Live Worthily of the Gospel; Stand Fast in One Spirit (Philippians 1:27–30)

In setting forth these instructions, the holy Paul first indicates together the points he intends to address; then explains in turn what he would desire of them, as Christians, on each point: a) he says to them in general: live worthily of the gospel of Christ—striving together with one spirit—against our enemies (Phil. 1:27); b) these three points he then explains at greater length (Phil. 1:28 – 2:18), proceeding in reverse order: aa) first he encourages them to fight against adversaries (Phil. 1:28–30); bb) then he teaches how to preserve mutual harmony of soul (Phil. 2:1–11); cc) finally, he shows how to live worthily of Christianity, working out one’s salvation with fear and trembling and shining as lights in the midst of a crooked and perverse generation (Phil. 2:12–18).

A) The Apostle’s general indication of the aspects of Christian life he intends to address (1:27)

Phil. 1:27. Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one soul striving together for the faith of the gospel.

“Therefore I implore you to embrace a manner of life in accordance with the Gospel, so that whether I come to you or dwell somewhere else, I may be gladdened by the praises reported of you; and this gladness will be given me by your concord, your unity of mind in divine things, your common struggle in the cause of truth, and by the fact that your adversaries do not trouble you in the least!” (blessed Theodoret)

“Only.” All that he promised will come to pass, and joy will be, and praise will be—only fulfil the condition he sets before them; and if they do not fulfil it, everything will be to the contrary. “What does ‘only’ mean? It means that this is the one thing I desire, and nothing else. — See how everything he said before was said in order to urge them on to progress in virtue” (holy Chrysostom).

“Let your conduct be worthy of the gospel of Christ.” Conduct, πολιτευεσυε — live as citizens—live as it befits citizens of the Kingdom of Christ. And how is that? Look to the Gospel. Live as the gospel of Christ requires. “The Gospel requires: ‘If anyone desires to come after Me, let him deny himself and take up his cross and follow Me’ (Mk. 8:34)” (blessed Theophylact). In this lies the spirit of life in Christ Jesus. “Those who are Christ’s have crucified the flesh with its passions and desires” (Gal. 5:24). Strict ascetic life is the seal of evangelical life. True evangelicals are only strict ascetics.

“So that whether I come and see you, or am absent, I may hear of your affairs.” This circumstance is introduced in order to stir their zeal, by reason of their affectionate bond with the Apostle; but it adds nothing to the substance of the instruction. As a father to his children, as a beloved teacher to beloved pupils, he says to them: take care not to be the cause of sorrow for me; your progress is extremely dear to me, and nothing is so desirable to me as both to see and to hear that you are perfect in everything. “Whether I come… or am absent”—“he says this not because he changed his intention and no longer wished to come to them, but adds: even if it happened that I am not yet with you, I can still rejoice: ‘if I hear that…’” (holy Chrysostom). ‘Whether’ stands for ‘when.’ When I come and see—or while I have not yet come, but am making preparations or am on the way—may I hear of you, so that both when I see and when I hear, what I learn of you is altogether good.

Indicating what good thing he desires both to see and to hear, the holy Apostle returns to his instruction: “that you stand fast in one spirit and with one soul. ‘In truth’”—this word is not in the Greek original. If it is accepted, its meaning here, apt in context, would be: you are not merely appearing to stand, but truly stand—sincerely; as you appear outwardly, so remain also in your heart. “You stand fast”—this points to firmness of faith and of a life lived by faith. Like some pillar deeply set in the ground that stands firm and cannot be shaken: so they are steadfast in a manner of life worthy of the Gospel. “In one spirit and with one soul.” “Having told them to live worthily of the Gospel, he now points out the manner of such a life. And this is: sincerity in faith—for otherwise it is impossible to be in one spirit. He then also commands them to be of one soul, which is evidence of the greatest mutual love” (holy St John of Damascus). ‘In one spirit and with one soul’ may be taken without distinction, meaning complete agreement in all things and a loving union. Or ‘spirit’ may be understood as their common relationship toward God, and ‘soul’ as the other expressions of the inner life. “In one spirit” means: all equally, by faith in the Lord, standing before His face in the heart and equally zealous to appear pleasing to Him in all things. “With one soul” means: holding to the same pattern of thought, cherishing the same good dispositions, intentions and purposes, having the same tastes in all things. Both together constitute a strong bond of love among them, unconquerable by enemies whether external or internal.

Holy Chrysostom says: “this especially unites the faithful and sustains love. Therefore Christ said: ‘that they may be one’ (Jn. 17:11). ‘For a kingdom divided against itself cannot stand’ (Mt. 12:25). Therefore Paul everywhere urges agreement with great force. And for the same reason Christ says: ‘by this all will know that you are My disciples, if you have love for one another’ (Jn. 13:35). What does ‘in one spirit’ mean? It means: in the one and the same gift of unity of mind and zeal. Likewise, ‘to stand with one soul’ means unity of mind. In this sense many souls are called ‘one.’ So it was in ancient times. ‘All’, it is written, ‘were of one heart and one soul’ (Acts 4:32)”.

“Striving together for the faith of the gospel.” “This means: assist one another in the struggle for the evangelical faith” (holy Chrysostom). The word “willingly” is not in the Greek original. If accepted, it would mean: gladly, with firm resolve not to yield, with the will to stand firm whatever the cost.

“The faith of the gospel”—evangelical faith never took root anywhere without a struggle. Everywhere it met with opposition; for it arose in the midst of a world whose spirit was utterly contrary to it and which it expelled from its own domain. For this the world hated it, resisted it, and persecuted it. Therefore every community of believers found itself inevitably engaged in the struggle of self-defense. For success in this struggle the Apostle commands them to stand in one spirit and with one soul—so that all might be as one soul. Who could prevail against such? Invincibility does not mean not suffering anything, but not abandoning the faith, even if death must come. How much courage does the soul draw when all are supporting one another? It is then as strong alone as all souls together. So it is in faith—as the martyrs have shown. So it is also in life—as brotherhood communities, uniting for progress in Christian perfection, demonstrate. Example, counsel, prayer—these at once put every enemy to flight.

B) A more extended explanation of the points indicated (Phil. 1:28–2:18)

aa) Encouragement to fight against adversaries (Phil. 1:28–30)

The Apostle encourages them to this through the salvific character of suffering (verse 28), through the superiority of faith combined with suffering over mere faith (verse 29), and through his own example (verse 30).

Phil. 1:28. And not in any way terrified by your adversaries, which is to them a proof of perdition, but to you of salvation. And this is from God.

Stand “without being terrified,” without fear, without wavering through fright—courageously. This is the same as what the Saviour said: “Do not fear those who kill the body” (Mt. 10:28). Hold to the conviction that your enemies can never essentially harm you, and never allow yourself the thought that they occupy a more advantageous position than you; on the contrary, from the very fact that they take up arms against you, draw the sure conclusion that they are on the path of destruction, while you are on the path of salvation. God has so ordered it that truth and goodness suffer oppression in the world: which is why the Lord promised to all who hold fast to Him, not paradise on earth, but what? “In the world you will have tribulation” (Jn. 16:33). Once you are convinced of the salvific character of suffering, you will not only not fear your enemies, but will desire their attacks, in order to partake of the salvific quality of suffering for the Lord and His faith.

The adversaries here are not some persons of differing opinion, but unbelievers in general—such as surrounded them, whether Jews or Gentiles. Their hostility is not merely anticipated by the Apostle, but is presented as actual. Epaphroditus may have informed him of it. By saying “in any way”—in nothing—he makes clear that the unbelievers were pressing the believers from more than one side and coming against them with more than one weapon. Whatever they do and whatever they contrive, fear nothing; they will not harm you; on the contrary, in acting thus they are storing up destruction for themselves while smoothing your path to salvation. — “Salvation” here means that the outcome of your courage will be salvific for you, while their attack upon you will be ruinous for them. And not only will it be so, but it already is so. You are working out your salvation while they are perishing. Holy Chrysostom says: “well said: ‘without being terrified’—without fear; for the actions of enemies are such as only to terrify. He says ‘in any way’: whatever happens, whether dangers or punishments. For such is the character of courageous men. Enemies can do nothing to them.”

Phil. 1:29. For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake.

The Apostle points to a second source of encouragement—to stand courageously against enemies—namely the fact that suffering for the faith is a special gift of God. Even faith is a gift, but faith combined with suffering for it is a higher gift. Our salvation was accomplished by the death on the cross of our Lord Jesus Christ. This salvation is appropriated to each individual through co-suffering with Christ. This co-suffering is ordered in all true Christians voluntarily, when they crucify their flesh with its passions and desires. But when someone is led into this co-suffering by a special act of God’s will, this surpasses that voluntary form, both because it comes against one’s will, and because it is more demanding, requiring not part but all as a sacrifice—as in loss of property, exile, and martyrdom. The holy martyrs always regarded the call to the martyr’s crown as a special gift of God. They did not venture upon it without a sign from above; but on receiving such a sign, they entered this contest with joy. — In this sense the Apostle also tells the Philippians that God has granted them not only to believe in the Lord, but also to suffer for the faith. He seems to say: “therefore be not ashamed of this gift; it is far more wonderful than the gift of raising the dead and working miracles. Not only should you not be ashamed of it—on the contrary, you should rejoice” (holy Chrysostom).

Phil. 1:30. Having the same conflict which you saw in me and now hear is in me.

And yet another source of encouragement. “You also have an example” (holy Chrysostom). For disciples it is highly encouraging to walk in the footsteps of their teacher. They had seen the Apostle’s struggle among themselves in Philippi, where he suffered beatings and imprisonment for the gospel—and heard that in Rome he was in chains for the same cause. Recalling this, he says to them as it were: your path is the right one; you are walking in my footsteps and contending with the same contest as I. It is partly evident that “here he also praises them” (holy Chrysostom), saying as it were: well done, well done! — for so it should be. For they had already been enduring, and what lay before them was not a call to endurance but encouragement in it. — Like a craftsman who, teaching a pupil his craft, first works some piece himself before the pupil’s eyes, then requires the pupil to do the same; and then, seeing that the pupil is acting correctly according to the pattern shown to him, praises him and thereby encourages him to greater diligence in imitating him—so does the holy Paul. Having given them the example of courageous and serene endurance for the faith, and then seeing that they have been brought to enter the same contest in his footsteps and that they are holding to it faithfully, he speaks to them a word of approval, to encourage continued courageous standing and fearless meeting of hostile persons and their scheming against them.

bb) Guidance toward loving harmony of soul (Phil. 2:1–11)

In this guidance: α) first the holy Paul draws and attracts the Philippians toward harmony of soul (Phil. 2:1–2); β) then he removes the obstacles to humble mutual love and fellowship (Phil. 2:3–4); γ) finally, he presents the pattern of all the virtues that dispose one toward these things in Christ the Saviour, who humbled Himself for our sake (Phil. 2:5–11).