The constancy of the Philippians is Paul’s joy, both for the present and for his future crown. For when his disciples are victorious in the contest, the master rightly receives the crown.

Love, the sum of every virtue for the Christian, does not fittingly come to pass if the faithful do not stand united as one, thinking in harmony. This is what Paul means here by Stand firm in the Lord, my beloved. We may understand that he wants them to be united in understanding from the fact that he calls them [literally] most beloved brethren. Mutual love is the result of thinking in unison and standing together in Christ. When all have equal faith in Christ all of us stand together in him.

He asks that these women should seek a common understanding in the Lord. Out of their belief in Christ, they should think and understand what the gospel says about Christ. But he says I ask, implying that this will be to their benefit. I do not command or order; I ask.

Paul at least is not afraid in one of his letters to give the name yokefellow to the one whom, for the convenience of his ministry, he did not lead about with him.^[1]

Now some have been foolish enough to suppose that the yokefellow was his wife, not considering that when he wrote to the Corinthians he reckoned himself among the unmarried.^[1] . . . So the yokefellow is so called because he bore the same yoke of piety.

I have said above that he promised that Epaphroditus would come to Philippi, and then I showed that Paul sent him when he said and so I sent him in haste. Therefore this is now, so to speak, added so that he may give him a command in the letter, praying and beseeching him to tell those women, Euodia and Syntyche, to have a common understanding in the Lord. . . . And that Epaphroditus is the one to whom he gives this command to help the aforesaid women to reach a common understanding can be perceived from the fact that he says, I pray and beseech you, brother and yokefellow, whereas above he said, I thought Epaphroditus needful, my brother and fellow soldier.

Do you see how great is the virtue of these women, according to his testimony? As great as that which Christ told his apostles . . . your names are written in the book of life.^[1] . . . Did they toil with him? Yes, he says. They contributed in no small part. Even though there were many fellow workers, yet in many affairs they also took a hand. Great therefore was the cohesion of the church at that time when the most respected, whether men or women, enjoyed such honor from the rest. There were many good consequences.

This means that the consequence of having unity in understanding and faith is that they rejoice in the Lord and are always dear to one another. Rejoice, he says in the Lord—this is too little: again I say rejoice. For when you are joined in heart you rejoice in the Lord, and when you rejoice in the Lord you are joined in heart and stand together in the Lord.

This rejoicing is not separable from grief,^[1] for indeed it is rather deeply connected with grief. The one who grieves for his own wrongdoing and confesses it is joyful. Alternatively it is possible to grieve for one’s own sins but rejoice in Christ. . . . On this account he says Rejoice in the Lord. For this is nothing if you have received a life worthy of rejoicing. . . . He is right to repeat himself. For since the events are naturally grievous, it is through the repetition that he shows that in all cases one should rejoice.

Forbearance is individual patience that observes due measure without straining beyond its station. When we live among strangers and live in a way commensurate with our lowliness, God will lift us up. So it is here; we do well to recognize our lowliness. Therefore let your moderation, he says, be known to all. Why does he tell us this? So that we may make a pleasing show here? No, but so that when Christ comes he may raise up our lowliness and exalt our moderation.

Paul wants all to profit by good examples. When their forbearance becomes apparent as their regular way of life, their works will shine forth. There will be nothing lacking in those who imitate their virtue. They will be blessed not only from doing good deeds but also by inspiring good deeds in others.

The Lord, he says, is at hand. They must be prepared and wakeful in prayer, giving thanks to God and putting away every worldly care, so as to hope and have before their eyes what the Lord promises. What he promises is, as he teaches, the reason for giving him thanks.

Do not be anxious about anything. This means: Do not be concerned for yourselves. Do not give unnecessary thought to or be anxious about the world or worldly things. For all that is needful for you in this life God provides. And it will be even better in that life which is eternal.

It is comforting to know that the Lord is at hand. . . . Here is a medicine to relieve grief and every bad circumstance and every pain. What is it? To pray and to give thanks in everything. He does not wish that a prayer be merely a petition but a thanksgiving for what we have received. . . . How can one make petitions for the future without a thankful acknowledgment of past things? . . . So one ought to give thanks for everything, even what seems grievous. That is the mark of one who is truly thankful. Grief comes out of the circumstances with their demands. Thanksgiving comes from a soul that has true insight and a strong affection for God.

When the peace of God has come upon us, we shall understand God. There will be no discord, no disagreement, no quarrelsome arguments, nothing subject to question. This is hardly the case in worldly life. But it shall be so when we have the peace of God, wherein all understanding shall be ours. For peace is the state of being already at rest, already secure.

The peace of God, which he imparted to us, passes all understanding. For who could have expected and who could have hoped for such benefits? It transcends every human intellect and all speech. For his enemies, for those who hated him, for the apostates—for all these he did not refuse to give his only begotten Son, so as to make peace with them. . . . The peace which will preserve us is the one of which Christ says, My peace I leave with you; my peace I give you.^[1] For this peace passes all human understanding. How? When he sees that we should be at peace with enemies, with the unrighteous, with those who display contentiousness and hostility toward us, how does this not pass human understanding?

Paul testifies that Crescens was sent to Gaul [2 Tm 4:10], but Linus, whom he mentions in the Second Letter to Timothy [2 Tm 4:21] as his companion at Rome, was Peter’s successor in the episcopate of the church there, as has already been shown. Clement also, who was appointed third bishop of the church at Rome, was, as Paul testifies, his co-laborer and fellow soldier [Phil 4:3].

Clement, of whom the apostle Paul writing to the Philippians says, “With Clement and others of my fellow-workers whose names are written in the book of life,” the fourth bishop of Rome after Peter, if indeed the second was Linus and the third Anacletus, although most of the Latins think that Clement was second after the apostle.

Whatever is true—What are these true things? They are set out in the gospel: Jesus Christ is the Son of God and all that goes with that good news. When your thoughts are true, it follows that they will be honorable. What is true is not corrupted, which means that it is honorable. What is not corrupted is true. Then what is true and honorable will also be just, for it is made just or justified. And what is made just is pure since it receives sanctification from God. All that is just, honorable, true and pure is lovable and also gracious. For who does not love these saintly virtues? Who does not speak and think well of them? . . . Of this list some items pertain to true virtue in itself, while the later ones pertain to the fruit of virtue. To virtue it belongs to love truth, honor, justice and purity. To the fruit of virtue belongs that which is lovely and gracious.

Whatever is lovable refers to what is lovable to the faithful, lovable to God. Whatever is true refers to that which is virtuous. For what is really true is virtue. Vice is falsehood—its pleasure is false, its glory is false, and everything in it is false. Whatever is pure is the contrary of thinking earthly thoughts. Whatever is honorable is the contrary of those whose god is their belly.^[1]

By now he has said everything he means to say. This is the letter of one who is pressing on and has no unworthy ties to the present.

In saying if there be any excellence, any praise, he takes good note of the nature of things. For all things happen by the grace of God, who governs and rules through the Spirit that he sends into us. We count on nothing of our own, but on grace alone. This is why he speaks conditionally: if any excellence, for the virtues being nurtured in us are not from us but from God’s grace. So not even the praise is ours. Therefore he also says if there is anything worthy of praise.

Paul did not say look for praise but do what is praiseworthy—but do not do it merely with an eye to praise. . . . When he says whatever is of good report, so that you will not suppose that he means simply from human reports, he adds, If there be any virtue, any praise.

These things, he says, do. And above he says think about these things. He adds do to show that these things are not only good to think about but to bring into action.

He sees that it is impossible to give precise instructions about everything—their going out, their coming in, their words, their inner condition and their company. All of these a Christian must think about in context. He says concisely and as it were in a nutshell, Just do what you have heard and seen me do.

Then he points to the blessing, as he has before: Do this and the God of peace will be with you. This is what the Philippians needed most, that there should be no discord, that all should think as one. Thus there will be peace in their church. The God of peace, who is the Father, with his Son Jesus Christ our Lord, will impart peace to every soul that is intimate with God.

Our God is truly the God of peace. We are constantly called to peace by God who himself is peace. His calling is not in timidity or weakness or in some show of strength. God is at peace with himself to such a degree that he even allows sins to be committed against him when he could certainly, by the terror of his manifested power and ineffable greatness, force even the unwilling into subjection. But peace of this kind is that of the world, not that of God, whose very nature is peace.

Revived is a word for fruits that have once flourished, then dried up, then flourished again. By this word he shows that they were at first in bloom, then withered and then flourished again, so that revived conveys both reproach and praise. It is no small thing for what is withered to revive.

The Philippians had sent him things over a long period of time, conveying them through Epaphroditus. Now, as he prepares to send Epaphroditus back carrying this letter, see how he praises them. He shows that this is happening not only for the benefit of the one who receives but also for the one who gives. He wants those who do well not to fall into thoughtlessness. He urges them to become more zealous in well-doing, since they are thereby doing good to themselves. Those who are on the receiving end of gifts must not go on receiving thoughtlessly, lest they incur judgment.

Suffering poverty is often thought to be a tribulation, but abundance also may be an occasion for tribulation. The wise person restrains himself from being enervated by abundance.

All sorts of people indeed can suffer poverty, but to know how to suffer poverty is a mark of greatness. Likewise, who is there who may not abound? But to know how to abound belongs to none but those who are not corrupted by abundance.

Abundance does not yield either knowledge or virtue. How so? Because just as penury occasions much wrongdoing, so does plenty. Many who have become affluent have become derelict. They do not know how to bear their good fortune. But not so with Paul, for what he received he spent on others. He emptied himself for others.

Since this might seem like a great boast, see how quickly he adds: I can do all things in Christ who strengthens me. Any achievement I have had belongs not to me but to the One who gave me strength.

So take these as an example, beloved Dracontius, and do not say, or believe those who say, that the bishop’s office is an occasion of sin, or that it gives rise to temptations to sin. For it is possible for a bishop to hunger and thirst [Phil 4:12], as Paul did. You can drink no wine, like Timothy [1 Tm 5:23], and fast constantly too, like Paul [2 Cor 11:27], in order that after their example you may feed others with your words, and while thirsting for lack of drink, water others by teaching. Let not your advisers, then, allege these things. For we know bishops who fast, and monks who eat. We know bishops who drink no wine, and monks who do. We know bishops who work wonders, and monks who do not.

If Paul had disdained their relief, they would inevitably have become more lax. To prevent this, see how he treats the matter. What he has said may have distressed them, but what he is yet to say will give them a new zeal for life. . . . How had they shared his trouble? By . . . suffering for Christ. . . . He does not refer simply to their giving but to their being partakers in Christ. This shows that the blessings are theirs insofar as they become partakers in Christ. He does not refer to his troubles being lightened but to his troubles being shared. This is much more personal.

He recalls these acts in order that, hearing that their good works are still held in mind and praised, they may have no doubt that they are counted acceptable in the Lord’s sight, adding zeal in faith to their generosity.

What a great eulogy! What the Corinthians and Romans could have done had they been inspired by hearing of this! But no other church took the lead before the Philippians acted. Even in the beginning of the gospel they were already zealous on the saints’ behalf. Even when they had no good examples before them they were the first to bear this fruit.

The principle by which they entered this partnership was: Give useful gifts and receive back better spiritual gifts. You know how those who buy and sell hold conversation with one another in order to exchange their wares. This is what is happening here. There is nothing, nothing at all, more profitable than this sort of buying and selling. It begins on earth but ends in heaven.

What great praise is this! When he was dwelling in the great capital city, he was being nourished by this little city of Philippi. He does not want to encourage them to be slack in generosity by telling them that he has no needs whatever. All he has to do is to indicate the bare outlines of his need.

I am not in want, Paul says, nor do I ask for these things out of my own need. But you ought to practice benevolence simply in order that your abundance of benevolence may be for me the fruit of your good deeds. . . . When I either ask God on your behalf or give him thanks on your account, there is fruit for me in my prayer on your account, so long as I know that you are abounding in benevolence.

It is not idle for him to tell them with exhortations that something needs to be done. He confesses that much has already been done. But some of that which was done was done more negligently and less freely than they might have wished it to be. His aim was that they should remember their previous works. Then they would realize that they are doing less now than at the beginning.

You have made my life overflow through your giving, he says in effect. This was the distinctive mark of these people who were so very zealous. For the more philosophical the benefactors are, the more they are likely to seek thanks from their beneficiaries. On the contrary, Paul tells the Philippians that they have not only filled him up in what was lacking in the past but have exceeded all expectation.

It is not I, he says, who have received but God through me. So I personally have no need of your gifts. Let this not concern you. And God himself has no need either. Yet he accepts these gifts. . . . It is not the incense or the smoke that makes an acceptable offering but the will of the one who offers.

You gave to Epaphroditus, Paul says, and Epaphroditus gave to me, and God himself received the sacrifice through me. Their praise is enhanced by their poverty. They were not prosperous when they sent their gifts but trapped in the utmost poverty.

Their gifts are like an aroma of sacrifice, a sacrifice acceptable and well-pleasing to God. Paul prays that the givers will also be recipients of necessities for the present life. He prays that God will supply every need of yours. And there is nothing absurd in asking this blessing on them. For the Lord himself in the holy Gospels bids us say give us our daily bread.^[1]

His promise is that my God will supply every need of yours, that God himself might stand ready to help them receive all that he has provided for them in the abundant greatness of his glory in Christ Jesus. It is indeed the glory of Jesus Christ when by the will of God the desires of Christians are fulfilled in accordance with the teaching of the gospel.

They were artisans and paupers. They had wives, reared children and owned houses. They had given these gifts freely from their small means. There was nothing absurd in praying that such people so situated should have sufficiency and plenty. He does not ask God to make them rich or affluent. He asks only that God may supply their every need—so they will not be in want but will have what they need.

Here he makes no distinction [as in 4:19] but prays to both our God and our Father. He calls upon God on account of awe. He calls upon the Father for the sake of honor and because every beginning is from him.

Here he praises the Father alone, whereas elsewhere he praises the Son alone.^[1] . . . He does not divide the Son from the Father or the Father from the Son. He offers the hymn to the divine nature as a whole.

Not everyone who calls himself a saint is a saint but only the one who believes in the Lord Jesus and lives according to his teaching.

The greeting of the brothers is an act of mutual consolation. It calls to mind those who have been split apart.

Many apparently have believed even from Caesar’s household. These are people who would otherwise have walked proudly and thought of nothing but Caesar. The power of the gospel has been revealed to these people. Many others who have believed are humble people. He equally greets them all, humbly and affably, wherever they are. The word especially in relation to those of Caesar’s household makes it apparent that they are taking pains to be pleasing in service.

If those in the royal household have despised so much for the kingdom of heaven, how much more should the Philippians. It was a mark of Paul’s love that he had spoken so much and so warmly of the Philippians as to inspire a desire for them to witness to those of the royal household. To these he sent greetings.

He knew that the Philippians, unlike those addressed in his other letters, held to correct teaching. They had not been seduced by false apostles. He is here writing only a short letter of exhortation. He prays that the grace of our Lord Jesus Christ be with your spirit. For if the Spirit dwells within them, they will respond rightly.

The letter to the Philippians was sent from Rome by the hand of Epaphroditus.