Philippians 1

Philippians 1:1

Ambrosiaster: 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

Ambrosiaster: 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

Irenaeus: 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 — Against Heresies Book V

John Chrysostom: 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

Theodoret of Cyrus: 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

Theodoret of Cyrus: 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

Philippians 1:2

Ambrosiaster: 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

John Chrysostom: “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

Philippians 1:3

John Chrysostom: “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

Theodoret of Cyrus: 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

Philippians 1:4

Ignatius of Antioch: 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

John Chrysostom: “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

Philippians 1:5

John Chrysostom: “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

Polycarp of Smyrna: 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

Philippians 1:6

Augustine of Hippo: 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

John Chrysostom: “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

Philippians 1:7

Ambrosiaster: 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

Clement of Alexandria: “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.” — The Stromata Book 4

John Chrysostom: “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

Theodoret of Cyrus: 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

Philippians 1:8

Ambrosiaster: 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

John Chrysostom: 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

Philippians 1:9

Ambrosiaster: 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

Clement of Alexandria: “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.” — The Stromata Book 1

John Chrysostom: “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

Philippians 1:10

John Chrysostom: 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

Tertullian: 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

Philippians 1:11

John Chrysostom: “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

Theodoret of Cyrus: 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

Philippians 1:12

John Chrysostom: “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

Theodoret of Cyrus: 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

Philippians 1:13

Ambrosiaster: 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

Ambrosiaster: 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

Clement of Alexandria: 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

Philippians 1:14

Ambrosiaster: 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

John Chrysostom: “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

Tertullian: 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 V

Theodoret of Cyrus: “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

Philippians 1:15

John Chrysostom: “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

Philippians 1:16

Gaius Marius Victorinus: 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

John Chrysostom: “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

Philippians 1:17

John Chrysostom: “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

Tertullian: 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

Philippians 1:18

Augustine of Hippo: 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

Cyprian: 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

Cyprian: 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

Gaius Marius Victorinus: 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

John Chrysostom: “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

John Chrysostom: 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

Tertullian: 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 V

Theodoret of Cyrus: 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

Philippians 1:19

Gaius Marius Victorinus: 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

John Chrysostom: “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

John Chrysostom: “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

Philippians 1:20

Gaius Marius Victorinus: “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

John Chrysostom: “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

Tertullian: 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 II

Philippians 1:21

Ambrose of Milan: 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

Ambrosiaster: 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

Cyprian: 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

Cyprian: 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

Cyprian: 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

Gaius Marius Victorinus: 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

John Chrysostom: “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

Philippians 1:22

Gaius Marius Victorinus: 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

Gaius Marius Victorinus: 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

John Chrysostom: 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

John Chrysostom: “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

Philippians 1:23

Ambrose of Milan: 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

Ambrose of Milan: 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

John Chrysostom: 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

John Chrysostom: “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

Origen of Alexandria: 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

Tertullian: 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

Tertullian: 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

Tertullian: 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 I

Tertullian: “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

Philippians 1:24

Ambrosiaster: 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

Cyprian: 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

Philippians 1:25

Gaius Marius Victorinus: 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

John Chrysostom: 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

Theodoret of Cyrus: 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

Philippians 1:26

Cyprian: 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

Gaius Marius Victorinus: 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

John Chrysostom: “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

Philippians 1:27

Gaius Marius Victorinus: 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

Gaius Marius Victorinus: 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

John Chrysostom: “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

Polycarp of Smyrna: 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

Theodoret of Cyrus: 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

Philippians 1:28

Gaius Marius Victorinus: 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

John Chrysostom: “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

Philippians 1:29

Ambrosiaster: 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

CS Lewis: 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

Gaius Marius Victorinus: 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

John Cassian: 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

John Chrysostom: “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

Tertullian: 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

Philippians 1:30

Gaius Marius Victorinus: 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

John Chrysostom: “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