Chapter 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),[1] 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;[2] 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.