Commentary on Philippians

Prologue. The Apostle handed on the word of faith to the Philippians; for he was admonished in a dream, as is contained in the Acts of the Apostles (Acts 16:9), to go to them and open their ears to receive the word of the Lord. Staying with them, then, for many days, he instructed them in the teaching of the Lord. And because after his departure they were not carried over to something else, as the Galatians were, but remained in the faith, not receiving the false apostles, he praises them by letter, rejoicing in the purpose of their heart. In their praise is contained the blame of others; for the Corinthians, though they heard the Apostle for a long time, were overturned by various false apostles when he left; hence these are rightly praised. Chapter one.

“Paul and Timothy, servants of Jesus Christ.” He is silent about being an apostle, because he writes to those who thought rightly about him; therefore he suppresses his dignity, for it was manifest to them; but he confesses his condition, because whoever confesses Christ as Lord is the more free and has salvation. “To all the saints in Christ Jesus.” He writes to saints in his usual way, but to those who are saints in Christ Jesus, that is, who confess Christ as God and man; for Photinus denies that Christ is God, and Manichaeus that he is man; and therefore they are unclean. So he does not write to those who suppress the truth by their own lies. “Who are at Philippi.” He indicates to whom he writes. “With the bishops and deacons”: that is, with Paul and Timothy, who were certainly bishops; at the same time he indicated the deacons, who ministered to him. For he writes to the people; for if he were writing to bishops and deacons, he would write to their persons, and he would have had to write to the bishop of that place, not to two or three, as he did to Titus and Timothy.

“Grace to you and peace from God our Father and the Lord Jesus Christ.” It is plain that God is father, but Christ Jesus our Lord. Does not a lord seem to be more than a father? Yes, among human beings in the world; but with God the Father and with Christ the Lord there is concord. For here, that is, in the world, a lord is more than a father, because either he is lord even of the father himself, or a father begets a son not of his own condition but of another's; but God so begot that those whom he begot are in his power, so that, born freeborn, they are yet his servants; when he hands them over to his own Son, he makes them servants of his Son too, so that he is their Lord, as he says: “Father, those whom you gave me were yours, and you gave them to me” (John 17:6, 9), so that in the Father and the Son they are servants of the one God.

“I give thanks to the Lord at every remembrance of you, always in every prayer of mine for all of you, making prayer with joy, for your fellowship in the gospel.” First he gives thanks to the Lord, by whose will all things turn out well for the faithful. In every prayer of his he remembers them with exultation, because they have been made sharers in the gospel, as the apostle Peter says among other things: “So that you may be,” he says, “sharers of the divine nature” (2 Pet 1:4). “From the first day until now.” For the Apostle foresaw their devotion and their faith steadfast from the very beginnings, and rejoiced in them, always knowing that they would be an example to many.

“Being confident of this very thing, that he who began a good work in you will complete it until the day of Christ Jesus; as it is right for me to think this of you all, because I have you in my heart, both in my chains and in the defence and confirmation of the gospel; for you are all sharers of my joy.” Secure about the goodness and righteousness of God, and not doubting their faith, he trusts that, helped by God's aid, they will persevere in faith until the day of the Lord, on which those who persist in faith are to be rewarded. Nor ought he to have thought otherwise of those whom he had always found unbending in devotion to God, seeing their course so straight and untiring, so that he would think them worthy to be sharers of his joy. For people of one faith ought to rejoice together in the hope of future immortality and glory.

“For God is my witness how I long for you all in the bowels of Jesus Christ.” He calls God to witness to commend the affection of a righteous man; for one who thinks much of someone testifies, to make it believable; and by this he also provokes their longing toward him, so that those longed for may long in return. He longs for them all, then, not with human desire but in the love of Christ, not with affection of the flesh but of the spirit, so as to have them as sharers in the understanding of the mystery of the divinity and of the incarnation of our Lord Jesus Christ.

“And this I pray, that your love may abound more and more in knowledge and all understanding, so that you may prove what things are useful, so that you may be sincere and without offence until the day of Christ, filled with the fruit of righteousness through Jesus Christ, to the glory and praise of God.” With God's help he wants to instruct them in the order of Christian discipline; so that, since they are firm in faith, they may not be ignorant of the sacrament of their belief, and, knowing how to distinguish what is useful from its contraries, may adorn the Lord's teaching with works of righteousness, bearing the fruit of immortality to the abundance of all good things, so that the teacher of the gentiles may appear glorious in them.

“Now I want you to know, brothers, that what has happened to me has turned out for the advancement of the gospel, so that my chains have become manifest in Christ in the whole praetorium and among all the others; and that more of the brothers, trusting in the Lord because of my chains, have begun to dare more to speak the word of God without fear. Some indeed preach Christ from envy and rivalry, but some from good will. Some from love, knowing that I am set for the defence of the gospel; but others proclaim Christ from rivalry, not sincerely, thinking to raise up affliction for my chains.” These things need no explanation; yet, because of our care lest any come into doubt, let us follow them more plainly in order. Since above he declared them sharers of his joy, he therefore makes known to them, as to dear ones, what his preaching has accomplished: that his sufferings for Christ have become known to all. Through this humility he shows himself glorious, so that those who love him may have occasion to rejoice; for one whose chains are made manifest in Christ grows in dignity. “In the whole praetorium and among all the others,” that is, in all Judaism and throughout all the churches of the gentiles; for Judaism comes first, because the promise was made to it, as it is said: “For salvation is from the Jews” (John 4:22). And therefore he says that more of the brothers, following his example, dared to speak the word of God with confidence; for his constancy encouraged many not to neglect preaching the gospel, having learned from the Apostle's example that God is present to protect those who love him. But he also says that others, false brothers, moved not by confidence nor by love of God but by the rivalry of zeal, preach the word of God, as if envious. More of the brothers, then, proclaimed Christ sincerely, but with different intentions; for some did this with good will for the glory of God alone, others moved by love of the Apostle, sure of God's protection. So again, conversely, he sets out two other kinds who did not preach with a sincere mind; for some, envying the Apostle, did this from rivalry; but others proclaimed Christ with the cunning of pretence, so as to be able to stir up seditions against the Apostle, as the author of this sect who had gathered many into his conspiracy. For greater ill will grew against the Apostle when many were seen to teach from his side.

“What then? Only that in every way, whether in pretence or in truth, Christ is proclaimed; and in this I rejoice, yes, and I will rejoice. For I know that this will turn out for my salvation through your prayer and the supply of the Spirit of Jesus Christ, according to my expectation and hope, that I shall be put to shame in nothing, but with all boldness, as always, so now too Christ will be magnified in my body, whether by life or by death. For to me to live is Christ, and to die is gain.” His first joy is in the brothers who proclaim Christ with good will; then he says that he rejoices also in this, that the deceit of men had been contrived against him, so that Christ was preached to bring ill will and affliction on him. For he says that what they had prepared for his death profits him for life; for he says that this is his life, if Christ is preached to all, and that he is ready even to die so that this may be fulfilled, knowing that a great reward can be given him for this vow and its effect; for unskilled malice always contrives against itself without knowing it. To trample on the malice of those who with cunning deceit laid snares for his life, then, he testifies that he is fortified by God's protection, those whom he calls companions of his joy helping by prayer, because of their common eagerness, and by the supply of the Holy Spirit, who, against their will, would open ways to the preacher, giving grace and confidence to his words, to quell the seditions that had arisen. So he says that he is put to shame in nothing in the teaching of Christ, both because the hope of the promise is great and because there is nothing in it base, dishonourable, or deceitful, as among the pagans, but open simplicity. This is why with all constancy he does not give way to adversities, so that Christ may be magnified in his body, whether he is killed or escapes after beating. For from this it is seen what and how great a hope is in Christ, when he is ready not only to be beaten and afflicted for him but even to die. For he says that his life, whether in the present or in the future, is Christ, as the evangelist John testifies, saying: “What was made in him was life, and the life was the light of men” (John 1:3–4). For this life he hands over his mortal body, so as to receive it for ever; and therefore he counts it gain to die for Christ.

“But if to live in the flesh, this is the fruit of work for me; and what I shall choose I do not know. I am hard pressed between the two, having the desire to be dissolved and to be with Christ, for that is much better; but to remain in the flesh is very necessary for your sake. And being sure of this, I know that I shall remain and continue with you all, for your progress and joy of faith, so that your glory may abound in Christ Jesus in me through my coming to you again.” What he says is plain: that if he is placed in the flesh, it is not idle that he lives; for he has the fruit of his work. “What I shall choose,” he says, “I do not know.” For he is pressed by two causes; for he has the desire to depart and to be with Christ, judging it much better, so as to be now present with God and enjoy what he longed for and was promised; but to be still in the flesh he says is necessary for the instruction of believers. And though he thinks it much better to be dissolved and be with Christ, he yet declares that he knows for certain that he will remain in the flesh for the progress of the faithful, so that their glory may abound in the Lord, contributing to the Apostle's praise when they see him again. For they grow in knowledge and are more fully founded in faith. How great an affection he had toward believers, that he does not choose what he says is much better for himself, but wills what is expedient for many, sure also that it pleases the Lord that it serves the salvation of many! Who, longing for the third heaven, would not spurn every present care? Who, in desire for the higher paradise, would not put all these things second? Who, mindful of secret words, would not avoid human speech? Who, after such deaths, would not choose rest? But because he put love before all things, he followed what would profit the brothers.

“Only conduct yourselves worthily of the gospel of Christ.” He wants them to show a way of life worthy of the Lord's discipline, so that he may not regret having wished to remain in the flesh. “So that whether I come and see you or, absent, hear of you, that you stand in one spirit, of one mind, striving together with the faith of the gospel, and not frightened in anything by the adversaries, which is to them a display of destruction, but to you of salvation.” He wants them to be of one mind in faith and devotion against the adversaries, so that he may hear of them when absent the same things he saw when present; so that, fearing in nothing the threats or terrors of the adversaries, they may keep the faith, knowing that for those who are afflicted for Christ it profits salvation, but for those who afflict, perdition.

“And this has been granted you by God for Christ: not only to believe in him but also to suffer for him, having the same struggle as you saw in me and now hear of in me.” Although he extols the grace of God in all things, yet it serves their praise that he says that God granted them to suffer for Christ; for he does not grant or give this except to lovers of Christ. Therefore he says, “for Christ it has been granted you,” so that it may be granted by God the Father to those who love Christ, so that, as proof of their merits, they suffer for Christ and, following the examples of their teacher, strive with all confidence to triumph over unbelievers.

“If, then, there is any exhortation in Christ, if any consolation of love, if any participation of the spirit, if any bowels and mercies, fulfil my joy, that you think the same thing, having the same love, being of one mind, thinking one thing; let nothing be done according to provocation or vainglory, but in humility of mind each esteeming the other above himself; not each looking to his own things, but to those of others.” He says this: if there is among you a true exhortation of hope in Christ, by which we console one another; if there is a consolation of common love; if a participation of the Holy Spirit, by which we are joined in one new body; if there are bowels, that is, if I am in your mind as you are in mine; if mercies, that is, if there is affection of piety in love, “fulfil my joy.” He indicates that the things he lists will be proved true if the things he commands below are kept: that they be of one mind and humble in spirit, not provoking one another but rejoicing in love, so that the Apostle's joy may be full in them. He so binds them, then, that if they do not keep these things, they will not seem proved in the rest either; so that, since they do not wish to seem unapproved in other things, they may keep these too, so as to be perfect. For without doubt there were among them some who disagreed and were restless, and who pursued vainglory, wishing to contend and win with savagery of mind where there is no reward, but which breeds quarrels and breaks love. For what people can there be in which there are only vessels of gold and silver, and not also of wood and clay? But by the exercise of good they can be changed and become gold and silver, because it is a fault not of nature but of will. “For think this in yourselves which was also in Christ Jesus, who, though he was in the form of God, did not think it robbery to be equal with God.” Christ was always in the form of God, because he is the image of the invisible God. But the Apostle is treating of the Son of God when, incarnate, he became man, saying: “Think this in yourselves which was also in Christ Jesus,” that is, God and man. “Who, though he was in the form of God”: living, of course, among human beings, he appeared by words and works to be God. For the form of God differs in nothing from God; for he was called the form and image of God so that it might be understood that he himself is not the Father, but is what God is. He, then, “did not think it robbery to be equal with God”; for knowing that he was in the form of God, he did not steal when he said, “I and the Father are one” (John 10:30). And elsewhere in John's Gospel: “For this reason,” he says, “the Jews persecuted Jesus, because he not only broke the sabbath but also called God his own Father, making himself equal to God” (John 5:18). Rightly, then, he made himself equal to God; for one thinks he commits robbery who makes himself equal to one to whom he is inferior. “But he emptied himself, taking the form of a servant, made in the likeness of men, and found in appearance as a man. He humbled himself, made obedient unto death, even the death of the cross.” Christ, then, knowing that he was in the form of God, showed himself equal to God; but to teach the law of humility, when the Jews seized him, he not only did not resist, “but emptied himself”; that is, he withdrew his power from operation, so that, humbled, his power at rest, he might seem to be made weak. “Taking the form of a servant,” while he is held and bound and driven with blows, made obedient even to the cross to the Father, to whom he knew he was equal, he did not defend his equality for himself but subjected himself. He teaches us to imitate this patience and humility, so that we not only do not set ourselves before our equals, but even bow ourselves, following the example of our author. Yet he is not said to have received the form of God, but to be in the form of God; but to have received the form of a servant when he is humbled as a sinner. For servants come to be from sin, as Ham the son of Noah, who first deservedly received the name of servant (Gen 9:25). For it does not seem to me, as to some, that he received the form of a servant in being born a man. For see what he says: “Think this in yourselves which was also in Christ Jesus,” that is, God and man. For even before the incarnation he can be called either Christ or Jesus; because both names together signify both the son of man and the Son of God. For before the birth what does he say among other things? “And the rock was Christ,” and, “Let us not tempt Christ, as some of them tempted” (1 Cor 10:4, 9). Where, then, Scripture wishes to signify either God or man, it puts one of the two: either Jesus or Christ. For when the Son of God was born a man, he was in the form of God, because, though he seemed a man, he did the works of God, so that in his deeds he might appear to be God who was thought to be only a man. For the works signified the form, so that, since his works are certainly not the works of a man, he who was in the work or form of God might be understood to be God. For what is the form of God but the pattern in which God appears, when he raises the dead, restores hearing to the deaf, cleanses lepers, and other things? But how is he said to have been made like a man, if he was only a man; and in what sense was he found in appearance as a man, if he were not also God; unless that, whereas before he allowed himself to be bowed down he was always seen in the power of God, afterwards, made weak, he was found in the appearance of a man? For on the mountain he certainly appeared as God (Matt 17:2); and walking with his feet on the sea he was seen and understood to be not only man but also God. Indeed, what do those in the boat say? “Truly this is the Son of God” (Matt 14:33). When this power ceased, then, he was seen as a man; for he says “as” to signify that he is also God. For he says that God was made like human beings by reason of weakness. This he discloses in what follows, saying: “He humbled himself, made obedient unto death, even the death of the cross.” This is why he was found in appearance as a man; for, holding back his power, so that it might not appear in him, he who does not know how to die was seen as a man and killed.

“Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, of those in heaven, on earth, and under the earth, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father.” He shows what and how much humility merits, so that we may seek it the more, trampling on boasting. Hence Solomon says: “God resists the proud, but gives grace to the humble” (Prov 3:34). Wherefore the Lord too says: “Whoever exalts himself will be humbled, and whoever humbles himself will be exalted” (Luke 14:11). This, then, is humility: if one does not claim for oneself even what one knows to be owed. Indeed, that Pharisee (Luke 18:11–14), saying true things about himself, is said to have exalted himself, and therefore was humbled; but Christ did more, who, though he is God, made flesh, bowed himself to human beings. Now let us see how the name that is above every name was given to Christ, as though the Son of God had been in need or had been imperfect; for one who is in need is imperfect. For if he was in the form of God, he was like and equal to God; how was it given him? For he says it was given to him who humbled himself and appeared as a man, emptying himself, made obedient unto death. If, then, he was born perfect, how was he in need? Whoever denies that the Son of God was born perfect from God the Father is an Arian; for before the passion he showed himself equal to God the Father, as I also mentioned above. Hence it is established that he was born perfect; for in his birth he is seen to have obtained all things. For he was born in the fulness of divinity to do all that he did, so that he received the gift before he acted, for the doing of which he was born. The gift of the Father, then, seems to be this: to be the Son; and that his name is above every name, that is, to be God; for the name of God, but by nature, not by appellation alone, is above every name. Hence it is that at the name of Jesus every knee bends, of those in heaven, on earth, and under the earth; as he indicates to the Romans, saying among other things: “And from whom is Christ according to the flesh, who is God over all, blessed for ever” (Rom 9:5). What these “all” are he discloses in this letter, saying: things in heaven, on earth, and under the earth; for there are no others. Yet to some it seems that the name that is above every name was given to the man; which in no way and by no reasoning fits. For if Christ the Son of God is the same and also man, God made man, but remaining God, could not lack what he had; or, if according to what he was as man he lacked the things that are God's, the Son of God, being God, would himself have given himself what was lacking to him according to what he was as man. Which indeed is said from folly. And why is the Father said to have given, when he who had become man lacked nothing? Or could the divinity of the Son not supply to his body and soul what they lacked? But perhaps because all things are from God the Father, he is therefore said to have given. If, then, all things are from the Father, why should he not be said to have given all things to his Son by generation? And although he begot the Son equal to himself, yet order requires that all things be done in the name of the Father. This the Father granted to the Son after the cross: that all should be saved in the name of the Son. Indeed, the Lord says to the Father about the disciples: “Father, those whom you gave me I have kept; for they were yours, and you gave them to me” (John 17:12, 6). And to the disciples he says: “Until now you have asked nothing in my name; ask, and you will receive” (John 16:24). This, then, he received when born, so that after the cross what he had received from the Father when he was begotten might be made manifest. For he received the name from the Father then, when the creation began to know it; for it is recognized what, on account of the things he did, he had received before he did them. Indeed, before the cross he said: “All things have been handed over to me by my Father” (Matt 11:27). How, then, can this be referred to the body, so that the name of God was given to the body, when it is established that Christ is man and God, because it is neither fitting that God be changed into flesh, nor can flesh become what God is? But perhaps so that he might be God by adoption; and this too is a pretext; for Christ would begin to be partly true God and partly adoptive, or two gods. But Scripture signifies something else: for it signifies that it was given to him who emptied himself, who received the form of a servant, who was made man in the likeness of man, who obeyed the Father. If a man obeyed God the Father, what great thing did the Apostle say? But this is great, that, though he was equal, he obeyed. And what praise is there if a man was made in the likeness of man, so that a man is said to have been made like a man? But it cannot be; for no one is made in the likeness of anyone unless he is something else before he is made in the likeness of the one he wishes; for he was made like by reason of a cause, not by substance. And who is it that emptied himself? A man? Then he had. And how did he receive? But how could a man, a weak thing, empty himself? And was a man in the form of God? But perhaps the man in the form of God was the Son. Come, then: the Son of God, in whose form was he? And if the man was already in the form of God, that is, was the Son of God, he was already perfect before the passion. Then he received nothing after the passion. But let us see what is written of him: “Therefore God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, of those in heaven, on earth, and under the earth, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father.” Let us now consider the name and the sayings, and so attend to the force of the expression. Certainly what is above every name is the name of God. But if this name does not stand by nature, it is not above every name; for an appellative name is in the word alone, not in nobility of nature; and the creation does not bend the knee to an adoptive God, but to the true one, not to a fellow creature. And how can it be that a man is in the glory of God the Father? Even if a man were an adoptive God, he cannot be in the glory of God the Father; for this belongs to him who was born of God. For to be in the glory of God the Father is to differ in nothing from God, so that the glory of Father and Son is one through their common substance and power; for this belongs to one nature. What, I ask, is contrary, if the Son is said to have received a gift from the Father, since all things of the Son are from the Father, from whom all things are believed to be? And we call the substance of God “nature” for this reason, because Christ was born of it.

“So then, my dearest, as you have always obeyed, not only in my presence but much more now in my absence, work out your own salvation with fear and trembling; for it is God who works in you both to will and to work, for good will.” He testifies that God helps good efforts; for he always refers all grace back to God, so that the willing is ours, but the accomplishing God's. For who would conquer the Principalities and Powers, the rulers of this darkness, the spiritual forces of wickedness in the heavenly places, whom we have as enemies because of envy, except God alone? For they are indignant that we are called sons of God. So what he exhorts is nothing new, but that, in their usual manner, having care for their own way of life, they be subject to the gospel; for a good way of life works salvation.

“Do all things without murmurings and hesitations, so that you may be blameless and simple, as children of God, spotless in the midst of a crooked and perverse nation, among whom you shine like lights in the world, holding the word of life, to my glory in the day of Christ, because I have not run in vain nor laboured for nothing. But even if I am offered up upon the sacrifice and service of your faith, I rejoice and congratulate you all. And for the same reason you too rejoice and congratulate me.” So that they may have the fruits of their faith and works, he admonishes them to do all that pertains to Christian discipline without hesitations and murmurings; because if something is done negligently and without devotion, it does not attain its effect, because it falls into reproach; but so that, spotless in all simplicity, mindful of their profession, they may answer as children of God; so that among those who distrust they may appear so bright in life, conduct, and manners as the sun and moon are lofty in splendour among the stars. For as the stars are obscured when the sun appears, so the unjust and faithless, in the presence of the faithful and just, are seen to be base and misshapen; so that it may be the Apostle's glory at the coming of the Son of God, whose planting produced such fruits. For then his labour and its effectiveness will be proved not to be vain. “So even if I am offered up,” he says, “upon the sacrifice and service of your faith, I rejoice.” For if he should be oppressed by the faithless because he gathered them into his company, he indicates that he is to be congratulated; for he knows that his death has effect. For it is great sorrow if one suffers for those in whom one achieves nothing. Wherefore he testifies that he rejoices in them and that they ought to congratulate him, so that people and fitting teacher may be sharers of a common joy.

“Now I hope in the Lord Jesus to send Timothy to you shortly, so that I too may be of good cheer when I know of you. For I have no one so like-minded, who will care sincerely for you; for all seek their own things, not those of Jesus Christ. But know his proof, that as a son with a father he served with me in the gospel. Him, therefore, I hope to send at once, as soon as I see what concerns me. And I trust in the Lord that I myself shall come to you shortly.” These things are plain and need no interpretation; for he indicates that after this letter he will send Timothy, through whom he may learn what was happening among them. For he was like-minded with the Apostle; wherefore he is marked out as more careful about them, not like some who, while they wished to commend themselves, were negligent about the discipline and conduct of the brothers. For they did not preach with a devoted mind, but for their own gain. And because Timothy was an excellent man, he says that he had proved him; he was with him as a dearest son, serving the gospel of Christ. He calls him son because he had been ordained by him; he sends him ahead, and he too will go to them shortly. “But I thought it necessary to send to you Epaphroditus, my brother and fellow soldier, but your apostle and the minister of my need; since he was longing for you all and was anxious, because you had heard that he had been sick. For indeed he was sick nearly to death; but God had mercy on him, and not only on him but on me also, lest I have sorrow upon sorrow.” All these things are plain; for he indicates that he will send Epaphroditus with this letter to them. For the people and Epaphroditus were saddened by longing for each other because of his illness, so that, seeing him, they might be refreshed by his recovered health, and he might be free of the anxiety he had to see them. For he was their apostle, made so by the Apostle when he sent him to them to exhort them; and because he was a good man, he was longed for by the people. Why is it, then, that while the Apostle, who raised the dead, was present, this Epaphroditus was sick to the point of death? Did the Apostle not pray for him and not obtain that he be healed more quickly? But signs are done for the sake of unbelievers; for this sickness befell him not for his harm but for his increase. For the trials of believers are various: one is tried by sickness, another by the loss of dear ones, another by loss of money, another by tribulations, whether in need he is found steadfast, not seeking help from another quarter, so as to increase his merits. So the Apostle's petition was not despised, but better provision was made for the one for whom he asked. But how is it that, whereas in another letter he admonishes that one ought not to be saddened at the death of the brothers, in this one he indicates that he would have been saddened if Epaphroditus had departed from the body? He had said that, if he had departed, he would have had sorrow upon the sorrow he had over his illness; for he was necessary to the churches. For to the Thessalonians he says: “See that you are not saddened about those who sleep, like the rest who have no hope” (1 Thess 4:13). But he had said that he would be sad at Epaphroditus's death because he needed his comfort and help; yet not so as to mourn him as lost.

“I have sent him, then, the more eagerly, so that when you see him you may rejoice again, and I may be the more cheerful.” He indicates that Epaphroditus and the people of the Philippians had mutual affection; seeing him, they would rouse themselves again to gladness, and the Apostle's mind would rejoice; for one becomes more cheerful who sends to his dear ones someone to visit them. “Receive him, therefore, in the Lord with all joy, and hold such men in honour; because for the work of Christ he came near to death, handing his life over to destruction, to supply what was lacking in you toward my service.” Although the love between Epaphroditus and the people was undivided, yet he is also commended by the Apostle, to make him still dearer, especially because of those who perhaps were not so devoted to his affection; for in every people there is diversity. This is why he also mentions his battle, that he did not hesitate to die for the work of the gospel: that is, he was not frightened by the threats and afflictions of the unbelievers, but persisted in exhorting the faithful, so as to fulfil what was lacking to the people in the tradition, according to the Apostle's arrangement. One who does not withdraw his soul from death to destruction, then, hands it over as far as the present life is concerned, as the Lord also says: “For whoever wishes to save his soul will lose it” (Matt 16:25). This loss is destruction; because one who hands over his soul for Christ loses it as far as the world is concerned; but he will keep it for the future.

“Finally, my brothers, rejoice in the Lord. To write the same things to you is not tiresome to me, but for you it is necessary.” He shows the care he has for their progress, since he is not reluctant to write to them what is necessary for their benefit.

“Beware of the dogs, beware of the evil workers, beware of the mutilation.” He means those who, envying the gentiles, had overturned the Galatians by the crookedness of their talk, persuading them to be circumcised. He teaches that they are to be avoided and spurned in every way, as dogs that first bark and then, with savage bite, work evil on the flesh.

“For we are the circumcision, who serve God in the spirit and glory in Christ Jesus and have no confidence in the flesh; though I too might have confidence even in the flesh.” It is plain that believers circumcise their own hearts, so that, the cloud of error cut away, they may look upon and recognize the Lord of creation. This is to serve God in the spirit and to glory in the Lord Jesus Christ, who gave the law of the spirit so that the glory of the flesh might be made empty. Yet the Apostle had this confidence too, that if he wished he could glory in circumcision of the flesh; but knowing that this glory is empty, he rejected it.

“If anyone thinks he has confidence in the flesh, I more: circumcised on the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; according to the Law a Pharisee, according to zeal persecuting the church of God, according to the righteousness that is from the Law living blameless. But the things that had been gains to me, these I have counted losses for Christ's sake.” As far as the observance of the Law is concerned, and the keeping of its righteousness, and zeal for the sect of the Pharisees, and the zeal of ancestral tradition in persecuting the church, he had no equal; for in the other things those who were likewise Jews by nature were his companions. But the things that seemed gains according to human understanding were found, in comparison with Christ, to be losses. Why losses, except because it was no longer the time for the Law to be kept? For all these things were empty, and hindrances to approaching grace; and because these are fleshly, but ours are spiritual. He says that he is of the tribe of Benjamin in order to exalt his race above those who draw their origin from the patriarchs, the sons of Jacob's concubines, or because of those who were proselytes. Hence he says, “I more, by circumcision of the eighth day, of the race of Israel,” to show that he is first among the Jews, but that he despises this because of the hope promised by Christ. Yet they were called Hebrews because of Abraham; for a letter was changed for the sake of sound, so that they were not called Abraei but Hebraei; as among the ancients, when “medidie” was said and was awkward, a letter was changed so that “meridie” was said. For if the origin is from Abraham, the name too ought to be drawn from him, not from Heber, who is six generations above Abraham (Gen 11:14–26). For if the human race began to be re-formed in Abraham, and he is the father of faith, from him come both the name and the Hebrew language. For the first language, which was without a name, when it is restored to him, takes its name from him. For there is no reason why it should draw its name from Heber; for Abraham was a Chaldaean, yet the Hebrews do not have the Chaldaean language.

“Indeed, I count all things loss because of the surpassing knowledge of Christ Jesus my Lord, for whom I have counted all things loss and regard them as dung, so that I may gain Christ, and be found in him not having my own righteousness, which is from the Law, but that which is through faith in Christ, which is from God, righteousness upon faith, to know him and the power of his resurrection and the fellowship of his sufferings, being conformed to his death, if somehow I may attain to the resurrection from the dead.” Since above he was speaking of Abraham's race and of the Law and its righteousnesses and the merits of those who observe it, counting all these things a detriment in comparison with the Saviour's promises, he now adds that not only these, but “all things are loss because of the surpassing knowledge,” he says, “of Christ Jesus my Lord.” After the Law and its righteousnesses, what will these “all things” be, unless that the knowledge of Christ is to be put before the very life of body and soul? For if, as he says to the Colossians, in Christ are hidden all the treasures of wisdom and knowledge (Col 2:3), all things whatever are to be counted of no importance, so that it may be granted to attain to the excellence of this wisdom and knowledge. The righteousness, then, that is from faith, not from the Law, suffices, indeed abounds, for salvation, which is granted by the grace of God from the knowledge of Christ. For the knowledge of the mystery of his incarnation, passion, and resurrection is the perfection of life and the treasure of wisdom; for where wisdom is, there is life too, because there is no life where there is folly. Indeed, Solomon says: “A fool does evil through laughter” (Prov 10:23). For one who understands that for his sake Christ became man and suffered and, death conquered, rose again, despising and spurning all things, follows him by whose protection he sees himself freed from death, seeking ways to deserve him, so that he may repay him at least in something, and so merit to obtain still greater promises in the resurrection.

“Not that I have already received, or am already justified, or am already perfect; but I follow on, if I may lay hold of that for which I also was laid hold of by Christ Jesus.” Since in the whole letter he testifies that he rejoices in them, and praises their obedience and faith, lest perhaps, as human beings, they be lifted up with pride, as if they were already worthy, he now declares openly in his own person that he still lacks something for fulfilling justification, so that they may strive to add to their good works. For if this man, endowed with such dignity, confesses that he still lacks perfection, how much more should they understand that they must labour to obtain the merits of justifications! Therefore he added: “But I follow on,” he says, “that I may lay hold of that for which I was laid hold of by Christ.” For while he was tossed with error and turmoil of mind, distrusting the Lord's way, the mercy of God laid hold of him on the road, as one fleeing the grace of Christ, while he was going to disturb and afflict the church, so that he might learn the gift of God and the grace he was refusing, and know that it is gain even to die for it; and therefore that he could not harm believers, but himself, if he did not believe, who in ignorance was pursuing a saving thing. For this, then, he was laid hold of, that is, sought out and found by God's foreknowledge, and he learned the mystery of Christ; so that, increasing his merits through his whole life, he may lay hold of the appointed reward, having deserved him whom he learned was killed for his sake.

“Brothers, I do not think that I have yet laid hold. But one thing: forgetting the things that are behind and stretching out to those that are ahead, I press on toward the goal, to the prize of God's heavenly calling.” This is what he said above: he indicates that he labours so as to make progress daily for the better, always stretching out to greater things; so that, forgetting what is past, he may pursue better things; not because they are bad, but because they are small for establishing merit; but one must advance to the better, so as to reach the appointed heavenly reward; for he declares that for such a wonderful and invisible reward one must certainly not strive lightly. “As many, then, as are perfect, let us think this.” Above he denies that he is perfect, but according to the promise, so that something may still be added to his merit; but in comparison with others, who care for divine things more negligently, those are to be called perfect who, applying diligence, walk the way of perfection. This, then, is to be thought: that they advance to the better. “And if you think otherwise in anything, God will reveal this too to you.” He says this so that, if they devise anything further for the practice of a better way of life, they may regard it as God's gift, lest they be puffed up by it.

“Nevertheless, to what we have attained, let us think the same thing and walk in it.” So that no presumption might arise from this, and something be thought revealed by God that was not, he therefore added, saying: “To what we have attained, let us think the same thing”; that is, not to think outside the rule of discipline in the conduct of faith, but to think what is common and modest in the truth of the gospel.

“Be imitators of me, brothers, and observe those who walk so, as you have our pattern.” He wants them to be careful not to be carried off by the subtlety of crooked men, and to note how each one lives and teaches, so that we may be joined to those in whom they have recognized the mind of their teacher. “For many walk, of whom I often told you, and now tell you even weeping, as enemies of the cross of Christ, whose end is destruction, whose god is the belly, and whose glory is in their shame, who think earthly things.” Those he indicates are of the number of those who had overturned the Galatians. For walking with guile, they were subverting the churches of God, preaching under the name of Christ that Judaism was to be practised, as if Christ had been promised to them alone. He mentions them with grief and tears, because they were opposing the salvation of believers, raising questions about foods to be eaten and not eaten, as if salvation were in food, or the belly were god, which they thought was pleased by clean foods according to the Law, glorying in their circumcised private parts; this is to think earthly things; but one who thinks spiritual things glories in faith, hope, and love. But it does not pertain to this passage that he said “whose god is the belly” on account of gain or gluttony.

“But our way of life is in heaven, whence we also await a Saviour, our Lord Jesus Christ, who will transfigure the body of our humility, conformed to the body of his glory, according to his working, by which he can also subject all things to himself.” Those who care for spiritual things are said to live in heaven, though they are still on earth; just as the evil Principalities and Powers, though they themselves are still in the firmament, yet have their way of life on earth. So the deeds of Christians are in heaven, where also is the hope of their salvation, which is Christ, whom every faithful person awaits for the transfiguration of the body of flesh; so that, at the coming of his majesty, he may make what is of earth, clothed in a spiritual garment, conformed to the body of his glory, according to his working, that is, according to his power by which he can subject all things to himself; that is, because through the resurrection of the dead and the change into glory the Lord's power will appear made manifest, subduing all Principalities and Powers, so that he himself may be shown to be God and Lord of all.

“Therefore, my dearest and most longed-for brothers, my joy and crown, so stand in the Lord, beloved.” He admonishes them to persevere in the same faith; for his joy for the present is their constancy, and for the future a crown. For when the disciples are victors in the contest, the teacher will be worthy of a crown.

“I ask Euodia and I beseech Syntyche to think the same thing in the Lord. And I ask you also, true yokefellow, help these women, who laboured with me in the gospel with Clement and the others who are sharers of my works, whose names are in the book of life.” He exhorts Euodia and Syntyche to increase in prudence, with the help of those he mentions, so that, as they had made progress in the works of the gospel, they might make progress also in the knowledge and wisdom of God; and he declares that all these are deservedly held in the book of life.

“Rejoice in the Lord always; again I say, rejoice.” The Apostle, glad at their works and faith, wishes, to heap up his own eagerness, that they, advancing in this pursuit, may always rejoice in the Lord; for this is why he repeats it, to show that he rejoices in them with true affection.

“Let your modesty be known to all men; the Lord is near. Be anxious in nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God. And the peace of God, which surpasses every mind, keep your hearts and your understandings in Christ Jesus.” Now by their example he wants to win others; for when their modesty, that is, their reasonable way of life, has been made manifest, their works will shine, and there will not be lacking those who imitate their good; so that they may obtain an increase not only of their own deeds but also of others'; so that, as it has been said (Ps 128:2), they may eat the labours of their fruits. For when the fruit of their works wins others to good work, the labours of those who have been won will profit those by whose example they began to imitate good works. “The Lord,” he says, “is near. Be anxious in nothing”: that is, they ought to be prepared and to keep watch in prayer and supplication, giving thanks to God, putting aside the care of the world, hoping for and having before their eyes what the Lord promised; hence he teaches that thanks are to be given to him; for when the Lord is at hand, the anxiety of the world ceases. For why should they be anxious about a thing soon to perish? “And therefore let your requests,” he says, “be made known to God.” This knowledge comes by assiduity and watchfulness in prayer. Then at last, with the defences of his peace, which surpasses every mind, may he keep your hearts in Christ Jesus. He said this because one who has peace with God does not fear any hostile mind; for everyone who loves God in Christ Jesus is safe in God's peace. For who would not fear one whom he knows to be a friend of God?

“For the rest, brothers, whatever things are true, whatever magnificent, whatever just, whatever holy, whatever lovely, whatever praiseworthy, if there is any virtue, if any praise of discipline, think on these things. What you have learned and received and heard and seen in me, do these things; and the God of peace will be with you.” In conclusion he sets out what remained for imitating perfection: so that, thinking and doing the things that not only do not fall under blame but are even worthy of praise, following the Apostle's pattern, they may have the God of peace with them. Our God is truly the God of peace, who, though not asked, as one powerful, nor timid, as one weak, exhorts to peace, so much so that he even pardons sins committed against himself; though he could certainly, by the terror of his manifest power and his ineffable greatness, compel even the unwilling not to peace but to subjection. But such peace is the world's, not God's, whose very nature is peace.

“I rejoiced greatly in the Lord that now at length you have flourished again in thinking of me, as you were indeed thinking, but you were occupied.” Now he shows that his eagerness has been made more ready; because in that in which they had become more negligent, applying diligence, they repeated their former work, mindful of their Apostle, so as to send their fruits to him to be stored in the heavenly barn, where neither moth nor rust destroys (Matt 6:19–20). “Not that I speak because of want; for I have learned to be content in whatever state I am. I know both how to abound and how to be humbled (everywhere and in all things I have been instructed), both to be filled and to be hungry, both to abound and to suffer need; I can do all things in him who strengthens me.” He testifies that he rejoices in this work of theirs not for his own sake, but that he is content above all in their progress, with God's help; so that he was neither saddened by want nor elated by abundance, knowing that abundance often lifts one up, while want endured acquires heavenly riches. Yet he declares their works toward him kind; for they benefited the needs of many.

“And you yourselves know, Philippians, that in the beginning of the gospel, when I set out from Macedonia, no church shared with me in the account of giving and receiving except you alone; for even in Thessalonica you sent once and again for my needs: not that I seek the gift, but I seek the fruit increasing to your account.” He recalls these things so that, hearing that their works are remembered and praised, they may not doubt that they are credited before God, but may rather apply zeal for the faith.

“But I have received all things and abound; I am filled, having received from Epaphroditus the things sent by you, an odour of sweet fragrance, an acceptable sacrifice, pleasing to God.” He does not idly admonish that it ought to be done, nor exhort from elsewhere what he declares has been done; except that it seemed to have been done either more negligently or less abundantly than had been their custom; so that, recalling their former works, they might know that they had done less than they had begun. For although he does not disapprove the deed, but indicates that they had been more devoted in this work before, yet it is pleasing, and God credits it as a sacrifice that pleases. Indeed, the Lord says: “Give alms, and behold, all things are clean for you” (Luke 11:41). How pleasing a work it is, then, that it cleanses every stain and filth of a person!

“But may my God fulfil every desire of yours according to his riches in glory in Christ Jesus.” He made a distinction, saying “my God,” so that, according to what he granted to his merits, help might be present to their desires too, in the abundance of the greatness of his goodness, in the glory of Christ Jesus. It is the glory of Christ Jesus when by God's will the desires of Christians are fulfilled according to the discipline of the gospel.

“To God and our Father be glory for ages of ages. Amen.” Here he made no distinction, but said generally: “To God and our Father be glory.” He is God because of fear, but Father for the sake of honour and because from him is all origin; for he himself said in the prophet Malachi: “If I am God, where is my fear? And if I am Father, where is my honour?” (Mal 1:6). “Greet every saint in Christ Jesus.” Greet in Christ Jesus the one who sanctifies himself, so that he may be held worthy of Christ, who said: “Be holy, for I am holy, the Lord your God” (Lev 19:2).

“The brothers who are with me greet you.” The greeting of brothers gives comfort to one another, for it presents as it were images of those who are separated. “All the saints greet you, especially those who are of Caesar's household.” He indicates that those who are of Caesar's household have a more ready affection toward them; and he shows these to be superior to the brothers mentioned above, because he calls them saints too.

“The grace of our Lord Jesus Christ be with your spirit. Amen.” Since questions arise about the person of the Saviour, here, to prove the solidity of the divinity in him, he wishes the protection of his grace for our spirit.