JOY IN THE GIVING MINISTRY COST OF THE JOYFUL MINISTRY: “HE EMPTIED HIMSELF” Neither the prison nor the chains preoccupied the apostle Paul’s mind; but, having borne the lord Christ, the Giver of life in his depths, he reflected the spirit of joy on those he ministered, amid his and their sufferings. Hence he talked about what he acquired inside himself of a life of thanksgiving, love, joy, feeling of conquest, and an enjoyment of the new life, with a perception of the secret of strength, and a challenge of the hosts of darkness. This chapter came to reveal the joy the apostle enjoyed in ministering, and giving with the spirit of love and unity, to the account of the kingdom of Christ, despite the opposition and much trouble. What an amazing divine planning! For the sake of mankind, the only begotten Son emptied Himself, taking the form of a slave, being born in human likeness. The Lord of all took the position of a slave, and, although he is the Grantor of life, He humbled Himself more and became obedient to the point of death – even shameful way of death on the cross, as a divine cost of our new life, joyful in Him. Through this experience, the apostle Paul quoted inside the prison a church praise (6-11) to proclaim the humility of Christ as a royal way to reach glory; which he is probably its author. This praise includes three initial elements that led to its use in the liturgy of the sacrament of baptism: Confession of the faith based upon the resurrection Exaltation of the name of Jesus the Lord of all. Our conforming in the likeness of our Lord Jesus, who is an image of the Father. 1- A collective exulted life 1 - 4 2- Christ the leader and the Role Model 5 - 11 3- Shine as light in the world 12 - 15 50 4- Love and joy for the shepherds and the flock 16 – 30 1- A COLLECTIVE EXULTED LIFE: The apostle ended the previous chapter by exhorting them to mutual strife with the spirit of love and unity. Now, he presents to them the Lord Christ Himself, the Minister of all mankind, as a unique example of humility and exalted love; He who was Himself glorified, and glorified the Father by His humility and giving. In this he exhorts the people to the practical mutual love. “Therefore, if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy…“ (1) By saying “therefore”, means that the talk is an extension of what came before. And saying “if there” does not imply doubt, but on the contrary, it carries a confirmation that there is no consolation or a word of sermon except in Christ. Namely, any sermon has to be in Christ. By (sermon) here he means encouragement and mental conviction, to instruct our souls and hold our faith fast. There is no one better or more gentle than the spiritual guide, whose compassion may surpass that of any natural father (according to the flesh). Just look at how this blessed man deals with the Philippians for their own good! Look at how he talks to them in enflamed zeal and strong emotion! “If any comfort in Christ”. It is as though he says: In case you intend to do something to my account; if you intend to show any care for me; If you a=readily receive any goodness from my hand; Do all that in Christ … He does not draw their attention to any carnal benefit, but spiritual ones. He means to say: if you intend to present to me any comfort in my temptations, and any encouragement in Christ, or any 51 consolation of love; or to demonstrate any fellowship of the Spirit; or any affection and compassion; You will be fulfilling my joy1. (St. John Chrysostom) ”Any comfort of love”. The apostle means to say that when our good Savior comforts us, He takes away our hidden sufferings, however intense they are, and grants us a true comfort like no other. “any fellowship of the Spirit”, The Christian fellowship gathers the children of God together, and binds them together with the bond of love and giving. If any fellowship between believers, it would be in the Holy Spirit. “If any affection and mercy”, These mean the intimate inner feelings, coming from love, compassion, and meekness. If you anticipate God’s affection and mercy, you have to present the same to one another. “Fulfill my joy by being like-minded, having the same love, being of one accord, of one mind” (2) He does not say “make me joyful”, but “fulfill my joy”; lest the commandment would seem as though given to someone slothful. He means to say: You have already started to plant this in me; you have offered me a portion of peace; but I wish I could reach its perfection2! (St. John Chrysostom) According to St. John Chrysostom3, the Philippians, intending to present to the apostle, comfort, a fellowship of the Spirit, affection, and compassion, he firstly, instructs them to practice all these things in a spiritual way as is befitting of Christ Jesus. And secondly, to bear the unity of Spirit and mutual love among themselves, in order to fulfill his joy. He asks them to fulfill his joy, which would not be realized except by their unity and love of one another. He says to them: If I preach to you the gospel of Christ for your salvation, I wish you 1 Homilies on Philippians, homily 5. 2 Homilies on Philippians, homily 5. 3 Homilies on Philippians, homily 5. 52 become a source of joy to me. Indeed I am joyful with you, but I need to reach the perfect joy, which will not be realized except when you are like-minded, and have the same love. This epistle is that of joy, which form the golden thread by which its words are woven. Now, how can we realize the apostle’s joy? 1- Being of one mind: Each one of us should think what is for his brother, ready to forsake our own wrong thoughts. Paul says that when his disciples become of one accord, he counts this as affection directed to him personally; showing by this the great danger if they are not. 2- Having the same love: “Love covers a multitude of sins” (1 Peter 4: 8). It is the bond of perfection. When we love the others, we become beloved by them, consummating the image of love intended by God for us. It is as though he says: If you want me to receive from you comfort of your love, a fellowship of the Spirit with you, a fellowship with you in the Lord, and affection and mercy from you, be sure that you love one another, by which I would acquire all that. “having the same love”; namely, Unity should not be just in faith, but in all the other things as well. It is different from being like-minded but having no love1. (St. John Chrysostom) 3- Having one soul: The soul is the center of feelings and emotions. When we have the same mind, and the same love, we shall have thesame feelings; By that the image of the kingdom would be consummated in us. The Lord prayed to the Father, for His disciples to be one as He and the Father are One (John 17: 22). The three Persons of the Holy Trinity are not three gods , but One Mighty God. The whole Trinity is One God; Nothing refer us to that One except if we are ourselves on one accord2. (St. Augustine) 1 Homilies on Philippians, homily 5. 2Sermons on N.T. Lessons, 53: 4. 53 “Do nothing through selfish ambition or vain conceit, but in humility consider others better than yourselves” (3) After exhorting them by positive commandments concerning humility, love, fellowship of the Spirit, affection, and unity; Now he exhorts them by negative commandments, to keep away from selfish ambition, namely, through dissension, pride, and selfishness.. “Do nothing through selfish ambition”. This happens in active groups, when every member has his own ambition and plans; It comes out of self-esteem, holding fast to one’s point of view, and attempting to force it upon the whole group; which would end up in dissension and division, and probably in heresies. “Or in vain conceit”, Conceit is haughtiness, pride, for self-glory. It is an embodiment of the ‘ego’. “Do nothing through selfish ambition or vain conceit”. As I always say: this is the cause of all evils, out of which come all adversity and contentions. Love cools down when we love to be commended by others; when we become slaves of the honor given to us by others. It would be impossible for man to become such a slave, and be at the same time a true servant of God1. There is nothing foreign for the Christian like being haughty. Yes, I say haughtiness, and not daring, nor courage, that are both convenient for a Christian to have. Haughtiness is something different from daring and courage2. (St. John Chrysostom) “Consider others better than yourselves” (3). By that, the apostle means to give everyone more than his due of honor and appreciation. “Let this mind be in you which was also in Jesus Christ” … “Let this be …”, Namely, it is necessary to have it in our life, being the backbone of all the upright thinking, and the only guarantee for the escape from dissensions, division, contention, conceit, pride, vain glory, and self-esteem. 1 Homilies on Philippians, homily 5. 2 Homilies on Philippians, homily 5. 54 Do not just think of him as greater than you, but “better “ than you; namely more exalted. Do not marvel nor become offended if you see him honored; And even if he treats you with haughtiness, bear with it nobly; And if he reviles you, show him submission in silence. If you truly consider him better than you, you would never feel anger if he treats you badly, nor feel envy, but refer everything to his exaltation1. (St. John Chrysostom) “Let each one of you look out not only for his own interests, but also for the interests of others” (4) Selfishness kills the Christian love. It is befitting of the believer to love his neighbor as himself; puts himself in his place, and even gives him priority over himself. “Let each one of you look out not only for his own interests but for the interests of others”. Let each one of you seek, not only what is for his honor, but what is for the honor of others2. (St. Ambrose) The Lord Himself gave us an example, when he sent His disciples out two by two (Mark 6: 7). Each of them had the desire to submit to the other with joy and with his whole heart; recalling the words of the Lord: “He who humbles himself will be exalted” (Luke 18: 14) 3. (St. Basil the Great) 2- CHRIST, THE LEADER AND THE ROLE MODEL: “Let this mind be in you which was also in Christ Jesus” (5) What the apostle seeks from them are not theoretical commandments, but he seeks their practical fellowship with the Lord Christ who, by His incarnation, presented a unique concept of love and humility, not for His interest, but for that of His beloved. 1 Homilies on Philippians, homily 5. 2 Duties of the Clergy, 3: 2: 13. 3 The Long Rules, Question 35 55 Nothing would exhort the great and wise soul on practicing good works like knowing that by that, it would be like God. Nothing could be a better encouragement! That is what the apostle meant when exhorting them on humility1. (St. John Chrysostom) He, who appeared in the likeness of our human nature because of His love for man, became like an apple through His fellowship with us in flesh and blood. The white color inside an apple, represents the flesh of man; whereas the red color represents his blood. … He who came from up high, and who is above all, having been a high example for every virtue and goodness, showed us the way through His appearance in flesh; according to His own words: “Learn from Me, for I am gentle and lowly in heart” (Matthew 11: 29). The apostle dealt with the same issue when talking about humility. Let me read what he says: “Let this mind be in you which was also in Christ Jesus, who, though He was in the form of God, did not regard equality with God as something to be grasped, but emptied Himself, taking the form of a slave” (5). By His own free will He partook of our life by flesh and blood. The bride of the song says: “Revive me with the apples“, to be able to remain looking upward, to perpetually see the image of virtue clear in my Groom; to see in Him: meekness, no anger, reconciliation with enemies, love for persecutors, paying evil back with good; as well as power, purity, perseverance, and no trace of vain conceit or deception2. (St. Gregory of Nyssa) “Who, though He was in the form of God, did not regard equality with God something to be grasped” (6) If Jesus was a human being, and equaled Himself to God, He would be counted as ‘grasping’ the glory of God, and referring to Himself what is God’s. But, being Himself the incarnate Word of God, what He does is out of His love and humility. 1 Homilies on Philippians, homily 6. 2 Homilies on song of Songs, ترجمة الدكتور جورج نوّار . 4 56 “Though He was in the form of God” … “Though He was” used here, describes certain features that would never change; As for example when we say: “Zecchaeus was short in stature” (Luke 19: 3), this feature is steadfast and could never change. “He was in the form of God” means that the Lord Christ was, and still is, God in His essence with no change. The words of the apostle Paul do not mean that the Lord Christ has been in the form of God, then lost this feature when He took the form of a slave. No, He possesses the form of God before and after His incarnation and forever. Here, there would be the question: Has the Lord Christ actually and truly took the form of a slave with a human body and a human soul like ours? Yes, He did, and without any doubt, became a true slave! “He did not regard equality with God something to be grasped”. This expression means that the Lord Christ does not need to grasp equality with God; for He, being equal to the Father in essence, actually possesses it;. And when He regards Himself as equal to the Father, that would not be counted as robbery or grasping; for His equality and eternity with the Father are true facts. I wish he who is still unable to see what the Lord will reveal one day; does not seek first to see what he believes; but believes first that the eye by which to see is healed; as what could be proclaimed to the eyes of a slave is only the form of the slave; Because, if He, who did not regard equality with God as something to be grasped, could be seen as equal to God, by those whom He desires to heal, there would be no need for Him to empty Himself, and to take the form of a slave. But because there is no way by which man could see God, except only in the human form, that is why He took the form of man; so that He could be seen, to heal what could not be seen. As He says in another place: “Blessed are the pure in heart, for they shall see God” (Matthew 5: 8) 1. (St. Augustine) 1Sermons on N.T. Lessons, 38: 6. 57 By a divine ordinance, He came to be among us in our likeness; “and took the form of a slave”, Nevertheless He is from above; As He said to the Jews: “You are from beneath; I am from above: You are of this world, I am not of this world” (John 8: 23); And He also said: “No one has ascended to heaven but He who came down from heaven; that is the Son of Man who is in heaven” (John 3: 13) 1. (St. Cyril the Great) Although He, as a Man, partook of our human nature, yet He is at the same time above the whole creation2. (St. Cyril the Great) “I have forsaken My house, I have left My heritage, I have given the dearly beloved of My soul into the hands of her enemies” (Jeremiah 12: 7). Notice that He, who is “in the form of God” (6), is sitting in heavens in His house that surpasses heavens. And if you wish to see what is greater and higher than all that, His House is God, according to His own words: “I am in the Father” (John 14: 11); “He left His Father and Mother” (Matthew 19: 5); left the heavenly Jerusalem and came down to earth, saying: “I have forsaken My house, I have left My heritage”. His heritage was actually where the angels and the holy hosts are. “I have given the dearly beloved of My soul into the hands of her enemies”. He gave His soul into the hands of the Jews who killed Him; into the hands of the kings and rulers who gathered together against Him; as it is written: “The kings of the earth set themselves, and the rulers took counsel together against the Lord and against His anointed” (Psalm 2: 2) 3. (The scholar Origen) 1 Letters, ترجمة مركز د ا رسات الآباء بالقاهرة . 41: 16 2 Letters, ترجمة مركز د ا رسات الآباء بالقاهرة . 50: 14 3 Homilies on Jeremiah., homily10: 7 58 “He emptied Himself, taking the form of a slave, being born in human likeness” (7) The divine Word became man; took over our manhood, He did not appear in His divine glory, but took the form of a slave, and became in human likeness. He, the true God became a real man, 1- He emptied Himself from the glory of His deity, He hid the glory of His deity inside His manhood; concealed His glory inside the veil of His human body; He hid His deity from Satan to consummate our salvation, and to let the horrible battle of the cross roll on. He emptied Himself, and did not allow His deity to alleviate the passion on His manhood; He hungered, thirst, labored, wept, suffered, and died. 2- He took the form of a slave: He appeared in the form of a simple carpenter, from a poor family, in a humble town. He took the form of a slave, to become the only slave who brought pleasure to God the Father. 3- Being born in human likeness: Yet he differed from any other man. Why? a- For He is the only man without sin. b- For He is the only perfect man. c- For He is not only perfect and without sin, but He is God Himself. 4- He humbled Himself and became obedient to the Father. 5- He became obedient to the point of death: He, being the Holy Righteous, who committed no sin, passed through death, for he carried our sins and iniquities. 6- Even death of the cross: The most cruel and horrible way of death. He died the death of curse, the death of disgrace, the death of scoffing, the death of offense and ignorance. He became obedient up to the end, when He cried out on the cross, saying: “It is finished” (John 19: 30). “Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and those on earth, and of those under the earth, and that every 59 tongue should confess that Jesus Christ is lord to the glory of God the Father” (9-11) . The scholar Origen Often commented on the saying of St. Luke the evangelist: “And Jesus increased in wisdom and stature, and in favor of God and men” (Luke 2: 52); confirming that, having truly emptied Himself, and became an infant, there is no wonder that he increased, not only in stature, but in wisdom as well; quoting the words said about Him by the prophet: “He knew to refuse the evil and choose the good” (Isaiah 7; 15-16) 1. By emptying Himself, the Word made the world full. Yet that empty vessel was Wisdom itself; “because the (foolishness) of God is wiser than human wisdom” (1 Corinthians 1: 25) 2. Having come down from heaven and took the form of a slave, He carried the weaknesses of our sins, and carried us. He came to those who cursed Him, and became weak among those who reviled Him3. The Lord came down, not only to care for us, but to carry what is of us4. Man was created according to the image of God; That is why our Savior who is the image of God, in His compassion toward man whom He created according to His likeness, having seen that he has forsaken His image, and clothed himself according to the likeness of the evil one, took the form of man and came down to him5. (The scholar Origen) When the Lord asked the Jews: “What do you think about the Christ ? Whose Son is He? They said to Him: the Son of David” (Matthew 22: 42). So they have learned from the prophets. He was indeed of the seed of David, yet “according to the flesh” from the Virgin Mary, who was betrothed to Joseph. When they 1 Homilies on Jeremiah., homily 1: 7. 2 Homilies on Jeremiah., homily 8: 8. 3 Homilies on Jeremiah., homily 14: 9. 4 Homilies on Jeremiah., homily 4: 5. 5 Homilies on Genesis., homily1: 13. 60 so answered Him he said to them: “How then does David in the Spirit call Him ‘Lord’, saying: ‘The Lord said to my Lord: Sit at My right hand, till I make Your enemies Your footstool?. If David then calls Him ‘Lord’, how is He His Son?”. Do you marvel to see the Son of David his God? How about Mary who became the mother of Her God? He is the Lord of David; He “who being in the form of God, did not regard equality with God something to be grasped (7); And He is the Son of David; having emptied Himself and took the form of a slave1. Let us ask the prophet who says: “You are fairer than the sons of men” (Psalm 45: 3); Where have you seen Him? There, I saw Him! Do you doubt that He who is equal to God is fairer than the sons of men?! And let us ask him who says: “We see Him, has no form or comeliness” (Isaiah 52: 2 LXX). Where have you seen Him? “He emptied Himself, took the form of a slave, became in the likeness of men; humbled Himself and became obedient to the point of death, even the death of the cross” There I saw Him! Those two, in conformity full of peace, have both seen Him. What beauty is fairer than God? And what distortion is more than that of a crucified2?! He has forsaken his Father, so as not to appear equal to the Father; and emptied Himself and took the form of a slave. He also has forsaken His mother, the womb from which He was born according to the flesh, and attached Himself to a bride; namely to the church3. (St. Augustine) Someone may say: I am a poor man, and might be sick in bed; Or, I am a woman, and was taken to the mill. Will I be forsaken? Have courage, man; … The divine Judge does not look at 1 Sermons on N.T. Lessons, 1: 20. 2 Sermons on N.T. Lessons, 45: 4. 3 Sermons on N.T. Lessons, 41: 7. 61 appearances; He will not honor the learned above the simple, nor the rich more than the needy. … If you are in a field, the angels will take you1; They will not take the land-owners, and leave the laborers. … Even if you are a slave, do not get offended; He who took the form of a slave, would He reject the slaves? … Even if you are sick on bed, It is written” There will be two in one bed, the one will be taken and the other will be left” (Luke 17: 34). … Even though you are unjustly committed to forced labor, man or woman, He who by His authority loosens those chained, will not pass you by. He who released Joseph from slavery, freed him from prison and made him a ruler, will redeem you from your affliction, and bring you forth to the kingdom of heaven. It is befitting of you to rejoice, work, and strive with zeal; You will lose nothing of your strife. Every prayer you pray, every psalm you sing will be put to your account; Chastity for the sake of God is counted is added to your credit2. (St. Cyril of Jerusalem) As Christ: “took the form of a slave”, and overcame the devil with humility; In the beginning, man fell through pride and vain glory by the deception of the serpent3. (St. Maccari the Great) The bride of the song compares her beauty to the compassion of the Holy God, and imitates the Lord Christ in her work, becoming to others as how Christ was to men. Paul also imitates the Lord Christ in his readiness to sacrifice his life to give salvation to the children of Israel, saying: “I could wish that I myself were accursed from Christ for my brethren, my kinsmen according to the flesh” (Romans 9; 3)… We can alter these words to befit the bride of the song as follows: Such is the beauty of the Lord’s Spirit and his love, who emptied Himself 1 إش 3 :11 "فلایقضي بحسب نظر عینیه ولا یحكم بحسب سمع أذنیه". . 2 مقالات لطالبي العماد 23 :15 3 Homilies, ترجمة مركز د ا رسات الآباء بالقاهرة . 27: 5 62 and took the form of a slave (7), delivering himself as a redemption for the whole world, so that we would live by his death; and “though He was rich, yet for your sakes He became poor, that you through his poverty might become rich” (2 Corinthians 8: 9) 1. The bride of the song describes the groom that His shadow is on the bed “Our bed is green” (Song of Solomon 1: 16); Namely, that human nature perceives or will perceive that You will cover her with Your care. “You came”, says the bride, “You, the Beautiful whose shadow in on our bed”. For, if You do not cast Your shadow, in the form of a slave (7), when You reveal to us the rays of Your divine splendor, Who could behold Your splendid greatness? … He said: “You cannot see My face, for no man shall see Me and live” (Exodus 33: 20). Yet you have come to us now as a superb Person whom we can receive; You came to us incarnate as a man, to hide from our eyes the radiation of Your Divinity; … how could the Eternal Nature unite with the mortal nature?! … The shadow of His body took the role of an intercessor to grant us the light, we who used to live in darkness! The bride of the song uses the word “bed” to interpret in an allegoric way the union of the human nature with God2. (St. Gregory of Nyssa) “And being found in appearance as a man, he humbled himself and became obedient to the point of death, even the death of the cross” (8) He received our manhood to proclaim His love, by His true passion, and His obedience in place of our disobedience, with His complete free will. He received the most horrible way of death – on the cross -- to realize our reconciliation with the Father. He received the disgrace of the cross to glorify us. He practiced love and humility. 1 Homilies on song of Songs, ترجمة الدكتور جورج نوّار . 15 2 Homilies on song of Songs, ترجمة الدكتور جورج نوّار . 4 63 He emptied Himself, and hid his eternal glory by His incarnation. He readily took the form of man, although He is the living god. He readily took the last rows of humanity, having become a servant to all, longing to serve all. He suffered even to death. He chose the disgrace of the cross.; as the cross is the royal way to glory. Emptying Himself of his glory, experiencing the disgrace of the cross, and obeying even to death; Christ was glorified above all, and carried us in Himself to partake of His glory. … If Christ is our Role Model, we do not see a cross without a crown … If we suffer together with Him, we shall, as well, reign together with Him. Here, we notice the following: 1- St. Paul confirms that the complete fellowship of the Son in the divine nature, is not a kind of grasping, namely, He did not take it by force from the Father; for He is one with the Father in eternity, being one with Him in the same essence. 2- Emptying Himself and taking a human body for the sake of our salvation, does not imply a change in the divine nature of the Son of God. He emptied Himself, not through forsaking the divine nature, or through it being taken away from Him; but, by His own free will He carried our manhood. The incarnation deals with the will of the Son, and not with His nature. He became a perfect man, having indeed incarnated, partaking our human nature without any change in His divinity. 3- The Son emptied Himself to fill up our void. He became man, for us to become the children of God. … We ask Him to fill up our void by dwelling in our life; perpetually hearing Him say: “I have come that they may have life, and that they may have it more abundantly” (John 10: 10). 4- The expression “slave” carries an amazing contradiction, with being “in the form of God”. 64 5- St. Paul had a practical side beside having the depth of mind. He does not forsake us ,as though on a cloud. He does not separate knowledge from work. Christianity, being in his eyes: life and faith; the doctrine of faith without life does not lift us up to anything. Having presented to us the measure of the heights in the glory of Christ, the apostle did not intend to leave us there. “He humbled Himself and became obedient to the point of death, even the death of the cross” Someone may say: Well, Becoming obedient by His own free will, implies that He not equal to the one he obeyed. What an arrogant ignorance! His obedience would never belittle Him; as we ourselves could be obedient to our friends, without any effect on our honor! He obeyed as a Son to His Father; He did not fall by His obedience into some kind of slavery; but by such behavior He revealed His amazing sonhood above anything else. He honored the Father, not to be despised, Himself, but rather to be admired, and to appear as being a true Son to His Father above anything else.. No one honors God in this way. As much as He is exalted, and being greater than all, with no equal, He practiced humility. In honoring his Father not out of commitment, or against His will, He surpassed all; … I am truly in a loss of words! … It is indeed something great and inexpressible to say that He became a slave and gone through death. Yet there is something still greater and more amazing! He chose for Himself the most horrible way of death, full of shame and disgrace, to die on the cross; as it is written: “Cursed is everyone who hangs on a tree” (Deuteronomy 21: 23; Galatians 3: 13). That is why the Jews were very keen on killing Him by this way, to put Him in disgrace. So that if anyone is reluctant to forsake Him because of His death, he would certainly do so because of the way He died. They also let him be crucified between two robbers, to make him partake of their bad reputation, and to fulfill the saying of the Book: “He was numbered with the transgressors” (Isaiah 53: 12). Despite all that, the Truth shined with more splendor, more greater than what they expected, not by just killing Him, but by killing Him in this particular way, in an 65 attempt to confirm that He is more defiled than all men; Yet they certainly did not realize their goal1. (St. John Chrysostom) If the Lord has not become man, we would not be redeemed of sin, we would not be resurrected from the dead, and we would not be raised up to heaven; but we would rather remain dead underneath the earth, and laid in hell2. (Pope Athanasius the apostolic) Because the Word God took our body, and yet remained God, the apostle Paul says that, being found in the appearance as a man, because He was God – as I said – in our human likeness; He did not take a body without a soul, as some heretics claimed, but he rather took a rational soul3. Even if it is said that He suffered in His body, He did nor receive the sufferings in His divine nature, but only in His body prone to suffering4. (St. Cyril the Great) According to the Book of Micah: “Behold, the Lord is coming out of His place; He will come down, and tread on the high places of the earth” (Micah 1: 3). That is why it is said that God came down when He condescended to care for the human weakness. That appears particularly in our Lord and Savior, who, “not regarding equality with God as something to be grasped; but emptied Himself and took the form of a slave”. He came down, because: “No one has ascended to heaven but He who came down from heaven, that is the Son of Man who is in heaven” (John 3: 13). The Lord came down, not only to care for us, but also to take over Himself what is for us, having taken the form of a slave. Although He Himself is unseen in His nature, 1 Homilies on Philippians, homily 7 2 Adv. Arian. ترجمة مركز د ا رسات الآباء بالقاهرة . 1:11: 43 3 Letters, ترجمة مركز د ا رسات الآباء بالقاهرة .. 55: 21 4 Letters, ترجمة مركز د ا رسات الآباء بالقاهرة .. 55: 43 66 being equal to the Father, yet He took a seen form, and “was found in the appearance of man” 1. The scholar Origen believes that the Lord Christ, having obeyed even to the point of death, He proclaimed that He did not do that out of necessity nor commitment, but by His own free will2. What does it mean: “became obedient” (8); and “delivered Himself for us all” (Romans 8: 32)? It means that the Lord made Himself a lamb, for “Wisdom has built her house” (Proverb 9: 1); “and became obedient to the point of death”. Everything you read about Christ has been realized, not out of necessity, but by His own free will3. He was glorified when He came to the cross, and received death. He Himself says: “Father, the hour has come, Glorify Your Son, that Your Son also may glorify You” (John 17: 1). Even the passion of the cross were for Him Glory, albeit not the glory of haughtiness, but of humility4. (The scholar Origen) The work for the sake of men has been according to the goodness of the father by the Son5. (St. Basil the Great) Having been mortal because of our sins, He condescended to die for us to restore us to life in Him6. (St. Jerome) “Therefore God also has highly exalted Him and given Him the name which is above every name” (9) After recording the journey of humility from the divine throne to the cross of shame, the apostle records His victorious journey of return from Hades, over His enemies, to the throne of 1 Hom. On Gen., hom. 4: 5. 2 Cf. hom. On Gen., homily 8: 6. 3 Homilies on Genesis., homily 8: 6. 4 Homilies on Exodus, homily 6. 5 On the Holy Spirit, 8: 21. 6 Homilies on Psalms, homily29. 67 the Father. The following are the consequences of His two journeys: 1- “God has exalted Him”. He exalted Him from the dead to the land of the living; And exalted Him from the living to the height of heaven, and made Him sit on His right side. 2- “and given Him the name which is above every name”. The name ‘Jesus’, meaning (Jehovah saves). 3- “that at the name of ‘Jesus’ every knee should bow”. At His name every being should bow whoever he is: All those in heaven, namely, the angelic hosts; and all those on earth, namely, the monks, the cross-bearers, the righteous, and the lovers of His holy name, will all bow out of pleasure, love, and longing. And those under the earth will bow against their will, when they discover the truth of His divinity and authority. 4- “and that every tongue should confess that Jesus Christ is Lord”. The word ‘confess’ in the Greek version bears the meaning of praising, glorifying, and thanksgiving. Every tongue will confess: that of the righteous will praise, glorify, and thank Him; and that of the wicked will confess His Lordship. By His incarnation He took our place, and became our Representative, so that, when the Father exalts Him, and gives Him a name above every name, He would exalt us together with Him, being members of His holy body. The apostle Paul says: “He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come” (Ephesians 1: 20, 21). He carried the name ‘Jesus’ when His condescension was realized by His incarnation; and when He was numbered with the transgressors, not for any sin He has committed, but to bear our sins and iniquities in His body. This name became the secret of conquest, and victory for those believing in Him, over the hosts of darkness that he conquered on His cross. 68 The word ‘Jesus’ is glorious and is worthy of every worship. It is the name above every name1. (The scholar Origen) “Tell me, O you whom I love” (Song 1: 7); I so call You, because Your name is above every name (9); It is indescribable, incomprehensible by human mind. Because it reveals Your goodness, my relationship with You is spiritual2. (St. Gregory of Nyssa) The Holy Book calls the lord, not by one name, nor only by the names concerning His divinity; nor those pertaining to His greatness, but it sometimes uses His natural features as a Person: the Son, the true Son, God’s only begotten Son, the power of God, His wisdom, and His Word; and some other times it refers to the abundance of ways by which His grace reaches His seekers, as the Shepherd, the King, the Physician, the Groom, the Way, the Door, the Fountain, the Bread, the Ax, and the Rock. These names do not pertain to His Nature, but to His several activities of mercy toward everyone of His creatures, and responses to the need of every one who ask Him3. (St. Basil the Great) Knowing for sure that it is the Son and not the Father who was raised from the dead, yet the resurrection of the Son is the work of both the Father and the Son. It is obvious that the Father raised Him to life, according to the Psalm saying: “O Lord, Be merciful to Me, and raise Me up, that I may repay them” (Psalm 41: 10); and according to what is written: “Therefore God also has highly exalted Him and given Him the name which is above every name” (9). Did Christ also raised Himself? Surely He so did; having talked about the temple as a symbol of His body, He says: “Destroy this temple and in three days I will raise it up” (John 2: 19); ; and “I have power to lay it down, and I have power to take it again; No one takes it from Me, but I lay it 1 Homilies on Luke, homily14: 2. 2 Homilies on Song of Songs, ترجمة الدكتور جورج نوّار . 4 3 On the Holy Spirit, 8: 17 69 down of Myself, and I have the power to take it again” (John 10: 18) 1. (St. Augustine) “that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth” (10) His amazing work of salvation became the subject of praise by the heavenly creatures, of the salvation to men, and of the horror to the demons. Before His name ‘Jesus’, meaning (Jehovah saves), all of them will bow. The heavenly creatures will bow at His name, having discovered the secret of the hidden wisdom; and the earthly creatures will bow to thank Him for reconciling them with the Father; and the demons will bow in terror and humiliation, having lost their authority and kingdom in the hearts of men. He probably also means all mankind: those who crossed over to paradise or heaven, those who are still striving on earth, and those who died and became in graves; All bow at the name of Jesus of Nazareth. His second coming, will not be silent as when He first came clothed in humility; He will ultimately come proclaimed in power2. (St. Cyprian) “and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (11) All creation will confess and testify that He is the Lord of absolute authority. In that, there would be no contradiction with the Father; for He is One with Him in essence. What He does is in the name of the Father, and for His glory. What is clearer and more obvious? The Lord has not been before in a lowly position, then was exalted; but He as God took the form of a slave, namely, He humbled Himself. Where therefore, 1 Sermon on N.T. lessons, 2: 13. 2 Treatise 9 on the Advantage of Patience, Patience, 23. 70 is the wage of virtue in these things? For, if He was, being God, became man, and despite His condescendence, it is still said that He is exalted, how could He be exalted when He is God? … He is in no need for increase; not as understood by the followers of the heretic Arius … What is the grace that He receives, when He is the Grantor of grace? Or how He did He receive a name to be worshipped, when He is the One perpetually worshipped by name1? (St. Athanasius the apostolic) 3- SHINE AS LIGHT IN THE WORLD: “Therefore my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling” (12) The apostle does not present a new commandment, nor exhorts them as though they have broken an old one; for they always carried the feature of obedience; but he seeks from them more of it, whether in his presence or his absence in flesh. It is befitting of us when we present advise to do it with commendation, to make it more acceptable. The way Paul did. Listen to him say: “my beloved”; he does not say “Be obedient”, except after commending them by saying: “as you have always obeyed”; meaning: I am not presenting other people as examples for you, but I present you yourselves as an example2. Why does he say: “how much more in my absence””? Yes, You probably have done in my presence to honor me; But doing it in my absence with more zeal, it would be a clear proof that what you have done was not for my sake, but for that of God3. (St. John Chrysostom) “Work out your own salvation with fear and trembling”; Salvation is a continuous live movement, and an unceasing 1 Adv. Arian. ترجمة مركز د ا رسات الآباء بالقاهرة . 1: 11: 40 2 Homilies on Philippians, homily 8. 3 Homilies on Philippians, homily 8. 71 behavior until they reach the full measure of the stature of Christ. There is no salvation without persistence and watching. As to fear and trembling, they refer to great awareness and firmness with the soul, and a perception of the truth of the battle against the hosts of darkness. “Work out your salvation”: Man has a role in working out salvation. Salvation is a mutual endeavor between God, who brings forth in us the desire for salvation, grants us the help to overcome sin, and plants virtue in us; and man who consummate the salvation by doing the following: 1- Receives the salvation presented to us on the cross. 2- Receives the baptism as death, burial, and resurrection together with Christ. 3- Receives the sacrament of Meron (the holy ointment); practice the sacrament of repentance and confession, and that of the Eucharist. 4- Translate the theoretical faith to practical faith; meaning the good works; the faith working with love. “with fear and trembling”. Not the fear of humiliation of the slaves, but that of the children. The fear and awareness lest we would be deceived by the ancient serpent, namely, the crafty ego, to fall and perish and bring grief to the heart of the Father. Paul, himself, had such fear, when he says: “… lest, when I have preached to others, I myself should become disqualified” (1 Corinthians 9: 27). If, without the help of fear, temporal things would not be realized, how much more would be the spiritual things? I would like to know, who could manage to learn the letters without fear? Or who could manage to master any kind of art without fear? Where does fear come from? If we count God as present everywhere, hear everything, sees everything, not only what is practiced by work, but even what goes on secretly in the heart and the depths of the soul; “a Discerner of the thoughts and the intents of the heart” (Hebrew 4: 12). If we perceive this, we would never do anything, utter anything, or even imagine anything evil. 72 Tell me, if you have to stand before the ruler, would you not stand in fear? How could you then stand in the presence of God, without due fear and trembling? Do not despise His longsuffering; as it is intended to lead you to repentance1. (St. John Chrysostom) Paul, himself, worked out his salvation with fear and trembling; walked very cautiously amid the traps, nets, and evil desires of this world; sought the grace and help of the Lord, and hoped for His mercy, to be saved by His grace2. (St. Maccar the Great) Grace is like rain; the low land become filled with water, while the high land dry out.. Why then would you marvel to hear that “God resists the proud, but gives grace to the humble” (James 4: 6). Saying “with fear and trembling” therefore means with humility. “Do not be haughty, but fear” (Romans 11: 20). Fear, to get filled; … Do not be haughty lest you dry up3. (St. Augustine) “For it is God who works in you both to will and to do for His good pleasure” (13) It is the grace of God that sanctifies the will, and grants the strength to do good; namely, realize the good will by the practical behavior. God is the Creator of the soul and the body, the Grantor of the will, the Giver of the strength and all the energies in man. He so does for the sake of His good pleasure when man becomes an icon of Him. “For it is God who works in you both to will and to do”. This verse should bring peace into our hearts, draw our attention to God who works in us; and grant us the spirit of hope. Feeling that the Almighty God is close to us, capable of protecting us against the wars of the devil, our hearts will be filled with comfort. “for His good pleasure”. He is pleased in His children, the way He is pleased in His only begotten Son. 1 Homilies on Philippians, homily 8. 2 Homilies, ترجمة مركز د ا رسات الآباء بالقاهرة . 4: 5 3 Sermons on N.T. Lessons, 81: 3. 73 St. John Chrysostom wonders how would the Psalmist say: “Serve the Lord with fear, and rejoice with trembling” (Psalm 2: 11). If it is God who works in us, why would we consummate our salvation with fear and trembling? Do not be uncomfortable to hear “with fear and trembling”; It does not mean to stop working in despair, nor to assume that virtue is something difficult to achieve; but it means to follow its lead, and not to waste your time in vain things; because if we do, God will do everything for you. If we believe that “It is God who works in us”, In our turn we should have the firm, steadfast, and not slothful mind1. (St. John Chrysostom) Do not fear, You are not defeated; Both the will of the heart and the work are from God; When we have the will, He will increase it. As an example, If I intend to do some good works, It is He who does them, and so He does in our will. According to the apostle Paul, God counts all our good works as grants of His grace.Calling them ‘grants’, He does not belittle the role of the free will, but He gives it to us; Saying “Works in us to will and to do”, does not deprive us of the free will, but reveals that, by our good work itself, we increase our heartily desire in the will. Work brings forth work; and, on the contrary, non-work will bring forth non-work. When you give alms, it exhorts you to give more; and when you do not give alms, you will become more reluctant to give2. (St. John Chrysostom) “Do all things without murmuring and disputing” (14) Here, the apostle presents to us seven advices which would help us to “work out our salvation with fear and trembling”: 1- Do everything without murmuring, (14) 2- and without disputing (14) 3- Become blameless (15), 1 Homilies on Philippians, homily 8 2 Homilies on Philippians, homily 8 74 4- harmless (15), 5- without fault (15); 6- In the midst of a crooked and perverse generation, among whom you shine as lights in the world (15); 7- Holding fast to the word of life (16) The apostle exhorts us to practice our new life, and to keep the commandment with joy, in obedience that springs up from the depths of the heart; without hesitation, murmuring, or disputing. God gave us His commandment to find in it the pleasure of obedience to Him as our Beloved; not to become the subject of theoretical dispute that would corrupt our inner peace. As the foolish disputes would not let the eyes see the truth, nor enjoy the sweetness of fellowship with the light. “murmuring” refers to the hidden complaint and hesitation, stirred up in the soul. Murmuring is considered as the first stage of rebellion, resulting from the weakness of love, lack of perseverance, and narrowness of the heart. Do not you notice that he teaches them not to murmur? Let us leave the murmuring to the bad slaves with no principles. Tell me about a son who would keep on murmuring while working the things of his father! … Why would one murmur, when he works with his free will, and not against it? It would be better for him not to anything at all, than to do it with murmur, which would corrupt the work itself1. Murmur is unbearable, very disturbing; close to blasphemy … He who keeps on murmuring is a denier of God, and hence a blasphemer2. Finding himself with no authority, the devil draws us away from what is right; and attempts to corrupt our reward by any means. He look for an opportunity to plant pride or vain glory into our mind; and if not, he inserts murmuring, and if not, he brings forth doubts and confusion3. 1 Homilies on Philippians, homily 8 2 Homilies on Philippians, homily 8 3 Homilies on Philippians, homily 8 75 (St. John Chrysostom) Dispute, namely, debate and discussion with pride, and holding fast to one’s point of view, are all against the loving and holy Christian life. Dispute here came in Greek as ‘doubt’ (see 1 Timothy 2: 8). Dispute is stirred up because of a feeling of haughtiness of one against another. “and disputing”, means the continuous debate, whether it is for a good cause or a bad one. So do not enter into disputes1. (St. John Chrysostom) “that you may become blameless, and harmless, children of God without fault, in the midst of a crooked and perverse generation, among whom you shine as lights in the world” (15) Receiving the holy will from God, consummating it by His power working in us, and living without murmuring and disputes, we would enjoy a holy life which reflects on our inner depths, as well as on our behavior toward our neighbors, and toward God Himself. Hence he says: “that you may become blameless”, namely, bear an inner holiness, purity of heart; and no place for a blame in our depths. As to saying: “and harmless”, it means simple behavior toward the others, and bearing no harm to anyone. “Children of God without fault”; namely, to reveal our enjoyment of the fellowship of the divine nature. By such a life with its three aspects we would become like stars, that draw their light from the Sun of righteousness, shining light in the world. The Greek word translated as “lights” here, means the sun, the moon, and the stars. “harmless”; namely, not revealing what we do not have inside, away from any craftiness or deception; nor mixing the evil with good. “children of God”. which, while implying honor and privilege; yet it implies responsibility as well; because the children of God have to liken their Father in goodness. We should live our life with no fault, to have a portion with the rows of the saints. 1 Homilies on Philippians, homily 8 76 “in the midst of a crooked and perverse generation, among whom you shine as lights in the world”. If crookedness and perversion are natural in the life of the children of the devil; light and shining, on the other hand is natural in that of the children of Christ. The saintly fathers before us, having possessed the word of life, have become the light of the world1. (St. Cyril the Great) St. John Chrysostom believes that the children of God shine as light among crooked and perverse generation, like the stars that shine in the dark night, and considered blameless because of their beauty. Yes, the darkness around the stars, even reflect a greater splendor on the stars; So are those who walk upright in the midst of a crooked and perverse generation. The scholar Origen believes that the blameless children of God walk among a crooked and perverse generation, as did the children of Israel In the Red Sea, when water could not harm them. If you are the spiritual son of Israel, you can walk on dry land in the midst of the sea. If you are committed to walk among a crooked and perverse people, holding the word of life like the light of the Sun of glory, the water of sin would not flow over you, and the wave of fame would not be able to strike you. He who is a heathen (Egyptian), a subject of Pharaoh (the symbol of the devil), would drown in the sea of iniquities, Whereas he who follows Christ, and walks like Him, the water will form a wall on his right and on his left (Exodus 14: 22); and he himself will walk on dry land (Exodus 15: 19), will not divert to the right or to the left, until he reaches freedom, and sing the song of conquest, saying: “I will sing to the Lord, for He has triumphed gloriously” (Exodus 15: 1), by our lord Jesus Christ, glory and authority be to Him forever, Amen2. … “The horses of Pharaoh with his chariots and his chariot drivers went into the sea, the Lord brought back the water of the sea upon them, but the 1 Letters , ترجمة مركز د ا رسات الآباء بالقاهرة . 31: 3 2 Homilies on Exodus., homily6: 14. 77 Israelites walked through the sea on dry ground” (Exodus 15: 19) 1. (The scholar Origen) Although we became darkness because of sin, yet God shined on us beauty and splendor through His exalted grace. The soul crosses over from fault to the truth, and the image of its dark life would change to exalted grace. The apostle Paul – the (bride) of Christ – moved from darkness to light, as he said to Timothy his disciple (1 Timothy 1: 13); he was found worthy to become beautiful, although he was formerly a blasphemer, a persecutor, and an insolent man. He also says that Christ came to the world to give light to those in the darkness. He did not come to call the righteous, but the sinners to repentance; those who made them shine as light in the world (Philippians 2: 15), through the washing of the second birth that cleansed them of their early dark image2. Let us have for ourselves the light of knowledge, by planting the righteousness, and harvesting the fruit of life. Work is the son of meditation, something we learn among other things, to differentiate between the true and the vain light. … Let us beware of falling into evil as though we are falling into goodness…. Let us, ourselves become light, according to what the great Light, the Lord Christ, said to His disciples: “You are the light of the world” (Matthew 5: 14); … Let us shine like light in the world through holding to the word of life, namely, let us become a power that gives life to others; … Let us hold fast to divinity, and draw light from the greater Light; … Let us walk toward it, lest we stumble in the dark mountains; … As long as it is daylight, “let us walk properly as in the day, not in revelry and drunkenness, not in licentiousness and lewdness, not in strife and envy” (Romans 13: 13); which are the evil works of the enemy3. 1 Homilies on Exodus., homily6: 14. 2 Homilies on song of Songs, ترجمة الدكتور جورج نوّار . 2 3 Oration on Holy Baptism, 38. 78 (St. Gregory of Nyssa) Let us shine with our light, in hot spirit, acquiring salvation from the hosts of darkness that brings us down to death: “for the wage of sin is death” (Romans 6: 23); so that the words of the apostle would also apply to us, saying: “Death is swallowed up in victory. O death, where is your sting? O Hades, where is your victory?” (1 Corinthians 15: 54-55). … I wish, by our obedience to the Sun of justice, we would be enlightened by His life, be qualified for understanding and strength, to be justified in him. I wish we, not only glitter as snow, for God promised us: “Though your sins are like scarlet, they shall be as white as snow” (Isaiah 1: 18); but should shine our light on those who approach us. I wish we pay attention to the words of the Lord Himself, saying: “You are the light of the world1. (St. Basil the Great) 4- LOVE AND JOY FOR THE SHEPHERD AND THE FLOCK: “Holding fast the word of life, so that I may rejoice in the day of Christ, that I have not run in vain or labored in vain” (16) The secret of the inner enlightenment and the shining to the world is holding fast to the word of life. namely, to the divine commandment, that exhorts us to serve the others with joy. Some believe that the apostle here, had in mind the towers built in ports in the old on which fire was ignited by night to guide the ships to port. The apostle, beside presenting the word of God to the Philippians, trusting that it would be the source of joy to them, hopes to rejoice and be proud of God’s work in them on the great day of the lord, counting that his race was not in vain, and his sufferings were not in vain, He hopes that they will be his crown in that day. What does he mean by saying “rejoicing” or (boasting)? I partake of your good works and virtues, which not only save 1 Concerning Baptism, ch. 2. 79 you, but bring me splendor as well. What an amazing kind of boasting, O blessed Paul! You have been scourged, driven out, and insulted for our sake; yet, you count it your right to boast on the day of Christ that your race and labor were not in vain1. (St. John Chrysostom) “Yes, and If I am being poured out as a drink of offering on the sacrifice and service of your faith, I am glad and rejoice in you all” (17) Sailors in the old days, especially when they confront mighty storms, used when they reach their destination port in peace, to offer a sacrifice of thanksgiving to their god, which they vowed in their anguish. The apostle sees the people of God, having reached the heavenly port inpeace, offer the sacrifice of their faith; on which he would be poured like the drink of offering, a sign of joy amid the suffering of slaughtering. He says: You became a sacrifice and I became a drink of offering! What a blessed soul! He believes that offering a soul to God is better than offering an ox2. Yes. You, offering your faith as a sacrifice, and I, offering my ministry as a drink of offering, we rejoice and be glad together3. (St. John Chrysostom) As the divine Word emptied Himself for our sake, it is befitting of us on our side, to empty ourselves. Carrying the cross, or emptying oneself is the way of the new life in the Lord Christ. Here, the apostle Paul presents to us three examples of persons who emptied themselves for the sake of Christ: 1- St. Paul: by partaking of the sacrifice of Christ. 2- St. Timothy: by his obedience and ministering to others. 3- St. Epaphroditus: by his holy love and work in Christ. 1- St. Paul: Perceiving the need of the people for an example, an interpreter in flesh, he clarified to them how the practical practice of the gospel is realized. Pouring himself as a 1 Homilies on Philippians, homily 8 2 Homilies on Philippians, homily 8 3 Homilies on Philippians, homily 8 80 drink offering on the sacrifice of their faith, he showed how he rejoiced and became glad together with them(17). In the Old Covenant, the priest used to pour wine on the sacrifice as a drink offering (Exodus 29: 40); Wine referred to the spiritual joy. The apostle Paul counts his daily sufferings even to death, like wine poured by the Lord Christ (the Greater High Priest) in the life of His suffering people. Paul rejoiced in Christ; and by the Lord Christ, he became a source of joy. By faith he, together with the people have partaken of the sacrifice of the Lord Christ. Paul counted the faith of the Philippians, their sufferings, and their ministry, a live sacrifice; which, as a priest he offers to God. 2- St. Timothy: (19-23). By his obedience and partnership in the ministry of the apostle Paul, he emptied himself. St. Paul, like a father gave birth to Timothy as a son; who in turn adopts the life of his father. St. Paul refers to how difficult it is to find in anyone else, such a group of the shining features found in St. Timothy. Despite his weak heath (1 Timothy 5: 23), his young age (1 Timothy 4: 12), and the unbefitting treatment by some (1 Corinthians 16: 10), St. Timothy had strength of inner insight, eloquence, compassion, and success in confronting the rebellious groups. Some believe that the word ‘obedience’ in the New Testament, is a Pauline term (Romans 6: 17; 16: 19; 2 Corinthians 7: 15; 10: 6; 2 Thessalonians 3: 4; Philemon 21; Hebrew 5: 8, etc.); when in all the four gospels, it came only five times (Mark 1: 27;4: 41;; Matthew 8: 27; Luke 8: 25; 17: 6). Finding its roots in the expression of ‘hearing’; the apostle Paul created the expression “the obedience to the faith” (Romans 1: 5; 16: 26; and ‘the hearing of faith” (Galtians 3: 2, 5); by which he expresses the opening on the will of God according to the requirements of faith. 3- St. Epaphroditus: (25-30). He was a superb example of the holy emotions as a way for growth in the divine grace. And with such flaming emotions, he was distressed by the sadness of the Philippians when they heard about his illness almost unto death. He eventually became a bishop of Philippi, and died a martyr. He was 81 a partner in ministry and a soldier in company with the apostle Paul (26). “I am glad and rejoice with you all”. It is the sound of joy sent by the apostle Paul from his prison in Rome, to be heard in Philippi. There is no doubt that joy, being a commandment of God to us, grants us the strength to confront temptations, “for the same reason you also be glad and rejoice with me” (18) Rejoicing in their salvation and reaching the heavenly port in peace, he asks them to rejoice together with him; his joy being like the wine that gives joy to its drinkers. He says; It would not be bad for me to suffer; but, on the contrary I should rather rejoice in going to Christ. Would you not rejoice for my sake? “Rejoice with me”. ,,, I wish we, as well, rejoice when we see a righteous man die; and rejoice even more to see a hopelessly evil person die; as the former would go to heaven to get the reward of his good works; while the later would cease to do his evil works1. (St. John Chrysostom) “But I trust in the Lord Jesus to send timothy to you shortly, that I also be encouraged when I know your state” (19) He promise to send to them his son in the Lord shortly, if God allows, to return to him with their good news, to exult together with them, and to partake of their joy. Notice how he refers everything to Christ, even sending Timothy; saying: “I trust in the Lord Jesus”; namely, I trust that God will make it easy for me to do that, to encourage me when I knows your state. As I made you happy when you heard my good news concerning the things for which you prayed, for the progress of the gospel, and shame for its enemies; when, by the way they meant to do me harm, it turned out into joy for me; The same way I wish to get encouraged by knowing your state. 1 Homilies on Philippians, homily 8 82 Here he exhorts them to rejoice and feel comfort in his chains, that actually brought him great pleasure1. What a great longing for the Macedonians; the same he had for the Thessalonians, to whom he said: “But we, brethren, having been taken away from you for a short time,… endeavored more eagerly to see your face with great desire” (1 Thessalonians 2: 17). Here he says to the Philippians: “I trust in the Lord Jesus to send Timothy to you shortly” to know your state. That shows his care for them; Being not able to be with them personally, and having not known their mews by the proclamation of the Spirit, he sends his disciples, for he could not endure to stay any longer without knowing their state;. This is the way the soul that cares for the others would feel, and strive for their sake2. (St. John Chrysostom) That is how the shepherd mourn, when he searches among (the hired hands), and finds no one who faithfully loves the flock of Christ; to find only those who “seek their own, not the things which are of Christ Jesus” 21). That is why, because of his great brotherly care for the flock, he had to send his son in the Lord, and to stay himself among (the hired hands). … There are (hired hands) among us, as well, known only by the Lord; about whom He Himself said: “You will know them by their fruits. Do men gather grapes from thornbushes, or figs from thistles?” (Matthew 7: 16) 3. (St. Augustine) “For I have no one like-minded, who will sincerely care for your state” (20) In Paul’s eyes, Timothy was an incomparable person, in his ministry, faithfulness, and giving. Who bears his same spirit and heart. According to St. Augustine, the apostle talks here about the multitude of (hired hands) who preached for their own interest, and 1 Homilies on Philippians, homily9. 2 Homilies on Philippians, homily9. 3 On the Gospel of St. Johm, tr. 46: 5. 83 the rarity of the shepherd who preaches the Truth, seeking, not what is his own, but what is of Christ Jesus1. He honors the Philippians by sending Timothy to them; “For I have no one like-minded, who will sincerely care for your state”. … I could send others, but there is no one like him; he is “like-minded” 2. (St. John Chrysostom) “For all seek their own, not the things which are of Christ Jesus” (21) Here, the apostle refers to the multitude of those who “preach Christ, even from envy and strife” (1: 15); or he so says, counting the others as such if compared to Timothy. The good preacher tells you to pluck the grapes from the vine; whereas the evil preacher tells you to pluck them from over the fence. Although the bunch of grapes may grow on a branch of the vine surrounded by thorns, yet it did not grow from the thorns. Anyway, when you are hungry, beware while you pluck the grapes lest you hurt your hands by the thorns. … Be wise, listen to what is good in the preacher, but do not follow what is evil in him3. Put on the wedding garment; So I say to you who have not yet put it on. You are already inside the wedding banquet; Yet you have not put on the wedding garment to honor the Groom. … You seek what is your own, and not the things which are of Christ Jesus (21). The wedding garment is meant to honor the unity between the Groom (Christ) and the bride (the church. Therefore, honor the Groom and the bride; For if you present the fitting honor to both, you will become their children4. It is said on the tongue of the Lord Himself to the spirit that commits adultery behind Him: [You were hoping for a greater 1 Sermons on N.T. Lessons, 87: 11 2 Homilies on Philippians, homily9. 3 Sermons on N.T. Lssons, 52: 10. 4 Sermons on N.T. Lssons, 40: 6. 84 thing by separating yourself from me]. For the sinner by his transgression or by his sin, cares only for himself, intending to please himself for his own profit. While blaming those who seek what is for their own, not the things which are of Christ Jesus (21), He commands love, that “does not seek its own” (1 Corinthians 13: 5) 1. If the ark (of Noah) symbolizes the church, you will see in the present great flood in the world, that the church embraces by necessity the two kinds: It embraces both the raven and the dove. The raven refers to those who seek what is their own, while the dove refers to those who seek what is of Christ Jesus2. (St. Augustine) “But you know his proven character, that as a son with his father, he served with me in the gospel” (22) The Philippians were well aware of the strong relationship between the apostle Paul and his disciple Timothy in the Lord; through the ministry of the gospel of Christ. They know how he counts him as a true son and not as a (hired hand) (Acts 16: 1-3; 17: 14). He introduced Timothy to them to honor him ; the same way he did when he wrote to the Corinthians, saying: “No one despise him; … for he does the work of the Lord, as I also do” (1 Corinthian 16: 11, 10). He so said, not only because he cares for him, but for their own sake to receive a great reward3. (St. John Chrysostom) “Therefore I hope to send him at once, as soon as I see how it goes with me” (23) Being a captive, he was not free, nor able to fix a date; Otherwise, he would rather go to them himself (24). But wishing to have his heart at peace, he intended to send to them his beloved son4. 1 Sermons on N.T. Lssons, 1: 33. 2 On the Gospel of St. John, tr. 6: 2. 3 Homilies on Philippians, homily9. 4 Homilies on Philippians, homily9. 85 “But I trust in the Lord that I myself shall also come shortly” (24) Sending Timothy was not that he does not wish to come to them himself; but to be encouraged when he gets to know their state…. He says: “I trust in the Lord”; Look at how, in everything he trust in the Lord, and does not say anything on his own1. (St. John Chrysostom) “Yet I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and fellow soldier, but your messenger and the one who ministered to my need” (25) For fear that he would not be able to send Timothy soon, and in order to bring them the spirit of joy, he found himself committed to send to them Epaphroditus, his brother, fellow worker, and fellow soldier in the battle of the gospel, and the messenger assigned for ministering to them and to him. Timothy and Epaphroditus to be sent by the apostle Paul to Philippi were not of the apostles of Jesus, nor performers of miracles and wonders, but they were faithful ministers. He sent Epaphroditus with commendations like those of Timothy, concentrated in two points: the first is that he sincerely cares for their state (20), and the second is that he was justified in the work of the gospel. He not only called him his brother, and fellow worker, he even called him a fellow soldier, showing how he experienced and shared with him the dangers of ministry2. (St. John Chrysostom). “Since he was longing for you all, and was distressed because you had heard that he was sick” (26) The Philippians became sad to hear that Epiphroditus was sick, and this made him sad, as well. 1 Homilies on Philippians, homily9. 2 Homilies on Philippians, homily9. 86 By this Paul meant to concentrate on a very important point, which is that Epiphroditus knew well how beloved he was by them, which is something important in love. He says: after being cured of his sickness, he became sad because he could come to see you to put their hearts at ease. Paul delayed sending the two ministers, not out of slothfulness on his part, but because he could not spare Timothy who was indispensable, and could not send Epiphroditus because of his sickness1. (St. John Chrysostom) “For indeed he was sick almost unto death; but God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow”(27) Amid his suffering in prison, inability to move freely, and the sickness of Epaphroditus almost unto death, God had mercy and cured him, lest he would have sorrow upon sorrow, for he was in need of his help in ministry. St. John Chrysostom says: Some would probably wonder, why did the apostle say: “but God had mercy on him”, although he said that with departure one would be together with Christ, which is far better? He answers this by saying that, the same way the apostle Paul felt that he is committed to remain in flesh for their sake; God had mercy on Epaphroditus for the sake of ministry, to gain a multitude of souls. “Therefore I sent him the more eagerly that when you see him again you may rejoice, and I may be less sorrowful” (28) Here the apostle Paul reveals an amazing mutual relationship of love. Despite his great need for Epaphroditus, yet he eagerly sent him to the Philippians to make them rejoice to see him again after his cure from his illness that made them sad. And the apostle himself would find in their joy much comfort for himself, and becomes less sorrowful. According to St. John Chrysostom, they would rejoice to hear the good news of the cure of their beloved Epaphroditus; but their joy would be more by seeing him among them. 1 Homilies on Philippians, homily9. 87 On saying: “I may be less sorrowful” and not ‘without sorrow’, according to St. John Chrysostom says: [He who says: “Who is weak and I am not weak? Who is made to stumble and I do not burn with indignation?” (2 Corinthians 11: 29). How could such a person ever be utterly free of sorrow1?!]. “Receive him therefore in the Lord with all gladness, and hold such men in esteem” (29) He asks them to receive him with gladness, not for the sake of their friendship with him, but for the sake of his ministry to the Lord; to hold him in esteem, as a faithful minister hiding in the lord. Receive him in a way that is befitting to saints, with all gladness. The apostle did all that for their sake, as well as for the sake of those hesent to them; as the great benefit is both for him who works, and for him who receives the good work2. (St. John Chrysostom) “Because for the work of Christ he came close to death, not regarding his life, to supply what was lacking in your service toward me” (30) Again the apostle Paul reveals his emotions enflamed with love. Many Philippians wished they could serve him while in prison in Rome, but, as the situation did not allow them to do so, they felt guilty toward him. But, according to St. Chrysostom3, as Epaphroditus risked his own safety, came close to death, and went through many serious dangers to reach Paul to serve him and supply his needs in his prison; the apostle counted that what Epaphroditus did was on behalf of all the Philippians; his work of love was as though they all did it. 1 Homilies on Philippians, homily9. 2 Homilies on Philippians, homily9. 3 Homilies on Philippians, homily9. 88 AN INSPIRATION FROM PHILIPPIANS CHAPTER 2 A CHURCH CHORUS AT CALVARY (GOLGOTHA) I wonder if the captive apostle has set forth together with the people, as an exulting church chorus to Calvary; Or his prison cell itself has turned into Calvary! I see him conduct a unique church chorus. A chorus enjoying the word of sermon, whose essence is an unceasing comfort in Christ. I see him practice everything with the spirit of love, that dissolves all sufferings. Before them all, the wounds of the crucified are open; To let all enter into the His love and compassion. Together with the people, the apostle sings a song of love All of them practice the spirit of unity; The diverse strings of the violin were playing in harmony; To produce a heavenly symphony before which even the heavenly creatures are shaken. All stand together in harmony to sing a new song; Standing together before the Crucified, all words flew away from their mouths! What love has brought You down to us, O the One whom heaven cannot accommodate? How could you consent to become a Son of Man, O the only begotten Son of the Father? We often have our souls moan inside us. Why should we have such a weak body! Behold, the Creator of all became flesh; Shared everything with us, except for sin; You have lifted our status up, O Creator of the heavenlies and the earthlies! You became Man, and occupied the last row of mankind; Your love motivated You to become a slave. 89 To set out of us, children to Your Father. You delivered Your precious blood to acquire us a bride for Yourself. By the cross, You entered into the circle of our curse; In order to destroy the strongholds of the curse; To destroy its gates; To set us free and to carry us forth to Your heavenly paradise. You became the Leader of our procession, O Grantor of conquest. You made us shine among a crooked and perverse generation; The darkness could not conceal Your light in us. You set out of us splendid stars in the midst of the darkness of this world. Glory be to You, O the amazing good Shepherd. You set out of us Your exulted body, amazing in its love; How could we pay back Your love, humility, and might?!
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