Chapter 1

Theophylact of Ohrid, Exposition of the Epistle of St Paul to the Philippians

1 Theophylact of Ohrid, Exposition of the Epistle of Paul to the Philippians — Chapter One

¹ Argument of the Epistle to the Philippians. The Philippians are from one of the cities of Macedonia, Philippi, so called from its founder, and at that time they were reckoned under Thessalonica as their metropolis. Paul bears witness to many good things in them. He wrote the Epistle while in bonds; for after the first defense, which he mentioned in the Epistle to Timothy, he was bound again. The Philippians had sent him through Epaphroditus the things needful for his use, and at the same time wished to learn how it was with him. And since it was likely that they would be troubled on hearing that their teacher had been bound, he writes to them about this very thing, teaching them that the bonds ought not to trouble them, but to procure joy, because they were for Christ’s sake. He counsels them also concerning concord and humility. He reproves likewise the Jews, who under the pretext of Christianity were corrupting the doctrine, and he calls them dogs and evil workers. And he discourses with them at length concerning morals. He makes mention also, with discretion, of the needful things that had been sent. And he is seen to discourse with them with honor; for they showed forth much virtue and aptness toward the faith. Here was the seller of purple; here the ruler of the synagogue believed; here Paul, having been scourged together with Silas, was shut up in prison; here the jailer, from a single sign, came to Christ with his whole household; here the magistrates feared Paul and besought him to depart; and in a word, the preaching had a splendid beginning—and these things we learn from the Acts. Paul bears witness on their behalf not only to a right faith and to dangers, but also to a disposition ready to give. On account of all which he is seen to love them exceedingly and to honor them.

² Chapter One. Paul and Timothy, servants of Jesus Christ. Here the Apostle does not set down his dignity, [namely] that he is an apostle, but writes himself first as a servant of Jesus Christ—a great thing this too, yet more common. But in writing to Timothy and to the Corinthians, he calls himself an apostle. Why so? Because there he was about to give many directions, and for this reason he took up the dignity of apostle; but here he commands nothing of the sort, but honors them as equals in honor.

³ To all the saints in Christ Jesus who are at Philippi. Since the Jews also called themselves holy, as a holy people, for this reason he added: In Christ Jesus. For those who are in Christ Jesus are truly holy, whereas those others are profane.

⁴ With the bishops and deacons. By “bishops” he meant the presbyters; for surely there were not many bishops in one city. For the names were not yet distinguished, but even the bishops were called deacons and presbyters. For he says to Timothy, who was a bishop, Fulfill your ministry; and again, Which was given to you with the laying on of the hands of the presbytery; that is, of the bishops; for presbyters did not ordain the bishop. And conversely, the presbyters were called bishops, as themselves also clearly overseeing the people, so as to cleanse and enlighten those who have need. But for what reason does he now write to the clergy, which he did nowhere else? Because they had sent Epaphroditus, bringing the things needful to the Apostle.

⁵ Grace to you and peace from God our Father and the Lord Jesus Christ. He sets before them the customary greeting, praying for them that they may be filled with grace, and that they may not, being lifted up against one another, fall away from peace and concord. For spiritual gifts, to those who are not heedful, procure conceit.

⁶ I thank my God upon all my remembrance of you, always in every supplication of mine on behalf of you all. As often as I call you to remembrance, he says (and this I do always), I glorify God, that you have advanced so far in virtue. Yet not because you are thus of good repute in divine things do I cease to entreat; but I entreat on behalf of all, that you may yet be made to prosper still more.

⁷ Making my supplication with joy. For it is possible to remember with grief also, as when he says elsewhere, For out of much affliction and anguish of heart I wrote to you. So that to remember with joy is a sign of their virtue.

⁸ For your fellowship in the Gospel, from the first day until now. He bears them here a great testimony, and one truly apostolic: that, he says, you became both partners with me and sharers in the labors for the Gospel—not for one season, nor for a second, but from the time you believed until now. And how do you have fellowship? By sending me the things needful [in my need] and by caring for me. For he who works together with one engaged in some good thing, and helps him in every way, becomes a sharer with him in the work. So too with the martyrs, those who tend them; and with the ascetics, those who furnish them with freedom from all distraction; and with the teachers, those who keep them undistracted—these become partners in the crowns.

⁹ Being confident of this very thing, that he who began a good work in you will bring it to completion. I give thanks, he says, and I rejoice, taking courage that God, who began to work the good works in you, will himself also fulfill them; for from the things past I make my conjecture concerning the things to come. And see how he teaches them to be modest-minded, ascribing all things to God, and not to themselves alone. Yet not even thus did he deprive them of praises; for he said, He who began in you—that is, Through your choosing; for unless the choosing of the man were present, neither would God work. Since, if he simply worked, nothing would hinder both Greeks and all men from being so worked upon. So that in this too he praises them not a little, as having drawn down the grace of God to work together with them; and that their good deeds are so great as not to be wrought by human power, but by God. And at the same time he encourages them not to grow slack; for if God is going to bring it to completion, neither will the toil be great.

¹⁰ Until the day of Jesus Christ. That is, until the coming of the Lord. Thus, he says, I am confident, that God will work not in you alone, but also in those who come from you, until the consummation of the world. Or understand the end of each man as the day of Jesus Christ—that is, his consummation.

¹¹ Just as it is right for me to think this concerning you all, because I have you in my heart, both in my bonds and in the defense and confirmation of the Gospel. I am confident, he says, that you will be such until the end, and I think this concerning you, because I have you always in my heart, and I know your good deeds, and that you are eager, even when absent, to become fellow-partakers with me of the grace of the Gospel and of the bonds. So that it is right for me to make such conjectures concerning you, and from the beginnings to infer the end also. And how great a praise it is to be in the heart of Paul, who has this not simply, but with discernment, and who loves those who are worthy! But not even when, he says, I was making my defense before Nero did you fall away from my remembrance. And he calls the bonds and the afflictions a confirmation of the Gospel. And these same things you might call also a defense. For it is evident that, unless he had been persuaded that the recompenses are unspeakable, and the good things unutterable, he would not have been bound; he would not have collided with the beast-like Nero, had he not foreseen another and more abiding King. So that the afflictions are a confirmation of the Gospel.

¹² You all being fellow-partakers with me of the grace. He shows here that he does not love them indiscriminately. For this reason, he says, I have you in my heart, because you are fellow-partakers with me of this grace—that is, of the afflictions and the bonds; and you are eager not to be left behind us in the afflictions, but to share in the temptations for the Gospel’s sake. And that the bonds are a grace is plain: My grace is sufficient for you. For my power is made perfect in weakness. Or rather, as he says further on, that To you it was granted to suffer for Christ. And see how he did not say, Partakers, but, Fellow-partakers, showing that he himself too is a partaker with others, as he says elsewhere, That I might become a fellow-partaker of the Gospel; that is, That I may share in the good things laid up for those who proclaim the Gospel.

¹³ For God is my witness, how I long after you all in the tender affection of Jesus Christ. Not as one disbelieved does he call God to witness, but, not being able to set forth his great affection through speech, he leaves this to God, who searches the hearts. And this is a proof of his speaking truly. For he would not, if he were flattering them, have called God to witness. And he said, In the bowels of Jesus Christ; that is, Not for any human reason, nor because you sent me the things needful, but in the love that is according to God. Or, Because having become your father through the faith that is in Christ, I have tender affections toward you—not natural ones, but such as Christ bestows upon his genuine servants, upon those who beget for him the children of the Gospel. And I long after you all, since you all are also such.

¹⁴ And this I pray, that your love may abound yet more and more. Although he is so loved, nevertheless he wishes to be loved yet more. For the measure of love is never to stand still. And see how he used more intensive expressions, saying, Yet, and, More, and, May abound. And he says these things, not only that they may love him, but the others also.

¹⁵ In knowledge and in all discernment. That is, That you may not love all simply, but with testing, and knowledge, and judgment. For there are many who love without reason; whence such friendships are in no way lasting. Or, That you may not love heretics.

¹⁶ That you may approve the things that are excellent. That is, the things that are profitable. For if you love with testing and judgment, you are able to approve what is profitable, and to recognize whom one ought to love, namely the faithful; and whom not, namely the unfaithful. How then does he say elsewhere, Be at peace with all men? First, he did not say it simply, but he added a qualification: If possible, be at peace with all. Then, to be at peace is one thing, and to love is another. For the one is not to fight; but to love demands a disposition of soul, and a kind of blending, and a likeness of character—which one ought not to display toward heretics. For if your eye causes you to stumble, cut it out.

¹⁷ That you may be sincere and without offense unto the day of Christ. I say these things not for my own profit, but that you may not, under the pretext of love, receive any spurious doctrine. And he said, Sincere, as toward God; without offense, as toward men. For even if friendship with the heretic does not harm you, yet it causes another to stumble. So how shall you be found sincere in the day of Christ, while you cause your brethren to stumble?

¹⁸ Filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God. That is, That together with rightness of doctrines you may also have a manner of life beyond reproach. For by “righteousness” he means all virtue, or, more particularly, almsgiving. And not that you should work virtue or almsgiving imperfectly, but that you may be filled. And since the Greeks too seemed to lay claim to virtue and almsgiving, he added: Which are through Jesus Christ; for their works were not according to Christ, but for vainglory and the pleasing of men. And unto the glory of God—that is, Not unto mine who teach these things. So that you must not be a hindrance to the glory of God. And at the same time he encourages them, as though God would work together with them in the work that is unto his glory.

¹⁹ But I wish you to know, brethren, that the things concerning me have turned out rather unto the advancement of the Gospel. It was likely that they, on learning that he was bound, would be troubled, as though the preaching were being hindered. Removing, then, this suspicion, he says, that My bonds not only did not hinder the Gospel, but rather turned out unto its advancement.

²⁰ So that my bonds became manifest in Christ throughout the whole praetorium, and to all the rest. That is, So that even being bound I spoke the more boldly, and did not keep silence, but the preaching of the word reached even to the praetorium itself—that is, the palace—and throughout the whole city. And this came to pass in Christ; that is, Not my own achievement, but Christ’s. Or, My bonds that are in Christ—that is, those that are for Christ’s sake.

²¹ And that the more part of the brethren in the Lord, being confident through my bonds, are much more bold to speak the word without fear. Even before they spoke boldly, but now more so; from seeing me speaking the more boldly, and that while bound. For since they saw me bound, they too were strengthened unto zeal. And since it seemed a great thing to say, that I encouraged them, he said, “In the Lord.” If, then, those who are near my bonds are not disturbed, but rather receive the greater courage, much more ought you.

²² Some indeed even from envy and strife, but some from good pleasure, preach Christ. Since Paul had been arrested, many of the unbelievers themselves also preached Christ, wishing to kindle Nero to greater wrath, so that he might destroy Paul the sooner, on the ground that the preaching was being sown everywhere through him. This, then, is the meaning of, From envy and strife. Or, that, Wishing to be themselves also honored, and to draw away something of my glory. But others, From good pleasure, he says—that is, without hypocrisy, and with an upright mind.

²³ The one sort proclaim Christ from contention, not purely.[1] That is, not sincerely, nor for the sake of the good itself.

²⁴ Thinking to add affliction to my bonds. Supposing, he says, thus to cast me into greater danger, and to bring affliction upon affliction; but their contrivance does not turn out so for them. For from this the preaching becomes more splendid, and my joy on this account the greater. Do you see that it is possible to do a good work, yet not from a good choosing, and not only not to receive a reward, but even to be punished?

²⁵ But the others from love, knowing that I am set for the defense of the Gospel. That is, But the others, from the love that is both toward the Lord and toward me, preach, knowing that I am about to make speeches on behalf of the preaching, and for this reason they help me in the work. For if there are many who come over to my preaching, my defense will be easy for me. Unto this, then, those men work together, catechizing many.

²⁶ What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed. For what need is there, he says, to say much? Or what concern is it to me, he says, whether thus or not—whether in pretense, that is, in contention and hypocrisy, or in truth, that is, in uprightness of mind, Christ is proclaimed? From these words certain senseless men have supposed that Paul gave free entrance to the heresies. For only let one, they say, proclaim Christ, and it makes no difference. But consider: first, he did not say, Let him proclaim, that he might seem also to be laying down a law; but, Is proclaimed, recounting what was taking place. Then, even if he had spoken as one laying down a law, not even thus did he give free entrance to the heresies. How? Because these men of whom he speaks did not introduce spurious doctrines, but preached right things, yet not rightly, nor with an upright aim; whereas the heretics, in the first place, preach things not right, but perverse and spurious, together with having their aim also perverse.

²⁷ And in this I rejoice, yes, and I will rejoice. Those men do these things in order to grieve me; but I rejoice that Christ is the more preached; and if they still do this, I will rejoice the more. Do you see how the devices of the devil overthrow that very one who devises them?

²⁸ For I know that this will turn out for me unto salvation. — This. What kind of thing? The increasing of the preaching through the enmity and the zeal against me.

²⁹ Through your supplication and the supply of the Spirit of Jesus Christ. See the humility of the blessed one: having salvation owed to him from countless good deeds, nevertheless he says, that If I be counted worthy of your prayers, and through them there be supplied to me the more of the Spirit, from this my salvation will come. And by “supply” he means the greater bestowal of the grace of the Spirit.

³⁰ According to my earnest expectation and hope. By “earnest expectation” he means the firm and unchangeable hope, from the figure of turning the whole head and inclining it toward what is firmly hoped for. He says, then, that I hope with assurance to be saved. And you may understand by “salvation” also the deliverance from the cruelty of Nero. For just as, he says, I escaped the first [danger], so also shall I escape the present one. And he teaches here not to entrust the whole matter to the prayers of others, but that we ourselves also should contribute, just as he himself contributes hope, the cause of all good things. For the prophet also says, Let your mercy be even as we have hoped;[2] and in another place, Who has hoped in the Lord and been put to shame? and Paul himself, Hope does not put to shame.

³¹ That in nothing shall I be put to shame. That is, Neither in living—for I preach; nor in dying—for my enemies will not prevail. For even if they kill me, then all the more is the glory mine that cannot be put to shame; yet not even this will they accomplish.

³² But in all boldness Christ shall be magnified in my body, whether through life or through death. Those men, he says, through their own guile thought to cast me into dangers and death; but their endeavor will not succeed, But in all boldness, that is, openly and without contradiction, Christ shall be magnified in my body; that is, While I live, and carry about this body—for I shall not die. But that no one may say, What then? If you die, shall he not be magnified?—he adds, that Even through my death he shall be magnified, because he has made me stronger than death also; only for now, through life, since this he has granted me by delivering me from the dangers. And he speaks concerning death, not as one about to die at once, but that, even if it should come to pass, they may not be troubled; for they clung to him exceedingly.

³³ For to me to live is Christ, and to die is gain. That is, I live a certain new life, and Christ is all things to me—both breath, and life, and light. For the name of “life” signifies both the natural life (For in him, he says, we live and move); and it signifies also the life of sin, as when he says, We who died to sin, how shall we still live in it? and it signifies also the eternal life, that is, the life according to Christ, as, Our citizenship is in heaven. Here, then, Paul does not deny the natural life, but the life in sin, the life that cleaves to worldly deception. And he confesses Christ to be life [in] himself; as indeed he says elsewhere, I live by faith in the Son of God. — And to die is gain, because, he says, then I shall be with him more clearly. So that those who hasten to cast me out of the life in the world procure gain for me, sending me on to Christ, who is my life.

³⁴ But if to live in the flesh, this is for me the fruit of labor, then what I shall choose I do not make known. That you may not think that he is disparaging the present life, he says: But if to live in the flesh, this is for me the fruit of labor; that is, I said indeed that to die is gain for me, yet since to live in the flesh also is not fruitless for me (for I bear fruit, teaching and enlightening all), I do not know what I shall choose. And here the mouths of the heretics who disparage the present life are stopped; for it is not evil, if indeed it gives us fruits. So that this is not the cause, but the choosing of those who use it badly. And revealing a certain mystery, he shows himself to be lord of living and of dying. For if I should wish, he says, to ask God, he will grant the favor; so that from this too you ought to be comforted, that even if I die, this comes to pass not through the wickedness of the enemies, but by the dispensation of God.

³⁵ But I am hard pressed from the two, having the desire to depart and to be with Christ, which is far better; yet to remain in the flesh is more needful for your sake. These things he says, preparing them beforehand to bear nobly his coming death. For why, he says, do you grieve over death? This I desire, [of old, and again,] and this is better for me; for it grants me to be with Christ. So that you ought not to grieve. Yet again, to remain in the flesh is more needful for your benefit; for I do not seek my own, but yours. Being hard pressed, then, from these two—that is, being straitened, and not knowing which I should prefer—nevertheless I judge it more needful that I should live to benefit you. Is there, then, anything of equal worth with the soul of Paul? Who judged even the benefit of others more choiceworthy and more to be preferred than to be with Christ, that he might be made more intimate with Christ by postponing his life with Christ.

³⁶ And being confident of this, I know that I shall remain and continue with you all, for your advancement and joy of faith. Since, he says, it is needful to remain in the flesh, confidently and without doubting I know that I shall remain; that is, I shall live; and not simply, but, With you; which is, I shall see you. For what reason? That you may advance in the faith—that is, that you may be established and made firm both in doctrine and in life; which advancement is a true joy both for you and for me. And here he also puts them in fear, as though saying: See, for your sake I was deprived of being with Christ; do not make void my remaining in the flesh. What then? Did he remain for the Philippians alone? Not for these alone, but in tending them he says this, and exhorting them unto greater watchfulness.

³⁷ That your glorying may abound in Christ Jesus in me, through my presence again with you. Since above he said, that For your advancement I shall remain, he shows that he himself too gains something from this—namely, to glory the more over them, as they advance through his presence with them. What then? Did he come to them? This is uncertain and is a matter of inquiry.

³⁸ Only conduct yourselves worthily of the Gospel of Christ. Only this I seek from you, that you may advance toward virtue. And he conducts himself worthily of the Gospel who has denied himself, and taken up his cross, and followed Christ.

³⁹ That, whether coming and seeing you, or being absent, I may hear the things concerning you. Not as having changed his mind, nor as one who will no longer come, does he say these things; but, Even if perchance I do not come, he says, I am able even when absent to rejoice in your conduct according to the Gospel. So do not slacken, even if I do not arrive, but, as one who will learn the things concerning you, be watchful.

⁴⁰ That you stand fast in one spirit, with one soul. That is, in the same gift, that of concord; for thus also some stand in one soul, being of one mind and of one soul, clearly when they have also one spirit.

⁴¹ Striving together for the faith of the Gospel. That is, taking up one another together in the contest for the faith.

⁴² And in nothing terrified by the adversaries. I do not say, he says, not falling down, but, not even terrified—that is, not troubled in anything, even if they threaten dangers, even if they bring deaths; for they accomplish nothing, but only terrify; so weak are they.

⁴³ Which is for them an evidence of perdition, but for you of salvation. For when they see that, contriving ten thousand things, they are not able even to terrify you, will they not have this as a plain proof, that their things will perish, but that yours are strong, and unconquerable, and have salvation from themselves?

⁴⁴ And this from God. For to you it was granted, on behalf of Christ, not only to believe in him, but also to suffer for his sake. Paul, in naming the suffering on behalf of Christ a gift of grace, accomplishes [these] two things here: one, that they may not be ashamed, nor fall down while suffering; the other, that they may not be lifted up. For the whole, he says, is of God. For indeed he calls the virtues also gifts of grace; not that he may take away free will, but that he may render them modest-minded. For neither can we do anything without God. And perhaps this gift is even greater than raising the dead. For there I am a debtor; but here I have Christ as my debtor. O wonder! He both bestows a favor on me, and for this very thing is in my debt.

⁴⁵ Having the same conflict which you saw in me, and now hear to be in me. He shows that they contend in the same things as he, and strive in the same things—which bears witness to their great virtue. And you have, he says, me for an example; for you both saw me contending among you, when, that is, I was scourged and imprisoned; and now you hear of it also.

2 Theophylact of Ohrid, Exposition of the Epistle of Paul to the Philippians — Chapter Two

¹ Chapter Two. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any tender mercies and compassions, fulfill my joy, that you be of the same mind. What he says is of this kind: If you wish to give me any consolation in my temptations; if any comfort, such as love begets; if you mean to show that you have some fellowship with me in spiritual things and according to the Lord; if you have compassion and pity me for what I suffer—render all this to me in this one thing: in loving one another. And observe how he sets down their being of one mind as a kindness done to himself, and as though he himself were being counted worthy of mercy. He did not say, Make me joy, but, [Joy] fulfill. You have begun, he says, the joy that is in me, and you have already given me a share of peace; I long now that this should come also to its completion. And what is this joy of mine? Not that I should be delivered from dangers, or receive anything from you, but that you should be of the same mind.

² Having the same love. This is greater than to be of the same mind. Have [then] the same love. Let not the one who is loved beyond measure love but feebly in return, but in equal measure.

³ Being of one soul, minding the one thing. As one soul—not in essence, but in [one] mind and in concord; which he makes plain by saying, Minding the one thing.

⁴ Nothing according to faction, or vainglory. Doing nothing, he says, according to rivalry or strife; which is what we are accustomed to say: I must strive, lest so-and-so overcome me. This is faction. Then he brings in the mother of this, vainglory; for from this comes that. For when we are in love with the glory of men, what do we not do for its sake?

⁵ But in humility counting one another as surpassing yourselves. Now he shows us the way by which we shall flee vainglory, and he states a doctrine that is a bulwark of our salvation. For if you suppose, he says, that so-and-so is not merely greater than you, but that he even surpasses you exceedingly, and out of much humility you persuade yourself that this is so, you will by all means honor him. And doing this, you will no longer be vexed when you see him honored by others as well; but even should he reproach you, even should he strike you, you will bear it lightly, for you have reckoned him greater than yourself. Nor will you envy him; for envy is toward equals, not toward those who surpass us. And again, let that man so suppose of you, as surpassing him, and there will be perfect calm.

⁶ Let each one look not to his own things, but each one also to the things of the other. For when I seek what is profitable for you, and you in turn seek what is mine, there is here no room for vainglory, nor for strife, nor for any of the evils whatever, but a life angelic and divine.

⁷ For let this mind be in you, which was also in Christ Jesus. Just as Christ said, Be merciful, as your heavenly Father is merciful; and again, Learn from me, for I am gentle; so also Paul, teaching humility, brings Christ into the midst, putting us to shame out of an abundance of example, as he says also elsewhere, For our sake he became poor, being rich. For when he shows the Son of God, who is beyond all height, become as one in the lowest depths, whom among the high-minded will he not put to shame?

⁸ Who, being in the form of God, counted it not a thing to be grasped to be equal with God. Count how many heretics fall by this passage. Marcion of Pontus used to say that the world and the flesh are evil, and that God did not take this flesh upon himself. Marcellus the Galatian, and Photinus, and Sophronius used to say that the Word of God is an energy, not a self-subsistent essence, and that this energy dwelt in the man who was of the seed of David. And Paul of Samosata used to say that he had the beginning of his being from Mary. And Sabellius the Libyan used to say that Father, and Son, and Holy Spirit are bare names applied to one person. Arius used to say that the Son is a creature. Apollinaris of Laodicea asserted that he did not take a rational soul. See, then, how they all fall by nearly one sword: Being in the form of God. How then do you who follow Marcellus say that the Word is an energy, and not an essence? For the form of God is called the essence, just as the form of a servant is the nature of the servant. And how do you, Samosatene, say that he began from Mary? For he existed beforehand in the form and essence of God. But see Sabellius too falling: He counted it not, he says, a thing to be grasped to be equal with God. But “equal” is not said of one person; for the equal is equal to something; so that two persons appear from this. And Arius is overthrown by yet more. For “in the form of God” means, in essence; and he did not say, Having become, but, Being—like to that saying, I am the One who is. And, He counted it not a thing to be grasped to be equal with God. Do you see the equality? How then do you say that the Father is greater, and the Son lesser? But observe their senseless objection. The Son, they say, being a little God, did not seize equality with the great God. First, then, what Scripture teaches us a little God and a great God? For these are notions of the Greeks. But that the Son too is a great God, hear Paul: The appearing, he says, of the great God and our Savior Jesus Christ. Next, if he were little, how could he have seized becoming great? Besides this, Paul, being about to teach humility, would have been absurd to exhort in this way: Since the little God did not rise up against the great God, you also ought to humble yourselves to one another. For what kind of humility is it not to rise up against one’s greater? This is mere powerlessness. But for one who is equal and of equal power with God to become man willingly—this is humility. So much, then, suffices on this. For the rest, see what he says: He counted it not a thing to be grasped to be equal with God. When someone seizes a thing, he is afraid to lay it aside, lest he lose it, as not being his own; but when he has something natural to him, he readily makes light of it, knowing that he holds it inalienably, and even if he should seem to lay it aside, he will take it up again. He says, then, that the Son of God was not afraid to step down from his own dignity, because he did not hold this by seizure—I mean, this being equal to God and Father—but knew it to be his own natural dignity. Therefore he also chose to be humbled, as one who even in his humiliation preserved his height.[3]

⁹ But emptied himself, taking the form of a servant. Where are those who say that he came down unwillingly and in fulfillment of a command? Let them hear that he emptied himself, as Lord, as having authority over himself. And in saying “the form of a servant,” he puts Apollinaris to shame. For he who took the form, that is, the nature of the servant, has assuredly also a rational soul.[4]

¹⁰ Being made in the likeness of men. Here the Marcionists say that he was made flesh only in appearance. For you see, they say, how Paul says that he took [not] the likeness of a man, and was fashioned in form, not that he became man in essence. What then is the meaning? The Lord did not have all that is ours, but there were also some things he did not have; for instance, to be born [not] of intercourse, to commit [no] sin. And he was not the visible thing only, but also God; he was not a mere man. For this reason he says, In the likeness of men. For we are soul and body; but he is soul and body, and God. Since also when he says, In the likeness of sinful flesh, he does not mean this, that he did not have flesh, but that that flesh did not sin, but was like the sinful according to nature, not according to wickedness. As, therefore, there the “like” is used because all things were not equal, so also here the “likeness” is used because he was not born of intercourse, because he was without sin, because he was not a mere man.[5]

¹¹ And being found in fashion as a man. Since he had said, He emptied himself, lest you should think the matter a change and a transformation, he says: Remaining what he was, he took what he was not. The nature was not transformed, but he came to be in a fashion, that is, in flesh; for to be fashioned in form belongs to flesh. For since he had said, He took the form of a servant, he was then emboldened to say this also, that saying serving to silence the heretics. And well did he say, As a man. For he was not one of the many, but as one of the many; for God the Word did not pass over into a man, but appeared as a man; and being without fashion, he came under fashion. But some have interpreted it thus: And being found in fashion truly as a man indeed, as John also says, Glory as of the only-begotten from the Father; instead of, such as it befits the Only-begotten to have. For the word “as” signifies both doubt and confirmation.

¹² He humbled himself, becoming obedient unto death, even the death of the cross. Again, “He humbled himself,” lest he be thought to have condescended unwillingly. But, say the Arians, behold, he is called obedient. And what of this, O senseless men? We obey friends also, and this in no way makes us inferior. As a Son he obeyed the Father willingly, and in this very thing showing his genuineness; for it belongs to a genuine son to honor his father. And observe the intensifications: He became a servant, but he also received death; and what is yet greater than this, a death of reproach. For “the death of the cross”—that is, the accursed death, the one set apart for the lawless.

¹³ Therefore God also highly exalted him, and gave him a name, the name above every name. Whenever Paul takes hold of the flesh, he utters all lowly things without fear, as though the flesh received these things. So then receive these things concerning the flesh, nowhere dividing the one Christ. And what is the name given to the human nature of the one Christ? “Son,” “God.” For the man too is Son of God, as the angel also said: And the holy thing that is born shall be called the Son of God.

¹⁴ That at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth. That is, the whole world—both angels, and men, and demons; or that both the righteous and the sinners. For the demons too will recognize him, and unwillingly will be made to bow, no longer fighting against the truth, they who even before that time were saying, We know you, who you are.

¹⁵ And every tongue should confess that Jesus Christ is Lord, to the glory of the Father. That is, that all should say this, that Jesus Christ the Lord is Lord and God. And this is the glory of the Father, that he has such a Son, to whom all things bow. Do you see that the proclamation of the Only-begotten is the glory of the Father? So that, conversely, the lessening of him is a dishonor of the Father.

¹⁶ Wherefore, my beloved, as you have always obeyed. Exhortations must be made together with praises; for thus they become readily acceptable. Therefore he too praises them, calling them beloved, and saying, As you have always obeyed; saying this: I have shown you that the Son of God became obedient; imitate him, then, and imitate also yourselves.

¹⁷ Not as in my presence only, but now much more in my absence. For then perhaps you seemed to do all things out of reverence toward me; but now, if you press on toward virtue, you will show that it is not for my sake, but for the sake of God.

¹⁸ Work out your own salvation with fear and trembling. Not for my own sake, he says, do I exhort you, but that you may do the things that pertain to your salvation with fear, and that an intense fear, and with trembling. For without fear nothing good is accomplished, neither in the rational arts nor in the mechanical ones. And how shall fear be brought about? If we consider that God is everywhere present, and hears all things, and sees all things—not the things done only, but also the things thought. For serve the Lord, he says, with fear, and rejoice in him with trembling. For there is a rejoicing with trembling, when one doing the good, and that with trembling, has a conscience of good boldness. And he said, “Work out,” not, “Work”; that is, with much eagerness and diligence.

¹⁹ For it is God who works in you both to will and to work. Since he had said, With fear and trembling, now he says: Do not be terrified on this account. For I did not say this that you should despair, but that you should give heed. For if you give heed, God will work all things. For it is he who both gives us readiness, so that we will the good, and who brings its accomplishment to completion. For God works in us the willing; that is, he works together with us toward willing the good things, and increases our good will, and kindles it together so that it becomes more fervent. And in another sense: since he himself sets the end, and we men direct our will toward those things which we see being brought to completion, for this reason he says that the willing too is worked by God. For instance: Did you will something? You began to do it. If the end follows, you will this work more; but if not, your willing grows numb. Since, then, the end is with God, who also kindles our willing together, reasonably he says that this too is with God. Or also, out of much gratitude Paul says that even the willing itself is worked in us from God; just as he also calls right deeds “graces”—not abolishing free will, but wishing us ever to give thanks, and to attribute all things to God. And observe the wording too: “In you,” he said—you who work out your salvation with fear and trembling; for in such persons God works all things.

²⁰ For his good pleasure. That is, for the fulfilling in you of his good pleasure and his good will, that we may live as he wills. So that from this too take courage; for God will by all means work together with you toward living rightly, if for no other reason, then at least because he himself approves it.

²¹ And do all things without murmurings and disputings. The devil, whenever he cannot once for all hinder someone from the good, either suggests pride to him, or vainglory; or, if not these, murmuring, or doubt and unbelief. Since, then, they were in continual temptations and dangers, and from these many are flung headlong into murmuring and blasphemies, Without murmurings, he says, do all things. For he who murmurs is ungrateful and ill-speaking. And by “disputings” he means scrutiny and doubt. For instance: when, a commandment being set before one, he says, Now, if I do this, shall I have a reward? Is it good? For one must not doubt in such things, but do them with confidence; and even if there be toil, even if there be weariness, dispute nothing.

²² That you may become blameless and harmless. That is, irreproachable and unspotted; for murmuring is no small stain. He did not say, as in the Epistle to the Corinthians, that punishment is laid up for murmuring, because he is speaking to these as to free men. For hear also what follows.

²³ Children of God without blemish. So that to murmur belongs to servants and the ungrateful. For what son, [toiling] in his father’s affairs and laboring for himself, murmurs?

²⁴ In the midst of a crooked and perverse generation. I know, he says, that many are those who war against you and force you into murmuring; but this is most praiseworthy, when one, even though provoked, suffers nothing of the kind.

²⁵ Among whom you shine as luminaries in the world, holding forth the word of life. Just as the luminaries shine in darkness, so also you, being upright in the midst of the crooked, be diligent rather to shine forth. For “you shine” seems to me to be imperative. And “holding the word of life,” that is, Having a seed of life in your very selves, and being about to live, and having already from here received the pledge of salvation. Or, that just as the luminaries both give light and revive bodies by their warmth, so also you, hasten to be a life-giving power to other men.

²⁶ For a boast to me in the day of Christ. Let your virtue be so great, he says, as not only to lead you into life, but also to make me more radiant at the coming of Christ.

²⁷ That I have not run in vain, nor labored in vain. This is my boast, that I have so educated you, and that my labor over you has not been in vain.

²⁸ But even if I am poured out as a libation upon the sacrifice and service of your faith, I rejoice and rejoice together with you all. Even if I am brought to my end, he says; for he calls his end a libation. And “I am poured out upon the sacrifice and service of your faith”—that is, Having first sacrificed you, and offered [you] as a service, and made you faithful; nevertheless I am not grieved as one about to die, but I both rejoice and rejoice together with you all. I rejoice, then, that I am made a libation; and I rejoice together with you, that I offer your faith as a sacrifice to Christ.

²⁹ And do you also rejoice in the same. Because you too were offered.

³⁰ And rejoice together with me. Because, being about to be poured out, I rejoice over it.

³¹ But I hope in the Lord Jesus to send Timothy to you shortly, that I also may be of good cheer, when I know the things concerning you. As all things, so also Timothy’s mission he attributes to Christ. For I am confident, he says, that he will make this easy, so that, just as you are of good cheer, having learned through this my Epistle the things concerning me—that the Gospel has gone forward to progress, and that the affairs of my enemies have turned out to the contrary—so I too may be of good cheer and comforted, when I learn the things concerning you, exactly reported to me by Timothy.

³² For I have no one of equal soul, who will genuinely care for the things concerning you. I could, he says, have sent another also, but no one is so of one soul with me as this man; that is, caring for your interests as I do, who will genuinely, that is, in fatherly fashion, care for the things concerning you. And observe his solicitude: when he himself had no opportunity to come, he sent others, that the disciples might at no time be slothful.

³³ For all seek their own things, not the things of Christ Jesus. That is, their own ease, and to be in safety; for no one would easily choose to undertake so great a journey. And he says these things both praising Timothy, and instructing his hearers also not to seek relaxation. For he who seeks this does not seek the things of Christ. Alas, how far we are from Christ!

³⁴ But you know the proof of him, that as a child with a father, he served with me unto the Gospel. You, he says, are witnesses that he served as a child with a father, not for bodily ministry only, but in what is far greater, in the preaching. So that, whether as my son, he is worthy of honor; or as a minister of God, much more so. And by these things he commends Timothy to them, not so much doing a favor to him as to themselves. For if they give heed to him as one of account, they themselves will by all means be profited through his word, and will have a greater reward.

³⁵ Him therefore I hope to send, as soon as I see how it will go with me, immediately. When I see what end my affairs will have, “immediately,” that is, at once, I will send him.

³⁶ But I trust in the Lord that I myself also shall come to you shortly. Not as having altogether renounced my coming to you do I send Timothy for this reason, but that, as I said, in the meantime I may be of good cheer, having learned the things concerning you. And observe how he makes even his coming to them depend upon God, saying, “I trust in the Lord”; that is, if God wills.

³⁷ But I counted it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier. With praises he sends this man too, as he did Timothy, for the same reason which we mentioned above. And greater than the fellow worker is the fellow soldier. For one works together also in matters free of danger; but the fellow soldier shares in dangers above all.

³⁸ But your apostle and minister to my need, to send to you. That is, The one sent to me from you I give back to you as a favor; for through him you had dispatched to me the things for my need. Or, “your apostle,” that is, your teacher, he says.

³⁹ Since he was longing after you all, and was in distress because you had heard that he was sick. For indeed he was sick, nearly unto death. Knowing, he says, that you love him, and that you were grieved over his illness, he longs to see you, that he may free you from the grief which you have over his sickness. And he establishes something else here too. He makes an apology to them as to why he sends him after so long a time, all but saying: This did not happen out of negligence, but Timothy I keep with me as one of equal soul; and Epaphroditus fell sick, and for this reason did not come before the time, since his illness was long; for it was near to death.

⁴⁰ But God had mercy on him. What do you say, O Manichaean? If the world and the life in it are evil, how does the Apostle now call it a mercy of God, that Epaphroditus was delivered to remain in life? But with the heretics there is no argument on this point; yet Christians too might inquire: If it is good to depart and to be with Christ, for what reason does he call the life here a mercy of God? Either, then, because Epaphroditus, being a teacher, was likely, by living on, to bring more souls to God (which is more necessary than to depart, as was said above); or because Paul utters many things also according to the common custom of his hearers, just as he does not everywhere philosophize. For his word was addressed to worldly men, who still feared death. And besides, the present life is itself good in its own right; since why else does he place untimely deaths in the rank of a punishment? For this cause, he says, many are weak among you, and a good number sleep. For the life to come is not better than an evil thing (since it is not good), but is more excellent than a good one.

⁴¹ And not on him only, but on me also. Do you see how from this too he makes Epaphroditus worthy of reverence? Seeing that he sets down that man’s recovery from illness as a personal kindness and mercy from God.

⁴² Lest I should have sorrow upon sorrow. That is, Lest, together with the sorrow that had come upon me from his illness, I should have another sorrow also, that from his dying.

⁴³ I sent him therefore the more eagerly, that, seeing him, you may rejoice. That is, Without delay I sent him, that you may be freed from your distress over him by seeing him, or rather may rejoice.

⁴⁴ And that I may be the less sorrowful. How “the less sorrowful”? Because if you rejoice, I too rejoice. And he did not say, Free from sorrow, but, Less sorrowful, showing that his soul was never outside of sorrow. For who, he says, is weak, and I am not weak?

⁴⁵ Receive him therefore in the Lord with all joy. That is, with a reception that is according to God, as God receives, or rather worthily of the saints. And these things Paul does for the sake of the Philippians themselves; for the gain is greater for the one who does good than for the one who receives the good.

⁴⁶ And hold such ones in honor. Lest he should seem to favor him alone, he exhorts in common that all who display the same virtue be honored.

⁴⁷ Because for the work of Christ he came near unto death, hazarding his life. The Philippians sent Epaphroditus to Paul, conveying to him the things for his need. He found Paul, then, in dangers at Rome, when it was perilous for anyone to approach him, since the emperor was ill-disposed toward him. At that time, then, this man, despising every danger, ministered to Paul. This, therefore, he now says. And observe: he did not say, For my sake, but, For the work of God he hazarded himself, that is, he threw himself upon death. For what if he did not die, God having so ordered it? Yet he at least showed his resolve. We too, then, whenever we see saints in dangers, let us hazard ourselves; for this is security—to be daring of danger in such matters.

⁴⁸ That he might fill up what was lacking in your service toward me. You, he says, were not present at Rome to minister to me bodily as well, even though you sent the things for my need. This, then, in which you fell short—the service through hand and body—he himself filled up, ministering to me in place of you all. So that he would justly enjoy much goodwill among you, as having brought in by himself alone the contribution of you all. And observe how he calls the matter a “service” and a “lack,” that he may show that it is an obligation and a debt for those who are at ease to help those in danger, and that he who does not do this falls short, like one who does not discharge the public liturgies. Lest, then, supposing that they had done some great thing, they should become high-minded and lose their reward, he named it thus, disposing them to be modest, as having paid a debt.

3 Theophylact of Ohrid, Exposition of the Epistle of Paul to the Philippians — Chapter Three

¹ Chapter Three. Finally, my brethren, rejoice in the Lord. Since they were in despondency, because they did not know how matters stood with Paul, how the preaching fared, and how it went with Epaphroditus in his sickness, and since he had resolved all these things by saying that the Gospel is making progress, and that I am coming, and that Epaphroditus has been sent,[6] he says: Finally, rejoice. For there is no longer any occasion for not rejoicing. The Galatians, then, he calls children, since they stood in need of correction; but these he calls brethren, since he converses with them in honor. And he spoke well in saying, In the Lord. For to rejoice after the world’s manner is not to rejoice; but in the Lord even afflictions hold joy. Or else: Since the Lord has made matters easier, rejoice.

² To write the same things to you, to me indeed is no trouble, but for you it is safe. After praising them at length, then he brings in the exhortation, lest from the outset he should seem burdensome.

³ Beware of the dogs. For there were certain Jews who, feigning Christianity and ostensibly preaching the Gospel, mixed in also the things of Judaism. Since, then, they were hard to detect, for this reason he says: Beware, watch, take heed, lest they escape your notice. Now formerly the Gentiles were called dogs, but now the Jews are, as being reckless—shameless before the light of the truth, and barking against everyone.

⁴ Beware of the evil workers. Here he deprives them even of the appellation of dogs. For many dogs, he says, are even kept at the table, and they guard the houses of their masters; but these men work indeed, yet to an evil end, and far worse than idleness, tearing up the things that were well planted.

⁵ Beware of the concision. That is, those who have circumcision. Now great and honored was circumcision then among the Jews, seeing that even the Sabbath was dissolved on its account. Since, then, it has now become idle, it is nothing other than a concision. For since what is done is not lawful, they merely cut up the flesh. Or else, because they were attempting to cut the Church in two.

⁶ For we are the circumcision, who serve God in spirit. If, he says, one must seek circumcision, you will find it among us who serve spiritually—that is, who serve through soul and mind. He who has been circumcised in soul, and through this serves God, he has the noble circumcision, by as much as the soul is also better than the body. And he did not say, For in us is the circumcision, but, We are it. For this is the true man: the virtuous circumcision. And again, he did not say, In them is the concision, but, They themselves are very destruction and wickedness.

⁷ And glorying in Christ Jesus, having no confidence in the flesh. Which then is better: to glory in Christ, who circumcises our hearts and leads us up into the nobility of the sons of God through the washing; or to glory in the flesh—that is, to be high-minded over circumcision, as being sons of Abraham?

⁸ Though I might have confidence even in the flesh. If, he says, I had come from among the Gentiles, one might say that for this reason I accuse circumcision, as being deprived of the nobility of Judaism; but now I too, he says, have this confidence and boasting which you speak of, that which rests upon the circumcision of the flesh. It is plain, then, that not as one deprived of your seeming nobility, but for the sake of the truth itself, do I condemn circumcision.

⁹ If any other man thinks he has confidence in the flesh, I more. See his wisdom: he does not mention them by name, making his word inoffensive; but even in saying, If any other man thinks, he shows that others compelled him to come to these words. And well did he say, Thinks: either as of men not having so great confidence as he himself, or as of the confidence resting upon circumcision being not a true one, but only a seeming one.

¹⁰ Circumcised the eighth day. That which they especially boasted of, the matter of circumcision, he set down first. And by saying, The eighth day, he made clear that he was not a proselyte.

¹¹ Of the stock of Israel. That is, not even of proselyte parents, but of Israelite ones as well.

¹² Of the tribe of Benjamin. That is, of the more approved portion. For the offices of the priests were, by lot, of this tribe.

¹³ A Hebrew of the Hebrews. From of old, he says, I am of the esteemed Jews; for it was possible to be of the stock of Israel, yet not a Hebrew of the Hebrews. For many even corrupted the matter; and being themselves uninitiated in the very Hebrew tongue, because they were poured out among the Gentiles, they were not exact in the Scriptures. I, therefore, he says, am a Hebrew—that is, I preserve the character. Or else, through these things he shows his great nobility.

¹⁴ As touching the law, a Pharisee. Since the things he had mentioned before were not matters of choice—the being circumcised, the being of the stock of Israel, and the rest—now he speaks also of the achievements of his own free choice, and says: As touching the law, a Pharisee, that is, in the learning of the law. For the most esteemed sect among the Jews were the Pharisees.

¹⁵ And as touching zeal, persecuting the Church. Since there were Pharisees also who were not exceedingly zealous, he says that I had zeal, and so great that I persecuted those of Christ.

¹⁶ As touching the righteousness which is in the law, having become blameless. Since many are zealous both out of love of rule and for other causes, and not on behalf of the law, he says that, being blameless as touching the righteousness which is in the law, how could I have persecuted for any human cause, and not according to divine zeal?

¹⁷ But what things were gain to me, those I have counted loss for Christ. More than that, indeed, I count all things to be loss for the excellency of the knowledge of Jesus Christ my Lord. Here the heretics who slander the law leap in, saying: Behold, he names the law a loss [and refuse]; how then was it given by God? First, then, let us give thanks that the Holy Spirit so ordered it that they should accept these words as being on their side. For if it had not been so, they would have blotted out these sayings, as they have many others. Next, give heed: he did not say simply that The law is a loss, but that I have counted it a loss; for by nature it is not a loss. For how could it be, since rightly understood it leads to Christ? But since I formerly, understanding it wrongly, did not come to Christ, and then later, having recognized the truth, I came to Christ, it seemed to me that the law became a loss for that time during which, understanding it wrongly, I did not come to Christ. For by its own nature the law is gain. And hear: he did not say, What things I counted gain, but, What things were gain. For truly the law is gain, delivering men from brutishness and from superstition, and becoming as it were a ladder, and leading us up to the life that is according to Christ. Just as, then, he who has gone up by a ladder does not spit upon the ladder, but is even grateful to it—for if it had not been, he would not have ascended—so also the law was gain, but now we count it loss, not because it is such, but because the grace is greater. For just as one who holds silver, when he finds gold and it is not possible to hold both, counts it a loss to hold the former, and so, letting it go, takes the gold; so also here the law is a loss when it leads away from Christ; but if it conducts us onward, it is so no longer. Not only, then, he says, did I formerly count the law a loss, but I count it so now also. Why? For the excellency of the grace. Do you see that he makes a comparison? And the comparison is of things of the same kind; and the excellency is an excellency over what is of the same kind. So that the law too is knowledge, but a lesser one; just as the lamp also is light, but not such as that of the sun, yet light nonetheless.

¹⁸ For whom I suffered the loss of all things, and count them but refuse, that I may gain Christ. For Christ’s sake, he says, I suffered loss—that is, I counted all things loss; or, that I cast them away. Do you see that the law is not by nature a loss, but for Christ’s sake? But as for “refuse,” it is not yet clear whether he named the law thus. For it is likely that he speaks concerning worldly matters; for so he had said before: For whom I suffered the loss of all things—perhaps the things of the present world. But if we shall take this as said concerning the law also, not even thus is it reviled. For the refuse of the wheat is the chaff, or rather the stalk; but the stalk is preservative of the wheat, and its support, and if it had not been, the wheat would not have come to be; yet when the wheat has appeared and been picked out, the stalk is thenceforth useless. So also the law is the confirmer and witness of grace; but when grace has appeared, one must not sit fast by the letter of it.

¹⁹ And be found in him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God. That I may not have my own righteousness, that which is of the works of the law, as having ostensibly accomplished them; for there is not even any righteousness of works, since I did not accomplish these; but that which is through the faith of Christ, which is the righteousness of God—that is, a divine gift, justifying by grace those who believe. For if you believe with the heart, and confess with the mouth, you shall be saved. And the divine gifts surpass by a great measure the meanness of the achievements wrought by human diligence, just as the wheat surpasses the refuse.

²⁰ Upon faith, that I may know him and the power of his resurrection. So then, knowledge is through faith. For what reasoning will set the resurrection before us? Not one, but faith. And if the resurrection is known by faith, how shall the greater thing, the birth, be left to reasonings? And how is it the greater? Because of the resurrection there are many examples—for many rose even before Christ—but no one was born of a virgin. Either, then, the righteousness of God is in faith—that is, it leans upon it, and has it for a foundation. And he said the power of the resurrection; for in very truth it is a great strength, to rise again. And in another way too: the resurrection puts power into us to journey along the same road.

²¹ And the fellowship of his sufferings. Being persecuted, he says, and afflicted, we become partakers of the sufferings of Christ. If, then, we did not believe that we shall reign together with him, we would not be suffering so many things, and such things. And mark this, that he most of all believes that Christ has risen, who himself suffers. And hear what follows.

²² Being made conformable to his death. That is, being made like to it. For just as he suffered at the hands of men, so also do I. For persecutions and sufferings paint the image of that death, and we too become anointed ones, in so far as we suffer. Do you see the achievement of the sufferings?

²³ If by any means I might attain unto the resurrection out from the dead. What then? If you had not suffered, O Paul, were you not going to rise again? But understand here the resurrection that is glorious, the being caught up in the clouds. For all indeed rise, but not all are raised up out from the dead; rather, the sinners remain below to await the Judge, while the saints are caught up in the clouds to meet the Lord. And you will understand what is meant also from the sequence. Christ died, he says; I too die. He rose gloriously; I too am eager to attain such a glorious resurrection. And see also the reverent caution of one who had achieved so much, who was above men: If by any means I may arrive. For I am not yet confident, he says; so humble-minded was he—which elsewhere he expresses: Let him that thinks he stands take heed lest he fall; and, Lest by any means, having preached to others, I myself should be a castaway.

²⁴ Not that I have already attained, or am already made perfect. Having said, If by any means I might attain, he establishes this, and says that, For this reason I spoke thus hesitantly, because I have not yet received the prize, I am not yet made perfect.

²⁵ But I press on, if I may also lay hold, for which also I was laid hold of by Christ Jesus. Still, he says, I am in the contest, still I press on, if by any means I may be strong to lay hold of the end and the prize. Then, showing that the matter is a debt, he says: Because I also was laid hold of by Christ—that is, I was among the perishing, among the despaired-of; Christ pursued me, and laid hold of me as I fled from him, and turned me back. I therefore am also obliged henceforth to pursue him, that I may lay hold of him. And most expressively did he say “press on.” For he who presses on sees nothing other than that toward which he hastens, and passes by all things, even the dearest and the most necessary. So ought we also to hasten, cut off by nothing.

²⁶ Brethren, I count not myself to have yet laid hold. Since he had praised the Philippians at length, now, repressing their high-mindedness, he says that, I, so great and so eminent a man, your teacher, count not myself to have yet laid hold of all virtue; as though one should say of a runner: He has not yet accomplished the whole. How then does he say elsewhere, I have finished my course? That he said when he was near the end.

²⁷ But one thing, forgetting the things which are behind, and reaching forth unto the things which are before. One thing I do, he says, I become a man of one thing only, that I may ever advance: I forget my achievements, and leave them behind, and do not remember them at all, and so press on toward the things before, as toward things I still lack; whereas he who thinks himself [already] made perfect will cease running, as having already accomplished the whole. And what is the meaning of, Reaching forth? It is this: Before he reaches, being eager to take hold; and being eager to bring his feet, though running, ahead of the rest of the body; the bending of oneself forward toward the things before—which comes from great eagerness.

²⁸ I press on toward the mark, for the prize of the high calling of God in Christ Jesus. Not without a mark, he says, do I run, but looking toward a mark. And what is this? The prize of the high calling—that is, of the incorruptible one, the one in the heavens. For below indeed is the contest, but the crown is above, in the splendor of the saints. For the king also, honoring the contenders the more, calls them up on high and crowns them. And showing that the help of Christ does everything, and that without it the course is incomplete, he says: In Christ Jesus—that is, through his co-working.

²⁹ Let us therefore, as many as are perfect, be thus minded. Thus minded—how? To forget the things behind. For it belongs to the perfect man not to think himself perfect; for this is perfection: not to be over-confident.

³⁰ And if in anything you are otherwise minded, this also God shall reveal to you. Here he makes them secure—that is, Whether you think you have accomplished the whole, God will show you, as to men ignorant of it, what is needful. And these things are said concerning the perfection of life, and concerning not thinking oneself to be perfect.

³¹ Nevertheless, in that to which we have attained, to walk by the same rule, to be of the same mind. Meanwhile, he says, what we have achieved, let us hold fast—the thing of concord, the thing of peace; and let us walk by the same rule, that is, by the same faith, the same definition; for the rule admits neither addition nor subtraction. Do not you, then, alter the precepts of the Spirit.

³² Be fellow-imitators of me, brethren, and mark those who so walk, even as you have us for a pattern. He said above: Beware of the dogs; and he led the Philippians away from those men. But now he joins them to those who walk well; for this is the meaning of, Mark them, instead of, Give heed to them, and as though looking to an archetype, model yourselves upon those men; and just as you have me for a pattern, so have them also. For he taught not by words only, but through his life and conduct also he offered himself as a pattern; since this too is perfect teaching.

³³ For many walk, of whom I told you often, and now tell you even weeping. He does not name these men, that he may not wound them, but he gives them to recognize them. For of whom, he says, I told you often. But now, since the evil has advanced and been intensified, I cannot even make mention of them without tears. Do you see his compassion? He wept not over his own evils—for he had none—but over those things in which others were living without feeling and in luxury.

³⁴ The enemies of the cross of Christ. Already there were certain men feigning Christianity, yet living in luxury and ease; these he calls enemies of the cross. For the cross seeks a soul stretched out unto death, thirsting for danger; but these men are dissolute, and conduct themselves in a manner opposite to it. For if they loved the cross, they would be eager to live the crucified life, the most bitter one. Shall we not then shudder, if indeed the friend of luxury and of the ease and security here is an enemy of the cross of Christ?

³⁵ Whose god is the belly. For they serve it as a god, and offer it every attendance. To some money, to others the belly is god; concerning whom he says elsewhere: Let us eat and drink; for tomorrow we die. Behold yet another idolatry.

³⁶ And whose glory is in their shame. Some say this concerning circumcision, which they themselves held to be a glory, but which is in truth a shame. But it is not this; rather, through these words he shows their want of feeling. For even when they sin, he says, when they ought to cover themselves and be ashamed, they count these things a glory.

³⁷ Who mind earthly things. For these men have the belly for their god, who think of nothing spiritual or heavenly.

³⁸ But our commonwealth is in the heavens, from which also we look for the Savior, the Lord Jesus Christ. So that we must mind the things above, must hasten toward our fatherland, where we have been appointed also to be citizens; since our Master and King is there, and from thence we look for him to come, in the glory of the Father, with the holy angels. So that both from the place and from the person, be moved to reverence.

³⁹ Who shall transform the body of our humiliation. The body now suffers many things: it is bound, it is scourged, it is subjected to countless hardships. For this reason it is a body of humiliation, because it is subject to corruption and to pains; but it shall be transformed—that is, remaining the same, it shall put on incorruption; for by “transformation” understand the change from corruption.

⁴⁰ That it may be made conformable to the body of his glory. Since it became conformable to him, he says, through the fellowship of the sufferings, it shall be made conformable also to the glory. Ah, what has he said! To him who is worshiped by the angels, who is seated at the right hand of the Father, who is the body of glory, our body is made conformable, and is so glorified, even as that one! Therefore, if the whole world should weep together over those who fall away from such glory, it would weep worthily.

⁴¹ According to the working whereby he is able even to subdue all things unto himself. Since he had said a great thing, and one almost incredible, he says: Do not disbelieve; for he has a power by which he works all things, and he subdued angels, and archangels, and demons; so that, since he did those greater things, much more will he do this lesser one than those. And what did he subdue? Some say that God and the Father subdued all things unto him, that is, unto Christ. But this is inconsistent; for he did not speak above concerning the Father. It is better, then, to understand this concerning Christ, who through the power of his Godhead subdued unto himself, that is, unto his own body, all things. For we shall not, surely, be afraid lest we divide Christ; for we know him to be one, even in the otherness of the natures.

4 Theophylact of Ohrid, Exposition of the Epistle of Paul to the Philippians — Chapter Four

¹ Chapter Four. Therefore, my brethren, beloved and longed for, my joy and crown, so stand fast in the Lord, beloved. Therefore, he says, even if you see these men rejoicing and glorified, yet do you stand fast as you stand, in the hope that we shall be glorified together with Christ; do not be turned aside. And observe how many are the praises: brethren, and not simply so, but beloved, and further, longed for—that is, sought after as to when you shall be seen by me. And again: joy, and not simply so, but also crown, than which there is nothing more glorious. And there is praise before the exhortation, and again after the exhortation; so worthy of mention were they, as to be deemed worthy of such great honor from Paul.

² I beseech Euodia, and I beseech Syntyche, to be of the same mind in the Lord. And I ask you also, true yokefellow, help these women. These women seem to me to have been the chief of the Church there. He therefore commends them to a certain admirable man, who was either the brother of one of them, or also her husband. And perhaps this man was even the jailer; as though he said: Now you are a true brother, now a true husband, if in the work of the Lord you bear the same yoke, helping these women. But some, going astray, say that Paul is here beseeching his own wife; but it is not so. For, to pass over the other points, he ought to have said, true yokefellow [in the feminine].

³ Who labored together with me in the Gospel, with Clement also, and the rest of my fellow workers. No small part did these women too contribute, he says, although there were many others also who labored together with him; wherefore he says, They labored together with me. For not in a small measure were the Churches then knit together, each one honoring and helping the other. But now, alas! how do we fare? We cast down one another; therefore we also fare thus, contrary to those of that time.

⁴ Whose names are in the book of life. Do you see how great a virtue he attests to the women? For what the Lord said to the apostles, that Your names are written in heaven, this Paul too attests in addition concerning them, that their names are written, with the rest, in the book of life—that is, in the knowledge of God and in his judgment. Or else he decreed life for them already from here, just as, He who does not believe is judged already, and perhaps is written in the book of death.

⁵ Rejoice in the Lord always. How then did the Lord say, Blessed are they that mourn? Because this very thing is so to mourn. For he did not say simply, Rejoice, but, In the Lord. And he who is in the Lord rejoices always, even if he is slaughtered, even if he is torn apart. For they returned, he says, rejoicing from the tribunal, because they had been deemed worthy to be dishonored for Christ’s sake.

⁶ Again I will say, rejoice. Since the nature of their circumstances gave birth to grief, through the repetition he shows that one must by all means rejoice.

⁷ Let your forbearance be known to all men. Since above Paul had accused certain men as enemies of the cross, he exhorts them not to be hostile toward these, but to treat them with forbearance, even if they are enemies.

⁸ The Lord is at hand; be anxious for nothing. Do not be envious that those men luxuriate and act insolently, while you are in tribulation. The Lord is at hand, the judgment is already upon us; let nothing be a care to you, neither their insolence nor your tribulation; for those men will give account, and you will find rest.

⁹ But in everything by prayer and supplication with thanksgiving let your requests be made known to God. Behold another consolation also: to pray in every matter, and this with thanksgiving. For how could anyone ask for things to come, without having shown gratitude for the former things? So that for all things, even for those that seem adverse, one must give thanks. For to give thanks over good things, the very nature of the circumstances requires; but the former is the mark of a grateful soul. Such prayers make our requests known to God. For those made otherwise he does not even acknowledge.

¹⁰ And the peace of God, which surpasses all understanding, shall guard your hearts and your minds in Christ Jesus. That is, the reconciliation which he made toward men, which surpasses all understanding, not only human but also angelic; as though he said: He who delivered us in such a way as not even the mind is able to comprehend. For who expected that so many good things would be ours, and that we should be reconciled to God? He himself will guard you and make you secure, so that you do not so much as think anything wicked. Or he means the peace which the Lord spoke of, Peace I leave with you; this will guard you. For indeed this peace surpasses all understanding, when he commands us to be at peace with our enemies, with those who wrong us. And if the peace surpasses all understanding, how much more the essence? And the phrase, In Christ Jesus, means this: In him he will guard you, so that you do not fall away from him, but rather remain in him.

¹¹ Finally, brethren. As one hastening, and having nothing further in common with present things, so he speaks.

¹² Whatsoever things are true. That is, virtuous. For vice is a lie, and so is its pleasure.

¹³ Whatsoever things are honorable. Against those who set their minds on earthly things.

¹⁴ Whatsoever things are pure. Against those whose god is their belly.

¹⁵ Whatsoever things are lovely. That is, both to God and to men. And this, because of not giving offense to any.

¹⁶ Whatsoever things are of good report, if there be any virtue, and if there be any praise. Do you see that he wishes them to take forethought also for the things toward men? But not simply so, but after having said, If there be any virtue.

¹⁷ Think on these things. Since wicked deeds arise from thoughts, Think on these things, he says—the things foretold.

¹⁸ Which you both learned, and received, and heard, and saw in me. Since it was not possible to speak precisely about all things—about comings in, about goings out, about word and bearing—he says in summary: Whatsoever things you learned and heard through teaching, and received in writing, and saw in me through the deeds themselves. For this, as has often been said, is the best teaching: to offer oneself as a model.

¹⁹ These things do. Do not only think on them, as was said above, nor only speak them, but also do them.

²⁰ And the God of peace shall be with you. That is, You shall be in calm, if you do these things. For if we are at peace, both toward God—through virtue, that is—and toward men (For with them that hate peace, he says, I was peaceable),[7] he himself shall be with you. For he who pursues even those who flee, how shall he not be present with those who approach?

²¹ But I rejoiced in the Lord greatly, that now at length you have revived your care for me. I rejoiced not worldly, he says, nor in a manner of this life, but in the Lord; not because I obtained relief, but because you advanced. For this reason also greatly, because it was for the sake of their benefit. And having gently rebuked them concerning the time past, that he might teach them to share continually and at all times, again he veiled it over. For the phrase, Now at length, signifies a long time. And the phrase, You have revived, is as of plants that have sprouted, then withered, and again revived. And you also, he says, being in bloom, withered, then revived. So that this is both a rebuke and a praise. For it is no small thing for what has withered to bloom again. But lest anyone suppose that they had withered in the remaining things as well, he added: Your care for me—that is, in this alone, the taking thought for my necessary need. But it must be inquired, how he who says, It is more blessed to give than to receive; and again to the Corinthians, It is better for me to die, than that anyone should make my boasting void, is now found receiving? There he reasonably did not receive, because of the false apostles who pretended not to receive, that wherein they boast, he says, they might be found even as I. For indeed he did not say simply, My boasting shall not be stopped, but, In the regions of Achaia; since, Other Churches, he says, I robbed. So that there he did not receive by way of dispensation; but here those who gave were beloved and longed for, whom, if he had not received, he would have wounded. And besides, the receiving is rather for the sake of the givers; for they are benefited more than those who receive. And to say, It is more blessed to give than to receive, is not simply a forbidding of receiving, but is a comparison, pointing out the better thing. For neither, because gold is more beautiful, does anyone forthwith forbid the having of silver. And in another way he says that also about working, and giving from one’s labor, and one ought to do so. But if it is not a time for working, bonds being laid upon one or sickness, what must be done? Ought one not to receive? I, for my part, think so.

²² Wherein you were indeed careful. That is, You had indeed in your heart the care concerning me, and you were anxious for me; for it was also your custom to take thought [for] me.

²³ But you lacked opportunity. Not of your sloth, he says, but of necessity was this; that is, You did not have it in hand, nor were you in abundance; taking this from common usage. As we say: Straitness has come upon me, it is a bad time now.

²⁴ Not that I speak in respect of want. Not for this reason do I find fault with you, as being in need, and looking to my own interest.

²⁵ For I have learned, in whatsoever state I am, to be content. Do you see that it is hard to achieve, this rejoicing in contentment, and that it needs exercise and practice? For I learned it, he says.

²⁶ I know both how to be abased, and I know how to abound. That is, I know both how to use little, and how to bear hunger and want, and again how to abound. And what kind of virtue is this, to know how to abound? A very great one indeed. For abundance casts down more headlong than want, kindling men to more numerous and absurd desires. And how did Paul abound? Because he spent it on others, and did not rejoice over the abundance, but was the same both in fullness and in want, neither being puffed up by the one, nor pressed down by want.

²⁷ In everything and in all things I have been instructed. In all the long time, and in every matter, and in all things that befell me, I gained experience.

²⁸ Both to be filled and to be hungry, both to abound and to suffer want. The Israelites knew neither how to be hungry; for they spoke against God, and said, Can God prepare a table? nor how to be filled; for they ate, and were filled, and kicked back. But Paul, and those who live according to Christ, are not so. And through these things he shows that neither formerly, when men did not give, was he grieved, nor now, when they gave, did he rejoice with human reasoning, but for their sake, as being benefited.

²⁹ I can do all things through Christ who strengthens me. Since he perceived that he had said great things concerning himself, he says: The achievement is not mine, but his who gave the strength, Christ.

³⁰ Nevertheless you did well, that you shared together in my tribulation. He had said, “I know how to be content.” Lest, then, the Philippians be offended at him, as not having received gladly the things from them, but having reckoned them useless (for givers are wont to be offended, whenever those who receive say that they are not in need), he remedies this, saying: Nevertheless you did well; that is, Even if I am not in need, yet nonetheless I accepted your grace. And see his wisdom, how he exalts the matter: That you shared together in my tribulation; he made them equal to himself. For I indeed, he says, suffer these things; but since you took thought for me, God will reckon you also as my fellow strugglers. So then, through the things said above, he humbled their pride; but through the things now said, he strengthens their eagerness.

³¹ And you yourselves also know, Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no Church shared with me in the matter of giving and receiving, except you only. Since he seemed to have reproached them above, when he said, Now at length you have revived; he now defends himself wisely, saying: This very thing I seemed to reproach, not as wishing to receive, but out of trusting you exceedingly, and you are the cause. For you, first of the others, undertook to take thought for my need. And from this taking confidence, I seemed to rebuke you, as having left off your custom. Great, then, is the praise, both that it was in the beginning of the Gospel, and that you supplied not only while I remained among you, but also when I departed from Macedonia—that is, even when I went out from your borders. And he did not say, No Church gave to me, but, No Church shared with me in the matter of giving and receiving. For indeed the thing is a sharing. You give carnal things, and you receive spiritual things, as also elsewhere: If we sowed unto you the spiritual things, is it a great matter if we shall reap your carnal things? The other Churches, then, did not share in the matter of giving carnal things and receiving spiritual things.

³² For even in Thessalonica you sent both once and twice to my need. Great is this also as their praise, that even while seated in the metropolis, he was nourished by the small city. For by “need” he means the necessary expenses; need, that is, not luxury nor extravagance.

³³ Not that I seek the gift, but I seek the fruit that abounds to your account. Since he had uttered something lowly, in saying, To my need, lest from this those men be lifted up, he says: I do not say these things because I seek your gifts, but for what is profitable to you, that you may bring forth fruit; the fruit is to your account—that is, it benefits you. Do you see that they themselves were benefited from giving?

³⁴ But I have all things and abound. Since he had said, I do not seek; lest he again make them more slothful (for the more philosophic they are, the more do those who do good seek out also the thanks from those who have been well treated), he says: But I have all things and abound; that is, Through this gift, you not only filled up what was lacking, but even exceeded. And having said, I have, as of a debt, lest they be lifted up, again, making it cheerful, he shows that they did even beyond what was due, sending things in abundance.

³⁵ I am filled, having received from Epaphroditus the things from you, an odor of a sweet savor, a sacrifice acceptable, well-pleasing to God. Astonishing! to what a height he raised their gift! Not I, he says, received it, but God through me. So that even if I have no need, let it be no care to you; since neither did God have need; but nonetheless he so accepted it, that even the Scripture said: [as] The Lord smelled an odor of a sweet savor;[8] lest, hearing that God is without need, we become more slothful concerning giving.

³⁶ And my God shall fulfill every need of yours according to his riches, in glory, in Christ Jesus. Since he had said above, You lacked opportunity—that is, You were in straits—he now prays for them, that they may be in contentment. For if they had been philosophic, he would not have prayed for them the bodily things; but since they are men of this life, having also a certain desire even of present things, he prays for them condescendingly, not abundance or luxury, but a sufficiency of things needful. For may he fulfill, he says, your every need, so that you be not in want. Then, lest they suppose that he will straiten them, According to his riches, he says; that is, He is able to give you the needful things richly and without straitening. So that you should use the abundance unto his glory. And the phrase, In Christ Jesus, can indeed be understood thus, that The Father will do these things in Christ Jesus—that is, with Christ mediating; but it can also be understood thus, in glory referred unto Christ Jesus. He therefore adds.

³⁷ Now unto God and our Father be glory unto the ages of ages. Amen. For since he had said, Unto the glory of the Son, he added that this glory of Christ is the Father’s.

³⁸ Greet every saint in Christ Jesus. It is no small mark of good will to greet them through letters.

³⁹ The brethren who are with me greet you. For there were many with him, perhaps even being from Rome itself, though not being such as to take up resolute deeds. For Timothy alone was such, whom he also named like-souled above. Yet nonetheless he does not refuse to call these also brethren.

⁴⁰ All the saints greet you, especially those of Caesar’s household. He encouraged them, showing that the preaching had laid hold even of the imperial house; and that, If those in the palace despised all things for Christ’s sake, how much more ought you, the lowly? And he shows that even among those men he makes mention of their virtue. For he would not have brought those in the palace to a longing for them, so as even to greet them.

⁴¹ The grace of our Lord Jesus Christ be with you all. Amen. As is his custom, he closes the Epistle with a prayer. [And] he teaches at the same time that, even if they have good achievements, they should be persuaded that they have these by the grace of Christ, and not be lifted up. For thus the grace will also be ever with them, if they are not lifted up. May it come to pass, then, that we too grow rich in all other virtue, and especially in that of imparting, through the grace of Christ; that we ourselves, being benefited through giving—both to all who are in need, and especially to those who suffer hardship for God’s sake—may enjoy the riches of his goodness. To whom be the glory and the might, now and ever and unto the ages. Amen.