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1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: 2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. 3 I thank my God upon every remembrance of you, 4 Always in every prayer of mine for you all making request with joy, 5 For your fellowship in the gospel from the first day until now; 6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: 7 Even as it is meet for me to think this 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 of my grace. 8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ. 9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment; 10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; 11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. 12 But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; 13 So that my bonds in Christ are manifest in all the palace, and in all other places; 14 And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. 15 Some indeed preach Christ even of envy and strife; and some also of good will: 16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: 17 But the other of love, knowing that I am set for the defence of the gospel. 18 What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. 19 For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, 20 According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. 21 For to me to live is Christ, and to die is gain. 22 But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not. 23 For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: 24 Nevertheless to abide in the flesh is more needful for you. 25 And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; 26 That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again. 27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; 28 And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. 29 For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; 30 Having the same conflict which ye saw in me, and now hear to be in me.
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[AD 202] Irenaeus on Philippians 1:1
But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that "to live in the flesh was the fruit of

Source: Against Heresies Book V
[AD 384] Ambrosiaster on Philippians 1:1
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.

Source: EPISTLE TO THE PHILIPPIANS 1.1.1
[AD 384] Ambrosiaster on Philippians 1:1
He writes to the saints in his customary manner, but his intent is to write to those who are “saints in Christ Jesus,” specifically those who confess that he is divine and human.… He is not writing to those who by their own deceptions suppress the truth.

Source: EPISTLE TO THE PHILIPPIANS 1.1.1
[AD 407] John Chrysostom on Philippians 1:1-2
"Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus which are at Philippi, fellow-Bishops and Deacons: Grace to you, and peace, from God our Father, and the Lord Jesus Christ."

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." [Romans 1:1] 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" [Exodus 19:6; Deuteronomy 7:6, etc.]; for this reason he added, "to the saints in Christ Jesus." For these alone are holy, and those hence-forward 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 your ministry," when he was a Bishop. For that he was a Bishop appears by his saying to him, "Lay hands hastily on no man." [1 Timothy 5:22] And again, "Which was given you with the laying on of the hands of the Presbytery." [1 Timothy 4:14] Yet Presbyters would not have laid hands on a Bishop. And again, in writing to Titus, he says, "For this cause I left you in Crete, that you should appoint elders in every city, as I gave you charge. If any man is blameless, the husband of one wife" [Titus 1:5-6]; 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." [Titus 1:7] 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. "To the fellow-Bishops," he says, and Deacons,

Source: Homily 1 on Philippians
[AD 407] John Chrysostom on Philippians 1:1
The Philippians are of a city in Macedonia, a city that is a colony, as Luke says. Here that seller of purple was converted, a woman of uncommon piety and heedfulness. Here the ruler of the synagogue believed. Here was Paul scourged with Silas. Here the magistrates requested them to depart, and were afraid of them, and the preaching had an illustrious commencement. And he bears them many and high testimonies himself, calling them his own crown, and saying they had suffered much. For, To you, he says, it has been granted of God, not only to believe in Him, but also to suffer in His behalf. Philippians 1:29 But when he wrote to them, it happened that he was in bonds. Therefore he says, So that my bonds became manifest in Christ in the whole prætorium, calling the palace of Nero the prætorium. But he was bound and let go again, and this he showed to Timothy by saying, At my first defence 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 Timothy 4:16 He speaks of the bonds then in which he was before that defence. For that Timothy was not present then, is evident: for, At my first defence, he says, no man took my part; and this, by writing, he was making known to him. He would not then, had he already known it, have written thus to him. But when he wrote this epistle, Timothy was with him. And he shows it by what he says: But I hope in the Lord Jesus to send Timothy shortly unto you. Philippians 2:19 And again, Him I hope to send immediately so soon as I shall see how it will go with me. For he was loosed from his bonds and again bound after he had been to them. But if he says, Yea, and I am offered upon the sacrifice and service of your faith, it is not as though this were now come to pass, but as much as to say, and whenever this takes place I am glad, raising them from their dejection at his bonds. For that he was not about to die at that time is plain from what he says: But I hope in the Lord that I myself also shall come shortly unto you. Philippians 2:24 And again, And having this confidence, I know that I shall abide, yea, and abide with you all.

2. But the Philippians had sent to him Epaphroditus, to carry him money, and to know the things concerning him, for they were most lovingly disposed toward him. For that they sent, hear himself, saying, I have all things, and abound; I am filled, having received from Epaphroditus the things that came from you. At the same time they sent to know this. For that they sent also to know this he shows at once in the beginning of the epistle, writing of his own matters, and saying, But I would have you know that the things which happened unto me have fallen out rather unto the progress of the Gospel. Philippians 1:12 And again, I hope to send Timothy shortly unto you, that I also may be of good comfort when I know your state. This, that I also, is as if he meant as you for full assurance sent to know the things concerning me, so 'I also,' that I may be of good comfort when I know the things concerning you. Since then they had also been a long time without sending (for this he proves by saying, Now at length you have revived your thought for me) Philippians 4:10, and then they heard that he was in bonds Philippians 2:26; for if they heard about Epaphroditus, that he was sick, he being no such very remarkable person as Paul was, much more did they hear about Paul, and it was reasonable that they should be disturbed; therefore, in the opening of the epistle he offers them much consolation about his bonds, showing that they should not merely not be disturbed, but even rejoice. Then he gives them counsel about unanimity and humility, teaching them that this was their greatest safety, and that so they could easily overcome their enemies. For it is not being in bonds that is painful to your teachers, but their disciples not being of one mind. For the former brings even furtherance to the Gospel, but the latter distracts.

3. So then after admonishing them to be of one mind, and showing that unanimity comes of humility, and then aiming a shaft at those Jews who were everywhere corrupting the doctrine under a show of Christianity, and calling them dogs and evil workers Philippians 3:2, and giving admonition to keep away from them, and teaching to whom it is right to attend, and discoursing at length on moral points, and bringing them to order, and recalling them to themselves, by saying, The Lord is at hand Philippians 4:5, he makes mention also, with his usual wisdom, of what had been sent, and then offers them abundant consolation. But he appears in writing to be doing them special honor, and never in any place writes any thing of reproof, which is a proof of their virtue, in that they gave no occasion to their teacher, and that he has written to them not in the way of rebuke, but throughout in the way of encouragement. And as I said also at first, this city showed great readiness for the faith; inasmuch as the very jailor, (and you know it is a business full of all wickedness,) at once, upon one miracle, both ran to them, and was baptized with all his house. For the miracle that took place he saw alone, but the gain he reaped not alone, but jointly with his wife and all his house. Nay, even the magistrates who scourged him seem to have done this rather of sudden impulse than out of wickedness, both from their sending at once to let him go, and from their being afterwards afraid. And he bears testimony to them not only in faith, or in perils, but also in well-doing, where he says, That even in the beginning of the Gospel, you sent once and again unto my need Philippians 4:15-16, when no one else did so; for he says, no Church had fellowship with me in the matter of giving and receiving; and that their intermission had been rather from lack of opportunity than from choice, saying, Not that you took no thought for me, but you lacked opportunity. Philippians 4:10 Let us also, knowing these things, and having so many patterns, and the love that he bore them— for that he loved them greatly appears in his saying, For I have no man like minded, who will care truly for your state Philippians 2:20; and again, Because I have you in my heart, and in my bonds,—

4. let us also, knowing these things, show ourselves worthy of such examples, by being ready to suffer for Christ. But now the persecution is no more. So then, if there is nothing else, let us imitate their earnestness in well doing, and not think, if we have given once or twice, that we have fulfilled all. For we must do this through our whole life. For it is not once that we have to please God, but constantly. The racer, if, after running even ten heats, he leave the remaining one undone, has lost all; and we, if we begin with good works, and afterward faint, have lost all, have spoiled all. Listen to that profitable admonition that says, Let not mercy and truth forsake you. Proverbs 3:3 He says not do so once, nor the second time, nor the third, nor the tenth, nor the hundredth, but continually: let them not forsake you. And he did not say, Do not forsake them, but, Let them not forsake you, showing that we are in need of them, and not they of us; and teaching us that we ought to make every effort to keep them with us. And bind them, says he, about your neck. For as the children of the wealthy have an ornament of gold about their neck, and never put it off, because it exhibits a token of their high birth, so should we too wear mercy ever about us, showing that we are children of the compassionate one, who makes the sun to rise upon the evil and the good Matthew 5:45. But the unbelievers, you say, do not believe it. I say then, hereby shall they believe, if we do these works. If they see that we take pity on all, and are enrolled under Him for our Teacher, they will know that it is in imitation of Him that we so act. For mercy, it says, and true faith. He well said true. For He wills it not to be of rapine or fraud. For this were not faith; this were not truth. For he that plunders must lie and forswear himself. So do not thou, says he, but have faith with your mercy.

Let us put on this ornament. Let us make a golden chain for our soul, of mercy I mean, while we are here. For if this age pass, we can use it no longer. And why? There there are no poor, There there are no riches, no more want There. While we are children, let us not rob ourselves of this ornament. For as with children, if they become men, these are taken away, and they are advanced to other adornment; so too is it with us. There will be no more alms by money, but other and far nobler. Let us not then deprive ourselves of this! Let us make our soul appear beautiful! Great is alms, beautiful, and honorable, great is that gift, but greater is goodness. If we learn to despise riches, we shall learn other things besides. For behold how many good things spring from hence! He that gives alms, as he ought to give, learns to despise wealth. He that has learned to despise wealth has cut up the root of evils. So that he does not do a greater good than he receives, not merely in that there is a due recompense and a requital for alms, but also in that his soul becomes philosophic, and elevated, and rich. He that gives alms is instructed not to admire riches or gold. And this lesson once fixed in his mind, he has gotten a great step toward mounting to Heaven, and has cut away ten thousand occasions of strife, and contention, and envy, and dejection. For you know, you too know, that all things are done for riches, and unnumbered wars are made for riches. But he that has learned to despise them, has placed himself in a quiet harbor, he no longer fears damage. For this has alms taught him. He no longer desires what is his neighbor's; for how should he, that parts with his own, and gives? He no longer envies the rich man; for how should he, that is willing to become poor? He clears the eye of his soul. And these are but here. But hereafter it is not to be told what blessings he shall win. He shall not abide without with the foolish virgins, but shall enter in with those that were wise, together with the Bridegroom, having his lamps bright. And though they have endured hardship in virginity, he that has not so much as tasted these hardships shall be better than they. Such is the power of Mercy. She brings in her nurslings with much boldness. For she is known to the porters in Heaven, that keep the gates of the Bride-Chamber, and not known only, but reverenced; and those whom she knows to have honored her, she will bring in with much boldness, and none will gainsay, but all make room. For if she brought God down to earth, and persuaded him to become man, much more shall she be able to raise a man to Heaven; for great is her might. If then from mercy and loving-kindness God became man, and He persuaded Himself to become a servant, much rather will He bring His servants into His own house. Her let us love, on her let us set our affection, not one day, nor two, but all our life long, that she may acknowledge us. If she acknowledge us, the Lord will acknowledge us too. If she disown us, the Lord too will disown us, and will say, I know you not. But may it not be ours to hear this voice, but that happy one instead, Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Matthew 25:34 Which may we all obtain, by His grace and lovingkindness, in Christ Jesus our Lord, with whom to the Father and the Holy Spirit, be glory, strength, honor, now and for ever, and world without end. Amen.
[AD 407] John Chrysostom on Philippians 1:1
He calls himself a slave and not an apostle. This is a great honor, to be a “slave of Christ”—not merely to be called a slave but to be one. One who is a “slave of Christ” is truly free from sin. If he is truly a slave of Christ, he is not a slave in any other realm, since then he would not be a slave of Christ but only half so.

Source: HOMILY ON PHILIPPIANS 2.1.1-2
[AD 407] John Chrysostom on Philippians 1:1
Nowhere else does Paul write specifically to the clergy—not in Rome, in Corinth, in Ephesus or anywhere. Rather he typically writes jointly to all who are holy, faithful and beloved. But in this case he addresses specifically the bishops and deacons. Why? Because it was they who had borne fruit and they who had sent Epaphroditus to him.

Source: HOMILY ON PHILIPPIANS 2.1.1-2
[AD 458] Theodoret of Cyrus on Philippians 1:1
He sends his news to everyone, both those who have been deemed worthy of ordination and those who are shepherded by them. By “those who are holy” he means those who have worthily received holy baptism.

Source: EPISTLE TO THE PHILIPPIANS 1.1-2
[AD 458] Theodoret of Cyrus on Philippians 1:1
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.

Source: EPISTLE TO THE PHILIPPIANS 1.1-2
[AD 384] Ambrosiaster on Philippians 1:2
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.

Source: EPISTLE TO THE PHILIPPIANS 1.2
[AD 407] John Chrysostom on Philippians 1:2
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.

Source: Homily 1 on Philippians
[AD 407] John Chrysostom on Philippians 1:3
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." [Hebrews 13:17] 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 you have advanced unto virtue, cease praying for you. But "I thank my God," he says, "upon all my remembrance of you,"

Source: Homily 1 on Philippians
[AD 458] Theodoret of Cyrus on Philippians 1:3
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.

Source: EPISTLE TO THE PHILIPPIANS 1.3-5
[AD 108] Ignatius of Antioch on Philippians 1:4
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.

Source: Syriac Second Epistle of Ignatius to the Ephesians
[AD 407] John Chrysostom on Philippians 1:4
"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 to you with many tears." [2 Corinthians 2:4]

Source: Homily 1 on Philippians
[AD 407] John Chrysostom on Philippians 1:4
I both glorify God and offer prayers for you. The fact that you are already advancing in excellence does not prevent my praying further for you.

Source: HOMILY ON PHILIPPIANS 2.1.4
[AD 155] Polycarp of Smyrna on Philippians 1:5
Of true love .
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

Source: Epistle of Polycarp to the Philippians
[AD 407] John Chrysostom on Philippians 1:5
Great is that he here witnesses of them, and very great, and what one might have witnessed of Apostles and Evangelists. You did not, because you were entrusted with one city, he says, care for that only, but you 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, you have assumed the readiness of Apostles. Behold how those indeed that were in Rome turned away from him; for hear him saying, "This you know, that all that are in Asia turned away from me." [2 Timothy 1:15] And again, "Demas forsook me": and "at my first defense no one took my part." [2 Timothy 4:10-16] 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, says he, but always, in every way assisting me. So then it is a "fellowship in furtherance of the Gospel." For when one preaches, and you wait on the preacher, you share his crowns. Since even in the contests that are without, the crown is not only for him that strives, 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 avails 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 has 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 you too, even without showing such strictness, to have a share in the rewards that are laid up for him for these things. How? If you aid him both in word and deed. If you encourage him both by supplying his needs, and by doing him every possible service. For then the smoother of that rugged path will be yourself. So then if you admire those in the deserts that have adopted the angelic life, those in the churches that practice the same virtues with them; if you admire, and are grieved that you 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 grants the kingdom, His servants too, for little and material things, give a share in spiritual things: or rather it is He that gives both the one and the other by means of them. You can not fast, nor be alone, nor lie on the ground, nor watch all night? Yet may thou gain the reward of all these things, if you go about the matter another way, by attending on him that labors in them, and refreshing and anointing him constantly, and lightening the pains of these works. He, for his part, stands fighting and taking blows. Do thou wait on him when he returns from the combat, receive him in your arms, wipe off the sweat, and refresh him; comfort, soothe, restore his wearied soul. If we will but minister to the saints with such readiness, we shall be partakers of their rewards. This Christ also tells us. "Make to yourselves friends by means of the mammon of unrighteousness, that they may receive you into their eternal tabernacles." [Luke 16:9] Do you see that they have become sharers? "From the first day," he says, "even until now." And "I rejoice" not only for what is past, but also for the future; for from the past I guess that too.

Source: Homily 1 on Philippians
[AD 407] John Chrysostom on Philippians 1:5
Here he gives them a great testimonial, a truly great one and such as one might give to apostles and evangelists. “The fact that you have been put in charge of one city,” he says, “does not mean that you care for that one alone, but you do everything so as to become partakers of my labors wherever I am. It is as though you are with me everywhere as my coworkers and companions in preaching. Not once, twice or three times but on all occasions, from the time when you believed until now, you have shown the zeal of apostles.” … For the care of the saints is no small thing. It is indeed a great one, for it makes you partakers of the blessings laid up for them.

Source: HOMILY ON PHILIPPIANS 2.1.5
[AD 407] John Chrysostom on Philippians 1:6
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 you began you 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," says 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 in 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.

Source: Homily 1 on Philippians
[AD 407] John Chrysostom on Philippians 1:6
See how he teaches them to be modest. Having just given them a superb testimonial, in order that they should not feel down and out as human beings are so apt to feel, he immediately teaches them to refer both the past and the future—everything—to Christ, who will bring to completion what he has begun in them. He does not take away anything from their achievement, for he has said, “I rejoice because of your fellowship,” obviously pointing to their own very high level of accountability. But he does not imply that the achievement was theirs alone. Rather it was primarily God’s work in them.

Source: HOMILY ON PHILIPPIANS 2.1.6
[AD 430] Augustine of Hippo on Philippians 1:6
God can work in our acts without our help. But when we will the deed, he cooperates with us.

Source: ON GRACE AND FREE WILL 32
[AD 215] Clement of Alexandria on Philippians 1:7
With the Philippians, to whom the apostle speaks, calling them "fellow-partakers of joy"
[AD 384] Ambrosiaster on Philippians 1:7
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.

Source: EPISTLE TO THE PHILIPPIANS 1.7
[AD 407] John Chrysostom on Philippians 1:7
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 you, for my power is made perfect in weakness." [2 Corinthians 12:9] "Wherefore," says 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, you 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 you 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.

Since then it is possible also in other ways to partake of grace, and of trials, and of tribulations, let us also, I beseech you, be partakers. How many of those who stand here, yea, rather all, would fain share with Paul in the good things to come! It is in your power if you are willing, on behalf of those who have succeeded to his ministry, when they suffer any hardship for Christ's sake, to take their part and succor them. Have you seen your brother in trial? Hold out a hand! Have you seen your teacher in conflict? Stand by him! But, says one, there is no one like Paul! now for disdain! now for criticism! So there is no one like Paul? Well, I grant it. But, "He that receives," says He, "a prophet in the name of a prophet, shall receive a prophet's reward." [Matthew 10:41] For was it for this that these were honored, that they coöperated with Paul? Not for this, but because they coöperated with one who had undertaken the preaching. Paul was honorable for this, that he suffered these things for Christ's sake.

There is indeed no one like Paul. No, not even but a little approaching to that blessed one. But the preaching is the same as it was then.

And not only in his bonds did they have fellowship with him, but also from the beginning. For hear him saying, "And ye yourselves also know, you Philippians, that in the beginning of the Gospel, no Church had fellowship with me in the matter of giving and receiving, but you only." [Philippians 4:15] And even apart from trials, the teacher has much labor, watching, toiling in the word, teaching, complaints, accusations, imputations, envyings. Is this a little matter, to bear ten thousand tongues, when one might have but one's own anxieties? Alas! What shall I do? For I am in a strait between two things. I long to urge you on and encourage you to the alliance and succor of the saints of God; but I fear lest some one should suspect another thing, that I say this not for your sakes, but for theirs. But know that it is not for their sakes I say these things, but for your own. And if you are willing to attend, I convince you by my very words; the gain is not equal to you and to them. For you, if you give, will give those things from which, willing or unwilling, you must soon after part, and give place to others; but what you receive is great and far more abundant. Or, are you not so disposed, that in giving you will receive? For if you are not so disposed, I do not even wish you to give. So far am I from making a speech for them! Except one have first so disposed himself, as receiving rather than giving, as gaining ten thousand fold, as benefited rather than a benefactor, let him not give. If as one granting a favor to the receiver, let him not give. For this is not so much my care, that the saints may be supported. For even if you give not, another will give. So that what I want is this, that you may have a relief from your own sins. But he that gives not so will have no relief. For it is not giving that is doing alms, but the doing it with readiness; the rejoicing, the feeling grateful to him that receives. For, "not grudgingly," says he, "or of necessity; for God loves a cheerful giver." [2 Corinthians 9:7] Except then one so give, let him not give: for that is loss, not alms. If then ye know that you will gain, not they, know that your gain becomes greater. For as for them the body is fed, but your soul is approved; for them, not one of their sins is forgiven when they receive, but for you, the more part of your offenses is removed. Let us then share with them in their great prizes. When men adopt kings they do not think they give more than they receive. Adopt thou Christ, and you shall have great security. Will you also share with Paul? Why do I say Paul when it is Christ that receives?

But that you may know that all is for your sakes that I say and do, and not of care for the comfort of others, if there is any of the rulers of the church that lives in abundance and wants nothing, though he be a saint, give not, but prefer to him one that is in want, though he be not so admirable. And wherefore? Because Christ too so wills, as when He says, "If you make a supper or a dinner, call not your friends, neither your kinsmen, but the maimed, the lame, the blind, that cannot recompense you." [Luke 14:12] For it is not indiscriminately that one should pay such attentions, but to the hungry, but to the thirsty, but to those who need clothing, but to strangers, but to those who from riches have been reduced to poverty. For He said not simply, "I was fed," but "I was an hungered," for, "You saw me an hungered," He says, "and fed me." [Matthew 25:35] Twofold is the claim, both that he is a saint and that he is hungry. For if he that is simply hungry ought to be fed, much more when he is a saint too that is hungry. If then he is a saint, but not in need, give not; for this were no gain. For neither did Christ enjoin it; or rather, neither is he a saint that is in abundance and receives. Do you see that it is not for filthy lucre that these things have been said to you, but for your profit? Feed the hungry, that you may not feed the fire of hell. He, eating of what is yours, sanctifies also what remains. [Luke 11:41] Think how the widow maintained Elias; and she did not more feed than she was fed: she did not more give than receive. This now also takes place in a much greater thing. For it is not a "barrel of meal," nor "a cruse of oil" [1 Kings 17:14], but what? "An hundred fold, and eternal life" [Matthew 19:21-29], is the recompense for such — the mercy of God you become, the spiritual food; a pure leaven. She was a widow, famine was pressing, and none of these things hindered her. Children too she had, and not even so was she withheld. [1 Kings 17:12] This woman has become equal to her that cast in the two mites. She said not to herself, "What shall I receive from this man? He stands in need of me. If he had any power he had not hungered, he had broken the drought, he had not been subject to like sufferings. Perchance he too offends God." None of these things did she think of. Do you see how great a good it is to do well with simplicity, and not to be over curious about the person benefited? If she had chosen to be curious she would have doubted; she would not have believed. So, too, Abraham, if he had chosen to be curious, would not have received angels. For it cannot, indeed it cannot be, that one who is exceeding nice in these matters, should ever meet with them. No, such an one usually lights on impostors; and how that is, I will tell you. The pious man is not desirous to appear pious, and does not clothe himself in show, and is likely to be rejected. But the impostor, as he makes a business of it, puts on a deal of piety that is hard to see through. So that while he who does good, even to those who seem not pious, will fall in with those who are so, he who seeks out those who are thought to be pious, will often fall in with those who are not so. Wherefore, I beseech you, let us do all things in simplicity. For let us even suppose that he is an impostor that comes; you are not bidden to be curious about this. For, "Give," says he, "to every one that asks you" [Luke 6:30]; and, "Forbear not to redeem him that is to be slain." [Proverbs 24:11] Yet most of those that are slain suffer this for some evil they are convicted of; still he says, "Forbear not." For in this shall we be like God, thus shall we be admired, and shall obtain those immortal blessings, which may we all be thought worthy of, through the grace and lovingkindness of Jesus Christ our Lord, with whom, to the Father, together with the Holy Spirit, be glory, power, honor, now and forever, and world without end. Amen.

Source: Homily 1 on Philippians
[AD 407] John Chrysostom on Philippians 1:7
His longing for them is a great longing indeed. For he “has them in his heart.” Within the very walls of his prison cell he affectionately remembers the Philippians. This is no small form of praise. The love of this saint springs not from personal preferences but from good judgment and upright thinking.… It is wonderful that he has them in his heart in his imprisonment. Even “in my defense” before the judgment seat, he says, you did not slip from my memory.

Source: HOMILY ON PHILIPPIANS 2.1.7
[AD 407] John Chrysostom on Philippians 1:7
His chains are without doubt a “confirmation of the gospel.” How? Because if he had refused the bonds, he would have been seen as a deceiver. But the one who endures everything, including persecution and imprisonment, shows that he does not suffer them for any human reason but on account of God, who rights the balance.… See how absolutely he turns everything on its head. For what others might view as a weakness or reproach, this he calls confirmation.

Source: HOMILY ON PHILIPPIANS 2.1.7
[AD 458] Theodoret of Cyrus on Philippians 1:7
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.”

Source: EPISTLE TO THE PHILIPPIANS 1.7
[AD 384] Ambrosiaster on Philippians 1:8
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.

Source: EPISTLE TO THE PHILIPPIANS 1.8
[AD 407] John Chrysostom on Philippians 1:8-11
"For God is my witness, how I long after you all in the tender mercies of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and all discernment; that you may approve the things that are excellent; that you may be sincere and void of offense unto the day of Christ; being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God."

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 you 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," says 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 you 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.

Source: Homily 2 on Philippians
[AD 407] John Chrysostom on Philippians 1:8
Since he had said that they had fellowship with him, in order that they would not suppose that he longed for them for this reason and not simply for their own sake, he therefore “in the bowels of Christ.” What does this mean? It means “in accord with the deep affection we have for Christ, because you are faithful, because you love Christ, because your love stands in accord with Christ.” But he does not say “love” but uses the warmer term bowels, as if he had “become as a father to you through kinship with Christ.” … “I cannot,” he says in effect, “express in words the greatness of my longing. It is not even possible to articulate. Therefore I leave it to God to know, who dwells in the heart.” But suppose he had just been flattering them—would he then have called God to witness? That would not have been safe.

Source: HOMILY ON PHILIPPIANS 3.1.8-11
[AD 215] Clement of Alexandria on Philippians 1:9
"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."
[AD 384] Ambrosiaster on Philippians 1:9
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.

Source: EPISTLE TO THE PHILIPPIANS 1.11
[AD 407] John Chrysostom on Philippians 1:9
"And this," says 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 anything, save to love one another." [Romans 13:8] 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, You 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. He says, "in knowledge and all discernment, that you 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 you may be sincere, that is, that you receive no spurious doctrine under the pretence of love. How then, says he, "If it be possible, live peaceably with all men"? "Live peaceably" [Romans 12:18], he says, not, Love so as to be harmed by that friendship; for he says, "if your right eye causes you to stumble, pluck it out, and cast it from you; that you may be sincere" [Matthew 5:29], that is, before God, "and without offense," that is, before men, for many men's friendships are often a hurt to them. Even though it hurts you not, says he, still another may stumble thereat. "Unto the day of Christ"; i.e. that you may then be found pure, having caused no one to stumble.

Source: Homily 2 on Philippians
[AD 407] John Chrysostom on Philippians 1:9
There is no end to such love. Anyone who is loved so deeply, loved in this way, wishes to be loved all the more. There is no measure to love. One who loves and is loved in return does not wish that love to stop but to increase.

Source: HOMILY ON PHILIPPIANS 3.1.8-11
[AD 220] Tertullian on Philippians 1:10
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.

Source: An Answer to the Jews
[AD 407] John Chrysostom on Philippians 1:10
He prays that they will not receive any corrupted doctrine under the pretense of love.

Source: HOMILY ON PHILIPPIANS 3.1.8-11
[AD 407] John Chrysostom on Philippians 1:11
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." Do you see that I speak not of my 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 you 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 you may take up my opinion, but that you 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 you should be void of understanding. For it is a foolish thing if you 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.

Source: Homily 2 on Philippians
[AD 407] John Chrysostom on Philippians 1:11
Along with good teaching he prays that they might have an upright life, and not simply upright but truly filled with the fruits of righteousness. He is not speaking here of a kind of uprightness or virtue that tries despairingly to grow without Christ.

Source: HOMILY ON PHILIPPIANS 3.1.8-11
[AD 458] Theodoret of Cyrus on Philippians 1:11
Enjoy these gifts! Keep your faith uncontaminated! Present the fruit of righteousness to God, so that God will be celebrated by all.

Source: EPISTLE TO THE PHILIPPIANS 1.11
[AD 407] John Chrysostom on Philippians 1:12-13
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 prætorium." 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 prætorium." For up to that time they so called the palace. And in the whole city, says he.

Source: Homily 2 on Philippians
[AD 458] Theodoret of Cyrus on Philippians 1:12
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.

Source: EPISTLE TO THE PHILIPPIANS 1.12-13
[AD 215] Clement of Alexandria on Philippians 1:13
Ing 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"
[AD 384] Ambrosiaster on Philippians 1:13
His imprisonment for Christ’s sake is becoming known. This is his distinctive honor. Now others who love him may rejoice with him.

Source: EPISTLE TO THE PHILIPPIANS 1.17.1
[AD 384] Ambrosiaster on Philippians 1:13
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.

Source: EPISTLE TO THE PHILIPPIANS 1.17.1
[AD 220] Tertullian on Philippians 1:14
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.

Source: Against Marcion Book V
[AD 384] Ambrosiaster on Philippians 1:14
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.

Source: EPISTLE TO THE PHILIPPIANS 1.17.2
[AD 407] John Chrysostom on Philippians 1:14
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.

Source: Homily 2 on Philippians
[AD 407] John Chrysostom on Philippians 1:14
“It is confidence in the Lord, not in me as such, that is elicited by my chains. As others take courage from my bonds, so do I. As I become the cause of confidence to others, much more does this have an effect within myself.” … Note how Paul, even in speaking of great things, remains aware of the tendency toward pride and does not cease to enjoin modesty.

Source: HOMILY ON PHILIPPIANS 3.1.14
[AD 458] Theodoret of Cyrus on Philippians 1:14
“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.”

Source: EPISTLE TO THE PHILIPPIANS 1.14
[AD 407] John Chrysostom on Philippians 1:15
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.

Source: Homily 2 on Philippians
[AD 407] John Chrysostom on Philippians 1:15
After the imprisonment of the apostle many unbelievers became so bold as to try to excite a fierce persecution from the emperor. So they apparently also started preaching Christ in their own way, but only in order that the emperor’s anger might be increased. Thus, they imagined, by the spread of the preaching the whole of his anger would fall on Paul’s head. So from Paul’s imprisonment two lines of action have sprung. First, those of good will took great courage from it. The other party appeared to be preaching Christ but was really hoping for Paul’s destruction. These are the ones who were “preaching Christ from envy and rivalry.” In effect he is saying: “Those who envy my reputation and constancy and wish for my death work as rivals.” Or: “Wishing to be honored themselves, they were trying to use my reputation as leverage.” By contrast the others are preaching “through good will,” without any hypocrisy and with the utmost zeal.

Source: HOMILY ON PHILIPPIANS 3.1.15
[AD 370] Gaius Marius Victorinus on Philippians 1:16
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.

Source: EPISTLE TO THE PHILIPPIANS 1.15-17
[AD 407] John Chrysostom on Philippians 1:16
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.

Source: Homily 2 on Philippians
[AD 407] John Chrysostom on Philippians 1:16
What does he mean by saying “I am put here for the defense of the gospel?” “Even those who preach out of envy are helping me prepare for the account I must give to God. How so? Having been appointed to preach,” he says, “I am going to submit a reckoning and defend the work that I was appointed to do. My vindication will be easy because there are many who have been rightly instructed and have faith. But even those who preach out of envy inadvertently demonstrate how it is possible to do a good work even when one’s motive is not good.”

Source: HOMILY ON PHILIPPIANS 3.1.16
[AD 220] Tertullian on Philippians 1:17
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.

Source: AGAINST MARCION 5.20.1
[AD 407] John Chrysostom on Philippians 1:17
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.

Source: Homily 2 on Philippians
[AD 407] John Chrysostom on Philippians 1:17
Note Paul’s wisdom. He does not hurl around scurrilous accusations. He calmly describes what has come to pass.… Though the aim and motives on which they acted were corrupted, still the preaching itself was not corrupted. And the preaching of Christ occurred despite it all.

Source: HOMILY ON PHILIPPIANS 3.1.1
[AD 220] Tertullian on Philippians 1:18
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.

Source: Against Marcion Book V
[AD 258] Cyprian on Philippians 1:18
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.

Source: Epistle LXXII
[AD 258] Cyprian on Philippians 1:18
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.

Source: Epistle LXXIV
[AD 370] Gaius Marius Victorinus on Philippians 1:18
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.

Source: EPISTLE TO THE PHILIPPIANS 1.18
[AD 407] John Chrysostom on Philippians 1:18
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 coöperate with me even against their will; and will receive punishment for their toil, while 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? Do you see with how many evils he pierces through his own! How else would a hater and an enemy of their salvation have arranged all this? Do you see how he who wages war against the truth has no power, but rather wounds himself, as one who kicks against the goads?

Source: Homily 2 on Philippians
[AD 407] John Chrysostom on Philippians 1:18-20
"And therein I rejoice, yea, and will rejoice. For I know that this shall turn to my salvation through your supplication, and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope, that in nothing shall I be put to shame, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether by life, or by death."

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. "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," says 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 Timothy 4:16] 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 your mercy, O Lord, be upon us, according as we have hoped in You." [Psalm 33:22] 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?" [Sirach 2:10] And again, this same blessed one says, "Hope puts not to shame." [Romans 5:5] This is Paul's hope, the hoping that I shall nowhere be put to shame.

"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 Corinthians 1:9], 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." Do you see 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 has it caused to me, that it has even given confidence to others. For that we should be bound for Christ, is no shame, but for fear of bonds to betray anything 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." [Romans 1:16] And again in that to the Corinthians; "And these things I have in a figure transferred to myself and Apollos." [1 Corinthians 4:6]— "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.

Source: Homily 3 on Philippians
[AD 430] Augustine of Hippo on Philippians 1:18
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.

Source: Against Lying 16
[AD 458] Theodoret of Cyrus on Philippians 1:18
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.

Source: EPISTLE TO THE PHILIPPIANS 1.18
[AD 370] Gaius Marius Victorinus on Philippians 1:19
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.

Source: EPISTLE TO THE PHILIPPIANS 1.19-20
[AD 407] John Chrysostom on Philippians 1:19
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 Timothy 4:2]

Wherefore, I beseech you, let us give thanks to God for all things, since he has 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.

Let us not then be sluggish. God has placed before us contests within measure, having no toil. Yet let us not despise them for this. For if the heretics put themselves to the stretch in unprofitable toils, what excuse shall we have if we will not endure those which are less, and which have a greater reward? For which of Christ's ordinances is burdensome? Which is grievous? Are you unable to live a virgin life? You are permitted to marry. Are you unable to strip yourself of all you have? You are permitted to supply the needs of others from what you have. Let "your abundance be a supply for their want." [2 Corinthians 8:14] These things indeed appear burdensome. What things? I mean to despise money, and to overcome the desires of the body. But His other commands require no cost, no violence. For tell me, what violence is there in speaking no ill, in simply abstaining from slander? What violence is there in envying not another man's goods? What violence in not being led away by vain-glory? To be tortured, and endure it, is the part of strength. The exercise of philosophy is the part of strength. To bear poverty through life is the part of strength. It is the part of strength to wrestle with hunger and thirst. Where none of these things are, but where you may enjoy your own, as becomes a Christian, without envying others, what violence is there?

From this source springs envy; nay, rather all evils spring from no other source than this, that we cleave to things present. For did you hold money and the glory of this world to be nought, you would not cast an evil eye on its possessors. But since you gape at these things, and idolize them, and are flattered by them, for this reason envy troubles you, and vain-glory; it all springs from idolizing the things of the present life. Are you envious because another man is rich? Nay, such an one is an object for pity and for tears. But you laugh and answer straight, I am the object for tears, not he! Thou also art an object for tears, not because you are poor, but because you think yourself wretched. For we weep for those who have nothing the matter, and are discontented, not because they have anything the matter, but because, without having, they think they have. For example: if any one, cured of a fever, still is restless and rolls about, lying in health on his bed, is he not more to be wept for than those in fever, not that he has a fever, for he has none, but because having no sickness he still thinks he has? And you are an object for tears just because you think yourself wretched, not for your poverty. For your poverty you are to be thought happy.

Why do you envy the rich man? Is it because he has subjected himself to many cares? To a harder slavery? Because he is bound like a dog, with ten thousand chains — namely, his riches? Evening overtakes him, night overtakes him, but the season of rest is to him a time of trouble of anguish, of pain, of anxiety. There is a noise: he straightway jumps up. Has his neighbor been plundered? He who has lost nothing cares more for it than the loser. For that man has lost once, but having endured the pain he lays aside his care; but the other has it always with him. Night comes on, the haven of our ills, the solace of our woes, the medicine of our wounds. For they who are weighed down by excess of grief, often give no ear to their friends, to their relations, to their intimates — ofttimes not even to a father when he would give comfort, but take their very words amiss; but when sleep bids them rest, none has the power to look him in the face. For worse than any burning does the bitterness of grief afflict our souls. And as the body, when parched and worn down by struggling against the violence of the sunbeams, is brought to a caravansary with many fountains, and the soothing of a gentle breeze, so does night hand over our soul to sleep. Yea, rather, I should say, not night nor sleep does this, but God, who knows our toil-worn race, has wrought this, while we have no compassion on ourselves, but, as though at enmity with ourselves, have devised a tyranny more powerful than natural want of rest — the sleeplessness which comes of wealth. For it is said, "The anxieties of wealth drive away sleep." [Sirach 31:1] See how great is the care of God. But He has not committed rest to our will, nor our need of sleep to choice, but has bound it up in the necessities of nature, that good may be done to us even against our wills. For to sleep is of nature. But we, as mighty haters of ourselves, like enemies and persecutors of others, have devised a tyranny greater than this necessity of nature that, namely, which comes of money. Has day dawned? Then such an one is in dread of the informers. Hath night overtaken him? He trembles at robbers. Is death at hand? The thought that he must leave his goods to others preys upon him worse than death. Hath he a son? His desires are increased; and then he fancies himself poor. Has he none? His pains are greater. Deemest thou him blessed who is unable to receive pleasure from any quarter? Can you envy him thus tempest-tossed, while you yourself are placed in the quiet haven of poverty? Of a truth this is the imperfection of human nature; that it bears not its good nobly, but casts insults on its very prosperity.

And all this on earth; but when we depart there, listen what the rich man, who was lord of innumerable goods, as you say (since for my part I call not these things good, but indifferent), listen to what this lord of innumerable goods says, and of what he stands in need: "Father Abraham," he exclaims, "send Lazarus, that with the tip of his finger he may drop water on my tongue, for I am scorched in this flame." For even if that rich man had endured none of the things I have mentioned, if he had passed his whole life without dread and care — why say I his whole life? Rather that one moment (for it is a moment, our whole life is but one moment, compared with that eternity which has no end)— if all things had turned out according to his desire; must he not be pitied for these words, yea, rather, for this state of things? Was not your table once deluged with wine? Now you are not master even of a drop of water, and that, too, in your greatest need. Did not you neglect that poor man full of sores? But now you ask a sight of him, and no one gives leave. He lay at your gate; but now in Abraham's bosom. You then lay under your lofty ceiling; but now in the fire of hell.

These things let the rich men hear. Yea, rather not the rich, but the pitiless. For not in that he was rich was he punished, but because he showed no pity; for it is possible that a man who is at the same time rich and pitiful, should meet with every good. And for this cause the rich man's eyes were fixed on no one else, but on him alone, who then begged his alms; that he might learn from memory of his former actions, that his punishment was just. Were there not ten thousand poor men who were righteous? But he, who then lay at his gate, alone is seen by him, to instruct him and us, how great a good it is to put no trust in riches. His poverty hindered not the one in obtaining the kingdom; his riches helped not the other to avoid hell. Where is the point at which a man is poor? Where is the point at which he is reduced to beggary? He is not, he is not poor, who has nought, but he who desires many things! He is not rich who has large possessions, but he who stands in need of nothing. For what profit is there to possess the whole world, and yet live in greater despondency than he who has nothing? Their dispositions make men rich and poor, not the abundance or the want of money. Would you, who are a poor man, become rich? You may have your will, and no one can hinder you. Despise the world's wealth, think it nought, as it is nought. Cast out the desire of wealth, and you are straightway rich. He is rich who does not desire to become rich; he who is unwilling to be poor, is the poor man. As he is the diseased man, who even in health bemoans his case, and not the man who bears his disease more lightly than perfect health, so also he is poor who cannot endure poverty, but in the midst of wealth thinks himself poorer than the poor; not he who bears his poverty more lightly than they their riches, for he is a richer man.

For tell me, wherefore do you fear poverty? Wherefore do you tremble? Is it not by reason of hunger? Is it not for thirst? Is it not for cold? Is it not indeed for these things? There is not, there is not any one who is ever destitute in these things! "For look at the generations of old, and see, did ever any one trust in the Lord, and was forsaken? Or did any one hope in Him, and was made ashamed?" [Sirach 2:11]

And again, "Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feeds them." [Matthew 6:26] No one can readily point us out any one who has perished by hunger and cold. Wherefore then do you tremble at poverty? You can not say. For if you have necessaries enough, wherefore do you tremble at it? Because you have not a multitude of servants? This truly is to be quit of masters; this is continual happiness, this is freedom from care. Is it because your vessels, your couches, your furniture are not formed of silver? And what greater enjoyment than yours has he who possesses these things? None at all. The use is the same, whether they are of this or that material. Is it because you are not an object of fear to the many? May you never become so! For what pleasure is it that any should stand in dread and fear of you? Is it because you are afraid of others? But you can not be alarmed. For "would you have no fear of the power? Do that which is good, and you shall have praise from the same." [Romans 13:3] Does any say, It is because we are subject to contempt, and apt to suffer ill? It is not poverty but wickedness which causes this; for many poor men have quietly passed through life, while rulers, and the rich, and powerful, have ended their days more wretchedly than all evil doers, than bandits, than grave-robbers. For what poverty brings in your case, that does wealth in theirs. For that which they who would ill-treat you do through your contemptible estate, they do to him from envy and the evil eye they cast upon him, and the latter still more than the former, for this is the stronger craving to ill-treat another. He who envies does everything with all his might and main, while the despiser ofttimes has even pity on the despised; and his very poverty, and utter want of power, has often been the cause of his deliverance.

And sometimes by saying to him, "A great deed it will be if you make away with such an one! If you slay one poor man, what vast advantage will you reap?" we may thus soften down his anger. But envy sets itself against the rich, and ceases not until it has wrought its will, and has poured forth its venom. See you, neither poverty nor wealth is good in itself, but our own disposition. Let us bring it to a good tone, let us discipline it in true wisdom. If this be well affected, riches cannot cast us out of the kingdom, poverty will not make us come short. But we shall meekly bear our poverty, and receive no loss in respect to the enjoyment of future goods, nor even here on earth. But we shall both enjoy what is good on earth, and obtain the good things in heaven, which may we all obtain, through the grace and lovingkindness, etc.

Source: Homily 2 on Philippians
[AD 407] John Chrysostom on Philippians 1:19
Behold this blessed man’s utter humility! Here is the seasoned competitor! The crown was already to be his. He had passed through a thousand exploits. This was Paul. What more could one say? And yet he humbly asks for the prayers of the Philippians, that his deliverance may be ensured through their supplication. This is the very one whose deliverance has repeatedly been proven through his thousands of exploits!

Source: HOMILY ON PHILIPPIANS 4.1.18-20
[AD 220] Tertullian on Philippians 1:20
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.

Source: On the Apparel of Women Book II
[AD 370] Gaius Marius Victorinus on Philippians 1:20
“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.”

Source: EPISTLE TO THE PHILIPPIANS 1.19-20
[AD 407] John Chrysostom on Philippians 1:20
“Whether I live or die,” Paul says, “Christ will be magnified. How? Either through life, because he delivered me, or through death, because even death itself could not persuade me to deny him, since he has given me such readiness that he has made me stronger than death.… So even death will bring me not shame but great gain. Why? Because I am not immortal, but I shall shine all the more brightly than if I were so. It is one thing for an immortal creature to despise death, another thing for one who is mortal. Thus it would be no shame to me if I died right now. But I shall not.”

Source: HOMILY ON PHILIPPIANS 4.1.18-20
[AD 258] Cyprian on Philippians 1:21
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.

Source: Epistle LXXVI
[AD 258] Cyprian on Philippians 1:21
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.

Source: Treatise VII. On the Mortality
[AD 258] Cyprian on Philippians 1:21
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."

Source: Pseudo-Cyprian On the Glory of Martyrdom
[AD 370] Gaius Marius Victorinus on Philippians 1:21
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.

Source: EPISTLE TO THE PHILIPPIANS 1.21
[AD 384] Ambrosiaster on Philippians 1:21
What others had contrived for his death proved to be life for him. This is life: if Christ is preached. He is fully prepared to meet death so that this can be accomplished. He knows that a great blessing will be given to him for his prayer and constancy. Clumsy malice will continue to work against him in ignorance. To trample down the malevolence of those who were laying snares against his life under a covering of deceit, he bears patient witness. He is fortified by the protection of God.

Source: EPISTLE TO THE PHILIPPIANS 1.21.1-2
[AD 397] Ambrose of Milan on Philippians 1:21
It seems that for him death would be profitable and life would be more a penalty. For this reason Paul says “for me to live is Christ, to die is gain.” The death of the body is nothing amid the spirit of life. So we too are ready to die with Christ that we may live with him.

Source: ON THE DEATH OF HIS BROTHER 2.40
[AD 407] John Chrysostom on Philippians 1:21
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 lives in me." [Galatians 2:20] Such ought a Christian to be! I live not, he says, the common life. How do you live then, O blessed Paul? Do you not see the sun, do you not breathe the common air? Are you not nourished with the same food as others? Do you not tread the earth as we? Do you not need sleep, nor clothing, nor shoes? What do you mean by, "I live not"? How do you not live? Why boastest you yourself? 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." [Galatians 6:14] 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?" [Romans 6:2] 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" [Philippians 3:20] There is the life of the body whereof he speaks, "through him we live and move and have our being." [Acts 17:28] 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 despises 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!" [Romans 7:24] 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" [Galatians 2:20]; 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 while 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 clear 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 were here, were thou not Christ's? Yes, and in a high degree.

Source: Homily 3 on Philippians
[AD 370] Gaius Marius Victorinus on Philippians 1:22
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.”

Source: EPISTLE TO THE PHILIPPIANS 1.22
[AD 370] Gaius Marius Victorinus on Philippians 1:22
I do not know which to choose. If I should die, death is gain and Christ is life for me, and I come to him indeed when I die here in the flesh. But if I should continue to live here in the flesh, the fruit of my labor will be to proclaim Christ and preach his gospel.

Source: EPISTLE TO THE PHILIPPIANS 1.22
[AD 407] John Chrysostom on Philippians 1:22-26
"Then what I shall choose I know not. But I am in a strait between the two, having the desire to depart and be with Christ; which is very far better: yet to abide in the flesh is more needful for your sake. And having this confidence, I know that I shall abide, yea and abide with you all, for your progress and joy in the faith; that your glorying may abound in Jesus Christ in me, through my presence with you again."

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 do you say? When you are about to change from earth to heaven, and to be with Christ, do you 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? Are you about to be with Christ? And do you say, "What I shall choose I know not"? And not this only, but do you choose that which is here, "to abide in the flesh"? What in the world? Did you not live an exceeding bitter life, in "watchings," in shipwrecks, in "hunger and thirst," and "nakedness," in cares and anxiety? "with the weak" thou were "weak," and for those who "were made to stumble" you "burn." [2 Corinthians 11:23-29] "In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in fastings, in pureness." [2 Corinthians 6:5-6] "Five times" did you "receive forty stripes save one," "thrice" were you "beaten with rods, once" were you "stoned" "a night and a day" you have "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." [2 Corinthians 11:24-26] Did you not, when the whole nation of the Galatians returned to the observance of the law, did you not cry aloud, and say, "Whosoever of you would be justified by the law, you are fallen away from grace"? [Galatians 5:4] How great was then your grief, and still do you desire this perishing life? Had none of these things befallen you, but had your success, wherever success attended you, been without fear, and full of delight, yet should 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 do you, who livest a life so exceeding bitter, wish to remain still here? Did you not say, I am in dread, "lest by any means, after that I have preached to others, I myself should be rejected?" [1 Corinthians 9:27] If for no other cause, yet surely for this, you ought to desire your release; were the present full of innumerable goods, yet for the sake of Christ your Desire.

Oh that spirit of Paul! nothing was ever like it, nor ever will be! Thou fearest the future, you are compassed by innumerable dreadful things, and will you 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. [1 Corinthians 3:9]. Did you not hear me, when I declared that I sought not "that which profited myself" [1 Corinthians 10:33], but my neighbor? Heardest thou not these words, "I could wish that I myself were anathema from Christ" [Romans 9:3], 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 Your mighty acts, O Lord" [Psalm 106:2], because You suffered not Paul to be hidden, because You made manifest to the world such a man? All the Angels of God praised You with one accord, when You made the stars [Job 38:7], and so too surely when You made the sun, but not so much as when You manifested 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 has shot forth more brilliant rays, he has shed abroad more joyous beams. What fruit has this man borne for us! not by making fat our grain, 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 repents" [Luke 15:7], while he at his first address caught multitudes, does he not fill with joy the Powers above? What say I? It suffices 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" [Psalm 114:4], how great, do you think, was the joy, when men ascended from earth to heaven!

Source: Homily 4 on Philippians
[AD 407] John Chrysostom on Philippians 1:22
Lest any should say, If what you say is life, wherefore has 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 you 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 has he both cast out the desire of the present life, and yet thrown no reproach upon it! For in that he says, "to die is gain," by this he has cast out the desire, but in that he says, "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, while 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 has made you live, that you may live to Him. But you, by living through corruption unto sin, makest yourself accountable for all blame. What do you say, tell me. You know not what to choose? Here has 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 your own power? Yes, he answers, if I would ask this grace of God.

Source: Homily 3 on Philippians
[AD 407] John Chrysostom on Philippians 1:22
One must not suppose that he is demeaning this life. He is not saying that since there is nothing good for us here, we might as well do away with ourselves. Not at all. There can be profit even here, if we live not toward this life finally but toward that other.

Source: HOMILY ON PHILIPPIANS 4.1.22
[AD 407] John Chrysostom on Philippians 1:22
Here he divulges a great mystery: he thought that the time of his departure was in his own power. Where there is choice, there we have power. “Yet,” he says, “which one I shall choose I do not yet know.” If he would ask this grace of God, either would appear to be within his power.… Behold the affection of this blessed man! By this he comforts them when they see that even his departure is within his own power. This happens only by the dispensation of God.

Source: HOMILY ON PHILIPPIANS 4.1.22-23
[AD 220] Tertullian on Philippians 1:23
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!

Source: ON PATIENCE 9.4-5
[AD 220] Tertullian on Philippians 1:23
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.

Source: De Spectaculis
[AD 220] Tertullian on Philippians 1:23
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.

Source: To His Wife Book I
[AD 220] Tertullian on Philippians 1:23
"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.

Source: On Exhortation to Chastity
[AD 253] Origen of Alexandria on Philippians 1:23
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.

Source: ON FIRST PRINCIPLES 2.11.5
[AD 397] Ambrose of Milan on Philippians 1:23
From him we come, by his own power we are created, and to him we return. “So it is much better to be with Christ.”

Source: ON ABRAHAM 2.5.22
[AD 397] Ambrose of Milan on Philippians 1:23
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”?

Source: ON THE BENEFIT OF DEATH 3.8
[AD 407] John Chrysostom on Philippians 1:23
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."

Source: Homily 3 on Philippians
[AD 258] Cyprian on Philippians 1:24
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.

Source: Epistle XXV
[AD 384] Ambrosiaster on Philippians 1:24
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.

Source: EPISTLE TO THE PHILIPPIANS 1.26.2
[AD 407] John Chrysostom on Philippians 1:24
And what excuse is left to us? ofttimes it happens that a man who possesses a little and poor city, chooses not to depart to another place, preferring his own rest. Paul might depart to Christ, and would not, (Christ whom he so desired, as for his sake to choose even hell, ) but still remained in the contest on behalf of man. What excuse shall we have? May we then even make mention of Paul? Look to his deeds. He showed that to depart was better, persuading himself not to grieve: he showed them, that if he remained, he remained for their sake, that it proceeded not from wickedness of those who plotted against him. He subjoined also the reason, that he might secure their belief. For if this is necessary, that is, I shall by all means remain, and I will not "remain" simply, but "will remain with you." For this is the meaning of the word, "and I shall abide with," i.e. I shall see you. For what cause? "For your progress and joy in the faith." Here too he rouses them, to take heed unto themselves. If, says he, for your sakes I abide, see that you shame not my abiding. "For your progress," I have chosen to remain, when I was about to see Christ. I have chosen to remain, because my presence advances both your faith and your joy. What then? Did he remain for the sake of the Philippians only? He stayed not for their sake only; but this he says, that he may show regard to them. And how were they to "progress" in "the faith"? That you may be more strengthened, like young fowl, who need their mother until their feathers are set. This is a proof of his great love. In like sort, we also rouse some of you, when we say, for your sake have I remained, that I may make you good.

Source: Homily 4 on Philippians
[AD 407] John Chrysostom on Philippians 1:24
These words were to prepare them for his death when it came, that they might bear it nobly: this was to teach true wisdom. It is good for me to depart and be with Christ, for even death is a thing indifferent; since death itself is no ill, but to be punished after death is an ill. Nor is death a good, but it is good after our departure to be with Christ. What follows death is either good or ill.

Let us then not simply grieve for the dead, nor joy for the living simply. But how? Let us grieve for sinners, not only when dying, but also while living. Let us joy for the just, not only while living, but also when dead. For those though living are dead, while these although dead, yet live: those even while here are to be pitied of all, because they are at enmity with God; the other even when they have departed Thither, are blessed, because they are gone to Christ. Sinners, wherever they are, are far from the King. Therefore they are subjects for tears; while the just, be they here, or be they there, are with the King; and there, in a higher and nearer degree, not through an entrance, or by faith, but face to face. 1 Corinthians 13:12

Let us then not make wailings for the dead simply, but for those who have died in sins. They deserve wailing; they deserve beating of the breast and tears. For tell me what hope is there, when our sins accompany us Thither, where there is no putting off sins? As long as they were here, perchance there was great expectation that they would change, that they would become better; but when they are gone to Hades, where nought can be gained from repentance (for it is written, In Sheol who shall give you thanks?) Psalm 6:5, are they not worthy of our lamentation? Let us wail for those who depart hence in such sort; let us wail, I hinder you not; yet in no unseemly way, not in tearing our hair, or baring our arms, or lacerating our face, or wearing black apparel, but only in soul, shedding in quiet the bitter tear. For we may weep bitterly without all that display. And not as in sport only. For the laments which many make differ not from sport. Those public mournings do not proceed from sympathy, but from display, from emulation and vainglory. Many women do this as of their craft. Weep bitterly; moan at home, when no one sees you; this is the part of true sympathy; by this you profit yourself too. For he who laments another in such sort, will be much the more earnest never to fall into the same sins. Sin henceforth will be an object of dread to you. Weep for the unbelievers; weep for those who differ in nowise from them, those who depart hence without the illumination, without the seal! They indeed deserve our wailing, they deserve our groans; they are outside the Palace, with the culprits, with the condemned: for, Verily I say unto you, Unless a man be born of water and the Spirit, he shall not enter into the kingdom of Heaven. Mourn for those who have died in wealth, and did not from their wealth think of any solace for their soul, who had power to wash away their sins and would not. Let us all weep for these in private and in public, but with propriety, with gravity, not so as to make exhibitions of ourselves; let us weep for these, not one day, or two, but all our life. Such tears spring not from senseless passion, but from true affection. The other sort are of senseless passion. For this cause they are quickly quenched, whereas if they spring from the fear of God, they always abide with us. Let us weep for these; let us assist them according to our power; let us think of some assistance for them, small though it be, yet still let us assist them. How and in what way? By praying and entreating others to make prayers for them, by continually giving to the poor on their behalf. This deed has some consolation; for hear the words of God Himself, when He says, I will defend this city for My own sake, and for My servant David's sake. 2 Kings 20:6 If the remembrance only of a just man had so great power when deeds are done for one, how great power will it not have? Not in vain did the Apostles order that remembrance should be made of the dead in the dreadful Mysteries. They know that great gain results to them, great benefit; for when the whole people stands with uplifted hands, a priestly assembly, and that awful Sacrifice lies displayed, how shall we not prevail with God by our entreaties for them? And this we do for those who have departed in faith, while the catechumens are not thought worthy even of this consolation, but are deprived of all means of help save one. And what is this? We may give to the poor on their behalf. This deed in a certain way refreshes them. For God wills that we should be mutually assisted; else why has He ordered us to pray for peace and the good estate of the world? Why on behalf of all men? Since in this number are included robbers, violaters of tombs, thieves, men laden with untold crimes; and yet we pray on behalf of all; perchance they may turn. As then we pray for those living, who differ not from the dead, so too we may pray for them. Job offered sacrifice for his children, and freed them from their sins. It may be, said he, that they have renounced God in their hearts. Job 1:5 Thus does one provide for one's children! He said not, as many do nowadays, I will leave them property; he said not, I will procure them honor; he said not, I will purchase an office; he said not, I will buy them land; but, it may be that they have renounced God in their hearts. For what profit is there in those things? None at all, in those that remain here. I will make the King of all things favorable to them, and then they will no more want any thing. The Lord, says one, is my Shepherd, I shall not want. Psalm 23:4 This is great wealth, this is treasure. If we have the fear of God, we want nothing; if we have not this, though we have royalty itself, we are the poorest of all men. Nothing is like the man that fears the Lord. For the fear of the Lord, it is said, surpasses all things. Sirach 25:11 This let us procure; let us do all things for its sake. If need be that we lay down our lives, if our body must be mangled, let us not spare them; let us do all, to obtain this fear. For thus shall we abound above all men; and shall obtain those good things to come in Christ Jesus our Lord, to whom, etc.
[AD 370] Gaius Marius Victorinus on Philippians 1:25
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.”

Source: EPISTLE TO THE PHILIPPIANS 1.25
[AD 407] John Chrysostom on Philippians 1:25
He brings them into his confidence by explaining his reasoning: “It is absolutely necessary that I remain, and not only remain but remain with you.… If so, then I remain for your sake. But take care that you do not put my fidelity to shame.”

Source: HOMILY ON PHILIPPIANS 4.1.24
[AD 458] Theodoret of Cyrus on Philippians 1:25
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.

Source: EPISTLE TO THE PHILIPPIANS 1.25
[AD 258] Cyprian on Philippians 1:26
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.

Source: Epistle XXXII
[AD 370] Gaius Marius Victorinus on Philippians 1:26
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.”

Source: EPISTLE TO THE PHILIPPIANS 1.26
[AD 407] John Chrysostom on Philippians 1:26
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." [Romans 1:11-12] 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 do you say, "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?" [1 Thessalonians 2:19] Because "you are our glorying, even as we also are yours" [2 Corinthians 1:14], i.e. that I may be able to rejoice in you greatly. How do you say, "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.

Source: Homily 4 on Philippians
[AD 407] John Chrysostom on Philippians 1:26
What does he mean “that your boast may abound?” All there was to glory in was their being established in the faith. This is what it means to boast in Christ, to live rightly.… He means “so that I may have more to boast of in you.… As you improve, I have more to boast of.”

Source: HOMILY ON PHILIPPIANS 4.1.26
[AD 155] Polycarp of Smyrna on Philippians 1:27
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

Source: Epistle of Polycarp to the Philippians
[AD 370] Gaius Marius Victorinus on Philippians 1:27
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.

Source: EPISTLE TO THE PHILIPPIANS 1.27
[AD 370] Gaius Marius Victorinus on Philippians 1:27
There is one Spirit that prevails when we believe the gospel wisely and live in accordance with it. This is why he calls them to “stand firm in one Spirit.” The soul’s task is to overcome contrary feelings in the body. Therefore he in effect is calling them to “stand in one Spirit and fight together with one soul with the faith of the gospel.”

Source: EPISTLE TO THE PHILIPPIANS 1.27
[AD 407] John Chrysostom on Philippians 1:27
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 you 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." [John 17:11] For a "kingdom divided against itself shall not stand." [Mark 3:24] For this cause he everywhere counsels his disciples much to be of one mind. And Christ says, "By this shall all men know that you are My disciples, if you love one another." [John 13:35] That is, do not look with expectation toward me, and therefore slumber, as waiting for my coming, and then, when you 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." [Acts 4:32] 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.

Source: Homily 4 on Philippians
[AD 407] John Chrysostom on Philippians 1:27
All that he has said is for this single purpose, to exhort them to live a life worthy of the gospel.… What does only mean? This is the one thing looked for, and nothing else. Where this is, no hurt can befall us.

Source: HOMILY ON PHILIPPIANS 5.1.27
[AD 407] John Chrysostom on Philippians 1:27
He does not imply by saying this that he is changing his mind or that he is not going to come. Rather he is saying whether he comes or not, regardless of what comes to pass, they may stand firm even in his absence.

Source: HOMILY ON PHILIPPIANS 5.1.27
[AD 458] Theodoret of Cyrus on Philippians 1:27
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.

Source: EPISTLE TO THE PHILIPPIANS 1.27-28
[AD 370] Gaius Marius Victorinus on Philippians 1:28
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.”

Source: EPISTLE TO THE PHILIPPIANS 1.28
[AD 407] John Chrysostom on Philippians 1:28
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 you are thus affected, you 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."

Source: Homily 4 on Philippians
[AD 215] Clement of Alexandria on Philippians 1:29
If there is therefore any consolation in Christ, if any comfort of love, if any communion of spirit, if any bowels and mercies, fulfil ye my joy, that ye may be of the same mind, having the same love, unanimous, thinking one thing. And if he is offered on the sacrifice and service of faith, joying and rejoicing"

Source: Clement of Alexandria Stromata Book IV
[AD 220] Tertullian on Philippians 1:29
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.

Source: Scorpiace
[AD 370] Gaius Marius Victorinus on Philippians 1:29
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.

Source: EPISTLE TO THE PHILIPPIANS 1.29
[AD 384] Ambrosiaster on Philippians 1:29
Although he extols the grace of Christ on many occasions, he offers a special kind of honor to the Philippians in this passage. He says: “God has allowed you to suffer for Christ.” He does not propose this distinction to any but true lovers of Christ. His paradoxical reasoning is that this gift “is given to you for Christ!” This means that God the Father gives this special gift to lovers of his Son. Why? That their blessings might increase correspondingly through their participation in suffering on Christ’s behalf. Paul speaks as one who himself has received this gift.

Source: EPISTLE TO THE PHILIPPIANS 1.30
[AD 407] John Chrysostom on Philippians 1:29
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.

Source: Homily 4 on Philippians
[AD 407] John Chrysostom on Philippians 1:29
He speaks of the gift of faith as if it were already granted. It is not given unilaterally from God but in a way that we can take a share in it. Even here the greater part of the share comes from God. But this gift is not given in such a way as to circumvent or overcome free will. Rather it is given to make us humble and rightly disposed.

Source: HOMILY ON PHILIPPIANS 5.1.29
[AD 435] John Cassian on Philippians 1:29
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.

Source: CONFERENCES 3.15.2
[AD 1963] CS Lewis on Philippians 1:29
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.

Source: ANSWERS TO QUESTIONS ON CHRISTIANITY, from God in the Dock
[AD 370] Gaius Marius Victorinus on Philippians 1:30
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.”

Source: EPISTLE TO THE PHILIPPIANS 1.30
[AD 407] John Chrysostom on Philippians 1:30
Do you see 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, while we have grown cold in love toward Christ. Again I am constrained to accuse things present; and what shall I do? It is against my will, yet am I constrained. Were I able by my silence of things which are done, by holding my peace, and not mentioning anything, to remove them, it would behoove me to be silent. But if the contrary comes to pass; if not only are these things not removed by our silence, but even become worse, we are forced to speak. For he who rebukes sinners, if he does nought else, suffers them not to go farther. For there is no such shameless and rash soul, as not to turn, and remit the extravagance of its evil deeds, on hearing any one continually rebuking it. There is, there is indeed, even in the shameless, a small portion of shame. For God has sown in our nature the seeds of shame; for since fear was insufficient to bring us to a right tone, He has also prepared many other ways for avoiding sin. For example, that a man should be accused, fear of the enacted laws, love of reputation, the desire of forming friendships; for all these are paths to avoid sin. Ofttimes that which was not done for God's sake, was done through shame; that which was not done for God's sake, was done for fear of men. That which we seek for is, in the first place not to sin, and we shall afterwards succeed in doing this for God's sake. Else why did Paul exhort those, who were about to overcome their enemies, not by the fear of God, but on the score of waiting for the vengeance? "For by so doing," he says, "you shall heap coals of fire upon his head." [Romans 12:20] For this is his first wish, that our virtue should be established. As I said then, there is in us a sense of shame. We have many good natural affections, which lead to virtue; as, for example, all of us men are naturally moved to pity, and no other good thing so inheres in our nature, but this alone. Whence any one might reasonably enquire, wherefore these seeds have above all others been sown in our nature, by which we melt at tears, by which we are turned to compassion, and are ready to pity. No one is naturally idle, no one is naturally regardless of his reputation, no one is naturally above emulation, but pity lies deep in every one's nature, however fierce and ungentle he be. And what wonder? We pity beasts, such a superabundance of pity lies deep in us. If we see a lion's cub, we are somewhat affected; much more in the case of one of our race. See, how many maimed are there! And this is sufficient to lead us to pity. Nothing so much pleases God as mercy. Wherefore with this the priests were anointed, and the kings, and the prophets, for they had, in oil, a type of God's love to man; and they further learned, that rulers should have a greater share of mercy. It showed that the Spirit is to come to men through mercy, since God pities and is kind to man. For, "You have mercy upon all," it is written, "for You can do all things." [Wisdom 11:23] For this cause they were anointed with oil: and indeed it was from mercy He appointed the priesthood. And kings were anointed with oil; and would one praise a ruler, he can make mention of nothing so becoming him as mercy. For pity is peculiar to power. Consider that the world was established by pity, and then imitate your Lord. "The mercy of man is toward his neighbor, but the mercy of the Lord is upon all flesh." [Sirach 18:13] How "upon all flesh"? Whether you mean sinners, or just men, we all need the mercy of God; we all enjoy it, be it Paul, be it Peter, or be it John. And listen to their own words; there is no need of mine. For what says this blessed one? "But I obtained mercy, because I did it ignorantly." [1 Timothy 1:13] What then, was there afterwards no need of mercy? Hear what he says; "But I labored more abundantly than they all; yet not I, but the grace of God which was with me." [1 Corinthians 15:10] And of Epaphroditus he says, "For indeed he was sick, near unto death; but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow." [Philippians 2:27] And again he says, "We were weighed down exceedingly, beyond our power, insomuch that we despaired even of life. Yea, we ourselves have had the answer of death within ourselves, that we should not trust in ourselves, but in God, who delivered us out of so great a death, and will deliver." [2 Corinthians 1:8-10] And again, "And I was delivered out of the mouth of the lion; and the Lord will deliver me." [2 Timothy 4:17-18] And everywhere we shall find him glorying in this, that by mercy he was saved. Peter, too, became so great, because mercy was shown him. For hear Christ saying to him, "Satan has desired to sift you as wheat; and I made supplication for you, that your faith fail not." [Luke 22:31-32] John, too, became so great through mercy, and in short all of them. For listen to Christ when He says, "You did not choose Me, but I chose you." [John 15:16] For we all have need of the mercy of God, as it is written, "The mercy of God is upon all flesh." But if these men needed the mercy of God, what should one say of the rest? For why, tell me, does He "make the sun to rise on the evil and the good"? Did He withhold the rain for one year, would He not destroy all? And what if He caused overwhelming rain? What if He rained down fire? What if He sent flies? But what do I say? If He were so to do as He once did, would not all perish? If He were to shake the earth, would not all perish? It is now seasonable to say, "What is man, that You are mindful of him?" [Psalm 8:4] Were He only to threaten the earth, all men would become one tomb. "As a drop of water from the bucket," it is written, "so are the nations in His sight, they shall be counted as very small dust, as the turning of the balance." [Isaiah 40:15] It were as easy for Him to destroy all things, and to make them again, as for us to turn the balance. He then who has such power over us, and sees us sinning every day, and yet punishes us not, how is it but by mercy He bears with us? Since beasts too exist by mercy: "You, Lord, will preserve both men and beasts." [Psalm 36:7] He looked upon the earth, and filled it with living things. And wherefore? For your sake! And wherefore did He make you? Through His goodness.

There is nothing better than oil. It is the cause of light, and there also it is the cause of light. "Then shall your light break forth as the morning" [Isaiah 58:8], says the Prophet, if you show pity upon your neighbour. And as natural oil contains light, so then does mercy [alms] grant us a great, a marvelous light. Much mention does Paul, too, make of this mercy. In one place, hear him say, "Only that we should remember the poor." [Galatians 2:10] And in another, "If it be meet for me to go also." [1 Corinthians 16:4] And in every place, turn where you will, you see him anxious about this very thing. And again, "And let our people also learn to maintain good works." [Titus 3:14] And again, "These things are good and profitable unto men." [Titus 3:8] Listen to a certain other one who says, "Alms do deliver from death" [Tobit 12:9]; If You take away pity, "Lord, Lord, who shall stand" [Psalm 130:3]; and it is said, If You enter "into judgment with your servant" [Psalm 143:2]; "A great thing is man"; why? "and an honorable thing is a merciful man." [Proverbs 20:6, Septuagint] For this is the true character of man, to be merciful, yea rather the character of God, to show mercy. Do you see, how strong is the mercy of God? This made all things, this formed the world, this made the angels, it was through mere goodness. For this cause, too, He threatened hell, that we may attain unto the kingdom, and through mercy we do attain unto the kingdom. For wherefore did God, being alone, create so many beings? Was it not through goodness? Was it not through love to men? If you ask why such and such things are, you will always find your answer in Goodness. Let us show mercy to our neighbors, that mercy may be shown to us. These acts of mercy we show not so much to them, as lay up for ourselves against That Day. When the flame of the fire is great, this oil (mercy) is that which quenches the fire, and this brings light to us. Thus by this means shall we be freed from the fire of hell. For whence will He be compassionate and show mercy? Mercy comes of love! Nothing incenses God so much as to be pitiless. "A man was brought to him who owed him ten thousand talents, and he was moved with compassion, and forgave him. And there were owing to that man from his fellow-servant a hundred pence, and he caught him by the throat. Therefore the Lord delivered him to the tormentors, till he should pay what was due." Let us on hearing this be merciful to those who are our debtors in money or in sins. Let no one remember evils, if at least he does not wish to injure himself; for he does not so much aggrieve the other (as he injures himself). For he either will follow him with vengeance, or he has not done so; but dost you yourself, while not forgiving your neighbor his sins, seek for a kingdom? Lest this should happen to us, let us forgive all, (for it is ourselves that we pardon,) that God may forgive us our sins, and so we may obtain the good things which are in store, through the grace and lovingkindness, etc.

Source: Homily 4 on Philippians
[AD 407] John Chrysostom on Philippians 1:30
Having the same conflict which you saw in me; i.e. you 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, you 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. Galatians 3:4 And again, writing to the Hebrews, he said, But call to remembrance the former days, in which, after you were enlightened, you endured a great conflict of suffering; partly, being made a gazing-stock both by reproaches and afflictions. Hebrews 10:32-33 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. 1 Thessalonians 1:9 And again, For yourselves, brethren, know our entering in unto you, that it has not been found vain. 1 Thessalonians 2:1 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 you took joyfully the spoiling of your possessions Hebrews 10:34; and to others, For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor Romans 15:26; and your zeal has stirred up very many of them. 2 Corinthians 9:2

Do you see 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, while we have grown cold in love toward Christ. Again I am constrained to accuse things present; and what shall I do? It is against my will, yet am I constrained. Were I able by my silence of things which are done, by holding my peace, and not mentioning anything, to remove them, it would behoove me to be silent. But if the contrary comes to pass; if not only are these things not removed by our silence, but even become worse, we are forced to speak. For he who rebukes sinners, if he does nought else, suffers them not to go farther. For there is no such shameless and rash soul, as not to turn, and remit the extravagance of its evil deeds, on hearing any one continually rebuking it. There is, there is indeed, even in the shameless, a small portion of shame. For God has sown in our nature the seeds of shame; for since fear was insufficient to bring us to a right tone, He has also prepared many other ways for avoiding sin. For example, that a man should be accused, fear of the enacted laws, love of reputation, the desire of forming friendships; for all these are paths to avoid sin. Ofttimes that which was not done for God's sake, was done through shame; that which was not done for God's sake, was done for fear of men. That which we seek for is, in the first place not to sin, and we shall afterwards succeed in doing this for God's sake. Else why did Paul exhort those, who were about to overcome their enemies, not by the fear of God, but on the score of waiting for the vengeance? For by so doing, he says, you shall heap coals of fire upon his head. Romans 12:20 For this is his first wish, that our virtue should be established. As I said then, there is in us a sense of shame. We have many good natural affections, which lead to virtue; as, for example, all of us men are naturally moved to pity, and no other good thing so inheres in our nature, but this alone. Whence any one might reasonably enquire, wherefore these seeds have above all others been sown in our nature, by which we melt at tears, by which we are turned to compassion, and are ready to pity. No one is naturally idle, no one is naturally regardless of his reputation, no one is naturally above emulation, but pity lies deep in every one's nature, however fierce and ungentle he be. And what wonder? We pity beasts, such a superabundance of pity lies deep in us. If we see a lion's cub, we are somewhat affected; much more in the case of one of our race. See, how many maimed are there! And this is sufficient to lead us to pity. Nothing so much pleases God as mercy. Wherefore with this the priests were anointed, and the kings, and the prophets, for they had, in oil, a type of God's love to man; and they further learned, that rulers should have a greater share of mercy. It showed that the Spirit is to come to men through mercy, since God pities and is kind to man. For, You have mercy upon all, it is written, for You can do all things. Wisdom 11:23 For this cause they were anointed with oil: and indeed it was from mercy He appointed the priesthood. And kings were anointed with oil; and would one praise a ruler, he can make mention of nothing so becoming him as mercy. For pity is peculiar to power. Consider that the world was established by pity, and then imitate your Lord. The mercy of man is toward his neighbor, but the mercy of the Lord is upon all flesh. Sirach 18:13 How upon all flesh? Whether you mean sinners, or just men, we all need the mercy of God; we all enjoy it, be it Paul, be it Peter, or be it John. And listen to their own words; there is no need of mine. For what says this blessed one? But I obtained mercy, because I did it ignorantly. 1 Timothy 1:13 What then, was there afterwards no need of mercy? Hear what he says; But I labored more abundantly than they all; yet not I, but the grace of God which was with me. 1 Corinthians 15:10 And of Epaphroditus he says, For indeed he was sick, near unto death; but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow. Philippians 2:27 And again he says, We were weighed down exceedingly, beyond our power, insomuch that we despaired even of life. Yea, we ourselves have had the answer of death within ourselves, that we should not trust in ourselves, but in God, who delivered us out of so great a death, and will deliver. 2 Corinthians 1:8-10 And again, And I was delivered out of the mouth of the lion; and the Lord will deliver me. 2 Timothy 4:17-18 And everywhere we shall find him glorying in this, that by mercy he was saved. Peter, too, became so great, because mercy was shown him. For hear Christ saying to him, Satan has desired to sift you as wheat; and I made supplication for you, that your faith fail not. Luke 22:31-32 John, too, became so great through mercy, and in short all of them. For listen to Christ when He says, You did not choose Me, but I chose you. John 15:16 For we all have need of the mercy of God, as it is written, The mercy of God is upon all flesh. But if these men needed the mercy of God, what should one say of the rest? For why, tell me, does He make the sun to rise on the evil and the good? Did He withhold the rain for one year, would He not destroy all? And what if He caused overwhelming rain? What if He rained down fire? What if He sent flies? But what do I say? If He were so to do as He once did, would not all perish? If He were to shake the earth, would not all perish? It is now seasonable to say, What is man, that You are mindful of him? Psalm 8:4 Were He only to threaten the earth, all men would become one tomb. As a drop of water from the bucket, it is written, so are the nations in His sight, they shall be counted as very small dust, as the turning of the balance. Isaiah 40:15 It were as easy for Him to destroy all things, and to make them again, as for us to turn the balance. He then who has such power over us, and sees us sinning every day, and yet punishes us not, how is it but by mercy He bears with us? Since beasts too exist by mercy: You, Lord, wilt preserve both men and beasts. Psalm 36:7 He looked upon the earth, and filled it with living things. And wherefore? For your sake! And wherefore did He make you? Through His goodness.

There is nothing better than oil. It is the cause of light, and there also it is the cause of light. Then shall your light break forth as the morning Isaiah 58:8, says the Prophet, if you show pity upon your neighbour. And as natural oil contains light, so then does mercy [alms] grant us a great, a marvelous light. Much mention does Paul, too, make of this mercy. In one place, hear him say, Only that we should remember the poor. Galatians 2:10 And in another, If it be meet for me to go also. 1 Corinthians 16:4 And in every place, turn where you will, you see him anxious about this very thing. And again, And let our people also learn to maintain good works. Titus 3:14 And again, These things are good and profitable unto men. Titus 3:8 Listen to a certain other one who says, Alms do deliver from death Tobit 12:9; If You take away pity, Lord, Lord, who shall stand Psalm 130:3; and it is said, If You enter into judgment with your servant Psalm 143:2; A great thing is man; why? and an honorable thing is a merciful man. Proverbs 20:6, Septuagint For this is the true character of man, to be merciful, yea rather the character of God, to show mercy. Do you see, how strong is the mercy of God? This made all things, this formed the world, this made the angels, it was through mere goodness. For this cause, too, He threatened hell, that we may attain unto the kingdom, and through mercy we do attain unto the kingdom. For wherefore did God, being alone, create so many beings? Was it not through goodness? Was it not through love to men? If you ask why such and such things are, you will always find your answer in Goodness. Let us show mercy to our neighbors, that mercy may be shown to us. These acts of mercy we show not so much to them, as lay up for ourselves against That Day. When the flame of the fire is great, this oil (mercy) is that which quenches the fire, and this brings light to us. Thus by this means shall we be freed from the fire of hell. For whence will He be compassionate and show mercy? Mercy comes of love! Nothing incenses God so much as to be pitiless. A man was brought to him who owed him ten thousand talents, and he was moved with compassion, and forgave him. And there were owing to that man from his fellow-servant a hundred pence, and he caught him by the throat. Therefore the Lord delivered him to the tormentors, till he should pay what was due. Let us on hearing this be merciful to those who are our debtors in money or in sins. Let no one remember evils, if at least he does not wish to injure himself; for he does not so much aggrieve the other (as he injures himself). For he either will follow him with vengeance, or he has not done so; but dost you yourself, while not forgiving your neighbor his sins, seek for a kingdom? Lest this should happen to us, let us forgive all, (for it is ourselves that we pardon,) that God may forgive us our sins, and so we may obtain the good things which are in store, through the grace and lovingkindness, etc.
[AD 407] John Chrysostom on Philippians 1:30
Again he encourages them. He shows them that they are engaged in the very same struggle that Paul himself is engaged in. Everywhere they undergo the same struggles and contests. They are united with him in bearing these tribulations with him. “These are trials that you not only have heard about but,” he says, “are also seeing.”

Source: HOMILY ON PHILIPPIANS 5.1.30