A PERPETUAL LOY After this wonderful talk about the joy of Paul the captive, proclaiming that no prison, or planning by the wicked against him, nor the emperor’s wrath, could take his inner joy away from him; he ends his epistle by presenting the requirements of that joy, which he describes as a common popular church joy. 1- The source of the joy 1 - 4 2- The secret of the joy: 5 - 9 a- Not to be disturbed by anything. b- Praying for everything. c- Thanksgiving for everything 3- A mutual practical joy 10 - 20 4- A final greeting 21 – 23 1- THE SOURCE OF JOY: “Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved” (1) “Therefore”, binds what came before with what is coming after. As long as you, beloved brethren, anticipate the coming of the Lord, you have to hold fast in the Lord until the last breath. In the middle of the race, he establishes the believer in the crucified Christ, so as not to divert to the right or to the left; and that no one nor any event could distract his sight away from the high prize, but to live in the heavenlies, and to practice his citizenship in it. This personal relationship with the Lover of mankind, opens up the believer’s heart to follow the example of his Savior, by bearing his brethren in his heart by love, to find in them his joy and crown; yet not outside his Savior. Talking about race, strife, and battle, the apostle calls on the believers, “his beloved and longed-for brethren”, to support them with love and compassion. Amid the sufferings, man needs the support of those faithful to him in the Lord. He calls them his joy and crown, not only because, by their salvation he would enjoy a heavenly crown, for the sake of his love 134 and strife for their sake; but, as a true father, he sees in their eternal joy, his own joy; and in their enjoyment of the heavenly crown his own enjoyment. What brings joy to his heart is to be himself the last of all, even in heaven, to rejoice in their exaltation, joy, and crown. Hence he exhorts them, saying: “stand fast in the Lord, beloved” For to him, their standing fast, is as his own standing fast in the Lord. For a Christian, love is the top of every virtue, which is not realized as is befitting, except when the believers stand fast united as one person, having the same mind in conformity. That is what the apostle means by saying: “Stand fast in the Lord, beloved”. Calling them “(very) beloved brethren”; the mutual love is the fruit of thinking in harmony, and of abiding together in Christ; when all have equal faith in Christ, and all stand together in Him1. (Father Marius Victorinus) Look at how, after warning, he again adds another commendation, calling them: “My joy and crown”. He not only say “my joy”, but adds “glory”. What could be equal to that2?! (St. John Chrysostom) The very wise Paul boasts in those called to faith by him, saying: “My joy and crown”. The other disciples of Christ never said such a thing; they only rejoiced that “the demons are subject to them in the Lord’s name” (Luke 10: 17) 3. (St. Cyril the Great) “I implore Euodia and I implore Syntyche to be of the same mind in the Lord” (2) After addressing the epistle to the church as a whole, congregation and priests, he now addresses certain persons in particular, who had a leading role. He starts by two women, Euodia and Syntiche, who seemed not to go along too well, either in 1 Epistle to Philippians 4: 1 (ACCS). 2 Homilies on Philippians, homily 13. 3 COMM. On Luke, Sermon 64.. 135 between themselves, or between them and the priests or the ministers. Some believe that they were deaconesses in the church of Philippi. He implores them to have one mind, to live in the peace and the love of the Lord, so as to enjoy, together with the Philippians, the joy of Christ. The word ‘Euodia’ means (a temporary journey), and the word ‘Symtyche’ means (the lucky); they partook together with Paul of the ministry of the gospel; but they seemed to have some controversies that hindered their work. He seeks from those two women, through their faith in Christ, to be committed to have the understanding of what the gospel says about Christ. Notice how he says to them: “I implore”, and not “I command”1! (Father Marius Victorinus) “And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life” (3) Here he addresses his talk, most probably to his disciple Timothy, or to Silas (Acts 15: 40; 16: 19), who ministered together with him in Philippi; or to the bishop responsible for the church there. As a partaker of the ministry, let him also partake of bearing the yoke, by supporting those two deaconesses, whom, according to St. John Chrysostom2, had their leadership role in the church, and the ministry of the gospel, together with Clement, and the rest of the apostle’s fellow workers. It is to be noticed that the first one to receive faith in Philippi was a woman – Lydia the seller of purple (Acts 16: 14); and those two deaconesses were probably among those who attended the service on the riverside, mentioned by Luke the Evangelist, saying: “we spoke to the women who met there” (Acts 1 Epistle to Philippians 4: 2.. 2 Homilies on Philippians, homily 14. 136 16: 13); They probably have been elected to minister the word of the Lord among the women. He also asked him to care for Clement who became later on the bishop of Rome, who had an epistle addressed to the Corinthians, which I have translated and published. He asks him as well to give special care to the rest of the fellow workers who ministered together with the apostle Paul, whom he did not mention by name; but said that their names are written by the Holy Spirit in the book of life. It was necessary for Jesus’ name (at his birth) to be written in the census of all the world. By being written with every one, he sanctified everyone; In the census, He was connected to the world, and the world was connected to Him. Then, all the saints who believe in Him had their names written in the book of life together with Him1. (The scholar Origen) “Rejoice in the Lord always. Again I will say, rejoice!” (4) Referring to the relationship of the bishop with the ministers, he asks all workers in the vineyard of the Lord to rejoice always, confirming the necessity of joy, as the way of the successful spiritual ministry. Christ is our true joy; in Him we find our life, resurrection, satisfaction, and glory; and consequently our perpetual joy. And as no one, nor any event, could separate us from Him, our joy could never be taken away from us. Whoever has his joy temporally connected, would lose his joy with the change of circumstances and events. Whereas he whose joy is connected to his abidance in Christ, would enjoy perpetual joy in Him. “Rejoice in the Lord always; Again I will say, rejoice”. The apostle, at the end of his epistle, again confirms that joy is its goal; the joy of the kingdom, abiding all the time: in abundance and in need; in comfort and in labor; in happy times and in miserable times; in great riches and in immense poverty; and in complete 1 Homilies on Luke, homily 11: 6. 137 heath and in deadly illness. The joys of the kingdom provide the strength to confront all problems and sufferings. The Lord Christ blesses those who mourn (Matthew 5: 4), yet not over the loss of someone beloved, but those whose hearts goad them; who mourn over their faults and feel sorrow for their own sins or for those of others. Joy here is not contradictory to this mourning, but would emerge from it; for whoever mourns over his sins and confesses them, would rejoice. Moreover, we can mourn over our sins, hand in hand with rejoicing in Christ. You have to suffer; “For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake” (1: 29). Hence he says: “rejoice in the Lord”; which means that, in case you have such a kind of life, Or, when your fellowship with God is not hindered, you will rejoice. If the scourges and chains, that seem so painful, bring forth joy, what could cause us sorrow1?! The true joy is that of the other life, where the soul of a Christian would not suffer, and his lust would be torn apart, not by violent physical ecstasy, but by the true happiness, that provides the soul with freedom, an attractive freedom, rich in true pleasures2. (St. John Chrysostom) When you unite by heart, you rejoice in the Lord; and when you rejoice in the Lord, you unite together in Him3. (Father Marius Victorinus) 2- THE SECRET OF THE JOY: “Let your gentleness be known to everyone. The Lord is near” (5) The word ‘gentleness’ here bears the meaning of compassion, longsuffering, gentleness in dealing with others and yielding to them; together with keeping away from dry and 1 Homilies on Philippians, homily 14. 2 Hom. On 1 Tim., hom .ترجمة سعاد سو﷼ . 2 3 Epistle to Philippians 4: 4-5 (ACCS).. 138 pointless debates. It is, according to Adam Clark, a collective expression. A gentle person, taking the feelings of the others into consideration, would not stubbornly stick to his point of view, but would listen and appreciate the other view in the Lord. By saying, “The Lord is near”, he reveals that a minister or a believer who practices gentleness, will receive its reward promptly from the Lord, who, Himself, is meek and humble in heart, who will soon come to reward those who partook of His features, and bore His cross with joy. “The Lord is near”,… This fact is an immunity for every soul against sin; For, as long as the lord is near, “how could I do such a great wickedness, and sin against Him?”. Having previously said concerning the adversaries: “whose god is their belly, and whose glory is in their shame” (3: 19); the apostle Paul probably noticed that the congregation had the intention to enter into hostility against them; Hence he exhorts them instead to avoid having any fellowship with them; bear up with them with gentleness; to bear up, not only with their brethren, but with their adversaries and opponents as well. “The Lord is near”; Therefore, there is no cause for anxiety… Do you see the wicked live in comfort, while you live in anguish? Well, the judgment day is near, when they will have to give an account of their works; and all things will be settled. Are they plotting against you and threatening you? Do not be disturbed; If you deal with them with gentleness, it would not be for their benefit (as long as they have not repented), but for yours. The reward is at hand1. (St. John Chrysostom) Demanding from them to let their gentleness be known to everyone, he does not mean for them to seek commendation by others; but that they would be a role model to them. Nothing would draw souls to faith like the longsuffering and gentleness of believers. 1 Homilies on Philippians, homily 14. 139 They will be blessed, not only when they practice the good works, but also when they inspire the others to do likewise1. (Father Ambrosiaster) “Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God” (6) Man may assume that the commandments of gentleness, meekness, and longsuffering are difficult to keep, especially with the presence of opponents; but the anticipation of the near coming of the Lord would take away from the soul any anxiety or confusion. The believer’s weapon for this is prayers with supplication and thanksgiving; As the Lord would respond to him who prays and gives thanks. As the Lord alone is the true helper; by resorting to Him by prayers and supplication with zeal, together with thanksgiving for the sake of His gifts, He would give more support and help. Here, the apostle binds not getting anxious, to praying, supplicating, and thanksgiving. “Be anxious for nothing”: … This does not mean for us to become slothful and to care for nothing; but to cast the worries away from ourselves, and not to get confused before the different temptations. For the peace of God is capable of guarding our hearts, but in everything by prayer and supplication with thanksgiving”. Prayer is the only way to the true comfort. Every time we pray with faith, we feel that God is near us, hears us, and responds to our supplication. Prayer includes praise, worship, and seeking; whereassupplication is seeking; and both of them should go hand in hand with thanksgiving, which brings pleasure to God and comfort to us. “Let your requests be made known to God”, … God knows everything; but what is meant here is His response to our requests, positively, negatively, or anticipating. 1 Epistle to Philippians 4: 7: 1 (ACCS). 140 Here is another comfort; Here is medication that treats sorrow and depression. It is the prayer and thanksgiving for everything. He wishes that our prayers would not be mere requests, but should be, as well, accompanied with thanksgiving for what we already have. As how could man requests more, if he is not thankful for what he already has? We should give thanks for everything, even for the things that seem serious. That is the role of the thankful believer: Concerning the joyful things, it is only natural to give thanks; while here, thanksgiving comes forth from a thankful soul, and from someone drawn with zeal toward God1. (St. John Chrysostom) Do not be anxious about yourselves, Do not let pointless thoughts, and confusion because of temporal things of this world dwell upon you. God provides you with everything you need in this life, and you will be in a better condition in the eternal life2. (Father Marius Victorinus) “And the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (7) The peace of God is a free gift presented to the soul that puts all its hope on Him; it would not get disturbed, but at the time of anguish, it prays, supplicates, and gives thanks; and the gates of heaven would open, and the exalted peace of God would that surpasses mind would flow on it. This divine inner peace is capable of guarding the heart and mind in Jesus Christ, and of granting man a kind of harmony between the soul and the body, between the heart and mind, and between the will and the behavior. The believer would be without any inner conflicts, for the Spirit of God would grant him an exalted inner unity; so that no sin could ever crawl into his depths to spoil his peace; and the devil would not be able to approach him, being unable to endure the heavenly divine light. 1 Homilies on Philippians, homily 14. 2 Epistle to Philippians 4: 6 (ACCS). 141 “And the peace of God, which surpasses all understanding”: Coming to the Savior, the sinner gets “peace with God” ; then, by living the life of faith, he will experience “the peace of God, which surpasses all understanding”. This peace is referred to God Himself, to whom we, as well, are referred; He is our refuge; and with Him we put forth our requests, knowing that He will respond, and that He will take over Himself to provide us with all what concern us. That would comfort our hearts, even if we do not get a response according to our human mind. It so often happens that we cry out to Him for the sake of a certain anguish that disturbs us, and we receive complete peace, even though the subject of our request is still there; For He lifts us up above it, that it could no more disturb us. This way, the sting of the apostle Paul remained as it was, yet without ever disturbing his peace. The peace of God which He grants to men surpasses every understanding and every word; for who could expect or hope for such things to happen? … He did not spare His only begotten Son for the sake of His enemies who hate Him, and persisted on forsaking Him; in order to make peace with us. This peace, namely, the reconciliation and the love of God, which guard our hearts and minds1. (St. John Chrysostom) The apostle Paul had such great love for his people, which he never ceased to express in every possible way: sometimes by encouragement, and other times by advise, and all the time by praying for their sake. Here he seeks for them the divine peace which surpasses every understanding. That is the role of the good teacher, not only to give advice, but also to pray, that through his supplications he supports his listeners, that they would not fall into temptations, nor deceived by the devil. He, as though says to them: I wish He, who has granted you that kind of unperceivable thought, would Himself securely guard you, so that no evil would approach you. He either means that or he means that peace about which the Lord 1 Homilies on Philippians, homily 14. 142 Christ says: “Peace I leave with you, My peace I give to you” (John 14: 27). This peace that surpasses the understanding of man would guard you1. By saying: “In Christ Jesus”? He means that Christ guards us in Himself, to hold fast, and not fall from His faith2. (St. John Chrysostom) Once the peace of God dwells upon us, we perceive God, Adversity and dissension would have no place in us; and nothing remain unanswered. Although that would be difficult to happen in the worldly life, yet it could happen if we have the peace of God, and consequently the understanding; for peace is a state of actual enjoyment of comfort and security3. (Father Marius Victorinus) “Finally, brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is of good report, if there is anything excellent, and if there is anything worthy of praise -- meditate in these things” (8) When God reigns inside, and sets His exalted peace, all man’s energies would transform into meditation and thinking in what is the Lord’s alone, “finally, brethren”, The word finally, here, refers to that the epistle is coming to an end. The apostle set the following seven gates through which any thought would pass, to decide whether we receive Him or reject Him; 1- Truth 2- Honor and reverence 3-Justice 4- Purity 5- Pleasure and joy 6-Good report 7- Worthiness of praise. The Song of songs tells us about the kind of food presented by the Good Shepherd to His flock, He would not let His sheep come to feed into a desert or near locations where there are 1 Homilies on Philippians, homily 14. 2 Homilies on Philippians, homily 14. 3 Epistle to Philippians, 4: 7. 143 thorns and thistles, and instead of a pasture of weeds, he would give them lilies to eat. The Word of God teaches us by parables, that the Power prevailing over everything, prepares a place for those who receive Him with purity; who have a garden full of a diversity of virtues, to which the Groom would add flowering lilies, and an abundance of fragrant spices. The lily symbolizes the shining pure mind, whose sweet fragrance does not conform to the evil smell of sin. The bride says that the Lord recognizes His spiritual sheep, and nourishes them in His garden with lilies He gathers. The great Paul picks up from the holy house of food, lilies to feed us: “whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is of good report, and whatever worthy of praise” (8). This is I believe, is the lily by which the Good shepherd and the Great Teacher feeds His flock1. (St. Gregory of Nyssa) “Whatever is true”, What are these things that are true? They are the things told by the gospel concerning Jesus Christ the Son of God, and all the good news. When your thoughts are true, it follows that they are honorable. … Whatever is true could never be corrupt, namely, is honorable; and whatever is not corrupt is true; … Whatever is true and honorable is just or realize justice; And whatever is just is pure, worthy of being sanctified by God. … Whatever is just, honorable, true, and pure, is pleasing; As who would not love these holy virtues? … Some of the items in this list concern the true virtue itself; while other items concern the fruits of virtue. What concern the virtue are: love, truth, honor, justice, and purity; While what concern the fruits of virtue are being pleasing2. (Father Marius Victorinus) 1 Homilies on Seong of Songs, .ترجمة الدكتور نوّار . 15 2 Epistle to Philippians, 4: 8-9 (ACCS).. 144 “Whatever is true”, Wherever there is no place for sin, nor vanity, the divine Truth would be apparent in the soul and the mind; for man’s mind to become a throne for the Lord Christ who says: “I am the Truth”; and never to become a theater for the devil and his vain thoughts. By “whatever is true” he means all the aspects associated with truth; truth in everything: in the mind, words, behavior, according to the commandments of the gospel, namely, in things which spiritually benefit, and do not bring sadness to the heart of God, of man himself, or of the others. The saints always exult when they see the fruits of Truth practically realized before their eyes1. (Hilary, bishop of Arle) If we so armor ourselves; and If we gird our waists with the truth, no one could overcome us; Whoever seeks the truth would never fall2. (St. John Chrysostom) Christ is not only God, but, He is the true God; a true God from a true God; as He Himself is the Truth3. (St. Ambrose) “Whatever is honorable”, Perceiving their position as sons of God, the believers, having got the liberty of the children of God (Romans 8: 21), could not think except in everything fitting to their honor in the Lord, namely, in whatever is honorable and revered; things that are awesome and holy, and not things of no value; they would not think or do except what befit their new position in the Lord, their inner glory; according to the words of the Lord Himself: “I will be the glory in her midst” (Zechariah 2: 5). Those who are enlightened receive the features of Christ … On everyone of them the form, image, and features of the Word would certainly be printed; that Christ would be counted as 1 Introductory Commentary on 2 John. 2 In Eph. Hom. 23. 3 Of the Holy Spirit Book 1: 17: 108.. 145 being born in everyone of them by the work of the Holy Spirit … and those baptized would be other Christs1. (Father Methodeus) “”Whatever is just”, Justice performs the due duty toward God and men by faithfulness and loyalty. No thought against others could cross over the minds of the children of God, who are sanctified in Him; for wherever love reigns, no injustice or hatred could crawl. Anger was given to us, not to commit violent acts against our brethren, but to work without failing on correcting those fallen into sin. Anger was planted in us as a kind of spur, to grind our teeth against the devil with a lot of violence against him, and not against one another. This weapon is given to us to fight against the enemy, and not to fight one another. Are you anger ridden? Be so against your sins. Chastise yourself, and scourge your conscience. Be a firm judge, and mercilessly condemn your sins. This is the way to benefit from the anger; and this is the reason God planted it into us2. (St. John Chrysostom) “Whatever is pure”, Purity of the heart and mind from the defiled thoughts. The mind of the believer, sanctified in the Holy Lord. enjoys an abundance of purity and chastity. Actually, all those who are not purified by faith in Christ, are not pure, according to the verse: “purifying their hearts by faith” (Acts 15: 9) 3. We need chastity, which we know, is a divine gift; namely, for the heart to refrain from leaning toward evil talk, together with presenting no excuses for our sins. We need chastity to overcome sin and not to commit it; and in case we do, we do not justify it by evil pride. .13 ، 1 على رسالة أفسس 1 2 In Eph, hom 2. 3Augustine: Enchiridion, 75. 146 All in all, we need chastity to keep away from evil. And beside it, we need another virtue, the righteousness, to do good, according to the exhortation of the psalm, saying: “Depart from evil and do good”. … For what goal should we do that? … “Seek peace and pursue it” (Psalm 34: 14). We shall have complete peace when our nature is securely attached to its Creator; so that within ourselves, we would have nothing contradictory to ourselves. This as, as well, was what our Savior Himself wished for us to understand, saying: “Let your waists be girded and your lamps burning” (Luke 12: 35); As what are the girded waists but controlling our desires, which is the work of chastity?; And what are the burning lamps, but giving light and shining by good works, namely, by doing righteousness? Here, the Lord, to make the goal of doing these things more clear, adds: “You are like men who wait for their master, when he will return from the wedding” (Luke 12: 36), to reward those who kept themselves from lusts, and did works of love; so as to reign in His complete and eternal peace, namely, without wrestling against evil, but with rejoicing in goodness with exalted joy1. (St. Augustine) “Whatever is pleasing”, We should think of what would please the others, bring forth love, and make glad the hearts by compassion, endurance, and not of reviling nor condemning others. The believer becomes flooded with unutterable pleasure and joy, joy of the Spirit, being the natural atmosphere that prevails over the kingdom of God in the heart. In his depths, the believer feels that he is the happiest creature on the face of the earth. “Whatever is of good report”, Good report for the children of God, entails keeping away from uttering ugly words, but uttering instead what glorify their heavenly Father. The true believer is testified to, even by enemies, as everyone feel the riches of God’s grace on him, and seek the blessing of the Lord dwelling in him. His thoughts are perpetually for the good of all mankind, and their edification; and shines over all around him by the light of Christ in him. 1 Augustine: Continence, 15.. 147 “And if there is anything worthy of praise, meditate in these things”, The believer becomes like a bee that sucks the nectar from every flower, to produce and to give delicious honey. He sees in everyone, even those claimed to be wicked, a good side to learn from. By such an attitude, he would never cease to learn from everyone what is good and of benefit; and his mind, behavior, and words would be commendable by men. Yet, even that does not preoccupy his heart, as he would rather be commended by the Lord, and not by men. Whatever is true is actually a virtue. Iniquity together with its pleasure is vain, its glory, and everything in it are vain. … Whatever is pure is against thinking in the earthly things…. Whatever is honorable is against those whose gods are their belly (3: 19) 1. (St. John Chrysostom) We become like the food we eat. Let us take an example of an empty crystal vessel; whose contents are clearly seen from outside. Likewise, if we put the splendor of the lilies in our souls, it would radiate and show from outside. … The Spirit would be nourished by the virtues, symbolically called the lilies; and the person concerned would be shining, showing every kind of virtue in his life. Let us assume that the pure lilies are the self-control, moderation, righteousness, and courage; and everything said by the apostle as true, honorable, just, holy, compassionate, worthy of love and of glory (8). All these virtues form in the soul as a result of the pure life, and adorn the soul that possess them2. (St. Gregory of Nyssa) “The things which you learned and received and heard and saw in me, these do, and the Lord of peace will be with you” (9) 1 Homilies on Philippians, homily 14. 2 Homilies on Song of Songs, .ترجمة الدكتور جورج نوّار . 15 148 Together with his written epistles, the apostle commands them with the language of receiving, imitating, and following his example. They are committed to what they learned from his epistles, orally , and to what they received, heard, and saw in his practical life; For he presents the gospel of Christ, the Source of inner peace, who loves peace, and keeps it in all circumstances, to be with, and in them. This is the way he teaches and advises, to present himself as a role model, “you have us for a pattern” (3: 17). Here he says: “which you learned and received”, namely, what you learned by the mouth, and “what you heard and saw in me”, whether in my words, works, or behavior. … As it would be difficult to present an elaborate expression of all the things concerning our entry, exit, talk, moves, and deals – which a Christian needs to think about – that is why he summarized them by saying: “what you heard and saw in me”; Namely, I lead you forward by my work and words. Do these things, not just by words, but also by work. “and the Lord of peace will be with you”; namely, you will be in great tranquility and security, will never suffer anything wrong, nor what is against your will; As when we are in peace with Him, and He with us, it would be through the virtue; As He who loves us, and shows compassion toward us, will show more love toward us, once He sees us hasten toward Him. There is nothing with more animosity against our nature like iniquity. Whereas virtue bears friendship toward us1. (St. John Chrysostom) Someone may probably wonder if the oral tradition ceased through the appearance of the books of the New Testament; to which we respond by saying that the apostles themselves kept on reminding the believers of the oral tradition, when they wrote their epistles to the early Christian congregations; as through the oral tradition they can get an understanding of the Christian truth. 1 Homilies on Philippians, homily 14. 149 “Having many things to write to you, I did not wish to do so with paper and ink, but I hope to come to you and speak face to face, that our joy may be full” (2 John 12). “… and the rest I will set in order when I come” (1 Corinthians 11: 34) “For this reason I left you (Timothy) in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you”(Timothy 1: 5). In many circumstances the apostle Paul commands his disciples to observe the tradition, deliver it to others, hold fast to the tradition learned orally or through his epistles, and “to withdraw from every brother who walks disorderly and not according to the tradition which he received from us” (2 Thessalonians 3: 6).. He told us as well “to beware against “any tradition of men, according to the basic principles of the world, and not according to Christ” (Colossians 2: 8). In case we attempt to disregard any of the unwritten traditions on account of that they are not important, let us beware lest we do harm to the evangelic preaching , and make it just a name with no content (St. Basil the Great) 3- A MUTUAL PRACTICAL JOY: “And I rejoiced in the Lord greatly that now at last your care for me flourished again, though you surely did care, but you lacked opportunity” (10) The apostle Paul feels great gratitude to the Philippians for their care for him, exulting in the Lord who granted them such a gift of love and compassion, which was translated in action whenever they had the opportunity to express it. Here we come to the last part of the epistle, and might be the reason why he wrote it in the first place; which deals with his appreciation of the Philippians’ love, and his thanksgiving to God for the flourishing virtue in their life, their help to him, his acceptance of their help, and seeking from God to pay them back a good heavenly wages according to His rich glory. 150 “I rejoiced in the Lord greatly”: The apostle Paul rejoiced in the Lord despite his chains in prison; yet the reason of his joy was their love and help, that God moved their hearts to do … He also rejoices because God blessed his effort by letting the tree which he planted grow, flourish, and produce flowers and fruition. I often said that alms are not given for the sake of their receiver, as much as it is for the sake of their giver, who has a greater benefit of it. The Philippians sent to him something, even though after a long time, and did the same thing to Epaphroditus. Here, while planning to send Epaphroditus to carry this epistle to them, the apostle commends them, yet shows that this work is more to their benefit as givers, more than it is for that of the receiver. He so did, lest those who give him a gift would be puffed up with pride; and to exhort them to zealously keep on doing the good work. The Lord Christ Himself says: “It is more blessed to give than to receive” (Acts 20: 35). When he says: “I rejoiced greatly in the Lord”; he means to show that his joy is not of the worldly kind, of this life, but it is in the Lord. It is not that I received a sustenance to live by, but it is for the sake of your progress, which is rather my true sustenance1. (St. John Chrysostom) According to St. John Chrysostom2, the apostle’s talk here carries both a commendation, as well as a gentle admonition; on account of that, although they cared for him, and sent him a gift, yet it was after a long time, Yet he finds for them an excuse, that they lacked theopportunity. St. John Chrysostom also says that the apostle Paul was careful to avoid any offense, as far as the material issue is concerned. “So that no one should make his boasting void” (1 Corinthians 9: 15), he worked with his own hands to fulfill his needs and that of those around him. 1 Homilies on Philippians, homily 15. 2 Homilies on Philippians, homily 15. 151 “Not that I speak in regard to need, for I had learned in whatever state I am, to be content” (11) He does not write to thank them, because he is in need, nor to ask for more, for he learned in whatever state he is, to feel satisfaction and to be content, even though he is in chains in prison, or going through afflictions and persecutions; according to the saying: “The content mind is in a continuous feast” 1. “Not that I speak in regard to need”, Knowing for sure that ministry is not a way to earn a living, nor for personal profit; lest someone might think that he accepted the gift and is asking for more; and for the sake of his great love for the Philippians, he intended to confirm that, in whatever state he is, he learned t be content. Speaking to those who were well aware of the actual facts; intending to admonish them, and to let them feel some remorse for their delay; he says: “I learned in whatever state I am, to be content” 2. (St. John Chrysostom) The great man with the good counsel says: “I learned in whatever state I am, to be content”, having known that “the love of money is a root of all kinds of evil” (1 Timothy 6: 10). He means to say that he is content with what he has; whether it is much or less, it is much for him. … He says: I shall never need, nor abound; I shall never need, for I do not seek more, nor abound, for what I have is not mine but of many. He so says about money, but he could say the same about everything; as he was content for all what he has; … he does not seek more honor, nor more vain glory, nor ask for a word of thanks, for he feels that he did nothing to warrant it. But he was perseverant in his labor, knowing his worthiness. Anticipating the end of his strife, and knowing for sure that the situation requires from him more endurance, he says: “I know how to be abased” (12) 3. 1 Cf. Adam Clarke: Comm. On phul. 4: 11.. 2 Homilies on Philippians, homily 15. 3 Duties of the Clergy, 2: 17: 90. 152 (St. Ambrose) Although it is customary to look at suffering poverty as a tribulation, yet having abundance, as well, could become an equal tribulation. A wise man knows how to control himself, lest he becomes weak through having abundance1. (The scholar Origen) All kinds of men could at times truly suffer poverty; But to know how to endure it is a sign of greatness. … Yet knowing how to abound, namely how to feel abundance with thanksgiving, this only concerns those who are not corrupted by abundance2. (St. Augustine) “I know what it is to be abased, and I know what it is to have abundance. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want” (12) That is the exalted work of God; to grant the believer to practice the life of humility as a fellowship with the Lord Jesus in His humility; and to feel the abundance of God’s gifts to him; Not only to feel content, but to feel the true unceasing longing to give; according to the words of the apostle Paul: “as poor, yet making many rich; as having nothing, and yet possessing all things” (2 Corinthians 6: 10) .. He bears the nature of giving, of flowing with love, compassion, peace, and material, mental, and spiritual giving. In all that, he knows how to be abased,on account of that he knows for sure, that what he gives is not his, but a gift from God for the sake of his brethren. Our teacher the apostle Paul here, does not only boast what he received with content of abundance, and satisfaction, but also with want, hunger, and thirst; although he refers everything to the Lord Christ. 1 Commenrary on Rom. 4: 9.. 2 On the Good of Marruage, 25.. 153 “I can do all things through Christ who strengthens me” (13) It was not possible for the apostle to enjoy that inner feeling of satisfaction, nor of flowing himself on others; without the strength of Christ working in him; for the sake of which he keeps praising him, saying: “Christ is my strength”. Success is not my own, but that of Him who gives me strength1. (St. John Chrysostom) “Nevertheless you have done well that you shared in my distress” (14) Although I enjoy the gift of content, satisfaction, and am not in need for anyone, yet you are worthy of commendation, for you have shared my distress. My heart’s desire is to see you all filled with love; not out of greed on my part, nor of need for anything from anyone. You shared my distress by love, and translated it by giving amid my affliction. It is customary when one writes down a ‘thank you note’, to start by that at the beginning; but Paul left it to the end … why? For he intends to start by giving them spiritual lessons, bringing them forth to joy, then ends up by thanking them. “You have done well”, He appreciates their love and kindness, with generosity and abundance. “in my distress”, referring to his difficult circumstances in his prison. Because what he said before has cooled down any probable haughtiness on their part; he followed up by encouraging their readiness to work; saying: “Nevertheless you have done well that you shared my distress”. Do you notice how, after putting himself aside, he comes again to unite with them? That is the role of the true spiritual friendship. As though he says to them: [Do not think that, because I am content, I do not need such a good work on your part. I do need it for your sake]. He did not say: “You gave”, but said: “You shared “, to confirm to them 1 Homilies on Philippians, homily 15. 154 that they have benefited as well, having become fellows in his distress. He did not say: “you alleviated my distress”, but said: “you shared in my distress”, which is more exalted1. (St. John Chrysostom) “Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving but you only” (15) In the beginning of his preaching in Macedonia, no church shared in the needs of the apostle, other than the church in Philippi, who not only did that while he was there in Philippi, but they sent to him when he departed to Corinth (2 Corinthians 11: 8-9). How great was his commendation of them, which stirred up the Corinthians and the Romans when they heard it. The Philippians were the initiators to give, as proved by the phrase “In the beginning of the gospel”, when there was no other example to follow. They not only did that when he was dwelling among them, but as he says: “when I departed from Macedonia, no church shared with me concerning giving and receiving but you only”. He does not say: “no church gave me”, but says: ‘no church shared with me concerning giving and receiving”. It is all a matter of sharing! He also said: “If we have sown spiritual things for you, is it a great thing if we reap your material things?” (1 Corinthians 9: 11); and again: “your abundance may supply their lack” (2 Corinthians 8: 14). How did those people share? By giving the things that pertain to the flesh, and receiving what pertain to the Spirit. It is like when those who sell and buy share with each others the things which they have. There is nothing of more benefit than such a trade and exchange, which starts on earth and consummates in heaven. Those 1 Homilies on Philippians, homily 15. 155 who buy and sell are on earth, yet they buy and profit what concern the heavenlies, while paying earthly price1. (St. John Chrysostom) “For even in Thessalonica you sent aid once and again for my necessities” (16) When he was establishing the church in Thessalonica, he used to fulfill his necessities and of those who were together with him, partly through the work of his own hands (1 Thessalonians 2: 9; 2 Thessalonians 3: 7-9); and from the help sent by the church in Philippi Here, as well, is a great commendation; as while dwelling in the capital of the whole province, a small city (Philippi) took over the responsibility of his sustenance2. (St. John Chrysostom) In the Greek version, the word came as “necessities”, and not “my necessities”, which, according to St. John Chrysostom, he purposely used, as he often did, to demonstrate to them that it is, not out of his need, but for their own sake; and lest they would otherwise probably lose some of their enthusiasm. “Not that I seek the gift, but I seek the fruit that abounds to your account” (17) The apostle did not desire a gift from anyone, as much as he only desired the fruit of the Spirit, practically proclaimed by giving, and fulfilling the necessities of the ministry of the gospel. All what man presents of alms and humility, is deposited in, and added to his account in the kingdom. Although Paul apparently received the gifts, yet, it is God who actually received them. There is a difference between he who is in need, yet seeks nothing; and who is in need, and does not so counts himself. The apostle says: “Not that I seek the gift, but I seek the fruit that abounds to your account”. Do you see that the fruit come from them? He says: This I say for your sake, and not for mine; for 1 Homilies on Philippians, homily 15. 2 Homilies on Philippians, homily 15. 156 your salvation; for I profit nothing when I take, but the grace is enjoyed by those who give, and the reward is there in the storehouse for the givers; while the gifts themselves are consumed by the receivers1. (St. John Chrysostom) “Indeed I have all and abound. I am full, having received from Ephroditus the things which were sent from you, a sweet smelling aroma, an appreciable sacrifice, well pleasing to God” (18) Here the apostle Paul expresses his appreciation of the generosity of the Philippians, who, not only presented his necessities, but what is more; that he became overwhelmed, not by the gift, but by the breath of love coming from their hearts; he smelled their work as a sacrifice offered to God and not to Paul, an appreciable sacrifice, well pleasing to God. Saying: “Not that I seek”; and lest they may probably lose some of their enthusiasm to give, he added: “I have all and abound”; namely through that gift suited to him who is in need; by which he makes them more zealous. As those who give, seek from those who receive to show their appreciation; he says to them that they, not only presented what is lacking, but exceedingly surpassed that2. (St. John Chrysostom) “A sweet smelling aroma, an appreciable sacrifice, well pleasing to God”. Paul described the gifts of the Philippians as follows: 1- A sweet smelling aroma2- An appreciable sacrifice3- Well pleasing to God These descriptions conform with those in the old Covenant, referring to the sacrifice of the cross. “A sweet smelling aroma”. … The aroma of love, presented by the children of Christ to the minister of Christ. 1 Homilies on Philippians, homily 15. 2 Homilies on Philippians, homily 15. 157 Having received from Epaphroditus the things they sent, as a sweet smelling aroma, an appreciable sacrifice, well pleasing to the Lord, It is not I who received your gift, but God through me. Although I am not in need, Just think that God who needs nothing, received it. from your hands. Indeed you know how our souls become pleased and exult by smelling the sweet fragrances, and how the holy books did not hesitate to use this human expression and to apply it to God, saying: “God smelled the pleasing odor” (Genesis 8: 21); to show men that their gifts are well appreciable by God; It is not the fat or the smoke that make it appreciable, but the thought behind offering it1. (St. John Chrysostom) It is true that mercy toward the poor are like oil poured on the sacrifice offered to God; Whereas the service offered to the saints is like the sweet fragrance of incense2. (The scholar Origen) When the brethren in Philippi shared the distress of the blessed apostle Paul, he said that their good work is a sacrifice presented to God …. When someone shows compassion toward the poor, he is as though lending God, and giving Him spiritual asacrifice, a smell of pleasure3. (St. Cyprian, the martyr) “And God (our Father) shall supply all your need according to His riches in glory by Jesus Christ” (19) As much as they measure to the apostle with the measure of abundant love, God will measure to them according to His riches to enjoy an abundance of heavenly glories in Jesus Christ. Having not forsaken Paul in his time of need, God will not let them in need of anything. Being not able to pay them back, Paul presented the bill to the One who sent him – Jesus Christ – who alone can pay back the debts of His apostles and disciples. 1 Homilies on Philippians, homily 15. 2 Homilies on Leviticus 4: 9:1. 3 Treatise 4 on the Lord's Prayer, 33.. 158 “our Father”, We deal with a Father whose eye is on us, feels our needs, and cares for us. “according to His riches”, If the poor gives according to his poverty; the rich according to his riches; the king according to his greatness; How about the King of kings when He grants. “in glory”, Glory is an attribute pertaining to God since eternity. He is glorified in Himself, and awes His glory to no one. Look at how he seeks the blessings to dwell upon them, the way the poor do when they receive a gift from someone. If Paul blesses those who give, how much more should we do to those who give us ; not that we are in need, but we should rejoice, not for our own sake, but for that of the givers, and we, ourselves will get a reward for rejoicing for their sake. I wish we do not get offended in case people do not give, but we should rather be sad for their sake; we could make them more zealous if we let them know that we are not doing this for our own sake, but so that the Lord may supply all their need with His grace or joy according to His riches, namely, according to His free gift, which, for Him is easy, possible, and swift1. (St. John Chrysostom) “Now to our God and Father be glory forever and ever, Amen” (20) That mutual love between the apostle Paul and the Philippiams glorifies God the Father of all who rejoices in the work of His grace in them. The glory he speaks of does not concern the Son alone, but the Father as well2. (St. John Chrysostom) Here, and in Philippi 4: 19, he does not separate between Him being God and being a Father, but prays to “our God and 1 Homilies on Philippians, homily 15. 2 Homilies on Philippians, homily 15. 159 Father”. He calls Him “God” for reverence, and calls Him “Father” for honor; and because everything began with Him1. Here, he praises the Father alone, while in some place else he praises the Son alone (Romans 9: 5)… He does not separate the Son from the Father, nor the Father from the Son. He presents the praise to the divine Nature as a whole2. (Father Theodoret, bishop of Cyrus) 4- A FINAL GREETING: “Greet every saint in Christ Jesus. The brethren who are with me greet you” (21) The apostle Paul wishes that the church would relay to every one of its members his personal greetings and that of those working with him; It is an epistle to the church as a whole, as well as to every member individually. Not anyone who calls himself a saint. Is a saint; but he who believs in the Lord Jesus, and who lives according to His teachings3. (Father Theodoret, bishop of Cyrus) “All the saints greet you, but especially those who are of Caesar’s household” (22) In his eyes, the Philippians, as well as the Romans, and even the Christians in the household of Caesar, are all saints. By “Caesar’s household”, he does not mean ‘Neron’ and his family, but some of his officers and members of the Court who believed. He lifts up and strengthens their psyche by showing them how his preaching has reached even the household of Caesar. If those in the emperor’s court have despised everything they have for the sake of the King of Heaven, how much more befitting of them to do? Another proof of Paul’s love for the Philippians, is that he spoke of them to Caesar’s household, whom they did not 1 Epistle to Philippuans 4: 20.. 2 Epistle to Philippuans 4: 21. 3 Epistle to Philippuans 4: 21. 160 see, which made them long for them, and to send them their greetings1. (St. John Chrysostom) “The grace of our Lord Jesus Christ be with you all, Amen” (23) The apostle Paul, finds nothing better to end most of his epistles, than to present our Lord Jesus Christ to his beloved addressees. This is his greatest desire for everyone. He starts his epistle and ends it by grace … Grace is the work of God with the human soul which is not worthy of it. “Written and sent to the Philippians from Rome by the hand of Epaphroditus” As the apostle Paul’s hand was bound in iron cuffs, he dictated his epistle to Epaphroditus, who had the blessing of writing it, as he had the blessing of the apostle. 1 Homilies on Philippians, homily 15. 161 AN INSPIRATION FROM THE EPISTLE OF PAUL THE APOSTLE TO THE PHILIPPIANS YOU ARE MY PERPETUAL JOY How could my soul not exult; When You are inside me flowing with the joy of Your Spirit? How could my soul be disturbed, When You are the Almighty, the Leader of my life? How could I fear the future, When our prayers, open all the closed doors? How could I not practice the heavenly life, When You have changed my denying nature. And granted me fellowship in Your thanksgiving life? You are my perpetual joy. That I experience in my depths where You dwell, And I experience together with my brethren, In Your church, Your exulting body; To rejoice here on earth, Where my heart has crossed over to Your heavens.
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