Interpretation of Philippians

[Argument.] Steered by divine grace, the divine Apostle came from Troas into Macedonia, and to the Philippians first he brought the divine preaching. For there he drove the soothsaying demon out of a certain girl; there, with Silas, he lived in the prison, and with hands and feet in fetters he spent the whole night hymning God. And the one who was hymned shook the prison and loosed the bonds of all who were fettered, and through a most brilliant light he made his own appearing known. These things urged even the jailer to run to salvation, and with him his whole household also enjoyed the light of the knowledge of God. Before these, the seller of purple had come within his net … they showed themselves lovers. A proof of their zeal for divine things is that they not only cared for the divine Apostle when he was present, but also sent money to Thessalonica and to Corinth for the care of his body. They did this very same thing also when he reached Rome. For they sent the blessed Epaphroditus, who had been entrusted with the care of their souls, to that greatest of cities, not fearing the savagery of Nero. Through him he wrote this letter, both welcoming the zeal of their love and urging what is fitting. Above all he charges them to flee the deceit of those who had believed from among the Jews but were trying to plead for the law and setting about corrupting the saving preaching.

“Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with bishops and deacons: grace to you and peace from God our Father and the Lord Jesus Christ.” He writes his news to all, both to those deemed worthy of the priesthood and to those shepherded by them. For he named “saints” those deemed worthy of baptism; and he calls the presbyters “bishops,” for at that time they had both names. The history of the Acts also teaches us this. For the blessed Luke, having said that [Paul summoned] to Miletus the [presbyters] of the Ephesians, and [having given] the words spoken to them, “Take heed,” he says, “to yourselves and to all the flock, in which the Holy Spirit has made you bishops, to shepherd the church of Christ,” named the same men both presbyters and bishops. So too in the letter to the blessed Titus: “For this reason I left you in Crete, that you might appoint presbyters in every city, as I directed you.” And having said what sort of men those who are ordained must be, he added: “For the bishop must be blameless, as God’s steward.” And here too he made this plain. For he joined the deacons to the bishops, making no mention of the presbyters. Besides, it was not even possible for many bishops to shepherd one city, so that it is plain that he named the presbyters bishops. But the blessed Epaphroditus he called their apostle in this very letter: “Your apostle,” he says, “and fellow worker for my need.” Clearly, then, he had been entrusted [with them], bearing the title of apostle.

“I thank my God at every remembrance of you, always in every prayer of mine for you all making my prayer with joy, for your partnership in the gospel from the first day until now.” Remembering you continually, I am filled with every delight, and I hymn the God of all, because you received the preaching of the gospel eagerly, and until today … he called the faith [“partnership”].

“Being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ.” I believe that the one who gave you this good zeal will keep it safe until the appearing of our Savior.

“Just as it is right for me to think this about you all, because I have you in my heart, both in my bonds and in the defense and confirmation of the gospel, you all being partakers with me of grace.” This is the debt I owe you, since I was also the one who planted you. For this reason I carry about an unquenchable memory of you, both when shut up and bound and when making my defense for the preaching. By “confirmation of the gospel” he meant the sufferings. For those who try to deceive change with the times and do not bear to plead for the lie unto death; but the one who undergoes countless dangers for the preaching and persists in them is plainly an advocate of the truth, and confirms his teaching by his sufferings. He praised them highly by calling them partakers of grace. And he called the sufferings “grace”; for he teaches this also in what follows: “For to you it has been granted not only to believe in him but also to suffer for him.”

“For God is my witness, how I long for you all in the affections of Jesus Christ.” The love is not human but spiritual. For by “the affections of Jesus Christ” [he meant] spiritual tenderness.

“And this I pray, that your love may abound still more and more in knowledge and all discernment, so that you may approve the things that differ.” I pray that your love may always grow, and that you may be filled with knowledge and discernment, so as to know which things are good, which are better, and which are wholly different from one another. Here too he hinted at those deceivers, and through his prayer he teaches them what they must do, so that they may know which teaching is true and which is deprived of the truth. “That you may be sincere and without offense for the day of Christ, filled with the fruits of righteousness that come through Jesus Christ, to the glory and praise of God.” For enjoying these gifts you will guard the faith, offering God the fruit of righteousness and causing him to be hymned by all. For this is what he meant by “to the glory and praise of God.” He also relates to them what had happened in Rome.

“I want you to know that the things concerning me have turned out rather for the advance of the gospel, so that my bonds have become manifest in Christ in the whole praetorium, and to all the rest.” Since they were very anxious about the blessed [Paul] … teaching that the bonds put on him became the occasion of salvation for many. For he called the multitude of those who believe the “advance of the gospel.” And the cause of these [bonds], he says, has become plain to all in the palace; for he called the palace “praetorium.” It is likely that it was in fact so named at that time, for Roman power held sway.

“And most of the brothers, trusting in the Lord because of my bonds, are much more bold to speak the word without fear.” Many of the brothers also gained courage from my bonds. For seeing me bear hardships with pleasure, they preach the divine gospel without fear. “Some indeed preach Christ even from envy and strife, but some also from good will.” But not all have one aim. For some do this as being warmly disposed toward piety, while others, from the ill will they bear toward me, contrive by this means to increase my dangers. For he teaches this in what follows.

“Some proclaim Christ out of rivalry, not sincerely, thinking to add affliction to my bonds.” For since they saw that those enslaved to impiety were greatly vexed at the course of the gospel, and supposed the inspired Paul to be its cause, some, sharpening their anger, went about the marketplace shamelessly preaching Christ, not caring for the salvation of their hearers but [seeking to bring] dangers on the Apostle … “But others out of love, knowing that I am set for the defense of the gospel.” Others, he says, preach sincerely, taking courage from my bonds, knowing clearly that the Master, God, [appointed] me herald …

“What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed.” Even unwillingly, he says, the enemies of the truth work together with the truth. Some of the foolish have supposed that this was said about the heresies too. Yet they [might have] seen this … the divine Apostle has set down. For he did not say “let him be proclaimed,” but “he is proclaimed”; and he accused those men not as teaching bad things, but as teaching good things not well, and as acting not with an aim of piety but of extreme ill will. That he accuses the heretics outright is easy for anyone who wishes to learn. For at one time he publicly denounces Phygelus and Hermogenes, at another Hymenaeus and Philetus, and … a factious man after a first and second admonition he bids them reject. But we [return] to the [sequence].

“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 eager expectation and hope that in nothing I shall be put to shame.” I am glad, he says, seeing the truth borne witness to even by its opponents. For the dangers that spring from this procure salvation for me, since you, plainly, work together with me by your prayers and the divine Spirit supplies me grace. Trusting in this, I know that I shall prove stronger than the hardships; for this is what he means by “I shall not be put to shame.” He called the grace of the Spirit “the Spirit of Jesus,” since he himself supplied it to them. For according to the inspired John, “From his fullness we have all received.” “But with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death.” He said “will be magnified” instead of “will be shown as he is”: the greatness of his power will become plain. He says: whether I escape the danger of death or undergo death, the power of Christ the Master will be shown alike. For if I prove stronger than the dangers, all will marvel at the one who snatched me out of such great nets; and if I am even put to death, they will be astounded at the strength of the preaching, because it makes its heralds ready to despise even death.

“For to me to live is Christ, and to die is gain.” Both are profitable to me, both life and death. For I order my life by the laws of Christ, and I choose death for his sake with pleasure. “But if to live in the flesh, this is for me fruit of labor; and what I shall choose I do not know. For I am hard pressed between the two, having the desire to depart and be with Christ, which is far better; but to remain in the flesh is more necessary for your sake.” I have a desire for life, because it benefits you, and for death, because of being with Christ. So I find the choice hard to make, since I know both the gain of life and the unspeakable pleasure of release from here. The divine Apostle is worth marveling at, because he preferred a life with toils and dangers for the sake of people’s salvation.

“And being confident of this, I know that I shall remain and continue with you all for your progress and joy in the faith, so that your boasting may abound in Christ Jesus in me through my coming to you again.” I know that I shall escape the danger at hand, so that you will be filled again with both benefit and delight, since … For he escaped Nero’s first fury, and he made this plain in his letter to the blessed Timothy. He speaks thus: “At my first defense no one stood by me, but all forsook me; may it not be counted against them. But my Lord stood by me and strengthened me, and I was rescued from the lion’s mouth.” And the history of the Acts has taught us that he first spent two years in Rome, living by himself in his own hired lodging. From there he went to Spain, and having brought the divine gospel to them too, he returned, and then he was beheaded. Having thus related his own affairs, he turns his discourse to exhortation.

“Only conduct yourselves worthily of the gospel of Christ, so that, whether I come and see you or am absent, I may hear of your affairs, that you stand firm in one spirit, with one soul striving together for the faith of the gospel, and not frightened in anything by your opponents, which is to them a proof of destruction, but to you of salvation.” I exhort you, then, to embrace a life fitting the gospel, so that whether I come to you or spend my time somewhere else, I may be gladdened by good reports of you. And what gives me this gladness is your harmony, your agreement in divine things, your common contest for the truth, and your not being troubled at all by your opponents. For this brings destruction to them, but salvation to you. One should know, however, that he did not write this idly, but because he had learned that the greatness of their virtue had produced in some a swelling of pride. For this reason he brought forward his counsel about concord and agreement. Besides this one must also observe that he did not promise them his presence without qualification, but joined a certain condition to the promise. For he said thus: “So that, whether I come and see you or am absent, I may hear of your affairs.”

“And this from God. For to you it has been granted on behalf of Christ not only to believe in him but also to suffer for him, having the same contest which you saw in me and now hear to be in me.” He called both believing and contending brilliantly gifts of God, not taking away free choice, but teaching that the will by itself, stripped of grace, can accomplish none of the good things. For both are needed, our own zeal and the divine help. For neither does the grace of the Spirit suffice for those who lack zeal, nor again can zeal deprived of grace gather the wealth of virtue.

“If then there is any encouragement in Christ, if any consolation of love, if any fellowship of spirit, if any affections and compassions, fulfill my joy.” These are the words of fatherly tenderness. If you wish, he says, to offer me some encouragement, some consolation and comfort of love, offer it through this. And he says what he is asking for: “That you think the same thing, having the same love, being of one soul, thinking one thing; doing nothing from rivalry or vainglory, but in humility counting one another better than yourselves; not each looking to his own things, but each also to the things of others.” Through all this he trained them in a moderate mind. For the one who has acquired it is not caught in the snares of vainglory, does not think himself superior to another, does not admit the passion of strife. Since then, as I said, some had been lifted up into a swelling of pride by the achievements of virtue, he offers them a fitting remedy; then he points out also the greatest example of humility. “For let this be thought among you which was also in Christ Jesus.” Imitate the Master of all.

“Who, being in the form of God, did not count it a thing to be grasped to be equal with God, but emptied himself, taking the form of a servant.” For being God, and God by nature, and having equality with the Father, he did not count this a great thing. For that is characteristic of those who have obtained some honor beyond their worth. But concealing his dignity, he chose the utmost humility and put on the human form. “Being made in the likeness of men, and found in fashion as a man.” He says this about God the Word: that being God he was not seen as God, since he was clothed with the human nature. To him, then, the phrase “as a man” fits. For the nature that was assumed truly was this; but he himself was not this, though he was clothed in it. “He humbled himself, becoming obedient unto death, even the death of the cross.” For he did not fulfill a master’s command as a slave, but willingly he undertook our salvation, and he obeyed as a son, not as a slave.

“Therefore God also highly exalted him and graciously gave him the name that is above every name.” … [it is plain] even to the very foolish that the divine nature lacks nothing, and that having become man, he was not exalted as one who was lowly; rather, being most high, he humbled himself. He did not, then, receive what he did not have before; but he received as man what …

… he had as God. Some have interpreted “name” as glory; but I find another sense of the apostolic saying from the Letter to the Hebrews. For having said that “He sat down at the right hand of the Majesty on high, having become as much better than the angels as the name he has inherited is more excellent than theirs,” he interprets the meaning of the name and says: “For to which of the angels did he ever say, You are my Son, today I have begotten you? And again, I will be to him a Father, and he shall be to me a Son?” Here too, then, he says this: that having humbled himself, he not only did not lose what he had as God, but as man also [received] it in addition …

“That at the name of Jesus every knee should bow, of things in heaven, and on earth, and under the earth.” He calls “heavenly” the invisible powers, “earthly” those people still living, and “under the earth” …

“And every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” “Every tongue” stands for “all the nations.” And if confessing Christ as Lord glorifies the Father, it is plain that those who call him a creature and a slave heap dishonor on the one who begot him. Indeed, through these few words the divine Apostle defeated every heresy: those who blaspheme the divinity of the Only-begotten, those who deny his humanity, and besides these, those who confuse the hypostases. He convicts Sabellius, Photinus, Marcellus, and the Samosatene of impiety by pointing to the two persons. For he said, “Who, being in the form of God,” and added, “did not count it a thing to be grasped to be equal with God.” But no one is said to be equal to himself. And by these very words he showed that Arius and Eunomius blaspheme. For he did not say, “having come to be in the form of God,” but “being in the form of God”; and he added, “did not count it a thing to be grasped to be equal with God.” For it is characteristic of those who seize what belongs to others to be proud of what they have. But God the Word is God by nature; for he was in the form of God, and did not count it a thing to be grasped to be equal with God; for he had this equality by nature. And if they say that the form of God is not the being of God, let them be asked what they understand by the form of the servant. For surely they do not, with Marcion, [deny] … the assumption of the flesh. If, then, the form of the servant is the being of a servant, then the form of God is also the being of God. Let us question in the same way those who bring in the phantom [body]: Is the form of God the being of God? They will certainly agree, for they do not deny that Christ the Master is God. Let us reason, then: if the form of God is the being of God, then the form of the servant is the being of a servant; and those who think the contrary will be found, through what they confess, confirming what they do not wish to confess. Besides this we have also observed that the divine Apostle, in teaching humility, set down the example of Christ: “In humility,” he says, “counting one another better than yourselves.” But if the Son were not equal but less than the Father, he did not obey out of humility but fulfilled his rank. But we have gone through very many arguments about these things in other works as well. To the continuation, then, of the …

“So then, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” Looking to this example, he says, bring greater zeal to your own salvation during my absence. For this has laid bare your good aim: that it is not as a favor to your teacher but out of zeal for what is good that you take on labor worthy of praise.

“For it is God who works in you both to will and to work for his good pleasure.” Not because he forces even the unwilling, but because, finding zeal, he increases it through grace. He called God’s good will “good pleasure”; and he wills all people to be saved and to come to the knowledge of the truth.

“Do all things without grumbling and disputing.” Bear eagerly the toil for virtue and the dangers for the gospel, not being vexed at the painful things that befall you, nor indulging in unprofitable reasonings; for it is for yourselves that you are gathering the wealth, and no one who is collecting gains is irritated and grumbles. He also shows the gain of the toil.

“That you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation.” So too the Lord commanded them to be innocent as doves. “Among whom you shine as lights in the world, holding fast the word of life, as a boast for me on the day of Christ.” Those who war against you, he says, will not harm you. For you will shine like lights in the world, and will give me cause to take pride in you at the Savior’s appearing. “Holding fast the word of life” stands for “attending to the word of life.” For so also, writing to Timothy, he said, “[Hold fast] to yourself and to the teaching,” instead of “Take heed to yourself and to the teaching.” He called the preaching “word of life,” since it procures eternal life. “That I did not run in vain nor labor in vain.” I boast and pride myself that I did not take up my zeal for you in vain.

“But even if I am poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and rejoice with you all. And you too, in the same way, rejoice and rejoice with me.” He put “your” in place of “of all who have believed through him.” For on behalf of your faith, like a sacrifice to God, [I am offered;] … and you too must share my gladness. He says this to comfort them, and to teach the greatness of martyrdom, that it holds the rank of a drink offering and a sacrifice.

“I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered when I know your affairs. For I have no one like-minded who will genuinely care for your affairs. For they all seek their own things, not the things of Jesus Christ. But you know his proven worth, that as a child with a father he served with me in the gospel.” The praises of the blessed Timothy are true; but the divine Apostle used them now both to show his own affection toward them, since the only one he had to comfort him he sent for their benefit, and to spur them on, as … “Him therefore I hope to send at once, as soon as I see how things go with me. And I trust in the Lord that I myself also shall come soon.” Here too he did not promise his own presence categorically, but made it depend on divine providence. And it is plain that he had not yet entirely escaped the earlier danger. He hints at this by saying, “as soon as I see how things go with me,” that is, if the hardships come to a complete release.

“But I thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, and your apostle and minister to my need.” He recounted many achievements of this man too, calling him not only brother but also fellow worker and fellow soldier. And he called him their apostle as one entrusted with their care; so that it is plain that those called bishops in the opening were under him. And he called him minister of his need because he had brought the money sent by them. He also hints that they owe this service, just as those who perform public services owe their contributions.

“Since he was longing for you all and was distressed because you heard that he was sick. For indeed he was sick, near to death; but God had mercy on him, and not on him only but on me also, that I might not have sorrow upon sorrow.” He excuses the delay that had occurred, shows the severity of the illness that struck, and makes plain Epaphroditus’s affection toward them, saying that he was disheartened both because of the delay and because of their anxiety, which the illness caused. And “God had mercy on him” shows also Epaphroditus’s zeal for the contests. For he did not wish to be released from this painful life, knowing the gain that springs from it. And on me, he says, he had mercy, not stripping me of my fellow worker.

“I have sent him therefore the more eagerly, so that when you see him again you may rejoice and I may be less sorrowful. Receive him therefore in the Lord with all joy, and hold such men in honor; because for the work of Christ he came near to death, risking his life, to fill up what was lacking in your service to me.” By “risking his life” he hinted at a very great [deed]. For learning that [Paul] was shut up and guarded by very many, he went in and saw him, despising the danger. He paid, he says, the debt on behalf of all of you; for what all of you owed he alone did. From here he turns his discourse to an accusation of those who urged keeping the superfluous things of the law.

“Finally, my brothers, rejoice in the Lord.” Be filled with every spiritual delight. “To write the same things to you is not irksome to me, and for you it is safe.” He did not write them another letter; rather, in this one he offered them many instructions.

“Beware of the dogs.” Shamelessness is characteristic of dogs. Since, then, these men, though often refuted as corrupting the preaching, persisted in the wickedness of their opinion, he fittingly called them dogs. Yet formerly this was the name of the Gentiles. “For it is not good,” says the Lord, “to take the children’s bread and give it to the little dogs.” But the names changed along with the realities: the Gentiles are called sons, and Jews are called dogs. “Beware of the evil workers.” For they do not build up, but try to [tear down] the building. “Beware of the mutilation.” For by preaching circumcision they also try to cut the body of the church.

“For we are the circumcision, who worship by the Spirit of God, and boast in Christ Jesus, and put no confidence in the flesh.” This he said also in the Letter to the Romans: “And circumcision is of the heart, in the spirit, not in the letter.” This God also [said] through … “… the hard foreskin of your heart.”

“Though I myself have confidence even in the flesh.” But let no one think that I say this as one uncircumcised and unable to take pride in circumcision. “If anyone else thinks he has confidence in the flesh, I more.” He did well to add “thinks”; for such a one does not trust in the flesh with good reason. Then he goes through in detail the things the Jews take pride in.

“Circumcised on the eighth day.” For I did not receive circumcision as a proselyte. “Of the race of Israel.” Nor was I born of proselytes; rather, I boast of Israel as my forefather. “Of the tribe of Benjamin.” Nor am I descended from the handmaids, but I sprang from the free woman, from Rachel the beloved, for whom the patriarch served. “A Hebrew of Hebrews.” He ran back to the very root. Then the rest concerns his convictions. “As to the law, a Pharisee.” For this was the most esteemed of the sects.

“As to zeal, persecuting the church.” For it was not out of ambition, nor for vainglory, nor stung by envy, as the rulers of the Jews were, but burning with zeal for the law, that I ravaged the church. “As to the righteousness that is in the law, blameless.” He showed that the righteousness of the law was not exact. That is why he did not say without qualification, “blameless as to righteousness,” but added “that is in the law.” Having gone through these things, he shows that he takes no pride in them at all, and says:

“But whatever things were gains to me, these I have counted loss for Christ.” By comparison with the better he named the lesser things “loss.” For the lamp is superfluous once the sun has appeared; the tutor is superfluous to those who have received perfect wisdom; the nurse’s milk is useless to those who have come to share in solid food. He says this more clearly: “Yes indeed, and I count all things to be loss because of the surpassing worth of the knowledge of Christ Jesus our Lord, for whom I have suffered the loss of all things, and I count them refuse, that I may gain Christ.” Because of the greater knowledge I call the lesser loss, and I despise the lesser things for the sake of the better. For I do not flee them as bad, but I choose the greater; and having taken the grain, I count the refuse superfluous. For “refuse” (skybalon) is the name of the thicker and harder chaff; it bears the grain, but after the grain is gathered it is thrown away. So the law pointed to Christ; but once he had appeared … “And be found in him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness from God.” What is this? …

“On the basis of faith, that I may know him and the power of his resurrection.” So as to know through faith that he is both God and maker of all things, and that he assumed our nature, working out our salvation, and raised the body he had assumed, contriving the common resurrection of all people; for by “the power of his resurrection” he meant the purpose of the resurrection. “And the fellowship of his sufferings, being conformed to his death, if somehow I may attain to the resurrection from the dead.” I am eager both to share his sufferings and to imitate his saving death, so that I may also share in the resurrection.

“Not that I have already obtained it or am already perfected; but I press on, if I may also lay hold of that for which I was also laid hold of by Christ Jesus.” He himself first laid hold of me and caught me in his net. For I was fleeing from him and turning away strongly; but he overtook me as I fled. So I too press on, longing to lay hold of him, so that I may not …

“Brothers, I do not consider myself to have laid hold of it yet.” He says this to those who were proud of what they had already achieved, bringing their pride down. “But one thing: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal, for the prize of the upward call of God in Christ Jesus.” Some have said that “forgetting what lies behind” was said about the way of life under the law; but I think he said this about the labors of the preaching. For he is accustomed to digressions … He says, then: I forget the former labors and hasten to run eagerly toward what lies ahead; and my one aim is to enjoy the prizes laid up, and this is the kingdom of heaven. He called the reward of the contest “prize.” “Let those of us who are perfect, then, think this; and if in anything you think otherwise, God will reveal this also to you.” It is fitting for us to think this about the prizes set before us. And even if we do not know exactly what sort of things they are, still we should know that God, the president of the games, will show them to us. “Only, as far as we have attained, let us walk by the same rule, let us think the same thing.” Again he speaks to them about concord. He called the gospel preaching a “rule”; and a rule is a standard of straightness that needs nothing further. He urges them, then, not to put up with those who mix the things of the law with the gospel. Then he sets himself before them as a kind of model.

“Brothers, join in imitating me.” And to teach that he has many who share this aim, he added: “And mark those who walk so, just as you have us for a pattern.” Follow these, if they offer you the same teaching as we do. “For many walk, of whom I often told you and now tell you even weeping, as the enemies of the cross of Christ; whose end is destruction, whose god is the belly, and whose glory is in their shame” … them, as teaching that without the way of life of the law it is impossible to obtain salvation. He called their belly their god, accusing them of gluttony. For the Jews in particular take great care over food, and consider luxury on the Sabbath the standard of righteousness, supposing those things to be glory at which they ought to be ashamed. “Who set their minds on earthly things. For our citizenship is in heaven, from which also we await a Savior, the Lord Jesus Christ, who will transform the body of our humiliation so that it may be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.” They, then, are glued to the earth, but we fix our imagination on heaven and await from there the appearing of the Master. For he will free our body from corruption and adorn it with immortality; and he has given us a pledge of this hope by raising his own body and filling it with glory. He used “will transform” not of a change of shape but of release from corruption. And by “conformed to the body of his glory” he said that our body will become [like his], not in the measure of the glory but in its quality; for this body too will be full of light. He will do this, since he has unspeakable power, easily putting an end to both corruption and death, changing our bodies into immortality, and preparing all …

“Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, beloved.” The exhortation comes with much praise. For in you, he says, I take great pride, in you I am made illustrious, I who of Christ …

“I exhort Euodia and I exhort Syntyche to think the same thing in the Lord.” He admires the women, but hints that they had some quarrel with each other.

“Yes, I ask you also, true yokefellow, help these women, who struggled together with me in the gospel, together with Clement and the rest of my fellow workers, whose names are in the book of life.” The praise of the women is very great, for he calls them sharers in the dangers for the gospel. Some have foolishly supposed the “yokefellow” to be the Apostle’s wife, not attending to what is written in the letter to the Corinthians, that he ranked himself with the unmarried: “For I say,” he says, “to the unmarried and to the widows: it is good for them if they remain as I am.” And it is plain that, whether he was unmarried or a widower, he had no wife; but the unmarried state is the truer account, for he was called as a young man. He calls him, then, “yokefellow” as one who draws the same yoke of piety; and he exhorts him to become a fellow worker of these excellent women, and the …

“Rejoice in the Lord always; again I will say, rejoice.” He is plainly very warmly disposed toward them. That is why he encourages and praises them so often.

“Let your gentleness be known to all people.” Bear nobly the attacks of your opponents, not repaying evil with evil. “The Lord is near. Do not be anxious about anything.” The judge is approaching; soon he will render the rewards of your labors. “But in everything by prayer and supplication with thanksgiving let your requests be made known to God.” For we must first hymn God our benefactor for everything, whether pleasing or not, and then in this way [offer] our supplications earnestly.

“And the peace of God, which surpasses all understanding, will guard your hearts and your names in Christ Jesus.” Since the persecutions came one after another, he necessarily prayed for peace for them; and if the peace surpasses all understanding, how …

“Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any virtue and if any praise, think on these things. What you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you.” In brief, I exhort you all to adorn your words with truth, to make your life bright with dignity and righteousness, to do those things that are dear to God and that procure you praise here as well. For these are the things I taught you both by words and by [deeds] … the God of all. Then he writes also about the money sent by them.

“I rejoiced in the Lord greatly that now at last you have revived your concern for me; you were indeed concerned, but you lacked opportunity.” I know your aim, and I am very glad to see it in you. For long since you wished to take thought for my care, but you did not have the occasion. “Not that I speak in respect of want; for I have learned, in whatever state I am, to be content. I know both how to be abased and I know how to abound, and how to suffer need. In everything and in all things I have been initiated, both to be full and to be hungry, both to abound and to suffer need. I can do all things in Christ who strengthens me.” I say this not because of my own need; for by divine grace, always making my way through opposites, I have had ample experience of both, of fullness and of hunger, of want and of plenty. And so as not to grieve them by writing this, as though the thing had been superfluous, he added:

“Nevertheless you did well to share in my affliction.” For this is gain for you, since you became sharers in my sufferings. Then comes another praise. “And you Philippians know too that in the beginning of the gospel, when I went out from Macedonia, no church shared with me in the matter of giving and receiving except you only. For even in Thessalonica you sent once and again for my need.” The praise is worthy of the men, since they not only revered him when present but also cared for him when absent, and generously sent for his needs both when he stayed in the metropolis and when he set out for another place. And lest anyone suppose that he praised them because of bodily service, he added: “Not that I seek the gift, but I seek the fruit that increases to your account.” For I do not need these things, but I make much of your gain. Then, magnifying their service, he says:

“But I have received all and abound; I am filled, having received from Epaphroditus the things from you, an odor of fragrance, an acceptable sacrifice, well-pleasing to God.” You [offered it] to me, but God through me accepted the sacrifice. Their former poverty increases their praise; for they did not send it when they were well off, but while yoked to extreme poverty. He taught this also in the second letter to the Corinthians, where he says thus: “And their deep poverty abounded to the wealth of their generosity.”

“And my God will fill every need of yours according to his riches in glory in Christ Jesus.” He has repaid them with the heavenly wealth. And he added the blessing very fittingly. For having called what was sent “an odor of fragrance, an acceptable sacrifice, well-pleasing to God,” he asks for them from the one who received it also what they need for the present life: “May he fill,” he says, “every need of yours.” And he did nothing unfitting in asking this blessing for them as well. For the Lord too in the holy Gospels bade us say, “Give us today our daily bread.” And he asked for them also the future glory in Christ Jesus. He is able to supply both these and those, for his wealth is beyond measure.

“Now to our God and Father be the glory for ever and ever. Amen.” Here he hymned only the Father, but elsewhere he hymns only the Son: “From them,” he says, “is the Christ according to the flesh, who is God over all, blessed for ever and ever. Amen.” But neither there does he separate the Father from the Son, nor here the Son from the Father; rather he offers the hymn to the divine nature in common.

“Greet every saint in Christ Jesus.” Not everyone who names himself a saint is a saint, but the one who believes in the Lord Jesus and [lives] according to his … “The brothers with me greet you; all the saints greet you, especially those of Caesar’s household.” He offered them ample comfort, teaching that the divine gospel had prevailed even over the palace, and the … of the impious …

“The grace of our Lord Jesus Christ be with you all. Amen.” He added the customary blessing at the end. May we too obtain it, by the intercession of the one who wrote these things and with the help of Christ the Master, with whom be glory to the Father, with the all-holy Spirit, now and always and for ever and ever. Amen.