Commentary on Philippians

“Commentary on the Epistle to the Philippians” (4 chapters) is one of the voluminous Commentaries on the 14 epistles of the Apostle Paul, written by Blessed. Theodoret of Cyrus later than all his other comments. In the preface, Bl. Theodoret briefly reveals the purpose of the apostolic letter. Philippi became the first city in which the Apostle Paul preached the Gospel. He confirmed his preaching with various miracles. The Philippians became “ardent lovers of godliness.” The apostle leaves them his instructions. He especially commands to avoid communication with Jews who tried to distort the “saving sermon.” Blzh. Theodoret addresses the issues of suffering and trials, emphasizing that they can strengthen faith and lead to spiritual growth. The Divine Apostle, guided by the grace of God, came from Troas to Macedonia and was the first to bring the Divine Gospel to the Philippians, confirming the preaching with miracles, for there he expelled a demon who had falsely prophesied from one young woman; there, together with Silas, imprisoned and bound hand and foot, he spent the whole night singing songs to God. And the God whom he praised shook the prison, loosed the bonds of all those bound, and marked His appearance with a certain brilliant light. And this prompted the prison guard to hastily resort to salvation, and with him his whole house received the light of the knowledge of God. But even before them, the “porphyry seller” was caught in this trap (Acts 16:14). Therefore the Philippians became ardent lovers of godliness; a sign of their zeal for the Divine was that they not only served the divine Apostle during his stay in Philippi, but even sent money to Thessalonica and Corinth to satisfy his bodily needs. They did the same when Paul arrived in Rome, because blessed Epaphroditus, who was entrusted with the care of their souls, was sent to this great city, not being afraid of Nero’s atrocities. It was with his hand that the Apostle wrote this message, and the zeal of their love was accepted; and teaching proper instruction. In particular, he commands them to avoid the deception of those Jews who, although they believed, attempted to defend the law and attempted to distort the saving sermon. Phil.1:1. Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons. Phil.1:2. Grace and peace to you from God our Father and the Lord Jesus Christ. “Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with bishops and deacons. Grace and peace to you from God our Father and the Lord Jesus Christ." The Apostle writes a letter to everyone collectively - both those worthy of the priesthood and those flocked by them. For he called those who were worthy of baptism “saints,” and he called the presbyters bishops, because they had both of these titles at that time. And the history of the Acts also lets us know this, for blessed Luke, having said that the divine Apostle sent the elders of Ephesus to Miletus, also conveys what he said. Paul says to them: “Take heed to yourselves and to all the flock, in whom the Holy Spirit has made you bishops, to shepherd the Church of the Lord and God” (Acts 20:28), and he calls the same ones both presbyters and bishops. So in the Epistle to blessed Titus he says: “For this reason I left you in Crete, and set up presbyters throughout the city, as I commanded you” (Tit. 1:5), and, having said what kind of people should be ordained, he added: “For it is fitting for a bishop to be without blemish, like a builder of God” (Tit. 1, 5). 7). Yes, and here the same thing can be seen, for he added deacons to bishops, without mentioning presbyters. Moreover, it would be impossible for many bishops to be shepherds of one city; and from this it is clear that the Apostle called presbyters bishops. In this letter he called blessed Epaphroditus their apostle, for he says: “I need your messenger and servant” (Phil. 2:25). Therefore, Paul made it clear that Epaphroditus, who had the title of apostle, was entrusted with the episcopal administration. Phil.1:3. I thank my God whenever I remember you. Phil.1:4. Always offering my prayer with joy in all my prayers for all of you. Phil.1:5. For your participation in the gospel from the first day even until now. “I thank my God for all your memory, always in all my prayers for all of you, making prayer with joy for your fellowship in the gospel from the first day even until now.” Constantly remembering you, I am filled with all joy; I will also sing praises to the God of all, that you received the preaching of the Gospel with zeal, and have remained steadfast to this day. And the Apostle called faith “the fellowship of the gospel.” Phil.1:6. Being confident of this, that he who began a good work in you will complete it until the day of Jesus Christ. “Having this true hope, that Jesus Christ will accomplish a good work in you that has begun, even to the day.” I believe that He who gave you this good zeal will preserve it unharmed until the coming of our Savior. Phil.1:7. Just as I should think about you all, because I have you in my heart in my bonds, in the defense and establishment of the gospel, all of you as my partners in grace. “How righteous is it for me to think this about all of you, for I have you in my hearts, in my bonds and in the answer and announcement of the gospel, who are my accomplices in the grace of all of you.” I consider this a debt to you, because I was yours and your planter; why do I always keep a living memory of you, when I am in prison and in chains, when I am answering, defending the work of preaching. The Apostle called suffering “the announcement of the gospel.” Those who intend to deceive change over time and do not dare to stand for a lie to death; and whoever undergoes grave dangers for preaching and stands in the same thing, obviously prefers the truth to everything and confirms the teaching with suffering. The Apostle heaped no small praise on the Philippians, calling them “accomplices of grace.” And he called suffering grace, for this makes it clear in what was said further: “as it was given to you in Christ, not only to believe in Him, but also to suffer for Him” (Phil. 1:29). Phil.1:8. God is my witness that I love you all with the love of Jesus Christ. “God is my witness, that through the womb of Jesus Christ I love you all.” This is not human, but spiritual love, because the Apostle called spiritual compassion “the womb of Jesus Christ.” Phil.1:9. And I pray that your love will grow even more and more in knowledge and every feeling. Phil.1:10. so that, knowing what is best, you may be pure and without stumbling in the day of Christ. Phil.1:11. Filled with the fruits of righteousness by Jesus Christ, to the glory and praise of God. “And for this I pray, that your love may be even more and more abundant in the mind and in every feeling, which is best for you in temptation.” I pray that your love will always increase, and you will be filled with knowledge and the ability to discern, and know what is good, what is even better, and what is in all respects inconsistent with one another. And here the Apostle, as he made a hint about these deceivers, teaches through prayer what they should do in order to know which teaching is true and which is alien to the truth. “May you be pure and without stumbling in the day of Christ, filled with the fruits of righteousness through Jesus Christ, to the glory and praise of God.” Using these gifts, keep your faith pure, bringing to God the fruit of righteousness and arranging for Him to be glorified by everyone. In this sense, the Apostle said: “to the glory and praise of God.” He also recounts what happened in Rome for their benefit. Phil.1:12. I want you, brothers, to know that my circumstances contributed to the greater success of the gospel. Phil.1:13. So my bonds in Christ became known to the whole praetorium and to everyone else. “I want you to understand, brethren, that in my case it came more to the success of the gospel, because my bonds were made manifest in Christ in all things and in all others.” Since the Philippians, out of extreme care, sent blessed Epaphroditus, the Apostle consoles them, informing them that the bonds placed on him became a reason for salvation for many. For he called the multitude of believers “success of the gospel.” And the reason for the bonds, he says, became known to everyone in the royal house; for he called the royal house “judgment” (πραιτώριον). It is likely that it was called that at that time because Roman power prevailed. Phil.1:14. And most of the brothers in the Lord, encouraged by my bonds, began to preach the word of God with greater boldness and fearlessness. “And the multitude of the brethren in the Lord, who trusted in my words, even more dared to speak the word of God without fear.” 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. Phil.1:15. Some, however, out of envy and strife, while others preach Christ with a good disposition. “There are none out of envy and jealousy, but friends preach the good pleasure of Christ.” But not everyone has the same idea, because some do it out of an ardent disposition for piety, while others, out of the hostility they have towards me, try to increase my misfortune. For this the Apostle makes clear in the following words: Phil.1:16. Some, out of selfish strife, do not preach Christ purely, thinking to increase the severity of my bonds. “Ovi, because of the zeal of Christ, they proclaim uncleanly, imagining sorrow to inflict on my bonds.” Since they saw that those enslaved by wickedness were very dissatisfied with the success of the Gospel and recognized the God-wise Paul as the reason for it, then others, to the greater irritation of anger, began to boldly walk through the marketplace, preaching Christ, not caring about the salvation of those listening, but preparing new dangers for the Apostle. Phil.1:17. And others - out of love, knowing that I am appointed to defend the gospel. “I lie in love, knowingly, as I lie in the answer of the gospel.” Others, says the Apostle, preach sincerely, relying on my bonds, for they clearly know that the Lord God has appointed me as a preacher of the Gospel. Phil.1:18. But what about that? No matter how they preach Christ, feignedly or sincerely, I rejoice and will rejoice. Phil.1:19. For I know that this will serve me for salvation through your prayer and the assistance of the Spirit of Jesus Christ. Phil.1:20. With my confidence and hope that I will not be put to shame in anything, but with all boldness, now, as always, Christ will be magnified in my body, whether by life or death. “What the hell? In every way, whether by hypocrisy or by truth, Christ is preached.” And unwittingly, says the Apostle, the enemies of the truth promote the truth. Some of the foolish ones assumed that this was said about heresies. But they had to take into account that the Apostle expressed this not in the form of a command, but narratively; He did not say: “Let it be preached,” but: “Let it be preached,” and he accused them not of teaching evil, but of teaching good evil, having the goal not of piety, but of extreme hostility. But that he accuses heretics in all respects is easy for anyone who wants to find out, for he clearly puts Figellus and Hermogenes, then Hymenaeus and Philetus, and then Hymenaeus and Philetus to shame, and commands “a heretic person to deny the first and second punishment” (Titus 3:10). But let's return to the interpretation. “I rejoice in this, but I will also rejoice. We know that this will come true for my salvation through your prayer and the donation of the Spirit of Jesus Christ, according to my hope and hope, for I am ashamed of nothing.” But I, says the Apostle, rejoice, seeing that the truth has been attested to by my opponents. For the dangers arising from this will serve to save me, with the assistance of your prayers and the giving of grace to me by the Spirit of God; I firmly hope in her, I know that I will overcome all suffering. He expresses this with the word: “I will not be ashamed.” And he called the grace of the Spirit “the Spirit of Jesus,” because Christ gave it to them. For, according to the words of the wise John, from His fulfillment we have all received” (John 1:16). “But with all boldness, as always, even now Christ will be magnified in my body, whether by life or by death.” He said: “he will be magnified,” that is, it will turn out who He is, the greatness of His power will become clear. He says: “Whether I escape mortal danger or suffer death, the power of the Lord Christ will be revealed equally. For if I overcome the dangers, everyone will be surprised at Him who snatched me from so many snares; and if I am put to death, everyone will be amazed by the power of preaching, which makes preachers despise death.” Phil.1:21. For to me to live is Christ, and to die is gain. “For if I live, Christ, even if I die, I have gain.” Both life and death are useful to me, because I adorn life with the laws of Christ, and I accept death for Christ with pleasure. Phil.1:22. If life in the flesh brings fruit to my work, then I don’t know what to choose. Phil.1:23. I am attracted by both: I have a desire to be resolved and to be with Christ, because this is incomparably better. Phil.1:24. But remaining in the flesh is more necessary for you. “Even if we live in the body, this is the fruit of the work: and what we will, we do not know. Let us restrain from both our desire to be resolved and to be with Christ; it is much better: but to remain in the flesh, it is most necessary to eat for your sake.” I wish for myself both life, so that I can be of benefit to you, and death, so that I can be with Christ. Therefore, the choice is difficult for me, because I know both the benefits of life and the indescribable pleasure of liberation from this life. It is worthy of surprise in the divine Apostle that, for the sake of saving people, he preferred this life with its labors and dangers. Phil.1:25. And I know for sure that I will stay and be with you all for your success and joy in faith. Phil.1:26. So that your praise in Christ Jesus may increase through me when I come to you again. “And we know this, that I will and will remain with you all in your success and the joy of faith, for your praise will abound in Christ Jesus in me, by my coming again to you.” I know that I will avoid the upcoming danger in order to again bring you abundant benefit and joy, as if you had achieved what you wanted. And this prophecy was fulfilled: for, firstly, he escaped the wrath of Nero, which he allowed to be seen in his letters to blessed Timothy. He says this: “At my first answer, no one was with me, but I left everyone behind: let it not be imputed to them. The Lord appeared to me and strengthened me, and I was delivered from the mouth of lions” (2 Tim. 4:16-17). And the history of Acts informs us that during his first stay he lived in Rome for two summers on his own “with his own reward” (Acts 28:30). From there, going to Spain and spreading the Divine Gospel there, he returned to Rome and was then beheaded. Having recounted himself in this way, he turns the word to instruction. Phil.1:27. Just live worthy of the gospel of Christ, so that whether I come and see you or not, I hear about you that you stand in one spirit, striving with one accord for the faith of the Gospel. Phil.1:28. And do not be afraid of your opponents in any way: for them this is a sign of destruction, and for you of salvation. And this is from God. Phil.1:29. Because it has been given to you for the sake of Christ not only to believe in Him, but also to suffer for Him. Phil.1:30. The same feat that you saw in me and now hear about me. “Just 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, because (in truth) you stand in one spirit, and with one mind striving according to the faith of the gospel (by will), and not wavering about any of those who are opposed: even so there is a manifestation of destruction, to you salvation." Therefore, I beg you to love a life consistent with the Gospel, so that whether I come to you or live somewhere else, I will be delighted with the praises written to you; What gives me this joy is your agreement, like-mindedness in the Divine, your common feat in the cause of truth, and the fact that your opponents do not in the least confuse you; because this prepares destruction for them, and salvation for you. However, you need to know that the Apostle wrote this not simply, but having learned that the height of virtue has produced in some a high opinion of himself. Therefore, I added advice about unanimity and agreement. Moreover, it should be taken into account that he promised them his arrival not indefinitely, but added a certain limitation to the promise, for he said this: “even if I come and see you, even if I am not with you, I will hear about you.” “And this is from God: because you were given the hedgehog in Christ, not only to believe in Him, but also to suffer for Him, having the same feat, which you saw in me and now hear about me.” The Apostle called the gifts of God - both to believe and to strive gloriously, not thereby rejecting freedom of will, but teaching that will, devoid of grace, cannot in itself succeed in good. For both are needed – both our zeal and God’s help; and for those who lack zeal, the grace of the Spirit is not enough; and likewise, zeal devoid of grace cannot gather the wealth of virtue. Phil.2:1. So, if there is any consolation in Christ, if there is any consolation of love, if there is any fellowship of the spirit, if there is any mercy and compassion. Phil.2:2. Then complete my joy: have the same thoughts, have the same love, be unanimous and like-minded. Phil.2:3. Do nothing out of selfish ambition or vanity, but out of humility, consider each other better than yourselves. Phil.2:4. Not only does everyone care about himself, but everyone also cares about others. “If there is any wretched consolation in Christ, 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.” These are the words of a father's compassion! If you want, says the Apostle, to give me some consolation, some peace and encouragement of love, then give me the following. He says exactly what he asks for. “Yes, you are wise in the same way, possessing the same love, of one mind, of the same wisdom: nothing in zeal or vanity, but through humility, creating more honor for yourself. Look not at your own people, but at your friends too.” The Apostle teaches them all to have a humble way of thinking about themselves. For whoever has acquired such a way of thinking is not caught in the net of vanity, does not think of himself that he is superior to others, and is not overcome by the passion to enter into debate. So, since others, as I said, through their progress in virtue, exalted themselves in an arrogant way of thinking about themselves, the Apostle offers them useful healing. Then he points out the highest example of humility. Phil.2:5. For let this mind be in you, which was also in Christ Jesus. “Let this be understood in you, even in Christ Jesus.” Be like the common Lord of all. Phil.2:6. He, being the image of God, did not consider it robbery to be equal with God. Phil.2:7. But he emptied himself, taking on the form of a servant, becoming in the likeness of men, and becoming in appearance like a man. “Who, in the form of God, was not equal to God by admiration”: “but he diminished himself and took on the form of a servant.” God, and God by nature, having equality with the Father, did not consider this great (for this is characteristic of those who have achieved any honor without merit), but, having hidden his dignity, he chose extreme humility and clothed himself in human image. “Being in the likeness of mankind, you were found in the likeness of man.” The Apostle says this about God the Word, namely, that in Him, the real God, when He took on human nature, the Divinity was not visible. For it is fitting for God the Word to say: “as a man.” Because the perceived nature really was Phil.2:8. He humbled himself, becoming obedient even to the point of death, even death on the cross. “He humbled himself, being obedient even to the point of death, death on the cross.” For it was not as a slave that he fulfilled the Master’s command, but he voluntarily accepted salvation for us and was obedient, like a Son, and not like a slave. Phil.2:9. Therefore God has highly exalted Him and given Him the name that is above every name. “In the same way God has exalted Him and given Him a name above every name.” And for the least understanding, it is clear that the nature of God has no need for anything and that, having become human, it was not exalted as humble, but, on the contrary, as exalted, it humbled itself. Therefore, it was not the Son of God who accepted what he did not have before; but, on the contrary, as a man, He accepted what He had as God. By the word name some meant glory; but in the Epistle to the Hebrews I find a different meaning of this apostolic saying: for, having said: “I am seated at the right hand of the throne of the Majesty, on high, being better than the angels, much more glorious than the name of their inheritance,” the Apostle interprets the meaning of the word name and says: “To whom then did the angel say: Thou art my Son, this day I begat Thee? And again: I will be His Father, and He will be My Son” (Heb. 1:3-6). Therefore, here too the Apostle understands that, having humbled himself, he not only did not lose what he had as God, but also accepted it as a man. Phil.2:10. So that at the name of Jesus every knee should bow, in heaven, on earth, and under the earth. “Let every knee bow in the name of Jesus, of those in heaven and on earth and under the earth. The Apostle calls invisible forces “heavenly,” “earthly” the living people, and “hell” the dead. Phil.2:11. And every tongue confessed that Jesus Christ is Lord, to the glory of God the Father. “And every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. Every language, that is, all peoples. And if the confession of Christ the Lord glorifies the Father, then it is clear that those who call Him a creature and a slave cover with dishonor the One who gave birth. With these few words, the divine Apostle overthrew all heresy - those who blaspheme the Divinity of the Only Begotten, and those who deny His humanity, except for them, and who merge the Hypostases. Having shown the duality of persons, He denounces the wicked: Sabellius, Photinus, Marcellus and Paul of Samosata; for he said: “Who is in the image of God,” and adds: “not by admiration is it possible to be equal to God.” But no one is said to be equal to himself. With these words the Apostle showed that Arius and Eunomius were blaspheming; for he did not say: “created in the image of God,” but: “in the image of God, and he added: not by admiration, not to be equal to God.” For those who admire the things of others tend to think highly of what they have; God is the Word by nature God: He has always been “in the image of God, and not by admiration to be equal to God”; because he had this equality by nature. If they say that the image of God is not God’s essence, then let us ask them what they mean by “the image of a servant.” Of course, they will not, like Marcion, Valentinus and Manes, deny the perception of the flesh. Therefore, if the “shape of a slave” is the essence of a slave, then the “image of God” is God’s essence. Let us also ask those who recognize humanity as a ghost: is not the image of God the essence of God? Of course, they will confirm this; because they do not deny that the Lord Christ is God. Therefore, let us conclude: if the image of God is the essence of God, then “the image of a servant” is the essence of a slave. Thus it turns out that those who hold opposing opinions, by the very thing they agree to, also confirm what they do not want to agree to. Moreover, let us pay attention to the fact that the divine Apostle, teaching humility, presented Christ as an example; for he says: “By humility of mind, creating honor for one another.” And if the Son is not equal to the Father, but less than the Father, then He was not obedient out of humility, but only maintained order. But we talked about this in other places at length. Therefore, let us turn to the continuation of the interpretation. Phil.2:12. Therefore, my beloved, as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling. “In the same way, my beloved, as you always obeyed me, not as at my coming, but now much more in my departure, with fear and trembling” He was obedient to humility, but only kept order. But we talked about this in other places at length. Therefore, let us turn to the continuation of the interpretation of “work your own salvation.” Looking at this example, says the Apostle, in my absence, take greater care for your own salvation. For your good intention is revealed in the fact that it was not out of pleasure to the teacher, but out of zeal for the beautiful that you undertook this praiseworthy work. Phil.2:13. Because God works in you both to will and to do according to His good pleasure. “God is the one who works in you, both to will and to do good”; not because it forces you against your will, but because, finding zeal in you, it strengthens it with grace. The Apostle called God’s good will “benevolence.” God “wants all mankind to be saved and to come into the understanding of truth” (1 Tim. 2:4). Phil.2:14. Do everything without grumbling or doubting. “Do everything without murmuring or thinking.” 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 carried away by various thoughts, because you accumulate wealth for yourself, and no one, acquiring great gain, complains or complains. But the Apostle also shows the benefits of work. Phil.2:15. So that you may be blameless and pure, children of God without blemish among a crooked and corrupt generation, in which you shine as lights in the world. Phil.2:16. Containing the word of life, it is to my praise on the day of Christ that I did not run in vain and did not labor in vain. “May you be innocent and purposeful, children of God, blameless in the midst of a generation of obstinacy and corruption.” So the Lord commanded that we should be “targeted like doves” (Matthew 10:16). “In them you appear as lights in the world, holding the word of animals, to my praise on the day of Christ.” Those who attack you will not harm you, says the Apostle; because you will shine like luminaries in the world and you will deliver to me what I will boast about you at the coming of the Savior. This: “holding the word of life” (έπεχοντεζ) means: listening to the word of life; for this is what the Apostle said in the Epistle to Timothy: “Take heed” (έπεχε) “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 of animals,” because it leads to eternal life. “For we neither labored in vain, nor labored in vain.” I boast and highly appreciate that it was not in vain that I took upon myself the care of you. Phil.2:17. But if I become a sacrifice for the sacrifice and service of your faith, then I rejoice and rejoice with all of you. Phil.2:18. In this very thing you too rejoice and rejoice with me. “But even if I yearn for the sacrifice and service of your faith, I rejoice and rejoice with all of you. In the same way, you too rejoice and rejoice with me.” 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 share in my joy. He says this, comforting them and letting them see the importance of martyrdom, because it replaces a libation and a sacrifice. Phil.2:19. I hope in the Lord Jesus to soon send Timothy to you, so that I too, having learned about your circumstances, may be comforted in spirit. Phil.2:20. For I have no one equally diligent who would so sincerely care about you. Phil.2:21. Because everyone is looking for their own, and not what pleases Jesus Christ. Phil.2:22. And you know his faithfulness, because he, like a son to his father, served me in the gospel. “I hope in the Lord Jesus that Timothy will be sent to you soon, and I am well pleased when I hear about you. Not a single imam is indifferent to anyone else who will take care of you: everyone is looking for their own, and not even Christ Jesus. You know his art, just like his father’s child, he worked with me in evangelism.” Blessed Timothy is justly praised. The Divine Apostle now wrote them down, and showing his own disposition towards them, namely, that he sent for their benefit the one in whom alone he had consolation, and convincing them to accept him as a preacher of the truth with all helpfulness, Phil.2:23. So I hope to send it as soon as I find out what will happen to me. Phil.2:24. I am confident in the Lord that I myself will soon come to you. “For this reason I hope to send abiye, so that you will always know about me. I hope in the Lord that I myself will soon come to you.” The Apostle here, too, announces his arrival hesitantly, but delivers it depending on God’s Providence. It is clear that he has not yet completely escaped the first danger. This makes it clear by saying: “We will always know what is about me,” that is, if my suffering completely ceases. Phil.2:25. However, I considered it necessary to send to you Epaphroditus, my brother and colleague and companion, and your messenger and minister in my need. “It was more urgent that Epaphroditus, my brother and my friend, your envoy and servant of my needs, should be sent to you.” And he portrayed him as having many merits, calling him not only “a slave, but an accomplice and friend of his own,” and he also called him their apostle, since he was entrusted with the care of them. And from this it is clear that at the beginning of the epistle under him were those called bishops, that is, those who performed the office of presbyter. The Apostle called him a “servant of need”, as he brought the money they sent. And this makes it clear that they are obliged to provide such services, just as those serving the society are obliged to pay taxes. Phil.2:26. Because he really wanted to see you all and was deeply grieved that you had heard about his illness. Phil.2:27. For he was sick at the point of death; but God had mercy on him, and not only on him, but also on me, so that sorrow would not be added to my sorrow. “I want more and more to see you all, and more and more, I hear more, as if I were sick. 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 Apostle justifies himself in the past slowdown, points out the severity of the illness that visited him and lets us see Epaphroditus’s disposition towards them, saying that he grieved because of the slowdown caused by the illness and because of his concern for them. And this: “I had mercy on him,” expresses Epaphroditus’s diligence in accomplishing feats, for he did not want to get rid of this painful life, knowing the benefits that came from it. Yes, too, says the Apostle, God had mercy on me, without depriving me of my assistant. Phil.2:28. Therefore, I sent him quickly, so that when you see him again, you will rejoice, and I will be less sad. Phil.2:29. Receive him in the Lord with all joy, and have such esteem. Phil.2:30. For he was close to death for the cause of Christ, endangering his life, in order to make up for the lack of your services to me. “I sent him quickly, so that when you see him again, you will rejoice, and I will not grieve. Receive it in the Lord with all joy, and have such honest ones, come close to the cause of Christ even to the point of death, despising your soul, so that your deprivation of service like me may be fulfilled.” He made clear the greatness of the danger by saying: “despising your soul.” For, of course, having learned that I was in prison and under numerous guards, he came, despising the danger, and saw me. And this, says the Apostle, repaid the debt for all of you; what you all had to do, only one did. After this he turns his word to denouncing those who demanded the preservation of the excesses of the law. Phil.3:1. However, my brothers, rejoice in the Lord. Writing to you about the same is not burdensome for me, but edifying for you. “Otherwise, my brethren, rejoice in the Lord.” Be filled with all spiritual joy. “It’s too lazy for me to write to you, but it’s firm for you.” He did not write another message to them, but in this one he offered many instructions. Phil.3:2. Beware of dogs, beware of evil workers, beware of circumcision. “Beware of the dogs.” Dogs are characterized by shamelessness. Since the above-mentioned teachers, having been repeatedly exposed for maliciously distorting the sermon, did not abandon their evil will, the Apostle rightly called them dogs. But in ancient times this was the name of the pagans. “It is not good,” says the Lord, “to take away the bread of a child and destroy it with a dog” (Matthew 15:26). With circumstances, names also change; the pagans are called sons, and the Jews dogs. "Beware of evil workers." For they do not build, but “intend to destroy the building.” “Beware of the section.” For, while preaching circumcision, they are attempting to cut into pieces the body of the Church. Phil.3:3. For by circumcision we are those who serve God in the spirit and boast in Christ Jesus, and have no confidence in the flesh. “For we are the circumcision, who serve God in the spirit and boast in Christ Jesus, but do not have hope in the flesh.” The Apostle said the same thing in the Epistle to the Romans: “and circumcision of the heart is by the Spirit, and not by Scripture” (Rom. 2:29). God commanded this to the Jews through the mouth of the Prophet: “Circumcise your hardness of heart” (Jer. 4:4). Phil.3:4. although I can rely on the flesh. If anyone else thinks to rely on the flesh, then I do it more. “For I have the same hope in the flesh.” But let no one think that I say this as uncircumcised and have no right to boast of circumcision. “If anyone thinks of hoping in the flesh, even more so.” Very opportunely I used the word “minds”; therefore, he rightly did not rely on the flesh. Then he lists in detail everything that was respected by the Jews. Phil.3:5. Circumcised on the eighth day, from the family of Israel, the tribe of Benjamin, a Jew of the Hebrews, according to the teaching of a Pharisee. “Circumcised today,” because I did not receive circumcision as a stranger. "Of the generation of Israel". I was not descended from strangers, but I boast of an Israelite ancestor. "Tribe of Veniamin". I do not belong to the number of half-slaves, but I came from freedom, from my beloved Rachel, for whom the patriarch Labanu worked. "Jew from Jew". The Apostle reached the very root; then he moves on to moral qualities. "According to the Law of the Pharisee". For the Pharisaic heresy was the best. Phil.3:6. By zeal he is a persecutor of the Church of God, but by legal truth he is blameless. Phil.3:7. But what was an advantage for me, I counted as loss for the sake of Christ. Out of zeal we persecute the Church of God.” Not out of ambition, not out of vanity, not motivated by envy, like the princes of the Jews, I ruined the Church, but burning with zeal for the law. “In truth it is more lawful to be blameless.” The apostle showed the inaccuracy of legal truth; That’s why he didn’t say vaguely: “in truth, having been blameless,” but added: “in truth, more lawful.” So having listed all this, he shows that this is not magnified in the least, and says: “But even though I counted my gains, I imputed them to Christ for the sake of vanity.” In comparison with the highest, the Apostle called the lowest vanity, because the lamp is superfluous when the sun has risen, the mentor is superfluous for those who have received perfect wisdom; The milk of a nurse is of no use to those who eat perfect food. The Apostle says this more clearly. Phil.3:8. And I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for Him I have suffered the loss of all things, and count them but rubbish, that I may gain Christ. “But I count all the vanity of existence for the surpassing knowledge of Christ Jesus my Lord, for whose sake we have lost Him for all, and I count all the loss of existence, so that I may gain Christ.” Because of the higher vision, I call the lower things vanity and neglect 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 toughest part of the straw is called umets. The grain of wheat rests on this, but when the wheat is harvested, it is thrown away. Thus, the law pointed to Christ; but when Christ came, the law became superfluous. Phil.3:9. And to be found in Him, not having your own righteousness, which is from the law, but that which is through faith in Christ, the righteousness that is from God by faith. Phil.3:10. To know Him, and the power of His resurrection, and the participation in His sufferings, being conformed to His death. Phil.3:11. To achieve the resurrection of the dead. “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.” What kind of truth is this? “In faith: for you understand Him, and the power of His resurrection.” This truth consists in understanding by faith that Christ is God and the Creator of all, and took on our nature, working out our salvation, and resurrected the body He assumed, arranging the general resurrection of all people. For the Apostle called the purpose of the resurrection “the fullness of His resurrection.” “And the communication of His passion, being in conformity with His death, even if I attain to the resurrection of the dead.” I try to participate with Him in suffering, to imitate His saving death in order to receive communion and resurrection. Phil.3:12. I say this not because I have already achieved or perfected myself; but I strive, lest I attain as Christ Jesus attained me. “I have not already reached, or have already been accomplished, but I persecute, even if I comprehend, the same which was comprehended from Christ Jesus.” He first comprehended me, caught me in the 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. Brethren, I do not consider myself to have attained; but only by forgetting what is behind and reaching forward. Phil.3:14. I press on toward the goal, toward the honor of the high calling of God in Christ Jesus. “Brotherhood, I do not think I have achieved it.” The Apostle says this to those who think highly of their already achieved successes, humbling their high opinion of themselves. “One thing, forgetting what is behind, but reaching out to what is before, intentionally flows to the honor of the high calling of God in Christ Jesus.” Others argued that this: “forgetting the hindmost” was said about living under the law, but I think that the Apostle said this about the labors of preaching, because it is usual for him to make digressions and mix dogmatic ones with moral teachings. Therefore he says: “I forget my previous labors, but I diligently hasten to stretch forward; I have one goal - to take advantage of the rewards that are presented, and this is the Kingdom of Heaven.” And he called the reward an honor. Phil.3:15. So, whoever is perfect among us should think like this; if you think differently about something, then God will reveal this to you. “Those who are perfect, let us philosophize: and whatever you think, God will reveal these things to you.” We should hold such thoughts about the rewards ahead. Even if we don’t know exactly what they are, we should know that God the Ascetic will show it to us. Phil.3:16. However, as far as we have reached, we must think and live according to that rule. “As we have achieved in the same way, let us also philosophize and live by the same rule.” Again the Apostle talks to them about agreement. He called the gospel sermon a “rule.” And a rule is a definition of rightness that has no need for anything. Therefore he commands them not to tolerate those who mix with the Gospel the things established by the law. Then, as if in some kind of sample, he imagines himself. Phil.3:17. Imitate me, brothers, and look to those who walk in the image that you have in us. Be like me, brothers,” and, making it clear that many were striving for the same goal with him, he added: “And look at those who walk like the image of us.” Follow them if they offer the same teaching as us. Phil.3:18. For many, about whom I have often told you, and now even speak with tears, act as enemies of the cross of Christ. Phil.3:19. Their end is destruction, their god is their womb, and their glory is in shame, they think about earthly things. Phil.3:20. Our residence is in heaven, from where we await the Savior, our Lord Jesus Christ. Phil.3:21. Who will transform our lowly body so that it will be conformed to His glorious body, by the power by which He acts and subdues all things to Himself. “For there are many who walk, of whom I have spoken to you many times, and now, even as I weep, I say, the enemies of the Cross of Christ: whose end is destruction, whose belly is God, and whose glory is in their cold.” He called them enemies of the Cross, as teaching that without living according to the law it is impossible to achieve salvation. He called them God the belly, accusing them of gluttony. For the Jews especially take great care of food and recognize luxury on the Sabbath as a charter of righteousness, counting for themselves the glory of what they should have been ashamed of. “Those who are on earth are wise. Because our life is in heaven, from there we wait for the Savior, the 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.” So, they cling to the earth, and we think about heaven and from there we wait for the Lord’s coming. For the Lord, having freed our body from corruption, will adorn it with immortality. As a pledge of this hope he gave us that He resurrected His own body and filled it with glory. The Apostle used this “transform” to mean not the transformation of the image, but deliverance from corruption. He said that our body will become consistent with the body of His glory, not in quantity, but in the quality of glory, because it too will be light-like. And the Lord will do this as having indescribable power, easily stopping corruption and death, transforming our bodies into immortality and leading everyone to look up to Him. Phil.4:1. So, my beloved and longed for brethren, my joy and crown, stand thus in the Lord, beloved. “In the same way, my beloved and longed for brethren, my joy and crown, so stand in the Lord, beloved.” He gives instructions and together sings great praise, for he says: “I am magnified and glorified by you.” Phil.4:2. I beg Euodia, I beg Syntyche to think the same about the Lord. “I pray to Euodia and I pray to Syntyche; they are also wise in the Lord.” He also praises the wives, but makes it clear that they had some kind of quarrel among themselves. 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. “To her, I pray to you, my dear husband, help them, even as you labored in the gospel with me and with Clement and with my other companions, whose names are in the books of animals.” The highest praise for wives; for the Apostle calls them partners in enduring dangers for the sake of the Gospel. 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 counted himself among the celibates; for he says: “I say to the unmarried and to the widows, it is good for them if they continue as I did” (1 Cor. 7:8). And it is clear that whether he was celibate or widowed, he did not have a wife, or rather, 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 arrange harmony between them. Phil.4:4. Rejoice in the Lord always; and again I say: rejoice. “Rejoice in the Lord always: and again I say: Rejoice.” It is evident that the Apostle was greatly favored towards them; That’s why he encourages and praises them so often. Phil.4:5. Let your meekness be known to all people. The Lord is near. Phil.4:6. Do not be anxious about anything, but in everything by prayer and petition, with thanksgiving, let your requests be made known to God. “Let your meekness be reasonable for all men.” Bear the attacks of your opponents courageously, do not repay evil for evil. "The Lord is near". “Don’t worry about anything.” The Judge is approaching and will finally reward you for your labors. “But in everything, by prayer and supplication with thanksgiving, let your requests be made known to God.” For first one must “glorify the benefactor” God for everything, whether it be joyful or joyless, and then offer prayers with diligence. Phil.4:7. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. “And the peace of God, which surpasses all understanding, may guard your hearts and your names in Christ Jesus.” since persecutions continuously followed one after another, the Apostle, of necessity, asked for peace for them. But if the peace of God surpasses all understanding, then how can the being of God be comprehended? 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. 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 rest, my brethren, is as true as it is, as honest as it is, as righteous as it is, as pure as it is, as loving as it is, as good as it is praiseworthy, if there is any virtue and if there is any praise, think about these things. Having learned, and received, and heard, and seen in me, do these things: and the God of peace will be with you.” In short, I ask all of you to decorate your words with truth, and to illuminate your life with honesty and justice, to do what is pleasing to God, and for this you will receive praise. For I taught you this in words and showed you this in deeds. By doing this, you will have the God of all as your companion. Then the Apostle writes about the money they sent. 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. “I greatly rejoiced in the Lord, as when I remembered you cared for me: I was even saddened, but I was not overcome by the weather.” I know your intention and I am very happy to see it in you, because you have long wanted to take care of serving me, but did not have a convenient time. 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. Phil.4:13. I can do all things through Jesus Christ who strengthens me. “It is not because of poverty that I say: for I am content with the skills in which I am: with everything and humbleness, with everything and abundance: in everything and in all skills, and with satiation and hunger, and with abundance and deprivation. I can do everything through Christ (Jesus) who strengthens me.” I say this is a sufficient number of experiences of both, and satiety and hunger, and poverty and contentment. But so as not to sadden them in writing this, as if what they had done was unnecessary, the Apostle added: Phil.4:14. However, you did well by taking part in my grief. “You have done a good deed, having shared my sorrow.” This is your benefit, because you have become accomplices in my suffering. Then comes other praise. “You greatly rejoiced in the Lord, as if you had already remembered your care for me: although you were saddened, you were not overcome by the weather. I know your intention and I am very happy to see it in you, because you have long wanted to take care of serving me, but did not have a convenient time.” 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. “And you, Philippisians, know that at the beginning of the gospel, when I departed from Macedonia, not only the Church was united in the word of giving and receiving, but you are one: as in Thessaloniki and one and two in the demand (of mine) sent to me.” Praise worthy of husbands! Because they not only showed respect to the Apostle when he was with them, but took care of him when he left them, and generously sent him what he needed when he lived in the capital and went to another people. But, so that no one would think that the Apostle was praising them for their physical services, he added: Phil.4:17. I say this not because I am looking for giving; but I seek fruit that will increase for your benefit. “I do not seek giving, but I seek the fruit that increases in your word.” For I have no need for this, but I highly value your benefit. Then, exalting the service, he says: 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. “I have received everything and am abundant; fulfilled, the welcome from Epaphroditus sent from you, the stench of fragrance, the sacrifice is pleasant, pleasing to God.” You gave it to Epaphroditus, Epaphroditus gave it to me, and through me God accepted the sacrifice. Their own poverty increases their praise, because they sent without having much to spare, but living in extreme poverty. And the Apostle made this clear in the Second Epistle to the Corinthians. He says this: “And even in the depths their poverty became abundant into the riches of their simplicity” (2 Cor. 8:2). Phil.4:19. May my God supply all your needs according to His riches in glory through Christ Jesus. “Let my God fulfill every demand of you according to His riches in glory in Christ Jesus.” The Apostle rewards them with heavenly riches. It was very appropriate to add a blessing. For, calling what they sent “a fragrant aroma, a pleasing sacrifice, pleasing to God,” he also asks from the One who gave this what is necessary for this life, and says: “may he fulfill all your demands.” And in asking them for this blessing, the Apostle did not do anything indecent, because the Lord in the Holy Gospel commanded to say: “Give us this day our daily bread” (Matthew 6:11). But the Apostle asked them for the future glory of Christ Jesus, and He is able to give both, because His riches are immeasurable. Phil.4:20. Glory to our God and Father forever and ever! Amen. “To our God and Father be the glory forever and ever, Amen.” Here the Apostle glorified one Father, in another place he glorifies one Son; for he says: “from them is Christ according to the flesh, who is God blessed above all forever, Amen” (Rom. 9:5). But even there he does not separate the Father from the Son, and here the Son from the Father, but brings common hymnology to the Divine nature. Phil.4:21. Greet every saint in Christ Jesus. The brethren who are with me greet you. Phil.4:22. All the saints greet you, especially from Caesar’s house. “Kiss every saint in Christ Jesus.” Not everyone who calls himself a saint is truly a saint, but he who believes in the Lord Jesus and lives by His laws. “You, the brethren who are with me, kiss you. You kiss all the saints, especially those who belong to Caesar’s house.” He brought them sufficient consolation by informing them that the Divine Gospel had prevailed in the royal house and had brought into the lives of those close to the evil king. Phil.4:23. The grace of our Lord Jesus Christ be with you all. Amen. "The grace of our Lord Jesus Christ be with you all, amen." At the end the Apostle added the usual blessing. May we also achieve this through the intercession of the one who wrote this and the assistance of the Lord Christ! With Him glory to the Father with the Holy Spirit, now and always and unto ages of ages! Amen. In Blessed Theodoret, instead of νοήματα (understanding), in this place one reads όνόματα (names). Probably, this reading was adopted based on what was indicated by the Apostle above in verse 3 of this chapter. You might be interested in: