Chapter 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.