Commentary on the Epistle to the Philippians

THEOPHYLACT OF THE ARCHBISHOPRIC OF BULGARIA, COMMENTARY ON THE EPISTLE OF SAINT PAUL TO THE PHILIPPIANS

ARGUMENT OF THE EPISTLE TO THE PHILIPPIANS

The Philippians are from one of the cities in Macedonia, Philippi, named thus after its founder, and at that time tributary to the metropolis of Thessalonica. Paul bears witness to many good things concerning them. He wrote this Epistle while he was in chains; for after his first defense, of which he makes mention in the Epistle to Timothy, he was bound again. Now the Philippians ^A had sent to him through Epaphroditus those things necessary for his need, wishing at the same time to know how he was faring. Since it was likely that they would be troubled upon hearing that their teacher was bound, Paul writes this very thing to them, teaching that his bonds ought not to trouble them, but rather to bring them joy, seeing that he suffers them for Christ’s sake. He also counsels them regarding harmony ^B and humility of mind. He further rebukes those Jews, who, under the pretext of Christianity, were corrupted in their doctrine, calling them dogs and evil workers. He discourses much with them regarding morals. He also prudently makes mention of the necessary things that were sent to him. He appears to speak with them honorably, for they had displayed great virtue and readiness toward the faith. Here was the seller of purple; here the ruler of the synagogue believed; here Paul, having been beaten with rods together with Silas, was imprisoned; here the jailer, moved by a single sign, came to Christ

with his whole house; there the magistrates were afraid of Paul, and requested [him] to depart. And the preaching had a glorious beginning throughout; and we learn these things from the Acts. Paul also bears witness to them, not only of upright faith and of dangers, but also of a liberal will. On account of all of which he appears to love and honor them ^A vehemently.

THEOPHYLACT COMMENTARY ON THE EPISTLE TO THE PHILIPPIANS

CHAPTER ONE

^B VERS. 1. *Paul and Timothy, servants of Jesus Christ.* Here he does not set forth his own rank ^B or authority as Apostle, but writes himself a servant of Jesus Christ. This is indeed a great thing, but more common. Yet while writing to Timothy and the Corinthians, he calls himself an apostle. For what reason? Because there he was about to set many things in order, and for that reason he assumed the authority of an apostle. But here he enjoins nothing of the sort, but honors them as peers.

*To all the saints in Christ Jesus who are at Philippi.* Since the Jews also called themselves saints, inasmuch as they were a holy people, for this reason he added, *In Christ Jesus.* For those who are in Christ Jesus are truly saints, but those others are profane.

*With the bishops and deacons.* He called the presbyters bishops; for indeed there were not many bishops in one city. For the titles were not yet distinguished; but the bishops, deacons, and presbyters were [all] called by these names. For to Timothy, being a bishop, he says: *Fulfill thy ministry;* and again, *Which was given thee with the laying on of the hands of the presbytery,* that is, of the bishops; for presbyters did not ordain a bishop. And again, the presbyters were called bishops, as those who themselves also watched over the people, so as to purify and enlighten those in need. But for what reason does he now write to the clergy, which he did nowhere else? Because they themselves had sent Epaphroditus, who brought what was needed for the Apostle.

^D VERS. 2. *Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.* He sets forth the customary greeting, praying for them that they might be endued with grace, and that, not being lifted up against one another, they might fall away from peace and concord. For upon those who do not pay heed, spiritual gifts bring pride and elation.

Various readings.

^A Ver. 3, 4. *I give thanks to my God in all my remembrance of you, always in every prayer of mine for you all.* Whenever I remember you, he says (and I always do this), I glorify God because you have progressed so much in virtue. Yet, even though you are so approved in divine matters, I do not cease praying, but I pray for all, that you may still prosper. *Making my prayer with joy.* For it is possible for a mention of someone to be made with sorrow, as when he says elsewhere: *For out of much affliction and anguish of heart I wrote to you.* Therefore, to remember with joy is a sign of their virtue.

Ver. 5. *For your communication in the Gospel from the first day until now.* He gives them a great and truly apostolic testimony, namely, that *you are*, he says, my partners and sharers in the labors that are undergone for the Gospel: not for one time or a second, but from the time you believed until now. But how do you communicate? By sending me what is necessary and by caring for me. For whoever helps one undertaking some good thing, and assists in every way, becomes a participant in the work with him. Thus, those who provide for the martyrs, or for those living in the desert, removing every worldly care, and those who ensure that teachers are not distracted, are made partakers of their crowns.

^B Ver. 6. *Being confident of this very thing, that he who began a good work in you will perfect it.* I give thanks, he says, and I rejoice, being confident that God, who began to work good works in you, will also himself complete them; for from what has passed, I make a conjecture about what is to come. Observe, however, how he teaches them to be moderate, attributing all things to God, and not to themselves alone. Yet he did not in this way deprive them of praise. For he said: *who began in you*; that is, through your own will. For if the will of man is not present, neither will God work. For if He worked simply, nothing would prevent Him from working in the nations, and indeed in all mortals. ^C Therefore, no small amount of praise arises for them from this, as those who have drawn the grace of God to cooperate with them; and because the works are such and so great that they cannot be accomplished by human power, but by God. At the same time, he also encourages them so that they do not grow slothful; for if God is to complete it, there will not be as much labor or trouble.

*Until the day of Jesus Christ.* That is, until the coming of the Lord. In this way, he says, I am confident that God will work not only in you, but also in those who are to believe from you, until the end of the world. Or understand the day of Jesus Christ as the death of each one, which is the consummation.

Ver. 7. *Just as it is right for me to think this of you all, because I have you in my heart, and in* ^D

^A my bonds, and in the defense and confirmation of the Gospel. I am confident, he says, that you will be such to the end, and I think this on your behalf, because I have you always in my heart, and I know your noble deeds, and that you are zealous to become, even while absent, partakers with me of the grace of the Gospel and of my bonds. Thus, it is right for me to surmise such things about you, and from the opening to infer the end. But what a great commendation it is to be in the heart of Paul, of one who does not love simply, but with discernment, and loves those who are worthy! "But not even when," he says, "I was making my defense ^B before Nero, did you slip from my memory." He calls his bonds and afflictions the confirmation of the Gospel. And you might say that these very things are also a defense; for it is evident that if he had not been persuaded that there are ineffable rewards and goods beyond words that he expected, he would not have been in chains; he would not have offended the beastly Nero, unless he had looked toward another King who would endure for longer. Thus, afflictions are the confirmation of the Gospel.

*Since you are all partakers of my grace.* He shows here that he does not love them without discernment. For this reason, he says, I have you in my heart, because you are partakers with me of this grace, that is, of the afflictions and bonds, and you are zealous not to be left behind by us in the afflictions, ^C but to become sharers in the temptations which we endure for the sake of the Gospel. And that bonds are grace, is clear: *My grace is sufficient for you; for my power is made perfect in weakness.* Or, better still, as he says further on, *that it has been granted to you to suffer for Christ.* See, however, how he did not say "partners," but "partakers," signaling that he himself also partakes with others, just as he says elsewhere, *That I may become a partaker of the Gospel,* that is, that I may share in the goods laid up for those who proclaim the Gospel.

*For God is my witness, how I yearn for you all in the affections of Jesus Christ.* He does not call God as witness as if he were not believed, but because, not having the power to express his great ^D affection in words, he leaves this to God, the examiner of hearts. This is also a proof of his truthfulness; for he would not have called God as witness if he were flattering them. He said "in the affections of Jesus Christ," that is, not because of some human comfort, nor because you sent me the things I needed, but in the divine love. Or, because having become your father through faith in Christ, I have affections for you, not natural ones, but such as Christ bestows upon his genuine servants, who beget for Him the children of the Gospel. And I yearn for all, because you are all such.

*And this I pray, that your love may abound still more and more.* Although he was so loved,

^A yet he wishes to be loved even more. For the measure of charity is never to stand still. Observe how he used more intensive expressions, saying, "Still," "more and more," and "abound." He says these things not only that they might love him, but others 8 as well.

*In knowledge and all discernment.* That is, that you should not simply love everyone, but with testing, and knowledge, and critical judgment; for many love unreasonably, whence such friendships are not stable. Or, that you may not love heretics.

*To prove the things that are excellent.* That is, things that are profitable. For if you love with testing and judgment, you are able to examine what is advantageous and to recognize who ought to be loved—namely the faithful—and who ought not, namely the unfaithful. How then does he say elsewhere, *Have peace with all men*? First, he did not say it simply, but added a qualification: *If it be possible, have peace with all men*. Furthermore, it is one thing to have peace, and another to love. For the former commands us to be alien to contention; but to love requires an affection of the soul, and a kind of blending and similarity of character 10, which ought not to be shown toward heretics. *For if your eye scandalizes you, pluck it out* [q].

*That you may be sincere and without offense in the day of Christ.* I do not say these things for my own advantage, but that you may not receive any counterfeit dogma under the pretext of charity. He said "sincere" with respect to God, and "without offense" with respect to men. For even if the friendship you have with a heretic does not harm you, it does scandalize another 12. How then will you be found sincere on the day of Christ, if you place a stumbling block before your brothers?

^B

Vers. 11. Filled with the fruits of justice, which are through Jesus Christ, unto the glory and praise of God.

Vers. 12. But I would have you know, brethren, that the things which have happened to me have fallen out rather unto the furtherance of the Gospel.

^A my bonds did not only not impede the Gospel, but they even turned out for its advancement. ^B It says: "So that my bonds became manifest in Christ in the whole praetorium, and to all the rest." That is to say, so that, even though I am bound, I may speak with more boldness, and not keep silent, but that the preaching of the word might reach even unto the praetorium itself—that is, the royal palace—and throughout the whole city. And this has happened in Christ; that is, it is not my own achievement, but Christ's. Or, "my bonds," those in Christ, that is, those which I suffer for Christ's sake.

"And that most of the brethren in the Lord, being confident in my bonds, are more bold to speak the word without fear." And even before they spoke with boldness, but now they do so more confidently because they see me acting with greater boldness, and that, too, while in bonds. For when they saw me bound, they also were strengthened unto zeal. And since it seemed a great thing to say, "I bolstered them," he says: "In the Lord." If, therefore, those who are near my bonds are not troubled, but rather receive greater confidence, much more does it behoove you.

"Some indeed preach Christ even out of envy and strife, and some also out of good will." Since Paul had been seized, many of the unbelievers also preached Christ, wishing to kindle greater wrath in Nero, so that he might the sooner remove Paul from their midst, as if the preaching were being spread everywhere through him. This, then, is what it means "out of envy and strife." Or, that they wished to be honored themselves, and to subtract something from my glory. But others "out of good will," he says, that is, without hypocrisy and with a ^C right-minded intention.

"The one, out of contentiousness, proclaim Christ, not sincerely." That is, not purely, nor for the sake of the good itself.

"Thinking to add affliction to my bonds." Thinking, he says, that in this way they would cast me into greater danger, and bring affliction upon affliction; but their scheme does not proceed for them in this way. For on account of this, the preaching of the word becomes more radiant, and my joy, on this account, is greater. You see that to do a good work without a good intention is not permitted, and that not only is no reward received, but one is even punished?

"But the others out of love, knowing that I am appointed for the defense of the Gospel." That is, others, out of love both for the Lord and for me, preach the Gospel, knowing that I am to render an account for the preaching, and on this account they labor with me in the work. For if many should come forward to my preaching, my defense will be ^D easy for me. In this, therefore, they cooperate, instructing many.

^A VERSE 18. *Quid enim? Omni modo, sive per occasionem sive per veritatem, Christus annuntiatur.* What, he says, is the need to say much? Or what do I care if it is in this way or that? Whether "by occasion"—that is, in contentiousness and hypocrisy—or "by truth"—that is, with uprightness of mind—Christ is announced? From this, some foolish people have supposed that Paul gave an opening to heresies. For, they say, provided only that someone announces Christ, it makes no difference. But consider: in the first place, he did not say "Let him announce," so as to appear to be establishing a law, but "is announced," narrating and reciting what is taking place. Furthermore, even if he had spoken as if establishing a law, not even so would he have given an opening to heresies. How so? Because those of whom he speaks did not introduce corrupt dogmas; but while they were preaching the truth, they did not do so rightly, nor with an upright aim. But heretics, by intention, do not preach what is right, but rather something perverse and adulterated, in addition to the fact that their aim is also perverse.

*And in this I rejoice, yes, and will rejoice.* Those men, he says, do these things to cause me sorrow; but I rejoice that Christ is being preached more widely. And if they continue to do this, I will rejoice all the more. Do you see how the devices of the devil bring about his own defeat?

VERSE 19. *For I know that this will turn out for my salvation.* What is this? What is it? The growth of the preaching through the hatred and envy to which I am subjected.

*Through your prayer and the supply of the Spirit of Jesus Christ.* ^C Weigh here the modesty and remarkable moderation of spirit in the divine Paul. For although salvation is owed to him on account of his countless works and virtues, yet he adds: "If I be assisted and gifted by your prayers, and if a fuller Spirit be supplied to me through them, from this will come my salvation." By "supply," he means the greater increase of the grace of the Spirit.

VERSE 20. *According to my expectation and hope.* He calls "expectation" a firm and immovable hope, derived from the fact that the whole head seems to incline toward that which is firmly hoped for. He says, therefore: I firmly hope that I will be preserved. But by "salvation" you should understand deliverance from the cruelty of Nero. For just as I escaped the first danger, he says, so too will I escape the present one. Yet he teaches here that we should not entrust the whole matter to the prayers of others, but that we ourselves must also contribute something, just as he himself contributes hope, the cause of all good things. For the Prophet also says: *Let Your mercy be upon us, just as we have hoped* (Ps. xxxii, 22). And in another place: *Who has hoped in the Lord, and been put to shame?* (Eccli. ii, 11). And Paul himself says: *Hope does not put to shame* (Rom. v, 5).

*That in nothing I shall be put to shame.* This means: neither in life—for I preach the Gospel—nor in death; for it is not

^A even this that will be granted to them.

*But in all boldness, Christ will be magnified in my body, whether by life or by death.* They, he says, by their own guile, thought that they were casting me into dangers and death; but their endeavor will not succeed. *But in all boldness*, that is, openly and irrefutably, *Christ will be magnified in my body*; that is, as long as I am alive and carry this body around; for I shall not die. Lest anyone say: "What then? If you die, will he not be magnified?" He adds that even through my death he will be magnified, because [God] made me stronger than death; yet for the time being he is glorified through my life, since he gifted this to me, rescuing me from dangers. He speaks of death, not as one about to die immediately, but so that, ^B if it even happens, they might not be disturbed; for they were greatly attached to him.

*For to me, to live is Christ, and to die is gain.* That is: I live a certain new life, and Christ is everything to me—both breath, and life, and light. For the name of "life" signifies natural life, as he says: *For in him we live and move* (Acts xvii, 28); it signifies also [the life] in sins, as when he says: *We who have died to sin, how shall we still live in it?* (Rom. vi, 2); and it signifies also [the] eternal [life], or that which is according to Christ, as: *Our conversation is in heaven* (Rom. iii, 20). Here, then, Paul does not reject natural life, but that which is given over to sin, which is attentive to worldly deception. He confesses Christ to be life in him, just as he also says elsewhere: *I live in the faith of the Son of God* (Gal. ii, 29). And "to die is gain," because, he says, then I shall be with him more openly. So they who hasten to cast me out of this life in the world will procure gain for me, consigning me to Christ, who is my life. ^C

*But if to live in the flesh, this is my fruit of work, then what I shall choose I know not.* Lest you think that he is disparaging the present life, he says: *But if to live in the flesh, this is my fruit of work*; that is, I said indeed that to die is gain, yet since to live in the flesh is not unfruitful for me (for I bear fruit, teaching and enlightening all), I do not know what I shall choose. Here, also, the mouths of those heretics who disparage the present life are stopped; for it is not evil, if it gives fruit to us. Thus, it is not it that is the cause, but the will of those who use it badly. And revealing a certain mystery, he shows himself to be lord of living and of dying. For if I should wish, he says, to ask this of God, he will give [me the] grace. From this, therefore, you ought to take consolation, that ^D

^A even if I die, this comes to pass not by the malice of enemies, but by the dispensation of God.

VERS. 23, 24. *But I am constrained by two things, having the desire to depart and be with Christ, which is much better: but to abide in the flesh is more necessary for you.* He says these things to prepare them to endure his coming death bravely and valiantly. For why, he says, do you grieve over my death? This I desire, and it is better for me; for it grants me to be with Christ. So you ought not to grieve. Nevertheless, on the other hand, to remain in the flesh is more necessary for your profit, for I do not seek what is my own, but what is yours. Constrained, therefore, by these two things—that is, being in a strait, and not knowing which I should choose—I judge it, however, more necessary to be of use to you by living. Is there anything comparable to the soul of Paul? He who judged the profit of others to be more choice and preferable to that very thing, namely, being with Christ; and who, to be the more appropriated to Christ, deferred his communion with Christ. ^B

VERS. 25. *And having this confidence, I know that I shall remain, and abide with you all, for your progress and joy of faith.* Since, he says, it is necessary to abide in the flesh, I know confidently and without doubt that I shall remain; that is, I shall live; and not simply [stay], but with you; which is to say, I shall see you. For what reason? That you may progress in faith; that is, that you may be supported and solidified both in doctrine and in life; which progress is true joy both for you and for me. Here also he somewhat terrifies them, as if he were saying, "See, for your sake I have been deprived of being with Christ; see to it, therefore, that you do not make my perseverance in the flesh vain and void." What then? Did he remain in the flesh only for the sake of the Philippians? Not for their sake alone, but claiming care for them, he says this and exhorts them to greater sobriety. ^C

VERS. 26. *That your glorying may abound in Christ Jesus in me, by my coming to you again.* Because he had said above that "I remain for your progress," he shows that he also gains something from this: to glory more abundantly in them, in that they progress through his coming to them. What then? Did he come to them? This is indeed uncertain and is a matter of inquiry. ^D

VERS. 27. *Only, behave worthily of the Gospel of Christ.* This alone I seek from you, that you may advance in virtue. But he lives worthily of the Gospel who has denied himself, and taken up his cross, and followed Christ. *That whether I come and see you, or be absent, I may hear the things concerning you.* He does not say these things as one who has changed his mind, nor as one who is no longer to come; but, [he means that] one ought not to assume that this happens by the malice of enemies, but by the dispensation of God.

And if by chance I do not come, he says, I can even while absent be gladdened at your manner of life according to the Gospel. Therefore, do not lose heart ^A even if I do not arrive, but watch, as one who will learn of your circumstances. "Standing fast in one spirit, with one soul." This means, in the same gift of concord; for in this way some persist in one soul, being of one mind and one heart, specifically when they also have one spirit. ^B "Striving together for the faith of the Gospel." That is, mutually helping one another in the struggle undertaken for the faith.

"And in nothing terrified by your adversaries." I do not say, he says, that you should not fall, but neither be terrified—that is, do not be troubled in any matter, even if they threaten dangers, even if they bring about deaths; for they accomplish nothing, but only terrify; so weak are they. "Which is to them an evident token of perdition, but to you of salvation." For when they see ^C that, despite contriving countless things, they cannot even terrify you, will they not have a clear proof of this, that their own things will perish, but yours are strong and indestructible, and possess salvation inherently?

"And this from God. Because to you it has been given on behalf of Christ, not only to believe in him, but also to suffer for his sake." Calling the suffering on behalf of Christ a grace-gift, Paul here accomplishes two things: one, that they might not be ashamed ^D nor fall while suffering; and another, that they might not be puffed up. For everything, he says, is of God. For he even calls the virtues grace-gifts—not in order to take away free will, but to make them humble-minded. For indeed we can do nothing without God. And perhaps this grace-gift is even greater than raising the dead. There, indeed, I am the debtor; but here, I have Christ as the debtor. O miracle! He grants it to me, and on account of this very thing, he owes it to me.

"Having the same conflict, which you saw in me, and now hear of in me." He shows them to be struggling in the same conflict as he, fighting the same fight; which fact bears witness to their great virtue. And you have, he says, me as an example; for you saw me struggling among you, when, namely, I was beaten and cast into prison; and now you even hear of it.

CAPUT II

"If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like-minded." What he says is of this kind: If you wish to give me some consolation in my temptations; if any comfort, such as love generates; if you are going to show that you have some fellowship with me in spiritual matters and according to

^A the Lord; if you are moved by the affection of mercy and have compassion on me for what I suffer: render all these things to me in this one thing, that you love one another. Observe here how he interprets their concord as his own benefit, and receives it just as if he himself had obtained mercy. He did not say, "Prepare joy for me," but "Fill up." For you have begun the joy that is in me, and you have already given me cause for peace; I desire henceforth that this should be brought even to the end. And what is this joy for me? Not that I should be delivered from dangers, or receive something from you, but that you may be of the same mind.

"Having the same love." This is greater than being of the same mind. Have, that is to say, the same love. Do not, when you have been loved in the highest degree, return love remissly and sluggishly, but with the same measure.

"Of one accord, of one mind." As if you were one soul, not in nature and substance, but in mind and concord; which he explains by saying "of one mind."

VERS. 3. "Let nothing be done through strife or vainglory." Do nothing, he says, through zeal or contention; which we are accustomed to express by saying: "I must strive so that such an one does not overcome me"—this is strife. Then he brings in the mother of this, vainglory; for from it the other is born. For when we love the glory of men, what, I ask, do we not do for its sake?

"But in lowliness of mind let each esteem others better than themselves." ^B Here he makes plain to us by what method we may escape vainglory, and delivers a doctrine consonant to our salvation. For if you shall think, he says, that someone is not simply your superior, but that he excels you by many titles, and through great humility you persuade yourself that the matter is so, you will show him all honor. If you do this, when you see him honored by others, you will not take it ill; nay, even if he should reproach you, even if he should strike you, you will bear it patiently. For you have deemed him greater than yourself: and you will not envy him; for envy acts toward equals, not toward those who are superior—and let him in turn think of you as superior to himself, and in this way there will be complete tranquility.

VERS. 4. "Look not every man on his own things, but every man also on the things of others." For when I seek what is profitable for you, and you in turn seek what is profitable for me, ^C there is left no place here for vainglory, nor for strife, nor for any of the evils, but the life here is angelic and divine.

VERS. 5. "Let this mind be in you, which was also in Christ Jesus." Just as Christ says, "Be ye merciful, as your Father which is in heaven," and again, "Learn of me, for I am meek": so also Paul, teaching a humble disposition, brings Christ into the midst, abundantly shaming us, just as he says in another place: "For our sakes He became poor when He was rich." ^D

^A For when He shows the Son of God, who is beyond all height, having become in the lowest parts, whom of the proud would He not shame?

"Who, being in the form of God, did not consider it robbery to be equal with God." Count how many heretics fall from this. Marcion the Pontian said that the world and the flesh are evil: therefore, that God did not assume this. Marcellus the Galatian, and Photinus, and Sophronius, asserted that the Word of God is an energy, not a personal substance, and that this inhabited him who was from the seed of David. And Paul the Samosatene said that He had the beginning of His existence from Mary. And Sabellius the Libyan said that Father, Son, and Holy Spirit are mere names applied to one person. Arius said that the Son is a creature. Apollinarius the Laodicean, that He did not receive a rational soul. See, then, how they all fall by almost one sword: "Being in the form of God." How, then, you of the party of Marcellus, do you say that the Word is an energy, and not a substance? For the form of God is called the substance, just as the form of a servant is the nature of a servant. How, also, you, Samosatene, that He first began His being from the Virgin? For He pre-existed in the form and substance divine. But also observe Sabellius falling: "He did not consider," he says, "it robbery to be equal with God." But "equal" is not said of one person; for what is equal is equal to something: wherefore two persons are manifested from this. Arius, however, is refuted by many arguments. For "in the form of God," that is, in substance; and he did not say, "Having been made," but, "Being," similar to that, "I am who I am." And, "He did not consider it robbery ^B to be equal with God." Do you see the equality? How, then, do you say that the Father is greater, and the Son is lesser? But behold the foolish pertinacity of them. A small God, they say, being the Son, did not snatch to Himself that He should be equal and peer to the great God. First, then, what Scripture teaches us a small and a great God? For these things belong to the unbelieving Greeks. That the Son also is great God, hear Paul: "The appearing," he says, "of the great God and our Savior Jesus Christ." Then, if small, how could He have snatched to Himself to become great? Besides, blessed Paul, being about to teach humility, would be absurd if he had counseled this: Since the small God did not rise up against the great God, you also ought to submit yourselves to one another. For not rising up against a greater—what kind of humility is that? It is only weakness. But for the One who is equal and co-potent with God, to have willingly become man, this is indeed humility. These things, then, are sufficiently [said]. Finally, observe what he says: "He did not consider it robbery to be equal ^C with God." When someone snatches something, he fears to lay it aside, lest he lose it, as not being his own; but when he has something by nature, he easily disregards it, knowing that he possesses it as inalienable—even if he seems to lay it aside, he will again retake it. He says, therefore, that the Son of God did not fear...

to descend from his own dignity, since he did not possess it by robbery, being, as he was, equal to God the Father; rather, he recognized this dignity as natural to himself. Therefore, he chose also to be humbled, as though preserving his height within that humiliation. ^A

VERS. 7. *But emptied himself, taking the form of a servant.* Where are those who say that he descended unwillingly and while fulfilling a command? Let them hear that he emptied himself, as Lord, and as one having his own authority. But by saying "form of a servant," he puts Apollinarius to shame. For whoever takes the form, or substance, of a servant, possesses absolutely a rational soul.

*In the likeness of men having been made.* Here the Marcionites say that he was incarnate in appearance only. For you see, they say, how Paul asserts that he took "a likeness" of a man and was shaped, rather than becoming a man in essence? What, then, is the case? The Lord did not possess all of our characteristics, but there were also some he did not possess, for instance, being born from carnal intercourse and sinning. Yet he was not merely what appeared and was seen, but also God: he was not a mere man. For this reason he says: "In the likeness of men." For we are soul and body; but he is soul and ^B body, and God. For when he says, "In the likeness of the flesh of sin," he does not say this meaning that he did not have flesh, but that that flesh did not sin; rather, it was similar to sinful flesh according to nature, not according to malice. Just as, therefore, there is the "similar" in that instance because not all things are equal, so in this instance he speaks of "likeness" because he was not born of carnal intercourse, because he is sinless, and because he is not a mere man. ^C

VERS. 8. *And being found in fashion as a man.* Because he had said, "He emptied himself," so that you might not judge the matter to be a permutation or transformation, he says: Remaining what he was, he assumed what he was not. The nature was not transformed into another thing, but he was made "in fashion"—that is, in flesh; for it belongs to flesh to be fashioned. For when he had said, "He took the form of a servant," he dared thereafter to say this as well, as though the former commanded silence regarding these things. And he said poetically "as a man," for he was not one of the many, but *as* one of the many. For the God Word did not pass over into a man, but appeared *as* a man; and being un-fashioned, he came to be under a fashion. Some, however, have interpreted this passage in this way: "Being found in fashion," as though truly man, just as the divine John says: "Glory as of the only-begotten from the Father"—that is, such as it befits the Only-begotten to have. ^D For "as" is an adverb that signifies both doubt and confirmation.

^A He humbled himself, becoming obedient unto death, even the death of the cross. Again he says, "He humbled himself," so that he might not be thought to have submitted as if against his will. "But," say the Arians, "behold, he is called obedient." And what of this, O senseless ones? For we also obey our friends, and this in no way diminishes our dignity. He obeyed the Father as a Son of his own free will, and in this very act he shows his genuineness; for it is the mark of a genuine son to honor his father. Observe here the intensifications: He became a servant, and he also accepted death; and what is even greater than this, he accepted a death full of reproach—the death of the cross—that is, the cursed death appointed for criminals.

VERS. 9. "Wherefore God also hath highly exalted him, and given him a name which is above every name." When Paul makes mention of the flesh, he speaks all the humble things fearlessly, as if the flesh were the recipient of these things. Thus, therefore, receive these things concerning the flesh, nowhere dividing the one Christ. But what is the name that was bestowed upon the human nature of the one Christ? It is "Son," it is "God." For indeed the man is the Son of God, just as the angel also said: "And that which shall be born holy shall be called the Son of God." ^B

VERS. 10. "That in the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth." That is, the whole world—both angels, and men, and demons; or it means both the righteous and the sinners. For even the demons shall acknowledge him, and shall bow down even against their will, no longer opposing the truth, they who even before that time said: "We know thee who thou art."

VERS. 11. "And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." That is, that all might say this, that Jesus Christ is Lord and God. And this is the glory of the Father, that he has such a Son, to whom all things bow. Do you see that the exaltation of the Only-begotten is the glory of the Father? So that, on the contrary, his humiliation would be the dishonor of the Father.

VERS. 12. "Wherefore, my beloved, as ye have always obeyed." Exhortations should be made with praises; for thus it happens that they are easily received. Therefore he also praises them, calling them beloved, and says, "As ye have always obeyed"; as if he were saying, "I have shown you that the Son of God became obedient; imitate therefore him, and imitate also yourselves." ^D "Not as in my presence only, but now much more in my absence." For then, perhaps, you might have seemed to do all things out of reverence for me; but now, if you strive toward virtue, you will show that you do not do it for my sake, but for the sake of God. "Work out your own salvation with fear and trembling." I do not, he says, exhort you for my own sake, but that you may perform those things which conduce to your own salvation.

^A And perform this with fear, and with this stretched tight, and trembling. For without fear nothing good is accomplished, neither in the liberal arts, nor in the mechanical ones. But how shall fear be accomplished? If we consider that God is present everywhere, and hears all things, and sees all things—not only things performed, but even things thought. "Serve the Lord," he says, "in fear, and rejoice in Him with trembling" (Ps. II, 11). For there is rejoicing with trembling, when one doing good—and that with trembling—has his conscience free. But he said, "Work out" (κατεργάζεσθε), not "Work" (ἐργάζεσθε); that is, do so with much diligence and care.

Vers. 13. "For it is God who is at work in you, both to will and to work." Since he said, "With fear and trembling," now he says, "Be not terrified by this." For he did not say this ^B so that you might give up or fail, but that you might be attentive. For if you are attentive, God will work all things. For He Himself is the One who also gives us readiness, so that we might will the good, and who leads the working of it to the end. For God works in us the will; that is, He cooperates with us in willing good things, and increases our good will, and kindles it simultaneously so that it may become more fervent. And otherwise: since He Himself provides the end, while we men, when we see things being brought to completion, incline our will toward those things, for this reason he says that even the willing is worked by God. For instance: Did you will something? You began to perform it; if the end follows, you desire this work more; but if not, your will becomes sluggish. ^C Since, therefore, the end—which also enkindles our will—is with God, he fittingly says that this too is with God. Or Paul says that our very willing is worked in us by God out of great gratitude; just as he calls virtues "gifts," not taking away the freedom of the will, but wishing us to always be grateful and to attribute all things to God. But observe also the phrase: "In you," he said, "who are working out salvation with fear and trembling," for in such people God works all things.

"For his good pleasure." That is, that His good pleasure and His good will might be fulfilled in you, so that we might live in the way He Himself wishes. So, take heart ^D from this as well; for God will in every way cooperate with you to live rightly, if not for any other reason, at least for the sake of this: because this is pleasing to Him.

Vers. 14. "And do all things without murmurings and disputings." The devil, when he cannot altogether divert someone from the honorable, either introduces arrogance into him, or vainglory; or, if he cannot do these, murmuring, or doubt and unbelief. Since, therefore, they were in continuous temptations and dangers, and owing to these not a few were sliding into murmurs and blasphemies, "Without murmurings," he says, "do all things."

^A By disputings, he means judgment and doubt. For example: when a command is set before someone, let him say, "If I do this, shall I receive a reward? Is it good?" One must not doubt in such matters, but must act confidently; and even if there is labor, even if there is fatigue, one must engage in no disputing.

*That ye may be blameless and harmless.* That is, irreprehensible and unspotted; for murmuring is no small stain. Yet he did not say, as in the Epistle to the Corinthians, that punishment is reserved for murmuring, because he is addressing these as free men. Hear also what follows: *The sons of God, without rebuke.* Therefore, to murmur belongs to slaves and the ungrateful. For what son, working in his father's business and laboring for himself, murmurs?

*In the midst of a crooked and perverse nation.* I know, he says, that there are many who war against you and force you to murmur; but this is most praiseworthy, that when a person is even provoked, he suffers nothing of the sort.

*Among whom ye shine as lights in the world, holding forth the word of life.* Just as lights shine in darkness, so also you, in the midst of the perverse, being upright, strive all the more to shine forth. For "shine" seems to me to be an imperative. And "holding forth the word of life," that is, holding the seed of life within yourselves, and about to live, and having already received from this point the earnest of salvation. Or, perhaps, just as lights both shine and vivify bodies with heat, so you also strive to be a vital power to other men.

*To my glory in the day of Christ.* So great, he says, let your virtue be, that it may not only lead you to life, but may also make me more radiant in the presence of Christ. *That I have not run in vain, neither laboured in vain.* This is my glory, that I have trained you such, and my labor for you has not been in vain.

*Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.* If I even die, he says—for he calls death an offering—I am offered upon the sacrifice and service of your faith. That is: having first offered you as a victim and service to God, and having made you faithful; yet I am not saddened as one about to die, but I both joy and rejoice with you all. I joy, then, because I become a drink offering, and I rejoice with you, because I offer your faith as a sacrifice to Christ.

*For the same cause also do ye joy. For the fact that you also were offered. And rejoice with me.* Because I am about to be offered, I rejoice for that very reason. ^{B C D}

^A Verse 19. *I hope in the Lord Jesus to send Timothy quickly to you, that I too may be of good cheer, having learned about your circumstances.* As he attributes all things to Christ, so also he attributes the mission of Timothy to Him. For I trust, he says, that he will readily accomplish this, so that just as you are encouraged by learning through this Epistle of mine about my affairs, that the work of the Gospel has come to a transition and that the matters concerning my enemies have turned in the opposite direction; so too I may be encouraged and receive consolation when I learn your own circumstances, as they shall be accurately reported to me by Timothy.

Verse 20. *For I have no one like-minded, who will sincerely be concerned for your welfare.* I could have sent someone else, he says, but no one is so like-minded with me as this man; that is, caring for your affairs just as I do, who will genuinely, that is, paternally, care for your affairs. Observe here his anxiety: when he himself was not free to depart, he sent others, so that at no time would the disciples become sluggish.

Verse 21. *For they all seek their own interests, not those of Jesus Christ.* That is, their own rest and to be in safety; for no one would easily choose to undertake such a journey. He says these things while simultaneously commending Timothy and instructing his hearers not to seek ease. For he who seeks ease does not seek the things of Christ. Oh, what grief! How far we are from Christ! ^B

Verse 22. *But you know his proven character, that as a son with a father, he has served with me in the Gospel.* You, he says, are witnesses that he has served as a son with a father, not only in bodily ministry, but, which is far more glorious and greater, in the preaching of the Gospel. Therefore, whether he is to be honored as my son, or much more so as a servant of God. Through these things he commends Timothy to them, not so much doing a favor to him as to them. For if they attend to him as one having authority, they will be entirely helped by his word and will have a greater reward.

Verse 23. *Therefore I hope to send him, as soon as I see how it goes with me.* When I see what end my affairs will have, then—that is, immediately—I will send him. ^C

Verse 24. *But I trust in the Lord that I myself will also come to you quickly.* I do not send Timothy because I have altogether refused to come to you myself, but so that, as I said, I may be encouraged in the meantime by learning of your circumstances. Observe here how he makes even his own journey to them dependent upon God, saying, "I trust in the Lord," that is, if God wills.

Verse 25. *I have thought it necessary to send Epaphroditus, my brother and fellow worker and fellow soldier.* ^D

^A He sends him away not without praise, just like Timothy, and for the same reason which we mentioned above. A fellow soldier is greater than a fellow worker. For one may work with another in matters free from danger, but a fellow soldier is always among dangers. *And your apostle and minister ^B of my need to send to you.* That is: I grant to you him who was sent by you to me; for through him they had sent what belonged to his need. Or, he is saying "your apostle," meaning your teacher.

*Since he was longing to see you all, and was anxious because you had heard that he was sick.* For he was indeed sick, even unto death. Knowing, he says, that you love him, and that you were grieved at his sickness, he longs to see you, so that he may set you free from the grief which you have concerning his infirmity. ^C And he effects another thing here. He makes an apology to them as to why he is sending him to them after such a long time, saying as it were: This has not happened out of sloth; rather, I keep Timothy with me as one of like soul; but Epaphroditus was sick, and because of this he did not come prematurely, since his sickness was long, and for that matter near to death.

*But God had mercy on him.* What do you say, O Manichæan? If the world is evil, and the life which we live in it, how is it that the Apostle now calls it mercy of God that Epaphroditus was allowed to be in this life? But indeed there is no argument for heretics against this; yet Christians might ask here: If it is good to be dissolved and to be with Christ, for what reason does he call life here the mercy of God? Well, either because Epaphroditus, being a teacher, was about to bring more souls to God if he lived on (which is more necessary than to be dissolved, as was mentioned above); or Paul is speaking much according to the common custom of his hearers, and does not philosophize everywhere. For he was addressing his speech to worldly men who still feared death. Furthermore, this present life itself is in itself a good thing; otherwise, why does he place premature deaths in the category of a punishment? For this reason, he says, *many are weak and sickly among you, and many sleep*. For the future life is not better than an evil thing (since then it would not be good), but better than a good thing.

*Not on him only, but on me also.* Do you see how he makes Epaphroditus honorable even from this? For he accounts his recovery from sickness as a peculiar benefit from God and a mercy.

*Lest I should have sorrow upon sorrow.* That is, lest, in addition to the grief ^D which I have from his sickness,

I should have another sorrow, that which comes from his dying. *But I have sent him the more speedily, that, when ye see him, ye may rejoice.* That is: Without delay I have sent him, that you may be delivered from the despondency you felt regarding him by seeing him, or rather, that you may rejoice. *And that I may be the less sorrowful.* How shall I be less sorrowful? Because if you rejoice, I also rejoice. And he did not say, "That I may be without sorrow," but, "That I may be the less sorrowful," ^B indicating that his soul was never at any time without sorrow. For who, he says, is weak, and I am not weak? *Receive him therefore in the Lord with all gladness.* That is to say, with a reception that is according to God, in such a way as God receives, that is, worthily of the saints. And Paul does this for the sake of the Philippians themselves, for the gain is greater to him who bestows a benefit than to him who receives it. *And hold such in honor.* Lest it seem that he is showing favor to him alone, he exhorts them in common to bestow honor upon all who exhibit the same virtue as Epaphroditus.

*Because for the work of Christ he came close unto death, lacking nothing* ^C in his life. The Philippians sent Epaphroditus to Paul to convey to him the things of which he had need. He found Paul in Rome, therefore, in dangers, at a time when it was perilous for anyone to approach him, as the emperor was then ill-disposed toward him. At that time, therefore, this man, having disregarded every danger, ministered to Paul. This, then, is what he says now. And observe: he did not say, "For me," but, "For the work of God he hazarded his life," that is, he cast himself into death. For what does it matter if he did not die, God having so willed it? Yet he at least manifested his ready will. Therefore we too, whenever we see the saints immersed in dangers, let us disregard dangers; for this is true security, to cast ourselves into danger in such matters.

*That he might supply that which was lacking in your service toward me.* ^D You, he says, were not at Rome to minister to me corporally, even though you sent me the things I needed. This, therefore, which you lacked—namely, that you did not minister to me with body and hand—he himself has supplied, serving me in the place of you all. Wherefore he is worthy that you should show him the greatest benevolence, in that he alone brought the things that were from you all. Consider, moreover, how he calls the thing itself a "service" and a "lacking," to show that it is a necessity and a duty that those who are in tranquility should assist those who are in danger; and he who does not do this deserts his duty, (I Cor. XI, 29).

thinking thinking thinking [The first page of our edition.]

thinking it as one who does not fulfill the public ministries and duties. Therefore, lest they should think they have done something great and feel proud of themselves, and thus lose their reward, he calls the matter by this name, causing them by this means to be moderate in their thinking, as they have only rendered what they owed. ^A

CAPUT III

VERS. 1. *Quod reliquum est, fratres mei, gaudete in Domino.* Since they were in distress because they did not know how things stood with Paul, how the preaching of the word was faring, and finally how Epaphroditus was, he settled all these things, saying that the Gospel is growing, and I myself am coming to you, and Epaphroditus has now been restored. "What is left," he says, "rejoice": for there is now no reason why you should not rejoice. He calls the Galatians children, because they were in need of correction and amendment; but these he calls brothers, for he speaks to them honorably. And he spoke well, *In the Lord*: for to rejoice according to the world is not to rejoice, but in the Lord even afflictions have joy. Or: Because the Lord has made our affairs easy, rejoice.

*Eadem scribere vobis, mihi quidem non est pigrum, vobis autem tutum.* After having praised them with many names, he finally introduces exhortation, so that he might not appear burdensome right from the beginning. ^B

VERS. 2. *Videte canes.* For there were some Jews who, simulating Christianity and promulgating the Gospel, were simultaneously intermixing Judaic practices. Since, therefore, they could not easily be distinguished, he says for this reason: See, observe, pay attention, lest they escape notice. Now, previously the Gentiles were called dogs, but now the Jews, as being shameless and acting impudently toward the light of the truth, and barking at everyone.

*Videte malos operarios.* Here he even deprives them of the title of dogs. For many dogs are also table-companions and guard the houses of their masters; but these indeed work, yet unto evil, and things far worse than idleness, uprooting what has been well planted. ^C

*Videte concisionem.* This is, those who have received circumcision. But circumcision was in the past a great and precious thing among the Jews, since even the Sabbath was broken on its account. Since, therefore, it is now inactive, it is nothing other than a "concision." For since what is done is no longer legitimate, they only cut up the flesh. Or because they were attempting to sunder the Church.

VERS. 3. *Nos enim sumus circumcisio, qui Spiritu Deo servimus.* If circumcision is to be sought, he says, you will find it among us who serve spiritually, that is, who serve through the soul and the mind. For he who has been circumcised in soul and through it serves God, he possesses the noble circumcision, by as much as the soul is superior to the body. He did not say, "In us is the circumcision," but "We are [it]." For that ^D

is truly man, the virtuous circumcision. And again, he did not say, "In them is concision," but, "They are actual perdition and malice." ^A And we glory in Christ Jesus, and have no confidence in the flesh. Which, therefore, is better? To glory in Christ, who circumcises our hearts and leads us to the nobility of the sons of God through baptism; or to glory in the flesh, that is, to be proud of carnal circumcision, as if they were sons of Abraham?

VERS. 4. Although I also have confidence in the flesh. If I were from the Gentiles, he says, one might say that I criticize circumcision because I have been deprived of the nobility of Judaism; but now, he says, I myself have this confidence and boasting in carnal circumcision, of which you speak. It is clear, therefore, that I do not condemn circumcision because I have been deprived of that nobility of yours which seems so great to you, but on account of the truth itself. If any other man thinks that he has whereof he might trust in the flesh, I more. ^B Observe his wisdom: he mentions no one by name, making his speech less offensive; but by saying, "If any other thinks," he indicates that others have compelled him to come to these arguments. And he did well to say, "thinks," whether because they do not have as much confidence as he has, or because the confidence that is in circumcision is not true, but only seems to be.

VERS. 5. Circumcised the eighth day. That in which they boasted most, namely circumcision, he placed in the first rank. ^C And by saying "the eighth day," he shows that he was not a proselyte. Of the stock of Israel. That is, not from proselyte parents, but from the Israelites themselves. Of the tribe of Benjamin. That is, from the more approved part. For the affairs of the priesthood were in the lot of this tribe. An Hebrew of the Hebrews. As far as my ancestors are concerned, I am, he says, of the approved Jews. For one could be from the race of Israel, and yet not be an Hebrew of the Hebrews. For many had corrupted this state, and were ignorant even of the Hebrew language itself, because, having been dispersed among the nations, they did not hold to the Scriptures accurately. I therefore, he says, am an Hebrew; that is, I preserve the character. Or, he indicates by these things his high nobility. ^D As concerning the law, a Pharisee. Because the things he had previously mentioned were not voluntary—the being circumcised, the being from the stock of Israel, and so forth—he now adds also the works of his own will and purpose, and says: "As concerning the law, a Pharisee," that is, in the learning of the law. For the Pharisees were the most approved sect among the Jews.

VERS. 6. Concerning zeal, persecuting the church. Because some of the Pharisees were given to zeal, he says, "I had zeal, and so much so, that I persecuted the disciples of Christ."

^A "According to righteousness which is in the law, blameless." Since many show zeal for the sake of positions of authority and other causes, and not for the sake of the law, he says that, being blameless according to the righteousness in the law, how could I have persecuted for any human reason, and not because of divine zeal?

"But what things were gain to me, those I have counted loss for Christ. Yes, doubtless, and I count all things to be loss for the excellence of the knowledge of Jesus Christ my Lord." Here the heretics who slander the law spring in, saying: "Behold, he calls the law a loss; how then was it given by God?" First, then, let us give thanks that the Holy Spirit ordained for them to receive the words as if they were in their favor. For if this had not been, they would have erased these words, just as ^B they did many others. Then, pay attention: he did not say simply that the law is a loss, but "I have counted it loss." For by nature it is not a loss. How could it be, when it leads to Christ if rightly understood? But since I, previously not understanding it well, did not approach Christ, and then later, having understood the truth, I approached Christ, the law seemed to me to be the loss at that time, during which, not understanding it well, I did not approach Christ. For according to its own nature, the law is a gain. And listen further: he did not say, "which I thought were gain," but "which were." For to be sure, the law is a gain, freeing men from beastly nature and superstition, and having become like a ladder, and having led us up to the life ^C according to Christ. Just as, therefore, he who has ascended by a ladder does not spit upon the ladder, but is even grateful to it—for if it had not been there, he would not have ascended—in this way, the law was a gain, but now we consider it a loss, not because it is such a thing, but because the grace is greater. Just as when someone who possesses silver finds gold, and it is not permitted to keep both, he considers it a loss to keep the former, and thereafter, having abandoned it, he takes the gold; in this way, here too, the law is a loss when it leads one away from Christ; but if it leads one toward Him, it is no longer so. Not only, therefore, he says, have I formerly considered the law a loss, but I continue to consider it so now. Why? "Because of the excellence of the grace." You see that he is making a comparison? Now comparison is of things of the same kind; and that which exceeds, exceeds another of the same kind. Thus, the law is indeed knowledge, but a lesser one; ^D just as a lamp is light, but not such as that of the sun, yet it is light nonetheless.

"For whom I have suffered the loss of all things, and count them to be refuse, that I may gain Christ." "For the sake of Christ," he says, "I suffered the loss"—that is, I considered everything a loss; or that I cast it all aside. Do you see that the law is not by nature a loss, but only because of Christ? But whether he called the law "refuse" or dung is not yet clear; for it is likely that he is speaking of worldly things; for so he had stated previously.

^A *For whom I have suffered the loss of all things*, referring to the things of the present world. But if we accept that this was said regarding the Law, it suffers no injury even so. For the chaff of the grain is refuse, that is, the stalk; yet the stalk is what preserves the grain and is its support, and if it were not, the grain would not exist; nevertheless, when the grain has appeared and been selected, the stalk is thenceforth useless. In this way, the Law too is the confirmer and witness of grace; but once grace has appeared, there is no need to remain sitting by its letter.

VERS. 9. *And be found in him, not having my own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is from God.* "That I may not have my own righteousness," which is from the works of the Law, as if I had already perfected them (for neither is there righteousness from works, since I have not perfected them), but "that which is through the faith of Christ, which is the righteousness from God"—that is, a divine gift, justifying by grace those who believe. For *if you confess with your mouth and believe in your heart, you will be saved.* But divine gifts exceed by a great measure the worthlessness of the works performed by human zeal and effort, just as the grain exceeds the chaff. ^B

VERS. 10. *In faith, to know him and the power of his resurrection.* Therefore, knowledge comes through faith. For what reasoning will demonstrate the resurrection to us? None, only faith. But if the resurrection is known by faith, how will the greater thing, namely His birth, be understood by means of reasoning? And why is it the greater thing? Because there are many examples of resurrection; for many even before Christ were raised; but from a virgin no one was ever born. Therefore, the righteousness which is from God is in faith; that is, it leans upon this and has it as its foundation. He called it the "power" of the resurrection, for to rise again is in truth a great strength. Moreover, the resurrection puts power into us to walk that same path.

*And the fellowship of his sufferings.* When we are persecuted, he says, and afflicted, we become partakers of the sufferings or tribulations of Christ. If, therefore, we did not believe that we shall reign with Christ, we would not suffer such and so great things. Observe, however, that he who suffers is the one who most truly believes that Christ is risen. ^C Now, hear what follows: *Being made conformable to his death.* That is, being assimilated. For just as He suffered at the hands of men, so also do I. For afflictions and persecutions paint an image of that death, and we too become "christs," in so far as we suffer. Do you see what afflictions accomplish?

VERS. 11. *If by any means I may attain to the resurrection of the dead.* What then? If you had not suffered, O Paul, would you not have... ^D

^A been resurrected? But here you must understand the "resurrection" to mean the glorious one, the ascent in the clouds. For all rise, but not all are raised up by resurrection: rather, sinners remain below for the Judge, but the saints are caught up in the clouds to meet the Lord. You will understand what is said from the context as well. "He died," he says, "so I too die. He rose in glory, I too hasten to attain such a glorious resurrection." Consider also the caution of him who has accomplished so much, who is above other men: *If by any means I may attain.* For he says he is not yet bold and confident; to such an extent was he imbued with a humble spirit. This is what he says in another place: *Let him who thinks he stands take heed lest he fall*; and, *lest by any means, having preached to others, I myself should be disqualified.* ^B

VERS. 12. *Not that I have already attained, or am already perfected.* Having said, *If by any means I may attain* (or "arrive"), he confirms this, saying: "I have spoken thus with hesitation, because I have not yet received the prize, I have not yet been perfected."

*But I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me.* "I am still," he says, "in the contest, I still press on, if by any means I may have the strength to lay hold of the end and the prize." Then, showing that the thing is a debt, he says: *For I have been laid hold of by Christ*; that is, I was among the perishing, among the condemned; Christ pursued me, and when I was fleeing from Him, He laid hold of me and turned me back. I ^C ought, therefore, to press on after Him in turn, so that I may lay hold of Him. He has spoken of "pressing on" most significantly. For one who pursues sees nothing else than that toward which he is hastening, but passes by everything—both the most beloved and the most necessary things. In this way we too must hasten, hindered by nothing.

VERS. 13. *Brethren, I do not count myself to have apprehended.* Since he had praised the Philippians highly, he now brings down their state of mind, saying: "I, who am so great and such a person, your teacher, do not yet count myself to have apprehended the whole of virtue," just as if someone were to say of a runner: "He has not yet finished the whole [race]." How then does he say elsewhere: *I have finished the race*? That he said when he was near death.

VERS. 14. *But one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead.* "I do one thing," ^D he says, "I am concerned with only one thing, that I might always be making progress: I forget my accomplishments, and I leave them behind, and do not remember them at all, and thus I press on toward what is ahead as if I lack it. For whoever thinks he has already been perfected will stop running, as if he has already fully accomplished everything." But what is, *reaching forward*? It means: before I arrive, I am eager to receive it, and he even moves his feet, although already running, with the rest of his body to press on.

which comes from much desire and readiness ^A.

*I press toward the goal, for the prize of the upward call of God in Christ Jesus*. Not without a fixed sign do I run, says he, but fixing my eyes on the goal. And what is this? The prize of the upward call, that is, of the incorruptible one, which is in the heavens. ^B For the contest is below, but the crown is above, in the brilliance of the saints. For indeed a king, honoring the contenders more greatly, calls them upward and crowns them. Showing, however, that the help of Christ does everything, and without it the course is imperfect, he adds, *in Christ Jesus*, that is, through his assistance.

*Let us therefore, as many as are perfect, have this mind*. This, what kind? To forget the things behind. For it is the mark of a perfect person not to consider himself perfect; for this is perfection, not to be confident.

*And if in anything you think otherwise, God will reveal even this to you*. Here he reassures them: If you think, he says, that you have perfected everything, God will, as to those who are ignorant, point out what is fitting. And these things have been said concerning the perfection of life, and that they should not think themselves to be perfect. ^C

*Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind*. Thus far, he says, what we have perfected, let us hold fast, namely concord, peace; and let us walk by the same rule, that is, by the same faith, by the same boundary; for a rule has neither addition nor subtraction: therefore do not you either alter the commandments of the Spirit.

*Brethren, join in imitating me, and note those who so walk, as you have us for a pattern*. Above he said, *Beware of the dogs*, and he led the Philippians away from them; but now he glues them to those who walk well; for this is what it means, *Note*, that is, look toward them, and as if looking toward an archetype, ^D be fashioned into their likeness; and just as you have me for a pattern, so also have them. For he did not teach by words only, but by life and conduct also he offered himself as an example: since this, too, is of perfect doctrine.

*For many walk, of whom I have told you often, and now tell you even weeping*. He does not censure them by name, lest he provoke them, but he makes it so that they recognize these; *Of whom I have told you often*, says he. But now, since the evil has progressed and extended, I cannot even remember these without tears. Do you see his compassion? He was not weeping for his own evils (for he did not have them), but because others, lacking a sense of their own evil, were living in delights.

*Enemies of the cross of Christ*. There were some feigning Christianity, yet living in delights and tranquility.

Should we not shudder, then, if one who is a friend of luxury, and of the ease and security of this world, is an enemy of the cross of Christ?

*Whose god is the belly.* For they serve it as God, and render to it every attention. To some, money is God; to others, the belly—concerning whom he says elsewhere: *Let us eat and drink, for tomorrow we die.* Behold another idolatry.

*And their glory is in their shame.* Some say this refers to circumcision, which they thought a glory, but which is in reality a shame. But this is not the case; rather, it shows their insensibility through these things. For he says that those who sin ought to be covered with shame and feel disgraced, yet these men consider such things their glory.

*Who mind earthly things.* For these have the belly as their god, those who understand nothing spiritual or heavenly.

*But our citizenship is in heaven, from whence also we look for the Savior, the Lord Jesus Christ.* ^B Therefore, we must mind the things above, and hasten toward our homeland, where it is ordained that we should live and dwell; since our Master and King is there, and from there we expect him to come in the glory of the Father with the holy angels. Therefore, be shamed by both the place and the person.

*Who shall refashion the body of our humiliation.* The body now suffers much; it is bound, it is scourged, it is subjected to countless evils. This is why it is called a body of humiliation, because it is subject to corruption and pain; but it will be refashioned, that is, remaining the same, it will put on incorruption; for by refashioning, understand a change from corruption.

*That it may be fashioned like unto his glorious body.* Since, he says, it was made like unto him through the communion of sufferings, it will also be made like unto his glory. Oh! What has he said? To that body which is adored by the angels, ^C which sits at the right hand of the Father, to that body of glory our body is made like, and it is thus glorified, just as that one is! Would that the whole world might weep for those who fall away from such glory; would that it might weep worthily!

*According to the working whereby he is able even to subdue all things unto himself.* Since he said something great and almost incredible, he says: Do not doubt; for he has the power through which he works all things, and he has subjected angels, and archangels, and demons; so since he did those greater things, much more will he do this, which is less than those. Who, then, subjected them? Some say that ^D God the Father subjected all things to him, that is, to Christ.

However, this is illogical, for he did not speak above of the Father. It is better, therefore, to understand this of Christ, who, by the power of his divinity, subjected all things to himself—that is, to his own body. For we shall not be afraid of dividing Christ, since we know him to be one, even in the diversity of his natures.

CHAPTER IV

^A Ver. 1. *Therefore, my brethren dearly beloved and longed for, my joy and my crown, so stand fast in the Lord, my dearly beloved.* Therefore, he says, even if you see these people rejoicing and glorified, do you stand fast just as you have stood, hoping that we shall be glorified together with Christ, and do not fall away from that hope. Observe, however, with what great praises he exalts them. "Brethren," he says, and not simply that, but "Beloved"; and further, "Longed for," that is, sought after by me, as to when you might be seen by me. And further, "My joy," and not simply this, but also, "My crown," than which there is nothing more honorable. Before the exhortation he commended them, and again after the exhortation; they were of such value to him, that Paul thought them worthy of such great honor.

^B Ver. 2, 3. *I beseech Euodia, and beseech Syntyche, that they be of the same mind in the Lord. And I entreat thee also, true yokefellow, help those women.* These women seem to me to be the head of the Church that was there. He therefore commends them to a certain admirable man, who was either the brother of one of them or their husband. Perhaps this man may even have been the jailer; as if he were to say, "Now you are a true brother, now a true husband, if you draw the same yoke in the work of the Lord, helping them." But some, having been led into error, say that Paul is here entreating his own wife; but this is not so. For, to pass over other things, if he had meant his own wife, he ought to have said, "True yokefellow."

^C *Who have laboured with me in the gospel, with Clement also and with other my fellow labourers.* They also contributed, he says, no small part, even though there were many other helpers. Therefore he says, "Who have laboured with me." For at that time the Churches were not a little strengthened, when one honored and helped another. But today, alas! what is our state? We cast one another down; hence it is that we are altogether different from those who lived then.

*Whose names are in the book of life.* Do you perceive how much virtue he attributes to these women? For that which the Lord said to the apostles, *that your names are written in heaven* (Luke x, 20), this Paul also attributes to them, that their names, together with the rest, are inscribed in the book of life—that is, in the knowledge and judgment ^D of God. Or, he has adjudged life to them even now by reason of their faith, just as, *He that believeth not is judged already* (John iii, 18), and perhaps is inscribed in the book of death.

Ver. 4. *Rejoice in the Lord always.* How then does the Lord

λέγει· Μακάριοι οἱ πενθοῦντες; Ὅτι τοῦτο αὐτό ἐστι χαίρειν, τὸ οὕτω πενθεῖν. Οὐ γὰρ ἁπλῶς εἶπε, Χαίρετε, ἀλλ᾽, Ἐν τῷ Κυρίῳ. ^A Ὁ δὲ ὢν ἐν Κυρίῳ πάντοτε χαίρει, κἂν στρεβλῶται, κἂν ξαίνηται. Ὑπέστρεφον γάρ, φησί, χαίροντες ἀπὸ τοῦ δικαστηρίου, ὅτι ἠξιώθησαν ὑπὲρ τοῦ Χριστοῦ ἀτιμασθῆναι.

Πάλιν ἐρῶ, χαίρετε. Ἐπειδὴ τῶν πραγμάτων ἡ φύσις λύπην ἔτικτε, διὰ τοῦ διπλασιασμοῦ δείκνυσιν, ὅτι πάντως δεῖ χαίρειν.

Τὸ ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις.

^B Ὁ Κύριος ἐγγὺς, μηδὲν μεριμνᾶτε. Ἀλλὰ ζηλοῦτε, ὅτι τρυφῶσιν ἐκεῖνοι καὶ ὑβρίζουσιν, ὑμεῖς δὲ ἐν θλίψει. Ὁ Κύριος ἐγγὺς, ἤδη ἡ κρίσις ἐπέστη, μηδὲν μελέτω ὑμῖν μήτε τῆς ἐκείνων ὕβρεως, μήτε τῆς ὑμῶν θλίψεως· δώσουσι γὰρ λόγον ἐκεῖνοι, καὶ ὑμεῖς ἀναπαύσεσθε.

Ἀλλ᾽ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν Θεόν. Ἰδοὺ καὶ ἑτέρα παραμυθία, τὸ εὔχεσθαι ἐν παντὶ πράγματι, καὶ τοῦτο μετὰ εὐχαριστίας. Πῶς γὰρ ἄν τις αἰτήσειε τὰ μέλλοντα, μὴ ὑπὲρ τῶν προτέρων εὐγνωμοσύνην ἐπιδειξάμενος; Ὥστε ὑπὲρ πάντων, καὶ τῶν δοκούντων ἐναντίων, εὐχαριστεῖν δεῖ. Τὸ γὰρ ἐπὶ τοῖς ἀγαθοῖς εὐχαριστεῖν, καὶ ἡ φύσις τῶν πραγμάτων ἀπαιτεῖ· ἐκεῖνο ^C δὲ, ψυχῆς εὐγνώμονος. Αἱ τοιαῦται εὐχαὶ γνωρίζουσι τὰ αἰτήματα ἡμῶν πρὸς τὸν Θεόν. Τὰς γὰρ ἄλλως γινομένας οὐδὲ ἐπιγινώσκει.

Καὶ εἰρήνη τοῦ Θεοῦ ἡ ὑπερέχουσα πάντα νοῦν, φρουρήσει τὰς καρδίας ὑμῶν, καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ Ἰησοῦ.

Τὸ λοιπὸν, ἀδελφοί. Ὡς ἐπειγόμενος, καὶ οὐδὲν κοινὸν ἔτι ἔχων πρὸς τὰ παρόντα, οὕτω φησίν.

^A What things are true. This is, endowed with virtues. For vice is a lie, and its pleasure is the same. What things are grave. To those who mind earthly things. What things are pure. To those whose god is their belly. What things are lovely. That is, pleasing to God and to men. And this, so that they might not offend some. What things are of good report: if there be any virtue, and if there be any praise. Do you see that he wishes them to have consideration for the things that pertain to men? But not simply; rather, with this appendix: "If there be any virtue." Think on these things. Because evil works are born from thoughts, "Think on these things," he says, "which have been mentioned."

^B 456 VERS. 9. What you have both learned and received and heard and seen in me. Because it was not possible to speak exactly about all things—about entrances, exits, words, and demeanor—in summary he says: "What things you have learned and heard by way of doctrine, and received in writing, and seen in me by the very works themselves." For this, as has often been mentioned, is the best doctrine: to present oneself as an example. Do these things. Not only think on them, as was said a little before, nor only speak of them, but also do them. And the God of peace will be with you. This is: You will live in tranquility if you do these things. For if we have peace, both with God, namely through virtue, and with men (for, "I was peaceful with those who hate peace," he says), God himself will be with us. For He who pursues those who flee from Him, how will He not be present with those who approach Him?

^C VERS. 10. I rejoiced in the Lord greatly, that at last you have flourished again to think of me. I have not rejoiced in a worldly manner, he says, nor according to the way of this age, but, "In the Lord," not because I have had refreshment, but because you have made progress. For this reason he also says "greatly," because it was for their own benefit. But although he had secretly rebuked them for the past time so that he might teach them to give continuously and always, he again adumbrated the same thing. For the phrase, "At last," demonstrates the lapse of a long time. And he said "flourished again" as if speaking of plants that, after having ^D sprouted, had dried up and were repullulating again. You, too, he says, when you were flourishing, withered, and then flourished again. Thus this is a rebuke and praise at the same time: for it is no small thing for one who has dried up to repullulate. But lest anyone should think that they had dried up in other matters as well, he added, "to think of me": in this alone, that you care for my necessary need. It must be inquired, how the one who says, "It is more blessed to give than to receive," [index: entries preserved]

^A and again to the Corinthians, "It were better for me to die, than that any man should make my boasting void," [x] is now found receiving? There, he rightly did not receive, on account of the false apostles who pretended not to receive, in order that in that wherein he boasted, they might be found just as I. For he did not say simply, "My boasting shall not be made void," but, "In the regions of Achaia," [y] since, he says, "I spoiled other churches." [z] So he was not receiving there for the sake of economy; but here, the givers are beloved and desirable, whom, had he not accepted from them, he would have grieved. Besides, receiving is rather for the sake of the givers; for they themselves are benefited more than those who receive. ^B And what he says regarding, "It is more blessed to give than to receive," is not an absolute prohibition of receiving, but a comparison, indicating what is better. For just because gold is better, no one forbids the possession of silver. Furthermore, that other point is about working and giving from one's own labor, and one ought to do so. But if there is no opportunity for working, with bonds perhaps or sickness imposed, what must be done? Must one not receive? I think that one must.

"Wherein you also thought." That is, you indeed had in your heart the care for me, and you were anxious for me; for it is also your custom to care for me.

"But you lacked opportunity." This was not of your sloth, he says, but of necessity: that is, you did not have it in your hands, nor were you in abundance; he takes this from common parlance. ^C As we say, "Narrowness has come upon me," or "The time is hard now."

"Not that I speak in respect of want." I do not complain to you on this account, as if I were in indigence and were looking to my own affairs.

"For I have learned in whatsoever state I am, therewith to be content." You see that it is difficult for one to rejoice in self-sufficiency, and that it requires training and practice? "I have learned," he says.

"I know both how to be abased, and I know how to abound." That is, I know how to use few things, and to endure hunger and want, and further to abound. And what kind of virtue is it, to know how to abound? Indeed, it is a very great one. ^D For abundance turns more people upside down than does want, kindling them toward many and absurd desires. But how did Paul know how to abound? Because he spent it on others, and did not rejoice in the superabundance, but was equal in fullness and in want; being neither puffed up by the former, nor pressed by the latter.

"In all and in all things I am instructed." In all this long time, and in every matter, and in all occurring things, I have received experience.

^A And to be full, and to hunger, and to abound, and to suffer need. The Israelites did not know how to hunger, for they spoke against God and said: "Shall God be able to prepare a table?" Nor did they know how to be full, for they ate and were filled, and they kicked. But Paul, and those who are according to Christ, are not so. He shows by these things that he was neither grieved before, when they were not giving, nor did he rejoice now, when they were giving, from human calculation, but for their sake, as those who were benefited.

"I can do all things in Christ who strengthens me." Since he perceived that he had said great things about himself, he says: "The accomplishment is not mine, but Christ’s, who has given me the strength."

Ver. 14. "Notwithstanding you have done well, that you have communicated to my affliction." He had said, "I know how to be content." So that the Philippians might not be scandalized at him, as if he did not gladly receive what they had offered, but deemed them useless—for they who give are wont to be offended when those who receive say, "We have no need"—he remedies this, saying: "Notwithstanding you have done well"; that is, even if I have no need, still I have accepted your grace and gift. And see the wisdom: how he elevates the matter! "Communicating to my affliction," he says, making them equal to himself. "I indeed," he says, "suffer these things; but because you have cared for me, God also reckons you as my fellow-combatants." By the things said above, therefore, he dissipated their pride; but by the things now spoken, he strengthens their readiness. ^B

Ver. 15. "Now you know also, Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no church communicated with me concerning the matter of giving and receiving, but you only." Since he seemed to have rebuked them above, saying, "At length you have flourished again," he now wisely excuses this. "This very thing," he says, "which I seemed to rebuke, I did not do as one wishing to receive, but because of my great confidence in you, and because you are the cause to me of this matter: for first among others you attempted to take thought for my need." And having received boldness from this, I thought it good to rebuke you, as having omitted what was customary. Great therefore is the eulogy: both that "in the beginning of the Gospel," and that you provided for me not only when I was dwelling among you, but even when I departed from Macedonia—that is, even when I had left your district. He did not say, "No church gave to me," but, "No church communicated with me in the matter of giving and receiving." For communication is the thing itself. You give carnal things, and you receive spiritual things, just as it is said elsewhere: "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" Therefore, the other churches did not communicate in the matter of the giving of carnal things and the receiving of spiritual things. ^{C D}

^A Ver. 16. "For even in Thessalonica, once and again you sent unto my need." This is a great eulogy for them, that even while he was dwelling in the metropolis, he was sustained by a small city. For by "need," he means necessary provisions; "need," I say, and not delicacies or luxury.

Ver. 17. "Not because I desire a gift: but I desire fruit that may abound to your account." Because he had spoken something humble, saying "unto my need," and so that they might not be puffed up by this, he says: I do not say these things because I am seeking your contributions, but for your own advantage, so that you may bring forth fruit; which fruit is "to your account," that is, it benefits you. Do you see that they themselves were profiting from the giving?

^B Ver. 18. "But I have all, and abound." Since he had said, "I do not seek," so as not to make them too sluggish again (for the more they are lovers of wisdom, the more those who do good seek thanks from those to whom they have imparted benefits), he says: "But I have all, and abound"; that is, by this gift you have not only filled what was lacking to me, but you have even exceeded it. Saying "I have," however, as if it were a debt, so that they might not get "stuck up," he cheers them up again by showing that they did even more than what was owed by sending the surplus. "I am filled, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God." ^C Oh! To what a height he raised their gift! "I did not receive," he says, "but God through me." Therefore, even if I do not need it, let it not be a concern to you; since God did not need it either, yet He accepted it in such a way that even the Scripture could say: "And the Lord smelled a sweet savor," lest, if we hear that God does not have need of these things, we become more sluggish in giving.

Ver. 19. "But my God shall supply all your need according to his riches in glory by Christ Jesus." Since he had said above that "you lacked opportunity"—that is, you were in distress—he now prays for them that they might have enough. For if they had been philosophers, he would not have prayed for ^D bodily things for them; but since they were men occupied with the business of this life, and having some desire even for present things, he prays for them condescendingly—not for abundance or luxury, but for a sufficiency of necessary things. "For He shall supply," he says, "all your need," so that you may not be in want. Then, so that they would not think that He would keep them in straits, he says "according to his riches"; that is, He is able to give you the necessary things abundantly and without constraint. Wherefore, use this abundance to His glory. But concerning the phrase, "in Christ Jesus," it can be understood in this way: that the Father will do these things in Christ Jesus, that is, with Christ as the mediator; it can also be understood...

as: in the glory which is referred to Christ Jesus. He then adds: ^A Ver. 20. But to God and our Father be glory for ever and ever. Amen. Because he had said, "to the glory of the Son," he adds that this glory of Christ is also the glory of the Father.

Ver. 21. Salute every saint in Christ Jesus. It is no small gesture of benevolence to greet them by letter. The brethren who are with me salute you. For there were many with him, perhaps even some from Rome itself, who, however, were not such that they could receive an apostolic office. For only Timothy was of this kind, whom he also called "of the same soul" above. He does not, however, shrink from calling even these "brethren."

^B Ver. 22. All the saints salute you, especially those who are of Caesar's household. He encourages them, showing that the preaching of the Gospel has reached even the royal house, and that if those who lived in the royal palace considered all things as secondary for the sake of Christ, how much more ought you, who are of lower station, to do the same? He also intimates that he remembers their virtue to those others; otherwise, he could not have brought those who were in the royal palace to such a desire for them as to greet them.

^C Ver. 23. The grace of our Lord Jesus Christ be with you all. Amen. He concludes the Epistle with a prayer, as is his custom. At the same time, he instructs them that if they possess any virtues, they should believe that they have them by the grace of Christ, and not be puffed up on account of them; for so it will be that the grace will always remain with them, if they are not elated. May it befall us also to abound in every virtue, especially that of sharing with others, through the grace of Christ; so that, being ourselves assisted by the fact that we share with all who are in need, and most especially with those who suffer evil for the sake of Christ, we may enjoy the riches of His goodness. To Him be glory and power, now and always and for ever and ever. Amen.

EXPOSITION OF THE EPISTLE OF THE DIVINE PAUL TO THE COLOSSIANS BY THEOPHYLACT, ARCHBISHOP OF BULGARIA

ARGUMENT OF THE EPISTLE TO THE COLOSSIANS

There are many such Epistles: the one to the Ephesians, and to Philemon, and to Timothy, and to the Philippians, and this very one to the Colossians, which he wrote while he was in his bonds. Just as he wrote to the Romans, whom he had not seen before, and likewise to the Hebrews, so too he sends a letter to these people, whom he had also not seen. ^B Now, among them were Philemon and Archippus, to whose care it seems to me a certain Church had been entrusted. He writes to the Colossians for the following reason: A certain perverse and impious dogma had taken hold of them. For they thought that one was brought to God the Father not through the Son, but through angels, deeming it absurd to believe that the Son of God appeared in the last days, since in the Old Testament all things were done through angels. They also had many Jewish and Greek observances, observing days, and times, and foods. All of these things, being in need of correction, moved the Apostle to write this Epistle.