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Phil.1:1. Paul and Timothy, servants of Jesus Christ, Here the apostle does not expose his apostolic dignity, but simply calls himself a servant of Jesus Christ. Great, of course, is also a name, only it is of a more general nature. When he writes to Timothy and the Corinthians, he calls himself an apostle. Why is this? Because he wanted to arrange a lot there, and therefore he put his apostolic dignity on display. Here he does not command anything of the kind, but seems to consider them equal to himself. to all the saints in Christ Jesus who are at Philippi, Since the Jews also called themselves saints, since they were a holy people, the apostle added - “in Christ Jesus,” because those who are in Christ Jesus are truly holy, and those (the Jews) are unclean. with bishops and deacons: He called the presbyters here bishops, since there were not many bishops in one city. At that time there was no difference in titles, and the bishops themselves were called deacons and presbyters. Therefore, when Paul wrote to Timothy, as a bishop, he said: “fulfill your ministry” (την διακονίαν) (2 Tim. 4:5), and then: “which was given to you with the laying on of the hands of the priesthood” ( 1 Tim. 4:14), that is, bishops, because the elders did not ordain a bishop. On the other hand, the presbyters were called bishops (επίσκοποι), since they, too, obviously watched over the people in order to cleanse and enlighten those in need. Why is he now writing to the clergy, which he has not done anywhere else? Because they themselves sent Epaphroditus, who brought the apostle what he needed. Phil.1:2. Grace and peace to you from God our Father and the Lord Jesus Christ. He adds the usual greeting, wishing them to be filled with grace, so that they do not become proud of each other and through this do not lose peace and unanimity; because those who are free from pride receive grace. Phil.1:3. I thank my God whenever I remember you, Phil.1:4. always in every prayer of mine for all of you Every time I remember you, the apostle says (and I always do this), I glorify God for the fact that you have achieved so much in virtue. But, despite the fact that you are so glorious in divine things, I do not cease to pray for you, but I pray for everyone that you will prosper more and more. offering my prayer with joy, Since you can remember with sadness, as, for example, he says in another place: “out of great sorrow and an oppressed heart I wrote to you” (2 Cor. 2:4). Why remembering with joy is evidence of their virtue. Phil.1:5. for your participation in the gospel from the first day even until now, Here he testifies to them of the great and truly apostolic work of them. He says that they are my accomplices and partners in the work of the gospel, not at this time or that time, but from the time they believed, even to this day. How do you participate? Sending me everything I need and taking care of me. Because whoever assists and helps in every possible way a worker in any good deed is a participant in his work. So those who care about the martyrs, and those who take away all concern for the world from the ascetics, and those, finally, who give teachers the opportunity not to be distracted, become participants in their crowns. Phil.1:6. being confident that he who began a good work in you will complete it I give thanks, he says, and “rejoice,” in the hope that God “has begun a good work in you.” He himself will “perform” it, because from the past I make conclusions about the future. Look how he teaches them to think modestly about themselves, when he attributed everything to God, and not to them alone; however, by this he did not deprive them of honor at all, since he said: he began in you, that is, according to your desire. If there had been no desire on the part of man, then God would not have done anything; because if He acted unconditionally, then nothing would prevent Him from acting both in the Greeks and in all people. So, Paul praises the Philippians a lot because they attracted the grace of God to themselves for the assistance not of man, but of God. At the same time, he encourages them so that they do not lose heart; because if God completes what he started, there will be no great difficulty for them. Phil.1:6. even until the day of Jesus Christ, That is, until the coming of the Lord. Thus, he says, I believe that the Lord will not work in you alone, but also in those who will come after you, even until the end of the world. Or by the day of Jesus Christ understand the death of everyone, that is, the end. Phil.1:7. just as I ought to think about you all, because I have you in my heart in my bonds, in the defense and strengthening of the gospel, “I am convinced, he says, that you will remain so to the end, and I think so about you because I always have you in my heart and I know your good deeds, I know that you are trying, even in my absence, to be partakers with me in the grace of the gospel and bonds. Therefore, it is right that I make this conclusion about you, and judge the end from the beginning. What praise is there for the Philippians that they are enclosed in the heart of Paul, who loves not simply, but wisely, and only the worthy? Even at that time, he says, when I defended myself before Nero, you did not leave my memory. He calls bonds and sorrows the confirmation of the gospel; but you can call the defense itself that way. Because, obviously, if he had not been convinced of unspeakable rewards and unspeakable benefits, he would not have been imprisoned; I would not have fallen to the judgment of the cruel Nero if I had not foreseen another king, more faithful and durable. So, rather, its essence is the affirmation of the gospel. you all as my partners in grace. Here the apostle shows that he loves them with reason. Therefore, he says, I have you in my heart, because you participate with me in this grace, that is, in sorrows and bonds, and not only zealously try not to fall away from us in sorrows, but also to be accomplices in the trials that we endure for the sake of the gospel. That bonds are grace is clear from the words of the Lord: “My grace is sufficient for you, for My power is made perfect in weakness” (2 Cor. 12:9). Or better yet, as he further says: “you have been given the grace to suffer for Christ.” Note: he did not say participants, but “participants,” showing by this that he himself is a participant to others, as in another place it is said: that I became a partner in the gospel, that is, that I should participate in the benefits that are intended for the heralds of the Gospel. Phil.1:8. God is my witness that I love you all with the love of Jesus Christ; The Apostle calls God as a witness, not because he fears distrust, but because he cannot express in words his great spiritual disposition, leaving this to God, who tests hearts. And this is clear proof of his sincerity. Because if he flattered them, he would not call God as a witness. He said: “by the love of Jesus Christ,” that is, not for the sake of anything human, not because you sent what I needed, but with love for the sake of God. Or, having become your father through faith in Christ, I love you with a love not of the flesh, but with the love that Christ gives to His true servants who bear Him children of the Gospel. I embrace everyone with great love, because all of you are like that. Phil.1:9. and I pray that your love will grow even more and more Although he is loved so much, he still wants to be loved even more, because the property of love is to never stop. Pay attention to his turn of phrase, which he further enhances when he says: “increased even more and more.” He says this so that not only he will be loved, but also others. in knowledge and every feeling, That is, so that you love not simply, but with reasoning and confidence and testing, because there are many who love recklessly, which is why such love is not durable. Or so that heretics are not loved. Phil.1:10. so that, knowing the best, That is, useful. If you love wisely and with discernment, then you can choose what is useful and recognize who is worthy of love, that is, the faithful, and who is not worthy, that is, the unfaithful. But how does he say in another place: “Be at peace with all people” (Rom. 12:18). First, he did not say absolutely, but with a limitation: “if possible, be at peace with all people.” Then, it is another to be in the world, and another to love; the first means not to be at enmity, but love requires spiritual disposition and, as it were, fusion and identity in morals, which should not be shown in relation to heretics. For “if your right eye causes you to sin, pluck it out” (Matthew 5:29). you were pure and without stumbling in the day of Christ, I say this not for my own benefit, but so that under the pretext of love you do not accept any false teaching. He said: “pure” - this is before God, “without stumbling” - this is before people; because although friendship with a heretic does not harm you, it tempts another; and if you seduce your brothers, then how will you appear clean on the day of Christ? Phil.1:11. filled with the fruits of righteousness through Jesus Christ, to the glory and praise of God. That is, so that you lead an impeccable life in accordance with the correctness of the teaching. By righteousness the apostle means every virtue, or in particular mercy. I do not say that you perform virtue or charity imperfectly, but that you be filled with them. And since the Greeks also thought to attribute virtue and mercy to themselves, he added - “by Jesus Christ”; since their actions are not according to Christ, but for the sake of vanity and man-pleasing. “For the glory of God,” that is: and not for the glory of me, who teach this; you should not hinder the glory of God. At the same time, he encourages them, as if saying that God will assist them in the work that they will do for His glory. Phil.1:12. I want you, brothers, to know that my circumstances contributed to the greater success of the gospel, Apparently, the Philippians, having learned that Paul was bound, were worried that this might hinder the preaching of the Gospel. Therefore, in order to destroy this suspicion, Paul says that the bonds not only did not hinder my gospel, but, on the contrary, contributed to its greater success. Phil.1:13. so that my bonds in Christ became known to the whole praetorium and to everyone else, That is, although I am bound, I speak with even greater boldness and do not remain silent, but my preaching even reached the praetorium itself, that is, the royal palace itself, and spread throughout the whole city. And this happened “in Christ,” that is, this is not my work, but Christ’s. Or: “my bonds are in Christ,” that is, the bonds that I endure for Christ. 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 before they preached boldly, but now even more, seeing me boldly preaching, although I am in chains. For when they saw me in chains, they felt even greater zeal for the preaching. And since it seemed too strong for Paul to say: I inspired them, he added: “in the Lord.” So, if those who are close to my bonds are not embarrassed, but take on greater boldness, then all the more appropriate is this for you. Phil.1:15. Some, however, out of envy and strife, while others preach Christ with a good disposition. After Paul was captured, many of the infidels began to preach Christ, wanting to arouse Nero to greater anger, so that he would kill Paul as soon as possible, since through him the preaching was spreading everywhere. This is what the words mean: “out of envy and strife.” Or, because they began to preach Christ, they wanted to receive honor themselves and take something away from my glory. Others, he says, preached Christ “with a good disposition,” that is, without hypocrisy and truly. Phil.1:16. Some, out of arrogance, do not preach Christ purely, That is, insincerely, not for the sake of the good itself. thinking to increase the severity of my bonds; Thinking, he says, thereby exposing me to greater danger and adding sadness to sadness. But they will not succeed in this trick; because the preaching becomes more glorious through this, and my joy will increase through this. You see that a good deed should not be done without a good disposition and that it is possible not only not to receive a reward, but also to be punished. Phil.1:17. and others out of love, knowing that I am appointed to defend the gospel. That is, others, out of love both for God and for me, preach the Gospel, knowing that I must give an account of the preaching, and for this reason they assist me in this matter. For if many pester me for my preaching, then it will be easy for me to defend the gospel. In this way they help me by teaching many. Phil.1:18. But what about that? No matter how Christ is preached, feignedly or sincerely, What does it say, talk a lot? Or, why should I care whether one way or another, feignedly, that is, out of envy and hypocrisy, or whether they preach Christ sincerely? Based on this, some foolish people have concluded that Paul gave rise to heresies. Because, they say, no matter who preaches, if only about Christ, this does not make any difference. But pay attention: firstly, the apostle did not say: καταγγελλέσθω - let Christ be preached, as if he were decreeing the law, but - καταγγέλλεται - preached, - pointing to the event that has taken place. Then, even if he said this in the form of legalization, he still would not have opened access to heresies through this. How is this possible? Because those of whom he speaks did not introduce a false doctrine, but preached the true, although not righteously and not with true intention. Heretics, for the most part, preach not true, but perverse and false teaching, and besides, they have a perverted goal. I rejoice in this and will rejoice, They do this to make me sad; and I rejoice that through this Christ is preached more. And if they continue to do this, then I will rejoice even more. Do you see how the wiles of the devil destroy himself? Phil.1:19. for I know that this will serve to save me What is “this”? The fact that through hostility and jealousy towards me the preaching of the word increases. through your prayer and the assistance of the Spirit of Jesus Christ, Pay attention to the humility of the Apostle Paul. By his countless good deeds he has already earned salvation; however, he says: if only I am worthy of your prayers and through them the Spirit is given in greater abundance, then only in this case will I receive salvation. By assistance we mean the most abundant donation of the grace of the Holy Spirit. Phil.1:20. with my confidence and hope, Confidence - άποκαραδοκίαν - the apostle calls firm and unshakable hope, which is expressed by the whole position of the head - κάρα - and a confident gaze. So, he says: I firmly hope that I will be saved. By salvation we must mean liberation from Nero’s cruelty. Just as I, he says, avoided the first danger, I will also definitely avoid the current one. Here he teaches that we should not rely solely on the prayers of others, but should also contribute something ourselves, just as Paul himself places his confidence as the reason for all good things. For the prophet also says: “Let Your mercy, O Lord, be upon us, as we trust in You” (Ps. 32:22). And in another place: “Who believed the Lord and was put to shame?” (Sir.2:10). And Paul himself says: “hope does not disappoint” (Rom. 5:5). that I will not be put to shame in anything, That is, neither in life, because I preach the Gospel, nor in death, since the enemies will not win. And even if they killed me, then even more shameful glory would be revealed to me. But they won't succeed. But with all boldness, (now as always), 1 Christ will be magnified in my body, whether by life or death. They, he says, thought that through their machinations they would plunge me into danger and death; but they will not succeed in their diligent efforts; on the contrary, “with all boldness,” that is, clearly and immutably, “Christ will be magnified in my body,” that is, while I live and wear this body, for I do not die. And so that someone doesn’t say: what? If you, Paul, die, then Christ, of course, will not be exalted? he adds that He will be magnified by my death, since He has made me stronger than death itself. But now He is glorified by life, for He gave it to me, delivered me from danger. He speaks about death not because he is soon to die, but if this happens, so that they are not embarrassed by this; for they loved him greatly. Phil.1:21. For to me to live is Christ, and to die is gain. That is, I live a new life, and Christ is everything to me: spirit, life, and light. By life we ​​mean, firstly, natural life: “for by Him we,” says the apostle, “live and move” (Acts 17:28); of course then life in sins; so when he says: “We died to sin: how can we live in it?” (Rom.6:2). Of course, finally, eternal life, or life in Christ: “our citizenship,” he says, “is in heaven” (Phil. 3:20). Here Paul, of course, rejects not a natural, but a sinful life, that is, given over to sinful delusion. He confesses that Christ is life for him, as he says elsewhere: “I live by faith in the Son of God” (Gal. 2:20). He says that death is a gain for him, because then, he says, I will more clearly unite with Him. Therefore, those who are trying to take me out of life in this world will bring me gain, since they will lead me to Christ, Who is my life. Phil.1:22. If life in the flesh brings fruit to my work, then I don’t know what to choose. So that you do not think that the apostle condemns real life, he says: if life in the flesh brings fruit to my work, that is, although I said that death is gain for me, but since life in the flesh is not useless for me (since I bear fruit, teaching and enlightening everyone), then I do not know what to choose. Here, therefore, the lips of heretics are blocked, who condemn real life: if it brings us fruit, then it means that it is not evil. Therefore, the cause of evil is not life itself, but the will of those who use it badly. By revealing, as it were, some secret, the apostle shows that he himself is the master of life and death. Because if I wish, he says, to ask God for this, He will show me this mercy. From here, he says, you should receive consolation that even if I die, it will not be due to the malice of my enemies, but according to God’s dispensation. 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. He says this for the purpose of preparing them to bravely endure his upcoming death. Why, he says, should you mourn my death? I desire this, and it is better for me, because it gives me the opportunity to be with Christ. Therefore you should not mourn. But on the other hand, remaining in the flesh is even more necessary for your benefit; because I am not looking for mine, but yours. “I am attracted to both,” that is, I am in a difficult situation and do not know what to prefer, but I recognize that it is more necessary to be useful to you as a continuation of life. With what, after this, can the lofty soul of Paul be compared? He preferred the benefit of others to union with Christ; and in order to more fully assimilate himself to Christ, he put off union with Him. Phil.1:25. And I know for sure that I will stay and be with you all for your success and joy in faith, Since, he says, it is necessary for me to remain in the flesh, then I undoubtedly and with complete confidence know that I will remain, that is, I will live, and not just, but with you, that is, I will see you. For what? In order for you to grow in faith, that is, so that you are established and strengthened both in doctrine and in life; this success is true joy for both you and me. Here the apostle frightens them, as if saying: look, for your sake I put off union with Christ; So, do not make my stay in the flesh vain and futile. So what? Did he stay for the sake of the Philippians alone? Not for their sake alone, but says this out of great concern for them and encouraging them to greater sobriety. Phil.1:26. so that your praise in Christ Jesus may increase through me when I come again to you. Since he said above that he would remain for the sake of their success, he now shows that he also derives some benefit from this, namely, greater glorification through them, in that they, thanks to his coming to them, will be more successful. But what? Did he come to them? This is unknown and is a matter of dispute. Phil.1:27. Just live worthy of the gospel of Christ, All I require from you is that you progress in virtue. He lives worthy of the gospel who has denied himself, taken up the cross and followed Christ. so that, whether I come and see you or not, I hear about you, He says this not because he has changed his desire and as if he no longer intends to come to them. But if, he says, somehow by chance I had not come, then I can, even in my absence, rejoice in your life according to the Gospel. Therefore, do not be discouraged if I do not come, but stay alert, for I will certainly find out how you will behave. that you stand in one spirit, striving with one accord for the faith of the Gospel, That is, in the same gift of like-mindedness. For only in this way do those who are like-minded have, as it were, one soul, that is, when one spirit lives in them. “Striving with one accord for the faith,” that is, helping each other in the struggle for the faith. Phil.1:28. and do not be afraid of opponents in anything: I’m not saying, he writes, simply: don’t hesitate, but don’t be afraid either, that is, don’t be embarrassed by anything, even if they threaten you with danger or frighten you with death; for they can do nothing but threaten - they are so weak. this is a sign of destruction for them, and for you of salvation. When they see that all their countless tricks are not able to frighten you, will they not consider this clear evidence that their deeds will perish, and yours will remain firm and indestructible, and at the same time saving. 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 Calling suffering for Christ a gift, Paul gives the Philippians the following two instructions: first, that they should not be ashamed or lose heart during the time of suffering; secondly, so that they are not proud, because all this, he says, is from God. He also calls virtue a gift. He says this not because he does not recognize free will, but in order to teach them to think modestly about themselves; because without God we can do nothing. Perhaps this gift is greater than the gift of resurrection of the dead, because there I am a debtor, but here I have Christ as a debtor. Oh, miracle! gives me and through this very thing remains indebted to me. Phil.1:30. the same feat that you saw in me and now hear about me. Shows that they are fighting over the same things and enduring the same things as him; and this testifies to their great virtue. You, he says, have a model in me, because you know that I endured suffering before your eyes, when, in fact, I was punished and thrown into prison; you even hear about it now. The words “and now, as always” in the text of the bl. There is no Theophylact. You might be interested in: