Глава IV

Exhortations to individuals and to all readers in general (1–9). Gratitude for helping the Apostle (10–12). Greetings and conclusion (21–23). Phil.4:1. So, my beloved and longed for brethren, my joy and crown, stand thus in the Lord, beloved. The apostle first appeals to all the Philippians to remain steadfast in the faith, and then urges individuals to be united in their thoughts. Then he again moves on to a general exhortation, consisting of a call to preserve truly Christian joy, meekness, hope for God’s help and other truly Christian qualities and aspirations. This verse actually forms the conclusion to the previous exhortation (Phil. 3:17). Calling the readers his “joy and crown,” which adorns his head, expressing his ardent love for them (“beloved”), the Apostle asks them to “stand in the Lord,” that is, to keep Christ’s covenants as he, Paul, does. Phil.4:2. I beg Euodia, I beg Syntyche to think the same about the Lord. “Evodi I and Sintihi I” are Christian women, but their position in the church is unknown. Perhaps they were deaconesses and disagreed among themselves in understanding and dividing their responsibilities. The Apostle asks them to “think alike about the Lord,” that is, about the work of serving God. Phil.4:3. I ask you, sincere co-worker, to help them, who labored in the gospel together with me and with Clement and with my other co-workers, whose names are in the book of life. “Collaborator” is more correct: Sinzig (σύγζυγε – Russian translation: “collaborator” allows for too much uncertainty, because the Apostle had many collaborators...). - “Sincere” - more precisely: real, genuine (γνήοιε), i.e. whose character fully corresponds to the meaning of the name Sinzig - employee. This was probably one of the "bishops" (Phil. 1:1). He must help the women mentioned above come to an agreement, because they helped the Apostle in preaching the Gospel. At the same time, the Apostle mentions Clement the Philippian and his other colleagues. Their names are already listed in the book of the saved ("book of life" cf. Ex. 32:32 and Rev. 20:12). Phil.4:4. Rejoice in the Lord always; and again I say: rejoice. The apostle turns again to exhortation to the entire Philippian church. He speaks here, of course, about Christian joy (“in the Lord”), which in fact can be constant (“always”), since the incentives for joy among Christians never dry up (Basily the Great) and since earthly sorrows that darken ordinary joy are not terrible for a Christian (Rom. 8:35 et seq.). But this joy does not exclude contrition for sins and crying with those who cry, because these tears are, as it were, “the seed and guarantee of eternal joy” (Basily the Great). Phil.4:5. Let your meekness be known to all people. The Lord is near. Inviting us to be meek to everyone, and therefore to our enemies, the Apostle points to the imminent coming of Christ as a motivation for this (cf. James 5:9). One should not darken the joy of waiting for the Lord by any quarrels with people... Phil.4:6. Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. This joy of a close encounter with Christ should not be overshadowed by excessive worries about earthly things (cf. Matthew 6:25, 34). We must seek help first of all from God, turn to Him with prayer, in a prayerful mood (προσευχή) and with various kinds of petitions, in the awareness of the need that we feel at the moment (δεήσεις). But we must combine our requests to God with an expression of gratitude for the blessings we have already received from God. Phil.4:7. and the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. Our prayer may not always be successful (cf. 2 Cor. 12:8 et seq.), but in any case we can hope that through prayer peace will descend into our soul and calm us from our worries and worries. Such peace, which comes from God ("God's"), stands incomparably higher than the peace that human reason can give us ("above all understanding"). This world will certainly protect, preserve both the heart and mind (“thoughts”) in communion with Christ, and will not allow a person to fall away from Christ. Phil.4:8. Finally, my brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is admirable, if there is any excellence or if there is anything worthy of praise, think about these things. Here the Apostle combines in one exhortation everything that he wanted to inspire in his readers. – “Finally” is more correct: “in relation to the rest” (τό λοιπόν). The thoughts of readers should be directed to what is “true”, and not to deception and hypocrisy (both theoretically and morally), to “honest” or worthy (σεμνά), as befits noble souls who shun everything vulgar, to “fair”, i.e., to what our duty requires, to “purely”, i.e. internal integrity, with which a dirty mood is incompatible, for what is “pleasing to people” and “honorable” among them, for example, for charity, for any “virtue” in itself and for any “praise from”, that is, for the same virtue, since it evokes an enthusiastic attitude towards itself in people. It is remarkable that the terms that the Apostle uses here were all known in Greek morality. The Apostle seems to want to tell Christians in these general terms that they should not lag behind the best people of paganism... Phil.4:9. What you have learned, what you have received and heard and seen in me, do it, and the God of peace will be with you. The apostle sets himself up as an example to follow and says that if the readers follow the path he has outlined, then the “God of peace” will be with them. So the conclusion of verse 7 is repeated here. The Apostle wants to say that virtues are valuable especially because they lead to communion with God, Who gives true peace to the souls of people. Phil.4:10. I rejoiced greatly in the Lord that you have already begun to take care of me again; you cared before, but circumstances were not favorable to you. The Apostle expresses his joy that the Philippians sent him a benefit, and adds that this benefit also benefited them, confirming in them a feeling of love for the Apostle. Phil.4:11. I am not saying this because I am in need, for I have learned to be content with what I have. Phil.4:12. I know how to live in poverty, I know how to live in abundance; I learned everything and in everything, to be satisfied and to suffer hunger, to be both in abundance and in shortage. Ap. Paul, as a matter of principle, did not want to receive money from any church for his maintenance. He himself worked to remain completely independent (1 Thess. 2:7; 1 Cor. 10:15–27; 2 Cor. 11:7, 12:13). Now the Philippians sent him and Epaphroditus an allowance, and the Apostle, contrary to his principle, accepted this allowance, not wanting to upset the Philippians with a refusal. But wanting to preserve his independence, he says that he rejoiced in this benefit “in the Lord,” that is, not with personal selfish joy, but with truly Christian joy. He rejoiced first of all for the benefactors of the Philippians themselves, because he saw from their action that their circumstances had changed for the better. From 2 Cor. 8:2 et seq.) we know that the Macedonian churches, including, of course, the Philippian church, were previously in a rather pitiful external state and, moreover, suffered persecution from the enemies of Christianity. Now, obviously, they have recovered so much that they can send help to the Apostle, which they would like to send before, but did not have the opportunity to do so. But let them not understand his gratitude in the sense that he had long expected benefits from them. No, he knows how to be content with what he has at hand, and his shortcomings do not burden him or deprive him of peace of mind. In this ability to live and in hardships, he sees the special action of Jesus Christ strengthening him. Phil.4:13. I can do all things through Jesus Christ who strengthens me. Phil.4:14. However, you did well by taking part in my grief. Phil.4:15. You know, Philippians, that at the beginning of the gospel, when I left Macedonia, not a single church helped me with alms and acceptance, except you alone; Phil.4:16. You sent me to Thessalonica once or twice for my needs. The gift of the Philippians is still very valuable for the Apostle, as proof of their sympathetic attitude towards his suffering in prison. At the same time, the Apostle considers it timely to remind the Philippians that they stood on especially friendly terms with the Apostle ever since the Gospel began to spread from Macedonia throughout the Greek world. For them, he had previously made an exception to his basic rule, namely, he accepted benefits from them when leaving Macedonia and then several more times while he was in Thessaloniki (“Alms” is the sending of benefits, “acceptance” is the acceptance by the Philippians of spiritual benefits through the Apostle Paul). Phil.4:17. I say this not because I am looking for giving; but I seek fruit that will increase for your benefit. Phil.4:18. I have received everything and am abundant; I am pleased to have received from Epaphroditus what you sent, like fragrant incense, a sacrifice acceptable and pleasing to God. Phil.4:19. May my God supply all your needs according to His riches in glory through Christ Jesus. Phil.4:20. Glory to our God and Father forever and ever! Amen Again the Apostle repeats that it is not the gift itself that pleases him, but the fact that this gift is the “fruit” of their Christian mood, since, in fact, what is important is not that he received the gift - he did not seek it - but that the Philippians themselves will have great “benefit” from this act of theirs, and already have it... Then, as if wanting to warn and reject the sending of new gifts, he assures readers that he has no than needs, and there is even a surplus. Then he again gives an unusually high assessment of the action of the Philippians, comparing it with a sacrifice pleasing to God. May God Himself therefore reward them and satisfy their needs, not only physical, but also spiritual (“every need you have”). The Apostle concludes his gratitude by glorifying God. Phil.4:21. Greet every saint in Christ Jesus. The brethren who are with me greet you. It contains a greeting both from the Apostle himself and from other Roman Christians and a conclusion - a blessing to the readers. Readers of the letter should convey greetings from the Apostle to each individual member of the Philippian Church (“every saint”), since in the letter the Apostle repeatedly addressed individual members of the Philippian Church (Phil. 1:1, 2:7, 8, 25, 2:17, 26). “Brothers” are those whom the Apostle had in mind in Philippians 2:21. If he reproached them there, then in any case he did not break off communication with them and willingly conveys his regards from them to the readers of the epistle: they still remain “brothers” for him, although they obviously did not agree on some points with the Apostle Paul. Phil.4:22. All the saints greet you, especially from Caesar’s house. “Especially from Caesar’s house,” that is, from the imperial court. These were probably various court officials who belonged to the class of slaves or freedmen. Since the mountains Philippi was a Roman colony (Acts 16:12 et seq.), therefore populated mostly by Roman veterans, this greeting should have had a special meaning for the readers of the message. Phil.4:23. The grace of our Lord Jesus Christ be with you all. Amen. For a similar blessing see Rom 16:24; 1 Cor 16:23; Gal 6:18. You might be interested in: