Today's reading brings us back once again to the figure of John the Baptist. Here again we encounter the different visions of the evangelists Matthew and Luke, this time regarding...
Today's reading brings us back once again to the figure of John the Baptist. Here again we encounter the different visions of the evangelists Matthew and Luke, this time regarding John's ministry. Unlike Matthew, Luke, in addition to the general content of the prophet's preaching (vv. 3-9), also mentions the advice John gave to people of different professions and social groups (vv. 10-14). This advice differed in different cases, but it also had something in common: all of it, in one way or another, was connected with the question of keeping the commandments given by God. Clearly, when John recalls Isaiah's words about the need to "prepare the way of the Lord" (v. 4), he has in mind first of all the importance of following the Torah. It would seem that there was nothing fundamentally new in such an appeal: all the Old Testament prophets spoke about this. Yet there was also something unusual in John's activity.
It is no accident that the evangelist's account mentions tax collectors ("publicans") and soldiers (vv. 12, 14). Both groups were outcasts in Jewish society in Gospel times. Publicans were seen as collaborators, working with the occupiers and robbing their own people. As for the soldiers, the reference here is probably to Roman soldiers who were either pagans, which is improbable, or proselytes, former pagans who had converted to Judaism. The social position of such proselytes was rather ambiguous: they were not considered full members of the Jewish community, only their children became such, while to their fellow tribesmen they were outsiders, and often traitors.
John, however, evidently accepts everyone regardless of social or religious status. He obviously did not think that the coming messianic Kingdom would be given only to orthodox Jews. The way was open even to those whom the people of God considered lost, and lost forever: the publicans. For they had committed their sin consciously and freely, and from the consequences of such a sin, it was believed, one could not be cleansed, even if later the sinner sincerely repented of what he had done. God could accept his repentance, but the defilement left by the sin would rest forever on him and on his descendants.
Meanwhile John did not push away even the publicans, requiring only that after the cleansing washing ("baptism") they should no longer violate the norms of the Torah (v. 13). For him, evidently, cooperation with the Roman authorities was not as terrible a sin as it was for most of his contemporaries. But of course that was not the only point. For John, as no one else, understood that the Messiah whom he awaited and whose coming he testified to would bring into the world the Kingdom where everyone would be given the chance to begin life with a clean slate. And his own task was to prepare the people of God for this new life. A life in which, after repenting, even the most terrible sinner can share, if only he is able to accept the chief gift of the Kingdom: the gift of God's love.
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1:1 Servants - St. Paul, writing familiarly to the Philippians, does not style himself an apostle. And under the common title of servants, he tenderly and modestly joins with himself his son Timotheus, who had come to Philippi not long after St. Paul had received him, Act 16:3, Act 16:12. To all the saints - The apostolic epistles were sent more directly to the churches, than to the pastors of them. With the bishops and deacons - The former properly took care of the internal state, the latter, of the externals, of the church, Ti1 3:2-8; although these were not wholly confined to the one, neither those to the other. The word bishops here includes all the presbyters at Philippi, as well as the ruling presbyters: the names bishop and presbyter, or elder, being promiscuously used in the first ages.
1:4 With joy - After the epistle to the Ephesians, wherein love reigns, follows this, wherein there is perpetual mention of joy. "The fruit of the Spirit is love, joy." And joy peculiarly enlivens prayer. The sum of the whole epistle is, I rejoice. Rejoice ye.
1:5 The sense is, I thank God for your fellowship with us in all the blessings of the gospel, which I have done from the first day of your receiving it until now.
1:6 Being persuaded - The grounds of which persuasion are set down in the following verse. That he who hath begun a good work in you, will perfect it until the day of Christ - That he who having justified, hath begun to sanctify you, will carry on this work, till it issue in glory.
1:7 As it is right for me to think this of you all - Why?He does not say, "Because of an eternal decree;" or, "Because a saint must persevere;" but, because I have you in my heart, who were all partakers of my grace - That is, because ye were all (for which I have you in my heart, I bear you the most grateful and tender affection) partakers of my grace - That is, sharers in the afflictions which God vouchsafed me as a grace or favour, Php 1:29-30; both in my bonds, and when I was called forth to answer for myself, and to confirm the gospel. It is not improbable that, after they had endured that great trial of affliction, God had sealed them unto full victory, of which the apostle had a prophetic sight.