Chapter 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,[1] 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.