The timing of the writing of the Epistle to the Philippians is evident from the fact that St. Paul expresses in it the hope of a speedy release from bondage and arrival in Philippi (Phil. 1:25-26 [1] and 2:24 [2]), and also reports that the faith preached by him spread even to the house of Caesar (4:22 [3]). That the holy Apostle was at that time in prison in Rome is evident from the mention of the praetorium in 1:13 [4]. And that these bonds were the first, and not the second, can be concluded from the fact that the Apostle greets the Philippians in this epistle together with Timothy (1:1 [5]), who was not with the Apostle during his second imprisonment (2 Tim. 4:9-10 [6]). From all the above considerations, we can conclude that the Epistle to the Philippians was written in Rome at the end of the year 63 or the beginning of the year 64 A.D. And I know for a fact that I will remain and abide with you all for your success and joy in the faith, that your praise in Christ Jesus may increase through me at my second coming to you. ^I am confident in the Lord that I myself will soon come to you. ^All the saints greet you, especially from the house of Caesar. ^So that my bonds in Christ were made known to all the praetorium and to all the rest. ^Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons ^Try to come to me quickly. For Demas left me, loving this present world, and went to Thessalonica, Crescentius to Galatia, Titus to Dalmatia; Luke alone is with me. ^

Content and Division of the Message

The Epistle to the Philippians contains only four chapters. Although it does not have such a clear and definite plan of narration as in the other epistles, its content can still be divided into the following sections: The usual preface with an inscription and greeting (1:1-2) and the beginning of the epistle (1:3-11); Informing about oneself, namely, about the success of the gospel and one's dispositions and hopes in relation to it (1:12-26) and exhortation about a life worthy of this gospel (1:27-2:18); Announcing his intentions: Timothy's letter to the Philippians (2:19-24), Epaphroditus' return (2:25-30). Then follows the warnings against the Judaizers (3:1-3), an indication of his own example to follow (3:4-16).In conclusion, the Apostle admonishes some people and gives general instruction to all how to manifest in their lives the characteristic features of the Christian life (4:2-9). In the usual afterword, the Apostle recalls the allowance sent to him, greets everyone, and gives a blessing (4:10-23).

Exegetical analysis

The Epistle to the Philippians contains only four chapters. Although it does not have such a clear and definite plan of narration as in the other epistles, its content can still be divided into the following sections: The usual preface with an inscription and greeting (1:1-2) and the beginning of the epistle (1:3-11); Informing about oneself, namely, about the success of the gospel and one's dispositions and hopes in relation to it (1:12-26) and exhortation about a life worthy of this gospel (1:27-2:18); Announcing his intentions: Timothy's letter to the Philippians (2:19-24), Epaphroditus' return (2:25-30). Then follows the warnings against the Judaizers (3:1-3), an indication of his own example to follow (3:4-16).In conclusion, the Apostle admonishes some people and gives general instruction to all how to manifest in their lives the characteristic features of the Christian life (4:2-9). In the usual afterword, the Apostle recalls the allowance sent to him, greets everyone, and gives a blessing (4:10-23).

Part I

The epistle begins with the inscription: "Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with bishops and deacons" (1:1). In extreme humility, the holy Apostle calls himself together with him only "servants of Christ," without emphasizing his apostolic dignity, as in other official epistles, where it was necessary for the greater authority of the epistle. "With bishops and deacons" – "Were there really many bishops in one city?" – asks St. Chrysostom and answers: "No. The Apostle called the elders this way. For at that time these names were still common." At that time, all believers were called "holy," as they were sanctified by the grace of the Holy Spirit. Then follows the usual teaching of grace and peace (1:1-2).Further in the first chapter, the Apostle expresses gratitude to God for the diligence with which the Philippians share in the gospel of Christ through their generous benevolence to him, and prays that the love they testify to "increase more and more in knowledge and in every feeling," that they "may be pure and without stumbling in the day of Christ, are full of the fruits of righteousness." Consequently, the holy Apostle does not refer the benevolence of the Philippians to himself, but to God and prays to God that the Philippians, progressing more and more in good works, worthily prepare themselves for the "day of Christ," that is, for the day of the Second Coming of Christ and the Last Judgment (1:3-11). The news of the Apostle's stay in Rome in chains soon spread throughout Rome, and the majority of Roman Christians, encouraged by the Apostle's bonds, began to fearlessly preach the Word of God. They saw that the preaching of the Apostle, who was in chains, not only did not bring any harm, but, on the contrary, made him known even among the noblest people and in the praetorium itself, as the royal chambers were called in Rome. True, some preached Christ "not purely," "out of lust," i.e., insincerely, out of envy and love of disputes, and even with the thought of making trouble for the Apostle, but the Apostle rejoices that nevertheless, in one way or another, the gospel of Christ is spreading in the world. It is possible that these petty people out of jealousy wanted to precede the Apostle, to admire his glory as a preacher of Christ's teaching. Some probably acted contrary to the Apostle, contrary to his orders, but in any case they were not heretics. The Apostle is not afraid for himself. Nor is he afraid of death: "For to me to live is Christ, and to die is gain" (1:12-21). The Apostle even finds it difficult to choose what is better to choose: life or death. "I have a desire to depart and be with Christ" – this is what he would like, but, on the other hand, he understands that his life is needed to continue the work of preaching the Gospel: "but it is more necessary for you to remain in the flesh." The Apostle exhorts the Philippians to live "worthy of the gospel of Christ." The main quality of such a life is immediately indicated to them: "that you stand in one spirit, striving with one accord for the faith of the Gospel." This firm standing in the truth, unanimity and fearless confession, which the Holy Apostle Paul wished to see in his Philippian disciples, is the first and fundamental quality of every true Christian. The Church of Christ in this world, hostile to it in its spirit, is and must be a militant Church, and its followers must certainly be fighters and confessors, ready to suffer for the truth (1:22-30).In the second chapter, the Holy Apostle inspires the Philippians to add to complete unanimity and mutual love the second important quality that characterizes the truly Christian life – humility. The highest example of humility and an example of imitation for Christians is Christ Himself, Who humbled Himself unto death on the cross: "You must have the same feelings as in Christ Jesus: He, being in the image of God, did not consider it robbery to be equal with God; but He humbled Himself, taking the form of a servant, becoming like men, and becoming like a man in appearance; humbled Himself, being obedient even unto death, even death on the cross" — here is a soul-shattering picture of Divine self-abasement, self-abasement, "Divine humiliation" for the sake of the salvation of people, as an inspiring example to follow: if the Only-begotten Son of God humbled Himself in this way, then how can we, accursed sinners, not humble ourselves? Here is a natural urge to humility for all true followers of Christ. Since these words speak of the incarnation of the Son of God, of His appearance into the world as a man, this passage of the Epistle to the Philippians with the following three verses 9, 10 and 11 is read at the Divine Liturgy on the feasts of the Mother of God. The humility of the Son of God served to exalt Him: "Therefore God also exalted Him, and gave Him a name that is above every name" (v. 9) – of course, this refers to the exaltation of the incarnate Son of God according to His humanity, that is, to the fact that for His humility, humanity itself, which He took upon Himself, was exalted to the height of God, brought into the glory and power of the Godhead. The consequence of this humility of the Son of God should be that before Him "every knee in heaven, on earth, and under the earth bowed," i.e. all creation – heavenly, or the angels of God, earthly – living people and hell, by which are meant the dead. "And every tongue has confessed that the Lord Jesus Christ is to the glory of God the Father" (v. 11), that is, all will glorify Him as Lord and God, equal in glory to God the Father.After this, after praising the Philippians for their obedience, the Holy Apostle Paul gives them a series of moral instructions, instilling in them: "With fear and trembling work out your salvation" (cf. Psalm 2:11 [1]) and exhorting them to do everything without murmuring or doubt, to be blameless and pure children of God in the midst of a stubborn and corrupt generation. Here the saying is noteworthy: "For God works in you both to will and to act according to His good pleasure." This, of course, does not destroy the freedom of human will, but only indicates that true piety is a gift of God, given to the humble. But God only arouses the will of good in man by the influence of His grace on him, and whether man responds to this depends on himself, on his free will. The grace of God only helps a person, helps him in his good deeds, but this does not mean that it does the work itself for a person. When a mother leads her child by the hand that is beginning to walk, she only helps him to walk, and does not make a movement for him herself. Such, according to the teaching of St. Macarius, is the cooperation of God's grace in our good works (vv. 12-18).In the rest of the second chapter, the holy Apostle Paul informs the Philippians of his intentions. Meaning that the Philippians are anxious about his fate, he promises to send his faithful co-worker Timothy to them as soon as he learns of the result of his trial by Caesar (vv. 19-23). Another purpose of this embassy is to obtain accurate information about the life of the Philippians in order to be calm about them. "Oh, what tender love he had for Macedonia," says St. John Chrysostom in this regard: "This is a sign of the greatest care, when, not being able to come soon himself, he sends a disciple, not tolerating even for a short time to remain ignorant of what was happening among them. Timothy is sent by the Apostle as the most faithful man, on whom one can rely in all things (vv. 20-22). In the meantime, the Apostle sends Epaphroditus, handing him his epistle, meaning that Epaphroditus was dangerously ill in Rome, and the Philippians, not knowing the outcome of his illness, were very anxious about him. separating Philippi from Rome and was subjected to a serious illness. Calling him his "brother," "co-worker," and "companion," the Holy Apostle asks to receive him "in the Lord with all joy" and "to have him in respect." ^

Part II

In the third chapter, the Holy Apostle, instructing the Philippians to rejoice in the Lord, warns them against the Judaizers. The Judaizers contemptuously called all the Gentiles and the Jews who had contact with them dogs. The Apostle finds it fairer to apply this nickname to themselves, as having a craving for the flesh. "Beware of dogs," he writes: "beware of evil workers, beware of circumcision (amputation)." The truly circumcised, according to the Apostle, are "those who serve God in the spirit, and glory in Christ Jesus, and do not trust in the flesh" (3:1-3). The Apostle here calls circumcision somewhat ironically "circumcision," wishing to humiliate it, for it has already lost its meaning: formerly it was the seal of the chosen people, but now it has become a simple circumcision of the flesh, without any meaning. I have forsaken everything, "for Christ's sake" — "I count all things as dung, that I may gain Christ" (vv. 4-8). After all, he was not only a natural Jew, but also brought up in a Pharisaic school and zealously persecuted the Church of Christ. From the point of view of Old Testament righteousness, he might have considered himself "blameless," but he no longer considers all this to be an advantage, but a loss, and the only thing he now seeks is to know Christ Jesus the Lord, to participate in His sufferings, and to attain the resurrection of the dead (vv. 9-11 [1]). However, the humble Apostle by no means considers himself to have attained complete perfection, but only to strive for it: "Shall I not attain as Christ Jesus attained me"—the holy Apostle depicts his conversion to Christ as if the Lord had pursued him and finally reached and caught him. "Forgetting what is behind and stretching forward, I strive for the goal, for the honor of the high calling of God in Christ Jesus" — nothing makes our virtues so vain and puffs us up as the remembrance of the good we have done. That is why the Apostle says that he forgets all the good he has done before, striving all the time with zeal forward to the highest Christian perfection (vv. 12-14 [2]). "Whosoever therefore is perfect among us, let him think thus; but if you think otherwise, then God will reveal this also to you." This does not mean that everyone can reason and teach as he pleases, and that God will reveal the truth to such a person. In connection with the context, the meaning here is completely different: when the Apostle says that "all of us who are perfect should think in this way," the Apostle actually means thoughts about righteousness and a humble way of thinking about the insignificance of one's good deeds in comparison with the merits of Christ the Savior. This is how St. John Chrysostom explains this, saying: "It is not about these dogmas that are said, but about the perfection of life and about "not considering themselves perfect." If you think about anything else," then I am sure that God will reveal to you the wrongness of your thoughts and lead you to a humble way of thinking about yourself, for "whoever thinks about himself," explains St. John Chrysostom, "that he has already achieved everything, has nothing." "However, what we have reached, so we must think and live according to that rule." It can be understood in this way: in everything one must follow one's conscience — what it recognizes as true and obligatory, and with this one must coordinate one's deeds and life. In the way of thinking and the rules of life, we must agree with what we have comprehended and understood, as we have been convinced. Ecumenius interprets it thus: "Until God reveals, let us stand to the extent that we have attained, so as not to lose what we have already achieved."Further, the Holy Apostle exhorts the Philippians to follow his example in their lives and to fear imitation of those who "walk as enemies of the Cross of Christ: their end is destruction, their god is their belly, and their glory is in shame: they think of earthly things." Here we mean people who are wholly devoted to the carnal life, earthly pleasures and pleasures, who walk the broad and broad path, not wishing to crucify themselves to Christ, as true Christians should. Imitate me, says the Apostle, in the procession by the narrow and strait, the path of the cross of self-crucifixion, for it is not fitting for us Christians to cling to the earth, since "our dwelling is in heaven, whence we also await the Saviour, our Lord Jesus Christ, Who will transform our humiliated body, so that it may be conformed to His glorious body" — true Christians should think not about earthly, but about heavenly things and accustom themselves to the rules and laws of the Kingdom of Heaven. in the Lord," as the Apostle has just taught. It begins with a touching appeal to the Philippians, which shows how dear they were to the Apostle's heart. He calls them: "My beloved and desired brethren, my joy and my crown." This is followed by an appeal to two women, Evodia and Syntyche, to "think the same about the Lord." Obviously, these were some influential women, and their disagreement with the basic truths of the Christian faith could in some way be harmful to others, which is why the holy Apostle considered it necessary to direct his exhortation to them. In the next verse 3, the Holy Apostle turns to a certain of his "co-workers", whose name is unknown, with a request to help bring the above-mentioned women to their senses, as "those who have struggled in the gospel" together with the Apostle Paul himself. In conclusion, the Apostle gives instructions common to all: he inspires us to always rejoice in the Lord, to be meek, not to give ourselves over to the rebellious cares of life, but to reveal our desires in prayer before God. All these are characteristic features of Christian life. The consequence of such a life is "the peace of God, which passeth all understanding," which will guard your hearts and your thoughts, that is, all your feelings and thoughts from all disorder caused by the passions. The Apostle does not want to enumerate anything more that is part of the duties of a Christian, in conclusion he teaches to think about every virtue: "What is true, what is honest, what is just..." and then, he says, "the God of peace will be with you" (1-9).In the afterword, the Holy Apostle recalls the aid sent to him and expresses his joy at this solicitude of the Philippians. And although he does not need anything, he is pleased and dear to this solicitude, by which the Philippians stand out from all the churches, and before that they had sent him help more than once. The present gift, sent with Epaphroditus, the Apostle accepted "as fragrant incense, a pleasing sacrifice, pleasing to God." In conclusion, the Holy Apostle commands to greet "every saint in Christ Jesus," i.e. every Christian, and gives the usual blessing (vv. 10-23), and to be found in Him, not with one's own righteousness, which is of the law, but with that which is through faith in Christ, with righteousness from God through faith; to know Him, and the power of His resurrection, and to share in His sufferings, being conformed to His death, in order to attain to the resurrection of the dead. ^I say this not because I have already attained or been perfected; but I strive to see if I will not attain as Christ Jesus reached me. Brethren, I do not consider myself to have attained; but only, forgetting what is behind and stretching forward, I strive towards the goal, towards the honor of the highest calling of God in Christ Jesus. ^

Epistle to the Colossians

In the third chapter, the Holy Apostle, instructing the Philippians to rejoice in the Lord, warns them against the Judaizers. The Judaizers contemptuously called all the Gentiles and the Jews who had contact with them dogs. The Apostle finds it fairer to apply this nickname to themselves, as having a craving for the flesh. "Beware of dogs," he writes: "beware of evil workers, beware of circumcision (amputation)." The truly circumcised, according to the Apostle, are "those who serve God in the spirit, and glory in Christ Jesus, and do not trust in the flesh" (3:1-3). The Apostle here calls circumcision somewhat ironically "circumcision," wishing to humiliate it, for it has already lost its meaning: formerly it was the seal of the chosen people, but now it has become a simple circumcision of the flesh, without any meaning. I have forsaken everything, "for Christ's sake" — "I count all things as dung, that I may gain Christ" (vv. 4-8). After all, he was not only a natural Jew, but also brought up in a Pharisaic school and zealously persecuted the Church of Christ. From the point of view of Old Testament righteousness, he might have considered himself "blameless," but he no longer considers all this to be an advantage, but a loss, and the only thing he now seeks is to know Christ Jesus the Lord, to participate in His sufferings, and to attain the resurrection of the dead (vv. 9-11 [1]). However, the humble Apostle by no means considers himself to have attained complete perfection, but only to strive for it: "Shall I not attain as Christ Jesus attained me"—the holy Apostle depicts his conversion to Christ as if the Lord had pursued him and finally reached and caught him. "Forgetting what is behind and stretching forward, I strive for the goal, for the honor of the high calling of God in Christ Jesus" — nothing makes our virtues so vain and puffs us up as the remembrance of the good we have done. That is why the Apostle says that he forgets all the good he has done before, striving all the time with zeal forward to the highest Christian perfection (vv. 12-14 [2]). "Whosoever therefore is perfect among us, let him think thus; but if you think otherwise, then God will reveal this also to you." This does not mean that everyone can reason and teach as he pleases, and that God will reveal the truth to such a person. In connection with the context, the meaning here is completely different: when the Apostle says that "all of us who are perfect should think in this way," the Apostle actually means thoughts about righteousness and a humble way of thinking about the insignificance of one's good deeds in comparison with the merits of Christ the Savior. This is how St. John Chrysostom explains this, saying: "It is not about these dogmas that are said, but about the perfection of life and about "not considering themselves perfect." If you think about anything else," then I am sure that God will reveal to you the wrongness of your thoughts and lead you to a humble way of thinking about yourself, for "whoever thinks about himself," explains St. John Chrysostom, "that he has already achieved everything, has nothing." "However, what we have reached, so we must think and live according to that rule." It can be understood in this way: in everything one must follow one's conscience — what it recognizes as true and obligatory, and with this one must coordinate one's deeds and life. In the way of thinking and the rules of life, we must agree with what we have comprehended and understood, as we have been convinced. Ecumenius interprets it thus: "Until God reveals, let us stand to the extent that we have attained, so as not to lose what we have already achieved."Further, the Holy Apostle exhorts the Philippians to follow his example in their lives and to fear imitation of those who "walk as enemies of the Cross of Christ: their end is destruction, their god is their belly, and their glory is in shame: they think of earthly things." Here we mean people who are wholly devoted to the carnal life, earthly pleasures and pleasures, who walk the broad and broad path, not wishing to crucify themselves to Christ, as true Christians should. Imitate me, says the Apostle, in the procession by the narrow and strait, the path of the cross of self-crucifixion, for it is not fitting for us Christians to cling to the earth, since "our dwelling is in heaven, whence we also await the Saviour, our Lord Jesus Christ, Who will transform our humiliated body, so that it may be conformed to His glorious body" — true Christians should think not about earthly, but about heavenly things and accustom themselves to the rules and laws of the Kingdom of Heaven. in the Lord," as the Apostle has just taught. It begins with a touching appeal to the Philippians, which shows how dear they were to the Apostle's heart. He calls them: "My beloved and desired brethren, my joy and my crown." This is followed by an appeal to two women, Evodia and Syntyche, to "think the same about the Lord." Obviously, these were some influential women, and their disagreement with the basic truths of the Christian faith could in some way be harmful to others, which is why the holy Apostle considered it necessary to direct his exhortation to them. In the next verse 3, the Holy Apostle turns to a certain of his "co-workers", whose name is unknown, with a request to help bring the above-mentioned women to their senses, as "those who have struggled in the gospel" together with the Apostle Paul himself. In conclusion, the Apostle gives instructions common to all: he inspires us to always rejoice in the Lord, to be meek, not to give ourselves over to the rebellious cares of life, but to reveal our desires in prayer before God. All these are characteristic features of Christian life. The consequence of such a life is "the peace of God, which passeth all understanding," which will guard your hearts and your thoughts, that is, all your feelings and thoughts from all disorder caused by the passions. The Apostle does not want to enumerate anything more that is part of the duties of a Christian, in conclusion he teaches to think about every virtue: "What is true, what is honest, what is just..." and then, he says, "the God of peace will be with you" (1-9).In the afterword, the Holy Apostle recalls the aid sent to him and expresses his joy at this solicitude of the Philippians. And although he does not need anything, he is pleased and dear to this solicitude, by which the Philippians stand out from all the churches, and before that they had sent him help more than once. The present gift, sent with Epaphroditus, the Apostle accepted "as fragrant incense, a pleasing sacrifice, pleasing to God." In conclusion, the Holy Apostle commands to greet "every saint in Christ Jesus," i.e. every Christian, and gives the usual blessing (vv. 10-23), and to be found in Him, not with one's own righteousness, which is of the law, but with that which is through faith in Christ, with righteousness from God through faith; to know Him, and the power of His resurrection, and to share in His sufferings, being conformed to His death, in order to attain to the resurrection of the dead. ^I say this not because I have already attained or been perfected; but I strive to see if I will not attain as Christ Jesus reached me. Brethren, I do not consider myself to have attained; but only, forgetting what is behind and stretching forward, I strive towards the goal, towards the honor of the highest calling of God in Christ Jesus. ^

The Foundation of the Church of Christ in Colossae

The city of Colossae is located in the Asia Minor region of Phrygia on the Lycus River near its confluence with the Maeander. In ancient times, it was a large and rich city. In the Book of the Acts of the Apostles, Colossae is not mentioned, and we do not have any precise and definite information about the foundation of the Colossian Church. One can only assume that the Colossian Church was founded by the holy Apostle Paul either directly during his passage through Phrygia or by his disciples. From the book. It is evident that the holy Apostle Paul passed through Phrygia twice: on his second apostolic journey on the way to Europe (Acts 16:6 [1]) and on his third journey on the way to Ephesus, when he went "strengthening all the disciples" (Acts 18:23 [2]). The Colossae were in constant trade relations with Ephesus, the place of St. Paul's abode, for two and a half years during his third journey. It can be assumed, if the Apostle Paul was not himself in Colossae, that Christianity was planted there by his disciples Epaphras and Philemon, who were converted by him in Ephesus. St. Paul calls Epaphras his beloved co-worker, and in his Epistle to the Colossians he directly says that they "heard and knew the grace of God in the truth, and learned it from Epaphras, their faithful servant of Christ" (Col. 1:6-7). From 4:12-13 [3] it is clear that Epaphras was entrusted with the spiritual care of both the Christians of Colossus and the believers of the two neighboring cities, Laodicea, the main city of the region, and Hierapolis. The holy Apostle calls Philemon his beloved companion, and his son Archipus – his co-warrior (Philim. 1:1-2 [4]). In the Epistle to the Colossians, he instructs to convey to Archippus: "See that you fulfill the ministry which you have received in the Lord" (Col. 4:17).Some passages in the Epistle to the Colossians, such as 1:4 [5], 2:1 [6], suggest that the holy Apostle Paul himself was not personally in Colossae, but, on the other hand, they do not prove this categorically. Ep. Theophanes the Recluse proposes to dwell on the assumption that the holy Apostle Paul was not in Colossae, but may have been. In any case, Christianity in Colossae owes its origin to him.Having passed through Phrygia and the Galatian country, they were not allowed by the Holy Spirit to preach the word in Asia. ^And having spent some time there, he went out, and passed through the country of Galatia and Phrygia in order, confirming all the disciples. ^Your Epaphras greets you, a servant of Jesus Christ, who always strives for you in prayer, that you may be perfect and filled with all that is pleasing to God. I testify of him that he has great zeal and concern for you and for those who are in Laodicea and Hierapolis. ^Paul, the prisoner of Jesus Christ, and Timothy the brother, to Philemon the beloved and our fellow-worker, and to Apphia the beloved (sister), and to Archippus our companion, and to thy house church. ^having heard of your faith in Christ Jesus, and of your love for all the saints. ^I wish you to know what a feat I have for you, and for those who are in Laodicea and Hierapolis, and for the sake of all who have not seen my face in the flesh. ^

The reason for writing the Epistle and its purpose