JOY AMID THE SUFFERINGS SIGNS OF THE JOYFUL LIFE IN CHRIST: From his prison, the apostle Paul wrote to the church beloved by him, which had a special place in his heart. The topic of this epistle is ‘Christ our joy’; the Source of joy in all circumstances, that transfigures more amid the sufferings, by which we partake of His passions. In this chapter, the apostle Paul presents to us certain signs of this new exulting life in Christ Jesus: 1- A holy look at the others: The apostle calls the believers “All the saints in Christ Jesus” (1); both congregation and priests. 2- Holy emotions (7-8). When St. Augustine repented, his old emotions changed their course. Instead of the carnal desires, which were destroying his energies, he enjoyed new divine desires, and his emotions were enflamed by love for God and for men. 3- Growth in love (9); in knowledge, in discernment (9); in good works (10); and in righteousness (11). Joy is behind this perpetual growth and continuous progress in Christ Jesus; It is a daily renewal, aiming to be like the Lord, who is Love, Wisdom, and Righteousness. 4- Directing all the energies to the salvation of man with joy (12-26). St. Paul was not brooding on his imprisonment or sufferings, but he rather found in his prison a great opportunity to testify to Christ in a new atmosphere: among the prison guards and the state officials. He exulted in his imprisonment, for it gave a serious and daring push to the preaching of the gospel, both by himself, his disciples and friends, and even by his adversaries who envied and opposed him. 5- Joy in the gift of suffering (27-30). Suffering for the sake of Christ was the apostle’s program which he often proclaimed in his epistles Suffering carried to others a testimony of the transfiguration of the Lord Christ in us, as did the chains of the apostle Paul (7, 13). It can, as well, incite in us the growth in faith. 14 It is a gift from the Lord Christ. Just like faith, joy in his suffering was a testimony that the apostle’s soul is free, having created an atmosphere of joy even inside the prison. Telling us about his exulting conquest of the suffering because of his trust in Christ, he refers to the name of the Savior 40 times in this short epistle. To enjoy the perpetual joy, it is befitting of the believer to re-evaluate his life; lest what came in Revelation 3: 1 would apply to him: “I know your works, that you have a name that you are alive, but you are dead”. 1- An apostolic greeting 1 – 2 2- Thankfulness, prayers, and love 3 – 7 3- Longing and prayers 8 – 11 4- Chains and conquest 12 – 14 5- Rejoicing in preaching Christ 15 – 19 6- Life in Christ 20 – 26 7- A challenge and strength 27 – 30 1- AN APOSTOLIC GREETING: “Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with the bishops and deacons” (1) Here, St. Paul adds the name of his disciple Timothy, as being a fellow partaker of his mission; He was planning on dispatching him to Philippi to bring back their news to him, to be comforted and rejoice (2: 19). Because Timothy was well known to them (acts 16: 3, 10-12), and had a special place in their hearts, he accompanied Paul in his two visits to Philippi. Paul wrote his name in the epistle, although he did not take part in writing it. “Paul and Timothy, servants …” Demonstrating true humility, the apostle Paul, although the teacher and the author of the epistle, adds the name of his epistle to his name, as equals, without discrimination. Timothy, actually, represents the consistent discipleship, strife, and persistence to the last breath. St. Paul does not call himself as an apostle in this epistle, nor in that to the Thessalonians, or to Timothy, because his 15 apostleship was not in doubt by the addressees; and the Philippians were not in need to be reminded of his apostolic authority. The apostle calls himself and his disciple “servants of Jesus Christ); as they seek no special place in the church, and are not preoccupied with authority, but boasted the work of the Lord who gave them the blessing to be servants to fulfill His will. The apostle, in this epistle calls himself a servant for the following reasons: 1- He opens the epistle by what is fitting for such believers as the Philippians. 2- Because he was going to talk about the Son of God who emptied Himself and took the form of a servant 3- Paul, feeling that he is a possession of the Lord; having been bought by His precious blood, he became His servant. 4- The church in Philippi was the fruit of Paul’s obedience to the Lord. Calling himself a servant and not an apostle! How great indeed is this rank, and how it is the top of all goodness, to be a servant of Christ, and not just someone called for ministry. A servant (a slave) of Christ is actually free, as far as sin is concerned. And being a slave for someone, he could not be enslaved by another; namely, he could not share his service to Christ with some other master1. (St. John Chrysostom) Who would not love to be chained by such chains like those of Paul; which, although real chains, yet they are rather, chains of love that bring forth liberty; hence boasted by those chained by them, like Paul and Timothy, who call themselves: “servants of Jesus Christ”. Being so chained, and enslaved, we would become in a greater glory than to be free with someone else2. (St. Ambrose) “To all the saints in Christ Jesus” (1). The apostle often uses the term “all”, and “you all” (!: 4, 7, 8, 25; 2: 26), with the 1 Homilies on Philippians, homily 1. 2 Letters, 63: 96. 16 intention of exhorting us to keep away from divisions and dissentions. As the Jews, as well, had the tendency to call themselves “saints”, according to the early inspiration (the Old Testament), in which they were called “a holy nation” (Exodus 19: 6); “a holy people to the lord your God” (Deuteronomy 7: 6, etc.). The apostle Paul added the designation: “in Christ Jesus”; as those are alone, and not the others, are the true saints1. (St. John Chrysostom) We should marvel at his reference to the congregation, and calling them “all the saints in Christ Jesus”, before referring to the bishops and the deacons. The term “bishops” came to mean (Presbyters), embracing the bishops and the priests together; as, according to St. John Chrysostom, Philippi was not large enough to have more than one Presbyter. He also believes that the bishops count the priests and the deacons as their fellow partners in ministry2. St. John Chrysostom says that the apostle used to write his epistles to the church, with no reference to the clergy, except in this epistle; on account of that they sent ‘Epaphroditus’ to him with a generous gift3. “Grace to you and peace from God our Father and the Lord Jesus Christ” (2) Grace is the free divine gift or blessing granted by God to man; And the divine peace surpasses every mind and all imagination. The apostolic blessing in the majority of cases used to present those two most exalted gifts: the divine grace and peace; not from the apostle himself, but from God the Father and the Lord Jesus Christ. 2- THANKFULNESS, PRAYERS, AND LOVE: “We give thanks to the God and Father of our Lord Jesus Christ, praying always for you” (3) 1 Homilies on Philippians, homily 1. 2 Homilies on Philippians, homily 1. 3 Homilies on Philippians, homily 1. 17 The exulting inner nature of the apostle Paul, perpetually flows through presenting a sacrifice of thanksgiving to God for His work, not only for his own sake, but for that of his ministered children. As a father, he counts every gift and every success of the people as though his own; and he always thanks God in the name of his people1. (The scholar Origen) “Always in every prayer of mine making requests for you all with joy” (4) The Philippians were always in the apostle’s mind and heart, even amid his chains, and his preoccupation with the affairs of the other churches; Remembering them in the Lord, always incites in him a desire to pray for their sake with joy and exultation. The apostle binds thanksgiving with praying; He thanks God for their faith, love, and zeal in preaching. “Praying always for you”. Always caring for, and knowing the value of prayers, Paul always raised his heart with prayers for the sake of the labors and problems of those he ministered. He prayed with joy, despite being a political prisoner, who could be condemned to death. Christianity is the religion of the joyful and rejoicing heart, and of the shining and cheerful contention. The Christian is always rejoicing for his faith, for His Christ, and happy for His Kingdom. The apostle did not refer to the sufferings that he, and his companion Silas have confronted in Philippi; when the magistrates tore their clothes, gave orders to beat them with rods, and to cast them in the inner prison (Acts 22). But what he always remember is God’s work with him in receiving faith, and the joy that God granted him amid his sufferings. Not because your progress in virtue, I would cease to pray for your sake2! (St. John Chrysostom) 1 Comm.. On 1 Cor. 1: 2 (1: 15). 2 Homilies on Philippians, homily 1. 18 “For your fellowship in the gospel from the first day until now” (5) The apostle does not say that the secret of his joy, is that they received faith, and always listened to the sermons, but “for their fellowship”; having translated their faith into a fellowship of collective spiritual love. Since the first day he came to them, and up to this very moment, they believed and stuck to one another in a collective fellowship in the Lord. It is not a temporary emotional reaction; but an exalted fellowship of love, that provoked them to persist on working together, to perpetually experience the joyful evangelic church life. “Your fellowship in the gospel”: is a practice of mutual evangelic love, between all of them: congregation, and clergy; a fellowship in worship (in the Liturgy and the Eucharist); a fellowship in the material things, a desire of perpetual giving (2 Corinthians 9: 13; Galatians 6: 6; Hebrew 13: 16); and a fellowship in the testimony of the gospel of Christ, all of which are realized by the fellowship of the Holy Spirit (2 Corinthians 13: 14). When we live in Christian love, this is considered as a practical preaching of the gospel. When we pray for the sake of one another, this is considered a preaching of the gospel; And when we seek the divine help for the sake of the preachers, this is considered a preaching of the gospel. All that was done by the Philippians. The principle here is obvious: that everyone who labors in the gospel, will certainly partake of the grace. If the “fellowship” is to be given to us with “the Father, the Son, and the Holy Spirit”, it would be fitting of us to be aware lest we bring the holy divine fellowship to no avail through committing sin; For if we do the works of the darkness (Romans 13: 12), it would be obvious that we deny the fellowship of the light1. (The scholar Origen) When we serve someone who preaches, we shall share his crowns with him. In the wrestling arena, it is not only the winner 1 Homilies on Leviticus, homily 4: 4. 19 who takes the crown, but it will be shared by those who are in his corner, like the coach, the trainer, and even his fans…. If we serve the saints with pure conscience and heart, we will partake of their reward; according to the words of the Savior Himself who says: “Make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into everlasting habitations” (Luke 16: 9) 1. (St. John Chrysostom) “being confident in this very thing, that he who has begun a good work in you will complete it until the day of Jesus Christ” (6) The secret of the joy of the apostle in his ministry and his inner peace, is his percept that, it is God who commenced this ministry, and will consummate the work until the end, until the great ultimate day of the Lord. And as it is written in the first book of Samuel: “The Lord was with him and let none of His words fall to the ground” (1 Samuel 3: 19). The apostle was sure that God, on His part, will not cease to work in His ministers to the account of His kingdom; He grants by His Spirit, the Spirit of wisdom and sanctification, to bring forth the elect, perfect on the day of the Lord. The grace of God will never cease until the souls are made perfect, and until He brings them forth, together with the body to the fellowship of the eternal glory. St. John Chrysostom believes that God does not move us like pieces of chess, but would work in us if we are serious and diligent in seeking His help. That is why, while confirming that God will consummate His work in them until the end, he is commending them on account of that they are serious and diligent; and is referring at the same time to that what they practice is a gift from God, and not of their own. It is not a simple matter to say that God commits Himself to work in a certain person. Not looking at appearances, once he sees our seriousness and diligence, He would help us in the good 1 Homilies on Philippians, homily 1. 20 things. This is a good testimony for them that thry are His stewards through whom He works; by which the apostle does not deny them their credit1. (St. John Chrysostom) +The work on our hands will be consummated by the power of God, who is capable of turning His words into action2. (St. Gregory of Nyssa) Commenting on the farewell prayer of the Lord Christ, St. Augustine says that the Lord who has sanctified His disciples, keeps on working in them to enjoy a perpetual sanctification. Our sanctification, therefore, would never cease. He says: “Sanctify them by Your truth” (John 17: 17). Are they “delivered from evil”? Having prayed for their sake to be (John 17: 15)? Some may probably wonder: How could they be “not of this world”? (John 17: 16), if they are still not sanctified by the truth? … Or, if they are already sanctified by the truth, why would the Lord pray for them to be? … Is it not that even those saints are still progressing and growing in sanctification; and they would not be able to enjoy it without the help of the grace of God; through sanctifying their progress, even though He has sanctified their commencement? That is why the apostle says: “He who started a good work in you, consummates till the day of Christ” 3. (St. Augustine) “Just as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and consummation of the gospel, you all are partakers with me of grace” (7) It was not possible for the chains to conceal his love for the Philippians; but, on the contrary those chains gave him more opportunity to think of them, to keep them in his heart, to pray continuously for them, and to thank God for His work in them. The 1 Homilies on Philippians, homily 1. 2 Leter 16: 1. 3 On the Gospel of St. John, tr. 108: 2. 21 prison, the chains, and the sufferings, did not draw the apostle’s heart away from those he ministered, but gave him more opportunity to experience of the shepherding love, even before he encounters them physically. How amazing, that even while in prison, and about to go to defend himself before the court of trial, he still keeps thinking of them1. (St. John Chrysostom) St. John Chrysostom stands in awe before the attitude of the Philippians, having been preoccupied with the testimony of the gospel, as partakers with the apostle Paul of this grace. By “defending” here he means clarifying the issues of the gospel and explaining them to the adversaries, like those believers of Jewish origin; and “consummating” them in the hearts of the repentant. “in my chains and in the defense and consummation of the gospel”. Yes indeed, he was chained to the consummation of the gospel2. (St. John Chrysostom) His, were feelings of exalted love that surpass nature: (1) He was keeping them all in his heart and mind, like precious pearls, any of which he could not afford to disregard. (2) Even though he was chained in prison, yet he kept them, as though shutting them up inside heart, and binding them with the chains of love; hence he says “in my chains”. (3) They were all -- congregation and clergy – partakers of the defense and consummation of the gospel. (4) They were all partakers of this grace together with him; whom he sees with the eye of the Spirit in his heart, basking in the warmth of his love in the Lord. 3- LONGING AND PRAYER: “For God is my witness, how greatly I long for you all with the affection of Jesus Christ” (8) 1 Homilies on Philippians, homily 1. 2 Homilies on Philippians, homily 1. 22 The apostle calls on God Himself to testify to the affection of love he has in his heart toward the Philippians. This love is not only on account of that they are partakers, together with him of consummating the gospel, but he loves them in the affection of Jesus Christ for their own sake according to Christ. “For God is my witness”: we do not think that the apostle Paul assumes that they doubt his love toward them, to call God as his witness, He who alone knows what is in his heart. But he calls God, who becomes pleased to see the whole congregation, together with their priests, have a special place in the heart of His minister. God’s pleasure is when the whole church enjoy the practical love, and the fellowship in the divine grace. Like the incarnate Word of God, who so opened His heart to the whole world, that He delivered His life a sacrifice of love for humanity; He finds pleasure to see His ministers follow His lead, open their hearts wide to their brethren, and deliver their life for their sake; so that they would say, together with the apostle Paul: “I am being poured out as a drink offering on the sacrifice and service of your faith” (2: 17). “with the affection of Jesus Christ”. The true minister carries his flock in his heart, rejoices in their salvation, and suffers for their weaknesses. The prophet Jeremiah cried out: “Oh my anguish, my anguish1 I writhe in pain. Oh, the agony of my heart! My heart pounds within me, I cannot keep silent” (Jeremiah 4: 19). Jeremiah’s heart writhed within him, as he perceives God’s longing for him to carry his people in his heart: “Oh, my anguish, my anguish! I writhe in pain. Oh, the agony of my heart! My heart pounds within me, I cannot keep silent” (Jeremiah 4: 19). And the apostle Paul says: “with the affection of Jesus Christ” (8); the love in his heart is the love of Jesus Christ dwelling in him, enflamed toward humanity. The shepherding love is that of Christ Himself, working in the heart of the shepherd or the minister. The apostle Paul holds God Himself a witness on how great his affection is toward them; being enflamed with longing for them all without exception; he loved them all, without consideration of any special circumstances of each; only one factor, he considers, 23 that his own flaming affection sets forth through the Lord Christ dwelling in him. He keeps them in his heart, and accordingly in the heart of Christ dwelling in him; like the love of our father Abraham toward his son Isaac in the Lord. “How greatly I long for you all with the affection of Jesus Christ” … How beautiful and sweet are these gentle emotions of the apostle Paul toward his children! Which conform with those of his Lord Christ. With such rich flow of feelings, Paul longed to see everyone of them. He summarized these feelings in one word: the “affection” of Jesus Christ toward His children. He does not say “with the love”, but says it in a wormer expression: “with the affection (compassion) of Jesus Christ”. It is as though he says to them: ‘having become a father to you through the relationship between us in Christ1; I love you, not with natural affection, but with wormer ones, namely “with the affection of Jesus Christ”. It is however, impossible for me to express my longing to you with words2. (St. John Chrysostom) Offer your son (Isaac), not in the depth of the earth, nor in the “valley of tears” (Psalm 84: 6), but “on the high mountains” (Genesis 22: 2); to show that your faith in God is stronger than the emotions of the body. Abraham loved his son Isaac; yet he put his love for God before that of the body. With the affection, not that of the body, but with the affection of Jesus Christ, namely, with the affection of the Word of God, the Truth and the Wisdom3. (The scholar origin) “And this I pray, that your love may abound still more and more in knowledge and all discernment” (9) The essence of the apostle’s prayer is that those he ministers will enjoy the love for God, for one another, and for the whole humanity; and that such a triple-sided love would grow in them 1 Homilies on Philippians, homily 2. 2 Homilies on Philippians, homily 2. 3 Hom. On Gen., hom, 8: 7. 24 continuously, to become like a river into which the rain of grace flow with abundance, to flow in its turn with renewed water upon the land and valleys. Having enjoyed an abundance of grace, he longed for their hearts to be enflamed more and more to gain unceasingly. As the divine grace produces more thirst for it; whenever the believer tastes it, he asks for more: “Those who eat from me will hunger for more, and those who drink of me will thirst for more” (Sirach 24: 21). Never satisfied except with unceasing and continuous growth, the apostle Paul desires for the Philippians, full of love, to abound still more and more in love, as well as in knowledge and all discernment, and according to St. John Chrysostom, not to stop at a certain measure. “that your love may abound … in knowledge and all discernment”: Love is bound to knowledge; Once man gets interested in a certain topic, he persists on searching in, and about it, until he covers every aspect of it. When he loves somebody he desires to know everything about him. And, likewise, when man loves God, he longs to increase his knowledge about Him. “In knowledge and all discernment”: The apostle does not want them to have that kind of bare emotional love, called by some “blind love”, but he wants them rather to have that kind of love, enlightened with understanding and discernment – the love of Christ, the Wisdom of God; to have the knowledge of the divine secrets, and the discernment of God’s Word, in order to truly taste the sweetness of life and fellowship with Him. The measure of love does not stop at a certain limit; he says: “that your love may abound still more and more”. Notice how exalted this expression is! He says: “that your love may abound more and more in knowledge and all discernment”. Namely, they would not stop at friendship alone, nor at love alone, but would extend to knowledge. The same love would not be presented to all, as this would be against good understanding. What he means is that love should be with understanding and discernment … As an example, there is some danger of man getting corrupted through his love of the heretics, and by 25 receiving the wrong teaching under the pretence of love…. Then how can the same apostle say: “If it is possible, … live peaceably with all men”? (Romans 12: 18). He does not say: Love them, until you are harmed by friendship!; as it is also written: “If your right eye causes you to sin, pluck it out and cast it from you” (Matthew 5: 29) 1. (St. John Chrysostom) “So that you may be able to discern what is best, and may be sincere and without offense until the day of Christ” (10) The literal translation is to discern the “contradictory or different things” that may cause some confusion; hence he seeks for them “the spirit of Discernment”. It is also translated as “things that are excellent”, the apostle means, that the things of Christ, being exalted, need discernment to be faithfully experienced by the believers, to enjoy the gospel of salvation, to lead a life of perfection; by which they may be sincere and without offense in the day of the Lord, bearing the righteousness of Christ. On the ultimate day, with the coming of the Son of Righteousness, they would be searched under the bright splendor of His Sun, to be found sincere and without offense; namely to have the one heart, and would not be faltering between the two sides. “without offense”. According to the apostle Paul, the Christian life is like a sprint race to reach the ultimate goal and to receive the prize. In Jesus Christ, there would be no offenses that could hinder the believer while running this race. The true love grants man the mind enlightened by the Holy Spirit to discern the diverse issues; and would light the heart, to make it able to discern between the voice of the true shepherd and that of the stranger; to discern between the will of God and his own will; and to discern between the contradictory issues, to be able to choose the good, and forsake the bad2. “filled with the fruit of righteousness that comes through Jesus Christ – to the glory and praise of God” (11) 1 Homilies on Philippians, homily 2. 2 Homilies on Philippians, homily 2. 26 The Righteousness is the Lord Christ. As the Christian has to produce fruit in peace. The fruit of righteousness is the good works. Being planted in Jesus Christ, and being grafted in Him, we are no longer wild branches, but those of the divine vineyard that carries the fruit of the Spirit. These exalted and satisfying fruit, being a divine gift to the glory and the praise of God, are the object of our cherishing, and not the cause of pride and haughtiness. By the word “righteousness” here, he means all the works of the Holy Spirit who grants us the righteousness of Christ, and the fellowship in the divine nature. He says “the fruit of righteousness”, and not ‘the fruits of righteousness’. The Greek word came in the singular and not the plural form; So it also came in Galatians 5: 22; Ephesians 5: 9; James 3: 18; Hebrew 12: 11; and Romans 6: 22. As the fruit of the Spirit, despite their diversity of love, joy, peace, goodness, etc. are in harmony together, as though they are one fruit. He says: “filled with the fruit of righteousness”; As in truth, there is righteousness that is not according to Christ, on the level of human ethics. So he says: “that comes through Jesus Christ – to the glory and praise of God”. Notice how I talk, not about my own glory, but about the righteousness of God … he means to say: Do not let your love cause you harm in an indirect way, by not letting you perceive the good things. Beware, lest you may fall through your love for anyone. Although I wish for you to have more love, yet without being harmed1. 4- CHAINS AND CONQUEST: “But I want you to know , brethren, that the things which happened to me have actually turned out for the spread of the gospel” (12) Some might assume that being chained and imprisoned in Rome, would offend those new in faith, cause them to become embarrassed of what happened to him, or to fear that the same would also happen to them; And it may also cause offense to those outside the faith. 1 Homilies on Philippians, homily 2. 27 Here, Paul addresses the Philippians who love him, and whom he loves, to tell them his news, for fear that the wrong news might have reached them. He intends to assure to them that his troubles, imprisonment, and sufferings, are all according to a divine plan intended to the spread of the gospel. As it was through those who were together with him on board the ship (276 men), so it is through his preaching in Rome the capital of the world at that time; as the prison in Rome turned to become like a little church that gathered the Jews with the Gentiles in the one Person of Christ. “so that it has become known throughout the whole imperial guard and to everyone else that my chains are in Christ” (13) It became evident to everyone that he was imprisoned, not for a crime he has committed, but for the sake of the name of Jesus Christ. Having been called to the Court of ‘Praetorian’, at the imperial palace of Neron to defend himself, it was a magnificent opportunity to testify to the Lord Christ before the magistrates of the state, and before many who came to that place from all over the world. It so seems that the Philippians were grieved to hear that he was in chains, and assumed that by that, preaching the gospel has come to an end. Yet he promptly scattered all those assumptions; beside proclaiming to them that preaching was not hindered, and that the ministers of the gospel have not been terrified, but were rather encouraged by his imprisonment… Talking with such daring while in chains, gave them more confidence than when he was free1. (St. John Chrysostom) “And most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear” (14) 1 Homilies on Philippians, homily 2. 28 As the apostle has received the honor of suffering for the sake of the Word, the faithful did not fear to testify to the Truth, following the practical example of the apostle. They were before truly brave and daring, and became more and more brave. He is as though saying to himself: ‘If by my chains the others became more brave and daring, how much more should I be1?! (St. John Chrysostom) 5- REJOICING IN PREACHING CHRIST: “It is true that some preach Christ out of envy and rivalry, but others out of good will” (15) Those who envied the apostle Paul found in his imprisonment an opportunity to preach, not out of love and faithfulness, but to provoke the state to hold tighter to the apostle, and to keep him in prison; Or they found in his imprisonment an opportunity to replace him in ministry, so that its success would be referred to them and not to him. Some of them might have been those believers of Jewish origin, who held fast to Judaism, and saw in the apostle Paul an opponent to the Mosaic law and the Jewish customs. They counted his imprisonment as an opportunity to move more freely with no opposition to their dogmas. Such people whom. Those whom Paul encountered in Antioch and Ephesus, he called dogs and evil-doers, whose corrupt seeds they planted, the apostle attempted to uproot from the minds of people. Contrary to those, there were also the faithful who moved very strongly to work out of love for the Lord Christ and for His captive apostle. The former category worked motivated by rivalry against the apostle; while the later did for the sake of the salvation of mankind. In both cases preaching got enflamed in Rome because of his imprisonment. 1 Homilies on Philippians, homily 2. 29 Because of my chains there were two lines of preaching: a category of people worked with more courage out of their love for the Lord,, and another with the hope to destroy me1. (St. John Chrysostom) “The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains” (16) The words “selfish ambition” refer to personal benefit and rivalry. They intended to add affliction to his chains. Although seeing him imprisoned and in chains, yet they kept on envying him. They intended to make him fall under more wrath by the authorities. He says: “supposing”, For what did happen was contrary to their assumption; and instead of grieving by their actions, he rejoiced for the more spreading of the gospel2. A good work could be done with a bad intention. Such work would, not only be unworthy of reward, but would be worthy of punishment and wrath3. (St. John Chrysostom) “But the latter out of love, knowing that I am appointed for the defense of the gospel” (17) By “the defense of the gospel” he means that, being appointed to preach, he is committed to give an account of the task allotted to him. They have actually helped to make his task easier; with so many preaching it, and so many believing in it4. (St. John Chrysostom) “What then? Only that in every way, whether in pretence or in truth, Christ is preached, and in this I rejoice, yes, and I will rejoice” (18) 1 Homilies on Philippians, homily 2. 2 Homilies on Philippians, homily 2. 3 Homilies on Philippians, homily 2. 4 Homilies on Philippians, homily 2. 30 It was not possible for envy or for the opposition of the envious, to harm the heart of the apostle of the Gentiles. God used their efforts, whatever their intentions are, for the edification of his kingdom and the salvation of many; and the apostle rejoiced for the spread of the glory of God. According to St. Cyprian, some used this verse to provoke on leaving the heretics to preach without any opposition of the church. He says: [The apostle Paul, in his epistle was not talking about heretics, nor about their baptism, but was talking about those who walk disorderly in the church. He said that, while some preached the word of God persistently and courageously, others so did, out of envy and rivalry. The former category embraced toward the apostle abundant love, while the later, envy and strife. Yet he endured everything with perseverance, as long as the name of Christ reached to the knowledge of many, whether by truth or by pretence1]. Look at the wisdom of the man! He does not violently accuse them, but refers to the ultimate result. He says: What difference does it make to me, whether the preaching is carried out in this or in that way? … If they intend to provoke the emperor’s wrath. so be it, as long as they also preach … “In this I rejoice, yes, and will rejoice”. Even if they do more mischief, they are actually co-operating with me. For their intention they will be punished; whereas I will be rewarded for something I did not do! Do not you see that he who wars against the truth is actually helpless; he rather wounds himself, like someone kicking against goads2. I shall not grieve not collapse under such circumstances, but I shall rather rejoice, yes, and will rejoice; not for sometime, but perpetually; “For I know that this will turn out for my 1 Epistles, 72: 14. 2 Homilies on Philippians, homily 2. 31 salvation” (19), when their animosity and envy turn out for the spread of the gospel. Then he adds: “through your prayers and the help of the Spirit of Jesus Christ”. Just look at the humility of this blessed man; who has been striving so far, and is now approaching his crown; he who achieved many heroic works, and acquired salvation through limitless works. says to the Philippians: “I will probably have salvation through your prayers”. He also seeks the help of the Spirit of Jesus Christ; as though he says: if I am counted worthy of your prayers, I shall receive a greater grace through the support of the Holy Spirit1. Just tell me: If a physician has a son who is threatened with blindness, and he is helpless to help him to recover, Will he refuse the treatment of another physician who will? Of course not! Whether it happens through him or any other, what concerns him is the healing of his son. It would be the same concerning the call for the glory of Christ. Let us then do whatever we are committed to do, whether through us or through others; according to the apostle: “whether in pretence or in truth, Christ is preached” (18). Listen to what the prophet Moses said to his disciple Joshua who provoked him when he found out that Eldad and Meldad were prophesying in the camp: “Are you zealous for my sake? Oh, that all the Lord’s people were prophets!” (Numbers 11: 29) 2. (St. John Chrysostom) Preaching is ‘Truth’, and they are not. What they preach is the ‘Truth’, whereas they who preach it are not. Why? Because, in the church, they are not seeking God. If they are, they are committed to be pure. For the soul would find in God her Groom … While he who seeks from God what is beside Him, is not seeking God with chastity. 1 Homilies on Philippians, homily 3. 2 Hom. On 1 Tim., hom ترجمة سعاد سو﷼ . 3 32 Just meditate, O brethren, The wife who loves her husband for his riches is not chaste; She does not love him but loves his gold1! In the church there are those about whom the apostle talks, who preach the gospel in pretence; who seek what is for their own benefit, whether it is wealth, honor, or human commendation; namely, they preach the gospel with the desire to receive rewards by any means, and not seeking the salvation of those whom they preach2. The true shepherds preach Christ in truth; whereas the hired laborer does it in in pretence; seeking something else. … Yet this and that are both preaching Christ3! Although they preached Christ out of envy, yet they preached Christ. You should look, not at the way, but at the subject of preaching. If Christ is preached to you out of envy, Just meditate in Christ, and avoid envy! Do not concern yourselves with the evil intention of the preacher; but with the good thing he preached to you4! Christ is the “Truth”. Whether the Truth is preached in pretence by hired laborers; or preached in truth by the true children of God; the children anticipate in perseverance for the sake of the eternal inheritance of the Father; while the hired hands long for the temporary wage from him who hires them5. Those who love me preach; and those who hate me preach as well. In the sweet fragrance the former category live; and in the same, the others will die; And yet, by the preaching of both categories, the name of Christ is glorified, and His sweet fragrance fills the whole world6. (St. Augustine) 1 Sermons on N.T. Lessons, 87: 9. 2 Sermons on N.T. Lessons, 87: 5. 3 Sermons on N.T. Lessons, 87: 11. 4 On the Gospel of St. Jon, tr. 5: 19. 5 On the Gospel of St. Jon, tr. 46: 6. 6 On the Gospel of St. Jon, tr.50: 8. 33 “For I know that this will turn out for my salvation through your prayer and the help of Jesus Christ” (19) The loving God – in His goodness – would turn the works of the envious into the salvation of the apostle and of many; through the prayers of his beloved – the Philippians – and the help of the Holy Spirit, the Spirit of Jesus Christ. As every suffering and persecution would turn out for a deposit to the account of the saintly apostle, he receives all with joy, seeking their prayer. Some believe that the apostle here, talks about his salvation from the prison. As the Romans realized that the spreading of the gospel of the lord Christ, whether through the intention of envy or the love for the apostle, has not threatened the safety of the emperor or the Roman State; but it rather exhorts the believers to give the honor to whom honor is due, and submission to the authorities in the Lord. By such conviction, the imperial court realized that Paul is not an adversary of the emperor as it was previously claimed. The apostle quoted ‘Job’ 13: 16 (the Septuagint version): “This will also be my salvation”. It applies to the people of God in all eras; He who turns out the sufferings to the salvation of His people and children. It is amazing how the apostle Paul puts the prayers of the people for his own sake, ahead of the help of the Spirit of Jesus Christ. That is because the Holy Spirit moves much the more to save and support the believers when mutual love prevails between the people and their shepherds1. 6- LIFE IN CHRIST: “It is my eager expectation and hope that I will not be put to shame in any way, but that by my speaking with all boldness, Christ will be exalted now as always in my body, whether by life or by death” (20) By the courage of the believers and receiving suffering with joy and the gladness of heart, the crucified Christ is glorified; They glorify Him even in their bodies whether they live or they die; 1 Homilies on Philippians, homily 2. 34 namely, if they are given the chance to work and preach, or if they die as martyrs for His name’s sake. The apostle’s life even in prison, or his martyrdom, would never let him lose his hope, nor take away his boldness in testifying to the Savior. He exhorts us not to leave everything to the prayers raised for our sake, without contributing something on our side. Look how he demonstrate the role of hope, the source of every goodness; according to the words of the prophet: “Let Your mercy, O Lord, be upon us, just as we hope in You” (Psalm 33: 22); and to those of Sirach: “Consider the generations of old and see: Has anyone put his hope in the Lord and been disappointed?” (Sirach 2: 10); and the blessed Paul himself says: “Hope does not disappoint” (Romans %: 5). Do not you see the greatness of hope in God? The apostle says: whatever happens I shall not be put to shame; They will never prevail upon me, but by speaking with all boldness, Christ will be exalted now as always in my body. Yes indeed, they expected to catch Paul in this trap, and to quench the preaching of the gospel; as though their craftiness had any power1! (St. John Chrysostom) Christ will be exalted in my body, whether by life or by death. I do not say that my life alone shall exalt Him, but even my death will. By “life” he means the present time; during which they would not be able to destroy him; And even if they did, Christ will be exalted as well by his death. How is that? … By his life, for He will be saved; and by his death, for the fear of death would never make him deny Him; As He granted him the readiness for death, and made him stronger than death. On one aspect He set me free of danger; and on another aspect, He granted me not to fear the tyranny of death; by which He would be exalted by both my life and my death … It is the role of the Christian life, to endure nobly both life and death2. 1 Homilies on Philippians, homily 3. 2 Homilies on Philippians, homily 3. 35 (St. John Chrysostom) “For to me, to live is Christ, and to die is gain” (21) For the apostle, life is an opportunity to preach with joy amid the sufferings; And death is an opportunity to set forth to encounter with the Lord Christ face to face. In both his life and death, all what the apostle desire is to acquire the Lord Christ, being his life. For the carnal, death is loss and destruction; whereas for the spiritual, it is gain; as in it there would be a departure from the world with all its evil to the other life with all its exalted glories. Having become dead to sin, we are in no need for commandments to keep, but we rather need Him first, who would raise us from the dead. The Lord Christ is the Life and the Resurrection; he who acquires Him will enjoy life. Having come to deliver himself for us, we often hear Him say: “I am …”. He asks us to acquire Him, as He is the Bread of life for the satisfaction of the soul; … He is the heavenly Groom, if we unite with Him we would never suffer the feeling of isolation; but our life would become a perpetual wedding; … He is the Savior who grants the eternal glory; He is the Treasure, the Light, and the Satisfaction; .., For us He is Everything. A business man would say: For me, life is the riches; … A man of knowledge would say: For me, life is conquest; … The man of lust would say: For me, life is pleasure; … The haughty would say: For me, life is fame; … Whereas the believer would say: For me, life is Christ; It is not riches, knowledge, fame, nor temporal honor; For me, Christ is the Way, the First and the Last. “For to me, to live is Christ, and to die is gain”. The Christian view of life is that it is a blessing and is worthy of living as long as it is in Christ; and that death is gain as long as it is in the Lord; By saying “For to me” presents to us the apostle’s view and belief that his life is Christ. What he means is: By death, I do not die, as my life is within me; Hence, in case they truly intend to kill me, let them have the strength to try to terrify me by taking away faith from my soul; 36 For, as long as Christ is with me, death itself cannot defeat me; for I shall stay alive. My life is not the present life, but Christ Himself; That is how the Christian should be! To say: “It is no longer I who live; but Christ lives in me” (Galatians 2: 20) 1. (St. John Chrysostom) We believe that death is gain, and life is rather a kind of punishment. What is Christ but the death of the body and the breath of life. Let us then die together with Him, to live together with Him. Let leaning toward death be for us a daily drill, by which we separate ourselves from carnal pleasures; as though our soul becomes up high where the earthly desires cannot approach; Once it bears the likeness of death, it would not fall under the penalty of death2. (St. Ambrose) The soul – the living mirror that bears the free will would say: “When I look at the face of my beloved, the beauty of His face reflects on me”. And Paul imitates these words, saying: “It is no longer I who live, but Christ lives in me; and the life which I now live in the flesh, I live by faith in the Son of God who loved me and gave Himself for me” (Galatians 2: 20). And when he says: “For to me, to live is Christ” (21); Paul proclaims that he has purified himself of human emotions, like gladness, grief, anger, fear, cowardice, pride, foolishness, evil desires, envy, revenge, love of possession, profit, or any other habit that would lead to the destruction of the soul. … He alone fills my soul. I got rid of everything; and there is nothing left in me except Christ. 1 Homilies on Philippians, homily 3. 2 On Belief in the Resurrection, 2: 40. 37 For me indeed, “to live is Christ”; Or as the bride of the Song says: “I am my beloved, and my beloved is mine” (Song 6: 3). This is purity, non-defilement, light, and truth, that nourish my soul. She is not nourished by dry weeds or brush, but by the splendor of His saints; by the inspiration of the lilies, by the splendor and radiation of its beautiful colors. That is why whoever feeds among the lilies would lead his flock to its pastures, to have “the beauty of the Lord our God be upon him” (Psalm 90: 17) 1. (St. Gregory of Nyssa) Remembering the words said by the apostle Paul in his epistle: “For to me, to live is Christ, and to die is gain” (21), we count it a great gain that the traps of this world will no longer catch us; that we will no longer submit to the iniquities of the flesh, will rid ourselves of the deadly claws of the devil, and will receive the call of Christ with the joy of eternal salvation2. (St. Cyprian) “But if I am to go on living in the body, this will mean fruitful labor for me. Yet what shall I choose? I do not know” (22) The apostle sees the fruit of his strife on earth in acquiring Christ; He counts his labor as a good divine gift presented to him for the sake of the growth of God’s kingdom in the world, of God’s glory, and of the edification of the church of Christ. In verses 22 and 23, the apostle does not know what would be better for him: Is it life, filled with the good labor and the abundant fruit to the account of Christ; … to have the opportunity to preach to the far, to bring back the lost, and to share with those who suffer?… Or is it death that would comfort him from his labors, and bring him forth to the glories?! For him, life is to enjoy the Lord Christ and to minister to Him; And death is to reach Him and His glories. That is why he says: “For I am hard pressed between the two, having a desire to 1 Homilies on Song of Songs, ترجمة الدكتور جورج نوار . 15 2 Treatise 7 on the Mortality, 7. 38 depart and be with Christ, which is far better” (23); as he would encounter with Christ forever and without hindrance. But for the good of his children, their growth, and their joy of faith, the apostle chose the labor and anguish of earth over the comfort and glories of eternity (24). The apostle was unable to choose, assuming that it is up to him to do: … Will he go on living amid the persecutions, and afflictions, testifying to the Lord Christ, Or will he depart to enjoy the encounter with the Lord face to face?! The apostle was hard pressed between the two; not to choose between two evil things, nor between one good and another evil; but between two equally good things; namely between enjoying the blessing of strife to the account of the kingdom of God, and the inner longing to behold God in heaven. In both cases he would live in and with Christ. A choice between temporary strife, and a permanent comfort; and both are for the glory of God. Here it is apparent that the present life is necessary as well, in case we use it as we should, namely, if we bear fruit; For if we do not, it would not be life. We despise a tree that bears no fruit, as though it is dry, and worthy to be cast in the fire. Therefore we do not hate life, if we live it well; And even if we do not, we do not put the blame on life, but on using it in a bad way. God granted to live for Him; but through your corrupt behavior in sin, you make yourself prone to blame1. (St. John Chrysostom) “For I am hard pressed between the two, having a desire to depart and be with Christ, which is far better” (23) His expression here came to describe the condition of someone standing on the beach of a port; longing to sail to encounter his family, his beloved, and his friends at home; feeling that every minute he wastes in the port is as though equal to a whole year. 1 Homilies on Philippians, homily 3. 39 Although the apostle Paul enjoyed several visions; The Lord appeared to him on his way to Damascus; and in the temple, when He confirmed His call to him to minister to the Gentiles (Acts 22: 17-21); Yet what truly filled his life with sweetness, was beholding His Lord by the eyes of the heart through his daily life. The splendor of the glory of his Lord reflected on his depths, to be raised from glory to glory (2 Corinthians 3: 18). It is obvious that he was leaning toward the choice of dying as a martyr for the sake of Christ; as it was far better for him to depart to be together with Christ in paradise; not to forsake the world with all its evils, temptations, and afflictions, but to enjoy life with Christ. St. Augustine1 often dealing with a comparison between the longing of the believer to depart to be with Christ, and his natural fear of death, sees man come to the moments of death against his will, and fear it by nature. Although horrible and terrifying moments, yet by his holy will in Jesus Christ, he overcomes these fears, desiring his departure. St. Augustine presents to us an example of St. Peter who feared death in his old age; and as he was told by the Lord Christ: “When you are old, you will stretch out your hands, and another will gird you, and carry you where you do not wish” (John 21: 19). By nature, being a man, even old, he did not wish to die. … And St. Augustine presents to us the Lord of glory Himself, being the Son of Man, He prays to the Father, saying: “If it is possible let this cup pass from Me; nevertheless, not as I will, but as you will” (Matthew 26: 39). He came particularly to die for the sake of the world; and, according to the apostle Paul: “For the joy that was set before Him, endured the cross, despising the shame” (Hebrew 12: 2). He gives them (the Philippians) comfort, to see him a master of his choice; which is not realized through the sin of him (who plotted for the death of the apostle), but by an ordinance of God. 1 On the Gospel of St. Jon, tr. 123: 5. 40 He says: Why are you so sad for my death? It is far better for man to depart; “to depart and be with Christ, which is far better” 1. (St. John Chrysostom) Could we find anyone else who can say: “I have the desire to depart and be with Christ, which is far better” (23)? As far as I am concerned, I cannot say such words, for I know that, if I depart, all the wood, hay, and straw in me (1 Corinthians 3: 12), will have to be consumed by fire; the revile, drinking too much wine, robbery, etc. which accumulated upon the foundation of my house. Many believers are not aware of this; they think that, as long as they do not commit adultery, they would be saved; not perceiving that: “we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad” (2 Corinthians 5: 10); And they do not put before their eyes the words of Him who says: “You only have I known of all the families of the earth. Therefore I will punish you for all your iniquities” (Amos 3: 2) 2. (The scholar Origen) That divine beauty, imperceptible by human physical eyes, only by the mind and the soul: when it casts its light upon a saint, it leaves him moaning with longing in an unendurable way, crying out, being disturbed by life on earth: “Woe is me! My soul has dwelt too long” (Psalm 120: 5); “When shall I come and appear before God?” (Psalm 42: 2). Feeling the burden of the present life, as though it is a kind of prison, the saints, under the impact of the touch of divine love within their souls, could hardly manage to control themselves,. Because of their intense desire to enjoy the divine beauty, they keep on praying that the meditation in the joy of the Lord would perpetually dwell in them3. 1 Homilies on Philippians, homily 3. 2 Homilies on Jeremiah., homily20: 3. 3 The Long Rules, Question 2. 41 (St. Basil the Great) Is it not worthy of moaning, to be present in a foreign country, and to be deprived of one’s homeland? Is it not worthy of rejoicing to be present in a secure port, in the high-up city, where there is no more pain, nor anguish, nor sighing? You may say: How can I have this when I am so sinful? … Do not you see that it is not death that is the cause of sorrow, but the evil conscience? … Stop being sinful, and death would become beloved to you1! (St. John Chrysostom) “Nevertheless to remain in the flesh is more needful for you” (24) Despite all that longing, he still sees his departure as gain for him, and his remaining in flesh a gain for them. Being trained on giving to the account of his brethren, the apostle’s decision was the choice of remaining in the flesh for the sake of the commitment of brotherly love in the Lord. He said those words to prepare them to accept his death when the time comes; Such was his way of teaching them with true wisdom. Death is not good in itself; What is good is to be together with Christ after death. I wish we do not grieve for the dead, nor rejoice for the living; but grieve on the sinners, not only when they die, but even as they live. Let us rejoice for the righteous, not only while they live, but even when they die. let us shed our tears on the sinners wherever they are, for they are away from the King, The righteous, on the other hand, being together with the King, whether they are here or there, they reach an exalted rank and closeness to the King; not through symbols or by faith, but they see him face to face (1 Corinthians 13: 12) 2. 1 Commentary on Ps. 116. 2 Homilies on Philippians, homily 3. 42 (St. John Chrysostom) Let us be foreigners to our body, so as not to be foreigners to Christ. For, even though we live in the body, yet we should not follow the things of the body. While not denying the requirements of nature, we should seek before anything else the gifts of grace: “For I … have the desire to depart and be with Christ, which is far better. Nevertheless to remain in flesh is more needful for you” (23-24) 1. (St. Ambrose) “And being confident of this, I know that I shall remain and continue with you all for your progress and joy of faith” (25) The apostle Paul, enjoying surety in God’s work and exalted care, is confident that what He does is for the edification of the church, and for his own benefit; That brings to him the spirit of joy in Jesus Christ, which reflects on the people to enjoy in turn progress and joy. The shepherd’s joy is the source of joy to his congregation in the Lord. By the spirit of prophecy, the apostle has confidence that he will eventually be released from prison and remain with the people for the sake of their progress and their joy in faith, namely, for their spiritual happiness. It was possible for the apostle Paul to depart to Christ (through martyrdom), yet he did not intend to do that, but preferred to remain striving for the sake of his flock… If it is necessary to remain here by any means, it will not be just “to remain”, but “to remain with you all”; why? “for your progress and joy of faith”. Here he exhorts them to care for themselves, to stay, like little chicks, close to their mother hen, until they grow feathers. That is a proof of the greatness of love2. (St. John Chrysostom) “that your rejoicing for me may be more abundant in Jesus Christ by my coming to you again” (26) 1 On Belief in the Resurrection, 2: 41. 2 Homilies on Philippians, homily 4. 43 The joyful ministry of the shepherd pours joy in Christ through His servant; to make the congregation exult by the coming of their minister, in whom our Lord Jesus transfigures. Commenting on the word “for me” (26), St. John Chrysostom1 says that their progress and joy in the Lord is in the apostle Paul; namely, that remaining among them is not against his own will, for it would be for the benefit of the apostle Paul himself (I would be more glorified when you progress more). 7- A CHALLENGE AND STRENGTH: “Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel” (27) “Only” (27) binds this verse to the one before it. If the apostle Paul preferred to remain in flesh for the sake of the good of his children, he wishes to see everyone of them, a living gospel. Do not you see how he turns everything he says to one thing – a progress in virtue? The word “only” means nothing but this; If we have this, no danger will dwell upon us2. (St. John Chrysostom) Here, the apostle Paul exhorts his children, in order to become saints, to live and walk according to the commandments and call of the gospel,; This is the greatest silent preaching – by the good example. How would they truly live in the gospel? (1) To stand fast in one spirit: He exhorts them to live as heavenly citizens, as is truly befitting of the heavenly gospel of Christ. The apostle is not preoccupied with whether he is there in flesh, or absent; As in all circumstances he would rejoice in their standing fast in one spirit in faith, and in their canonical strife according to the gospel of Christ, 1 Homilies on Philippians, homily 4. 2 Homilies on Philippians, homily 4. 44 with the spirit of unity. The apostle concentrates on standing fast in the spiritual battle which we confront. The Holy Spirit is responsible for the unity of the church, hence any singular selfish work is against the spirit of the congregation and against the Spirit of God Himself. That is what come above everything else, to unite the believers, and to support their love to stand fast: “to be one” (John 17: 11); Because “a kingdom divided against itself, cannot stand” (Mark 3: 24); And the Lord Christ Himself exhorts His disciples, saying: “By this all will know that you are My disciples, if you have love for one another” (John 13: 35) 1. (St. John Chrysostom) (2) To strive together for the faith of the gospel: Nothing would bring joy to the soul of the apostle like their strife with one soul and one evangelic mind! through having the fellowship of the Holy Spirit (Ephesians 4: 3-4). Strife against sin, to keep the one faith, to have the one mind of Christ, and to preach. “strive for the faith of the gospel”, namely faith in the truth of the promises of the gospel – as how would one defend a case he does not believe in? Notice how he calls the multitude of souls, “one soul”! … It is written: “The multitude of those who believed were of one heart and one soul” (Acts 4: 32), striving together for the sake of faith in the gospel2. (St. John Chrysostom) Here he talks about the unity of spirit and the unity of soul (mind). As the Holy Spirit who supports those who work together, and who have one mind, supports them in their strife, to proclaim the good news of the gospel amid their sufferings. (3) Courage in confronting the adversaries: 1 Homilies on Philippians, homily 4. 2 Homilies on Philippians, homily 4. 45 “and not in anyway terrified by your adversaries, which is to them a proof of perdition, but to you of salvation, and that from God” (28) Striving under the leadership of the Holy Spirit, and by the spirit of unity, their adversaries will not be able to stand against them, nor fear could infiltrate into them. They would not be terrified by the he opposition and wars of the devil however many are his hosts, and whatever are the weapons of his wars. He says well “terrified”, as that is what our enemies intend to do, to terrify us. He says that there is nothing to terrify us, whatever are their plans; That is the portion of those who walk upright, Their enemy can do nothing more than to try to terrify them. When they realize that, with all their planning, they cannot terrify you, they would count it as a proof of their perdition. When the persecutors could not overcome those they persecute; the planners could not overcome those against whom they plan; and those of authority could not overcome those under their authority; Is it not a proof enough that their perdition is close at hand? that their power is naught, and that what they did are vain and weak? … The apostle says that all this is from God1. (St. John Chrysostom) (4) The gift of suffering: “For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake” (29) “For” binds what will come with what came before; Namely, standing fast with one spirit, striving with one soul, and courage to confront the adversaries, will necessarily lead to persecution and suffering. “To you it has been granted”, namely, granted it to you by God. Here, suffering does not appear to be a punishment from God, but a sign of His love. 1 Homilies on Philippians, homily 4. 46 Both faith and suffering are gifts from God; they are two brothers, two companions, who accompany the believer, as well as the church as a whole, along the road to heaven. St. John Chrysostom1, discerning between the gift of virtues and the gift of suffering, counts the virtues as a free gift from God; yet we are committed on our turn to do a certain role -- strive to get it. The gift of suffering for the sake of Christ, on the other hand, is a completely free gift from God; not to destroy the freedom of our will, but to make us humble and in a better situation. Suffering for the sake of Christ is a grace, a free gift. Do not be ashamed of the gift of grace; for it is more marvelous than the power of raising the dead and of performing wonders; For by the later I would be indebted; while here (by suffering), Christ is indebted to me. It is befitting of us therefore to rejoice for getting this gift2. (St. John Chrysostom) “since you are having the same struggle that you saw I had, and now hear that I still have” (30) Suffering for the sake of the Lord Christ, the Philippians see in the apostle Paul a magnificent role model, whether they have seen it with their own eyes or heard about it. You have an example (in me). Here as well, he raises them to a higher level, showing that their struggle is the same as his, a mighty struggle; uniting with him in enduring labor. He does not say “heard about me”, but “saw I had”; which indicate that he strived much in Philippi3. (St. John Chrysostom) 1 Homilies on Philippians, homily 4. 2 Homilies on Philippians, homily 4. 3 Homilies on Philippians, homily 4. 47 AN INSPIRATION FROM THE EPISTLE TO THE PHILIPPIANS (Ch 1) THE JOYFUL CHAINS OF FREEDOM My soul set forth to the prison in Rome There I saw Your apostle, the prisoner, a free bird. Setting forth from glory to glory, to reach up to Your heavens. Your love captivated his soul, heart, and mind. His chains for Your sake became sweeter and more exalted than any freedom. He cherished his servitude to You as a source of every freedom. You have purchased him by Your precious blood; so that no other master can acquire him a slave for himself. His chains could not close his heart; he loved all humanity in You. And exulted in the salvation of every soul. The prison could not destroy the exultation of his heart. His prison cell turned into a holy temple for You, in which he unceasingly offers thanksgiving sacrifices; Which You in heaven smell a fragrance of pleasure. His chains lifted his heart up to the day of Your coming. That he saw the whole congregation as saints. Clothed by Your righteousness and enjoy Your splendor in them. His chains presented to him Your amazing mind; That, in every work of love, he saw a fellowship with him in the ministry of Your gospel. With Your eyes he saw Your people growing in love. And got in touch with Your grace unceasingly working. He saw You start work, continue, and consummate Your work until the end. In his prison he saw a magnificent opportunity for preaching. In his chains, he loosened the chains binding many souls, of the officials of the state, of the imperial palace, and the prison guards. 48 When the doors of his prison were shut on him, he did not feel that his freedom is shut in. But he went deep in his soul, to find in it Your love for Your people. Bearing the warmth of Your compassion inside him, his heart gets enflamed with longing for those he ministers. He is poured before You for the sake of your children, seeking for them love, unity, discernment, and wisdom. He seeks for them the fruit of Your Holy spirit, the unceasing fruit of righteousness. In his prison, no feeling of failure nor despair could crawl into his heart or soul. He sees Your glory glitter in his life as a prisoner. And would become greater in his death and departure to You. He discovered in truth that You are his life and the joy of his heart. Before You, the whole world turn into garbage; And for him, death becomes gain. He desires to depart to be with you. But to remain in flesh is better, not for himself but for those he ministers.
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