Like several other episodes of the Savior's earthly ministry, Luke describes the Sermon on the Mount somewhat differently than Matthew does. For Luke, the basis for presenting what Jesus said during this sermon becomes...
Like several other episodes of the Savior's earthly ministry, Luke describes the Sermon on the Mount somewhat differently than Matthew does. For Luke, the basis for presenting what Jesus said during this sermon becomes the contrast between two ways: the way of the rich, which the evangelist identifies with the way of the Gentiles, and the way of the poor, which turns out to be the way into the Kingdom.
The idea of two ways is not new in itself; it is well known from Old Testament texts, and for Luke it becomes the very prism through which he perceives the Savior's words. In mentioning the poor, Jesus undoubtedly meant not simply those without possessions, but those who understood poverty as a spiritual state. The Old Testament prophets had already spoken about such poor people. And the rich differ from them not by a property marker, but by a spiritual one: if the poor find their consolation only in the Kingdom (vv. 20-23), then the rich receive what is theirs in this world, having no need of the Kingdom (vv. 24-26).
But in order to enter the Kingdom, one must remain faithful to it to the end. Therefore those who thirst for the Kingdom cannot live by the laws of this world, which has not yet been transformed, even though the laws of the Kingdom do not yet operate in it. It is no accident that Luke singles out in Jesus' sermon the call to treat people as we would want them to treat us (v. 31), making it the compositional center of that part of his account in which he presents Jesus' instruction to those who want to live according to the laws of the Kingdom (vv. 27-36).
At first glance, this call resembles the universally known "golden rule," but there is one difference in the Savior's formulation that is not immediately obvious: if in its traditional version the "golden rule" calls us to treat people the same way they treat us, Jesus advises us to treat people as we would want them to treat us. In other words, if we are truly seeking the Kingdom, then in our relationships with people, according to the Savior's word, we must in a certain sense "work ahead," giving them our good attitude in advance and not waiting for them first to show themselves in relation to us.
According to the laws of our world, not yet transformed, this is of course completely irrational behavior: everyone knows that fallen man is very little capable either of good works or of a good attitude toward neighbors. But, on the other hand, any other approach to the people around us does not presuppose openness, and without openness it is impossible to enter the Kingdom. The Kingdom is arranged in such a way that one cannot enjoy it alone. One cannot acquire it by fencing oneself off from everyone. The Kingdom can be acquired only if one becomes part of it oneself, and one can become part of it only when what we have received we pass on to others, to those who, like us, seek the fullness of life in this Kingdom. And then we become servants of the Kingdom - those whom Jesus chooses so that through them the whole world created by God may become the Kingdom.
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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.