Philippians 1

But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that "to live in the flesh was the fruit of [his] work;" thus expressing himself. Now the final result of the work of the Spirit is the salvation of the flesh. For what other visible fruit is there of the invisible Spirit, than the rendering of the flesh mature and capable of incorruption? If then [he says], "To live in the flesh, this is the result of labour to me," he did not surely contemn the substance of flesh in that passage where he said, "Put ye off the old man with his works;" but he points out that we should lay aside our former conversation, that which waxes old and becomes corrupt; and for this reason he goes on to say, "And put ye on the new man, that which is renewed in knowledge, after the image of Him who created him." In this, therefore, that he says, "which is renewed in knowledge," he demonstrates that he, the selfsame man who was in ignorance in times past, that is, in ignorance of God, is renewed by that knowledge which has respect to Him. For the knowledge of God renews man. And when he says, "after the image of the Creator," he sets forth the recapitulation of the same man, who was at the beginning made after the likeness of God.

Against Heresies Book 5

He keeps silence about his status as an apostle. He is writing to people who already know who he is and have an informed opinion of him. He suppresses his dignity. He declares his lowly state, because the one who confesses Christ as Lord is all the more free and has salvation.

Epistle to the Philippians 1.1.1

He writes to the saints in his customary manner, but his intent is to write to those who are “saints in Christ Jesus,” specifically those who confess that he is divine and human.… He is not writing to those who by their own deceptions suppress the truth.

Epistle to the Philippians 1.1.1

Here, as writing to those of equal honor, he does not set down his rank of Teacher, but another, and that a great one. And what is that? He calls himself a "servant," and not an Apostle. For great truly is this rank too, and the sum of all good things, to be a servant of Christ, and not merely to be called so. "The servant of Christ," this is truly a free man in respect to sin, and being a genuine servant, he is not a servant to any other, since he would not be Christ's servant, but by halves. And in again writing to the Romans also, he says, "Paul, a servant of Jesus Christ." But writing to the Corinthians and to Timothy he calls himself an "Apostle." On what account then is this? Not because they were superior to Timothy. Far from it. But rather he honors them, and shows them attention, beyond all others to whom he wrote. For he also bears witness to great virtue in them. For besides, there indeed he was about to order many things, and therefore assumed his rank as an Apostle. But here he gives them no injunctions but such as they could perceive of themselves.

"To the saints in Christ Jesus which are at Philippi." Since it was likely that the Jews too would call themselves "saints" from the first oracle, when they were called a "holy people, a people for God's own possession"; for this reason he added, "to the saints in Christ Jesus." For these alone are holy, and those henceforth profane. "To the fellow-Bishops and Deacons." What is this? were there several Bishops of one city? Certainly not; but he called the Presbyters so. For then they still interchanged the titles, and the Bishop was called a Deacon. For this cause in writing to Timothy, he said, "Fulfil thy ministry," when he was a Bishop. For that he was a Bishop appears by his saying to him, "Lay hands hastily on no man." And again, "Which was given thee with the laying on of the hands of the Presbytery." Yet Presbyters would not have laid hands on a Bishop. And again, in writing to Titus, he says, "For this cause I left thee in Crete, that thou shouldest appoint elders in every city, as I gave thee charge. If any man is blameless, the husband of one wife"; which he says of the Bishop. And after saying this, he adds immediately, "For the Bishop must be blameless, as God's steward, not self willed." So then, as I said, both the Presbyters were of old called Bishops and Deacons of Christ, and the Bishops Presbyters; and hence even now many Bishops write, "To my fellow-Presbyter," and, "To my fellow-Deacon." But otherwise the specific name is distinctly appropriated to each, the Bishop and the Presbyter.

Homily on Philippians 1

He sends his news to everyone, both those who have been deemed worthy of ordination and those who are shepherded by them. By “those who are holy” he means those who have worthily received holy baptism.

Epistle to the Philippians 1.1-2

He applies the term bishops to presbyters, for at that time they had both names. … And it is clear that he makes this assumption here also. For he joins the deacons to the bishops, making no mention of the presbyters. Furthermore, it was not possible for many bishops to be shepherds to one city. So it is clear that he is calling the presbyters bishops; yet in this same letter he calls the blessed Epaphroditus their apostle, … and thus he indicates plainly that he was entrusted with an episcopal function because he had the name of an apostle.

Epistle to the Philippians 1.1-2

Here the apostle does not put forward his apostolic dignity, but simply calls himself a servant of Jesus Christ. This title is certainly great as well, only it is of a more general character. But when he writes to Timothy and the Corinthians, he calls himself an apostle. Why is this? Because there he wished to set many things in order, and therefore put forward his apostolic dignity. But here he commands nothing of the sort, but rather considers them as equals to himself.

Since the Jews also called themselves holy, because they were a holy nation, the apostle added "in Christ Jesus," because those who are in Christ Jesus are truly holy, while those (Jews) are unclean.

He called the presbyters here bishops, since there were not many bishops in one city. At that time there was not yet a distinction in titles, and the bishops themselves were called deacons and presbyters. Therefore, when Paul wrote to Timothy as a bishop, he said, "fulfill your ministry" (τὴν διακονίαν) (2 Tim. 4:5), and then: "which was given you with the laying on of the hands of the presbytery" (1 Tim. 4:14), that is, of the bishops, because presbyters did not ordain a bishop. On the other hand, presbyters were also called bishops (ἐπίσκοποι), since they too, evidently, watched over the people in order to cleanse and enlighten those in need. Why then does he now write to the clergy, which he nowhere else did? Because they themselves had sent Epaphroditus, who brought to the apostle what he needed.

Commentary on Philippians

This letter is divided into a greeting and a message (1:3). In the greeting he does three things: first, the persons who send the greeting are described; secondly, the persons greeted (1:1); thirdly, the good things he wishes them (1:2). In regard to the first he does two things: first, he mentions the persons who send the greeting; secondly, their condition (1:1).

In regard to the first he mentions, first of all, the principal person, when he says, Paul, which means "small." In this he indicates his humility: "The least one shall become a clan, and the smallest one a mighty nation" (Is. 60:22). Secondly, the co-sender, when he says, and Timothy, because he was their preacher: "I have no one like him, who will be genuinely anxious for your welfare" (2:20).

Then when he says, servants of Christ Jesus, he states their condition: "For what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus' sake" (2 Cor. 4:5). But this seems to conflict with John (15:15): "No longer do I call you servants, for the servant does not know what his master is doing." I answer that there are two kinds of servitude, corresponding to the two kinds of fear. Fear of punishment causes evil servitude, and this is the kind meant in the above text from John. But chaste fear causes reverential servitude, which is the kind the Apostle has in mind.

The persons greeted are the saints of the Church in Philippi: first, the lesser ones; hence he says, to all the saints who are at Philippi, which is a city founded by Philip. He calls them saints on account of their baptism: "Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?" (Rom. 6:3). He includes the greater ones when he says, with the bishops and deacons. But why does he mention the lesser ones before the greater? Because the people are prior to the prelate: "Should not shepherds feed the sheep?" (Ez. 34:2). For the flocks are to be fed by the shepherds, and not vice versa. But why does he not mention the priests? I answer that they are included with the bishops, because there are not a number of bishops in a city; hence when he puts it in the plural, he means to include priests. Yet it is a distinct order, because we read in the gospel that after appointing twelve apostles (whose persons the bishops manifest), He appointed seventy-two disciples, whose place the priests hold. Dionysius also distinguished bishops from priests. But in the beginning, although the orders were distinct, there were not distinct names for the orders; hence here he includes priests with bishops.

Commentary on Philippians

It is evident that while God is called Father, Christ Jesus is called Lord. Does it not then appear that the Lord does not possess equal dignity with the Father? That might seem true in the world of human beings, but between God the Father and Christ the Lord there is complete harmony.

Epistle to the Philippians 1.2

"Grace to you and peace from God our Father and the Lord Jesus Christ."

How is it that though he nowhere else writes to the Clergy, not in Rome, nor in Corinth, nor in Ephesus, nor anywhere, but in general, to "all the saints, the believers, the beloved," yet here he writes to the Clergy? Because it was they that sent, and bare fruit, and it was they that dispatched Epaphroditus to him.

Homily on Philippians 1

He adds the customary greeting, wishing them to be filled with grace, so that they would not exalt themselves over one another and thereby not lose peace and concord; because grace is received by those who are free from pride.

Commentary on Philippians

Then he mentions the good things he desires for them when he says, grace to you and peace. These two goods include everything: first, there is God's grace remitting sins: "For by grace you have been saved through faith" (Eph. 2:8); lastly, there is man's peace: "He makes peace in your borders" (Ps. 147:14). Consequently, he wishes them all the good things between the two: and this, from God our Father: "Every good endowment and every perfect gift is from above, coming down from the Father of lights" (Jas. 1:17), and by the merit of Christ's humanity; hence he says, and from the Lord Jesus Christ: "Grace and truth came through Jesus Christ" (Jn. 1:17); "For he is our peace, who has made us both one" (Eph. 2:14).

Commentary on Philippians

"I thank my God," he says, "upon all my remembrance of you."

He said in another of his writings, "Obey them that have the rule over you, and submit to them: for they watch in behalf of your souls, as they that shall give account; that they may do this with joy, and not with grief." If then the "grief" be due to the wickedness of the disciples, the doing it "with joy" would be due to their advancement. As often as I remember you, I glorify God. But this he does from his being conscious of many good things in them. I both glorify, he says, and pray. I do not, because ye have advanced unto virtue, cease praying for you. But "I thank my God," he says, "upon all my remembrance of you."

Homily on Philippians 1

Paul praises God every time he remembers the clergy of Philippi, who received the proclamation of the gospel cordially and have remained uncorrupted up to the present.

Epistle to the Philippians 1.3-5

Every time I remember you, says the apostle (and this I do always), I glorify God for the fact that you have advanced so much in virtue.

Commentary on Philippians

Then he begins the letter's message, in which he does two things: first, he gives thanks for past benefits; secondly, he urges them to continue making progress (1:12). In regard to the first: first, he gives thanks for them; secondly, he mentions the subject matter (1:5).

First, therefore, he expresses thanks along with joy and a prayer. And so, touching these three things he says, I thank my God. To give thanks is to acknowledge a favor conferred on oneself: "Give thanks in all circumstances" (1 Thess. 5:18). In all my remembrance of you, because in regard to them nothing occurred to the Apostle that was not worthy of thanksgiving; and this is very great: "The memory of the righteous is a blessing" (Prov. 10:7).

Commentary on Philippians

For, so long as there is not implanted in you any one lust which is able to torment you, behold, ye live in God. I rejoice in you, and offer supplication on account of you, Ephesians, a Church which is renowned in all ages. For those who are carnal are not able to do spiritual things, nor those that are spiritual carnal things; in like manner as neither can faith [do] those things which are foreign to faith, nor want of faith [do] what belongs to faith. For those things which ye have done in the flesh, even these are spiritual, because ye have done everything in Jesus Christ.

Syriac Second Epistle of Ignatius to the Ephesians

"Always in every prayer of mine for you all making request also with joy."

"Always," not only while I am praying. "With joy." For it is possible to do this with grief too, as when he says elsewhere, "For out of much affliction and anguish of heart I wrote unto you with many tears."

Homily on Philippians 1

But, despite the fact that you are so glorious in divine matters, I do not cease to pray for you, but pray for all of you, that you may progress still more and more.

For it is possible to remember with sorrow as well, as, for example, he says in another place: "Out of much affliction and anguish of heart I wrote to you" (2 Cor. 2:4). Therefore, remembrance with joy is a testimony of their virtue.

Commentary on Philippians

For you all: "Your people shall all be righteous; they shall possess the land forever" (Is. 60:21). He gives thanks for their blessings, he makes a prayer for their protection, and all of this with joy: "Far be it from me that I should sin against the Lord by ceasing to pray for you" (1 Sam. 12:23).

Commentary on Philippians

I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness, and that ye be chaste and truthful. "Abstain from every form of evil." For if a man cannot govern himself in such matters, how shall he enjoin them on others? If a man does not keep himself from covetousness, he shall be defiled by idolatry, and shall be judged as one of the heathen. But who of us are ignorant of the judgment of the Lord? "Do we not know that the saints shall judge the world?" as Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended in the beginning of his Epistle. For he boasts of you in all those Churches which alone then knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply grieved, therefore, brethren, for him (Valens) and his wife; to whom may the Lord grant true repentance! And be ye then moderate in regard to this matter, and "do not count such as enemies," but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves.

Epistle to the Philippians 11

"For your fellowship in furtherance of the Gospel from the first day even until now."

Great is that he here witnesseth of them, and very great, and what one might have witnessed of Apostles and Evangelists. Ye did not, because ye were entrusted with one city, he saith, care for that only, but ye leave nothing undone to be sharers of my labors, being everywhere at hand and working with me, and taking part in my preaching. It is not once, or the second, or third time, but always, from the time ye believed until now, ye have assumed the readiness of Apostles. Behold how those indeed that were in Rome turned away from him; for hear him saying, "This thou knowest, that all that are in Asia turned away from me." And again, "Demas forsook me": and "at my first defence no one took my part." But these, although absent, shared in his tribulations, both sending men to him, and ministering to him according to their ability, and leaving out nothing at all. And this ye do not now only, saith he, but always, in every way assisting me. So then it is a "fellowship in furtherance of the Gospel." For when one preacheth, and thou waitest on the preacher, thou sharest his crowns. Since even in the contests that are without, the crown is not only for him that striveth, but for the trainer, and the attendant, and all that help to prepare the athlete. For they that strengthen him, and recover him, may fairly participate in his victory. And in wars too, not only he that wins the prize of valor, but all they too that attend him, may fairly claim a share in the trophies, and partake of the glory, as having shared in his conflict by their attendance on him. For it availeth not a little to wait on saints, but very much. For it makes us sharers in the rewards that are laid up for them.

Thus; suppose some one hath given up great possessions for God, continually devotes himself to God, practices great virtue, and even to words, and even to thoughts, and even in everything observes extreme strictness. It is open to thee too, even without showing such strictness, to have a share in the rewards that are laid up for him for these things. How? If thou aid him both in word and deed. If thou encourage him both by supplying his needs, and by doing him every possible service. For then the smoother of that rugged path will be thyself. So then if ye admire those in the deserts that have adopted the angelic life, those in the churches that practice the same virtues with them; if ye admire, and are grieved that ye are far behind them; ye may, in another way, share with them, by waiting on them, and aiding them. For indeed this too is of God's lovingkindness, to bring those that are less zealous, and are not able to undertake the hard and rugged and strict life, to bring, I say, even those, by another way, into the same rank with the others. And this Paul means by "fellowship." They give a share to us, he means, in carnal things, and we give a share to them in spiritual things. For if God for little and worthless things granteth the kingdom, His servants too, for little and material things, give a share in spiritual things: or rather it is He that giveth both the one and the other by means of them.

Homily on Philippians 1

Here he testifies to them of their great and truly apostolic work. He says that they are companions and partners with me in the labor of preaching the Gospel, not at one time or another, but from the time they believed, even until now. How then do you participate? By sending me everything I need and caring for me. For whoever assists and helps in every possible way one who labors in any good work becomes a participant in that work. Thus those who care for the martyrs, and those who remove every worldly care from the ascetics, and finally those who give teachers the ability not to be distracted — all become partakers of their crowns.

Commentary on Philippians

Then when he says, for your partnership in the gospel, he touches on the matter of the three things mentioned above. First, he mentions the reason for his thanksgiving; secondly, for his joy in things to come (1:6); thirdly, for his prayer (1:8).

He says, therefore, for your partnership, whereby you share in the doctrine of the gospel by believing and by fulfilling it in work; for this is true partnership: "Do not neglect to do good and to share what you have" (Heb. 13:16); from the first day until now: "Among thoughtful people stay on" (Si. 27:12).

Commentary on Philippians

"Being confident of this very thing, that He which began a good work in you will perfect it until the day of Jesus Christ."

See how he also teaches them to be unassuming. For since he had witnessed a great thing of them, that they may not feel as men are apt to do, he presently teaches them to refer both the past and the future to Christ. How? By saying, not, "Being confident that as ye began ye will also finish," but what? "He which began a good work in you will perfect it." He did not rob them of the achievement, (for he said, "I rejoice for your fellowship," clearly as if making it their act,) nor did he call their good deeds solely their own, but primarily of God. "For I am confident," saith he, "that He which began a good work in you will perfect it until the day of Jesus Christ." That is, God will. And it is not about yourselves, he implies, but about those descending from you that I feel thus. And indeed it is no small praise, that God should work in one. For if He is "no respecter of persons," as indeed He is none, but is looking to our purpose when He aids us in good deeds, it is evident that we are agents in drawing Him to us; so that even in this view he did not rob them of their praise. Since if His working were indiscriminate, there would have been nothing to hinder but that even Heathens and all men might have Him working in them, that is, if He moved us like logs and stones, and required not our part. So that in saying "God will perfect it," this also again is made their praise, who have drawn to them the grace of God, so that He aids them in going beyond human nature. And in another way also a praise, as that "such are your good deeds that they cannot be of man, but require the divine impulse." But if God will perfect, then neither shall there be much labor, but it is right to be of good courage, for that they shall easily accomplish all, as being assisted by Him.

Homily on Philippians 1

God can work in our acts without our help. But when we will the deed, he cooperates with us.

On Grace and Free Will 32

I give thanks, he says, and "I rejoice," in the hope that God, "who began a good work in you," will Himself also "bring it to completion," because from the past I draw conclusions about the future as well. See how he teaches them to think humbly of themselves, when he ascribed everything to God and not to them alone; however, by this he in no way deprived them of honor, since he said: "who began in you," that is, according to your desire. If there had been no desire on the part of man, then God would have done nothing either; because if He acted unconditionally, nothing would have prevented Him from acting in the Greeks and in all people as well. Thus, Paul greatly praises the Philippians for the fact that they drew to themselves the grace of God for assistance not human, but divine. At the same time he also encourages them, so that they would not lose heart; because if God will complete what He began, then it will not be a great labor for them.

That is, until the coming of the Lord. Thus, he says, I believe that the Lord will act not only in you, but also in those who will come after you, even until the end of the world. Or else, by the day of Jesus Christ, understand the death of each person, that is, the end.

Commentary on Philippians

And being confident of this very thing, I take joy in you because, he who began a good work in you will bring it to completion: "Cursed is the man who trusts in man" (Jer. 17:5), and in (17:7): "Blessed is the man who trusts in the Lord, whose trust is the Lord." And this by God's power; hence he says, he who began a good work in you will bring it to completion: "Apart from me you can do nothing" (Jn. 15:5). This is against the Pelagians, who say that the principle of every good work is from ourselves, but its completion is from God. But this is not true, because the principle in us of every good work is to think of it, and this itself is from God: "Not that we are sufficient of ourselves to claim anything as coming from us; our sufficiency is from God" (2 Cor. 3:5). At the day of Jesus Christ, when He will reward each person: "Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day" (2 Tim. 4:8); "He will sustain you to the end, guiltless in the day of our Lord Jesus Christ" (1 Cor. 1:8).

Commentary on Philippians

You must realise from the outset that the goal towards which He is beginning to guide you is absolute perfection; and no power in the whole universe, except you yourself, can prevent Him from taking you to that goal. That is what you are in for. And it is very important to realise that. If we do not, then we are very likely to start pulling back and resisting Him after a certain point.

I think that many of us, when Christ has enabled us to overcome one or two sins that were an obvious nuisance, are inclined to feel (though we do not put it into words) that we are now good enough. He has done all we wanted Him to do, and we should be obliged if He would now leave us alone. As we say 'I never expected to be a saint, I only wanted to be a decent ordinary chap.' And we imagine when we say this that we are being humble.

But this is the fatal mistake. Of course we never wanted, and never asked, to be made into the sort of creatures He is going to make us into. But the question is not what we intended ourselves to be, but what He intended us to be when He made us. He is the inventor, we are only the machine. He is the painter, we are only the picture. How should we know what He means us to be like?

Mere Christianity, Book 4, Chapter 9: Counting the Cost

But the apostle, writing to us with reference to the endurance of afflictions, says, "And this is of God, that it is given to you on behalf of Christ, not only to believe on Him, but also to suffer for His sake; having the same conflict which ye saw in me, and now hear to be in me. If there is therefore any consolation in Christ, if any comfort of love, if any communion of spirit, if any bowels and mercies, fulfil ye my joy, that ye may be of the same mind, having the same love, unanimous, thinking one thing. And if he is offered on the sacrifice and service of faith, joying and rejoicing" with the Philippians, to whom the apostle speaks, calling them "fellow-partakers of joy," how does he say that they are of one soul, and having a soul? Likewise, also, writing respecting Timothy and himself, he says, "For I have no one like-souled, who will nobly care for your state. For all seek their own, not the things which are Jesus Christ's."

The Stromata Book 4

Paul had always found the Philippians to be immovable in their devotion to God. He knew how straight and unwearied their course was. He knew they were worthy to share in his own joy. People who share the same faith have good reason to rejoice together in the hope of future immortality and glory.

Epistle to the Philippians 1.7

"Even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as both in my bonds, and in the defence and confirmation of the Gospel, ye all are partakers with me of grace."

Greatly still does he show here his longing desire, in that he had them in his heart; and in the very prison, and though bound, he remembered the Philippians. And it is not a little to the praise of these men, since it is not of prejudice that this Saint conceived his love, but of judgment, and right reasons. So that to be loved of Paul so earnestly is a proof of one's being something great and admirable. "And in the defense," he says, "and confirmation of the Gospel." And what wonder if he had them when in prison, since not even at the moment of going before the tribunal to make my defense, he says, did ye slip from my memory. For so imperial a thing is spiritual love, that it gives way to no season, but ever keeps hold of the soul of him who loves, and allows no trouble or pain to overcome that soul. For as in the case of the Babylonian furnace, when so vast a flame was raised, it was a dew to those blessed Children. So too does friendship occupying the soul of one who loves, and who pleases God, shake off every flame, and produce a marvelous dew.

"And in the confirmation of the Gospel," he says. So then his bonds were a confirmation of the Gospel, and a defense. And most truly so. How? For if he had shunned bonds, he might have been thought a deceiver; but he that endures every thing, both bonds and affliction, shows that he suffers this for no human reason, but for God, who rewards. For no one would have been willing to die, or to incur such great risks, no one would have chosen to come into collision with such a king, I mean Nero, unless he looked to another far greater King. Truly a "confirmation of the Gospel" were his bonds. See how he more than succeeded in turning all things to their opposite. For what they supposed to be a weakness and a detraction, that he calls a confirmation; and had this not taken place, there had been a weakness. Then he shows that his love was not of prejudice, but of judgment. Why? I have you (in my heart), he says, in my bonds, and in my defense, because of your being "partakers of my grace." What is this? Was this the "grace" of the Apostle, to be bound, to be driven about, to suffer ten thousand evils? Yes. For He says, "My grace is sufficient for thee, for my power is made perfect in weakness." "Wherefore," saith he, "I take pleasure in weaknesses, in injuries." Since then I see you in your actions giving proof of your virtue, and being partakers of this grace, and that with readiness, I reasonably suppose thus much. For I that have had trial of you, and more than any have known you, and your good deeds; how that even when so distant from us, ye strive not to be wanting to us in our troubles, but to partake in our trials for the Gospel's sake, and to take no less share than myself, who am engaged in the combat, far off as ye are; am doing but justice in witnessing to these things.

And why did he not say "partakers," but "partakers with me"? I myself too, he means, share with another, that I may be a partaker of the Gospel; that is, that I may share in the good things laid up for the Gospel. And the wonder indeed is that they were all so minded; for he says that "ye all are fellow-partakers of grace." From these beginnings, then, I am confident that such ye will be even to the end. For it cannot be that so bright a commencement should be quenched, and fail, but it points to great results.

Homily on Philippians 1

His praise for them is strong. He calls them “partners in grace.” But by grace he is referring to his sufferings, as is made clear in what he goes on to teach, that “it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake.”

Epistle to the Philippians 1.7

I, he says, am convinced that you will remain such to the end, and I think this about you because I always have you in my heart and know your good deeds, know that you strive even in my absence to be partakers with me in the grace of the Gospel and of my bonds. Therefore it is right that I draw such a conclusion about you, and judge the end by the beginning. What praise it is for the Philippians that they are enclosed in the heart of Paul, who loves not simply, but with discernment and only those who are worthy! Even at that time, he says, when I was defending myself before Nero, you did not leave my memory. He calls bonds and afflictions a confirmation of the Gospel; but you may also call the defense itself such. For obviously, if he had not been convinced of unspeakable rewards and ineffable blessings, he would not have been put in bonds; he would not have been subjected to the judgment of the cruel Nero, if he had not foreseen another King, more faithful and enduring. Thus, his bonds are rather a confirmation of the Gospel.

Here the apostle shows that he loves them not without reason. Because, he says, I have you in my heart, for you share with me in this grace, that is, in afflictions and bonds, and you not only zealously strive not to fall away from us in afflictions, but also to be co-participants in the trials which we endure for the sake of the Gospel. That bonds are a grace is evident from the words of the Lord: "My grace is sufficient for you, for My power is made perfect in weakness" (2 Cor. 12:9). Or even better, as he says further on: "to you it has been granted as a grace to suffer for Christ." Notice: he did not say "participants," but "co-participants," showing by this that he himself is also a participant with others, as it is also said in another place: that I became a co-participant of the Gospel, that is, so that I might share in the blessings that are destined for the proclaimers of the Gospel.

Commentary on Philippians

The reason for his joy is given when he says: It is right for me to feel thus about you all, because it is right that you should rejoice with me in my blessing, because I hold you in my heart. As if to say: I have this knowledge of you that you are such; therefore, I rejoice so that you might rejoice in the things in which I rejoice, which is in my imprisonment. For he was imprisoned for Christ at that time and he rejoiced in it: "Count it all joy, my brethren, when you meet various trials, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect" (Jas. 1:2); "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name" (Acts 5:41). And in the defense and confirmation of the gospel, namely, in preaching boldly against tyrants and heretics, and confirming the gospel in the hearts of the faithful: "He departed and went from place to place through the region of Galatia and Phrygia, strengthening all the disciples" (Acts 18:23). Or another way according to a Gloss: in my heart, i.e., in my desire that you be partakers of eternal joy: "No one will take your joy from you" (Jn. 16:22). And this cannot be snatched from my heart, for even though I am imprisoned and intent on confirming and defending the gospel, my anxiety for you has not slipped from my heart.

Commentary on Philippians

He calls God to witness that his deep affection for them may be understood. One who feels so deeply about something is ready to call God as his witness to underscore his feeling. Through this he inspires a corresponding love in them for himself. For it is in being loved that we feel love. He therefore loves all these partners not with a human desire but in the love of Christ, not merely with emotional affection but with spiritual affection. They share with him in the knowledge of the mystery of God and the incarnation of the Lord Jesus Christ.

Epistle to the Philippians 1.8

He calls not God to witness as though he should be doubted, but does this from his great affection, and his exceeding persuasion and confidence; for after saying that they had fellowship with him, he adds this also, "in the tender mercies of Christ," lest they should think that his longing for them was for this cause, and not simply for their own sake. And what mean these words, "in the tender mercies of Christ"? They stand for "according to Christ." Because ye are believers, because ye love Christ, because of the love that is according to Christ. He does not say "love," but uses a still warmer expression, "the tender mercies of Christ," as though he had said, "having become as a father to you through the relationship which is in Christ." For this imparts to us bowels warm and glowing. For He gives such bowels to His true servants. "In these bowels," saith He, as though one should say, "I love you with no natural bowels, but with warmer ones, namely, those of Christ." "How I long after you all." I long after all, since ye are all of this nature; I am unable in words to represent to you my longing; it is therefore impossible to tell. For this cause I leave it to God, whose range is in the heart, to know this. Now had he been flattering them, he would not have called God to witness, for this cannot be done without peril.

Homily on Philippians 2

The Apostle calls God as his witness not because he feared distrust, but because he cannot express in words his great heartfelt affection, leaving this to God, who searches the hearts. And this is a clear proof of his sincerity. For if he were flattering them, he would not call God as his witness. He said: "with the love of Jesus Christ," that is, not for anything human, not because you sent what I needed, but with love for God's sake. Or, having become your father through faith in Christ, I love you not with a fleshly love, but with that love which Christ gives to His true servants who beget for Him children of the Gospel. I embrace all of you with great love, because all of you are such.

Commentary on Philippians

Having stated the reason for hope concerning the future, he now indicates the matters for which he makes supplication for them. First, he mentions his desire, which is shown to be very fervent; secondly, the matter of his prayer (1:9).

Since the heart's desire is known to God alone, he calls on God to witness that he prays for them with desire: "Behold, my witness," God, "is in heaven" (Job 16:19). How I yearn for you all, i.e., I, living with the affection of Christ Jesus. Or, how I long for you to be in it; as if to say: How I long after your salvation and participation in the merciful heart of Christ. "Through the tender mercy of our God" (Lk. 1:78): As if to say that the power of love reaches to the inmost depths of the heart. Or, I long for you to be in the heart of Jesus Christ, i.e., that you may love Him intimately, and that you may be loved by Him; for man's life consists in this.

Commentary on Philippians

The elements are worshipped,-the air by Diogenes, the water by Thales, the fire by Hippasus; and by those who suppose atoms to be the first principles of things, arrogating the name of philosophers, being wretched creatures devoted to pleasure. "Wherefore I pray," says the apostle, "that your love may abound yet more and more, in knowledge and in all judgment, that ye may approve things that are excellent." "Since, when we were children," says the same apostle, "we were kept in bondage under the rudiments of the world. And the child, though heir, differeth nothing from a servant, till the time appointed of the father." Philosophers, then, are children, unless they have been made men by Christ.

The Stromata Book 1

He wishes, with God’s assistance, to pour into them pure Christian doctrine, that their faith will be firm and that they will see clearly all the vast implications of their faith. He wants them to be able to distinguish what is useful from what is useless. He prays that they may adorn the teaching of the Lord with works of righteousness, producing the fruit of immortality to bring about an abundance of good things. This will be the glory of the apostle to the Gentiles.

Epistle to the Philippians 1.11

"And this," saith he, "I pray, that your love may abound yet more and more." For this is a good of which there is no satiety; for see, being so loved he wished to be loved still more, for he who loves the object of his love, is willing to stay at no point of love, for it is impossible there should be a measure of so noble a thing. Paul desires that the debt of love should always be owing; "Owe no man any thing, save to love one another." (Rom. xiii. 8.) The measure of love is, to stop nowhere; "that your love," says he, "may abound yet more and more." Consider the character of the expression, "that it may abound yet more and more," he says, "in knowledge and all discernment." He does not extol friendship merely, nor love merely, but such as comes of knowledge; that is, Ye should not apply the same love to all: for this comes not of love, but from want of feeling. What means he by "in knowledge"? He means, with judgment, with reason, with discrimination. There are who love without reason, simply and any how, whence it comes that such friendships are weak.

Homily on Philippians 2

Though he is loved so much, he still desires to be loved even more, because it is the nature of love never to stand still. Pay attention to his turn of phrase, which he intensifies further when he says: "grew more and more." He says this so that they would love not him alone, but others as well.

That is, so that you would love not simply, but with discernment and confidence and examination, because there are many who love indiscriminately, which is why such love is never lasting. Or so that you would not love heretics.

Commentary on Philippians

Then when he says, and it is my prayer, he mentions his prayer. He asks three things: the first pertains to increasing charity within. For the interior affections are perfected by charity; therefore, if one lacks charity, he should desire to obtain it; if he has it, he should desire that it be made perfect. Hence he says, that your love may abound more and more. God is the one from whom an increase of charity should be sought, because God is the only one who works this in us: "God is able to provide you with every blessing in abundance, so that you may always have enough of everything and may provide in abundance for every good work" (2 Cor. 9:8). Hence it is necessary that we pray for it, because "unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven" (Mt. 5:20).

The second request regards understanding; hence he says, with knowledge. But does knowledge arise from charity? It seems so, because it is stated in 1 John (2:27): "But the anointing which you received from him abides in you, and you have no need that any one should teach you; as his anointing teaches you about everything, and is true, and is no lie." Furthermore, charity is the Spirit, of whom it is said in John (16:13): "When the Spirit of truth comes, he will guide you into all the truth." The reason for this is that when a person has a habit, if that habit is right, then right judgment of things pertaining to that habit follows from it; but if it is corrupted, then false judgment follows. Thus, the temperate person has good judgment in regard to sex, but an intemperate person does not, having a false judgment. Now all things that are done by us must be informed with charity. Therefore, a person with charity has a correct judgment both in regard to things knowable; hence he says, with knowledge, by which one recognizes the truth and adheres to the truths of faith; and this is the knowledge of holy things mentioned in Wisdom (10:10); and in regard to things to be done; hence he says, and all discernment (sense), which is the faculty that deals with external objects. Its function is to judge correctly and quickly about the proper object of sense. As a result, this name has been transferred to the internal judgment of reason; hence, those who possess correct judgment in regard to what they should do are called sensible: "Think," i.e., sense, "of the Lord with uprightness" (Wis. 1:1): "To fix one's thought on," i.e., to sense, "her is perfect understanding" (Wis. 6:15).

Commentary on Philippians

Therefore, since the Jews still contend that the Christ is not yet come, whom we have in so many ways approved to be come, let the Jews recognise their own fate, -a fate which they were constantly foretold as destined to incur after the advent of the Christ, on account of the impiety with which they despised and slew Him.

An Answer to the Jews

He says, "in knowledge and all discernment, that ye may approve the things that are excellent," that is, the things that are profitable. This I say not for my own sake, says he, but for yours, for there is danger lest any one be spoiled by the love of the heretics; for all this he hints at, and see how he brings it in. Not for my own sake, says he, do I say this, but that ye may be sincere, that is, that ye receive no spurious doctrine under the pretence of love. How then, says he, "If it be possible, live peaceably with all men"? "Live peaceably" (Rom. xii. 18), he says, not, Love so as to be harmed by that friendship; for he says, "if thy right eye causeth thee to stumble, pluck it out, and cast it from thee; that ye may be sincere" (Matt. v. 29), that is, before God, "and without offence," that is, before men, for many men's friendships are often a hurt to them. Even though it hurts thee not, says he, still another may stumble thereat. "Unto the day of Christ"; i.e. that ye may then be found pure, having caused no one to stumble.

Homily on Philippians 2

That is, what is beneficial. If you love prudently and with discernment, then you can choose what is beneficial and distinguish who is worthy of love, that is, the faithful, and who is not worthy, that is, the unfaithful. But how then does he say in another place: "be at peace with all men" (Rom. 12:18)? First, he did not say this unconditionally, but with a qualification: "if it be possible, be at peace with all men." Then, it is one thing to be at peace, and another to love; the first means not to be hostile, but love requires a disposition of the soul and, as it were, a merging and identity of character, which should not be shown toward heretics. For "if your right eye offends you, pluck it out" (Matt. 5:29).

I say this not for my own benefit, but so that you do not, under the pretext of love, accept some false teaching. He said "pure" — this is before God, "without offense" — this is before people; because although friendship with a heretic does not harm you, it scandalizes another; and if you scandalize your brothers, then how will you appear pure in the day of Christ?

Commentary on Philippians

But this discernment should be able not only to recognize, but also to distinguish between, good and evil, and between good and better; hence he says, so that you may approve what is excellent: "Earnestly desire the higher gifts" (1 Cor. 12:31) and in (15:1): "Make love your aim, and earnestly desire the spiritual gifts;" hence he says, what is excellent. The third request concerns behavior. First, he mentions immunity from evil, when he says that you may be pure. For there are two evils to be avoided: first, internal destruction, by which a man is destroyed in himself; and this is excluded by sincerity: "the unleavened bread of sincerity and truth" (1 Cor. 5:8). The other concerns our neighbor, namely, offenses; hence he says, and blameless: "Give no offense to Jews or to Greeks or to the church of God, just as I try to please all men in everything I do" (1 Cor. 10:32); "We put no obstacle in anyone's way, so that no fault may be found with our ministry" (2 Cor. 6:3). For the day of Christ, i.e., to the end of our lives: "He who endures to the end will be saved" (Mt. 24:13).

Commentary on Philippians

"Being filled with the fruits of righteousness which are through Jesus Christ unto the glory and praise of God;" i.e. holding, together with true doctrine, an upright life.

And not merely upright, but "filled with the fruits of righteousness." For there is indeed a righteousness not according to Christ, as, for example, a moral life. "Which are through Jesus Christ to the glory and praise of God." Seest thou that I speak not of mine own glory, but the righteousness of God; and oftentimes he calls mercy itself too righteousness; let not your love, he says, indirectly injure you, by hindering your perception of things profitable, and take heed lest you fall through your love to any one. For I would indeed that your love should be increased, but not so that ye should be injured by it. And I would not that it should be simply of prejudice, but upon proof whether I speak well or no. He says not, that ye may take up my opinion, but that ye may "prove" it. He does not say outright, join not yourself to this or that man, but, I would that your love should have respect to what is profitable, not that ye should be void of understanding. For it is a foolish thing if ye work not righteousness for Christ's sake and through Him. Mark the words, "through Him." Does he then use God as a mere assistant? Away with the thought. Not that I may receive praise, says he, but that God may be glorified.

Homily on Philippians 2

Enjoy these gifts! Keep your faith uncontaminated! Present the fruit of righteousness to God, so that God will be celebrated by all.

Epistle to the Philippians 1.11

That is, so that in accordance with the correctness of teaching you would also lead a blameless life. By righteousness the apostle means every virtue, or specifically mercy. I do not say that you should practice virtue or mercy imperfectly, but that you should be filled with them. And since the Greeks also thought to attribute virtue and mercy to themselves, he added "by Jesus Christ," since their deeds are not according to Christ, but for the sake of vainglory and people-pleasing. "To the glory of God," that is, and not to the glory of me, who teaches this; you must not hinder the glory of God. At the same time he also encourages them, as if saying that God will assist them in the work which they will perform to His glory.

Commentary on Philippians

As to the effects of grace he says, filled with the fruits of righteousness. Good works are the fruit: "The return (fruit) you get is sanctification and its end, eternal life" (Rom. 6:22). Or, the fruits of righteousness, i.e., the reward of justice, namely, the crown: "Henceforth there is laid up for me the crown of righteousness" (2 Tim. 4:8); "For the fruit of good labors is renowned" (Wis. 3:15). This is obtained through Jesus Christ, because all that we do is good through Him. "Apart from me you can do nothing" (Jn. 15:5). Furthermore, these things must be done for this end, to the glory and praise of God, because God is glorified by the works of the saints, since they cause other people to break out in praise of God: "Praise God in his sanctuary (saints)" (Ps. 150:1); "And it shall be to me a name of joy, a praise and a glory before all the nations of the earth who shall hear of all the good that I do for them" (Jer. 33:9).

Commentary on Philippians

12–13

"Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the Gospel, so that my bonds became manifest in Christ throughout the whole praetorian guard, and to all the rest."

It was likely they would grieve when they heard he was in bonds, and imagine that the preaching was at a stand. What then? He straightway destroys this suspicion. And this also shows his affection, that he declares the things which had happened to him, because they were anxious. What say you? you are in bonds! you are hindered! how then does the Gospel advance? He answers, "so that my bonds in Christ became manifest in all the praetorium." This thing not only did not silence the rest, nor affright them, but contrariwise rather encouraged them. If then they who were near the dangers were not only nothing hurt, but even received greater confidence, much more should you. Had he when in bonds taken it hardly, and held his peace, it were probable that they would be affected in like sort. But as he spoke more boldly when in bonds, he gave them more confidence than if he had not been bound. And how have his bonds "turned to the progress of the Gospel"? So God in His dispensation ordered, he means, that my bonds were not hid, my bonds which were "in" Christ, which were "for" Christ.

"In the whole praetorium." For up to that time they so called the palace. And in the whole city, says he.

Homily on Philippians 2

In their great concern for Paul the Philippians had sent the blessed Epaphroditus to help him. For this reason he writes to comfort them in return. He wants to show that the chains that bind him have themselves become the instruments of salvation to many. By “the progress of the gospel” he means the multitude of believers.

Epistle to the Philippians 1.12-13

Apparently, the Philippians, having learned that Paul was in chains, were worried that this might serve as an obstacle to the preaching of the Gospel. Therefore, in order to eliminate this suspicion, Paul says that his bonds not only did not hinder my preaching of the Gospel, but, on the contrary, served for its greater success.

Commentary on Philippians

When he says, I want you to know, brethren, he advises them in regard to the future. First, he gives examples to be followed and to be avoided; secondly, he concludes his moral exhortation (ch. 4). In regard to the first he does two things: first, he shows what should be imitated; secondly, what should be avoided (ch. 3). The first is divided into two parts: first, he urges them to imitate him; secondly, to imitate others (ch. 2). The first part is divided into three parts: first, he gives his own progress as an example; secondly, the joy he has in this progress (1:18); thirdly, the fruit of this progress (1:19). The first is again divided into two parts: first, he mentions his progress; secondly, the manner (1:13).

He says, therefore: I have urged you to make progress; and in order that you might have my progress as a pattern, I want you to know, brethren, that what has happened to me outwardly, namely, tribulations, did not change me inwardly, but has really served to advance the gospel, because the result was that the faith I preached made greater progress: "If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer" (2 Cor. 1:6).

Commentary on Philippians

Fit objects for admiration are the Stoics, who say that the soul is not affected by the body, either to vice by disease, or to virtue by health; but both these things, they say, are indifferent. And indeed Job, through exceeding continence, and excellence of faith, when from rich he became poor, from being held in honour dishonoured, from being comely unsightly, and sick from being healthy, is depicted as a good example, putting the Tempter to shame, blessing his Creator; bearing what came second, as the first, and most clearly teaching that it is possible for the gnostic to make an excellent use of all circumstances, And that ancient achievements are proposed as images for our correction, the apostle shows, when he says, "So that my bonds in Christ are become manifest in all the palace, and to all the rest; and several of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word of God without fear,"-since martyrs' testimonies are examples of conversion gloriously sanctified. "For what things the Scripture speaks were written for our instruction, that we, through patience and the consolation of the Scriptures, might have the hope of consolation."

The Stromata Book 4

His imprisonment for Christ’s sake is becoming known. This is his distinctive honor. Now others who love him may rejoice with him.

Epistle to the Philippians 1.17.1

Who are “all the rest”? The whole of Jewry, in addition to all the churches of the Gentiles. The former still has precedence, since to them the promise was first made.

Epistle to the Philippians 1.17.1

That is, although I am bound, I speak with even greater boldness and do not remain silent, but my preaching has reached even the praetorium itself, that is, the royal palace itself, and has spread throughout the entire city. And this was accomplished "in Christ," that is, this is not my doing, but Christ's. Or: "my bonds in Christ," that is, the bonds which I endure for Christ.

Commentary on Philippians

Then he shows his own progress; secondly, that of others (1:14). In regard to himself, of course, it was obvious that he suffered for Christ with constancy, so that it has become known that my imprisonment is for Christ. This redounds to Christ's glory: "But let none of you suffer as a murderer, or a thief, or a wrongdoer, or a mischief-maker; yet if one suffers as a Christian, let him not be ashamed, but under that name let him glorify God" (1 Pet. 4:15). Throughout the whole praetorian guard, and in Caesar's court.

Commentary on Philippians

When (the apostle) mentions the several motives of those who were preaching the gospel, how that some, "waxing confident by his bonds, were more fearless in speaking the word," while others "preached Christ even out of envy and strife, and again others out of good-will" many also "out of love," and certain "out of contention," and some "in rivalry to himself," he had a favourable opportunity, no doubt, of taxing what they preached with a diversity of doctrine, as if it were no less than this which caused so great a variance in their tempers.

Against Marcion Book 5

His constancy inspires others to be fearless in preaching. They are learning by the apostle’s example that God is present to watch over those who love him. This itself has an effect upon the misguided brethren who have been preaching the Word of God as if from envy, prompted not by confidence or love of God but by competitiveness.

Epistle to the Philippians 1.17.2

"And that most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word without fear."

This shows that they were of good courage even before, and spoke with boldness, but much more now. If others then, says he, are of good courage through my bonds, much more am I; if I am the cause of confidence to others, much more to myself. "And most of the brethren in the Lord." As it was a great thing to say, My bonds gave confidence to them, he therefore adds beforehand, "in the Lord." Do you see how, even when he sees himself constrained to speak great things, he departs not from moderation? "Are more abundantly bold," he says, "to speak the word without fear"; the words "more abundantly" show that they had already begun.

Homily on Philippians 2

“My chains,” he says in effect, “have themselves become the source of courage to the others. They can easily see that I bear adversity with joy. So they come to preach the divine gospel fearlessly.”

Epistle to the Philippians 1.14

And before they preached boldly, but now even more so, seeing me preaching boldly, even though I am in chains. For when they saw me in chains, they felt even greater zeal for preaching. And since it seemed too strong for Paul to say: I inspired them, he added: "in the Lord." So then, if those who are close to my chains are not troubled, but take on even greater boldness, then all the more fitting is this for you.

Commentary on Philippians

As for the progress of others, their faith has grown apace: most of the brethren have been made confident in the Lord because of my imprisonment, and are much more bold to speak the word of God without fear. "Like the magistrate of the people, so are his officials" (Si. 10:2); "The righteous are bold as a lion" (Prov. 28:1).

Commentary on Philippians

"Some indeed preach Christ even of envy and strife, and some also of good will."

And what this means is worth enquiry. Since Paul was under restraint, many of the unbelievers, willing to stir up more vehemently the persecution from the Emperor, themselves also preached Christ, in order that the Emperor's wrath might be increased at the spread of the Gospel, and all his anger might fall on the head of Paul. From my bonds then two lines of action have sprung. One party took great courage thereat; the other, from hope to work my destruction, set themselves to preach Christ; "some of them through envy," that is, envying my reputation and constancy, and from desire of my destruction, and the spirit of strife, work with me; or that they themselves may be esteemed, and from the expectation that they will draw to themselves somewhat of my glory. "And some also of good will," that is, without hypocrisy, with all earnestness.

Homily on Philippians 2

After Paul was seized, many from among the unbelievers began to preach Christ, wishing by this to arouse Nero to greater wrath, so that he would put Paul to death as quickly as possible, since through him the preaching was spreading everywhere. This is what the words "out of envy and strife" mean. Or else, they began to preach Christ because they wanted to receive honor for themselves and take something away from my glory. But others, he says, preached Christ "with good will," that is, without hypocrisy and truly.

Commentary on Philippians

Yet there is some diversity among these, because some spoke properly and some not. Of those who spoke properly, some did so out of general love, and others out of love for the Apostle; of those who spoke improperly, some acted out of general malice, and some out of personal hatred of the Apostle. Yet it seems to me that the Apostle is revealing the two reasons why some preached: first, because of envy; consequently, to show their evil intention the Apostle says, from envy and rivalry: "For where jealousy and selfish ambition exists, there will be disorder and every vile practice" (Jas. 3:16); "For while there is jealousy and strife among you, are you not of the flesh?" (1 Cor. 3:3); secondly, out of love for Christ and the gospel; hence he says, but others from good will: "Deal favorably, O Lord, in your good will with Sion" (Ps. 51:18).

Commentary on Philippians

Some preach Christ “from envy” because of their malice and contentiousness. What they feel is simply envy. They do not preach Christ in a holy and decent manner but merely in order to heap up grief upon me and increase my trial and sorrow. They want to flaunt their delight in my bondage.… Others preach not with the motive of adding further grief to my bonds but to claim the glory of preaching for themselves. Meanwhile the faithful preach Christ “through good will” in sincere belief, not out of envy but because what they believe is good. It is the gospel. So while some are preaching Christ in insolence, to bring punishment and tribulation on me, others are preaching from love. They remain dear to me. They do not insult me because I am in this state for the defense of the gospel.

Epistle to the Philippians 1.15-17

"The one proclaim Christ of faction not sincerely."

That is, not with pure motives, nor from regard to the matter itself; but why? "thinking to add affliction to my bonds." As they think that I shall thus fall into greater peril, they add affliction to affliction. O cruelty! O devilish instigation! They saw him in bonds, and cast into prison, and still they envied him. They would increase his calamities, and render him subject to greater anger: well said he, "thinking," for it did not so turn out. They thought indeed to grieve me by this; but I rejoiced that the Gospel was furthered.

Homily on Philippians 2

That is, insincerely, not for the sake of the good itself.

Thinking, he says, thereby to subject me to greater danger and to add sorrow to sorrow. But this scheme will not succeed for them; because the preaching through this becomes more glorious, and my joy will increase through this. Do you see that a good deed should not be done without good disposition, and that it is possible not only to receive no reward, but also to be subjected to punishment.

Commentary on Philippians

The Apostle continues, the latter do it out of love, which causes good will, because they preached to make up for my being prevented from teaching.

Commentary on Philippians

What is skewed among those who “proclaim Christ out of partisanship” is their temperament and their motive, not the content of their proclamation. Paul exposes these bad tempers as the sole cause of their disunity, but these bad tempers apparently do not have a bad effect on the mysteries of the faith. There is still only one Christ and one God. This does not change, regardless of what motives may come into play in preaching him. So Paul is able to say that “it is nothing to me whether Christ be preached on a pretext or in truth; Christ is proclaimed.” What really matters is the one who is preached, whether through pretentiousness or in true faith. When Christ is preached in truth he is being preached faithfully. The rule of truth remains what it is, regardless of who preaches it—better or worse, there is but one truth. Meanwhile the conduct of preachers varies. Some preach truly, single-mindedly. Others preach insincerely, with affectations.

Against Marcion 5.20.1

"But the other of love, knowing that I am set for the defense of the Gospel."

What means, "that I am set for the defense of the Gospel"? It is, They are preparing for the account which I must give to God, and assisting me.

What is meant by "for the defense"? I have been appointed to preach, I must give account, and answer for the work to which I have been appointed; they assist me, that my defense may be easy; for if there be found many who have been instructed and have believed, my defense will be easy. So it is possible to do a good work, from a motive which is not good. And not only is there no reward in store for such an action, but punishment. For as they preached Christ from a desire to involve the preacher of Christ in greater perils, not only shall they receive no reward, but shall be subject to vengeance and punishment. "And some of love." That is, they know that I must give account for the Gospel.

Homily on Philippians 2

That is, others out of love both for God and for me preach the Gospel, knowing that I must give an account of my preaching, and for this reason they assist me in this work. For if many join my preaching, it will be easy for me to defend the Gospel. In this way they assist me, teaching many.

Commentary on Philippians

Then the Apostle explains what he had said, saying that, the former proclaim Christ out of partisanship and not according to a right intention. For their depraved intention is clear in two ways: first, by preaching publicly they caused a disturbance among the Gentiles against the Apostle and thus added to the affliction he already had; secondly, because they believed that Paul would be disturbed, when he heard that they were usurping the task committed to him, thereby adding more affliction to one already afflicted.

Commentary on Philippians

Therefore, says he, it matters not to me "whether it be in pretence or in truth that Christ is preached," because one Christ alone was announced, whether in their "pretentious" or their "truthful" faith.

Against Marcion Book 5

For as to what some say, as if it tended to favour heretics, that the Apostle Paul declared, "Only every way, whether in pretence or in truth, let Christ be preached," we find that this also can avail nothing to their benefit who support and applaud heretics. For Paul, in his epistle, was not speaking of heretics, nor of their baptism, so that anything can be shown to have been alleged which pertained to this matter. He was speaking of brethren, whether as walking disorderly anti against the discipline of the Church, or as keeping the truth of the Gospel with the fear of God. And he said that certain of them spoke the word of God with constancy and courage, but some acted in envy and dissension; that some maintained towards him a benevolent love, but that some indulged a malevolent spirit of dissension; but yet that he bore all patiently, so long only as, whether in truth or in pretence, the name of Christ which Paul preached might come to the knowledge of many; and the sowing of the word, which as yet had been new and irregular, might increase through the preaching of the speakers. Besides, it is one thing for those who are within the Church to speak concerning the name of Christ; it is another for those who are without, and act in opposition to the Church, to baptize in the name of Christ. Wherefore, let not those who favour heretics put forward what Paul spoke concerning brethren, but let them show if he thought anything was to be conceded to the heretic, or if he approved of their faith or baptism, or if he appointed that perfidious and blasphemous men could receive remission of their sins outside the Church.

Epistle LXXII

But to what they allege and say on behalf of the heretics, that the apostle said, "Whether in pretence or in truth, Christ is preached," it is idle for us to reply; when it is manifest that the apostle, in his epistle wherein he said this, made mention neither of heretics nor of baptism of heretics, but spoke of brethren only, whether as perfidiously speaking in agreement with himself, or as persevering in sincere faith; nor is it needful to discuss this in a long argument, but it is sufficient to read the epistle itself, and to gather from the apostle himself what the apostle said.

Epistle LXXIV

The outcome is very welcome to me: They preach about Christ. They speak Christ’s name. They confess that he is God and the Son of God, even if in a different spirit. For by this celebration, exertion and activity, Christ is proclaimed by all. So I too obtain my wish, which is that Christ should be proclaimed. And if that is so, they are wrong to imagine that they have cast me into grief.

Epistle to the Philippians 1.18

"What then? only that every way, whether in pretense, or in truth, Christ is proclaimed."

But see the wisdom of the Man. He did not vehemently accuse them, but mentioned the result; what difference does it make to me, says he, whether it be done in this or that way? only that every way, "whether in pretense or in truth, Christ is proclaimed." He did not say, "Let him be proclaimed," as some suppose, stating that he opens the way for the heresies, but, "He is proclaimed." For in the first place he did not lay down the law and say, as if laying down the law, "Let Him be proclaimed," but he reported what was taking place; secondly, if he even spoke as laying down the law, not even thus would he be opening the way for the heresies.

For let us examine the matter. For even if he gave permission to preach as they preached, not even thus was he opening the way for the heresies. How so? In that they preached healthfully; though the aim and purpose on which they acted was corrupted, still the preaching itself was not changed, and they were forced so to preach. And why? Because, had they preached otherwise than as Paul preached, had they taught otherwise than as he taught, they would not have increased the wrath of the Emperor. But now by furthering his preaching, by teaching in the same way, and making disciples as he did, they had power to exasperate the Emperor, when he saw the multitude of the disciples numerous. But then some wicked and senseless man, taking hold of this passage, says, Verily they would have done the contrary, they would have driven off those who had already believed, instead of making believers to abound, had they wished to annoy him. What shall we answer? That they looked to this thing only, how they might involve him in present danger, and leave him no escape; and thus they thought to grieve him, and to quench the Gospel, rather than in the other way.

By that other course they would have extinguished the wrath of the Emperor, they would have let him go at large and preach again; but by this course they thought that because of him all would be ruined, could they but destroy him. The many however could not have this intention, but certain bitter men alone.

Then "and therein," says he, "I rejoice, yea, and will rejoice." What means, "yea, I will rejoice"? Even if this be done still more, he means. For they cooperate with me even against their will; and will receive punishment for their toil, whilst I, who contributed nothing thereto, shall receive reward. Is there anything beyond this villainy of the Devil, to contrive the punishment of the preaching, and vengeance for the toils? Seest thou with how many evils he pierces through his own! How else would a hater and an enemy of their salvation have arranged all this? Seest thou how he who wages war against the truth has no power, but rather wounds himself, as one who kicks against the goads?

Homily on Philippians 2

None of the grievous things which are in this present life can fix their fangs upon that lofty soul, which is truly philosophic, neither enmity, nor accusations, nor slanders, nor dangers, nor plots. It flies for refuge as it were to a mighty fortress, securely defended there against all that attack it from this lower earth. Such was the soul of Paul; it had taken possession of a place higher than any fortress, the seat of spiritual wisdom, that is, true philosophy. For that of those without, i.e. the heathen, is mere words, and childish toys. But it is not of these we now speak, but at present concerning the things of Paul. That blessed one had both the Emperor for his enemy, and in addition, many other foes many ways afflicting him, even with bitter slander. And what says he? Not only do I not grieve nor sink beneath these things, but "I even rejoice, yea, and will rejoice," not for a season, but always will I rejoice for these things. "For I know that this shall turn out to my salvation," that which is to come, when even their enmity and jealousy towards me further the Gospel.

Homily on Philippians 3

There were in the times of the apostles some who were preaching truth but not in truth, that is, not in a true spirit. Of these the apostle says that their proclamation was not pure but was preached “through envy and rivalry.” Even though they were tolerated who proclaimed the truth without purity of mind, they were not praised, as if to assume that they were preaching with a pure mind. So Paul says of them that, whether in pretense or in truth, Christ is proclaimed. Yet he certainly does not imply that Christ may now be denied in order to be later proclaimed.

Against Lying 16

Even against their will, Paul shows, the enemies of truth inadvertently cooperate with truth. Some are foolish enough to think that this can also be said about heresies. They ought to have perceived that the holy apostle’s statement here is not an imperative sentence but a declarative one. He did not say “Let it be preached” but “It is being preached.” Moreover, he does not condemn those people for preaching bad things but for preaching good things poorly, being led not by reverence for God but by partisanship.

Epistle to the Philippians 1.18

What does he mean, to speak much? Or, why should I care whether in one way or another, whether in pretense, that is, out of envy and hypocrisy, or in sincerity they preach Christ? Based on this, some foolish people concluded that Paul gave rise to heresies. For, they say, let anyone preach, as long as it is about Christ — this makes no difference. But pay attention: first, the apostle did not say καταγγελλέσθω — let them preach Christ, as though he were establishing a law, but καταγγέλλεται — is preached — pointing to an accomplished event. Then, even if he had said this as a decree, he still would not have opened the door to heresies through it. How so? Because those of whom he speaks did not introduce false teaching, but preached the truth, though not righteously and not with true intent. Heretics, on the other hand, chiefly preach not the truth, but perverse and false teaching, and moreover, their aim is also perverse.

They do this in order to cause me grief; but I rejoice that Christ is preached more through this. And if they continue to do this going forward, I will rejoice even more. Do you see how the schemes of the devil destroy him?

Commentary on Philippians

Above, the Apostle described the progress he has made; here he deals with the joy born of this progress: first, the cause of this joy; secondly, the joy itself (1:18b).

Sometimes it happens that joy arises from a good cause, and this directly and of itself; sometimes from an evil cause, and this indirectly and by accident. For when it springs from a good cause, one should rejoice both in the effect and in the cause, as in the case of giving an alms for the glory of God; but when it springs from an evil cause, one should rejoice in the effect but not in the cause, as in the redemption by Christ, since it came about from the crime committed by Judas and the Jews. The same thing happens in the Church when something beneficial results from good preachers with a good intention, and from evil preachers with an evil intention; nevertheless, one should rejoice in both cases, as has been said. He says, therefore: what then? Only that in every way, whether in pretence or in truth, Christ is proclaimed; and in that I rejoice. Yes, and I shall rejoice. One announces Christ in pretense when he does not chiefly aim at this but at something else, as profit or glory; "He who is estranged seeks pretexts" (Prov. 18:1); but in truth, when it is done with a right intention: "Remember now, O Lord, I beseech thee, how I have walked before thee in faithfulness and with a whole heart, and have done what is good in thy sight" (Is. 38:3). But either way the results are good for the Church; hence he says, Christ is proclaimed, and in that I rejoice, because if something other than Christ were proclaimed, there would be reason for concern. This happens when false doctrine is taught; "The shepherd who teaches for the sake of the truth should be loved; the hireling who teaches for gain should be tolerated; but the one who teaches what is false must be expelled" (Augustine).

Then he mentions the joy which followed, when he says, in that, namely, that my chains are manifested for the sake of Christ, I rejoice, at present in the fact that Christ is preached: "If you loved me, you would have rejoiced" (Jn. 14:28); and I shall rejoice in the future: "They shall obtain joy and gladness" (Is. 51:11).

Commentary on Philippians

It may seem that he had been rather rash and daring in his willing and joyful acceptance of the fact that Christ was being proclaimed in any fashion, even by the unscrupulous, even through insolence and envy. But in all this he was relying on the assurance and benevolence of God, confident of what will come to be by the grace of Christ through his Spirit.

Epistle to the Philippians 1.19-20

"For I know," says he, "that this shall turn to my salvation through your supplication, and the supply of the Spirit of Jesus Christ."

Nothing is more villainous than the Devil. So does he everywhere involve his own in unprofitable toils, and rends them. Not only does he not suffer them to obtain the prizes, but he even subjects them to punishment.

For not only does he command them the preaching of the Gospel, but likewise fasting and virginity, in such sort as will not only deprive them of their reward, but will bring down heavy evil on those who pursue that course. Concerning whom he says elsewhere, also, "Branded in their own conscience as with a hot iron." (1 Tim. iv. 2.)

Wherefore, I beseech you, let us give thanks to God for all things, since he hath both lightened our toil, and increased our reward. For such as among them live in virginity enjoy not the rewards, which they do who among us live chastely in wedlock; but they who live as virgins among the heretics are subject to the condemnation of the fornicators. All this springs from their not acting with a right aim, but as accusing God's creatures, and His unspeakable Wisdom.

Homily on Philippians 2

"Through your supplication," he adds, "and the supply of the Spirit of Jesus Christ according to my earnest expectation and hope." Behold the humble-mindedness of this blessed one; he was striving in the contest, he was now close to his crown, he had done ten thousand exploits, for he was Paul, and what can one add to this? still he writes to the Philippians, I may be saved "through your supplication," I who have gained salvation through countless achievements. "And the supply," saith he, "of the Spirit of Jesus Christ." It is as though he said, if I am thought worthy of your prayers, I shall also be thought worthy of more grace. For the meaning of "supply" is this, if the Spirit be supplied to me, be given to me more abundantly. Or he is speaking of deliverance, "unto salvation"; that is, I shall also escape the present as I did the former danger. Of this same matter he says, "At my first defense no one took my part, but all forsook me; may it not be laid to their account. But the Lord stood by me, and strengthened me." (2 Tim. iv 16.) This then he now predicts: "Through your supplication and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope," for thus do I hope. For that he may persuade us not to leave the whole matter to the prayers made for us, and contribute nothing ourselves, behold how he lays down his own part, which is Hope, the source of all good, as the Prophet says. "Let thy mercy, O Lord, be upon us, according as we have hoped in Thee." (Ps. xxxiii. 22) And as it is written in another place, "Look to the generations of old and see, did any one hope in the Lord, and was made ashamed?" (Ecclus. ii. 10.) And again, this same blessed one says, "Hope putteth not to shame." (Rom. v. 5.) This is Paul's hope, the hoping that I shall nowhere be put to shame.

Homily on Philippians 3

What is "this"? That through enmity and jealousy toward me the preaching of the word increases.

Pay attention to the humility of the Apostle Paul. Through his countless good deeds he had already merited salvation; yet he says: only if I am deemed worthy of your prayers and through them the Spirit is granted in greater abundance, only then shall I receive salvation. By "supply" he means the most abundant bestowal of the grace of the Holy Spirit.

Commentary on Philippians

Then when he says, for I know that through your prayers..., he mentions the fruit resulting from his progress: first, he mentions the fruit; secondly, he raises a question (1:22). In regard to the first he does three things: first, he mentions the fruit; secondly, his help in obtaining it (1:19); thirdly, he assigns the material of the fruit (1:20b).

He says, therefore: I rejoice in these things on account of the fruit resulting from them for life everlasting: "Israel is saved by the Lord with everlasting salvation" (Is. 45:17), because when we do good by helping in the salvation of others, it redounds to our salvation. For if it is true that "whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened about his neck and to be drowned in the depth of the sea" (Mt. 18:6), how much glory does he deserve who gains the salvation of many? Now help depends on three things: first, on prayer by others; hence he says, through your prayers, by which I hope to be helped by God: "Pray for one another that you may be healed. The prayer of a righteous man has great power in its effects" (Jas. 5:16). Secondly, on God, in whom we place our hope for salvation: "In your presence we have conceived, and have been as it were in labor and have brought forth the spirit of salvation" (Is. 26:18); hence he says, and the help of the Spirit of Jesus Christ: "The Spirit helps us in our weakness" (Rom. 8:26). This will turn out for my deliverance. He speaks in a simile; for when a person is infirm, he needs to be delivered from his infirmity, if he is to be kept alive; and this is to help. But we are weak and infirm; therefore, we need the help of the Spirit: "He will teach you all things, and bring to your remembrance all that I have said to you" (Jn. 14:26), by helping us, as it were.

Commentary on Philippians

And if the requirements of Gentile friendships and of kindly offices call you, why not go forth clad in your own armour; (and) all the more, in that (you have to go) to such as are strangers to the faith? so that between the handmaids of God and of the devil there may be a difference; so that you may be an example to them, and they may be edified in you; so that (as the apostle says) "God may be magnified in your body." But magnified He is in the body through modesty: of course, too, through attire suitable to modesty.

On the Apparel of Women Book 2

“Christ is being magnified in my body, now as always, even when my body, subjected to all punishments, bears them all and preaches Christ unceasingly, not terrified by punishments and not giving way under all the tribulations.” He explains the alternatives before him by adding: “Whether by life or by death: If I overcome my trials by endurance, Christ will be proclaimed. Or if I die under my punishments, he will be proclaimed all the more. All will recognize that I was not terrified by punishments or by death. In the gospel I will either live out my life beyond these punishments or bear these punishments right up to death. In any case I will have persevered in the preaching of the gospel.”

Epistle to the Philippians 1.19-20

"According to my earnest expectation and hope," says he, "that in nothing shall I be put to shame." Do you see how great a thing it is to hope in God? Whatever happens, he says, I shall not be put to shame, i.e. they will not obtain the mastery, over me, "but with all boldness, as always, so now also, Christ shall be magnified in my body." They forsooth expected to catch Paul in this snare, and to quench the preaching of the Gospel, as though their craftiness were of any power. This then, he says, shall not be so, I shall not now die, but "as always, so now also, Christ shall be magnified in my body." How so? Ofttimes have I fallen into dangers, when all men gave us up, and what is more, when I myself did. For "we had the answer of death within ourselves" (2 Cor. i. 9), but from all the Lord delivered me, so now too he shall be magnified in my body. What then? Lest any one should suppose and say, If you die, will He not then be magnified? Yes, he answers, I know He will; for this cause I did not say that my life alone shall magnify him, but my death too. At present he means "by life"; they will not destroy me; even did they so, Christ will even thus be magnified. How so? Through life, because He delivered me, but through my death, because even death itself could not persuade me to deny Him, since He gave me such readiness, and made me stronger than death. On the one hand because He freed me from peril; on the other, because He suffered me not to fear the tyranny of death: thus shall he be magnified through life and death. And this he says, not as though he were about to die, but lest on his death they should be affected as men are apt to be.

But that you may know these his words did not point to immediate death, the thought that pained them most, see how he relieves it by almost saying, These things I say, not as one about to die; wherefore he soon after adds, "And having this confidence I know that I shall abide, yea and abide with you all." "In nothing," says he, "shall I be put to shame"; that is, death brings no shame to me, but rather great gain. Why so? Because I am not immortal, but I shall shine more brightly than if I were so, for it is not the same thing for one immortal, and for one who is mortal, to despise death; so that not even instant death is shame to me, yet shall I not die; "in nothing shall I be put to shame," neither in life nor death. For I will bear either nobly, whether life or death. Well says he! This is the part of a Christian soul! but he adds, "with all boldness." Seest thou how entirely I am freed from shame? For if the fear of death had cut short my boldness, death would have been worthy of shame, but if death at its approach cast no terror on me, no shame is here; but whether it be through life I shall not be put to shame, for I still preach the Preaching, or whether it be through death I shall not be put to shame; fear does not hold me back, since I still exhibit the same boldness. Do not, when I mention my bonds, think shame of the matter; so manifold good hath it caused to me, that it hath even given confidence to others. For that we should be bound for Christ, is no shame, but for fear of bonds to betray aught that is Christ's, this is shame. When there is no such thing, bonds are even a cause of boldness. But since I have ofttimes escaped dangers, and have this to boast of to the unbelievers, do not straightway think I am put to shame, if now it should turn out otherwise. The one event no less than the other gives you boldness. Note how he brings this forward in his own person, which he does in many places, as in the Epistle to the Romans; "For I am not ashamed of the Gospel." (Rom. i. 16.) And again in that to the Corinthians; "And these things I have in a figure transferred to myself and Apollos." (1 Cor. iv. 6.)--"Whether by life or by death": this he says not as in ignorance, (for he knew that he was not then to die, but some time after); yet even now does he prepare their soul.

Homily on Philippians 3

By "earnest expectation" – ἀποκαραδοκίαν – the apostle means a firm and unwavering hope, which is expressed by the entire position of the head – κάρα – and a confident gaze. So he says: I firmly hope that I will be saved. By salvation, one must understand deliverance from the cruelty of Nero. Just as I, he says, escaped the first danger, so too I will escape the present one. Here he also teaches that we should not rely exclusively on the prayers of others, but also contribute something ourselves, just as Paul himself sets his own confidence as the cause of all blessings. For the prophet also says: "Let Your mercy, O Lord, be upon us, as we hope in You" (Ps. 33:22). And in another place: "Who trusted in the Lord, and was put to shame?" (Sir. 2:10). And Paul himself says: "Hope does not put to shame" (Rom. 5:5).

That is, neither in life, because I preach the Gospel, nor in death, since the enemies will not prevail. And even if they were to put me to death, then an even more unashamed glory would be revealed for me. But they will not succeed in this.

They, he says, thought that through their scheming they would plunge me into dangers and death; but this zealous effort of theirs will not succeed; on the contrary, "with all boldness," that is, openly and assuredly, "Christ will be magnified in my body," that is, as long as I live and bear this body, for I do not die. And lest someone should say: what then? If you, Paul, die, will Christ certainly not be magnified? he adds that by my death also He will be magnified, since He has made me stronger than death itself. But for now He is glorified by my life, for He granted it to me, delivering me from danger. He speaks of death not because he must die soon, but so that if it should happen, they would not be troubled by it; for they loved him greatly.

Commentary on Philippians

Thirdly, help depends on our trust in God, because "he who trusts in his riches will fail" (Prov. 11:28). Therefore, our hope must be in God: "Those who trust in the Lord are like Mount Zion, which cannot be moved, but abides forever" (Ps. 125:1); hence he says, it is my eager expectation and hope.

But isn't hope the expectation of future happiness? I answer that hope is a movement of the appetite toward an arduous good; and this can occur in two ways: sometimes a person hopes to obtain something by himself, and then there is hope without expectation; but sometimes he hopes to obtain something through someone else, and then there is hope with expectation. This is the way we expect, when we have the hope of obtaining something through someone else: "With expectation I have waited for the Lord, and he was attentive to me" (Ps. 40:1); "For in this hope we were saved" (Rom. 8:24).

But he says I know, and then speaks of expectation and hope. Is this hope certain? The Apostle answers that it is, saying, I shall not be at all ashamed: "None who put their trust in him will lack strength" (1 Macc. 2:61); "Hope does not disappoint us" (Rom. 5:5); "Whoever trusted in the Lord and was put to shame?" (Si. 2:10).

He gives the reason for this and explains it, when he says, for to me to live is Christ, and to die is gain. The reason is based on the fact that he is entirely dedicated to the service of Christ. As if to say: the reason why this will turn out to my salvation is that I am totally at the service of Christ. He mentions his confidence when he says that with full courage now as always Christ will be honored in my body. As if to say: many persecute me, but I put my trust in the Lord: "I will trust, and will not be afraid" (Is. 12:2). As always, i.e., from the beginning of my conversion: "At Damascus he had preached boldly in the name of Jesus" (Acts 9:27); so now also: "I hold fast my righteousness, and will not let it go" (Job 27:6).

He shows that his intention is right because Christ will be honored. Since He is God, He cannot be honored (increased) or diminished in Himself, but in us, i.e., in our knowledge. For a person honors Christ when he increases his knowledge of Him: "Who can extol him as he is?" (Si. 43:31). And this in word and deed, when the greatness of His effects shows His greatness. Among these marvelous effects is justification. But as long as this lies hidden in a man's heart, Christ is not honored by it, except in that heart, but not in regard to others, until it breaks out into external visible actions. Hence he says, in my body. Christ is honored in our body in two ways: in one way, inasmuch as we dedicate our body to his service by employing our bodies in his ministry: "Glorify God in your body" (1 Cor. 6:20); in another way by risking our body for Christ: "If I deliver my body to be burned" (1 Cor. 13:3). The first is accomplished by life, the second by death: hence he says, whether by life, because the body acts only when living, or by death: "If we live, we live to the Lord, and if we die, we die to the Lord" (Rom. 14:8). This can also refer to spiritual death: "Put to death therefore what is earthly in you" (Col. 3:5).

Commentary on Philippians

And because now your word is more effectual in prayers, and supplication is more quick to obtain what is sought for in afflictions, seek more eagerly, and ask that the divine condescension would consummate the confession of all of us; that from this darkness and these snares of the world God would set us also free with you, sound and glorious; that we who here are united in the bond of charity and peace, and have stood together against the wrongs of heretics and the oppressions of the heathens, may rejoice together in the heavenly kingdom. I bid you, most blessed and most beloved brethren, ever farewell in the Lord, and always and everywhere remember me.

Epistle LXXVI

How great is the advantage of going out of the world, Christ Himself, the Teacher of our salvation and of our good works, shows to us, who, when His disciples were saddened that He said that He was soon to depart, spoke to them, and said, "If ye loved me, ye would surely rejoice because I go to the Father; " teaching thereby, and manifesting that when the dear ones whom we love depart from the world, we should rather rejoice than grieve. Remembering which truth, the blessed Apostle Paul in his epistle lays it down, saying, "To me to live is Christ, and to die is gain; " counting it the greatest gain no longer to be held by the snares of this world, no longer to be liable to the sins and vices of the flesh, but taken away from smarting troubles, and freed from the envenomed fangs of the devil, to go at the call of Christ to the joy of eternal salvation.

Treatise VII. On the Mortality

And, to pass over everything else, we ought to remember what a glory it is to come immaculate to Christ-to be a sharer in His suffering, and to reign in a perpetual eternity with the Lord-to be free from the threatening destruction of the world, and not to be mixed up with the bloody carnage of wasting diseases in a common lot with others; and, not to speak of the crown itself, if, being situated in the midst of these critical evils of nature, you had the promise of an escape from this life, would you not rejoice with all your heart? If, I say, while tossing amid the tempests of this world, a near repose should invite you, would you not consider death in the light of a remedy? Thus, surrounded as you are with the knives of the executioners, and the instruments of testing tortures, stand sublime and strong, considering how great is the penalty of denying, in a time when you are unable to enjoy, the world for the sake of which you would deny, because indeed the Lord knew that cruel torments and mischievous acts of punishment would be armed against us for our destruction, in order that He might make us strong to endure the all. son, says He, "if thou come to serve God, stand fast in righteousness, and fear, and prepare thy soul for temptation." Moreover, also, the blessed Apostle Paul exclaimed, and said, "To me to live is Christ, and to die is gain."

Pseudo-Cyprian On the Glory of Martyrdom

It is not death itself that is gain, but to die in Christ. Life is Christ. The one who has hope in him is always alive, both now and forever.… Therefore they achieve nothing, whether they hand me over to death or to tortures in life. Neither alternative harms me. Life under torments is no punishment for me, since Christ is my life. And if they kill me, that too is no punishment for me, since Christ for me is life and to die is gain.

Epistle to the Philippians 1.21

What others had contrived for his death proved to be life for him. This is life: if Christ is preached. He is fully prepared to meet death so that this can be accomplished. He knows that a great blessing will be given to him for his prayer and constancy. Clumsy malice will continue to work against him in ignorance. To trample down the malevolence of those who were laying snares against his life under a covering of deceit, he bears patient witness. He is fortified by the protection of God.

Epistle to the Philippians 1.21.1-2

We see, then, that this death is a gain and life a penalty, so that Paul says: "To me to live is Christ and to die is gain." What is Christ but the death of the body, the breath of life? And so let us die with Him, that we may live with Him. Let there then be in us as it were a daily practice and inclination to dying, that by this separation from bodily desires, of which we have spoken, our soul may learn to withdraw itself, and, as it were placed on high, when earthly lusts cannot approach and attach it to themselves, may take upon herself the likeness of death, that she incur not the penalty of death.

On the Decease of His Brother Satyrus, Book 2

"For to me," he says, "to live is Christ, and to die is gain."

For even in dying, he means, I shall not have died, for I have my life in myself: then would they truly have slain me, had they had power through this fear to cast faith out of my soul. But as long as Christ is with me, even though death overtake me, still I live, and in this present life, not this, but Christ is my life. Since, then, not even in the present life is it so, "but that life which I now live in the flesh I live in faith;" so I say in that state also, "I live, yet not I, but Christ liveth in me." (Gal. ii. 20.) Such ought a Christian to be! I live not, he says, the common life. How livest thou then, O blessed Paul? Dost thou not see the sun, dost thou not breathe the common air? art thou not nourished with the same food as others? dost thou not tread the earth as we? needest thou not sleep, nor clothing, nor shoes? what meanest thou by, "I live not"? how dost thou not live? Why boastest thou thyself? No boasting is here. For if indeed the fact did not witness to him, a man might with some show have called it boasting; but if facts do witness, how is boasting here? Let us then learn how he lives not, for he himself says in another place, "I have been crucified to the world, and the world to me." (Gal. vi. 14.) Hear then how he says, "I no longer live." And how he says, "to me to live is Christ." The word "life" is much significant, beloved, as also the word "death." There is this life of the body, there is the life of sin, as he himself elsewhere says, "But if we died to sin, how shall we any longer live therein?" (Rom. vi. 2.) It is then possible to live the life of sin. Attend diligently, I entreat you, lest my labor be vain. There is the life everlasting and immortal; with eternal life the heavenly; "for our citizenship" says he "is in heaven" (Phil. iii 20.) There is the life of the body whereof he speaks, "through him we live and move and have our being." (Acts xvii. 28.) He does not then deny that he lives the natural life, but that of sin, which all men live. He who desires not the present life, how does he live it? He who is hastening to another, how does he live this life? He who despiseth death, how does he live this life? He who desires nothing, how does he live it? For as one made of adamant, though he were struck a thousand blows, would never attend to it, no more would Paul. And "I live," says he, "but no longer I," that is, no longer the old man; as again elsewhere, "Wretched man that I am, who shall deliver me out of the body of this death!" (Rom. vii. 24.) How too does he live who does nought for the sake of food, nought for the sake of clothing, nought for any of these present things? Such an one does not even live the natural life: he who takes thought for none of the things which sustain life, lives not. We live this life, whose every action regards it. But he lived not; he busied himself about nought of the things here. How then lived he? Just as we are accustomed to say, in common matters, such an one is not with me, when he does nothing that pertains to me. Again, in like sort, such a man lives not for me. Elsewhere he shows that he rejects not the natural life: "The life which I now live in the flesh, I live in the faith of the Son of God, who loved me, and gave himself for me" (Gal. ii. 20); i.e. a certain new life I live, an altered one. And truly all these things he said to comfort the Philippians. Think not, says he, that I shall be deprived of this life, for neither whilst alive did I live this life, but that which Christ willed. For tell me? He who despises money, luxury, hunger, thirst, dangers, health, safety, does he live this life? He who has nothing here, and is ofttimes willing to cast life away, if need be, and clings not to it, does he live this life? By no means. This I must make dear to you by a kind of example. Let us imagine some one in great wealth, with many servants, and much gold, and who makes no use of all these things; is such an one rich for all his wealth? By no means. Let him see his children dissipating his property, strolling idly about; let him feel no concern for them; when beaten let him not even be pained; shall we call him a man of wealth? By no means; although his wealth is his own. "To me," he says, "to live is Christ;" if you will enquire of my life, it is He. "And to die is gain." Wherefore? Because I shall more clearly be present with Him; so that my death is rather a coming to life; they who kill me will work on me no dreadful thing, they will only send me onward to my proper life, and free me from that which is not mine. What then, while thou wert here, wert thou not Christ's? Yes, and in a high degree.

Homily on Philippians 3

That is, I live a new life, and Christ is everything to me: both spirit, and life, and light. By life is meant, first, natural life: "for in Him we," says the apostle, "live and move" (Acts 17:28); then is meant life in sins; thus, when he says: "we died to sin: how shall we still live in it?" (Rom. 6:2). Finally, is meant eternal life, or life in Christ: "our citizenship," he says, "is in heaven" (Phil. 3:20). Here Paul, of course, rejects not the natural but the sinful life, that is, one given over to sinful delusion. He confesses that Christ is life for him, as he also says in another place: "I live by faith in the Son of God" (Gal. 2:20). He says that death is gain for him, because then, he says, I will be more clearly united with Him. Therefore those who strive to remove me from life in this world will bring me gain, since they will lead me to Christ, Who is my life.

Commentary on Philippians

Then he explains how He will be honored by life and death, saying: for to me to live is Christ, and to die is gain. Now life produces activity, for that seems to be at the root of man's life which is the principle of his activity. Hence some call that by which they are roused to activity, their life; as hunters call hunting their life, and friends their friend. So, Christ is our life, because the whole principle of our life and activity is Christ; hence the Apostle says, for to me to live is Christ, because Christ alone moved him, and to die is gain. Here the Apostle is speaking precisely. For a person regards it a gain when he can improve the imperfect life he has; thus a sick person regards a healthy life a gain. Our life is Christ: "Your life is hid with Christ in God" (Col. 3:3). But here it is imperfect: "While we are at home in the body we are away from the Lord" (2 Cor. 5:6). Therefore, when we die in the body, our life, namely, Christ, with whom we are then present, is perfected in us: "He gives to his beloved in sleep" (Ps. 127:2); "The time of my departure has come" (2 Tim. 4:6).

Commentary on Philippians

He said above “Christ is life for me,” but it was not clear then what life he meant, whether in the flesh or life after death. So now he adds these words pointing directly to this life in the flesh: “If it is to be life in the flesh, that means fruitful labor for me.” “What is this fruit of my labor? My labor is the gospel I preach. Its fruit is to bring many to the hope of life and salvation as they in due course begin to have hope in Christ and put faith in the gospel.”

Epistle to the Philippians 1.22

I do not know which to choose. If I should die, death is gain and Christ is life for me, and I come to him indeed when I die here in the flesh. But if I should continue to live here in the flesh, the fruit of my labor will be to proclaim Christ and preach his gospel.

Epistle to the Philippians 1.22

Nothing can be more blessed than the spirit of Paul, for the reason that nothing is more noble. We all shudder at death, I am wont to say, some by reason of our many sins, of whom I too am one, others from love of life, and cowardice, of whom may I never be one; for they who are subject to this fear are mere animals. This then, which we all shudder at, he prayed for, and hasted toward Him; saying, "To depart is very far better." What sayest thou? when thou art about to change from earth to heaven, and to be with Christ, dost thou not know what to choose? Nay, far is this from the spirit of Paul; for if such an offer were made to any one on sure grounds, would he not straightway seize it? Yes, for as it is not ours "to depart and be with Christ," neither, if we were able to attain to this, were it ours to remain here. Both are of Paul, and of his spirit. He was confidently persuaded. What? Art thou about to be with Christ? and dost thou say, "What I shall choose I wot not"? and not this only, but dost thou choose that which is here, "to abide in the flesh"? What in the world? didst thou not live an exceeding bitter life, in "watchings," in shipwrecks, in "hunger and thirst," and "nakedness," in cares and anxiety? "with the weak" thou wert "weak," and for those who "were made to stumble" thou dost "burn." "In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in fastings, in pureness." "Five times" didst thou "receive forty stripes save one," "thrice" wast thou "beaten with rods, once" wast thou "stoned" "a night and a day" thou hast "been in the deep, in perils of waters, in perils of robbers, in perils in the city, in perils in the wilderness, in perils among false brethren." Didst thou not, when the whole nation of the Galatians returned to the observance of the law, didst thou not cry aloud, and say, "Whosoever of you would be justified by the law, ye are fallen away from grace"? How great was then thy grief, and still dost thou desire this perishing life? Had none of these things befallen thee, but had thy success, wherever success attended thee, been without fear, and full of delight, yet shouldest not thou hasten to some harbor, from fear of the uncertain future? For tell me, what trader, whose vessel is full of untold wealth, when he may run into port, and be at rest, would prefer to be still at sea? what wrestler, when he might be crowned, would prefer to contend? what boxer, when he might put on his crown, would choose to enter afresh into the contest, and offer his head to wounds? what general is there, who when he might be quit of war with good report, and trophies, and might with the king refresh himself in the palace, would choose still to toil, and to stand in battle array? How then dost thou, who livest a life so exceeding bitter, wish to remain still here? Didst thou not say, I am in dread, "lest by any means, after that I have preached to others, I myself should be rejected?" If for no other cause, yet surely for this, thou oughtest to desire thy release; were the present full of innumerable goods, yet for the sake of Christ thy Desire.

Homily on Philippians 4

"But if to live in the flesh,--if this is the fruit of my work, then what I shall choose I wot not."

Lest any should say, If what you say is life, wherefore hath Christ left you here? "It is," he says, "the fruit of my work;" so that it is possible to use to good purpose the present life, while not living it. Lest you should think that reproach is cast upon life. For if we gain no advantage here, wherefore do we not make away with ourselves, nor slay ourselves? By no means, he answers. It is open to us to profit even here, if we live not this, but another life. But perchance one will say, does this bear thee fruit? Yes! he answers. Where are now the heretics? Behold now; "to live in the flesh," this is "the fruit of his work." "That which I now live in the flesh, I live in faith;" therefore it is "the fruit of my work."

"And what I shall choose I know not." Marvelous! How great was his philosophy! How hath he both cast out the desire of the present life, and yet thrown no reproach upon it! For in that he saith, "to die is gain," by this he hath cast out the desire, but in that he saith, "to live in the flesh is the fruit of my work," here he shows that the present life also is needful, if we use it as need is, if we bear fruit; since if it be unfruitful, it is no longer life. For we despise those trees which bear no fruit, as though they were dry, and give them up to the fire. Life itself belongs to that middle class of indifferent things, whilst to live well or ill is in ourselves. We do not then hate life, for we may live well too. So even if we use it ill, we do not even then cast the blame on it. And wherefore? Because not itself, but the free choice of those who use it ill is to blame. For God hath made thee live, that thou mayest live to Him. But thou, by living through corruption unto sin, makest thyself accountable for all blame. What sayest thou, tell me. Thou knowest not what to choose? Here hath he revealed a great mystery, in that his departure was in his own power; for where choice is, there have we power. "What I shall choose," says he, "I know not." Is it in thine own power? Yes, he answers, if I would ask this grace of God.

Homily on Philippians 3

Lest you think that the apostle disparages the present life, he says: if life in the flesh yields fruit for my work, that is, although I said that death is gain for me, yet since life in the flesh is also not without benefit for me (for I bear fruit, teaching and enlightening all), therefore I do not know what to choose. Here, then, the mouths of the heretics who disparage the present life are stopped: if it yields fruit for us, then it is not evil. Therefore the cause of evil is not life itself, but the will of those who make bad use of it. Revealing as it were a certain secret, the apostle shows that he himself is master of life and death. For if I wish, he says, to ask this of God, He will grant me this favor. From this, he says, you should receive comfort, that if I die, it is not through the malice of enemies, but by the dispensation of God.

Commentary on Philippians

Then when he says, If it is to be life in the flesh, that means fruitful labor for me, he raises a doubt in regard to what has been said: first, he states the doubt; secondly, he solves it (1:25). In regard to the first he does two things: first, he states the doubt; secondly, he gives a reason for both sides (1:23).

He says, therefore: If it is to be life in the flesh, that means fruitful labor for me; as if to say: If Christ is glorified in my body as long as I am alive, my life in the flesh will bear fruit, i.e., if life brings me as its fruit that Christ is honored, life in the flesh is good and fruitful: "The return (fruit) you get is sanctification and its end, eternal life" (Rom. 6:22). Therefore, if that is the case, I cannot tell which I shall choose, whether to die or to live: "For we do not know how to pray as we ought" (Rom. 8:26); "The reasoning of mortals is worthless, and our designs are likely to fail" (Wis. 9:14).

Commentary on Philippians

Impatience is a bad omen for our hope. It puts our faith in doubt. We wound Christ when we do not accept with equanimity his calling people away, treating them as though they were to be pitied. “I long,” says the apostle, “to be taken up and be with Christ.” How much better is the wish that he expresses!

On Patience 9.4-5

You long for the goal, and the stage, and the dust, and the place of combat! I would have you answer me this question: Can we not live without pleasure, who cannot but with pleasure die? For what is our wish but the apostle's, to leave the world, and be taken up into the fellowship of our Lord? You have your joys where you have your longings.

De Spectaculis

For why should we be eager to bear children, whom, when we have them, we desire to send before us (to glory) (in respect, I mean, of the distresses that are now imminent); desirous as we are ourselves, too, to be taken out of this most wicked world, and received into the Lord's presence, which was the desire even of an apostle? To the servant of God, forsooth, offspring is necessary! For of our own salvation we are secure enough, so that we have leisure for children! Burdens must be sought by us for ourselves which are avoided even by the majority of the Gentiles, who are compelled by laws, who are decimated by abortions; burdens which, finally, are to us most of all unsuitable, as being perilous to faith! For why did the Lord foretell a "woe to them that are with child, and them that give suck," except because He testifies that in that day of disencumbrance the encumbrances of children will be an inconvenience? It is to marriage, of course, that those encumbrances appertain; but that ("woe") will not pertain to widows.

To His Wife Book 1

"But Christians concern themselves about posterity"-to whom there is no to-morrow! Shall the servant of God yearn after heirs, who has disinherited himself from the world? And is it to be a reason for a man to repeat marriage, if from his first (marriage) he have no children? And shall he thus have, as the first benefit (resulting therefrom), this, that he should desire longer life, when the apostle himself is in haste to be "with the Lord? " Assuredly, most free will he be from encumbrance in persecutions, most constant in martyrdoms, most prompt in distributions of his goods, most temperate in acquisitions; lastly, undistracted by cares will he die, when he has left children behind him-perhaps to perform the last rites over his grave! Is it then, perchance, in forecast for the commonwealth that such (marriages)are contracted? for fear the States fail, if no rising generations be trained up? for fear the rights of law, for fear the branches of commerce, sink quite into decay? for fear the temples be quite forsaken? for fear there be none to raise the acclaim, "The lion for the Christians? "-for these are the acclaims which they desire to hear who go in quest of offspring! Let the well-known burdensomeness of children-especially in our case-suffice to counsel widowhood: (children) whom men are compelled by laws to undertake (the charge of); because no wise man would ever willingly have desired sons! What, then, will you do if you succeed in filling your new wife with your own conscientious scruples? Are you to dissolve the conception by aid of drags? I think to us it is no more lawful to hurt (a child) in process of birth, than one (already) horn.

On Exhortation to Chastity

In expressing such a desire he knew that when he returns to Christ he will know more plainly the causes of all that is happening on earth. He will then know more of what constitutes his own humanity, his soul, his mind, his spirit. He will then know more of what the Spirit is enabling and what grace it is that is being given to those who are faithful in the Holy Spirit.

On First Principles 2.11.5

And so that you may know that it is good to agree the beginning and the end, Jesus Himself says: I am the Alpha and the Omega, the beginning and the end. Therefore, since our mind is always with him, let it never depart from his temple, from his word. Let it always be in the reading of the Scriptures, in meditations, in prayers, so that his word, who he is, may always work in us, and so that every day as we go to the Church, or as we engage in domestic prayers, we may begin with him and end in him. Therefore, may the whole day of our life and the course of the day take its beginning from him and end in him. For just as it is necessary to believe and be initiated to God from the beginning of life, so perseverance is necessary until the end. But no one is good, except God alone. From Him we proceed, created by Him: to Him we return, for to be with Christ is much better.

On Abraham

What does this departure mean but the dissolution and torpor of the body, while the soul for its part is turned toward its rest and made free, if it be faithful, “to be with Christ”?

On the Benefit of Death 3.8

Oh that spirit of Paul! nothing was ever like it, nor ever will be! Thou fearest the future, thou art compassed by innumerable dreadful things, and wilt thou not be with Christ? No, he answers, and this for Christ's sake, that I may render more loving unto Him those whom I have made his servants, that I may make the plot which I have planted bear much fruit. Didst thou not hear me, when I declared that I sought not "that which profited myself" but my neighbor? Heardest thou not these words, "I could wish that I myself were anathema from Christ", that many might come unto Him? I, who chose that part, shall I not much rather choose this, shall I not with pleasure harm myself by this delay and postponement, that they may be saved?

"Who shall utter Thy mighty acts, O Lord", because Thou sufferedst not Paul to be hidden, because Thou madest manifest to the world such a man? All the Angels of God praised Thee with one accord, when Thou madest the stars, and so too surely when Thou madest the sun, but not so much as when Thou didst manifest Paul to the whole world. By this, the earth was made more brilliant than the heaven, for he is brighter than the solar light, he hath shot forth more brilliant rays, he hath shed abroad more joyous beams. What fruit hath this man borne for us! not by making fat our corn, not by nurturing our pomegranates, but by producing and perfecting the fruit of holiness, and when falling to pieces, continually recovering them. For the sun itself can nothing profit fruits that are once decayed, but Paul has called out of their sins those who had manifold decays. And it gives place to the night, but he had mastery over the Devil. Nothing ever subdued him, nothing mastered him. The sun, when it mounts the heavens, darts down its rays, but he, as he rose from beneath, filled not the mid space of heaven and earth with light, but as soon as he opened his mouth, filled the Angels with exceeding joy. For if "there is joy in heaven over one sinner that repenteth", while he at his first address caught multitudes, does he not fill with joy the Powers above? What say I? It sufficeth that Paul should only be named, and the heavens leap for joy. For if when the Israelites "went forth out of Egypt, the mountains skipped like rams", how great, thinkest thou, was the joy, when men ascended from earth to heaven!

Homily on Philippians 4

"I am in a strait betwixt the two, having the desire."

See the affection of this blessed one; in this way too he comforts them, when they see that he is master of his own choice, and that this is done not by man's sin, but by the dispensation of God. Why mourn ye, says he, at my death? It had been far better to have passed away long since. "For to depart," he says, "and to be with Christ, is very far better."

Homily on Philippians 3

He says this with the purpose of preparing them to bear his coming death courageously. Why, he says, should you grieve over my death? I desire this, and it is better for me, because it gives me the opportunity to be with Christ. Therefore you should not grieve. "I am torn between the two," that is, I find myself in a difficult position and do not know what to prefer.

Commentary on Philippians

But why do you hesitate? Because I am hard pressed between the two. First, he gives a reason for one side; secondly, for the other side. The first reason is that there are two impulses in man, the impulse of nature and that of grace: of nature, not to die: "Not that we would be unclothed, but that we would be further clothed" (2 Cor. 5:4); "And another will carry you where you do not wish to go" (Jn. 21:18); and the impulse of grace, which charity follows, is to love God and neighbor. This impulse to love God moves us to be with God; hence he says, my desire is to depart, not absolutely, but to be with Christ: "We are of good courage, and we would rather be away from the body and at home with the Lord" (2 Cor. 5:8). This shows the error in the opinion of the Greeks that the souls of the saints are not with Christ immediately after death. The reason why I desire this is that to be with Christ is far better. "Whom have I in heaven but thee? And there is nothing upon earth that I desire besides thee" (Ps. 73:25); "For a day in thy courts is better than a thousand elsewhere" (Ps. 84:10).

Commentary on Philippians

Behold another joy of ours, that, in the duty of your episcopate, although in the meantime you have been, owing to the condition of the times, divided from your brethren, you have frequently confirmed the confessors by your letters; that you have ever afforded necessary supplies from your own just acquisitions; that in all things you have always shown yourself in some sense present; that in no part of your duty have you hung behind as a deserter. But what more strongly stimulated us to a greater joy we cannot be silent upon, but must describe with all the testimony of our voice. For we observe that you have both rebuked with fitting censure, and worthily, those who, unmindful of their sins, had, with hasty and eager desire, extorted peace from the presbyters in your absence, and those who, without respect for the Gospel, had with profane facility granted the holiness of the Lord unto dogs, and pearls to swine; although a great crime, and one which has extended with incredible destructiveness almost over the whole earth, ought only, as you yourself write, to be treated cautiously and with moderation, with the advice of all the bishops, presbyters, deacons, confessors, and even the laymen who abide fast, as in your letters you yourself also testify; so that, while wishing unseasonably to bring repairs to the ruins, we may not appear to be bringing about other and greater destruction, for where is the divine word left, if pardon be so easily granted to sinners? Certainly their spirits are to be cheered and to be nourished up to the season of their maturity, and they are to be instructed from the Holy Scriptures how great and surpassing a sin they have committed. Nor let them be animated by the fact that they are many, but rather let them be checked by the fact that they are not few. An unblushing number has never been accustomed to have weight in extenuation of a crime; but shame, modesty, patience, discipline, humility, and subjection, waiting for the judgment of others upon itself, and bearing the sentence of others upon its own judgment,-this it is which proves penitence; this it is which skins over a deep wound; this it is which raises up the ruins of the fallen spirit and restores them, which quells and restrains the burning vapour of their raging sins. For the physician will not give to the sick the food of healthy bodies, lest the unseasonable nourishment, instead of repressing, should stimulate the power of the raging disease,-that is to say, lest what might have been sooner diminished by abstinence, should, through impatience, be prolonged by growing indigestion.

Epistle XXV

He admits that it might be much easier to be dissolved and be with Christ. But nonetheless he knows that it is necessary for him to remain in the flesh for the benefit of the faithful, so that their glory may abound in the Lord and all may praise the Lord when they see him again. They will thereby increase their knowledge and become more deeply grounded in faith. How great was his affection for the believers that he does not choose what he says would be much better for himself. Rather he wants what is more profitable to many, in the assurance that what conduces to the benefit of many will also please the Lord.

Epistle to the Philippians 1.26.2

For this cause "to abide in the flesh is more needful for your sake."

And what excuse is left to us? ofttimes it happens that a man who possesses a little and poor city, chooses not to depart to another place, preferring his own rest. Paul might depart to Christ, and would not, (Christ whom he so desired, as for his sake to choose even hell,) but still remained in the contest on behalf of man. What excuse shall we have? May we then even make mention of Paul? Look to his deeds. He showed that to depart was better, persuading himself not to grieve: he showed them, that if he remained, he remained for their sake, that it proceeded not from wickedness of those who plotted against him. He subjoined also the reason, that he might secure their belief. For if this is necessary, that is, I shall by all means remain, and I will not "remain" simply, but "will remain with you." For this is the meaning of the word, "and I shall abide with," i.e. I shall see you. For what cause? "For your progress and joy in the faith." Here too he rouses them, to take heed unto themselves. If, says he, for your sakes I abide, see that ye shame not my abiding. "For your progress," I have chosen to remain, when I was about to see Christ. I have chosen to remain, because my presence advances both your faith and your joy. What then? Did he remain for the sake of the Philippians only? He stayed not for their sake only; but this he says, that he may show regard to them. And how were they to "progress" in "the faith"? That you may be more strengthened, like young fowl, who need their mother until their feathers are set. This is a proof of his great love. In like sort, we also rouse some of you, when we say, for your sake have I remained, that I may make you good.

Homily on Philippians 4

"Yet to abide in the flesh is more needful for your sake."

These words were to prepare them for his death when it came, that they might bear it nobly: this was to teach true wisdom. "It is good for me to depart and be with Christ," for even death is a thing indifferent; since death itself is no ill, but to be punished after death is an ill. Nor is death a good, but it is good after our departure "to be with Christ." What follows death is either good or ill.

Let us then not simply grieve for the dead, nor joy for the living simply. But how? Let us grieve for sinners, not only when dying, but also while living. Let us joy for the just, not only while living, but also when dead. For those though living are dead, while these although dead, yet live: those even while here are to be pitied of all, because they are at enmity with God; the other even when they have departed Thither, are blessed, because they are gone to Christ. Sinners, wherever they are, are far from the King. Therefore they are subjects for tears; while the just, be they here, or be they there, are with the King; and there, in a higher and nearer degree, not through an entrance, or by faith, but "face to face." (1 Cor. xiii. 12.)

Let us then not make wailings for the dead simply, but for those who have died in sins. They deserve wailing; they deserve beating of the breast and tears. For tell me what hope is there, when our sins accompany us Thither, where there is no putting off sins? As long as they were here, perchance there was great expectation that they would change, that they would become better; but when they are gone to Hades, where nought can be gained from repentance (for it is written, "In Sheol who shall give thee thanks?") (Ps. vi. 5), are they not worthy of our lamentation? Let us wail for those who depart hence in such sort; let us wail, I hinder you not; yet in no unseemly way, not in tearing our hair, or baring our arms, or lacerating our face, or wearing black apparel, but only in soul, shedding in quiet the bitter tear. For we may weep bitterly without all that display. And not as in sport only. For the laments which many make differ not from sport. Those public mournings do not proceed from sympathy, but from display, from emulation and vainglory. Many women do this as of their craft. Weep bitterly; moan at home, when no one sees you; this is the part of true sympathy; by this you profit yourself too. For he who laments another in such sort, will be much the more earnest never to fall into the same sins. Sin henceforth will be an object of dread to thee. Weep for the unbelievers; weep for those who differ in nowise from them, those who depart hence without the illumination, without the seal! they indeed deserve our wailing, they deserve our groans; they are outside the Palace, with the culprits, with the condemned: for, "Verily I say unto you, Except a man be born of water and the Spirit, he shall not enter into the kingdom of Heaven." Mourn for those who have died in wealth, and did not from their wealth think of any solace for their soul, who had power to wash away their sins and would not. Let us all weep for these in private and in public, but with propriety, with gravity, not so as to make exhibitions of ourselves; let us weep for these, not one day, or two, but all our life. Such tears spring not from senseless passion, but from true affection. The other sort are of senseless passion. For this cause they are quickly quenched, whereas if they spring from the fear of God, they always abide with us. Let us weep for these; let us assist them according to our power; let us think of some assistance for them, small though it be, yet still let us assist them. How and in what way? By praying and entreating others to make prayers for them, by continually giving to the poor on their behalf. This deed hath some consolation; for hear the words of God Himself, when He says, "I will defend this city for Mine own sake, and for My servant David's sake." (2 Kings xx. 6.) If the remembrance only of a just man had so great power when deeds are done for one, how great power will it not have? Not in vain did the Apostles order that remembrance should be made of the dead in the dreadful Mysteries. They know that great gain resulteth to them, great benefit; for when the whole people stands with uplifted hands, a priestly assembly, and that awful Sacrifice lies displayed, how shall we not prevail with God by our entreaties for them? And this we do for those who have departed in faith, whilst the catechumens are not thought worthy even of this consolation, but are deprived of all means of help save one. And what is this? We may give to the poor on their behalf. This deed in a certain way refreshes them. For God wills that we should be mutually assisted; else why hath He ordered us to pray for peace and the good estate of the world? why on behalf of all men? since in this number are included robbers, violaters of tombs, thieves, men laden with untold crimes; and yet we pray on behalf of all; perchance they may turn. As then we pray for those living, who differ not from the dead, so too we may pray for them. Job offered sacrifice for his children, and freed them from their sins. "It may be," said he, "that they have renounced God in their hearts." (Job i. 5.) Thus does one provide for one's children! He said not, as many do nowadays, I will leave them property; he said not, I will procure them honor; he said not, I will purchase an office; he said not, I will buy them land; but, "it may be that they have renounced God in their hearts." For what profit is there in those things? None at all, in those that remain here. I will make the King of all things favorable to them, and then they will no more want any thing. "The Lord," saith one, "is my Shepherd, I shall not want." (Ps. xxiii. 4.) This is great wealth, this is treasure. If we have the fear of God, we want nothing; if we have not this, though we have royalty itself, we are the poorest of all men. Nothing is like the man that feareth the Lord. For "the fear of the Lord," it is said, "surpasseth all things." (Ecclus. xxv. 11.) This let us procure; let us do all things for its sake. If need be that we lay down our lives, if our body must be mangled, let us not spare them; let us do all, to obtain this fear. For thus shall we abound above all men; and shall obtain those good things to come in Christ Jesus our Lord.

Homily on Philippians 3

To remain in the flesh is even more necessary for your benefit; because I seek not my own interests, but yours. Yet he acknowledges that it is more necessary to continue living in order to be useful to them. After this, what can be compared with the lofty soul of Paul? He preferred the benefit of others over union with Christ; and in order to devote himself more fully to Christ, he postponed his union with Him.

Commentary on Philippians

But love of neighbor moves us to desire his betterment; hence he says, but to remain in the flesh is more necessary on your account, i.e., my life is necessary for your benefit: "For if we are beside ourselves, it is for God; if we are in our right mind, it is for you" (2 Cor. 5:13). Or another way, I am hard pressed between the two, i.e., on two sides: there arises a desire to depart and be with Christ, for that is far better. But to remain in the flesh is more necessary on your account. The sense is not changed.

But this does not seem to be subject to doubt; indeed, the Apostle seems to be inclined to the worse side. For the love of God rouses the first desire in us, and the love of neighbor the second. But the first is a greater and better desire. Therefore Paul has chosen the less perfect. I answer that the love of God is twofold, namely, concupiscible love, by which a man wills to love God and find his delight in Him; and this is for the man's good. The other is the love of friendship, by which a man prefers the honor of God, even over this delight with which he enjoys God; and this is perfect charity. Hence it is stated in Romans (8:38): "For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord." And then he continues in (9:3): "For I could wish that I myself were accursed and cut off from Christ for the sake of my brethren." He said this to show that he possessed a more perfect charity, as though for the love of God and neighbor he was prepared to lose the delight of seeing God. Therefore, he shows this as something more perfect.

Commentary on Philippians

Truly like a father, like a servant of God, he has renounced that one of his two desires which was to be more profitable to himself alone, namely, that he should now depart and be with Christ.… He says “I shall remain,” and he adds the stronger form “I shall continue.” This means: “I shall stay until the completion, that is, the completion of your progress, so that you may obtain grace. Thus when you present your faith, you may receive grace from God.”

Epistle to the Philippians 1.25

He showed that to depart was better, persuading himself not to grieve: he showed them, that if he remained, he remained for their sake, that it proceeded not from wickedness of those who plotted against him. He subjoined also the reason, that he might secure their belief. For if this is necessary, that is, I shall by all means remain, and I will not "remain" simply, but "will remain with you." For this is the meaning of the word, "and I shall abide with," i.e. I shall see you. For what cause? "For your progress and joy in the faith." Here too he rouses them, to take heed unto themselves. If, says he, for your sakes I abide, see that ye shame not my abiding. "For your progress," I have chosen to remain, when I was about to see Christ. I have chosen to remain, because my presence advances both your faith and your joy. What then? Did he remain for the sake of the Philippians only? He stayed not for their sake only; but this he says, that he may show regard to them. And how were they to "progress" in "the faith"? That you may be more strengthened, like young fowl, who need their mother until their feathers are set. This is a proof of his great love.

Homily on Philippians 4

In saying “I know that I shall remain and continue with you all” he means: “I know that I shall escape the present danger, so as to be once again a source of profit and encouragement to you. So you will have received what you desire.” This prediction indeed came true. For he escaped the anger of Nero on the first occasion, as he shows in his letters to the blessed Timothy. … From Rome he went to Spain and took the gospel to them also, then returned and was only later beheaded.

Epistle to the Philippians 1.25

Since, he says, it is necessary for me to remain in the flesh, then I undoubtedly and with full confidence know that I shall remain, that is, I shall live, and not simply, but with you, that is, I shall see you. And for what purpose? So that you may grow in faith, that is, so that you may be established and strengthened both in doctrine and in life; this progress constitutes true joy both for you and for me. Here the apostle also frightens them, as if saying: look, for your sake I have postponed union with Christ; so do not make my remaining in the flesh vain and futile. So then what? Did he remain for the sake of the Philippians alone? Not for their sake alone, but he speaks this way out of great solicitude for them and to rouse them to greater sobriety.

Commentary on Philippians

Having stated the doubt and the reason for both sides, he then resolves it: first, as though choosing one side, he foretells what will be the result of his plan to visit them; secondly, he shows what is required on their part (1:26). In regard to the first he does three things: first, he mentions his coming visit; secondly, he shows its fruit; thirdly, he explains this fruit.

He says, therefore: After saying that to remain in the flesh is necessary for you, because my life is fruitful for you, I know that I shall remain, being as it were convinced of this in God: "The righteous are bold as a lion" (Prov. 28:1); I shall remain and continue, i.e., I shall live and continue to live. But on the other hand he was soon killed by Nero. I answer that this letter was written in the first year of his imprisonment, which was also the first year of Nero's reign. Hence he lived for seven years after this.

With you all, i.e., for the benefit of all of you: "I do not seek my own advantage, but that of many, that they may be saved" (1 Cor. 10:33). And this, for your progress, i.e., that through my exhortation you may progress in the faith and rejoice in my life, which you have heard about; but you would rejoice more, if I were present: "I long to see you, that I may impart to you some spiritual gift to strengthen you" (Rom. 1:11).

Commentary on Philippians

Such a one, to be estimated not by his years but by his deserts, merited higher degrees of clerical ordination and larger increase. But, in the meantime, I judged it well, that he should begin with the office of reading; because nothing is more suitable for the voice which has confessed the Lord in a glorious utterance, than to sound Him forth in the solemn repetition of the divine lessons; than, after the sublime words which spoke out the witness of Christ, to read the Gospel of Christ whence martyrs are made; to come to the desk after the scaffold; there to have been conspicuous to the multitude of the Gentiles, here to be beheld by the brethren; there to have been heard with the wonder of the surrounding people, here to be heard with the joy of the brotherhood. Know, then, most beloved brethren, that this man has been ordained by me and by my colleagues who were then present. I know that you will both gladly welcome these tidings, and that you desire that as many such as possible may be ordained in our church. And since joy is always hasty, and gladness can bear no delay, he reads on the Lord's day, in the meantime, for me; that is, he has made a beginning of peace, by solemnly entering on his office of a reader. Do you frequently be urgent in supplications, and assist my prayers by yours, that the Lord's mercy favouring us may soon restore both the priest safe to his people, and the martyr for a reader with the priest. I bid you, beloved brethren in God the Father, and in Jesus Christ, ever heartily farewell.

Epistle XXXII

This means: “Your glory will abound in me. For I will be present to see how your glory exults and abounds in Christ. I will see how you love Christ, how you serve Christ and how you rejoice in your service to Christ.”

Epistle to the Philippians 1.26

"That your glorying may abound in Christ Jesus in me, through my presence with you again."

You see that this explains the word "abide with you." Behold his humility. Having said, "for your progress," he shows that it was for his own profit too. This also he does, when he writes to the Romans, and says, "That is, that we may be comforted together in you." Having previously said, "That I may impart unto you some spiritual gift." And what means, "That your glorying may abound"? This glorying was, their establishment in the faith. For an upright life is glorying in Christ. And sayest thou, "Your glorying in me, through my presence with you again"? Yes, he answers; "For what is our hope, or crown of glorying? Are not even ye?" Because "you are our glorying, even as we also are yours", i.e. that I may be able to rejoice in you greatly. How sayest thou, "That your glorying may abound"? I may glory the more when you make progress.

"Through my presence with you again." What then! Did he come to them? Search ye whether he came.

Homily on Philippians 4

Since he said above that he would remain for their progress, he now shows that he too derives some benefit from this, namely, a greater glorification of himself through them, in that they, thanks to his coming to them, will progress further. But what then? Did he come to them? This is unknown and is a matter of dispute.

Commentary on Philippians

Then he explains what he had said, saying, so that in me you may have ample cause to glory, i.e., if it is granted me to come to you again, it will be in order that joy may abound in you: "Now to him who by the power at work within us is able to do far more abundantly than all that we ask or think, to him be glory in the church" (Eph. 3:20). And this in Christ Jesus, because the fact that they rejoiced in him was for the sake of Christ: "I want some benefit from you in the Lord!" (Philem. 1:20).

Commentary on Philippians

Knowing, then, that "God is not mocked," we ought to walk worthy of His commandment and glory. In like manner should the deacons be blameless before the face of His righteousness, as being the servants of God and Christ, and not of men. They must not be slanderers, double-tongued, or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant of all. If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, "we shall also reign together with Him," provided only we believe.

Epistle to the Philippians 5

The summing up of one’s whole life for a Christian is this, to conduct oneself according to Christ’s gospel, to announce his grace steadily both to oneself and others, to have hope in him, to do all that one does according to his commands. For this is what it means to “conduct oneself in a manner that is worthy of Christ’s gospel.” A person can live honestly and uprightly, but this is not adequate to Paul’s meaning. Rather we are to conduct ourselves according to Christ’s gospel regardless of what happens and to do so in a worthy manner, living according to Christ’s precepts and doing what Christ wants.

Epistle to the Philippians 1.27

There is one Spirit that prevails when we believe the gospel wisely and live in accordance with it. This is why he calls them to “stand firm in one Spirit.” The soul’s task is to overcome contrary feelings in the body. Therefore he in effect is calling them to “stand in one Spirit and fight together with one soul with the faith of the gospel.”

Epistle to the Philippians 1.27

"Only let your manner of life be worthy of the Gospel of Christ."

Do you see, how all that he has said, tends to turn them to this one thing, advancement in virtue? "Only let your manner of life be worthy of the Gospel of Christ." What means this word "only," but that this, and nought else, is the only thing we should seek? If we have this, nothing grievous will befall us. "That whether I come and see you, or be absent, I may hear of your state." This he says not as if he had changed his purpose, and no longer meant to visit them. But if this come to pass, he says, even though absent, I am able to rejoice. "If," that is, "I hear that ye stand fast in one spirit, with one soul." This is what above all things unites believers, and maintains love unbroken, "that they may be one." For a "kingdom divided against itself shall not stand." For this cause he everywhere counsels his disciples much to be of one mind. And Christ says, "By this shall all men know that ye are My disciples, if ye love one another." That is, do not look with expectation toward me, and therefore slumber, as waiting for my coming, and then, when ye see me not coming faint. For even from report I can receive pleasure likewise.

What means, "In one spirit"? By the same gift of grace, viz. that of concord, and zeal; for the Spirit is one, and he shows it; for then are we able to stand in "one soul," also, when we all have "one Spirit." See how the word "one" is used for concord. See how their souls being many are called one. Thus was it of old. "For they were all," it is written, "of one heart and of one soul. Striving together for the faith of the Gospel." Does he say, striving together for each other, as though the faith did strive? For did they wrestle against each other? But help each other, he says, in your striving for the faith of the Gospel.

Homily on Philippians 4

Paul did not write this without reason. He was aware that certain people had started to think too highly of themselves. This was indeed due to the high excellence of their own virtue. For this reason he advises them toward concord and harmony, to live a life worthy of the gospel.

Epistle to the Philippians 1.27-28

I only require this of you: that you make progress in virtue. He lives worthy of the Gospel who has denied himself, taken up the cross, and followed Christ.

He says this not because he changed his desire and as if he no longer intends to come to them. But if, he says, by some chance I did not come, then I can even while absent rejoice in your life according to the Gospel. Therefore do not lose heart if I do not come, but be vigilant, since I will certainly find out how you conduct yourselves.

That is, in one and the same gift of like-mindedness. For only in this way do the like-minded have, as it were, one soul, that is, when one spirit lives in them. "Striving together with one accord for the faith," that is, helping one another in the struggle for the faith.

Commentary on Philippians

Then when he says, only let your manner of life be worthy of the gospel of Christ, he shows what is required on their part. He says that the only thing required of them is that they live worthy of the gospel of Christ, in a manner that conforms to that gospel: "We exhorted each one of you and encouraged you and charged you to lead a life worthy of God, who calls you into his own kingdom and glory" (1 Thess. 2:12); "To lead a life worthy of the Lord, fully pleasing to him" (Col. 1:10). And this is my joy: "No greater joy can I have than this, to hear that my children follow the truth" (3 Jn. 4). Now he specifically desires from them unity and constancy. There are three kinds of unity required of the saints: first, the unity of love; hence he says, that I may hear, namely, that you stand firm in one spirit, through love: "Eager to maintain the unity of the Spirit in the bond of peace" (Eph. 4:3), and in 1 Corinthians (6:17) "He who is united to the Lord becomes one spirit with him." Secondly, the unity of concord; hence he says, with one mind, i.e., have one will and one soul: "Now the company of those who believed were of one heart and soul" (Acts 4:32); "God makes men of one mind to dwell in one house" (Ps. 68:6). Thirdly, the unity of cooperation; hence he says, striving side by side for the faith of the gospel, i.e., one helping the other. This is brought about by what is stated in 1 Kings (25:1) "All Israel assembled and mourned for him," namely, Samuel; "A brother helped is like a strong city" (Prov. 18:19).

Commentary on Philippians

This work of fearlessness is part of his explanation of what it means to conduct oneself worthily according to Christ’s gospel: Never be terrified, whether by adversaries or anything else.… For this very condition of being courageous tends toward our salvation. It deals a death blow to our adversaries. Yet this too is a work of God, lest we should think it part of our own work that our not being terrified should be a cause of our salvation. “For this too is of God,” he says, “just as I have often told you that all things come about through the will, the mercy and the grace of God.”

Epistle to the Philippians 1.28

"And in nothing affrighted by the adversaries; which is for them an evident token of perdition, but to you of salvation."

Well said he, "affrighted," this is what befalls us from our enemies, they only frighten. "In nothing" therefore, he says, whatever happens, whether dangers-whether plots. For this is the part of those who stand upright; the enemy can do nought but frighten only. Since it was likely that they should be greatly troubled, when Paul suffered such numberless ills, he says, I exhort you not only not to be shaken, but not to be affrighted, yea rather to despise them heartily; for if ye are thus affected, ye will straightway, by this means, make evident at once their destruction, and your salvation. For when they see, that with their innumerable plots they are unable to frighten you, they will take it as a proof of their own destruction. For when the persecutors prevail not over the persecuted, the plotters over the objects of their plots, the powerful over those subject to their power, will it not be self-evident, that their perdition is at hand, that their power is nought, that their part is false, that their part is weak? "And this," he says, "comes from God."

Homily on Philippians 4

I do not say, he writes, simply: do not waver, but also do not be frightened, that is, do not be troubled by anything, even if they threaten you with danger, or frighten you with death; for they can do nothing, only threaten — so weak are they.

When they see that all their countless machinations are unable to frighten you, will they not consider this a clear proof that their cause will perish, while yours will remain firm and indestructible, and at the same time salvific.

Commentary on Philippians

Secondly, he expects constancy: and not frightened in anything by your opponents. First, he urges them to be brave, because their opponents can do only as much as God allows: "But not a hair of your head will perish" (Lk. 21:18); "Its leaf does not wither" (Ps. 1:3); "Who are you that you are afraid of man who dies, of the son of man who is made like grass?" (Is. 51:12). There are three reasons for this: the first is taken from the fruit of tribulation. He says, therefore: not frightened, because there is fruit for you in that persecution which to them, i.e., to the persecutors, is a clear omen of their destruction; but to you it is a cause of salvation: "Whoever would save his life will lose it, and whoever loses his life for my sake will find it" (Mt. 16:25); "He who loves his life loses it" (Jn. 12:25); "I will destroy you, O Israel; who can help you?" (Hos. 13:9). And this from God, from whom it has been granted to you to endure tribulation patiently.

Commentary on Philippians

For the things which are seen are temporal"-he is speaking of troubles; "but the things which are not seen are eternal"-he is promising rewards. But writing in bonds to the Thessalonians, he certainly affirmed that they were blessed, since to them it had been given not only to believe on Christ, but also to suffer for His sake.

Scorpiace

It was therefore within his purpose that he gave to us the gift of trusting in him. This was an incomparable gift. It is only by faith in him that we are blessed with so great a reward. We are to believe in such a way as to be ready to suffer for him.

Epistle to the Philippians 1.29

Although he extols the grace of Christ on many occasions, he offers a special kind of honor to the Philippians in this passage. He says: “God has allowed you to suffer for Christ.” He does not propose this distinction to any but true lovers of Christ. His paradoxical reasoning is that this gift “is given to you for Christ!” This means that God the Father gives this special gift to lovers of his Son. Why? That their blessings might increase correspondingly through their participation in suffering on Christ’s behalf. Paul speaks as one who himself has received this gift.

Epistle to the Philippians 1.30

"For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer in his behalf."

Again does he teach them moderation of spirit by referring all to God, and saying that sufferings in behalf of Christ are of grace, the gift of grace, a free gift. Be not then ashamed of the gift of grace, for it is more wonderful than the power of raising the dead, or working miracles; for there I am a debtor, but here I have Christ for my debtor. Wherefore ought we not only not to be ashamed, but even to rejoice, in that we have this gift. Virtues he calls gifts, yet not in like sort as other things, for those are entirely of God, but in these we have a share. But since even here the greatest part is of God, he ascribes it entirely to Him, not to overturn our free will, but to make us humble and rightly disposed.

Homily on Philippians 4

Not only the beginning of our conversion but also the continuance of it through the endurance of suffering for it are gifts given to us by the Lord.

Conferences 3.15.2

Calling suffering for Christ a gift, Paul gives the Philippians two following instructions: first, that they should not be ashamed and should not lose heart during sufferings; second, that they should not be proud, because all this, he says, is from God. He also calls virtue a gift. He says this not because he does not acknowledge free will, but in order to teach them to think of themselves humbly; because without God we can do nothing. Perhaps this gift is greater than the gift of raising the dead, because there I am a debtor, but here I have Christ as my debtor. O wonder! He grants me a gift and through this very thing remains in my debt.

Commentary on Philippians

The second reason is that you should believe in him: "For by grace you have been saved through faith" (Eph. 2:8), which is the great and first gift; but also suffer for his sake, which is a greater gift, namely, that you should act for Christ as his athlete: "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name" (Acts 5:41). This is useful and honorable; hence you should act bravely.

Commentary on Philippians

Which of the religions of the world gives to its followers the greatest happiness? While it lasts, the religion of worshiping oneself is the best. I have an elderly acquaintance of about eighty, who has lived a life of unbroken selfishness and self-admiration from the earliest years, and is, more or less, I regret to say, one of the happiest men I know. From the moral point of view it is very difficult! I am not approaching the question from that angle. As you perhaps know, I haven't always been a Christian. I didn't go to religion to make me happy. I always knew a bottle of port would do that. If you want a religion to make you feel really comfortable, I certainly don't recommend Christianity.

Answers to Questions on Christianity, from God in the Dock

This is our struggle. This is our contest, our contention and our goal. This it is that leads to the crown and the palm of victory: To do all things for him, to suffer all things for him and not to turn away. You, he says, are now “engaged in the same conflict which you saw and now hear to be mine.” It is a conflict that implies chains, prison and all the deadly hazards that Paul has suffered. “So my sufferings,” he says, “are confirmed in you by two things: what you hear and what you see.”

Epistle to the Philippians 1.30

"Having the same conflict which ye saw in me"; i.e. ye have also an example. Here again he raises them up, by showing them that everywhere their conflicts were the same with his, their struggles were the same with his, both severally, and in that they united with him in bearing trials. He said not, ye have heard, but "ye saw," for he strove too at Philippi. Truly this is an exceeding virtue. Wherefore writing to the Galatians, also he said, "Did ye suffer so many things in vain, if it be indeed in vain." And again, writing to the Hebrews, he said, "But call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of suffering; partly, being made a gazing-stock both by reproaches and afflictions." And writing again to Macedonians, that is, to the Thessalonians, he said, "For they themselves report concerning us, what manner of entering in we had unto you." And again, "For yourselves, brethren, know our entering in unto you, that it hath not been found vain." And in like sort does he witness the same things of them all, labors and strivings. But such things ye will not now find among us; now it is much if one suffer a little in goods alone. And in respect of their goods also he witnesses great things of them. For to some he says, "For ye took joyfully the spoiling of your possessions"; and to others, "For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor"; and "your zeal hath stirred up very many of them."

Seest thou the praises of the men of that time? But we endure not so much as buffetings or blows, neither insult nor loss of our possessions: they were straightway zealous, and all of them strove as martyrs, whilst we have grown cold in love toward Christ.

Homily on Philippians 4

He shows that they are fighting for the same cause and enduring the same things as he; and this testifies to their great virtue. You, he says, have in me an example, because you know that I endured sufferings before your eyes, when, indeed, I was punished and thrown into prison; you even now hear about this.

Commentary on Philippians

The third reason is taken from his example, because he deals with them as people who are the first fruits of the faith. Hence he says, engaged in the same conflict which you saw to be mine, namely, when among you I was naked and beaten by the Philippians because I freed the girl with the spirit of divination (Acts 16); and now hear to be mine, who am in prison.

Commentary on Philippians