Chapter 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.[1]

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.[2]

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.[3]

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.