with Epaphroditus” (St. Chrysostom). So, the Apostle hurried to rejoice the Philippians, in the confidence that the arrival of Epaphroditus to them would disperse the sadness that they had on the occasion of his illness and fill them with joy. “And I will remain without sorrow.” By this the Apostle said that their sorrow is his sorrow and that when they get rid of sorrow, he will also get rid of it. But he did not say: I will be completely carefree, but I will be more carefree, αλυποτερος. That is, this sadness will disappear, but others will remain. “His soul was never without sadness. For when was there anyone who said without sorrow: “Who is faint and does not faint? Who is tempted, and I am not relieved?” (2 Cor. 11:29)" (Saint Chrysostom). Phil.2:29. Receive it therefore in the Lord with all joy, and be honest with such. “Receive it in the Lord” - that is, in the spirit of faith in the Lord, “spiritually” (St. Chrysostom), or as saved by the Lord for you and sent to you, or “accept it in a godly manner, according to God” (Blessed Theophylact) “Receive it with all joy, as one should receive saints” (St. Chrysostom). All this would naturally come naturally. Reminding them of this, the Apostle blesses them for this and with this blessing he sanctifies a seemingly simple action. “And have such honest ones in you.” And this is already a commandment - to treat with special respect those who have labored in the work of God. “Have such honest ones, as you should honor the saints” (St. Chrysostom), “not for them, but for yourself, who accept them with honor: for this will increase the reward ready for you” (Ecumenius). He says: have all such in honor, and not just Epaphroditus: which he did not doubt. “He exhorts us to honor everyone in general who demonstrate such virtue, so that it does not seem as if he is favoring Epaphroditus alone” (Blessed Theophylact). Phil.2:30. Commit yourself even to death for the cause of Christ, forcing yourself wholeheartedly, so that your deprivation of service, like mine, will be fulfilled. This is why the Philippians should have greeted Epaphroditus and those like him with joy and always held them in honor! For the fact that he worked in the cause of Christ to the point of abdomen. - The cause of Christ is understood here as the matter of promoting the spread of the Gospel of Christ through assistance to his evangelist - the Apostle. Or the work of Christ is a church work. Epaphroditus went to the Apostle on behalf of all the believers with help for him; and this is already a matter for the Church. But if he had in mind the clarification of some questions regarding Christian faith and morality, as the content of the Epistle partly suggests, then this is even more directly and deeply the work of Christ. Thus, we have a lesson here - to have in honor all those who work in matters of faith and the Church. But Epaphroditus had a peculiarity in this regard, which not everyone who works in the cause of Christ can have - namely, that for this work he was “closer to death.” Here one can understand the dangers of the path, and especially the case that, while fulfilling the assignment entrusted to him by the Church, he fell ill - and was “more close to death.” But this is not as great as the fact that even before this accident, he devoted himself wholeheartedly to the cause of Christ, so that if he had suffered incomparably more troubles and sorrows, and even death itself, it would not have been a surprise to him, but only a matter of fulfilling what was in his soul—to lay down his life for the cause of Christ. From this selfless determination, they received a special price for the labors incurred along the way, and for the fact that “more close to death.” For as a result of it, he accepted everything willingly and joyfully, freely, and not out of captivity, even though everything happened not according to his will. The words: “forcing himself wholeheartedly” - in Greek they read like this: παραβολευσαμεος τη ψυχη. It is difficult to translate this word for word. In our Slavic, it is added interlinearly “despising one’s soul; translated into Russian: endangering life. The thought is that Epaphroditus gave himself up to the cause of Christ without sparing his life, with the readiness to die for him. For this, Saint Chrysostom especially praises him: “the undaunted Epaphroditus despised all danger, just to come and serve Paul and do everything that was necessary. The Apostle did not say: for me, but says: “for the work of God.” For not for me, but for God he was “near death.” So what? although he did not die, by God’s dispensation, however, he was exposed to danger and betrayed himself in such a way that he would not renounce serving me, no matter what happened to suffer. If he gave himself up to death to serve Paul, then all the more would he have done this for preaching: or, better, for Paul dying was the same as for preaching. For not only for not making sacrifices (to idols) can one receive a martyr’s crown, but such cases also make one a martyr; and if anything should be called amazing, then the latter cases are more than the former. For whoever decides to die for a lesser matter will even more so decide for a greater one. Therefore, when we see saints in trouble, we will not spare ourselves. For the indecisive can never do anything noble; whoever cares about safety here will necessarily be deprived of it in the future.” “May your deprivation of service, even to me, be fulfilled.” Here Saint Paul turns the same ministry of Epaphroditus into merit to the Philippians themselves. He says, as it were: what you had to do to me personally (but could not: “your deprivation”), he did for you. “The city was not with me, but provided me with every service (obligatory for it) through it, sending it. Therefore, the lack of your (personal) service he filled. And therefore he has the right to receive great honor, since he alone did for you what should have been done by everyone. - Do you see the high feeling of the Apostle? It does not come from pride, but from great concern for them. He calls their work service and deprivation (in other words, a duty, the failure of which is a deficiency in them), so that they do not become arrogant, but are modest; so that they would not think that they had done something great, but would humble themselves” (St. Chrysostom). C) A Warning with Application Lessons (Phil. 3:1–4:1) Thirdly, the Apostle gives the Philippians: 1) a warning against the Judaizers, preventing them from being carried away by their teaching by their own example. He lists the advantages that the Jews usually present, tempting them to follow them. Then he says: I had all of them more than others, but I counted them as nothing compared to the inexpressibly high promises and hopes of Christians (Phil. 3:1-9). This gave him a reason to add: 2) I am striving for them with all my might now. Strive, too, to follow me, without becoming attached to anything earthly or sensual: for our citizenship is in heaven (Phil. 3:10 – 4:1). 1) Warning against the Judaizers (Phil. 3:1–9) Phil.3:1. For the rest, my brethren, rejoice in the Lord: I am not lazy when I write to you, but it is firm for you. “Sorrows and worries, when they overly oppress the soul, take away its strength. This is why Paul encourages the Philippians, who were in great sorrow. And they were sad because they did not know what Pavlov’s circumstances were; they were sad because they thought he was dead, they were sad about the sermon, about Epaphroditus. So, giving them satisfactory news about all this, he adds: “other things, my brethren, rejoice.” Now, he says, you have no reason to grieve: Epaphroditus, for whom you grieved, is with you, and Timothy is with you (soon to be) - and I am going, - and the Gospel is prospering. - What else is lacking for you? “Rejoice. Rejoice in the Lord." He said well: “about the Lord,” and not with worldly joy; for this does not mean rejoicing. The very sorrows for Christ, he says, contain joy” (St. Chrysostom). “I should write to you again.” “I did not write another Epistle to them, but in this one I offered many instructions” (Blessed Theodoret). "That way" – . If we relate this to: “rejoice,” then it will: repeat to you incessantly: “rejoice”: for the Apostle already wrote this to them: “Rejoice and rejoice with me” (Phil. 2:18); and he repeated: “Rejoice in the Lord always, and again rejoice” (Phil. 4:4). Others give the word “that same time” the meaning “such” - and refer it to everything hitherto written. It is not laziness to write all this to you, but it will serve you to strengthen your faith and life by faith. He seems to be saying: I am not lazy to write to you this, or everything about faith and life by faith: for this serves to confirm yours in both. It will remain to be understood here for the sake of completeness: I’ll also add this to you! Phil.3:2. Beware from dogs, beware from evil doers, beware from being cut. “Whom does the Apostle call here dogs? These are those to whom he alludes in all his Epistles, vile, vile, selfish and power-hungry Jews, who, wanting to reject many of the believers, preached both Christianity and Judaism, distorting the Gospel; and since it was difficult to recognize them, the Apostle says: “Beware from the dogs.” The Jews are no longer children. Once upon a time the pagans were called dogs, but now they are; Why? Because just as the pagans were alienated from God and Christ, so now they are alienated. And this shows their shamelessness, and arrogance, and their great distance from their children. And that the pagans were once called dogs, then listen to what the Canaanite woman says: “Yes, Lord! For even the dogs eat of the grains that fall from the table of their masters” (Matthew 15:27). Since dogs are at the table, so that (the Jews) would be deprived of this too, (the Apostle) adds the reason why he alienates them, saying: “Beware of evil workers.” The words are worthy of surprise: “beware of evil doers”; for they not only act (they are jealous, they work, they are exposed to dangers and hardships on the way - all out of jealousy), but they also act out of spite, and their action is much worse than inaction itself. “They upset the well-ordered” (St. Chrysostom). “Beware of the section.” The Apostle called circumcision a section, a somewhat humiliating, ironic, and in every way non-biblical name, to show that although the Jews are now circumcised, this circumcision no longer has the meaning and power that it had before; then it was the seal of the chosen people, but now it is a simple cutting off of the flesh, without any meaning (St. Chrysostom). “Be careful,” he says, of “sections,” that is, circumcision; but if observance of circumcision obliges, much more so than everything else contained in the law. With this one word he commands us to move away from everything Jewish. “Jewish circumcision was important, since the law was inferior to it, and the Sabbath was inferior to it; for to perform circumcision the Sabbath was also broken, but to keep the Sabbath the law of circumcision was never broken. - Pay attention to the economy of God. Circumcision is placed above the Sabbath. It was not left at any time. So, when circumcision is abolished, then much more is it the Sabbath” (St. Chrysostom); and even more so the whole law, all Judaism - the Apostle repeated three times: “be careful” - in order to show how necessary it is, and to arouse jealousy - to avoid it in every possible way Phil.3:3. For we are the circumcision, and we serve God in the spirit, and we glory in Christ Jesus, and have no hope in the flesh. "We are the circumcision". The circumcision that the Jews adhere to was not even called circumcision by the Apostle, but was called a section. In the law of the canopy (tabernacle) it was important, but just as the whole law was a shadow of the good things to come, it was also a type. It typified the “circumcision of the heart by the Spirit” (Rom. 2:29). When this circumcision came, the previous one had already lost its power. “Those who do this now do nothing more than cut off the flesh. For when this action has ceased to be legal, then it is nothing more than the cutting of the flesh. If you must seek true circumcision, then you will find it with us: “Whoever we serve God in spirit,” that is, who we serve God spiritually” (St. Chrysostom) “We serve with soul and mind. He who is circumcised in the soul and serves God with it, that is who has the true circumcision - the highest and noblest, inasmuch as the soul is better than the body" (Blessed Theodoret) This spiritual circumcision consists in cutting off passions from the heart and in giving a person the strength to resist them and always, in spite of them, remain faithful to the commandments of God. By the grace of the Holy Spirit, having established himself in the heart before the face of the Lord, a Christian does not allow himself to do anything out of self-indulgence and lust, but directs everything, both internal and external, according to the will of God, for His glory. In this, both circumcision and serving God in spirit are inseparable, or constitute one and the same spiritual state This is how we serve God, he says, and “we boast in Christ Jesus.” For where do we get this grace?! He came from Christ Jesus the Lord, offered Himself as a sacrifice, and tore up the handwriting of our sins; Having ascended into heaven, he sent down the Holy Spirit, to whom he opened the way to us through satisfaction with the infinite truth of God. The Spirit of grace produces in us both circumcision of the heart and spiritual service to God. That is why we boast only in Christ Jesus. For from Him we have everything - the Jew says: I am Abraham's, I am circumcised: both are carnal. And we say: we believe in the Lord Jesus Christ and for the sake of this faith, through the sacraments we receive grace, which gives us new and spiritual life and makes us children of God and heirs of the Kingdom of Heaven. These are our hopes! They are not based on anything carnal. Both the childship of Abraham and circumcision had meaning in their time: now they are nothing and must be abandoned. St. Paul proves this by his example Phil.3:4. For I have the same hope in the flesh; If anyone thinks of hoping in the flesh, even more so. And I could, he says, boast of the carnal advantages of the Jews, no less than anyone else, and rest my hopes on them, as I did: but now I no longer do, having learned the insignificance of these supports. “By the way, the Apostle added this. For if he, being one of the pagans, condemned circumcision, and not only circumcision, but also those who were no longer accepting it at the right time, then it would seem that he was attacking it because he was deprived of the noble origin of the Jews, did not know its great advantages and had no participation in it; but when he, having participation, deceives, it means that he degrades because he has come to know (the insignificance of all that), not out of ignorance, but as a result of perfect knowledge” (St. Chrysostom). “If anyone thinks of hoping in the flesh, it is even more so.” With this turn of phrase, he attaches great importance to the fact that he later abandoned it all. I, he says, am not one of the ordinary Jews. The Jews have common advantages on which they base their hopes; but St. Paul had more. What is it? Of the advantages he listed below, only one of its features is visible - this is the persecution of the Church of God. It placed him among the leaders in defense of the law. Why could he rightly say: if every Jew thinks that he has hope in the flesh, it is even more so. For such people rightly have a special value both before the Church and before God. He would have for his exploits if what he stood for was true. Phil.3:5–6. Circumcised today, of the family of Israel, of the tribe of Benjamin, a Jew of the Jew, a Pharisee according to the law, who persecuted the Church of God through zeal, being blameless in the righteousness of the law. “He lists in detail everything that was respected by the Jews” (Blessed Theodoret). "Circumcised every day". “First he exposes what they especially boasted about - circumcision” (St. Chrysostom). By this he showed that he was not a stranger and not a proselyte, who were circumcised at an age, but was born of one who was circumcised, and circumcised on the same day. But someone else might have thought: well, your parents are aliens. No, and the parents are not aliens. Our family comes from Israel. I am “of the family of Israel.” But maybe you are from one of the ten tribes that broke up and you don’t know how they mixed with the others. No, I am from the “tribe of Benjamin,” which remained a faithful ally of the tribe of Judah and together with it cherished the hope of Israel - the church, all its ranks and all its promises. In a word, I am a “Jew from the Jews”, “of pure Jewish origin” (St. Chrysostom). “Next he moves on to what was a matter of his will. All of the above was not arbitrary. For it was not up to him to be circumcised, to be of the family of Israel and of the tribe of Benjamin. However, in this respect he had more advantages, although many participated in them. What is “more”? Of course, the fact is that he is not an alien, that he is from the most honorable tribe, from ancient times from such ancestors as few had. But since all this was not arbitrary, he moves on to works of will, in which this “more” is visible: “according to the law of the Pharisee, through zeal they persecuted the Church of God.” He says this because the above words alone do not sufficiently explain the word “more”. For one can be a Pharisee, but not a great zealot for righteousness; you can venture into danger and do it out of love for power, and not out of zeal for the law, as the high priests did; but he was not like that, “in truth, he was blameless.” So, if I, he says, surpassed everyone in noble birth, zeal, character, and life; then why did I leave these high advantages, if not in order to acquire Christ’s greater, and much greater?” (Saint Chrysostom). The Pharisees were zealots of the law. Because of this jealousy, he persecuted the Church of God. But, persecuting the Church or standing for the confession, he did not forget any legal rites, strictly observed Saturdays, new moons, made sacrifices and everything else; so in relation to this legal truth one cannot reproach him for anything. Phil.3:7. But even though I counted gains, I imputed them to Christ for the sake of vanity. “Acquisitions”, κερδη, – benefit, profit; “vanity” ζημιαν, – damage, loss. When the law was in force, all the said advantages that St. Paul had by right of sub-legislation constituted profit for him; but when the law was put to an end by the coming of Christ and Saint Paul knew this and believed, then keeping the law would not be a gain for him, but a loss. Why, he says, did I decide rather to overflow with the law and all its advantages in order to be with Christ, for Christ’s sake. He expresses this: having known Christ, I gave up these advantages. Others, looking at this, could tell him: what a loss, what a loss you suffered. Yes, I voluntarily chose this loss for Christ’s sake. – Or he contrasts benefit and harm. The law was useful before Christ the Savior, but after His coming it became harmful. I, he says, considered him such for Christ’s sake. But at the same time, one should not lose sight of the fact that the law at one time was the only way of salvation and approach to God. And this is by God's will. Only his suitability was temporary, also by God’s determination. And those who followed the law in their time pleased God; and those who left him when his time was over did what was pleasing to God. Therefore, the law should be given due justice: it did its job and did it. Saint Chrysostom says: “Think what it took to transform people who had become beasts into people! (The law did this, taming the morals of the Jews.) If there had been no law, grace would not have been given; Why? Because he was like a bridge to her. For when it is impossible to ascend from a very low place to something elevated, then a ladder is erected; and whoever has ascended, although he no longer needs the ladder, therefore does not neglect it, but remains grateful to it. For she has put him in such a state that he no longer has need of her; and for this very thing, which has no need for her, he considers it fair to express gratitude to her, because without her he would not have ascended. The same should be said about the law. He raised us to heights, therefore He was an acquisition (for our benefit); but now we count it as loss (that it is a loss); Why? Not because he is vanity (a loss in itself), but because grace is much greater than him. The hungry poor man, as long as he has silver, feeds on silver; and when he finds gold and cannot use both together, he considers the possession of the former to be vanity (loss) and, throwing it away, takes the gold; throws away the silver not because it is futile (harmful, unprofitable), but because he cannot take both together, but must leave one. So it is here. – Consequently, vanity is not the law, but apostasy from Christ due to attachment to the law; therefore, when he takes us away from Christ, then it is vanity (to harm and loss), but when he leads us to Him, it is not vanity. This is why the Apostle calls the law vanity, that is, “for Christ’s sake.” If “for Christ’s sake,” then he is not vanity by nature.” Saint Chrysostom says this against the heretics, who taught that the law of Moses is not from God, and turned the words of the Apostle that the law is vanity and skill into confirmation of their teaching. Blessed Theodoret expresses similar thoughts: “in comparison with the highest, the Apostle called the lower vanity; because a lamp is superfluous when the sun has risen, a guide is superfluous for those who have received perfect wisdom; the milk of a nurse is of no use to those who eat perfect food.” Phil.3:8. But I count all the vanity of existence for the surpassing understanding of Christ Jesus my Lord, Whose sake we have lost for all, and I count all the wisdom of existence, so that I may gain Christ. “But for this reason I impute all the vanity of existence.” – In the original, before: “I impute” there is: “and.” – “But for this reason I impute.” The thought will be something like this: but to this day I attribute everything to futility, just as I attributed it to grace from the first time of my enlightenment, so I continue to impute it. Or this: but I count everything as vanity, not only the law, but also everything earthly. The last thought of Saint Chrysostom, who says: “Why do I attribute this only to the law,” says the Apostle? Isn't peace good? Isn't real life good? But I also consider them to be loss, so that they do not remove me from Christ. Whether the Apostle still calls the law here “skills” is not clear, but it is probable that he calls the objects of the world that way.” But then Saint Chrysostom adds that if you want to relate all these words to one law, then you can do so. The flow of speech is precise - both before and after - everything is about the law. Therefore, it is more natural here only to have it in thought. But that thought: and I continue to impute, is meager. There was no point in exposing it. - Rather, it must be assumed that the Apostle had the intention of expressing such a thought: but it is not for nothing that I impute all this to my mind, but “for the surpassing understanding of Christ Jesus,” which explains the previous word “For Christ’s sake.” “For the superior understanding of Christ Jesus.” – “For the superior”, το υπερεχον - superiority of understanding. “Because of the higher knowledge, I call the lower things vanity and despise the small for the sake of the greater. I run not because it is bad, but because I prefer what is most important and, having received the grain, I consider the chaff unnecessary; for the coarsest and hardest part of the straw is called “sweet.” The grain of wheat rests on this, but when the wheat is harvested, it is thrown away. Thus the law points to Christ; but when Christ came, the law became superfluous” (Blessed Theodoret) By understanding we can also understand the system of Christian doctrine, which is all centered in Christ Jesus, but, proceeding from Him, embraces everything - the past, the present, and the future - and explains everything in the most satisfactory, edifying and comforting way. The light of knowledge about Christ Jesus captivated the vast mind of the Apostle. The scope of knowledge given by the law is narrow. Having compared one with the other, I abandoned the law and clung to Christ. By His light, I already saw darkness there. Or by the understanding of Christ Jesus, he means what was given about Christ Jesus - the experienced tasting of spiritual benefits from faith in Him. Circumcision, Sabbath, sacrifices, washing and cleansing and everything else - the body was cleansed, but the soul remained without any benefit, nothing fell into it. In Christ Jesus, grace descends into the soul, which drives away passions, gives strength for all good, fills the soul with consolations and does not allow one to feel the bitterness of deprivation and sorrow, illuminates all the paths of life and strengthens the heart with unshakable hope. I know all this, as he says, from experience, and I see how it is superior to what the law gives. Why cannot I remain with the law, but willingly leave it and all its benefits, for the sake of the excellence of what I know and experience in Christ Jesus. Adding to the words: “Christ Jesus” - the words: “My Lord” - breathes love, warmth, sweetness. She considers Him to be her own; for she carries Him in her heart. He carries it in his heart, because he feels how much he received from Him and receives, how he was personally converted by Him, and then was constantly protected by Him, guided, consoled, enlightened, and is still protected by Him, despite the hostility that surrounded and surrounds him. “For the sake of all we have emptied ourselves,” he has had enough for everyone, he has given up everything, he has renounced everything, both from legal justifications and sacrifices, and from the zeal of the Pharisee, and from his family; and all this and the like, “I count it as rubbish, as nothing,” “so that I may gain Christ.” He did this to gain Christ, to gain Christ. This acquisition is not expected in the future, but exists in the present. Then he left everything; and in return I gained Christ Jesus my Lord. If you compare, you will see that this is not a loss, but a gain. I have oversupplied what is unprofitable, and acquired what is the source of inexhaustible acquisitions. For to gain Christ means to gain everything. Phil.3:9. And I will find myself in Him, not having my righteousness which is from the law, but through the faith of Jesus Christ, the righteousness which is from God in faith. “And I will find myself in Him.” He who acquires Christ seems to appropriate Him to himself; and yet it is found in Him, embraced by Him, as if it becomes a part of Him. Christ the Lord gives Himself to all believers and clothes everyone with Himself; but not a single believer is embraced, admired exclusively, with the deprivation of others of Him, on the contrary, giving Himself to everyone to eat, embracing everyone and combining Himself. Why is it that everything, no matter how many of them were, are, and will not be, all form a single whole in Him. Do you want to gain Christ? Find yourself in Christ. How? Put aside your own righteousness, imitating the Apostle, who says: “And I will find myself in Him, not having my righteousness which is not from the law.” Truth from the law: he made a sacrifice - and he was right; did ablution and was clean; brought the tithe, celebrated the Sabbath, fulfilled and everything else like that - and pleased God; you come from Abraham and are a child of God, an heir to the Kingdom. The Apostle abandoned this legal righteousness, external, material, and instead of it he received another, spiritual one in Christ Jesus; internal, which is built up in the spirit, through faith in Jesus Christ. Faith in Jesus Christ gives remission of all sins and, bringing down the grace of the Holy Spirit through the sacraments into the heart, sanctifies it and makes it pure before the eyes of the all-seeing God Himself. This is essential righteousness. The Apostle took it. Everyone should have it. – Do not rely on your works, apparently accomplished, seek this inner grace in the spirit of created holiness: for everything is in it; without her everything is nothing. By legal righteousness one can generally understand the external correctness of behavior, and by righteousness, which is the faith of Jesus Christ, the internal purity of feelings and thoughts before the face of God. When the Apostle contrasts faith with legal truth, he does not deny the obligation to a righteous life; but only commands not to dwell on the external goodness of life alone, but to seek internal grace-filled sanctification, given by faith in Jesus Christ. This is what he means when he says: “And I will find myself in Him, not having my righteousness which is from the law, but (having the righteousness) which is through the faith of Jesus Christ, the righteousness which is from God in faith.” He did not say: and I will find myself in Him instead of legal righteousness with faith, but: with righteousness, only such as is given by the faith of Jesus Christ, which comes from God on faith or under the condition of faith. And this truth is known how it comes: to the one who repents and approaches the Lord, his sins are forgiven and, as one who has been pardoned, he is given the grace of the Holy Spirit, which teaches him how to always walk holy in everything before God, and gives him the strength to do so. – Good qualities and good principles are inherent in our nature; and, guided and motivated by them, a person can do a lot of good and be virtuous; but all this has no value before God until it is sanctified by faith and until grace, having come, remakes everything according to its spirit. Saint Chrysostom says that here the Apostle means precisely “that truth that comes from the faith of God, which, that is, is given from God: this is the truth of God, it is entirely the gift of God; but the gift of God is much superior to the unimportant good deeds performed by our diligence.” With this, we can conclude, the warning against the Judaizers is over. The Apostle does not bother to explain in detail the absurdity of their teaching, but exposes it briefly but powerfully; and by his example he decisively prevents any possibility of deviation towards them among the Philippians, who so loved him and were loved by him. Confidence in this shortened his word: he knew that the Philippians would always be where he was. Having done this, the Apostle further considered it more necessary and useful to expand on the essence of the truth about Christ: how to be in Him, what to have in mind and what hopes to cherish. 2) The lesson is to strive, following his example, for the honor of the highest calling, with renunciation of everything (Phil. 3: 10-4, 1) Phil.3:10–11. For I understand Him, and the power of His resurrection, and the communication of His passion, being conformed to His death, even if I attain to the resurrection of the dead. All our Eastern interpreters see in this place a presentation of the essence of the truth about Christ Jesus, the essence of the Christian faith. Saint Chrysostom, having interpreted the first words, says: “This is what constitutes truth (ours, that is, Christian)!” Saint Damascus begins his explanation like this: “the Apostle teaches that there is truth, even from God.” - Theodoret does the same: “this truth consists in understanding by faith” - and so on. What is the essence of our saving faith, or the truth about Christ Jesus? This is so that, having come to know the Lord Jesus Christ by faith, we enter into the communion of His sufferings and through this become worthy to receive the glorious resurrection in Him. The power of thought lies in compassion for Christ the Lord. The Lord's death on the cross replaced all the Old Testament sacrifices and all the rites of justification. She alone replaces all sacrifices. Whoever enters into compassion for the Lord will assimilate for himself the power of His death on the cross and by this act alone accomplishes what all sacrifices collectively give, that is, he assimilates complete justification in the face of Divine truth. “Understand Him,” that is, the Lord Jesus Christ. - By faith we understand that “He is God and the Creator of everything and took on our nature, working out our salvation.” - Here of course is the knowledge of the Face of Jesus Christ - His God-manhood, with all its connections, with the eternal definition of our salvation in Him, with the structure of the world according to the idea of ​​this definition, with the promises about Him after the fall, with the preparation of the human race to receive Him, with His appearance in the flesh and the accomplishment of our salvation, death on the cross, resurrection and ascension. We know all this from the Creed from the first days, but to know this fully and essentially is not enough for our strength and life. This is an inexhaustible subject of knowledge for all eternity. "And the power of His resurrection". Of all the subjects of knowledge about the Lord, the holy Apostle especially singles out the comprehension of the power of His resurrection and fellowship in His suffering. The power of Christ's resurrection has not yet been revealed. We know the act of resurrection; but its meaning in the system of being is hidden from us. If the resurrected one is God and human nature, resurrected in Him, is the center of all created things; then the power of Christ’s resurrection, falling first on humanity, must also descend through Him into all areas of existence. How all this exists is hidden, for humanity is still waiting for the resurrection, but has not partaken of it. When this resurrection is accomplished, then the meaning of the resurrection of Christ will appear in all its greatness throughout all creation; and until then she also dreams and sighs for freedom from corruption. – We know more closely the moral power of the resurrection of Christ: it is the first chapter in Christian convictions, and its light shines over the entire area of ​​Christian knowledge; it indicates the final goal of Christian hopes, and its glory is the stimulator of energy in all manifestations of Christian activity. The contemplator of the resurrection, who comprehends, in his own measure, its power, is in the same measure flaming with faith and zeal for life according to faith. "And the communication of His passion". It was fitting for Christ the Lord to suffer in order to enter into His glory, which was expressed in the resurrection, which, as an inseparable consequence, was followed by the ascension with sitting at the right hand of the Father. The risen Lord will sit there. There, around Him, all His faithful servants gather, according to His word, in initial communion in His glory. But just as the Lord entered into His glory through suffering and the cross, so all who ascend to Him enter into communion with glory in no other way than by going through a path of suffering similar to his. This suffering makes them accomplices of His suffering and opens the way for them to where the Lord entered through the cross. Like them, so everyone. This path was interpreted and indicated by Saint Paul in himself and by himself. - Thus, the first essential feature in active Christianity - or, what is the same, in the matter of salvation - or, also, in justification by faith, about which the Apostle speaks - is participation in the passions of Christ. It is easier to say this: the Lord has acquired salvation for you through suffering; If you want to receive your salvation from Him and appropriate it for yourself, suffer from the Lord. To suffer voluntarily or involuntarily; but without suffering there is no salvation. How to do this? "Conformed to His death". Saint Chrysostom speaks to these words: “conforming, he says, to His death, that is, participating in it; for just as He suffered from men, so have I. That is why the Apostle said: “being conformed”; in another place: “I fulfill the privation of Christ’s sorrows in my flesh” (Col. 1:24) - that is, my persecutions and sufferings constitute this image of His death; for the Apostle did not seek his own benefit, but the benefit of many. Therefore, persecutions, sorrows, and difficult circumstances should not only not embarrass you, but also rejoice: because through them we are conformed to the death of Jesus Christ and, so to speak, portray Him in ourselves, as the Apostle says in another place: “carrying the death of the Lord Jesus in the body” (2 Cor. 4:10). - And this comes from faith. We believe that Christ has risen and after his resurrection has great power: why do we follow the same path that He walked, that is, we become brothers with Him and for this reason and, so to speak, we become Christs for this reason as well. Oh, how great is the dignity of suffering! This is one kind of compassion - through external sorrows and hardships, for the sake of faith in the Lord. Another kind of compassion is given by the struggle with passions and lusts, about which the Apostle speaks in another place: “who are Christ's, the flesh was crucified with passions and lusts” (Gal. 5:24). And again: “I put my body to death and enslave, so that I will not be enslaved” (1 Cor 9:27). This means all actions of self-mortification, arbitrary external deprivations, and merciless self-compulsion for all good things and self-resistance to all evil impulses. In all this there is no less pain, as with external involuntary suffering. Therefore, here too, in the full sense, there is compassion for the Lord, in accordance with His death. Holy baptism, in which we are buried in the Lord's death, makes us partakers of the death of Christ the Lord (Rom. 6). This is done mysteriously; but for what? Because the baptized person, approaching the Lord, vows to be faithful to Him to the point of his stomach. This decision is dooming himself to death for the sake of the Lord and, therefore, a direct combination with His death. Reviving grace also descends upon this decision. Then, what is assumed here in the decision of the will is then realized throughout one’s whole life. External suffering does not always come; and there is always an internal painful struggle with passions for the sake of the Lord’s commandments. In this way, he who once died forever in baptism, for the sake of the Lord, then dies for Him, for His will and His holy commandments - his whole life. The life of a true Christian is the way of the cross. And this is how he is conformed to the death of the Lord. Saint Chrysostom also speaks about this method of co-crucifixion with the Lord, but his word is written in a rather obscure way. “As soon as I reach the resurrection of the dead.” The resurrection from the dead is not a matter of arbitrariness; therefore cannot be the subject of a moral purpose. Everyone will be resurrected, whether they want it or not, whether they expected resurrection or not, but some will rise to glory, and others to torment. One can seek to enter into glory after the resurrection. This is what the Apostle meant when he spoke of his desire to achieve the resurrection. He is talking here about the resurrection, which leads directly to Christ. He implies the following thought here: if you do not die, as stated above, then you will not comprehend such a resurrection (everything hitherto is the thoughts of St. Chrysostom). The glorious resurrection can be achieved only through compassion for the Lord, conforming to His death, or through external involuntary suffering, or through the crucifixion of the flesh with passions and lusts. How does this means relate to the stated end? Let us recall the expression often found among the Holy Fathers: to be resurrected by the soul before that glorious general resurrection. The soul is dead by sin acting in the passions. The seed of its revival is placed in baptism on the basis of the Christian’s moral decision to resist sin to the point of the stomach. All subsequent life after baptism is nothing more than the development of that seed. But it obviously consists in conquering passions and installing virtues in their place. At the same time as this is accomplished, revival is carried out in all parts of the soul. The more passions are overcome, the more part of the soul comes to life. When all passions are driven out, good dispositions take their place, the whole soul comes to life, as if resurrected from the dead. This is the resurrection before the general resurrection. And it is obvious that whoever is resurrected here like this will then undoubtedly be worthy of a glorious resurrection; or after the resurrection he will go straight to Christ. Therefore, what does the Apostle desire when he expresses his desire to achieve such a resurrection? Does he want to achieve resurrection of the soul in this life, through overcoming passions and establishing virtues, through voluntary or involuntary suffering and deprivation in the fight against passions and lusts? Through which he is completely brought into conformity with the death of the Lord and into participation in His suffering. - And this is the direct meaning of the words of Saint Chrysostom: “if you do not die and come to life in this way, then you will not achieve the glorious resurrection.” But why does he say: “as soon as I achieve it,” as if he were not sure that he was walking the right path? He was sure that he was going the right way; but he could not rely on himself whether he would always follow this path, whether he would reach the end of the road, whether he would turn back, or turn off the road. “I, as he says, believed in Christ and in the power of His resurrection, I participate in suffering and am conformed to His death; but behind all this, I am still not completely sure - what he says in another place: “Be careful to stand and be careful that you do not fall” (1 Cor. 10:12). And again: “I’m afraid that if I preach to others I myself will not be able to turn on” (1 Cor. 9:27)” (St. Chrysostom). If such an Apostle could not rely on himself, who would dare? Therefore, it comes to everyone: “to work out your salvation with fear and trembling.” Look closely, listen intently; for there are many networks. On the other hand, there is no doubt that our path is correct and leads directly to the resurrection in glory: but who can say that he has definitely fulfilled and is fulfilling all the conditions for this? That is why all the great holy ascetics follow the law: work, sweat until your strength is exhausted - in hope, but without appropriation. Do not appropriate glory to yourself after the resurrection in advance, but seek it, work to acquire it; with full hope, but do not appropriate it as a decided matter. If you appropriate it, you will enter into a state of self-delusion, relaxing and sublime, in which the entire gathering of self-confident people is immersed. Phil.3:12. I have not already attained, or have already been accomplished: but I persecute, even if I comprehend, the same which was comprehended from Christ Jesus. I can’t say that I’ve already achieved it, he says. What? that state to which, as a sure reward, a glorious resurrection is assigned. Applying the above, we get: I cannot say that I have already reached a state of complete dispassion. This is similar to what he previously wrote to the Romans: “I see another law in my hearts, warring against the law of my mind (that is, the spirit), and taking me captive by the law of sin which is in my hearts” (Rom. 7:23). Thus, the words: “not already achieved” are obviously explained through: (not already accomplished) “accomplished.” I am not yet perfect, I have not yet succeeded in everything I should. But I don’t sleep, I don’t give in to despair, but I keep driving and driving, “even if I comprehend it.” “Even if I comprehend” does not mean doubt, but indicates the goal, in the sense: in order to achieve. Or this: the measure of our perfection is extremely great; our life is short; why am I striving with all my might to see if in this short period of time I will reach the final limits of the perfection destined for us. “About him and was comprehended from Christ Jesus.” - “About him” - on what, on what condition, with what proposal, in what hopes and views. The Lord Jesus Christ comprehended him on the way to Damascus with the goal of making him the Apostle of Languages. But the Apostle does not have this in mind when he says: “about him I was comprehended”; but understands the general Christian goal to which every Christian should strive. He says, as it were: I am driven to achieve what I am called to by the Lord, as a Christian, along with all Christians - Saint Paul stands with his attention on his spiritual and moral side, and not on the title of Apostle, he stands in the same place where he stood when he said: “let me not preach to others, but I myself will not be included.” Because he does not directly say what he strives to achieve; then we can rephrase his words as follows: I strive to achieve the ideal of Christian spiritual and moral perfection. There is no end to this: for the Lord says: “Be ye perfect, even as your Father in heaven is perfect” (Matthew 5:48). Closer to us: whoever, having been comprehended by the Lord, wants to follow Him, “let him deny himself and take up his cross and follow Him” (Mark 8:34). This is the only way to reach where the Lord sits at the right hand of God. By: “I persecute” – the Apostle should mean nothing else but the intensification of feats of self-sacrifice, in the form of complete purification and perfection of one’s nature, so that through this one would be worthy of a glorious resurrection, as can be seen from the course of speech. Saint Chrysostom speaks about this: “What do the words mean: “If I comprehend”? would I not achieve His resurrection if, that is, I could suffer just as much, if I could become like Him, if I could become conformed to Him. So, Christ suffered a lot, was spat on, beaten, scourged, and finally died. And here is the field; through this everything and all His ascetics must achieve His resurrection. The Apostle says, as it were: if I accomplish all the deeds, then I will achieve His resurrection and rise with glory. Now, he says, I’m not yet worthy of this: “I’m chasing, even if I comprehend.” My life is still in exploits, I’m still far from the goal, I’m not yet close to the rewards, I’m still running, I’m still chasing. He didn’t say: I’m running, but: “I’m chasing,” - and rightly. the mind, and the eyes, and the strength, and the soul, and the body directs itself to one thing, having nothing else in mind except the last goal. If Paul, who persecutes so much, who suffered so much, also says: “even if I comprehend,” then what will we say, lying on our sides? Further, wanting to show that this constitutes an obligation, the Apostle says: “of him I was ashamed of Christ Jesus” (this is why he was called to strive in this way, striving for perfection. Pay attention to the word: “I was ashamed”). The Apostle expressed to them the jealousy of God, who wants to comprehend us, and our great aversion from Him, delusion, and the fact that we have moved away from Him. He says, as it were: I was one of those who were perishing, I drowned, I was close to death; but God saved me: for He pursues us, fleeing from Him with great swiftness.” Theodoret writes something similar to this: “He first comprehended me, caught me in a net. I fled from Him, I was extremely disgusted, but He caught me running. Therefore, I am chasing after Him, wanting to overtake Him, so as not to be deprived of salvation.” Phil.3:13–14. Brethren, I do not think that I have attained to myself: but forgetting what is behind, but reaching out to what is before, I pursue with zeal for the honor of the high calling of God in Christ Jesus. “I can’t even imagine having achieved it.” “The Apostle says this to those who think highly of their already achieved successes, humbling their high opinion of themselves” (Blessed Theodoret). “Nothing makes our virtues futile and puffs us up like remembering the good we have done. It produces a double evil: it makes us careless and proud. Therefore, Paul, who knew that our nature is very inclined to carelessness, and who praised the Philippians a lot, see how he keeps them from being proud; over and above many others suggested above, especially in real words. For what does He say? “Brotherhood, I do not think I have achieved it”; but if Paul has not yet achieved and does not have perfect confidence in his (glorious) resurrection, then this is hardly possible for those who have not performed even the slightest part of his virtues. The Apostle says here: I do not yet consider myself to have reached complete perfection; I haven't done everything yet. True, in another place he says: “We have fought the good fight” and so on (2 Tim. 4, 7), and here: “I have not achieved it”; but whoever reads these two places will understand the reason for those and other words: these words were spoken much earlier, and those before death. “I don’t think,” he says, “having achieved,” but I only think about one thing, about stretching forward; for this is what his words mean: “Forgetting what is behind, but reaching out to what is before, I drive towards the goal.” See how he clearly showed by these words what prompted him to stretch forward. So, whoever thinks of himself that he is already perfect and that he has no lack of completeness of virtue, he ceases to strive, as if he has achieved everything; on the contrary, whoever thinks that he is still far from the goal will never stop striving for it. We should always think about this, even if we have done a lot of good; for if Paul, after countless deaths, after so many troubles, thought of himself this way, how much more do we. I have not lost heart, says the Apostle, and have not fallen into despair because, having completed such a race, I have not achieved, but I still strive, I still strive. I only mean how to really have time. We should do the same, forget good deeds! and leave them behind. The runner thinks not about how far he has run, but about how much time remains for him. And we will think not about how many good deeds we have done, but about how much remains for us to do. For what is the use of what we have done when there is still something left unfinished? And the Apostle did not say: I do not think, I do not remember, but: “forgetting,” in order to make us more attentive. Because we then become the most zealous, then we apply all our zeal to what has not yet been done, when we consign what has been done to oblivion. When we extend, it means we try to take something before we reach it. For whoever extends himself tries to forestall his legs, which are still running, by stretching forward with the rest of his body and stretching out his arms. But this comes from great zeal and intense desire. This is how we should strive. – In heaven resides the One who gives the reward; there is a reward in heaven. Look at the space: you need to run through it; look how high it is: you have to fly there on the wings of the spirit; for otherwise it is impossible to fly through this height. – Train your feet to step firmly: for many places are slippery, and if you fall, you will lose a lot; however, even if you fall, get up, because in this case you can win. Never step on slippery objects and you will not fall; run to hard places, head to the sky, to the sky and eyes. - Look up, where the reward is: the very sight of the reward strengthens determination. The fear of torment does not allow one to feel tired, and the long journey seems short. What kind of reward is this? Not a date branch, but what? The Kingdom of Heaven, eternal peace, glory with Christ and countless blessings that cannot be expressed in words” (St. Chrysostom). To this inspired speech of Saint Chrysostom there is nothing to add to the proper understanding of these texts. One note about the translation: “with diligence”; in Greek it is: κατα σκοπον. - Σκοπος - the point to which those who undertook to outrun each other had to run, and into which they fixed their eyes, and strained all their strength towards it in order to reach others as quickly as possible. I drive towards this mark, or along this mark; according to her instructions, in the direction where she stands. To honor - in Greek it stands: επι βραβειον. - Βραβειον - the same as we now have a prize at the races. Επι - means: because of which the Apostle, applying to the customs of the lists, says: I am driven to the mark because of such and such a reward. What is the reward? - “The highest title of God in Christ Jesus.” What is this? Kingdom of Heaven. – The Apostle strives not for the Kingdom, but for a certain goal, to which, if he reaches, he will receive the Kingdom of Heaven, or, in the course of speech, will be honored with a glorious resurrection. What's the meta? Christian spiritual perfection, which consists in cleansing our nature from sin and passions through feats of self-mortification and enduring involuntary sorrows, making the ascetic and fighter a participant in the healing passions of Christ. Whoever reaches this mark belongs to the Kingdom of Heaven. For nothing unclean will enter there. The entire economy of our salvation is directed toward this, that is, to provide us with everything necessary to achieve it. For the sake of communion with the passions of Christ, the grace of the Holy Spirit overshadows the one who partakes. And he becomes completely penetrated and engulfed in His fire, like flaming metal. This is the image of the pure or dispassionate. To him is a glorious resurrection with the Kingdom of Heaven. Phil.3:15. Whatever we have accomplished, let us philosophize: and even if you think otherwise, God will reveal this to you. First the Apostle says that he has not yet achieved, has not yet been completed, but here he says: “great things are perfect” - and he counts himself among them: “Let us philosophize in this.” -What is his thought? Or this: which of you think that you are already perfect. The Apostle learned that among the Philippians there were such people who thought a lot about themselves, and he led them to humility. And before, he admonished them with the example of the Lord, who humbled Himself for our sake, and now he admonishes them with his example, showing how, despite all the fact that he is God’s chosen Apostle, he thinks about himself. He says, as it were: so, those of you who already consider yourself perfect, let’s change our opinion about ourselves, let’s begin to think as I have outlined. He included himself among those being instructed in order to soften the reproof and corrective suggestion. Or the word: “perfection” is taken from him not completely, but relatively: which are more perfect than others. In a society of individuals, everyone is never on the same line, and some are always better, others worse, while others are very good and stand out because of others. This is what the Apostle says: those who are better than others, do not allow the thought that you have already reached the end, but think, like me, that you have not yet reached, have not yet been accomplished, and, forgetting what is behind, strive forward and forward. Or he calls perfect those who strive for perfection and are zealous to achieve it; It’s like this: you, striving for perfection, if you want to achieve it, never think that you have achieved it, but keep chasing and chasing after it – and you will achieve it. It is a sign that someone strives for perfection and has achieved it to a certain extent, that he considers himself imperfect. At the first steps on the path to perfection, someone may still think that he is perfect, but after walking a little, he will certainly see that the path is long, and the longer and faster he goes, the further and further the final limit seems to be. The Apostle expresses it as if: no matter how perfect we are, let us be wise. There is no point in applying perfection to oneself when the law is that those who are accomplished see themselves more and more less perfect. Saint Chrysostom says that “that’s perfection, not to consider yourself perfect. What is "this"? That which is posterior must be forgotten; why the property of a perfect person is not to consider himself perfect. This constitutes perfection." “And even if you think differently, God will reveal this to you.” It’s a little dark. It’s more like this thought: if you think differently about this, then, I’m sure, God will reveal to you that you are judging wrongly, and will lead you to the way of thinking that I have outlined – “and this will reveal.” You can add: I pray, and God will reveal, or: pray, and God will reveal, or simply: reveal to you, Lord, and This is what the Apostle was supposed to say: if you judge differently, then be careful; but he gave such a turn of phrase that St. Chrysostom also arouses the desire for them to understand: “If you think otherwise,” that is, if anyone thinks that he has accomplished all the virtues, but he said not so, but what? He modestly said this. God will teach you: for although Paul teaches, God did not say and will teach, but “reveals” - in order to show that such an opinion comes primarily from ignorance. This is said not about the perfection of life and about not considering yourself perfect; for whoever thinks of himself that he has already achieved everything has nothing.” Phil.3:16. Both in the same way we have achieved, let us also philosophize, and live by the same rule. And this place is a little dark. Our Russian translation: “however, to what we have reached, we must think and live according to that rule” - gives the following thought: we will at least stand in what we have achieved, to the degree to which we have reached, in the way of thinking in which we have established ourselves, and in the rules of life in which we have established ourselves. It’s like a condescending concession: if this is too much for you, that everything goes on and on, and there’s no end in sight, don’t give in, at least back, remain as you were formed, without deviating at the slightest bit, be true to yourself. – Or there’s this idea in this: we must, in our way of thinking and the rules of life, conform to how we comprehended and understood what, how we were convinced of what. This is similar to the rule that conscience must be followed in everything and, as it recognizes what is true or obligatory, it must coordinate its deeds and life. The Apostle says, as it were, to them: although I told you that if you understand otherwise, God will enlighten you; but even without this - after all, of course, you know the rule that you must follow what is recognized as true and good; and I clearly explained to you that you should not consider yourself perfect, but strive only forward, as if you have not yet achieved what you should. Consequently, there is no need for you to wait for special admonitions from the Lord; Take to your conscience what I have clearly taught and instilled in you, and act accordingly. - Or this: let us live and philosophize as we have comprehended, as the cause of Christianity has revealed itself in our consciousness, without in any way offending our conscience, which always stands for the known good. – What follows from this, the Apostle is silent. But from this will follow the same thing that he inspired: life, faithful to the known good, will more and more reveal the realm of good before consciousness and thereby expand activity and aspirations, and, consequently, we will all be driven forward and forward. Our Slavic translation can be turned to these same thoughts: what we have achieved, “too” - the same thing that we have comprehended, - “let us philosophize, and in the same way” - the same thing as we have comprehended, “let us live by the rule.” So Ecumenius: “until God reveals, we will stand to the extent that we have achieved, so as not to lose what we have already achieved.” He also quotes Photius: “until God reveals this truth to you, let us not destroy what we have comprehended. How is it ruined? If we weaken in our former jealousy or deviate from the right path. But one must live by the same rule, that is, strive the same feat, show the same character, think the same about life and about dogmas. For just as someone who changes anything in dogma destroys all his previous orthodoxy; so the one who changes in the rules of life and does not maintain the same fidelity to the commandments takes away the value of everything that preceded.” Phil.3:17. Be like that, brothers, and see that you walk like the image of us. “So that it does not seem that he is commanding something impossible and difficult, teaching us to strive throughout our lives in virtues and piety, he says: “Be like me, and see that you walk in the same way as you have the image of us.” Walking here means living. Before you, he says, are many kinds of life. So that you can discern who walks right and who doesn’t, look at those who walk the way we walked, and follow them” (Photius in Ecumenium). “Be like” - be imitators of them. - “Although I am not with you, you know the way of my walk” (St. Chrysostom). Look there and among you who imitate me, and with them be imitators of me. It’s not you alone that I drive forward and forward, it’s not you alone that I place the burden of a strict life on. Look at me, look at others who are going the same way. Everyone flows the same way: there is no other way and way of procession. Be inspired too. “So, the Apostles were a model, preserving in themselves some primitive image. Think how strict their life was when they were set as prototypes and examples and animated laws! For whatever the Scripture said, they showed it in all their deeds. This is the best way to learn! But if someone speaks and reasons well, but does badly, then he is not yet a teacher; for a student can easily reason in words; but instruction is needed, guidance is also needed in deeds. This makes the teacher respectable and the student inclined to obedience. How? When the student notices that the teacher is only talking in words, he will say that he is demanding the impossible; and what demands the impossible, the teacher himself is the first to prove this by his failure to fulfill it; but if the student sees that virtue is being accomplished in practice, he cannot say this” (St. Chrysostom). Phil.3:18–19. For there are many who walk, of whom I have spoken many times to you, now even in tears I say, the enemies of the cross of Christ, whose end is destruction, whose belly is God, and whose glory is in their cold, who philosophize on earth. Everything that has been said so far, both his own example and the example of his other imitators, is given by Saint Paul in order to inspire how necessary it is to live in strict self-sacrifice and self-mortification, so that, through sharing in the passions of Christ, we may become worthy of the glorious resurrection. But just as in paintings shadows make the bright parts of objects stand out, so Saint Paul, in order to make it more obvious how the life of the cross in the Lord elevates Christians, exposes the shame of a life of comfort and carnality. Live, said St. Paul, like me and many others like me; but do not be carried away by the example of those who live only for their own pleasure. The example is charming: choose the best that suits you in the spirit of your faith. When I was with you, I told you more than once that many live in such a way that they should be called enemies of the cross of Christ. And now I repeat the same thing with tears, because evil does not diminish, but grows, and many Christians are carried away by this kind of life. They are enemies of the cross of Christ, because not only do they not carry out any feats of self-sacrifice and self-mortification, but they cannot even hear about it, and they revile those who strictly, in the midst of deprivation and difficulties, live under this cross of Christ. Their death is their death; for the comforters have no part with Christ the Lord, who suffered and was crucified and commanded all His disciples to walk the narrow path; outside of Christ the Lord there is destruction. Their path is broad, but the “last” of it leads to the depths of hell. The center of such a carnivorous life is the womb. Everything is sacrificed to Him; and they have it like some kind of god; Their only concern is how to satisfy him. And not only are they not ashamed of such a low life, but they also attribute it to their glory. Or glory in their coldness, because if such are glorious, it is only through cold affairs. For the belly, extensively nourished, inflames the hypogastric parts; and hence shameful deeds, about which one should not eat or speak. “Those who live on earth are wise.” The final feature is that all their goals and hopes are limited to the earth. Goods above the earth are unknown to them. Just as a person cannot do without paradise, they hope to create their own - on earth. This is what Saint Chrysostom says about this kind of life? “The most indecent and most uncharacteristic thing for a Christian is to seek idleness and peace (a riotous and contented life): nothing is so contrary to our calling as a strong attachment to real life. Your Lord was crucified and you are looking for peace? Your Lord has been nailed, and you indulge in pleasure? Is this the work of a grateful warrior (Christ the King)? That is why Paul says: “Many people are walking around, whom I told you many times, but now I say weeping, enemies of the cross of Christ.” Since there were people who hypocritically adhered to Christianity, but lived in idleness and bliss, which is contrary to the cross; therefore the Apostle speaks in this way. The cross belongs to a soul that is in a struggle, ready to die and not at all looking for peace, but they live completely opposite. So, although they call themselves Christ’s, they are, however, enemies of the cross: otherwise, if they loved the cross, they would try to lead a life characteristic of the Crucified One. Was not your Lord crucified? If you cannot be crucified in the same way as the Lord, you can imitate Him in another way. Crucify yourself, even if no one crucifies you: crucify yourself, I say, however, not in order and not in such a way as to kill yourself, for this is lawless; but crucify yourself according to the words of Paul: “Peace has been crucified to me and to the world” (Gal. 6:14). If you love your Master, die His death. Know how great the power of the cross is, how beneficial it has produced and is producing actions - Christ usually calls suffering by the cross when he says: “Whoever does not accept his cross will come after Me” (cf. Matthew 10:38), that is, if someone is not ready to die. But sensual people, who love life and flesh, are the enemies of the cross; and everyone devoted to pleasures and earthly tranquility is an enemy of the cross, which Paul boasts of, which he embraces and with which he tries to closely unite, as can be seen from his words - “Peace has been crucified to me and to the world.” - “Now,” he says, “and I am crying.” Why? Because evil has intensified, because such people are worthy of tears. In fact, those who spend their lives in pleasures are worthy of tears, who fatten the clothing of their soul, that is, their body, and do not at all think about punishments in the future life. Here you live in pleasure, here you revel today, and tomorrow, and 10, and 20, and 30, and 50, and 100 years, which, however, is impossible; however, let's admit this too, if you like. What's the end? What's the use? No. And therefore, isn’t such a life worthy of tears and crying? God put us in this field to crown us, but we leave it without having done anything valiant. So, Paul weeps about what others laugh at, what others delight in - “Whose belly is God.” Therefore, God is with them: “Let us drink and drink” (1 Cor. 15:32). Do you see how bad pleasure is? For some, God is money, and for others, the womb. Aren't these idolaters, or even worse than them? "And glory is in their judgment." Some say that these words refer to circumcision; but I say something completely different, namely, that they are proud of what they should be ashamed of. The Apostle says the same thing in another place: “For what fruit did you then have, of which you are now ashamed” (Rom. 6:21)? Doing something shameful is a grave sin; However, the sin is reduced by half if the one who does it is ashamed: and when someone else boasts about something shameful, then this is the height of insensibility. - But is this said about them alone? Is any of us not subject to this accusation? Or do none of us deserve it? Doesn't he consider the womb a god? Doesn't he show off his glory in the cold? I wish, I strongly wish, that nothing like this could be applied to us, I would even like to not know anyone to whom what was said could be reproached: but I am afraid that it is not to us more than to his contemporaries, says Paul. For if someone spends his whole life in drinking and eating and gives little to the poor, and spends more on his stomach, then isn’t it appropriate to apply what was said to him? Nothing can more arouse shame and be more striking than this saying: “whose belly is God, and whose glory is in their cold.” Who are they? Those “who are wise on earth” who say: we will build houses. Where? On the ground. Let's buy fields - again on the ground; We will receive power on earth, we will achieve glory on earth; We will get rich - everything on earth. - These are those “with God’s belly”! For those who do not think about the spiritual, whose all worries and thoughts are limited to the earth, truly have a belly for God, saying: “Let us eat and drink, so that we die in the morning” (1 Cor. 15:32). - You laugh and amuse yourself, but with pleasures you reduce your soul to dust. What kind of forgiveness will you receive if you plunge yourself into such insensibility, while your body itself must be made spiritual? For it is possible if you wish. You were given the womb to nourish it, not to expand it; to control it, not to obey it; so that it serves you to feed other parts, and not you serve it; not for you to go out of bounds. It is not so much evil that the sea overflowing its shores causes, as the womb harms the body and at the same time the soul. The sea drowns the whole earth, and the belly drowns the whole body. Put contentment as a limit to him, just as God fenced the sea with sand. And if it gets agitated, if it becomes fierce, forbid it with the power given to you. Look how God has honored you with intelligence so that you imitate Him, but you don’t want to! But, seeing your belly overflowing, and upsetting your whole nature, and turning into a swamp, you do not dare to restrain it and make it moderate.” Phil.3:20–21. Because our life is in heaven, from there we wait for the Savior, our Lord Jesus Christ, who will transform the body of our humility, as if to be conformed to the body of His glory, according to His action He will be able to subjugate all things to Himself. He says, imitate me in the close procession of the cross, but do not imitate these sensual comforters, for whom God is their belly and who only think about earthly things. It is not fitting for us to live the way they live. “Our life is in heaven.” “Let us not seek peace here on earth; let us wish to become glorious where our life is” (Saint Chrysostom) “Life”, πολιτευμα, – citizenship, fatherland, our city above, Jerusalem. We must strive there, prepare there, get used to the laws and customs there, and not philosophize about earthly things. Πολιτευμα also means a way of life and activities, as they say: his whole life is in this or that, to mean that he is only occupied with that. We need to be occupied with heaven, be there with our hearts, be there with our thoughts; there let our treasure be, there all our hopes. We stand in complete contrast to those who do not rise above the ground. “We are also waiting for the Savior.” He brings to an end the speech begun at the beginning of this section that he desires to achieve a glorious resurrection through communion with the passion of Christ. He thoroughly explained the need for this communication and aroused jealousy for it. Now he wants to place everyone in an intense and continuous stay in this communion through the procession of the cross, in a selfless way, so that, raising our gaze to heaven, where we live, we are disposed to wait for the Savior from there. When he says we are waiting; then by this he raises everyone to the state of waiting and, therefore, preparing to meet. The idea here is the same as in the parable of the bailiff. “We are waiting for the Savior, our Lord Jesus Christ.” We are waiting for the Judge of the living and the dead. But the Apostle, according to the purpose of his speech, calls the expected one only Savior and Lord and sets only the resurrection as the goal of His coming. After the resurrection, judgment. By saying this, the Apostle wants us to always behave so well, so that when the Lord comes, His judgment will not touch us, but only the glory of the resurrection will shine upon us. “Who will transform the body of our humility, so that it may be conformed to the body of His glory.” This is the purpose of the whole speech.—The body of Christ is glorified; but it suffered beforehand. Let us enter into compassion for him with voluntary deeds and deprivations and involuntary sorrows. And the Lord, having come, will transform our body, which on earth was like His body in suffering, into a glorious body, just as His glorified body is glorious. “Transform” - it will not give him a new image, but will invest him with new properties, make him from the corruptible incorruptible, from the weak strong, from the rough and gloomy thin and luminous. It will become like the body of the risen Lord. Ah, this body will be conformed to the body that sits at the right hand of the Father; which the Angels worship, which the ethereal forces stand before, which is above all authority, power and strength, will be in accordance with this. But what are you saying, Pavle? Will this be appropriate?! Yes, he says, that one. So, if the universe tearfully mourns those who have lost this hope; Will she adequately mourn the fact that even with the promise given to us: to be conformed to the body of Christ, our body departs along with the demons?! (Saint Chrysostom). “By His action He can help Him and subdue all things to Himself.” According to that power about which the Lord Himself said after the resurrection: “All authority has been given to Me in heaven and on earth” (Matthew 28:18) - and by virtue of which “it is fitting for Him to reign until He will put all enemies under His feet” (1 Cor. 15:25). The Apostle remembers this not to prove that the Lord, as the God-man, endowed with Divine omnipotence, can do this, but to remind us that this will happen at the same time as all the enemies of the cross of Christ are abolished. For the thought of the cross and the necessity of cross-bearing for those who are being saved and those looking forward to a glorious resurrection runs through his whole mind “So, although you see the lovers of peace in joy, although you see them in glory; stand, do not be tempted by their example and do not be afraid. The hope of a glorious resurrection is powerful to excite the most lazy and sleepy. – Those who flow, strive and are conformed to the death of the Lord, as Paul said, can be made worthy of it, but those who sleep cannot at all. Those who sleep cannot perform worldly affairs at all, much less spiritual ones; Those who sleep can never receive anything from friends, much less from God. Fathers do not honor those who sleep, much less God. Let us work a little so that we can always enjoy peace. Grieving is absolutely necessary; and if we do not grieve here, we will grieve there. Why don’t we dare to grieve here in order to calm down the din?” (Saint Chrysostom). Phil.4:1. Moreover, my beloved and longed for brethren, my joy and crown, so stand in the Lord, beloved. “The same”, ωστε, is the final and inferential particle. The Apostle concludes what he said before about success in the Christian life, which should consist in taking up the cross of the Lord and following Him, in the hope of, through communion with His passion, achieving a glorious resurrection at His second coming. “Stand thus in the Lord.” So stand, as I have explained to you, be strong in faith and in living by faith, as I have known you until now. Stand like this “in the Lord,” in hope of the Lord, to please the Lord, in the work of the Lord, praying to the Lord for this. With what tender names does the Apostle surround this exhortation! Not: “brother” - only, but: “beloved brother”, - and not: “beloved” - only, but also: “desired” - that is, one to whom the soul is irresistibly drawn, with whom one would always like to be together and live inseparably in the embrace of love. “Joy” - because they delighted him with the sincerity of faith and purity of morals; crown - because they adorned his Apostolic ministry with their perfection in Christianity. These two titles represent great praise to the Philippians. At the end again: beloved, - as if his soul is insatiable in expressions of warm and sweet love. In no other Epistle are such expressions of heartfelt union with those to whom he writes so often made. D) A brief suggestion to some individuals with the addition of a general instruction for all (Phil. 4:2-9) Fourthly, Saint Paul writes 1) a brief suggestion to certain individuals (Phil. 4:2-3), with the addition of: 2) a general instruction for all Philippians to demonstrate in their lives the characteristic features of Christian life (Phil. 4:4-9). 1) A brief message to some (Phil. 4:2-3) Phil.4:2. I pray to Euodia, and I also pray to Syntyche to meditate in the Lord. Euodia and Syntyche, as can be seen, were very important persons in the Church of Philippi (St. Chrysostom), both in their external condition and in their influence on the faith. But there was something in them that made it necessary to address them with the word: “I also pray that you philosophize in the Lord.” Conviction towards unity of mind in the Lord does not indicate discord in life, but some kind of disagreement in faith, not between the two of them, but between both of them with everyone, with the principles of faith preached by the Apostle. Does this not indicate that Euodia and Syntyche fell under the influence of the Judaizers, either in Philippi or somewhere else; and if they did not bow to their false teaching, then they thought, and not only did they think, but they also expressed the thought to others: isn’t this really so? Perhaps things didn’t go any further; Why did Saint Paul consider it necessary to hint only about this, but he did not expand much about it. Then, having found out on what Christian hopes should be based, in conclusion he offers a brief conviction only to these wives, singling them out from the entire mass. He does not expand here either, but is content with one word: “I also pray to philosophize in the Lord”; because for them the thought did not go far, but only slipped as if on the tip of the tongue. He remembered, however: because lies are contagious; and not only did he remind them, but also asked someone else to help them if things went further with them. - All this, however, expresses the extreme care of St. Paul, and not a special danger for the faith of those wives or for the faith of the Philippians. The words: “to also philosophize about the Lord” mean: to understand the work of salvation in the Lord Jesus Christ equally with everyone; the same wisdom as everyone else, or what he taught everywhere; for if everyone philosophizes in this way, then they philosophize because they were taught by Saint Paul. Phil.4:3. I pray to you, my dear husband, to help them, even as you labored with me in the gospel, and with Clement, and with my other companions, whose names are in the books of animals. The exhortation to unity of mind in the Lord, which those wives had to listen to before the whole Church: for the Epistle was to everyone and had to be read by everyone together - such an exhortation in itself was already very strong and convincing. But Saint Paul loves to bring every task to the end, in order to have assurance that he has done everything necessary and that there is no longer any reason to doubt his success, because no passage is left for lies and delusions. Why is he asking someone else to help them? Promote, συλλαμβανου, - take both hands, as it were, and bring them to unanimity, if it were necessary, if it turned out to be necessary, add your assistance to my word - enter into their religious position and help them. Who is the person to whom St. Paul is speaking? “My dear husband. “Spouse” is one yoke that attracts. The yoke of the Apostle was the preaching of the Gospel and the establishment of churches. In every place where he founded churches, the first believers, like the firstborn, were his co-operators in the further spread of the Gospel. He entrusted the young Churches to them when he left their places. One of these was this sincere spouse to whom St. Paul now turns. Doesn't name it; because it was clear to him and everyone who he was talking to. Perhaps it was the prison guard (blessed Theophylact). Saint Chrysostom says about him: “It seems to me that these wives were important in the Philippian Church,” and the Apostle entrusts them to their husband, of course, “worthy of surprise,” whom he calls a collaborator; to whom, perhaps, he usually entrusted, as an associate, accomplice and brother, (the local Church)." - About other opinions about this, Saint Chrysostom says: “There is no need to find out with all accuracy who he is.” It is enough to know: “a sincere brother, a true husband.” Let us cite, however, one opinion, refuted by Theodoret and others, and by Saint Chrysostom himself. “By the word: “spouse,” others foolishly understood the Apostle’s wife, not paying attention to what was written in the Epistle to the Corinthians, namely, that the Apostle classifies himself among the celibates; for he says: “I say to the unmarried and to widows, it is good for them if they continue as I did” (cf. 1 Cor 7:8). And it is clear that whether he was celibate or widowed, he did not have a wife, or rather, that he was celibate, because he was called when he was still a youth. Therefore, the Apostle calls the one who bears the same yoke of piety as a spouse, and asks him to become an associate of valiant women and to establish unity of wisdom in them.” The Apostle extols the wives themselves with great praise, as if showing that it is worth working for their sake and that it is worthy of regret if such persons remain with such a stain or are subject to bewilderment even when they are written down in the book of life. “You have also labored with me in the gospel.” “What are you saying? Have your wives labored with you? Yes, he says, a lot, and they helped. Although he had many employees, many of them also contributed to his wives. The fact that such an honor was enjoyed by such honorable men and wives produced a lot of good. Firstly, because others were aroused to equal jealousy, and secondly, through respect they (those who honored) received benefit; thirdly, they themselves (the praised employees) became more zealous and diligent. Therefore, you see that Saint Paul everywhere tries to present such people in appearance.” Where and how they labored with the Apostle is not visible. Perhaps in Philippi itself, or nearby, both during the Apostle’s first stay there, and during his repeated visits to this city. - But comparing them with Clement and other employees leads to a guess - that they were either in Rome temporarily and from there they now returned to Philippi, or they themselves were Romans who had now just moved to this city. Having been in Rome, they assisted the Apostle, together with Clement and other persons, in spreading the faith throughout Rome. For the Apostle, being in chains, could receive those who came to him, but he himself could not go out. He was replaced in this by the assistants he sent out - Clement and others. These wives also worked among them. “One way or another,” the highest praise for these women is that the Apostle calls them accomplices in enduring dangers for the sake of the Gospel (Blessed Theodoret). If we accept the above assumption, then by Clement we will understand Saint Clement of Rome without any difficulty "Their names in the books of animals". I don’t write down, he says, here their names are written in the best book, from where their glorious names will not be erased for all eternity - the names not only of Clement and other employees, but also of the wives themselves. That is why it is especially unfortunate if they are in danger of losing this great advantage. The loss will be unrewarded. The wives listened to this, and what could have subdued them more strongly to their unanimity in the Lord, if they still had some trace of disunity?! “Do you see how he testifies to their virtue? What Christ said to the Apostles: “Do not rejoice, because souls obey you, but because your names are written in heaven” (Luke 10:20); Saint Paul gives the same testimony to the indicated persons, with the words: “their names are in the books of animals” (St. Chrysostom). - That is, they are all still numbered among the undoubted heirs of the Kingdom of Heaven. So high in the face of the Lord is promoting the spread of the holy Christian faith. 2) General instruction for all (Phil. 4:4-9) Having expressed this, as if it had come to mind by chance, and yet it probably has its own special meaning as a suggestion to private individuals, Saint Paul turns to all Philippians, teaching them to follow such rules as express the characteristic features of Christian life (Phil. 4:4-9). Phil.4:4. Always rejoice in the Lord, and again, rejoice. What to be happy about? Because you are Christians, that your sins have been forgiven, that you have the grace of the Holy Spirit, that you live holy by His power, that you enter into compassion with the Lord and for this reason you have the undoubted hope of being granted a glorious resurrection. This is something to rejoice about! Delivered from evil, and filled with every good thing, and still nourishing the sure hope that they will receive such benefits that cannot even be imagined. How can you not be happy? Joy in spirit is the ever-present companion of Christians, both among voluntary deprivations and involuntary suffering. Why was the Apostle not once content to say: “rejoice,” but: “and again,” he added, “rejoice.” How convicting is the lack of spiritual joy for you! For this is an undoubted sign: that our Christianity is very insufficient, much is missing from it. Most of all, this joy is undermined by earthly hopes and earthly tastes - and the fact that there is no diligence to do every good thing that comes our way: life is sluggish, we live somehow, we waddle from one foot to the other. Saint Chrysostom speaks to this place: “The Lord says: “Blessed are those who weep” - and: “Woe to those who laugh” (Matthew 5:4; cf. Luke 6:25)! Why does Paul say: “Rejoice in the Lord always”? The Apostle does not contradict Christ; not at all. For “woe to those who laugh,” said the Lord, meaning the laughter of this world that occurs in relation to present affairs; and he called the mourners blessed, not those who mourn only the loss of property, but those who grieve and cry over their own iniquities, reflecting on the sins of their own or others. This crying is not only not contrary to that joy, but even from this crying it comes. For he who mourns and confesses his sins and untruths rejoices. In other words, you can cry about your sins, but rejoice in the Lord.” "Rejoice in the Lord". “These words mean this: live in such a way as to rejoice. Therefore, rejoice when things for God are accomplished for you without hindrance. “And again the river, rejoice.” To speak like this is characteristic of someone who is strongly confident and shows that a person who abides in God always rejoices. Whether he grieves or suffers, he always rejoices. For listen to what Luke tells about the Apostles: “I went rejoicing from the presence of the council, because for His name I was counted worthy to receive dishonor” (Acts 5:41). If scourges and bonds, which seem to be the most painful, produce joy, then what else can cause us sadness? (Saint Chrysostom). Phil.4:5. Let your meekness be reasonable to all people. The Lord is near. Meekness is the opposite virtue of irritability and anger. Whoever acquired it has banished a whole half of passions. Meekness with purity is the fence of complete and perfect dispassion. That is why the Lord blessed her (Matthew 5:5). Saint Climacus defines it this way: “meekness is the immovable disposition of the soul, when it remains the same in dishonor and praise” (St. John Climacus. Ladder, word 8, 3). “The sign of meekness is to preserve the pledge of love in a quiet heart towards someone who irritates him, and in his presence” (ibid., word 8, 13) - and “purely pray for him” (ibid., word 24, 3). “The Lord rests in meek hearts” (ibid., word 24:7); “a meek soul is the throne of simplicity” (ibid., word 24, 9). Saint Chrysostom gives this instruction in connection with what was said before about their suffering for the Lord’s sake. He believes that out of fear that the Philippians might become hostile towards those causing them grief, “The Apostle exhorts them not to have anything in common with such people and not to pursue them with hatred, but to deal with great meekness, not only with their brethren, but even with their enemies and enemies.” Theodoret writes the same thing: “endure the attacks of your opponents courageously, do not repay evil for evil.” - Ecumenius and Theophylact consider the Apostle’s strongly expressed reproach for carnivores to be the reason for this lesson, also out of fear that those innocent of this sin would become hostile towards them. - “But you can also connect the present lesson with that reproach in another way. With this reproach the Apostle turned the Philippians away from lust, which is the first source of passions; and with this lesson he turns them away from irritability and anger - the second source of passions. Both lead them to dispassion.” The enemy usually fights us either with anger or with lust - than when it is more convenient. But he who is not disturbed by either anger or lust, who has acquired meekness against the former and purity against the latter; The enemy has no access to that. “Let meekness be reasonable for all people” - not in order to show it off only to people, but in the sense that it is said so that all people experience your meekness in relation to themselves. This is the same as saying: be meek to all people, both your own and strangers, both great and small. "The Lord is near". This saying can be applied to both the previous and the subsequent. It conveys two thoughts - and that the Lord is present and near to all who call on Him - and that the second coming of the Lord is near. - Confidence in both equally contributes to the driving away of anger and the establishment of meekness, if we put this saying in close connection with the previous lesson. Equally, both thoughts contribute to the fulfillment of what the Apostle commands after this, that is, not to talk about anything. walk. How the thought of the omnipresence of God tames anger, Basil the Great writes about this: “How can one not become angry? If you always remain in the thought that you are before the eyes of the spectator God and the existing Lord is near you. For what subject in the eyes of the sovereign would dare to do anything displeasing to him?” (St. Basil the Great. Brief Rules, 29). In another place he writes: “if the gaze of a person, by nature of equal honor with us, by the superiority of his rank, restrains him from passion (anger); Isn’t it all the more possible for someone who is undoubtedly confident that we have God as a spectator of our own movements to hold on; because God, who tests hearts and wombs, sees mental movements much more than man sees changes in the face” (ibid., 127). Just as the thought of the nearness of the second coming and judgment tames anger and vindictiveness, this justifies experience everywhere. For what does the offended person usually say to console himself? There is God the Judge; He will repay. If we add to this the conviction that this Judge is about to appear, then there cannot be a better way to calm a troubled heart. Phil.4:6. Do not worry about anything, but in everything, through prayer and supplication, with thanksgiving, let your requests be made known to God. “Don’t worry about anything.” Saint Chrysostom, combining this instruction with the previous one: “The Lord is near,” when thinking about the sorrows endured by the believers in Philippi, derives this consolation from the words of the Apostle: “The Lord is near.” Don't worry about anything." For tell me, why are you discouraged? Is it because they rebel against you? “Don’t worry about anything.” The judgment has already arrived: soon they will give an answer to their deeds. May you be in sorrow: it will end soon. Let them deceive and threaten: but even this will not be tolerated for long; the judgment is already near, the time of retribution has already come, when everything will be the opposite. “Don’t worry about anything.” But you can see in these words a lesson - not only in sorrows, but in all circumstances of your life - to cast all your sorrow on the Lord, as He cares for us. The Apostle inspires complete devotion to the will of God and cuts off the destructive over-concern that usually so torments the soul and takes away all peace from the heart. He offers here the same thing as the Lord when he said: “don’t worry about your soul and body... don’t worry about the morning” (Matt. 6:25, 34). For there is a Heavenly Father, as here in the Apostle: “The Lord is near.” This does not encourage inaction, but cuts off evil care, which adds nothing to business and success in them, but only torments the soul and sharpens the heart. It was precisely this passion that the Savior denounced when he said that just as you cannot increase your age with care, you cannot increase your success in business. Work - work; and what will come out of the labor, commit it to the Lord to determine and accept what he gives. For even though you work, the Lord gives you the fruit of your labor. Cast all your sorrow upon Him. – And again because He is near. Having accepted this thought, we will have complete guidance in the words of the Apostle on how to achieve a peaceful disposition of the heart and secure success in spiritual life. He has already cut off, as they saw, lust by reproaching carnivores, anger by the commandment of meekness; now he cuts off evil care, animated by love of love. Whoever cuts off these three things has cut off all bonds and entered the realm of spiritual freedom. And in whom they still have determining power, no matter how small the degree they possess it, still does not know what freedom is in the Lord (St. Isaac the Syrian. Ascetic Words, word 90). Having surrendered in everything to the will of the Lord, Who is near, take on a cheerful and attentive thought to the Lord. The Lord is near. Enter this truth with your consciousness. When you enter, then, thinking about the greatness of what exists nearby, can you help but be in awe? And, thinking that He is the Father of generosity, can you help but pray? The Apostle now leads us into prayer. “But in everything, by prayer and supplication, with thanksgiving, let your requests be made known to God.” The Lord is near; leave your worries behind and tell Him what you need. These are the conditions for success in prayer! First, pray “in everything,” that is, in any case, for every need, need, both external and internal, both spiritual and everyday. Don’t think - you can manage one thing yourself, and ask the Lord for another. This is double-mindedness, a distinctive disorder of the spirit. Everything is from the Lord, both big and small. In everything, resort to Him; accept everything as if it were from His hand, even if you yourself have worked. This is the essence of devotion to God, and this is also the first condition for success in prayer. Second, pray “with prayer and supplication,” that is, from the depths of your soul, and not with the tip of your tongue, pronounce the word of prayer. Whatever you pray for, you must have a feeling of need and the consciousness that you can only receive it from the Lord. If everything is from the Lord, then you should set yourself up this way regarding everything. Prayer will always be with a feeling from the depths of the soul. The basis here is faith and hope. Third, pray “with thanksgiving.” Saint Basil the Great advises beginning every prayer with thanksgiving. Give thanks for what you have received; then ask for a new one. Saint Chrysostom says: “The Apostle desires that in prayers we not only ask, but also give thanks for what we have. For how can one ask for the future who does not know how to give thanks for the past? This is how one should give thanks for everything, even for what seems regrettable. For this is the property of a truly noble (man). The first (thanksgiving for everything we have) is required by the very essence of things; and the last (thanksgiving for the sorrowful) comes from a well-ordered soul and completely devoted to God.” Fourth - pray, “saying” your “petitions” yourself. If you feel a need, you believe and trust that you can only receive it from the Lord - tell Him this as you know and as you can. You don’t need many and red words. Speak as you feel, speak in your own words. Saying a prayer proves your faith that the Lord is near and listening. Let it be said, γνωριζεσυω, - Let it be brought to the attention of God. Let God know your needs. Fifth, pray, saying your petitions “before God.” If you realize that there is a God, then when you pray before God, you will not dare to make a petition about something that you know is displeasing to God. Pray for objects worthy of God. “Such prayers are pleasing to God, but He does not listen to others. Therefore, pray for what pleases Him” (St. Chrysostom). Or “before God” means: with an undistracted thought, reverently, realizing that you are conveying your petitions before God and into God’s ears. Phil.4:7. And the peace of God, which surpasses all understanding, may guard your hearts and your minds in Christ Jesus. “The peace of God” - or the peace with God, which God made with men, not sparing His Only Begotten Son in order to be reconciled with us, or the Divine peace, Divine, the one with which God makes peace in Himself and which He sends down into the souls of those who sincerely believe and live faithfully by faith, as the Savior said: “Peace I leave with you, My peace I give to you” (John 14:27). (Both are St. Chrysostom and our others.) They are both one and the same, or they converge in one thing. Peace is created in the hearts of believers through reconciliation with God in the Lord Jesus Christ. In the face of the Lord, reconciliation is accomplished for all and forever; but everyone assimilates it to himself under special conditions. When he fulfills these conditions, the peace of God through the Lord Jesus Christ overshadows him and fills everything within him. There is a path to this world that must be passed in order to taste it. - Just as not every believer passes it or has not yet passed all of it, then not everyone tastes this world. That is why the Apostle wants everyone to taste it, so that it will overshadow everyone, so that everyone will be worthy of this inexplicable good, having fulfilled everything necessary for this. “Let him observe” - he will observe, he will protect, he will be a guardian. This also conveys the idea that the Apostle here expresses not benevolence, but a consequence of the previous one, as it were: do everything prescribed, and the peace of God will protect you and will be your guardian. – If peace is a consequence; then the previous one is all the means to it. So what? When you, having overcome all self-indulgence, enter the path of the cross of merciless self-sacrifice, when you extinguish all irritability in yourself and put on meekness, when, throwing away evil over-concern, you surrender your souls and bodies, and commit all your temporal and eternal fate into the hands of the Lord, who is near you and in you, and in everything, and at all times, in every place, in in any case, you will ascend to God in warm, reverent and undistracted prayer: then God’s peace will overshadow you and will guard your hearts and your minds. In other words, it’s like this: drive out self-indulgence, irritability and evil care, and you will drive out everything that bothers you; Surrender yourself to the Lord and stand before Him in prayer, and you will perceive everything that is soothing and pacifying. – The consequence is obvious: and the peace of God will protect you. Until the passions are overcome, until the soul rests in God; don't expect God's peace. From time to time, will he come in to entice you with his sweetness to go forward and forward on your good path. The peace of God, having come, will guard the “hearts” and “minds”. “Understandings” - concepts, thoughts, thoughts. “Hearts” – feelings and dispositions. In our usual state, thoughts are crushed like powders of frost, and the heart is constantly agitated, either under the influence of thoughts, or from the demands of self-indulgence, irritability and care. The more these enemies of ours are tamed, the calmer the heart becomes and the less thoughts rage. When they are completely driven away, then the heart completely calms down and thoughts calm down. “But this can only happen in such a way that, lagging behind one, you pester another.” There can be neither thoughts without action, nor a heart without feelings. While weaning them from one thing, at the same time it is necessary to accustom them to another, the opposite. This training produces that unlearning. “What exactly to teach,” the Apostle explains in the next verse. Here we will speak to everything Divine. The Divine, and being in constant action, remains in peace. This world surpasses every mind, and because it is inexplicable, it cannot be introduced into ordinary concepts and depicted to another so that he understands. You can only eat it; and the one who tastes understands it, but cannot compare it with anything in order to explain it. And therefore it also surpasses every mind that it finds besides the mind; the mind does not know how to achieve it; it is given, but how and why is incomprehensible. It is given “about Christ Jesus.” Only true Christians can have it. The only way to it is true Christian faith. Whoever realizes it in himself becomes one spirit with the Lord Jesus Christ; and through Him one with the Divinity. Tasting the world of God is the same as tasting communion with God. When God communicates with the spirit of man, then the world overshadows him. God is the God of the world. – Communication with God occurs only in the Lord Jesus Christ; the path that the Orthodox faith alone contains. Phil.4:8. The rest, my brethren, is very true, very honest, very righteous, very pure, very loving, very praiseworthy, if there is any virtue, and if there is any praise, think about this. “Other” means either: I will no longer list in detail what rules you must adhere to; In general, I’ll tell you what to think about and this is what you do! Or: however, having heard about peace, do not think what it means to be inactive. No, this world requires intensified activity, only in a different way. This is what you should think about, and don’t just think about it, but also do it. If you do this, the peace of God will not depart from you; for then the God of peace will be with you continually. "Elika is true". Everything that God was pleased to reveal to us is true. Study these truths and fill your mind with them so that, as soon as it begins to think, it will not think otherwise than according to these truths. Then even if you talk about anything, you will talk everything in accordance with them. “I ask you to decorate your words with truth” (Blessed Theodoret). – In an active sense: everything that is in the world is illusory; beckons, but does not give, therefore, it deceives, there is a lie. Christianity both promises and delivers true good; it is true. In other words, there is lie and deception in sin and passions, but in Christian life and virtue there is truth. So Saint Chrysostom: “the absolutely true is the same as virtue, and a lie is the same as vice; because the pleasure of vice is a lie, and its glory is a lie, and everything in the world is a lie.” “Honest, righteous, pure” - honesty, justice, purity of heart. There is a gradation of activity: honesty and righteousness embrace external behavior, purity - internal dispositions and intentions. “Honest means external, and pure spiritual dignity” (St. Chrysostom). “Illuminate your life with honesty and justice” (Blessed Theodoret). Although honesty and justice are revealed in external behavior; but in a Christian they proceed from internal requirements, and are not observed according to external respects. Since his conscience is cleared and enlightened by the commandments and grace, then his deeds are not only honest and just, but his character itself is honest and just. These qualities do not belong to education and origin, but to the Christian family. A Christian, no matter how low he stands in society in external life, is always honest and fair: these virtues shine on his forehead; and you will not do anything to tempt him to act dishonestly and unfairly, as long as he is a true Christian. This is how he is in business; but not different in intentions and feelings: for he walks before God, that is, he does not deviate from God in consciousness, which is why, not only in deeds, but also in internal movements, he does not allow anything displeasing to God. “Elika is most pure” - it is said in contrast to the expression: “those who are on earth are wise” (St. Chrysostom). By this the Apostle inspires “to do what is pleasing to God” (Blessed Theodoret). The main thing here is intentions and goals: nothing for yourself, everything for God; nothing before people only, but everything as before the eyes of God. Nothing for yourself, or for your own pleasure, or for some gain, or for glory and honor. Nothing in front of people, just not out of vanity and people-pleasing. In whom everything goes like this, selflessness and love for God and neighbors are qualities: the two most essential elements from which purity is composed, or the two foundations on which it stands “The thing that is most amiable, the thing that is kindly praised” - as if what people like and what deserves their praise, therefore, people-pleasing and vanity. But just as one cannot expect condescension from such motives from the Apostle, one must believe that one can think and do the most kindly things without people-pleasing and the most praiseworthy things - without vanity, the Holy Apostle said about himself that he never allowed himself to live at the expense of others, but supported himself with his own labors - in no way allowed this glory and praise or this good praise to be abolished. But why did he do this? So as not to put obstacles in the way of the Gospel, so as not to blaspheme the preaching. He imitates him who does praiseworthy things not to praise himself, but so that no one dares to blaspheme Christianity - let Christianity, or the Christian race, be praised, like the race of Christ. How much strength and at the same time self-sacrifice is there in one who is ready for anything, so that the Christian name may be praised! Such a person does not live alone, but lives in the whole body of the Church and, having everything from her, sacrifices everything to her. And in the Lord he lives: for the glory of the Church, His glory, and the glory of the Christian race is Christ’s glory. Likewise: “the tree is very kind” - it does not allow anything humanely pleasing: on the contrary, it goes against others and cuts the truth to everyone, but all this is kindly accepted. Adultery means the tenderness of Christian love, according to which it, without making any condescension to the vices and passions of others, does not, however, repel anyone, being able, under a gentle form, to reach their hearts and place corrective urges there. She does not mean herself, but the true good of others and worries about them; but out of deep sympathy with them, he does not allow himself, by the way of his action on them, to produce anything painful in their hearts, and so acts like a plaster, which, although sometimes it stings a little, but at the same time makes one feel the pleasantness of healing. An example of adultery is the actions of a mother who tenderly loves her children. - Only that side of adultery is indicated here when it acts to correct others. In the ordinary course of things, it is impossible to describe how kindly a person is, filled with the true Christian spirit. His mere appearance brings sweet peace and attracts everyone to him. It is impossible to define rules for adultery. It comes of its own accord from the spirit and life of Christ Jesus, like the scent of a rose from a rose flower. “If there is any virtue, and if there is any praise.” Again, in general, - or, - and even more briefly, let only the virtuous and praiseworthy be the subject of your thoughts, undertakings and labors. Commendable, as stated above, means not allowing oneself to do anything that could diminish the glory of the Christian name. Virtue means every good deed and every good disposition required by the commandments of God. This one word embraces everything: stand before the Lord in your heart and for His glory, to please Him, do all the good to which you are obligated, as you realize, by the combination of accidents surrounding you, without any self-pity or self-sparing. This seems to define the particulars, but they proceed from one all-encompassing spirit of zeal for impeccable pleasing to God. “Consider this.” “Do you see that he wants to drive out every evil thought from our souls? For from evil thoughts come evil deeds” (St. Chrysostom). The improvement of thoughts is an important matter in moral life. Our mind is fast-moving and cannot be idle; why does it constantly generate thoughts? Material for this purpose is supplied to him by all parts of our nature and the entire circle of activity. Therefore, as the whole person is, such are his thoughts; and, conversely, as thoughts are, so is a person. When a person turns from sin and passions to virtue and purity; then, although his intention is decisive, not everything in him suddenly obeys it. That which previously fueled passions and sin in him continues to arouse in him compassion for himself and arouses desires for a long time. Although, having decided not to work with sin, he is not inclined to do so, he cannot help but have anxiety, anxiety and fears because of it. And this is the thoughts of his first enemies. Because everything starts from them. The objects of sin and passions have already been removed, but the memory of them still crowds in the consciousness. Memory and imagination compose whole stories for temptation; the enemy approaches them; and from this a whole horde is formed, opposing the good goals of the corrector and the success of the jealous one. “For this reason, his first task is to disperse this enemy horde, dominate his thoughts and make them not enemies, but his accomplices.” The means to achieve this is to occupy the mind with good thoughts. For just as bad desires are born from bad thoughts, so good desires are born from good ones. And this is what the Apostle now advises. Among good thoughts, good undertakings will be formed, and undertakings will be followed by deeds. And a life pleasing to God will prosper and improve. But - “think”, λογιζεσυε, can also have another meaning, namely: take into account, consider it valuable, worthy of attention and care. Saint Chrysostom gives meaning to this word, saying: “The Apostle wants them to continually dwell in these, strive for these, think of such things.” - Although this also means to think; but to think in order to immediately create; thinking here is thinking about how best to do it. However, both meanings are not far from one another; and you don’t have to strain to strictly distinguish them and draw a line of separation between them, or to say that this meaning goes in the present place, otherwise it doesn’t: both go; for both agree in one zealot for good. Phil.4:9. Having learned, and received, and heard, and seen in me, do these things: and the God of peace will be with you. It is not so that think about what he said before, but do what he now points to. But “think” there and “do” here - everything is the same as what he said there. Here he only adds: this is what I taught you in word and deed, and this is what you accepted. Well, do this: and the God of peace will be with you. The Apostle takes every care to ease their minds, so that they don’t rack their brains, thinking about what to do—what is true, honest, pure, what is any virtue. Do as you have heard from me and as you have seen in me. What I am saying is not new, but what you have already learned and accepted; If you don’t remember my words, look at the deeds, which are more difficult to forget. “And I taught you this in words, and showed you this in deeds” (Blessed Theodoret). “This is excellent instruction! With all his exhortations, the Apostle presents himself as an example. As he says above: “For you have formed the image of us” (Phil. 3:17), so he says here: “You have heard and seen in me,” and you have learned from words, and from actions, and from the way of life. Since it was impossible to talk in detail about everything, therefore briefly and generally he said: “You have heard and seen in me,” that is, when I was with you; as if he said this: I guided you both in words and in deeds. Do so” (Saint Chrysostom). "And the God of peace will be with you." God is everywhere; not not with everyone and not in everyone; because not everyone is with Him. Self-indulgence and passions alienate us from God, to the point that we completely forget Him. But as soon as we choose pleasing God instead of self-indulgence and virtue instead of passions, then we begin to be with God. And God has been with us for a long time. Sins only separated. As soon as sins are eliminated, He is here. Through repentance and the promise to please God, we are reconciled to Him. He accepts us who turn to Him, graciously covers us with His love and fills us with all power. “When we have peace with God, much more will He abide with us. If He spared us who were moving away from Him, then will He not show His love for us much more when He sees us turning to Him?” (Saint Chrysostom). E) The Apostle gratefully remembers what was sent (Phil. 4:10-20) Fifthly, and finally, Saint Paul gratefully remembers the aid sent, pointing especially to the spirit in which it was received (Phil. 4:10-20). Previously, he had already remembered this, calling it a service to his needs and the work of God (Phil. 2:25-30). Now he returns to the same subject again, explaining in more detail the meaning of their giving and their acceptance. Phil.4:10. I rejoiced greatly in the Lord, as if I had already remembered His concern for me: I was still sad, but I was overcome by the bad weather. Starting a conversation about this place, Saint Chrysostom says: “I have often said that alms were introduced not for those who receive, but for those who give. For it is these latter who acquire very great benefit. This is exactly what Paul shows here. How? The Philippians, after a long time (after the previous sendings), sent him (and to Rome) something, entrusting it to Epaphroditus. Therefore, the Apostle, intending to send him back with this Epistle, see how he praises them and shows that what was sent brought benefit not to him, who received, but to them, who gave. - This is done so that those who do good do not become arrogant and are zealous for doing good, since through this they bring more benefit to themselves, and those who receive benefits, not without fear, would rush to accept them, so as not to be condemned. For it is said: “It is more blessed to give than to receive” (Acts 20:35). So, what does he show with the words: “We rejoiced greatly in the Lord” (greatly)! I rejoiced, he says, not in what people rejoice in the world and in this life, but in the Lord; not because I have calmed down, but because you have succeeded: for this is my peace of mind. That's why he said: "Velmi"; for he rejoiced not in his own peace, but in their prosperity.” The words: “as if already when you remembered caring for me” - in our Slavic translation they sound like a reproach; but this is not visible in the original. “Remembering” - there: ανευαλετε - which means: they blossomed again, they escaped again, offspring. The Holy Apostle represents the virtue or charity of the Philippians as a tree, which, after winter, in spring, under the favorable breeze of the sun and warm air, again dresses with leaves, gives off shoots and new shoots. The Philippians helped him; then circumstances prevented them from doing this. As soon as the opportunity opened, they sent him the allowance again. The Apostle says to them: I am very glad that after winter, unfavorable circumstances, you again gave birth to caring for me. “Be gentle and grieve.” So that it does not seem to them that he is reproaching them for having been forgotten, the Apostle eliminates this, saying: I do not speak in that sense; for I know that although they could not help me, they thought about me, εφρονειτε. You thought about me, not just thought, but came up with ways to help; but: ηκαιρεισθε, - they were timeless, which is translated in our text: “were sustained by bad weather.” Timelessness can also be understood as an indication of the impoverishment of funds: there was nothing to share. So Saint Chrysostom: “What does ηκαιρεισυε mean? This depended, he says, not on your negligence, but on necessity. You didn’t have it in your hands; you weren’t rich yourself. This is what it means: they were timeless, they were held by timelessness. This is borrowed from the general custom; for this is what most people say when the needs of life flow to them not abundantly, but meagerly.” But here it will be more direct to see an indication of the inconvenience of time. So Blessed Theodoret: “You have long wanted to take care of serving me, but did not have a convenient time.” Phil.4:11. It’s not because of poverty that I say: because I am skilled, I am in them, I am content to be. What do I “verb”? I express such joy. That’s not why I’m so happy because my shortcomings crushed me, and you eliminated them. I’ve already gotten used to this, I’ve already learned to be content with what I have, what I happen to have. He does not say that there was no poverty, but he expresses that it did not burden him, that he did not feel it, that it was not a crushing grief for him. “Skilled” - learned through the experiences of life and a reasonable understanding of its course, in devotion to God, who arranges our paths. “I am in them,” - in whatever circumstances I may be, whether I have everything in scanty or enough of everything, I accept everything as if from the hand of the Lord and am satisfied with everything. Everything - thank God. Phil.4:12. We will be humble and humble, we will be abundant and abundant: in everything and in all our skills, we will be satisfied and hungry, we will be abundant and be deprived. “Humble yourself” - he said instead of: “lose.” For need humbles. “I know how to use little, to endure hunger and poverty and to excess.” He did not rejoice and did not rejoice over his abundance, but was the same both in poverty and in abundance, and was not embarrassed by the former, and was not puffed up by the latter. “And be satisfied with everything and hunger.” the Israelis, because they “were poisoned ... and rejected” (Deut. 32:15). But I, says the Apostle, am always in the same mood. This shows that he was not happy now, and before he was not sad. he completely forgot about physical life, and no concern about it came to his heart. He cared about one thing - about the work of preaching, about the success of the Gospel: everything else - be it not, it’s all the same - Therefore, the Apostle adds: Phil.4:13. I can do everything about Jesus Christ who strengthens me. “This,” he says, “is not my perfection, but that of Him who gave strength” (St. Chrysostom). The grace of God made it possible for me not to go hungry even if I didn’t eat; and having nothing he was like a rich man. Moses, even after being without food for 40 days, did not faint. Isn’t this the same Lord of the Apostles who was also of Moses?! Where the power of God is, there weaknesses disappear. Fire often did not burn the martyrs, and water did not drown them, and planing did not hurt them. Is it great to always keep the Apostle’s hunger satisfied in order to give him freedom to direct all his care to the Gospel? They had the same weaknesses of nature as we do, but the strength of the spirit was not the same. Phil.4:14. You have done a good deed by sharing my sadness. It might seem, judging by the previous words, that Saint Paul does not value and neglects the benefit. No, he says, I didn’t say that in that sense, but I only wanted to console you so that you wouldn’t grieve, imagining that all the time you weren’t able to help me, I was overwhelmed with grief. No,” I felt good, being strengthened by my Lord. “This is what I wanted to tell you. And the fact that you have now sent the allowance is a good thing, because through this you have shared in my sorrow. Just as “he who receives a prophet in the name of the prophet will receive the reward of the prophet” (Matthew 10:41): so they, having the intention of alleviating the Apostle’s sorrow, although there was none, will receive the reward of those who alleviated the sorrow. The Apostle deals with their soul, with what was in their heart. They believed that the Apostle was grieving, and sent help. This sorrow gives the value of their benefit. The Apostle says, as it were: you will receive the same reward as is due to me for enduring the need for preaching the Gospel (St. Chrysostom). Phil.4:15. You too, Philippisians, know that at the beginning of the gospel, when I departed from Macedonia, not a single church was united in the word of giving and receiving, but you are one. “Oh, what praise! For both the Corinthians and the Romans are affected by what they now hear from the Apostle. The Philippians, while no Church began (in Europe, at the very beginning of the gospel here), showed so much zeal for this holy thing that, having no example at all, they themselves were the first to begin such fruitfulness. And it cannot be said that they did this because Paul stayed with them (for a long time), or because they received some kind of benefit from him” (St. Chrysostom). They did this out of their special kindness, because they saw that the Apostle was in need. That’s why they were ready to share with him everything that God sent. The expression: “communicating in the word of giving and receiving” is taken from trade turnover or transactions. There the merchant and the buyer both give and receive mutually. One gives goods and receives money, and the other gives money and receives goods. This is communication between them in trade in the sense of giving and receiving. The Apostle applies this to himself with the Philippians and says that from the very beginning they entered into communication with him in the sense of bargaining, “in the word of giving and receiving,” expressing that they did not only give, but also accepted. They gave bodily things and received spiritual things, as if a bargaining took place between them, in which the spiritual was bought through the physical, and the heavenly through the earthly. “Do you see how they had fellowship? By giving bodily, and by receiving spiritual things. For just as those who sell and buy communicate with each other, receiving from each other and giving to each other, this is communication: so it is exactly here. And there is nothing more useful than this purchase and this bargaining; it is produced on earth and ends in heaven. Those who buy are on earth, but they buy and enter into terms about heavenly things, setting an earthly price - However, do not judge me: heavenly goods are not sold for money: they are not bought with money, but by the will of the one who distributes the money, by wisdom, by exaltation above the things of this world, by love of mankind and by almsgiving. For if these goods were bought with silver, then the wife who put in two mites would not have received much: but since it was not the silver, but the will that had the power, then she, having shown all her readiness, received everything” (St. Chrysostom). Phil.4:16. Like both in Thessaloniki and one and two in my demand sent to me. He explains that exactly at the very beginning of the gospel - there, in their countries - they entered into a fellowship of giving and receiving with the Apostle. For he passed from them to the Thessalonians, and as soon as he passed, they sent him for his needs - and then they sent him another time. They saw that he had nothing and he left them with nothing. Their compassion could not bear to leave him in such a helpless position: for they did not yet know whether the Thessalonians would accept him as they did. - And they sent him. - This is a great praise for their kindness. - “For my demand,” εις την χρειαν - for needs. It was not the Apostle who demanded, but they themselves, believing he was in need, sent him. “Mine” is not in the original. The Holy Apostle Paul here also maintains what was said before, that he did not feel any need, but was content. Why doesn’t he say: for my needs; and that they themselves, presenting him to those in need, hastened to save him from this burden (St. Chrysostom). Phil.4:17. I do not seek giving, but I seek fruit that increases in your word. I say this not because I was looking for gifts from those I converted and to admire when they give something: but because this signifies their fruitfulness. From this it is clear that the seed of my word fell on good soil, grew into a tree and began to bear fruit. He says that I look for such fruit and rejoice when I see it; but it is not for me, but for you. Loving you, I rejoice that you are fertile. “Do you see that fruit is growing for them? Not for myself, he says, I say this, but for you, for your salvation. For by receiving from you I gain nothing: grace belongs to those who give; For those who give have their reward preserved there, but those who receive are squandered here with what they give. By this the Apostle expresses his participation in their internal state” (St. Chrysostom). Phil.4:18. I have received everything, and I am abundant: I am fulfilled, the reception from Epaphroditus sent from you, the stench of fragrance, the sacrifice is pleasant, pleasing to God. “I accepted everything” - not as a confirmation that Epaphroditus did not hide anything, but expresses that he accepted it with an open, joyful heart. He then said this so that when they heard: “I am not looking for giving,” they would not think that they were imposing themselves on him with giving and were burdening him. That is why he says: “I am fulfilled, I am abundant.” And in these words, he still means them. “You not only made up for what was omitted in the past tense, but you also did more” (St. Chrysostom). God bless! There's plenty of everything now. But this makes me happy not because it brings me joy, but because what you sent is a sacrifice pleasing to God, and was accepted by Him like a fragrant aroma. What are the subtle overflows of the Apostolic feelings? How does he teach to look at everything as it is before God, and at the same time attribute every matter to Him?! “Oh, how he exalted their gift! It was not I, he says, who received it, not I, but through me God. Therefore, although I do not tolerate need, however, you do not look at it; since God had no need, yet He accepted, so that Divine Scripture did not refuse to say: “God smells the aroma of fragrance” (Gen. 8, 21), - this means that He was pleased. “It was not the smell or the smoke that was pleasant, but the will of the one who brought it” (St. Chrysostom). The Apostle expresses the same thing here. God sees your soul, your good disposition and willingness to give, and graciously accepts it as a fragrant sacrifice to Him. - Such is any kind of charity when it is done with a real disposition of the heart, not out of vanity, but according to God. Phil.4:19. May my God fulfill every demand of you according to His riches in glory in Christ Jesus. “My God” - Whom I serve, to Whom I attribute everything that happens to me, from Whom I always receive what I ask. God, who contains me in His right hand, this “may my God fulfill all your demands.” Requirement, χρεια - needs, everyday need. “Because before he said: “you were supported by bad weather” (they were in timelessness - they themselves were in poverty); then here he adds the same as in the Epistle to the Corinthians, saying: “Give seed to the sower, and he will provide bread for food, and he will multiply your seed” (2 Cor. 9:10). For he prays for them, that they may have abundance and have something to sow. And he prays not just that they have abundance, but according to the riches of God. And he did this in relation to their condition. For if they had been like Paul, as much wise and as much crucified to the world, he would not have done this. But since they were artisans, poor, had wives, raised children, managed houses, and gave him little, and, moreover, had some attachment to real things; therefore he prays like this, condescending to their condition. For there is nothing inappropriate to pray that people who have used their property in this way will have contentment and abundance. So, look what he prays for; didn’t say, “May God make you rich and very rich, but what?” “Let him fulfill all your needs,” so that you will not be in need, but will have everything you need. For Christ also commanded to ask for this in the prayer given from Him, teaching us to say: “Give us this day our daily bread” (Matthew 6:11)” (St. Chrysostom). “According to His riches” means: or richly, abundantly, so that you have everything in abundance and you all live in contentment, as was the case in the Church of Jerusalem, where there was not a single beggar (Acts 4:34). Or, “by generosity, because, that is, for Him it is convenient and possible to do everything, and, moreover, in a short time” (both of St. Chrysostom). – “In glory” - or gloriously, that is, richly or to the glory of His name, because the glory of His name demanded that He should provide with contentment such as they are, who know how to turn their wealth into the glory of His name, or “to glory” so that you, having been enriched by His bounties, they glorified Him even more with their deeds, according to the word of the Lord: “So let your light shine before men, so that they may see your good deeds and glorify your Father who is in Heaven” (Matthew 5:16). “About Christ Jesus” - for the sake of Jesus Christ, because they believed in Christ the Lord, cleave to Him and walk in His commandments. For among stubborn unbelievers, even good deeds are worth nothing before God. From all this, Saint Chrysostom draws this lesson: “If Paul prays for those who give, then much more should we, when accepting (good deeds), not be ashamed to do so. We should not accept as if we ourselves were in need; we should rejoice not in ourselves, but in those who give. Thus, we will be rewarded even when we accept, if we rejoice over them. Likewise, let us not be indignant when they do not give, but rather let us grieve for them. Thus, we will make them more diligent, making them understand that we are not doing this for ourselves (that is, we accept it if we grieve without receiving it).” Phil.4:20. Glory to our God and Father forever and ever. Amen. This is the conclusion not only of the previous thought, but also of the entire Epistle - to our “God”, not only great, and unexplored, and unapproachable, but also to our “Father”, approachable, who approached us in His incarnate Son and brought us closer to Himself in the same Son, as grace-filled sons generated by the Holy Spirit, to such God and Father “glory” for everything and from everyone, “in forever and ever,” not only now, but throughout all eternity. “Amen” - let it be so, let everyone recognize His generosity and glorify Him with their lips and hearts both in this life and beyond the grave. You might be interested in: