Theophylact of Ohrid

In his own words on Philippians

• Philippians 1:1

  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.

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• Philippians 1:2

  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.

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• Philippians 1:3

  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.

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• Philippians 1:4

  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.

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• Philippians 1:5

  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.

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• Philippians 1:6

  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.

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• 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.

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• Philippians 1:8

  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.

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• Philippians 1:9

  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.

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• Philippians 1:10

  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?

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• 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.

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• Philippians 1:12

  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.

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• Philippians 1:13

  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.

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• 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.

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• Philippians 1:15

  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.

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• Philippians 1:16

  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.

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• Philippians 1:17

  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.

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• 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?

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• Philippians 1:19

  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.

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• Philippians 1:20

  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.

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• Philippians 1:21

  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.

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• Philippians 1:22

  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.

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• Philippians 1:23

  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.

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• Philippians 1:24

  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.

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• 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.

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• Philippians 1:26

  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.

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• Philippians 1:27

  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.

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• Philippians 1:28

  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.

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• Philippians 1:29

  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.

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• Philippians 1:30

  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.

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• Philippians 2:1

  These words mean the following: if you wish to bring me any consolation in my trials; if you wish to show any comfort that love produces; if you intend to prove that you have some fellowship with me in spiritual matters and for the Lord's sake; if you grieve for me and sympathize with my sufferings; then for all this repay me with mutual love for one another.

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• Philippians 2:2

  These words mean the following: if you wish to bring me any consolation in my trials; if you wish to show any comfort that love produces; if you intend to prove that you have some fellowship with me in spiritual matters and for the Lord's sake; if you grieve for me and sympathize with my sufferings; then for all this repay me with mutual love for one another. Notice how he sees their unanimity as a personal benefit to himself and considers it as though he himself had been deemed worthy of a kindness. And he did not say: bring me joy, but "fulfill." You, he says, have begun joy in me and have already brought me peace; I desire that this joy be brought to completion. And what is my joy? Not that I should be delivered from danger, or receive something from you, but that you should be of the same mind. "Have the same love." This is more than thinking alike. When you are loved exceedingly, respond not with weak love, but with equal measure. "Be of one accord and of one mind." Be as though one soul, not by nature, but by thoughts and agreement; to this the apostle points with the words: "be of one mind."

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• Philippians 2:3

  Nothing, he says, should be done out of envy or rivalry, which happens when we say: look, I will exert myself so that so-and-so does not surpass me; this is precisely what contentiousness consists of. Then the apostle presents vainglory as the mother of such rivalry, because the former is born from the latter. When we seek the glory of men, what will we not do for it? Now the apostle shows us the path by which we can avoid vainglory, and offers us saving instruction. If, he says, you imagine that the other person is not simply greater than you, but exceedingly surpasses you, and by great humility you are convinced that this is truly so, then you will honor him in every way. Acting thus, you will not be grieved when you see that others also honor him; even if he were to revile or strike you, you would bear it patiently, because having acknowledged him as superior to yourself, you will not even envy him, for envy is directed toward equals, not toward those whose preeminence we have acknowledged. And he, in his turn, will think that you are more excellent than he, and thus complete peace will reign between you.

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• Philippians 2:4

  When I care about what is beneficial for you, and you about what is beneficial for me, then there will be no place for vainglory, nor for quarrels, nor for anything bad whatsoever, but life will be angelic and divine.

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• Philippians 2:5

  As Christ says: "Be merciful, just as your heavenly Father is merciful" (Lk. 6:36), and then: "Learn from Me, for I am gentle" (Mt. 11:29); so also Paul, teaching humility, in order to shame us all the more, brings forth Christ as an example, as he also says in another place: "Though He was rich, yet for your sakes He became poor" (2 Cor. 8:9). When he points to the Son of God, who is higher than every height and yet humbled Himself so greatly, which of those who think highly of themselves would he not put to shame by this?

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• Philippians 2:6

  Count how many heretics are overthrown here. Marcion of Pontus said that the world and the flesh are evil, and that therefore God did not assume flesh. Marcellus of Galatia, Photinus, and Sophronius said that the Word of God is a power and not a hypostatic being, and that this power dwelt in Him Who came from the seed of David. And Paul of Samosata said that the Father, Son, and Holy Spirit are mere names ascribed to one person. Arius said that the Son is a creature. Apollinarius of Laodicea said that He did not assume a rational soul. So then, see how all these heretics fall by almost a single blow: "being in the form of God." How then do you, Marcellians, say that the Word is a power and not a substance? The form of God means the substance of God, just as the form of a servant means the nature of a servant. And how do you, Samosatan, say that He began His existence from Mary? For He pre-existed in the form and substance of divinity. But see how Sabellius also falls. "He did not consider it robbery," says the apostle, "to be equal with God." "Equal" is not said of one person; if He is equal, He is equal to someone. Thus it is clear that two persons are spoken of. And Arius is refuted in many ways: "in the form of God," that is, in substance. And he did not say "having become" — γεγονώς, but "being" — ὑπάρχων, which is similar to the saying: "I am He Who Is" (Ex. 3:14). And: "He did not consider it robbery to be equal with God." Do you see the equality? After this, how do you say that the Father is greater and the Son is lesser? But look at the senseless obstinacy of the heretics. The Son, they say, being a lesser God, did not consider it robbery to be equal with the great God. But first of all, what Scripture teaches us that there is a lesser and a greater God? Thus teach the pagans. And that the Son is also a great God, hear what Paul says: "looking for," he says, "the appearing of the glory of the great God and our Savior Jesus Christ" (Tit. 2:13). Then, if He is small, how did He not consider it robbery for Himself to be great? Furthermore, Paul, intending to teach humility, would have appeared absurd if he were suggesting the following: since the lesser God did not revolt against the greater God, you also must humble yourselves before one another. For what kind of humility is it when the lesser does not revolt against the greater? That is mere powerlessness. Humility is that He, being equal and co-equal in power with God, voluntarily became man. So then, enough about this. Next, see what Paul says: "He did not consider it robbery." When someone has stolen something, he is afraid to set it aside, lest he lose what does not belong to him. But when he has something by nature, he easily disregards it, knowing that he cannot be deprived of it, and if he should seem to renounce it, he will take it up again. Thus the apostle says that the Son of God was not afraid to lower His own dignity, because He possessed it — that is, equality with God the Father — not through robbery, but recognized this dignity as belonging to His own nature. Therefore He also chose self-emptying, since even in self-emptying He preserves His greatness.

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• Philippians 2:7

  Where are those who say that He descended not voluntarily, but fulfilling a command? Let them know that He emptied Himself as Lord, as One having authority over Himself. By saying "the form of a servant," the apostle thereby puts Apollinarius to shame; because He who takes the form, or, in other words, the nature of a servant, also has a fully rational soul. "Having become like men." Based on this, the Marcionites say that the Son of God became incarnate only in appearance; for, they say, do you see how Paul says that He took the likeness of a man and clothed Himself in human form, and did not essentially become a man? But what does this mean? It means that the Lord did not have everything of ours, but lacked something, namely: He was not born in the natural order and He did not sin. But He was not only what He appeared to be, but also God: He was not an ordinary man. Therefore the apostle says "in the likeness of men," because we are soul and body, but He was soul and body and God. On this basis, when the apostle says "in the likeness of sinful flesh" (Rom. 8:3), he does not mean that He did not have flesh, but that this flesh did not sin, and was like sinful flesh in nature, but not in evil. Thus, just as there the likeness is not in the sense of complete equality, so here too he speaks of likeness in the sense that He was not born in the natural order, was sinless, and was not a mere man. "And in appearance having become as a man." Since the apostle said that "He emptied Himself," lest you consider this an act of change and transformation, he says: remaining what He was. He took on what He was not; His nature did not change, but He appeared in outward form, that is, in the flesh, because it is proper to flesh to have a form. For when he said, "taking the form of a servant," after that he dared to say this as well, as if thereby stopping the mouths of some. He said well, "as a man," since He was not one of many, but as one of many. For God the Word did not turn into a man, but appeared as a man, and being invisible, appeared having a "form." Some, however, interpreted this passage thus: "and in form," as already truly a man, just as John says in the Gospel: "glory as of the Only-Begotten of the Father" (Jn. 1:14), instead of saying: the glory which is fitting for the only-begotten to have; because "as" signifies both hesitation and affirmation.

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• Philippians 2:8

  Again he says: "humbled Himself," lest anyone think that He condescended not voluntarily. But the Arians say: behold, it is said of Him: "obedient." So what of it, you senseless ones? We too obey our friends, and this in no way diminishes our dignity. As the Son, He voluntarily obeyed the Father, showing by this also His kinship with Him; because it is the duty of a true Son to honor the Father. Pay attention to the intensification of the expression: not only did He become a servant, but He accepted death, and even more than that — a shameful death, that is, death on the cross, accursed, appointed for the lawless.

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• Philippians 2:9

  When Paul mentioned the flesh, he boldly speaks of all His humiliation, since this is proper to the flesh. Thus, understand these words also as referring to the flesh, without dividing the one Christ. What then is the name bestowed upon the human nature of the one Christ? This name is Son, this name is God; because this Man is the Son of God, as the archangel also said: "and the holy thing which shall be born shall be called the Son of God" (Luke 1:35).

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• Philippians 2:10

  That is, the whole world: angels, men, and demons; or: both the righteous and sinners. Because even the demons will acknowledge, and the disobedient will submit, no longer opposing the truth, just as even before that time they said: "I know You, who You are" (Luke 4:34).

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• Philippians 2:11

  That is, so that all would say that the Lord Jesus Christ is Lord and God. The glory of the Father consists in this: that He has such a Son, to Whom everything submits. Do you see that in the glorification of the Only-Begotten lies the glory of the Father? So that, on the contrary, His diminishment constitutes the dishonor of the Father.

  Commentary on Philippians

• Philippians 2:12

  Exhortation must be combined with praise, for through this they become more readily acceptable. Therefore Paul also extols the Philippians, calling them beloved, and says: "as you have always been obedient," as if saying by this the following: I have shown you that the Son of God was obedient; therefore, imitate Him and yourselves. "Not only in my presence, but much more now in my absence." Because then it might have seemed that you were doing everything out of respect for me; but if even now you show zeal for virtue, then it is clear that even then you were such not for my sake, but for God's. "With fear and trembling work out your own salvation." Not for my own sake, he says, do I exhort you, but so that you may work out what pertains to your salvation with fear, and indeed an intense fear with trembling, because without fear nothing good is accomplished, neither in the literary sciences nor in the mechanical arts. How then can such perfect fear be born? If we consider that God is present everywhere, hears all things and sees all things — not only what is done, but also what is in our thoughts. "Serve," says the prophet, "the Lord with fear and rejoice with trembling" (Ps. 2:11). Joy with trembling occurs when someone, doing a good deed, and moreover with trembling, has a clear conscience. He said "work out" (κατεργάζεσθε), and not simply "do" (ἐργάζεσθε), that is, with great diligence and care.

  Commentary on Philippians

• Philippians 2:13

  Having said "with fear and trembling," the apostle now says: do not be troubled by this. I said this not so that you would retreat from good, but so that you would be more attentive, because if you are diligent, God will accomplish everything in you. For He Himself gives us both the disposition toward good and brings the very doing of good to completion. God produces in us the willing, that is, He assists us in desiring good and strengthens our good will and at the same time arouses its zeal. Or alternatively: since He Himself completes the work, and we, being human, direct our desire toward what we see already accomplished, therefore the apostle says that the very willing is produced by God. For example, you desired something — you immediately began to do it; if the completion of the work followed, an even greater desire to do the same work is born in you; but if not, your will becomes weaker. So if the completion of the work depends on God, and it arouses our desire as well, then the apostle is entirely right in saying that the very desire depends on God. Or else Paul speaks out of a feeling of great gratitude, that God produces the very desire in us, just as he also calls virtue a gift, not denying freedom of choice, but wishing that we always be grateful and attribute everything to God. Note the expression "in you," that is, who work out salvation with fear and trembling; because it is only in such people that God accomplishes everything. "By His good pleasure." That is, so that His good pleasure and His good will may be fulfilled in you, namely that we may live as He Himself wills. So be assured: God will help you in every way to live rightly, if for no other reason, then because this is well-pleasing to Him.

  Commentary on Philippians

• Philippians 2:14

  The devil, when he is unable to completely turn someone away from good, drives him either to despair or to vainglory; and if he cannot accomplish even this, he suggests to him murmuring or doubt and unbelief. Since the Philippians were subjected to temptations and constant dangers, as a result many of them fell into murmuring and blasphemy; therefore the apostle says: "do all things without murmuring." For whoever murmurs becomes ungrateful and abusive in speech. By doubt the apostle means wavering of thoughts, for example if, when a commandment is set before one to fulfill, one were to say: will there indeed be a reward for me? is this really good? For such doubtful thoughts must not be entertained, but one must act with confidence; whether labor or exertion is required, one must not allow wavering.

  Commentary on Philippians

• Philippians 2:15

  That is, blameless and unspotted, because murmuring is subject to punishment — this is because he speaks with the Philippians as with free people. "Children of God, blameless." So then, to murmur is characteristic of slaves and the ungrateful; for what son, laboring for his own father and for himself, murmurs? "Among a crooked and perverse generation." I know that many wage war against you, thus compelling you to murmur; but therein lies the highest praise, if someone, even when provoked by others, does nothing of the sort. "You shine as lights in the world." As stars shine in the darkness, so you too, being righteous among the unrighteous, strive to shine all the more. For the expression "in which you shine" (φαίνεσθε) should be taken in the imperative sense.

  Commentary on Philippians

• Philippians 2:16

  "Holding forth the word of life," that is, having within yourselves the seed of life and intending to continue living thus, and already now having within yourselves the pledge of salvation. Or: just as luminaries shine and enliven bodies by warming them, so you too strive to be a life-giving force for the rest of mankind. "To my boasting in the day of Christ." Let your virtue, he says, be such that it not only leads you to life, but also shows me more glorious at the coming of Christ. "I did not run in vain nor labor in vain." My glory consists in the fact that I raised you to be such people, and that my labor among you was not in vain.

  Commentary on Philippians

• Philippians 2:17

  Although, he says, I also die, for he calls death a sacrifice, "I am being poured out as a libation upon the sacrifice and service of your faith," that is, having first made you a sacrifice to God, having dedicated you to the service of God and having first made you believers. But in view of death I am not in the least grieved, but I rejoice and rejoice together with you all. I rejoice that I am becoming a sacrifice, and I rejoice together that I bring your faith to Christ as an offering.

  Commentary on Philippians

• Philippians 2:18

  Rejoice that you yourselves also have been offered as a sacrifice. "Rejoice with me." I am bringing myself as a sacrifice, and I rejoice in this.

  Commentary on Philippians

• Philippians 2:19

  As with everything else, he attributes the sending of Timothy to Christ as well. I am confident, he says, that he will make it easier for you, on the one hand, to be comforted in spirit when you learn through this letter about my affairs, namely that the preaching of the Gospel was proceeding successfully and that the schemes of the enemies were destroyed; and on the other hand, for me also to be comforted when I learn about your affairs, about which Timothy must give me a precise report.

  Commentary on Philippians

• Philippians 2:20

  I could, he says, have sent another, but there is no one equal to me in zeal except this one, that is, one who cares about your affairs as I do, who would sincerely, that is, in a fatherly manner, look after you. Notice how he cares: when he himself did not have a convenient time to come to them, he sends others, so that those under his guidance would at no time give themselves over to carelessness.

  Commentary on Philippians

• Philippians 2:21

  That is, they seek their own rest and safety, since no one would freely wish to undertake such a journey. He says this both in praise of Timothy and at the same time teaching his listeners not to seek rest; for whoever seeks it does not seek the things of Christ. Alas! How far we are from Christ!

  Commentary on Philippians

• Philippians 2:22

  You yourselves, he says, are witnesses that he served me as a son serves a father, not only in bodily needs, but, what is far more important, in the preaching of the Gospel. Therefore, as my son, he is worthy of honor, and as a servant of God — all the more so. Through this he commends Timothy to them, not so much bestowing honor on him as doing good for them; for if they heed him as one most worthy, then from his word they will, of course, receive benefit and be deemed worthy of the highest reward.

  Commentary on Philippians

• Philippians 2:23

  When I see what outcome my affairs will have, I will immediately, that is, without delay, send him.

  Commentary on Philippians

• Philippians 2:24

  I am not sending Timothy because I have completely given up on coming to you, but so that, as I have already said, in the meantime I may be gladdened by learning of your affairs. Note how he makes his coming to them dependent on God, saying: "I am confident in the Lord," that is, if God so wills.

  Commentary on Philippians

• Philippians 2:25

  He sends this one too with praise, just like Timothy, and for the very same reason we mentioned above. "Fellow soldier" is greater than "fellow worker," because in safe undertakings anyone might cooperate, but a "fellow soldier" cooperates in dangers. "But your messenger and minister to my need." That is, the one sent by you to me I am returning to you; for through him they were sending what was necessary to Paul. Or else: your apostle means your teacher.

  Commentary on Philippians

• Philippians 2:26

  Knowing, he says, that you love him and are grieved by his illness, he therefore desires to see you, in order to free you from the sorrow that came upon you because of his illness.

  Commentary on Philippians

• Philippians 2:27

  Here he also presents something else. He justifies himself before them for sending him to them late, saying approximately this: this happened not through my negligence, but I am keeping Timothy with me, as one who is of one mind with me. Epaphroditus, however, fell ill, and therefore could not come earlier, since the illness was prolonged, and he was even close to death. "But God had mercy on him." What do you say, Manichean? If the world, and life in it, is evil in your view, then how does the apostle now call the preservation of Epaphroditus in life a mercy of God? The heretics cannot answer this. But Christians may ask: if it is good to depart and be with Christ, then why does the apostle call the earthly life of Epaphroditus a mercy of God? Either because Epaphroditus, who was a teacher, by continuing to live, was bound to turn very many to God (which, as was said above, is more needful than departing). Or else Paul says many things adapting himself to the common custom of his hearers, and does not philosophize everywhere. He was speaking to people who were attached to life and who feared death. Besides, the present life is in itself a good thing. Otherwise, why would the apostle reckon untimely death among punishments? "For this reason many among you are weak and sick, and a number have died" (1 Cor. 11:30). For the future life of an evil person is by no means a better life, because it is not good, whereas that of a good person is better. "And not his only, but mine also." Do you see how he here esteems Epaphroditus highly, when he considers the restoration of his health a special benefaction of God and a particular mercy? "So that sorrow would not be added to me upon sorrow." That is, so that together with the sorrow which I had on account of his illness, I might not have another sorrow which could have come from his death.

  Commentary on Philippians

• Philippians 2:28

  That is, he sent immediately, so that you, having seen him, might be freed from sorrow over his illness, or rather that you might rejoice. "And I was less sorrowful." How then can I be less sorrowful? In this way: if you rejoice, I too will likewise rejoice. He did not say "without sorrow" but "less sorrowful," showing by this that his soul was never entirely free from sorrow. "Who," he says, "is weak, and I am not weak?" (2 Cor. 11:29).

  Commentary on Philippians

• Philippians 2:29

  That is, receive him graciously, in a manner pleasing to God, or as befits saints. Paul says this for the benefit of the Philippians themselves, because the one who does good receives more benefit than the one who receives it. "Hold such people in honor." Lest it should seem that he favors Epaphroditus alone, he exhorts them to honor all in general who display the same virtue.

  Commentary on Philippians

• Philippians 2:30

  The Philippians sent Epaphroditus to Paul so that he might bring him what was needed. He found Paul in Rome in danger, so that it was not safe to approach him, for the emperor himself was against him. Then, disregarding every danger, he ministered to Paul. About this Paul now speaks. Note, he did not say "for me," but "for the work of Christ" he exposed himself to danger, that is, he consigned himself to death. Even if he did not die, by God's providence, he nevertheless showed his readiness for it. So too let us, when we see the saints in danger, not spare ourselves, because to expose ourselves to danger in matters of this kind is itself our safety. "To supply what was lacking in your service to me." You, he says, were not in Rome to serve me bodily, although you sent what was needed for me. This very thing that you lacked, that is, that you did not serve me with your hands and body, he alone fulfilled, having served me in place of all of you. And therefore he is worthy of great goodwill on your part, since he did on your behalf everything that all of you ought to have done. So consider how he calls this matter both a service and a supplying of what was lacking (that is, a duty, the non-fulfillment of which is a deficiency in them), in order to show that it is the duty and obligation of those who enjoy safety to help those who are in danger, and whoever does not do this violates his obligation, since he does not fulfill a public service. Therefore, lest they become proud and lose their reward, thinking that they had done something great, he called this matter by this name, teaching them thereby to think of themselves humbly, since they had done what they were obligated to do.

  Commentary on Philippians