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Phil.4:1. So, my beloved and longed for brethren, my joy and crown, stand thus in the Lord, beloved. So, he says, although you see them 3 rejoicing and being glorified, you stand as you stood in the hope that we will be glorified with Christ, and do not give up on this hope. Notice with what praise he praises them. “Brothers,” he says, and not simply, but “beloved,” and moreover, “desired,” that is, those whom my soul strives to see. And one more thing: “joy”, and not just, but also a “crown”, more glorious than which there is nothing for him. And before the admonition he praised them, and again after. Roads, it means they were for Paul, if he deigns them with such a great honor. Phil.4:2. I beg Euodia, I beg Syntyche to think the same about the Lord. Phil.4:3. Hey, I ask you, sincere employee, help them, It seems to me that these women occupied a prominent position in the Church there. Therefore, he entrusts them to a certain wonderful husband, who was either the brother of one of them, or her husband. Perhaps he was the jailer at Philippi (Acts 16:23–40). The Apostle seems to say this: now you become a true brother and a true husband, if in the work of the Lord you bear the same burden (ζυγόν), helping them 4. Some people quite incorrectly say that Paul is here admonishing his wife. But, not to mention much else, if this were so, then he would have said: γνήσια σύζυγε, and not γνήσιε. labored in the gospel together with me and with Clement and with my other co-workers, Not a little, he says, and they helped me, although it was with the help of many others; That’s why the apostle says: “to those who labored with me.” Truly, at that time the churches were in a strong alliance with each other, because one respected the other and one helped the other. And now, alas! what state are we in? We overthrow each other, which is why we are completely different from those who lived at that time. whose names are in the book of life. Do you see what virtue he ascribes to a woman? What the Lord said to the apostles: “your names are written in heaven” (Luke 10:20) Paul also attributes to women that their names, along with others, are written in the book of life, that is, in the knowledge and judgment of God. Or he sentenced them to life, having regard to their faith, just as "he that believeth not is already condemned" (John 3:18), and is therefore written in the book of death. Phil.4:4. Rejoice in the Lord always; But how does the Lord say: “Blessed are those who mourn” (Matthew 5:4)? Because crying this way is the same as being happy. For he did not just say “rejoice,” but “in the Lord.” Whoever is with the Lord always rejoices, even if he is tortured and tormented. “And they,” he says, “went out from the Sanhedrin, rejoicing because they were counted worthy to suffer dishonor for the name of the Lord Jesus” (Acts 5:41). Since the natural state of affairs caused sorrow, he shows by repeating the word that one should rejoice in every possible way. Phil.4:5. Let your meekness be known to all people. Since above Paul condemned some as enemies of the cross, he now urges the Philippians not to treat them with hostility, but to deal mercifully with them, even if they were enemies. Phil.4:6. Don't worry about anything And you envy the fact that they live in pleasure and insult you, while you are in sadness. “The Lord is near,” judgment has already arrived; do not worry about anything: neither about their insult, nor about your sadness. Because they will give the answer to the Lord, and you will be at peace. but always by prayer and supplication, with thanksgiving, make your requests known to God. Here is another consolation, namely, constant prayer, in every state of affairs, and, moreover, with thanksgiving. Because how can anyone ask for the future without expressing a feeling of gratitude for a previous benefit? So, for everything, even for what seems to be misfortune, one must give thanks; because giving thanks for good requires the very nature of things, and for misfortune it is the duty of a well-meaning soul. This kind of prayer reveals our desires before God; He does not accept the same prayers that are performed differently. Phil.4:7. and the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. That is, the peace that God has created with people surpasses every mind, not only human, but also angelic, as if the apostle had said: He saved or delivered us in such a way that our mind is not able to comprehend it. For who expected that such benefits would be given to us and that we would be reconciled to God? He Himself will take care of you and protect you, so that you don’t even think of anything bad. Or the apostle speaks of peace, about which the Lord said: “peace I leave with you” (John 14:27), it will protect you. For such peace also surpasses all understanding, since the Lord commands that we have peace with our enemies and with those who offend us. If the world surpasses every mind, how much less the essence of the matter? The expression “in Christ Jesus” means: He keeps you in Himself, so that you do not fall from Him, but rather remain in Him. Phil.4:8. Finally, my brothers, He speaks as if in a hurry and no longer has anything to do with the present circumstances. That is, everything that is virtuous, for evil is a lie, just as the enjoyment of it is a lie. Against those who think about earthly things 5 Against those whose god is their womb. That is, to God and people. And the latter means not to offend anyone. what is honorable, what is only virtue and praise, You see, he wants them to pay attention to what concerns people; but not simply, but saying: “what is only virtue.” Since evil deeds are born from thoughts, he says: “Think about this,” that is, about what is indicated above. Phil.4:9. What have you learned, what have you received and heard and seen in me, Since it was impossible to talk in detail about everything, about entrances, exits, words and clothing, he says in general: “what you learned, what you heard” through oral teaching, what you accepted in writing and “what you saw” in me through the deeds themselves. Because setting yourself as an example, as has often been said, is the best teaching. Not only think and not only speak, as was said above, but also do. That is, if you do this, you will live in peace. Because when we are at peace with God, of course, through virtue, and with people (“I was at peace with those who hated the world” (Ps. 119:7)), then God Himself will be with you. For if He seeks those who move away from Him, how can He not come to those who draw near to Him? Phil.4:10. I rejoiced greatly in the Lord that you have already begun to take care of me again; I rejoiced not in worldly joy, he says, and not in worldly joy, but “in the Lord.” I did not rejoice in that I calmed down, but in that you succeeded. That is why he said “very”, because he rejoiced at their benefit or success. After imperceptibly reproaching them for the past time, inspiring them to do good constantly and always, he again covered up this reproach; because the words “already again” (ήδη ποτέ) indicate a long time. The word “began” (άνεθάλετε - blossomed again, again gave shoots or offspring) speaks as if of grown plants that dried up and then blossomed again. So you too, he says, once bloomed, withered, and then blossomed again. Thus, there is some reproach and praise here; for it is no small matter for the withered to flourish. So that no one would think that they had faded in other matters, he added: “to take care of me,” that is, in only one thing - caring for what I need. But we must ask how the one who said: “It is more blessed to give than to receive” (Acts 20:35), and again in the letter to the Corinthians: “It is better for me to die than for anyone to destroy my praise” (1 Cor. 9:15), is now the one who receives help? There he quite thoroughly did not accept, precisely thanks to the false apostles, who pretended that they did not accept, “so that in what they boast,” he says, “they would turn out to be the same as we” (2 Cor. 11:12). For he did not just say: “This praise will not be taken away from me, but: in the countries of Achaia” (2 Cor. 11:10); because he says: “I caused costs to other churches” (2 Cor. 11:8). Thus, there he did not accept by sound reasoning. Here the givers are “beloved and longed for,” whom he would have grieved if he had not accepted. Moreover, it is better to receive for the sake of those who give; because they benefit more than those who accept. As for the saying “it is more blessed to give than to receive,” it does not at all mean a prohibition to receive, but there is a simple comparison indicating what is better. On the grounds that gold is better, will anyone forbid the possession of silver? Moreover, the apostle says this about labor and alms from labor; and this is truly the way to do it. But if there is no time for work, for example, during the imposition of bonds, or in case of illness, then what can be done? Shouldn't it be accepted? I think so. That is, you carried care for me in your heart and worried about me; for it is in your character to take care of me. but circumstances were not favorable to you. This did not depend on your negligence, he says, but on necessity, that is, you did not have it in your hands, you yourself were not rich; This was borrowed from general custom, for we usually say: difficult circumstances have come, now bad times have come. Phil.4:11. I am not saying this because I am in need, for I have learned to be content with what I have. You see that it is not an easy thing to rejoice in contentment; This requires practice and effort. “Learned it,” he says. Phil.4:12. I know how to live in poverty, I know how to live in abundance; That is, I know how to use little, I know how to endure both hunger and thirst, and I also know how to live in abundance. But what kind of virtue is it to be able to live in abundance? Truly this is a great virtue. Because it is not need, but abundance that destroys many, since it arouses many and absurd lusts. How did Paul know how to abound? He spent his wealth on others, and did not rejoice in abundance, but was the same both in abundance and in need, neither puffed up by the former nor embarrassed by the latter. learned everything and in everything, I have acquired experience in all such a long passage of time, in every matter and in all random circumstances. to be filled and to suffer hunger, to be both in abundance and in shortage. The Israelites did not know how to “endure hunger,” for they grumbled at God and said: “Can God prepare a meal?” (Ps. 77:19). But they did not know how to be satisfied: for “Jacob ate, and Israel became fat, and became stubborn, and he forsook God” (Deut. 32:15). But that is not what Paul and the Christians do. By this he shows that neither before, when they did not give him, did he grieve, nor now, when they give him, did he rejoice according to human calculation, but rejoiced for them, since they themselves received benefit through this. Phil.4:13. I can do all things through Jesus Christ who strengthens me. Since he felt that he had said a lot about himself, he said: this is not my perfection, but that of Christ who gave strength. Phil.4:14. However, you did well by taking part in my grief. He said: I know how to be satisfied. Now, so that the Philippians would not be tempted by him, as if he did not gladly accept what they offered and even considered it useless for himself (because givers are usually tempted when those who receive say that they do not need), he eliminates this, saying: “however, you have done well,” that is, although I have no need, I nevertheless accepted your gift. Pay attention to the wisdom of how he exalts this matter. By saying “having taken part in my sorrow,” he thereby put them on an equal footing with himself. I, he says, really tolerate this, and since you took care of me, God will recognize you as my colleagues. Thus, with the previous words the apostle destroyed their dreams, but with these he arouses their zeal. 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; Since it might seem that he reproached them above, saying: “they have already begun to take care again,” he now wisely justifies himself, saying that the very thing with which I seemed to reproach you, I did not because I wanted to get something from you, but because I was completely confident about you, and you yourself were the reason for this, for you were the first of all to begin to take care of my needs. Because of this confidence in you, I seemed to reproach you for abandoning what was previously usual for you. And your great praise is that you helped me not only at the beginning of the gospel, not only when I was with you, but also when I left Macedonia, that is, from your borders. He did not say that no church gave to me, but “not a single church showed me participation by giving and receiving”; because the essence of the matter is communication. You give carnal things and receive spiritual things, as it is said elsewhere: “If we have sown spiritual things in you, is it great if we reap bodily things from you?” (1 Cor. 9:11). So, other churches did not participate in the sense of giving carnal things and receiving spiritual things. Phil.4:16. You sent me to Thessalonica once or twice for my needs. Their important praise is that, while in the metropolis, he ate at the expense of the small city. For by “need” he means necessary expenses, and not pleasures and luxury. Phil.4:17. I say this not because I am looking for giving; but I seek fruit that will increase for your benefit. Since he expressed something humiliating, saying: “for need,” then, so that they would not become proud about this, he continues: I say this not because I was looking for alms from you, but for your benefit, so that you have fruit that should serve in your favor. You see, they themselves benefited from giving. Phil.4:18. I have received everything and am abundant; Since he said: “I do not seek”, so as not to cool their jealousy, not to make them more careless (for the more wise the benefactors, the more they seek gratitude from those who receive the benefit), he says: “I have received everything, and I am abundant,” that is, with your giving you not only made up for what was omitted before, but also did more. Having said “received”, as if about what was due on their part, so that they would not become proud, he again, to console them, shows that they did even beyond what was due, sending him what was unnecessary. I am pleased to have received from Epaphroditus what you sent, like fragrant incense, a sacrifice acceptable and pleasing to God. Oh, where did he take their gift! It was not I, he says, who accepted, but God through me. Therefore, although I have no need, you do not worry about it: because God did not need anything, but He accepted, just as the Scripture says: “The Lord smelled a sweet aroma” (Gen. 8:21), so that we, hearing that God does not need this, would not become careless in the gospel. Phil.4:19. May my God supply all your needs according to His riches in glory through Christ Jesus. Since he said above: “circumstances were not favorable to you,” that is, you yourself were in a difficult situation, now he wants to be content with them. If they had been as wise as Paul, he would not have asked for bodily things for them. But since they were people busy with everyday affairs and having some attachment to real things, he, condescending to their weakness, asks God for them not for excess and luxury, but for abundance in what is necessary. “Let him supply,” he says, “every need you have,” so that we will not be in poverty. Then, so that they would not think that he was limiting them too much, he added: “according to His riches,” that is, He can give you what you need in abundance and abundance. Therefore, use your wealth for His glory. The expression “by Christ Jesus” can also be understood in such a way that the Father will accomplish this in Christ Jesus, that is, through the mediation of Christ; or you can do it this way: “in glory,” which refers to Christ Jesus. Therefore he adds the following. Phil.4:20. Glory to our God and Father forever and ever! Amen. Since he said: for the glory of the Son, he added that the glory of Christ is also the glory of the Father. Phil.4:21. Greet every saint in Christ Jesus. It is a sign of considerable goodwill to greet them through messages. The brethren who are with me greet you. For there were many with him, perhaps even from Rome itself, who, however, did not take part in the apostolic affairs: such was only Timothy, whom he called above unanimous with himself. Nevertheless, he does not refuse to call them brothers. Phil.4:22. All the saints greet you, especially from Caesar’s house. He approved and inspired them, showing that piety had reached even the royal house, instilling in them that if those at the royal court neglected everything for the sake of Christ, then all the more should you, simple people, do this. At the same time, he makes it known that he spoke about the virtue of the Philippians before Caesar’s house; for otherwise he could not arouse in the latter the disposition expressed in greeting. Phil.4:23. The grace of our Lord Jesus Christ be with you all. Amen. According to his custom, he concludes the message with prayer. And at the same time he teaches to attribute the virtues they have to the grace of Christ, and not to be exalted by them. For then only will grace remain with them forever if they do not become arrogant. May, by the grace of Christ, abound among us, like every other virtue, especially the virtue of helping others, and we, too, by receiving the benefit of helping all those in need, especially those suffering for the sake of God, may enjoy the riches of His goodness. To him be glory and power, now and ever and forever. Amen. An allusion to the previous word σύζυγον - (literally: “one yoke drawing”). The expression “what is fair” is omitted from the blj. Theophylact. You might be interested in: