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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, These words mean this: if you want to give me any consolation in my trials; if you wish to provide any consolation that love gives birth to; if you think to prove that you have some fellowship with me in spiritual matters and for the sake of the Lord; if you grieve for me and sympathize with my suffering; then for all this repay me with mutual love for each other. Notice how in their unanimity he sees a personal benefit for himself and believes it as if he himself had received mercy. And he didn’t say: bring me joy, but “complete it.” You, he says, have begun joy in me and have already brought me peace; I wish this joy to be completed. What is my joy? It is not that I should be freed from danger, or that I might receive anything from you, but that you should be wise in the same way. It's more than thinking alike. "Have the same love". When you are loved excessively, respond not with weak love, but with equal measure. be of one mind and of one mind; Be as if one soul, not by nature, but by thoughts and consent; The apostle indicates this with the words: “Be of the same mind.” Phil.2:3. do nothing out of selfish ambition or vanity, “Don’t do anything,” he says, out of envy or rivalry, which happens when we say: “Here, I’ll push myself so that so-and-so won’t surpass me; This is exactly what strife consists of (έριθεία). Then the apostle makes vanity the mother of such jealousy, because from the latter the former is born. When we seek human glory, what do we not do for it? but in humility of mind consider each other better than yourselves. Now the apostle shows us the way in which we can avoid vanity, and offers us a teaching that will save us. If, he says, you imagine that another is not just greater than you, but exceedingly superior to you and, out of great humility, you are convinced that this is truly so, then you will honor him in every possible way. By doing this, you will not be upset when you see that others honor him, even if he began to revile or beat you, you will patiently endure it; because you, having recognized him as superior to yourself, will not envy him; because envy happens to equals, and not to those for whom we recognize an advantage. And he, in turn, will think that you are superior to him, and then there will be complete peace between you. Phil.2:4. Not only should each one take care of himself, but each one should also take care of others. When I care about what is useful for you, and you care about what is useful for me, then there will be no place for vanity, strife, or anything generally bad, but there will be an angelic and divine life. Phil.2:5. For let this mind be in you, which was also in Christ Jesus: As Christ says: “Be merciful, just as your heavenly Father is merciful” (Luke 6:36) 2, and then: “Learn from Me, for I am meek” (Matt. 11:29); so Paul, teaching humility, in order to put us to shame more, cites Christ as an example, as in another place he says: “He, although rich, became poor for your sakes” (2 Cor. 8:9). When he points to the Son of God, the highest of all heights and so humbled, which of the high-minded will he not put to shame? Phil.2:6. He, being the image (μορφ) of God, did not consider it robbery to be equal with God; Count how many heretics are being deposed here. Marcion of Pontus said that the world and the flesh are evil, and that therefore God did not take flesh. Marcellus of Galatia, Photinus and Sophronius said that the Word of God is a power, and not a hypostatic being, that this power dwelt in the One who came from the seed of David. And Paul of Samosata said that Father, Son and Holy Spirit are simple names attributed to one person. Arius said that the Son is a creation. Apollinaris of Laodicea said that He did not accept a rational soul. So, look how all these heretics fall with one almost blow: “being in the image of God.” How then do you Marcellians say that the Word is a power and not an essence? The essence of God is called the image of God in the same way that the nature of a slave is called the image of a slave. How can you, Samosatsky, say that He began His existence from Mary? For He pre-existed in the image and essence of the divine. But look how Sabellius also falls. “I did not consider it robbery,” says the apostle, “to be equal with God.” "Equal" does not refer to one person; if equal, then equal to someone. Thus, it is clear that we are talking about two persons. And Arius is refuted in many ways: “by the image of God,” that is, by essence. And he did not say: the former – γεγονώς, but “being” – υπάρχων, which is similar to the saying: “I am who I am” (Ex. 3:14). And: “I did not consider it robbery to be equal with God.” Do you see equality? After this, how do you say that the Father is greater and the Son less? But look at the reckless persistence of the heretics. The Son, they say, being a small God, did not consider it robbery to be equal to the great God. But, firstly, what scripture teaches us that there is a small and a great God? This is what the Hellenes teach. And that the great Son is God, listen to what Paul says: “Waiting for”, he says, “the manifestation of the glory of the great God and our Savior Jesus Christ” (Titus 2:13). Then, if He is small, how did He not consider it robbery for Himself to be great? Moreover, Paul, who meant to teach humility, would be absurd if he taught the following: since the little God did not rebel against the great God, then you should humble yourself before each other. Because what kind of humility is this when the smaller does not rebel against the larger? This is just powerlessness. Humility is what is called the fact that He, equal and equally powerful with God, voluntarily became a man. So, enough of that. Next, look at what Paul says: “he did not count it robbery.” When someone steals something, he is afraid to put it aside, lest he lose something that does not belong to him. And when he has something by nature, he easily neglects it, knowing that he cannot lose it, and if, it would seem, he refuses it, then he will take it again. Thus, the apostle says that the Son of God was not afraid to humiliate His own dignity, because He had it, that is, equality with God the Father, not through theft, but recognized this dignity as belonging to His nature. That is why He chose humiliation, since even in humiliation He preserves His greatness. Phil.2:7. but he made himself of no reputation, taking on the form of a servant Where are those who say that He did not descend voluntarily, but fulfilling a command? Let those know that He humbled Himself as Lord, as Autocratic. By saying: “the image of a slave,” the apostle thereby shames Apollinaris; because the one who takes the image - μορφ - or, in other words, the nature of a slave, also has a completely rational soul. becoming like men. Based on this, the Marcionites say that the Son of God was incarnated ghostly; because, they say, do you see how Paul says that He took on the likeness of a man and put on human form, and did not essentially become a man? But what does this mean? This means that the Lord did not have everything that is ours, but he did not have something, namely: he was not born according to the natural order and did not sin. But He was not only what He seemed to be, but also God: He was not an ordinary person. That is why the apostle says: “like men,” because we are soul and body, and He is soul and body and God. On this basis, when the Apostle says: “in the likeness of sinful flesh” (Rom. 8:3), he does not mean that He had no flesh, but that this flesh did not sin, but was like sinful flesh by nature, and not by evil. Thus, just as there the similarity is not in the sense of complete equality, so here he speaks of the similarity in the sense that He was not born according to the natural order, was sinless and was not a simple man. and in appearance I became like a man Since the apostle said that he “made himself of no reputation,” so that you would not consider this matter a change and transformation, he says: remaining what he was. He accepted what he was not; His nature did not change, but He appeared in external form, that is, in the flesh, because it is characteristic of the flesh to have a form. For when he said: “having taken the form of a servant,” then after that he dared to say this too, as if thereby blocking the lips of someone. He said perfectly: “like a man,” since He was not one of many, but as one of many. Because God the Word did not turn into a man, but appeared as a man, and, being invisible, appeared in appearance. Some interpreted this passage as follows: “and in the image”, as a truly man, as John says in the Gospel: “glory as of the only begotten from the Father” (John 1:14), instead of saying: the glory that is fitting for the only begotten to have; because “how” – ως – means both hesitation and affirmation. Phil.2:8. He humbled Himself, becoming obedient even to the point of death, even death on the cross. Again he says: “Humbled Himself,” so that they would not think that He did not condescend voluntarily. But the Arians say: behold, it is said about Him: “obedient.” So what, unreasonable? We obey our friends, and this in no way diminishes our dignity. As the Son, He voluntarily obeyed the Father, thereby demonstrating His affinity with Him; because it is the duty of the true Son to honor the Father. Pay attention to the strengthening of the expression: not only did he become a slave, but he accepted death, and even more than that, shameful death, that is, death on the cross, cursed, assigned to the lawless. Phil.2:9. Therefore God has highly exalted Him and given Him the name that is above every name, When Paul mentioned the flesh, he boldly spoke of all His humiliation, since this is characteristic of the flesh. Thus, understand these words about the flesh, without dividing the one Christ. What name is given to the human nature of the one Christ? This name is Son, this name is God; because this Man is the Son of God, just as the archangel said: “And the holy thing that is to be born will be called the Son of God.” (Luke 1:35). Phil.2:10. that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, That is, the whole world, angels, people and demons; or: both righteous and sinners. Because the demons will know, and the disobedient will submit, no longer opposing the truth, as they said before that time: “I know You who You are” (Luke 4:34). Phil.2:11. and every tongue confessed that Jesus Christ is Lord, to the glory of God the Father. That is, so that everyone would say that the Lord Jesus Christ is Lord and God. This is the glory of the Father, that He has such a Son to whom all things are subject. Do you see that in the glorification of the Only Begotten lies the glory of the Father? So, on the contrary, the humiliation of Him constitutes the humiliation of the Father. Phil.2:12. So, my beloved, as you have always been obedient, Exhortation must be combined with praise, for through this they become more acceptable. Therefore, Paul exalts the Philippians, calling them beloved, and says: “as you have always been obedient,” as if saying the following: I showed you that the Son of God was obedient; So, imitate Him and yourselves. not only in my presence, but much more now during my absence, Because then it would seem that you are doing everything out of respect for me; If even now you show zeal for virtue, then it is clear that even then you were such not for me, but for God. work out your salvation with fear and trembling, Not for my own sake, he says, I exhort you, but so that you do what relates to your salvation with fear, and, moreover, with intense and trembling, because without fear nothing good is accomplished either in the verbal sciences or in the mechanical arts. How can such perfect fear be born? If we think that God is present everywhere, hears everything and sees everything, not only what is done, but also what is in thoughts. “Serve,” says the prophet, “the Lord with fear and rejoice with trembling” (Ps. 2:11). Joy with trembling occurs when someone, doing a good deed, and moreover with trembling, has a clear conscience. He said “do” (κατεργάζεσθε), and not just “do” (εργάζεσθε), that is, with great diligence and care. Phil.2:13. because God works in you both to will and to do Having said: “with fear and trembling,” the apostle now says: do not be embarrassed by this. I said this not so that you would retreat from goodness, but so that you would be more attentive, because if you are diligent, God will do everything in you. For He Himself gives us the disposition to do good, and brings the very act of goodness to completion. God produces desire in us, that is, he assists us in the desire for good and strengthens our good will and at the same time arouses its zeal. Or in other words: since He Himself completes the work, and we, people, direct our desire to what we see has already been accomplished, therefore the apostle says that the desire itself is carried out by God. For example, you wished for something, you immediately began to do it, but if the task was completed, an even greater desire is born in you to do the same thing; if not, then your will becomes weaker. So, if the end of the matter depends on God, and it also arouses our desire, then the apostle is quite right in saying that the desire itself depends on God. Or Paul says out of a feeling of great gratitude that it is God who produces desire in us, just as he calls virtue a gift, not denying freedom of choice, but wanting us to always be grateful and attribute everything to God. Notice the expression: “in you,” that is, who work out salvation with fear and trembling; because it is only in such people that God accomplishes everything. That is, so that favor and His good will are fulfilled on you, namely, so that we live the way He himself wants. So, rest assured: God will help you in every possible way to live rightly, if not for the sake of anything else, then for the sake of what is pleasing to Him. Phil.2:14. Do everything without grumbling or doubting, The devil, when he is unable to completely turn someone away from goodness, leads him either to despair or to vanity; if he cannot do this, then he inspires him with murmuring or doubt and unbelief. Since the Philippians were exposed to temptations and constant dangers, as a result many of them fell into murmuring and blasphemy; That’s why the apostle says: “Do everything without murmuring.” Because whoever grumbles becomes ungrateful and slanderous. By doubt, the apostle means hesitation of thoughts, for example, if, when it was time to fulfill the commandment, they began to say: will there be a reward for me? is that good? For this kind of doubtful thoughts should not be allowed, but done with confidence; whether labor or exertion is required, hesitation should not be allowed. Phil.2:15. so that you may be blameless and pure, That is, blameless and undefiled, because murmuring is subject to punishment - this is because he speaks to the Philippians as if they were free. Listen further. undefiled children of God So, it is common for slaves and the ungrateful to grumble; because what son, working for his father and himself, complains? among an obstinate and depraved generation, I know that many are fighting against you, thus forcing you to grumble; but this is the highest praise if someone, even excited by others, does nothing of the kind. in which you shine like lights in the world, Phil.2:16. containing the word of life, Just as the stars shine in the darkness, so you, being right among the wrong, try to shine more. Because the expression: “in which you shine” (φαίνεσθε) should have an imperative meaning. “Containing the word of life,” that is, having in ourselves the seed of life and henceforth intending to live this way, and now already having within ourselves the guarantee of salvation. Or: just as the luminaries shine and enliven bodies, warming them, so you try to be a life-giving force for other people. to my praise on the day of Christ. Let, he says, your virtue be such that it not only brings you to life, but also makes me more glorious at the coming of Christ. that I have not labored in vain and have not labored in vain. My glory lies in the fact that I raised you like this, and that my labor with you was not in vain. 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. Although, he says, I am dying, for he calls death a sacrifice, “I am made a sacrifice for the sacrifice and service of your faith,” that is, having first made you a sacrifice to God, dedicating you to the service of God and having first made you believers. But in view of death, I am not at all sad, but rejoice and rejoice with all of you. I rejoice in the fact that I become a sacrifice, and I rejoice in the fact that I offer your faith to Christ as a sacrifice. Phil.2:18. Rejoice in this very thing Rejoice that you yourself were sacrificed. For, sacrificing myself, I rejoice in it. 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. Like everything else, he attributes Timothy’s embassy to Christ. I am sure, he says, that he will make it easier for you, on the one hand, to be comforted in spirit when you learn through this letter about my deeds, namely that the gospel was successful, and that the deeds of the enemies were destroyed; on the other hand, so that I too can be comforted when I learn about your affairs, which Timothy must accurately inform me about. Phil.2:20. For I have no one equally diligent who would so sincerely care about you, I could, he says, send another, but there is no one equal to me in zeal except this one, that is, one who cares about your affairs like me, who would sincerely, that is, fatherly, take care of you. Pay attention to how concerned he is: when he himself did not have a convenient time to come to them, he sends others so that those led do not indulge in carelessness at any time. Phil.2:21. because everyone seeks their own, and not what pleases Jesus Christ. That is, they are looking for their own peace and security, since no one would freely wish to take on such a journey. He says this, praising Timothy, and at the same time teaching his listeners not to seek peace; because whoever seeks him does not seek Christ. Alas! How far we are from Christ! Phil.2:22. And you know his faithfulness, because he, like a son to his father, served me in the gospel. You yourselves, he says, are witnesses to the fact that he served me like a son to his father, not only in bodily needs, but, what is much more important, in the gospel. So, as my son, he is worthy of honor, and as a servant of God, even more so. Through this he recommends Timothy to them, not so much by honoring him as by doing good for them; for if they listen to him as the most worthy, then, of course, they will benefit from his word and receive the highest reward. Phil.2:23. So I hope to send it as soon as I find out what will happen to me. When I see what the outcome of my affairs will be, I will immediately, that is, immediately send it. Phil.2:24. I am confident in the Lord that I myself will soon come to you. I am not sending Timothy because I completely refuse to come to you, but in order, as I have already said, to rejoice in this period of time when I learn about your affairs. Pay attention to how he makes his coming to them dependent on God, saying: “I am confident in the Lord,” that is, if God favors. Phil.2:25. However, I considered it necessary to send to you Epaphroditus, my brother and colleague and companion, He sends this one with praise, like Timothy, and for the same reason that we said above. The “companion” is greater than the companion, because someone can assist in safe matters, but the “companion” assists in dangers. and your messenger (άπόστολον) and minister in my need, That is, I return to you what you sent to me; for through him they sent what was necessary to Paul. Or: your apostle - that means your teacher. 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; Knowing, he says, that you love him and are saddened by his illness, he therefore wants to see you in order to free you from the sadness that befell you because of his illness. Here he also represents something else. He justifies himself to them that he is sending him to them too late, saying something like this; this did not happen due to my negligence, but I keep Timothy with me, as if he is unanimous with me. Epaphroditus fell ill, and therefore could not come earlier, since the illness was long-lasting, and he was even close to death. What are you saying, Manichaean? If the world, and life in it, in your opinion, is evil, then how does the apostle now call the abandonment of Epaphroditus in life by the grace of God? Heretics cannot answer this. But Christians may ask: if good is resolved and to be with Christ, then why does the Apostle call the earthly life of Epaphroditus the mercy of God? Or because Epaphroditus, who was a teacher, while continuing his life, had to convert very many to God (which, as said above, is more necessary than to be resolved). Or Paul says a lot, applying himself to the general custom of his listeners, and does not philosophize everywhere. He spoke to people who were committed to life and who were afraid of death. Moreover, real life in itself is good. Otherwise, why would the apostle begin to count untimely death among the punishments? “For this reason many of you are weak and sick, and many are dying” (1 Cor. 11:30). For the future life of an evil person is not the best life at all, because it is not the good life, but the good one that is the best. and not only him, but also me, Do you see how he ranks Epaphroditus highly here, when he considers the restoration of his health to be a special blessing of God and a special mercy? so that I do not add sorrow to sorrow. That is, so that along with the sadness that occurred to me as a result of his illness, I did not have another sadness that could have occurred from his death. Phil.2:28. Therefore I sent him quickly to you; seeing him again, they rejoiced, That is, he sent it immediately, so that when you see him, you will be freed from sadness about his illness, or better yet, so that you will rejoice. How can I be less sad? So, if you rejoice, I will rejoice in the same way. He did not say: “carefree” (αλυπος) but: “less sad” (άλυπότερος), showing by this that his soul was never completely free from sadness. “Who,” he says, “is exhausted, with whom would I not be exhausted?” (2 Cor. 11:29). Phil.2:29. Receive him in the Lord with all joy, That is, accept it acceptably, according to God, or as befits saints. Paul says this for the benefit of the Philippians themselves, because there is more benefit to the one who does good than to the one who receives. and have such respect, So that it does not seem as if he favors Epaphroditus alone, he exhorts to honor everyone in general who shows the same virtue. Phil.2:30. for he was close to death for the cause of Christ, endangering his life, The Philippians sent Epaphroditus to Paul to bring him what he needed. He found Paul in danger in Rome, so that it was not safe to approach him, for the king himself was against him. Then, disregarding all danger, he served Paul. This is what Paul is talking about now. Notice that he did not say: “for me,” but “for the cause of Christ,” he exposed himself to danger, that is, he doomed himself to death. Even if he did not die, according to God’s dispensation, he nevertheless showed his readiness to do so. Likewise, when we see the saints in danger, we will not spare ourselves, because exposing ourselves to danger in matters of this kind is our safety. to make up for the lack of your services to me. You, he says, were not in Rome to serve me physically, although you sent what I needed. This is what you lacked, that is, that you did not serve me with your hands and body, he alone fulfilled, serving me instead of all of you. And therefore he is worthy of great favor on your part, since he did everything for you that should have been done by everyone. So discuss how he calls this matter both service and filling the deficiency (that is, a duty, the failure of which is a deficiency in them), in order to show that it is the duty and duty of those who enjoy security to help those in danger, and the one who does not do this violates the duty, since he does not perform public service. So, so that they would not become proud and ruin their reward, thinking that they had done something great, he called this work by this name (υστέρημα - “flaw”), thereby teaching them to think about themselves modestly, since they did what they had to do. The word “heavenly” was added by the blj. Theophylact. You might be interested in: