Discourses on Philippians

Conversation 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 1. The Philippians were residents of the Macedonian city of "Philippi", so named after the founder of the city - a colony (Roman), according to Luke (Acts 16:12). Here the “woman who sold scarlet” turned, a very God-fearing and attentive woman (Acts 16:14); here the ruler of the synagogue believed; here Paul and Silas were beaten with rods (Acts 16:23); here the rulers, being frightened, asked them to leave the city (Acts 16:38–39). The beginning of the sermon here was brilliant! In praise of the Philippians, Paul himself says many great things, calling them his Crown and many who suffered: “For it has been given to you,” he says, “for Christ’s sake not only to believe in Him, but also to suffer for Him” (Phil. 1:29). He wrote to them then, as he was in chains, which is why he says: “So my bonds in Christ became known to the whole praetorium and to everyone else” (Phil. 1:13), calling the palace of Nero a judgment (πραιτώριον). However, he was freed from these bonds, which he explained in his letter to Timothy, saying: “At my first answer, no one was with me, but everyone left me. May it not be imputed to them! The Lord appeared to me and strengthened me" (2 Tim. 4:16, 17). Consequently, he points to the bonds in which he was before this answer. And that Timothy was not with him then is clear from the words: “At my first answer, no one was with me.” This is precisely what he explains in his message. If (Timothy) had known this circumstance, then (the apostle) would not have written to him. When he wrote this epistle (to the Philippians), then Timothy was with him, as shown by the following words: “I hope in the Lord Jesus to soon send Timothy to you” (Phil. 2:19); and again: “Therefore I hope to send him immediately, as soon as I know what will happen to me” (Phil. 2:23). He was released from his bonds, and was imprisoned again after he came to them. And the words: “But even if I am made a sacrifice for the sacrifice and service of your faith” (Phil. 2:17) - do not mean that this has already happened, but that even if this has happened, I rejoice, he says, consoling them through this in their grief over his bonds. And that he then hoped to stay alive is clear from his words: “I am confident in the Lord that I myself will soon come to you” (Phil. 2:24); and again: “And I know for sure that I will remain and abide with you all” (Phil. 1:25). Meanwhile, the Philippians sent Epaphroditus to him to bring him the money and find out about his circumstances, because they loved him very much. And what they really sent, listen to what he himself says about this: “I have received everything, and I have more than enough; I am pleased to have received from Epaphroditus what you sent” (Phil. 4:18). So, they sent in order to both console him and find out. And that they sent with the intention of finding out about his circumstances, he shows this at the very beginning of the letter, where he writes about himself like this: “I desire, brethren, that you know that my circumstances have contributed to the greater success of the gospel” (Phil. 1:12); and again: “I hope in the Lord Jesus to send Timothy to you soon, so that I too, having learned about your circumstances, may be comforted in spirit” (Phil. 2:19). The words “so that I too” clearly mean the following: just as you sent to find out about my circumstances for complete confirmation, so I (will send), “having learned about your circumstances, I was comforted in spirit.” And since they did not send to him for a long time, but (they sent) only then - it is he who expresses this with the words: “You have already begun to care about me again” (Phil. 4:10), - and then they only heard that he was in bonds - after all, if they heard about the illness of Epaphroditus, a man not as famous as Paul, then all the more (they would have heard) about Paul - and since it was natural for them to worry, then at the beginning of the letter he spreads a lot in consolation regarding the bonds, showing that not only is there no need to worry, but we also need to rejoice. Then he gives advice regarding unanimity and humility, instilling in them that this constitutes their greatest strength, and that in this way they can conveniently defeat their enemies. It is not so sad for your teachers that they are in chains, but that the disciples are not unanimous. The former even serves to spread the Gospel, and the latter to disorder. 2. Having thus taught an exhortation to unanimity, and having shown that unanimity comes from humility, he then strongly attacks the Jews, who, under the pretext of Christianity, have everywhere harmed the teaching, calls them dogs and evil workers, and exhorts them to beware of them; shows who should be attentive to, talks a lot about moral subjects, tunes and encourages them with the words: “The Lord is near” (Phil. 4:5); With his characteristic prudence, he also remembers what was sent from them, and in this way he comforts them a lot. It is clear that he writes to them with special respect, and nowhere does he use anything reproachful, and this was a sign of their virtue - namely, that they gave the teacher a reason to write the entire letter to them not in a tone of reproach, but in a tone of exhortation. And as I said at the beginning, I will repeat now that this city showed great readiness for faith. For example, the prison guard - and you know that this position is associated with all kinds of wickedness - because of one miracle he immediately ran (to Paul) and was baptized with his whole household. He saw the miracle happen alone, and he received the benefit not alone, but with his wife and the whole house. And the leaders themselves, who beat Paul, did this more as a result of general confusion than out of malice, as can be seen from the fact that they immediately sent him and released him, and then they were afraid. However, he testifies not only to their faith and dangers, but also to charity, when he says: “At the beginning of the gospel ... they sent me once and twice for my need” (Phil. 4:15, 16), while no one else did this: “Not a single church,” he says, “has shown me any participation in alms and acceptance.” He attributes the omission to more unfavorable circumstances than to intention: not that you did not care about to me, he says, “but circumstances were not favorable to you” (Phil. 4:10). By this he expresses his great love for them. And that he loved them very much is clear: “For I have no one,” he says, “who would so sincerely care for you” (Phil. 2:20); 3. Knowing this and having such examples of love, we too will show ourselves worthy of such examples by our readiness to suffer for Christ. Но ныне нет гонения. In this case, let us imitate them, if not in other ways, then at least in their most zealous charity, and let us not think that everything was done by us, as soon as we give once or twice. This must be done throughout one’s life; one must not please (God) just once, but constantly. A person competing in a race, if, after running ten laps, falls behind on the last lap, he has lost everything: and we, if we have started good deeds and subsequently weaken, then we will ruin everything, spoil everything. Listen to the following very useful admonition: “Mercy,” it is said, “and truth do not forsake you” (Proverbs 3:3). It is not said: do it once, twice, thrice, ten, a hundred times, but constantly: “Let them not forsake you,” it is said. And it is not said: you do not forsake, but - let them not forsake you, which shows that we have need of them, and not they in us, and it is suggested that we You must do everything to keep them with you. “Tie them around,” it says, “your neck” (Prov. 3:3). Just as the children of the rich have a gold ornament around their necks, and never take it off, as a sign of nobility, so we should always bestow alms on ourselves to show that we are children of the Merciful One, who “commands His sun to rise on the evil and on the good” (Matthew 5:45). But the infidels don't believe this? Exactly, if we do this, then through this they will be convinced. If they see that we are merciful to everyone and recognize Him as a mentor (in this virtue), they will conclude that we do this out of imitation of Him. And this should not be done somehow, but with attention and reproachfully, because it is said: let alms and “true” faith be in you. It is well said: the true one does not want it from theft, not from theft (God wants it). This is no longer faith, not true alms. A thief must lie and swear, but you, it is said, do not do so, but have faith with alms. Let us put this decoration on ourselves. Let's make a golden necklace for the soul, that is, alms, while we are here. After all, when this century passes, then we will no longer have to use it. Why? (Because) there are no poor people there, there is no money there, there is no poverty there. While we are children, we will not deprive ourselves of this decoration, because just as children who have reached maturity take off their previous outfit and put on another, so it is with us. There, alms will no longer be made of money, but something else, much larger. Therefore, in order not to be left without it, we will try to decorate our souls with it. Almsgiving is a great beauty and a treasure, a great gift, or better, a great good. If we learn to despise money, we will learn other things too. Look how much good comes from here: the one who gives alms, as he should give, learns to despise money; who has learned to despise money has removed the root of all evil. That is why he does good not so much to others as to himself; not only because almsgiving is rewarded and rewarded, but also because the soul becomes wise, lofty and rich. He who gives alms learns not to value money or gold, and he who has learned this has taken a very great step towards heaven and has destroyed countless pretexts for enmity, quarrel, envy and sadness. You know, you yourself know that all evil comes from money, and that there are countless fights because of money. And whoever has learned to despise them has placed himself in a quiet refuge, and is no longer afraid of hardships: alms taught him this. He no longer desires what belongs to his neighbor: how can one really (do this) who renounces what is his and gives? He no longer envies the rich: how can someone who wants to be poor really envy? He cleanses the eye of his soul. And it's here; а скольких благ он сподобится там, и сказать нельзя. He will not remain outside (the chamber) with the foolish virgins, but having burning lamps, he will enter with the wise and with the bridegroom. Through alms, one who has not experienced labor of this kind will become even higher than those who labored in virginity. Such is the power of almsgiving! Она с великим дерзновением ведет своих питомцев. She is known to the heavenly gatekeepers who guard the doors of the bridal chamber, and is not only familiar, but also honored by them; those whom she recognizes as her admirers will introduce with great boldness, and no one will contradict, but everyone will yield. If she brought God down to earth and bowed down to become man, then all the more can she raise man to heaven. Great is her power! So, if out of mercy and love for mankind God became Man and deigned to become a slave, then how much more will He bring slaves into His house. Let us love this virtue, let us desire it not for one day or two, but forever, so that it recognizes us. If she recognizes us, then the Lord will recognize us; and if she does not recognize, then the Lord will not recognize you either, and will say: “I don’t know you” (Luke 13:25). But may we not hear this voice, but may we hear the following blessed one: “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34), - which kingdom and may we all be made worthy by grace and love for mankind, in Christ Jesus our Lord, with whom to the Father (and to the Holy Spirit be glory, dominion, honor, now and ever and ever). forever and ever. Amen). You might be interested in: