腓立比書講道集 第 1 章

Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons: Grace be to you and peace from God our Father and the Lord Jesus Christ.

Here, inasmuch as he is writing to those of equal honour, he does not set down his dignity of teacher, but another that is likewise great.

What then is this? He calls himself a servant, and not an apostle.

For truly this too is a great dignity, and the sum of all good things—to be a servant of Christ, and not merely to be so called.

He that is Christ's servant, this man is truly free from sin, and being a genuine servant, will not consent to become the servant of any other;

since otherwise he would not even be Christ's servant, but only by halves.

And again, writing to the Romans, he says:

'Paul, a servant of Jesus Christ';

but writing to the Corinthians and to Timothy, he calls himself an apostle.

For what reason, then, does he do this? Not because they themselves are better than Timothy;

but rather because he honours and cares for these above all others to whom he wrote;

for indeed he bears witness to their much virtue.

In another way too: for there he was about to give many injunctions, and for this reason he assumed the dignity of the apostle;

but here he enjoins nothing upon them, save such things as they themselves already perceived of their own accord.

'To the saints in Christ Jesus who are at Philippi.'

Since it was likely that the Jews too called themselves holy, from that first oracle when they were called a holy people, a peculiar people, for this reason he added, 'To the saints in Christ Jesus.'

For these alone are holy, while those others are henceforth profane.

'With the bishops and deacons.'

What is this? Were there many bishops of one city? By no means;

rather, it was the presbyters whom he so named.

For at that time they still shared the titles in common, and the bishop was called a deacon.

For this reason, in writing also to Timothy, he said:

'Fulfil your ministry.'

For that he was a bishop is plain, since he says to him, 'Lay hands hastily on no one;'

'the gift that was given you with the laying on of the hands of the presbytery;'

yet presbyters would not have ordained a bishop.

And again, writing to Titus, he says:

'For this cause I left you in Crete, that you should appoint presbyters in every city, as I had directed you;'

'if any man is blameless, the husband of one wife;'

the very things he says concerning the bishop.

And having said these things, he immediately added:

'For a bishop must be blameless, as a steward of God, not self-willed.'

As I have said, then, in ancient times the presbyters too were called bishops and deacons of Christ, and the bishops were called presbyters;

whence even now many bishops write 'to a fellow-presbyter' and 'to a fellow-deacon.'

But for the rest, the name proper to each has been assigned—the bishop and the presbyter.

'To the fellow-bishops,' he says, 'and deacons: grace be to you and peace from God our Father and the Lord Jesus Christ.'

Here one might reasonably inquire:

why, when writing nowhere else to the clergy—not in Rome, nor in Corinth, nor in Ephesus, but rather in common to all the saints, or to the faithful, or to the beloved—does he here write to the clergy? Because it was they who had both sent and borne fruit, and it was they who sent Epaphroditus to him.

'I thank my God,' he says, 'upon my every remembrance of you always.'

'Obey those who have the rule over you, and submit yourselves; for they watch over your souls, as those who must give account, that they may do this with joy and not with groaning.'

If, then, the groaning belongs to the wickedness of the disciples, and the doing of it with joy to their progress,

this, then, is what he means:

'As often as I remember you, I glorify God.'

And this he does because he is conscious of many good things in them.

'And I glorify God,' he says, 'and I make supplication.'

'Not that, because you have advanced in virtue, I cease; but I continue making supplication on your behalf.'

'I thank my God,' he says, 'upon my every remembrance of you.'

'Always, in my every supplication for you all, making my supplication with joy.'

'Always'—not only when I am praying.

And well did he add the words 'with joy;'

for it is possible to do this also with grief, as when he says elsewhere:

'For out of much affliction and anguish of heart I wrote to you with many tears.'

'Upon your fellowship,' he says, 'in the Gospel, from the first day until now.'

Here he bears them a great witness—not merely great, but exceedingly great, and such as one might bear to apostles and evangelists.

'For not because you have been entrusted with a single city,' he says, 'do you care for that one alone, but you do everything so as to become partakers of my labours, being present everywhere and working together, and sharing with me in the preaching;'

not for one time, nor a second, nor a third, but always, from the time you believed until now, you have taken up the eagerness of the apostles.

See how those who were in Rome turned away from him;

for hear him saying:

'You know this, that all those in Asia turned away from me;'

and again, 'Demas has forsaken me;'

and, 'At my first defence,' he says, 'no one stood with me;'

but these, even when absent, shared in his afflictions, both sending men to him and ministering to him according to their ability, and falling short in nothing at all.

'And this you do,' he says, 'not now only, but always, helping in every way.'

So then, to help is to have fellowship in the Gospel.

For when he preaches, and you serve the one who preaches, you share with him in the crowns.

Since even in the contests of the outside world the crown belongs not to the contender alone, but also to the trainer, and to the attendant, and, in a word, to all who train the athlete.

For those who strengthen and restore him would reasonably become partakers also of the victory.

And in wars too it is not the champion alone, but all who tend him, who might reasonably claim a share of the trophies and partake of the glory, inasmuch as they shared in his contest by their service.

For to serve the saints is no small thing, but a great one;

for it makes us sharers in the rewards laid up for them.

For instance, someone has cast away much wealth for God's sake, is wholly devoted to God at all times, practises great virtue, keeping strict watch even over his words, even over his thoughts, and over all things;

it is possible even for you, who have not displayed such strictness, to share in the rewards laid up for him on this account.

How? If you serve him both in word and in deed, if you encourage him both by supplying necessities and by rendering him every ministry.

For you who make that rough road easier for him shall be a sharer.

So that if you admire those in the deserts, who have taken up the angelic life, and those in the Churches who do the same,

if you admire and grieve because you fall far short of them, it is possible for you to have fellowship with them in another way—by ministering, by serving.

For this too belongs to God's love for mankind: that those who are more slothful, and unable to take up the austere, rough, and rigorous life, He leads by another road back into the same rank as these.

And this Paul calls fellowship.

'They share with us,' he says, 'in carnal things; we share with them in spiritual things.'

For if God, in return for small and worthless things, bestows a kingdom, so also His servants, in return for small and perceptible things, impart spiritual ones;

or rather, it is He Himself who through them gives both these things and those.

You cannot fast, nor withdraw into solitude, nor sleep on the ground, nor keep vigil through the night? You may receive the reward of all these things, if you pursue the matter in another way—by serving, refreshing, and continually anointing the one who labours at these things, and by lightening the toil that comes of them.

He himself stands fighting, he himself also receives the wounds;

do you tend him as he returns from the contest, receive him with open hands, wipe away the sweat and give him rest, encourage, console, and revive his wearied soul.

If we minister to the saints with such eagerness, we shall be sharers of their rewards.

This Christ also says:

'Make for yourselves friends out of the mammon of unrighteousness, that they may receive you into their eternal dwellings.'

Do you see how these became partakers? 'From the first day,' he says, 'until now.'

And I rejoice not only for what is past, but also for what is to come;

for from what is past I form my conjecture concerning those things as well.

'Being confident of this very thing,' he says, 'that he who began a good work in you will perfect it until the day of Jesus Christ.'

Observe how he also teaches them to be modest.

For since he had borne them a great testimony, lest they should suffer any human weakness, he straightway trains them to ascribe both the past and the things to come to Christ.

How so? For he did not say, 'Being confident that, as you began, so also you will finish,' but what? 'He who began a good work in you will perfect it.'

Yet he did not thereby rob them of their achievement;

for he said, 'I rejoice in your fellowship,' plainly meaning, as of those who were doing well.

Nor did he say that the good works were theirs alone, but principally God's.

'For I am confident,' he says, 'that he who began a good work in you will perfect it until the day of Jesus Christ.'

'And it is not concerning you only,' he says, 'but concerning those who come after you as well, that I am thus disposed.'

For this too is no small praise, that God should be at work in someone.

For if he is no respecter of persons—as indeed he is not—but looks to the purpose of the heart, and lays hold together with us of our good works, it is plain that we ourselves are the cause of drawing him to us.

So that not even in this way did he deprive them of their praise;

since, if God simply worked without more, nothing would have hindered even the Greeks and all men from being wrought upon, were it that he moved us like sticks and stones, and did not seek what comes from our side.

So that by saying 'God will perfect it,' this again becomes their praise—that they drew to themselves the grace of God to co-operate with them in surpassing human nature.

And in yet another way it is a praise: that your good works are such as to be not human, but to need the impulse of God.

But if God will perfect it, neither will the labour be great; rather one must take courage, as accomplishing all things with ease, seeing that we are helped by him.

'Even as it is right for me to think this of you all, because I have you in my heart, both in my bonds and in the defence and confirmation of the Gospel, you all being partakers of my grace.'

Here for a while he shows his great longing for them, seeing that he had them in his heart, and even in the very prison, bound as he was, remembered the Philippians.

And it is no small praise of these men, to be remembered by this holy one;

since the love of this holy one is not a matter of partiality, but of judgement and of right reasonings.

So that to be so vehemently loved by Paul is a proof that one is great and admirable.

'And in the defence,' he says, 'and confirmation of the Gospel.'

And what wonder if he had them in the prison? For not even at that season, he says—the very time when I was entering into the tribunal to make my defence—did you fall out of my remembrance.

For so tyrannical a thing is spiritual love, that it yields to no season, but ever cleaves to the soul of the one who loves, and suffers no affliction or pain to gain the mastery over the soul.

For just as in the Babylonian furnace, though so great a flame was raised, it was as dew to those blessed youths;

even so also the love of one who loves God and is pleasing to him, when it lays hold of the soul, shakes off every flame, and makes a wondrous dew.

'And in the confirmation of the Gospel,' he says.

So then the bonds were a confirmation of the Gospel; so then, a defence.

For if he had shrunk from the bonds, he would have seemed to be a deceiver;

but now, enduring all things, both bonds and affliction, he makes it plain that he suffers these things not for the sake of any human cause, but because of God who recompenses.

For no one would have chosen to die and to take upon himself so many perils, no one would have submitted to give offence to so great a king—I mean Nero—unless he were looking to another King far greater.

So then the bonds were a confirmation of the Gospel.

See how out of abundance he turned everything round to the contrary.

For what they thought to be weakness and a matter of accusation, this he calls a confirmation;

and had this not come to pass, he would have been in weakness.

Then he shows that his love is not of prejudice but of judgment.

Why? 'I have you,' he says, 'in my bonds and in my defence, because you are partakers of grace.'

What is this? Was the Apostle's grace this—to be bound, to be driven about, to suffer countless dreadful things? Yes;

'For My grace is sufficient for you,' He says;

'for My power is made perfect in weakness.'

'Wherefore I take pleasure,' he says, 'in weaknesses, in insults.'

Since therefore, seeing you displaying virtue through your works, and being partakers of this grace, and that with eagerness, I reasonably make these conjectures.

For I who have had experience of you, and who know you above all men, and your achievements—that even though you were so far separated from us, you strive not to be left behind us in the afflictions, but to share in the trials for the Gospel's sake, and to have nothing less than I who have entered into the contests, though you yourselves are far away—I am justified in bearing this witness.

But why did he not say 'partakers,' but 'fellow-partakers'? 'I myself also,' he says, 'partake with another, that I may become a fellow-partaker of the Gospel';

that is, that I may share in the good things laid up for the Gospel.

And the wonder is this, that they were all so disposed as to be called fellow-partakers with Paul;

'For you all,' he says, 'being fellow-partakers with me of grace.'

'From these preludes, therefore, I am confident that you will be such to the end.'

For it is not possible that so brilliant a beginning should be quenched and cease, but he shows that the ends are great.

Since therefore it is possible to share in grace also in another way, both in trials and afflictions, let us too, I beseech you, share in it.

How many of you standing here—nay rather, all of you—would have wished to share with Paul in the good things laid up!

It is possible, if you will, to fight alongside and to help those who have taken up his ministry, those who suffer anything dreadful for Christ's sake.

Have you seen your brother in trial? Stretch out a hand.

Have you seen the teacher contending? Stand by him.

'But there is no one like Paul,' one says.

There is no one like Paul, and I too confess it;

but 'he that receiveth,' He says, 'a prophet in the name of a prophet, shall receive a prophet's reward.'

For were those men admired on this account, because they co-operated with Paul? Not on this account, but because they received one who had taken up the preaching.

Paul was on this account honoured, because he suffered these things for Christ's sake.

Like Paul indeed there is no one.

Why do I say 'like Paul'? Nay, there is no one even a little near that blessed man;

but the preaching is the same as it was then also.

And they had fellowship with him not only when he was in bonds, but also from the beginning;

for hear him saying:

'And you yourselves also know, Philippians, that in the beginning of the Gospel no church had fellowship with me in the matter of giving and receiving, but you only.'

And apart from trials the teacher has much labour—sleeplessness, toil in the word, teaching, reproaches, accusations, complaints, envyings.

Are these small things—to endure countless mouths, when one might attend to one's own affairs? Alas, what shall I do? I am caught in the midst of two matters, at a loss;

for I wish both to exhort you and to urge you to the alliance and the support of God's holy ones;

But I am afraid that some may suspect otherwise—that I say these things not for your sake, but for theirs.

Yet know this, that I say these things not for their sake, but for your own.

And if you are willing to give heed, I will persuade you by these very words.

The gain is not equal for you and for them.

For you, if you give, will give those things from which, a little later, whether willingly or unwillingly, you will part, and which you will surrender to others.

But what you receive is far greater and mightier.

Or are you not so disposed as to believe that in giving you shall receive? For if you are not so disposed, I do not even wish you to give;

so little do I make my plea on their behalf. Unless a man has first so disposed himself as one who receives rather than gives, as one who gains ten thousandfold, as one benefited rather than conferring a benefit—let him not give.

If he gives as one bestowing a favor upon the receiver, let him not give.

For this is not my chief concern, that the saints should merely be fed;

for even if you do not give, another will give.

So that what I wish is this: that you should have a consolation for your own sins;

but he who does not give in this way will have no consolation.

For to give is not in itself to perform a work of mercy, but to give with eagerness, with joy, with gratitude toward the one who receives.

'Not grudgingly,' he says, 'nor of necessity';

'for God loveth a cheerful giver.'

If, then, a man does not give in this way, let him not give;

for this is loss, not almsgiving.

If then you know that it is you who will gain, and not they, know also that the greater gain becomes yours.

For in their case the body is fed, but in yours the soul wins approval;

for them, none of their sins is forgiven when they receive; but for you, the greater part of your offenses is cut away.

Let us then share with them in their struggles, that we may also share in the great prizes given to them.

Those who take kings as their adopted sons consider themselves not so much to give as to receive.

Do you adopt Christ as your son, and you will have great security.

Do you wish to share also with Paul? But why do I speak of Paul, when it is Christ who receives?

But that you may know that I both say and do all things for your sake, not caring for the ease of others:

if any of those who preside over the Church lives in abundance and lacks nothing, even though he be holy, do not give to him; but prefer before him the one who is in want, even though he be not so admirable.

Why so? Because Christ also wills it thus, as when He says:

'When you make a dinner or a supper, call not your friends, nor your kinsmen, but the maimed, the lame, the blind, those who cannot repay you.'

For we ought not to make such entertainments carelessly, but for the hungry, for the thirsty, for the naked, for strangers, for those who from wealth have fallen into poverty.

For He did not say simply, 'I was fed,' but, 'I was hungry';

'For you saw Me hungry,' He says, 'and you fed Me.'

But if one ought to feed the man who is merely hungry, how much more when he is also holy.

If then he be holy, but be not in need, do not give;

for neither did Christ command it; nay rather, he is not even holy who, living in abundance, still receives.

Do you see that these things have been said by us not for the sake of base gain, but for what profits you? Feed the hungry, that you may not feed the fire of hell.

He, eating of your goods, sanctifies even the remnants.

Consider how the widow fed Elijah:

she did not so much feed as she was fed;

she did not so much give as she received.

This happens now also, and in far greater measure.

For the recompense to such people is not a jar of meal, nor a cruse of oil, but what? A hundredfold, and life eternal.

It is the mercy of God: you become spiritual nourishment, a pure leaven.

She was a widow, famine pressed upon her, and none of these things hindered her;

she had children, and not even so was she held back.

She became equal to the woman who cast in the two mites.

She did not say to herself, 'What shall I get from this man? He himself has need of me;

if he had any power, he would not be starving; he would have loosed the drought; he would not be liable to the same distress;

perhaps he too has given offense to God.'

Do you see how great a good it is to do good with simplicity, and not to be overly curious about the one who receives the benefit? Had she wished to pry, she would have hesitated, she would not have believed.

So too Abraham—had he wished to be inquisitive, would not have received the angels.

For it is not possible, it is not possible, for one who is meticulous in these matters ever to meet with a saint; rather, such a one especially falls in with impostors.

The devout man does not wish to appear devout, and does not clothe himself with an outward show, even if he is going to be spurned;

but the impostor, since he makes the thing his craft, clothes himself with much piety, hard to detect.

And so, he who does good even to those who seem irreverent will chance upon the devout;

but he who seeks out those reputed to be devout will often fall in with the irreverent.

Wherefore, I beseech you, let us do all things in simplicity.

For let us grant that the one who approaches is even an impostor:

you were not commanded to pry into these matters.

'For give,' He says, 'to everyone who asks you';

and, 'Spare not to ransom him who is being put to death.'

And yet the greater part of those who are put to death endure this because they are convicted of crimes; nevertheless, 'Spare not,' He says.

For thus we shall be like God, thus we shall be admired, and shall attain the immortal blessings;

which may it be granted us all to attain, and the rest.