Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe. ² Beware of dogs, beware of evil workers, beware of the concision. ³ For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. ⁴ Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: ⁵ Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; ⁶ Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. ⁷ But what things were gain to me, those I counted loss for Christ. ⁸ Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, ⁹ And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: ¹⁰ That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; ¹¹ If by any means I might attain unto the resurrection of the dead. ¹² Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. ¹³ Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, ¹⁴ I press toward the mark for the prize of the high calling of God in Christ Jesus. ¹⁵ Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. ¹⁶ Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. ¹⁷ Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample. ¹⁸ (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: ¹⁹ Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) ²⁰ For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: ²¹ Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

[AD 220] Tertullian on Philippians 3:1

Whence we understand that the coming cessation of the former circumcision l then given, and the coming procession of a new law (not such as He had already given to the fathers), are announced: just as Isaiah foretold, saying that in the last days the mount of the Lord and the house of God were to be manifest above the tops of the mounts: "And it shall be exalted," he says, "above the hills; and there shall come over it all nations; and many shall walk, and say, Come, ascend we unto the mount of the Lord, and unto the house of the God of Jacob," -not of Esau, the former son, but of Jacob, the second; that is, of our "people," whose "mount" is Christ, "prµcised without concisors' hands, filling every land," shown in the book of Daniel.

Source: An Answer to the Jews

[AD 384] Ambrosiaster on Philippians 3:1

He shows the concern that he feels for their faith walk. He repeats to them what is necessary for their benefit.

Source: EPISTLE TO THE PHILIPPIANS 3.1

[AD 407] John Chrysostom on Philippians 3:1-3

Dejection and care, whenever they strain the soul beyond due measure, bereave it of its native force. And therefore Paul relieves the Philippians, who were in great despondency, and they were in despondency because they did not know how matters were with Paul; they were in despondency because they thought that it was already over with him, because of the preaching, because of Epaphroditus. It is in giving them assurance on all these points that he introduces the words, "Finally, my brethren, rejoice." "You no longer have," he says, "cause for despondency. You have Epaphroditus, for whose sake you were grieved; you have Timothy; I am myself coming to you; the Gospel is gaining ground. What is henceforth wanting to you? Rejoice!"

Now he calls the Galatians indeed "children" [Galatians 4:19], but these "brethren." For when he aims either to correct anything or to show his fondness, he calls them "children"; but when he addresses them with greater honor, "brethren" is the title. "Finally, my brethren," he says, "rejoice in the Lord." He said rightly "in the Lord," not "after the world." for this is no rejoicing. These tribulations, he says, which are according to Christ bring joy. "To write the same things to you, to me indeed is not irksome, but for you it is safe. Beware of the dogs." Do you mark how he forbears to bring in the exhortation at the beginning? But after he had given them much commendation, after he had shown his admiration of them, then he does this, and again repeats his commendation. For this mode of speech seems to bear somewhat hard upon them. Wherefore he overshadows it on every side. But whom does he style "dogs"? There were at this place some of those, whom he hints at in all his Epistles, base and contemptible Jews, greedy of vile lucre and fond of power, who, desiring to draw aside many of the faithful, preached both Christianity and Judaism at the same time, corrupting the Gospel. As then they were not easily discernible, therefore he says, "beware of the dogs": the Jews are no longer children; once the Gentiles were called dogs, but now the Jews. Wherefore? Because as the Gentiles were strangers both to God and to Christ, even so are these become this now. And he shows forth their shamelessness and violence, and their infinite distance from the relation of children, for that the Gentiles were once called "dogs," hear what the Canaanitish woman says, "Yea, Lord: for even the dogs eat of the crumbs which fall from their masters' table." [Matthew 15:27] But that they might not have this advantage, since even dogs are at the table, he adds that, whereby he makes them aliens also, saying, "Beware of the evil workers"; he admirably expressed himself, "beware of the evil workers"; they work, he means, but for a bad end, and a work that is much worse than idleness, plucking up what is laid in goodly order.

"Beware," he says, "of the concision." The rite of circumcision was venerable in the Jews' account, forasmuch as the Law itself gave way thereto, and the Sabbath was less esteemed than circumcision. For that circumcision might be performed the Sabbath was broken; but that the Sabbath might be kept, circumcision was never broken; and mark, I pray, the dispensation of God. This is found to be even more solemn than the Sabbath, as not being omitted at certain times. When then it is done away, much more is the Sabbath. Wherefore Paul makes a concision of the name, and says, "Beware of the concision"; and he did not say "that circumcision is evil, that it is superfluous," lest he should strike the men with dismay, but he manages it more wisely, withdrawing them from the thing, but gratifying them with the word, nay, rather with the thing too, in a more serious way. But not so in the case of the Galatians, for since in that case the disease was great, he immediately adopts the remedy of amputation with open front and with all boldness; but in this case, as they had done nothing of the sort, he vouchsafes them the gratification of the title, he casts out the others, and says, "Beware of the concision; for we are the circumcision"— how?— "who worship God in spirit, and have no confidence in the flesh." He said not that "we test the one circumcision and the other, which is the better of the two"; but he would not even allow it a share in the name; but what does he say? That that circumcision is "concision." Why? Because they do nothing but cut the flesh up. For when what is done is not of the law, it is nothing else than a concision and cutting up of the flesh; it was then either for this reason that he called it so, or because they were trying to cut the Church in two; and we call the thing "cutting up" in those who do this at random, without aim and without skill. Now if you must seek circumcision, he says, you will find it among us, "who worship God in spirit," i.e. who worship spiritually.

For answer me, which is superior, the soul or the body? Evidently the former. Therefore that circumcision is also superior, or rather, no longer superior, but this is the only circumcision; for while the type stood, He rightly brought it forward in conjunction, writing, "For you shall circumcise the foreskins of your hearts." [Jeremiah 4:4] In the same way in the Epistle to the Romans he does away with it, saying, "for he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter." [Romans 2:28-29] And lastly, he takes from it the very name, "neither is it circumcision," he maintains; for the type while the reality is yet to come, is called this, but when the reality has come, it no longer retains the title. As in delineation, a man has drawn a king in outline; so long as the colors are not put on we say, Lo, there is the king, but when they are added, the type is lost in the reality, and ceases to show. And he said not, "for the circumcision is in us," but "we are the circumcision," and justly; for this is the Man, the circumcision in virtue, this is really the Man. And he did not say, "For among them is the concision"; for they themselves are henceforth in a condition of ruin and of wickedness. But no longer, says he, is circumcision performed in the body, but in the heart. "And have no confidence," says he, "in the flesh; though I myself might have confidence even in the flesh." [Philippians 3:4] What does he call "confidence" here, and "in the flesh"? Boasting, boldness, a high tone. And he did well to add this; for if he had been of the Gentiles, and had condemned circumcision, and not only circumcision, but all those that adopted it out of place, it would have seemed that he was running it down, because he lacked the high ancestry of Judaism, as being a stranger to its solemn rites, and having no part therein. But as it is, he, who, though a sharer, yet blames them, will not therefore blame them as having no share in them, but as disowning them; not from ignorance, but most especially from acquaintance with them. Accordingly observe what he says in his Epistle to the Galatians also; having been brought into a necessity of saying great things about himself, how even in these circumstances does he manifest nought but humility. "For you have heard, of my manner of life in time past," he says, "in the Jews' religion" [Galatians 1:13]; and again here; "if any other man thinks to have confidence in the flesh, I more." [Philippians 3:4]. And he immediately added, "a Hebrew of Hebrews." But "if any other man," says he, showing the necessity, showing that it was on their account that he spoke. "If you have confidence," he says, I also say so, since I am silent. And observe the absence of all ungraciousness in the reproofs; by forbearing to do it by name, he gave even them the opportunity of retracing their steps. "If any one thinks to have confidence"; and it was well to say "thinks," either inasmuch as they really had no such confidence, or as that confidence was no real confidence, for all was by necessity, and not of choice. "Circumcised on the eighth day"; and he sets down the first that wherein they chiefly boasted, viz. the ordinance of circumcision. "Of the stock of Israel." He pointed out both these circumstances, that he was neither a proselyte, nor born of proselytes; for from his being circumcised on the eighth day, it follows that he was not a proselyte, and from his being of the stock of Israel, that he was not of proselyte parents. But that you may not imagine that he was of the stock of Israel as coming of the ten tribes, he says, "of the tribe of Benjamin." So that he was of the more approved portion, for the place of the priests was in the lot of this tribe. "An Hebrew of Hebrews." Because he was not a proselyte, but from of old, of distinguished Jews; for he might have been of Israel, and yet not "an Hebrew of Hebrews," for many were already corrupting the matter, and were strangers to the language, being encircled by other nations; it is either this then, or the great superiority of his birth, that he shows. "According to the law a Pharisee." He is coming now to the circumstances dependent on his own will; for all those things were apart from the will, for his being circumcised was not of himself, nor that he was of the stock of Israel, nor that he was of the tribe of Benjamin. So that, even among these he has a larger share, even though there were really many who partook with him. Where then are we to place the "rather"? Particularly herein that he was not a proselyte; for to be of the most distinguished tribe and sect, and this from his ancestors of old, was a thing which belonged not to many. But he comes to the things which are matters of choice, wherein we have the "rather." "As touching the law, a Pharisee; as touching zeal, persecuting the Church." But this is not sufficient; for it is possible to be a Pharisee even, and yet not very zealous. But this also he adds; behold the "rather." "According to righteousness." It is possible, however, to be adventurous, or to act thus from ambition, and not out of zeal for the law, as the chief priests did. Yet neither was this the case, but, "according to the righteousness which is in the law, found blameless." If then both for purity of descent, and earnestness, and habits, and mode of life, I surpassed all, why have I renounced all those dignities, he asks, but because I found that the things of Christ are better, and better far? Wherefore he added; "howbeit what things were gain to me, these have I counted loss for Christ." [Philippians 3:7]

Such a course of life, so strictly regulated, and entered upon from earliest childhood, such unblemished extraction, such dangers, plots, labors, forwardness, did Paul renounce, "counting them but loss," which before were "gain," that he might "win Christ." But we do not even contemn money, that we may "win Christ," but prefer to fail of the life to come rather than of the good things of the present life. And yet this is nothing else than loss; for tell me now, let us examine in detail the conditions of riches, and see whether it be not loss accompanied with trouble, and without any gain. For tell me, what is the advantage of those stores of costly garments, what good do we gain when we are arrayed in them? None, nay, we are only losers. How so? Because even the poor man, in his cheap and threadbare clothing, does not bear the scorching in time of heat any wise worse than yourself; nay, rather he bears it better, for clothes that are threadbare and worn single allow more ease to the body, but not so with those which are new made, though they be finer than the spider's web. Besides, you, from your excessive self-importance, wear even two and often three inner garments, and a cloak and girdle, and breeches too, but no one blames him if he wears but a single inner garment; so that he is the man that endures most easily. It is owing to this that we see rich men sweating, but the poor subject to nothing of the sort. Since then his cheap clothing, which is sold for a trifle, answers the same or even a better purpose to him, and those clothes, which oblige a man to pay down much gold, do only the same thing, is not this great superabundance so much loss? For it has added nothing in respect of its use and service, but your purse is emptied of so much the more gold, and the same use and service. You who have riches have purchased for a hundred pieces of gold, or even more, but the poor man for a trifling sum of silver. Do you perceive the loss? No, for your pride will not let you see it. Would you have us make out this account in the case of the gold ornaments too, which men put alike about their horses and their wives? For besides the other evils, the possession of money makes fools of men; they account their wives and horses to be worthy of the same honor, and the ornamentation of both is the same; and they would make themselves finer by the same means as the very beasts that carry them, or as the very skins of the awnings, wherein they are borne. What now is the use of decking out a mule or a horse with gold? Or the lady, that has such a weight of gold and jewels about her person, what does she gain? "But the golden ornaments are never worn out," he answers. Assuredly this also is said that in the baths and many places both precious stones and gold ornaments lose much of their value. But be it so, and grant that they are not injured, tell me, what is the gain? And how is it when they drop out, and are lost? Is there no loss sustained? And how when they draw down upon you envy and intrigues? Is there no loss then? For when they do the wearer no good, but rather inflame the eyes of the envious, and act as an incitement to the robber, do they not become loss? And again, say, when a man may use them for a serviceable purpose, but is unable on account of the extravagance of his wife, and is obliged to starve and to stint himself, that he may see her arrayed in gold, is it not a matter of loss? For it was on this account that goods have their name from use, not that we should use them thus like goldsmiths' samples, but that we should do some good therewith; so then when love of gold does not allow this, is not the whole thing loss? For he that dares not use them forbears the use as if they were another's property, and there is no use of them in any way.

Again, how is it when we erect splendid and spacious mansions, decorated with columns, marbles, porticos, arcades, and in every possible way, setting images and statues everywhere? Many indeed even call demons out of these, i.e. the images, but let us omit the examination of those points. What too is the meaning of the gilded ceiling? Does it not supply the same need as to him, whose house is on a moderate scale? "But there is great delight in it," he says. Yes, for the first or second day, and afterwards, none at all, but it stands merely for nothing. For if the sun does not strike us with wonder, from its being customary, much more do works of art fail, and we only look at them like things of clay. For tell me, what does a range of pillars contribute to make your dwelling superior to others, or the finest statues, or the gilding spread over the wall? Nothing; rather, these come of luxury and insolence, and overweening pride and folly; for everything there ought to be necessary and useful, not superfluous things. Do you see that the thing is loss? Do you see that it is superfluous and unprofitable? For if it supplies no further use or delight, (and it "does," in the course of time, bring satiety,) it is nothing else than loss, and vainglory is the hindrance, which will not let us see this.

Did Paul then forsake those things which he "counted gain," and shall not we even quit our loss, for Christ's sake? How long shall we be riveted to the earth? How long till we shall look up to heaven? Do ye not mark the aged, what little perception they have of the past? Do ye not mark those that are finishing their course, both men in age, and men in youth? Do ye not see persons in the midst of life bereft of them? Why are we so wedded to unstable objects? Why are we linked to things that are shifting? How long before we lay hold of the things that last? What would not the old give, were it granted them to divest themselves of their old age? How irrational then to wish to return to our former youth, and gladly to give everything for the sake of this, that we might become younger, and yet when it is ours to receive a youth that knows no old age, a youth too, which, joined with great riches, has far more of spirit, to be unwilling to give up a little trifle, but to hold fast things that contribute not a whit to the present life. They can never rescue you from death, they have no power to drive away disease, to stay old age, or any one of those events, which happen by necessity and according to the law of nature. And do you still hold to them? Tell me, what do you gain? Drunkenness, gluttony, pleasures contrary to nature and various in kind, which are far worse torturers than the hardest masters.

These are the advantages which we gain from riches, nor is there one besides, since we are not so minded, for if we had had the mind, we might have won heaven itself for our inheritance by our riches. "So then riches are good," he says. It is not riches, but the will of the possessor that effects this, for because it is the will that does this, it is in the power even of a poor man to win heaven. For, as I have often said, God does not regard the amount of the gifts, but the will of the givers; it is possible even for one in poverty, who has given but little, to bear off all, for God requires a measure proportioned to our ability, neither will riches secure heaven to us, nor poverty, hell; but a good or a bad will, either one or the other. This then let us correct, this let us repossess, this let us regulate, and all will then be easy to us.

For as the artificer works the wood the same, whether his axe be of iron or of gold, or rather he does it the better with an implement of iron, so here too, the straight path of virtue is more easily kept in a state of poverty. For touching riches we read, "It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of Heaven." [Matthew 19:24] But He has made no such declarations about poverty; nay, the very reverse. "Sell your goods, and give to the poor, and come follow Me" [Matthew 19:21]; as if the act of following were to spring from the selling.

Never then let us flee from poverty as an evil, for it is the procurer of heaven. Again, let us never follow riches as a good; for they are the ruin of such as walk unwarily, but in everything directing our eyes to God, let us, as occasion requires, use those gifts which He has vouchsafed us, both strength of body, and abundance of money, and every other gift; for it is unnatural that we, who have our being for Him, should make these things serviceable to others, yet not to Him who has made us. He formed your eye: make it serviceable to Him, not to the devil. But how serviceable to Him? By contemplating His creatures and praising and glorifying Him, and by withdrawing it from all gaze at women. Did He make your hands? Preserve them for His use, not for the devil, not putting them out for robbery and rapine, but for His commandments and for good deeds, for earnest prayers, for holding out help to the fallen. Hath He made your ears? Give these to Him, and not to effeminate strains nor to disgraceful tales; but "let all your communication be in the law of the Most High." [Sirach 9:15] For "stand," he says, "in the multitude of the elders, and whoever is wise, cleave unto him." [Sirach 6:34] Did he make your mouth? Let it do nought that is displeasing to Him, but sing psalms, hymns, and spiritual songs. "Let no corrupt speech proceed out of your mouth," says the Apostle, "but such as is good for edifying as the need may be, that it may give grace to them that hear" [Ephesians 4:29]; for edification and not for subversion, for fair words and not for evil speaking and plotting against other, but the very opposite. He has made your feet, not that you should run to do evil, but to do good. He made your belly, not that you should cram it to bursting, but to practice lessons of wisdom. For the production of children, He implanted desire in your mind, not for fornication, nor for adultery. He gave you understanding, not to make of you a blasphemer or a reviler, but that you might be without falsehood. He gave us both money to be used on fitting occasion, and strength likewise to be used on fitting occasion. He instituted arts, that our present state of existence might be held together by them, not that we should separate ourselves from spiritual things, not that we should devote ourselves to the base arts but to the necessary ones, that we might minister to one another's good, and not that we should plot one against another. He gave us a roof, that it might afford shelter from the rain, and no more, not that it should be decked out with gold, while the poor man perishes with hunger. He gave clothing to cover us, not to make a display withal, not that things like these should have much gold lavished upon them, and that Christ should perish naked. He gave you a place of shelter, not that you should keep it to yourself, but to offer it to others also. He gave you land, not that, cutting off the chief portion of it, you should spend the good gifts of God upon harlots, and dancers, and actors, and flute players, and harp players, but upon those that hunger and are in want. He gave you the sea to sail on, that you might not be wearied with journeying, not that you should pry into its depths, and bring up thence precious stones and all the other things of the same kind, nor that you should make this your business.

"Why then are there precious stones?" he says. Nay, do you tell me why these stones are such, and why one class are regarded as of great value, while the others are more useful? For these may be conducive to building, but those to no purpose; and these are stronger than those. "But they," he says, "produce a beautiful effect." How so? It is a matter of fancy. Are they whiter? No, they are not whiter than pure white marble, nor nearly equal to it. But are they stronger? Not even this can be said for them. Well then, are they more useful? Are they larger? Not even this. Whence then are they so admired, save from fancy? For if they are neither more beautiful, (for we shall find others more shining and more white,) nor useful, nor stronger, whence came they to be so admired? Was it not from mere fancy? Why then did God give them? They were not His gift, but it is your own imagination that they are anything great. "How is it, then," he answers, "that even the Scripture shows admiration of them?" So far it addresses itself to your fancy. As a master too in talking to a child often admires the same object as it does, when he desires to attract and engage it.

Why do you aim at finery in your clothing? He clothed you with a garment and with sandals. But where is there any reason for these things? "The judgments of God," he says, "are more to be desired than gold; yea than much fine gold." [Psalm 19:10] These, beloved, are of no use. Had they been of use, he would not have bidden us despise them. And for Holy Scripture, it speaks with reference to our notion, and this too is an instance of God's lovingkindness. "Why then," he asks, "did He give purple and the like?" These things are products of God's gift. For He has willed by other things also to show forth His own riches. And He gave you grain too by itself; but from this you make many things, cakes and sweetmeats, of every sort and variety, having much enjoyment. Pleasure and vainglory give rise to all these inventions. It pleased you to set them before everything. For if a foreigner or a rustic, who was ignorant of the land, should put the question, and, seeing your admiration, were to say, "Why do you admire these?" What have you to say? That they are fair to look at? But not so. Let us then give up such notions; let us lay hold of the things that are truly real. These are not, but simply pass away, only flowing past like a river. Wherefore I charge you, let us take our stand upon the rock, that we both escape being easily turned about, and that we may obtain the good things to come, by the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.

Source: Homily 10 on Philippians

[AD 407] John Chrysostom on Philippians 3:1

Despondency and worry deprive the soul of its vitality. They put an immoderate strain upon the soul. For this reason Paul comforts the Philippians, who were in great despondency because they did not know how things stood with Paul. They thought him already dead.… Note that he does not introduce his exhortation immediately, but after having heaped praises on them and expressed his wonder he praises them once again.

Source: HOMILY ON PHILIPPIANS 11.3.1-3

[AD 235] Hippolytus of Rome on Philippians 3:2

Finally, hear Paul as he speaks boldly, and mark how clearly he discovers these: "Beware of evil workers, beware of the concision. Beware lest any man spoil you through philosophy and vain deceit. See that ye walk circumspectly, because the days are evil." In fine then, what man shall have any excuse who hears these things in the Church from prophets and apostles, and from the Lord Himself, and yet will give no heed to the care of his soul, and to the time of the consummation, and to that approaching hour when we shall have to stand at the judgment-seat of Christ?

Source: Dubious Hippolytus Fragments

[AD 370] Gaius Marius Victorinus on Philippians 3:2

Divine Scripture speaks of dogs which are of use and are defenders of the church, as David teaches in Psalm 68, saying that these dogs are sated with the blood of enemies in the temple of God. And here he speaks of the opposite kind of dogs, who are obviously the Jews, because they are “workers” and “evil workers.” For works are the sole exercise of their lives, without any knowledge of God, and from their works they hope for salvation.

Source: EPISTLE TO THE PHILIPPIANS 3.1-3

[AD 384] Ambrosiaster on Philippians 3:2

He uses this name for those who, in envy of the Gentiles, have overthrown them by their evil conversation and persuaded them to be circumcised. These he says should be absolutely avoided and rejected. They are like dogs that first bark and then mutilate the flesh with savage bites.

Source: EPISTLE TO THE PHILIPPIANS 3.2

[AD 407] John Chrysostom on Philippians 3:2

The Jews are no longer children. The Gentiles were once called dogs but now these [Judaizing Christians] are. Why so? Because, just as the Gentiles were once strangers to Christ and God, so these have now become. And he alludes to their stubborn shamelessness and their great tenacity against the faithful.

Source: HOMILY ON PHILIPPIANS 11.3.1-3

[AD 407] John Chrysostom on Philippians 3:2

The Jews attached great solemnity to circumcision.… Therefore Paul mutilates its name and says, “Beware of the concision.” He refrains from saying that circumcision is evil, that circumcision is superfluous, so as not to alarm these people, but he conveys his point more wisely, turning them away from the act indeed but being gracious in his words, or rather more intent upon the issue.… He does not say that we try this circumcision and see whether it is better. He does not even give it the name circumcision. For what is he saying? “That circumcision is mutilation.” For when this happens unlawfully, it is nothing but a curtailment of the flesh, a “concision.” Either this was the reason or else it was because they were trying to cut up the church in pieces.

Source: HOMILY ON PHILIPPIANS 11.3.1-3

[AD 220] Tertullian on Philippians 3:3

Plainly, a Christian will "glory" even in the flesh; but (it will be) when it has endured laceration for Christ's sake, in order that the spirit may be crowned in it, not in order that it may draw the eyes and sighs of youths after it.

Source: On the Apparel of Women Book II

[AD 220] Tertullian on Philippians 3:3

We are the circumcision -spiritual and carnal-of all things; for both in the spirit and in the flesh we circumcise worldly principles.

Source: On the Apparel of Women Book II

[AD 220] Tertullian on Philippians 3:3

And so to the Law presently had to succeed the Word of God introducing the spiritual circumcision. Therefore, by means of the wide licence of those days, materials for subsequent emendations were furnished beforehand, of which materials the Lord by His Gospel, and then the apostle in the last days of the (Jewish) age, either cut off the redundancies or regulated the disorders.

Source: To His Wife Book I

[AD 384] Ambrosiaster on Philippians 3:3

It is evident that those who are faithful are circumcised in their own hearts. By cutting away the cloud of error, they see and recognize the Lord of creation. This is what it means to “serve in the Spirit” and “glory in the Lord Jesus Christ.”

Source: EPISTLE TO THE PHILIPPIANS 3.4

[AD 398] Didymus the Blind on Philippians 3:3

The word spirit signifies above all a deeper and mystic meaning in the holy Scriptures. … This construction is supported by [the verse] “We are the circumcision, who serve the Spirit of God and do not trust in the flesh.”

Source: ON THE HOLY SPIRIT 249

[AD 220] Tertullian on Philippians 3:4

Source: Against Marcion Book V

[AD 407] John Chrysostom on Philippians 3:4

Suppose Paul had been a Gentile and had condemned circumcision (not circumcision itself but those who underwent it inappropriately). It would then have seemed that he might be demeaning it because he did not have the good fortune to be born a Jew. He would have appeared to be ignorant of lofty things, having no experience of them. But Paul speaks as a Jew. He speaks as one who shares in Jewish culture. He does not despise as a nonparticipant but criticizes as one who has made a reasonable assessment, not in ignorance but with intimate knowledge.

Source: HOMILY ON PHILIPPIANS 11.3.4

[AD 165] Justin Martyr on Philippians 3:5

Then he told me frankly both his name and his family. "Trypho "says he, "I am called; and I am a Hebrew of the circumcision,

Source: Dialogue of Justin

[AD 220] Tertullian on Philippians 3:5

For the occasion, indeed, of claiming Divine grace even for the Gentiles derived a pre-eminent fitness from this fact, that the man who set up to vindicate CoWs Law as his own was of the Gentiles, and not a Jew "of the stock of the Israelites." For this fact-that Gentiles are admissible to God's Law-is enough to prevent Israel from priding himself on the notion that "the Gentiles are accounted as a little drop of a bucket," or else as "dust out of a threshing-floor: " although we have God Himself as an adequate engager and faithful promiser, in that He promised to Abraham that "in his seed should be blest all nations of the earth; " and that out of the womb of Rebecca "two peoples and two nations were about to proceed," -of course those of the Jews, that is, of Israel; and of the Gentiles, that is ours.

Source: An Answer to the Jews

[AD 407] John Chrysostom on Philippians 3:5

Paul first mentions the very point that was their chief boast, the ritual of circumcision. He was, he says, “circumcised on the eighth day.” So he makes it clear that he comes “of the stock of Israel.” By this language he shows that he is not a proselyte (hence the eighth day), nor was he born of a proselyte background (for he comes of the stock of Israel). And so that no one may suppose that “of the stock of Israel” means from one of the ten tribes, he further specifies that he is “of the tribe of Benjamin.” This is a highly respected Jewish identity, since the affairs of the priesthood fell to the lot of this tribe.

Source: HOMILY ON PHILIPPIANS 11.3.5

[AD 407] John Chrysostom on Philippians 3:5

It was possible to be “of Israel” but not a “Hebrew of the Hebrews.” For there were many who had already misplaced their Hebrew heritage. Long residing among Gentiles, they had become ignorant of their Hebrew tongue. Not so with Paul.

Source: HOMILY ON PHILIPPIANS 11.3.5

[AD 458] Theodoret of Cyrus on Philippians 3:5

“My Jewish identity,” he says, “is in no way ambiguous. I do not come from a family that was only partially Jewish. I am a plant of freedom, a son of Rachel the beloved, on whose behalf the patriarch himself endured slavery.”

Source: EPISTLE TO THE PHILIPPIANS 3.5

[AD 407] John Chrysostom on Philippians 3:6

“If then it was because of my good breeding and my zeal and my way of life, and I had all the things that belong to life, why,” he says, “did I let go those lofty things, unless I found that those of Christ were greater, and greater by far?”

Source: HOMILY ON PHILIPPIANS 11.3.6

[AD 430] Augustine of Hippo on Philippians 3:6

Before his conversion Paul fulfilled the law conspicuously, either through fear of the people or of God himself, even if he may have offended the law in his internal affections. But he was fulfilling the law through fear of punishment, not through love of righteousness.

Source: ON TWO LETTERS OF PELAGIUS 1.15

[AD 458] Theodoret of Cyrus on Philippians 3:6

“When I was harrying the church,” he says, “I was not driven by love of honor or vainglory or jealousy, like the rulers of the Jews. I was burning with zeal for the law.”

Source: EPISTLE TO THE PHILIPPIANS 3.6

[AD 220] Tertullian on Philippians 3:7

Source: Against Marcion Book V

[AD 407] John Chrysostom on Philippians 3:7

What do the false teachers say about this passage? “See, the law is a loss; it is refuse. How then do you say it is of God?” In fact, all this is in favor of the law. How so? It is clear from this passage, if we attend closely to the words. He does not say “the law is privation” but “I count it loss.” And when he spoke of gain, he did not say “I count it” but “it was.” For the latter was true by nature, the former in his own estimation. So, whatever gain I had in the law, I count as loss “on account of Christ.” How then was the law ever a “gain,” and not in supposition but in fact? Consider what a great thing it was to restore the human form to people who had been turned to beasts. And without the law, there would be no grace. How so? Because the law served as a bridge. It was not possible to be raised from this extreme lowliness. So the law served as a ladder. Note that when a person has gone up a ladder, he no longer needs it. Yet he does not despise it but gives it thanks, because it is due to the ladder that he is in the state of no longer needing it.… It is not the law that is a privation but apostasy from Christ through adherence to the law. So when it leads us away from Christ it is a loss. When it leads us to him, no longer so.

Source: HOMILY ON PHILIPPIANS 12.3.7-9

[AD 407] John Chrysostom on Philippians 3:7-10

"Howbeit what things were gain to me, these have I counted loss for Christ. Yea verily, and I counted all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but dung, that I may gain Christ and be found in Him, not having a righteousness of my own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God."

In our contests with heretics, we must make the attack with minds in vigor, that they may be able to give exact attention. I will therefore begin nay present discourse where the last ended. And what was that? Having enumerated every Jewish boast, both those from his birth, and those that were from choice, he added, "Howbeit, what things were gain to me, these have I counted to be loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I suffered the loss of all things, and do count them but dung, that I may gain Christ." Here the heretics spring to their attack: for even this comes of the wisdom of the Spirit, to suggest to them hopes of victory, that they may undertake the fight.

For if it had been spoken plainly, they would have acted here as they have done in other places, they would have blotted out the words, they would have denied the Scripture, when they were unable at all to look it in the face. But as in the case of fishes, that which can take them is concealed so that they may swim up, and does not lie open to view; this in truth has come to pass here too. The Law, they say, is called "dung" by Paul, it is called "loss." He says, it was not possible to gain Christ except I "suffered" this "loss." All these things induced the heretics to accept this passage, thinking it to be favorable to them: but when they had taken it, then did he enclose them on all sides with his nets. For what do they themselves say? Lo! The Law is "loss," is "dung"; how then do ye say that it is of God?

But these very words are favorable to the Law, and how they are so, shall be hence manifest. Let us attend accurately to his very words. He said not, The Law is loss: but "I counted it loss." But when he spoke of gain, he said not, I counted them, but "they were gain." But when he spoke of loss he said, "I counted": and this rightly; for the former was naturally so, but the latter became so, from my opinion. "What then? Is it not so?" says he. It is loss for Christ.

And how has the law become gain? And it was not counted gain, but was so. For consider how great a thing it was, to bring men, brutalized in their nature, to the shape of men. If the law had not been, grace would not have been given. Wherefore? Because it became a sort of bridge; for when it was impossible to mount on high from a state of great abasement, a ladder was formed. But he who has ascended has no longer need of the ladder; yet he does not despise it, but is even grateful to it. For it has placed him in such a position, as no longer to require it. And yet for this very reason, that he does not require it, it is just that he should acknowledge his obligation, for he could not fly up. And thus is it with the Law, it has led us up on high; wherefore it was gain, but for the future we esteem it loss. How? Not because it is loss, but because grace is far greater. For as a poor man, that was in hunger, as long as he has silver, escapes hunger, but when he finds gold, and it is not allowable to keep both, considers it loss to retain the former, and having thrown it away, takes the gold coin; so also here; not because the silver is loss, for it is not; but because it is impossible to take both at once, but it is necessary to leave one. Not the Law then is loss, but for a man to cleave to the Law, and desert Christ. Wherefore it is then loss when it leads us away from Christ. But if it sends us on to Him, it is no longer so. For this cause he says "loss for Christ"; if for Christ, it is not so naturally. But why does not the Law suffer us to come to Christ? For this very cause, he tells us, was it given. And Christ is the fulfilling of the Law, and Christ is the end of the Law. It does suffer us if we will. "For Christ is the end of the Law." He who obeys the Law, leaves the Law itself. It suffers, if we take heed to it, but if we do not take heed, it suffers not. "Yea verily, and I have counted all things but loss." Why, he means, do I say this of the Law? Is not the world good? Is not the present life good? But if they draw me away from Christ, I count these things loss. Why? "for the excellency of the knowledge of Jesus Christ my Lord." For when the sun has appeared, it is loss to sit by a candle: so that the loss comes by comparison, by the superiority of the other. You see that Paul makes a comparison from superiority, not from diversity of kind; for that which is superior, is superior to somewhat of like nature to itself. So that he shows the connection of that knowledge by the same means, by which he draws the superiority from the comparison. "For whom I suffered the loss of all things, and do count them dung, that I may gain Christ." It is not yet manifest, whether he speaks of the Law, for it is likely that he applies it to the things of this world. For when he says, "the things which were gain to me, those I have counted loss for Christ; yea verily," he adds, "I count all things loss." Although he said all things, yet it is things present; and if you wish it to be the Law too, not even so is it insulted. For dung comes from wheat, and the strength of the wheat is the dung, I mean, the chaff. But as the dung was useful in its former state, so that we gather it together with the wheat, and had there been no dung, there would have been no wheat, thus too is it with the Law.

Do you see, how everywhere he calls it "loss," not in itself, but for Christ. "Yea verily, and I count all things but loss." Wherefore again? "For the excellency of the knowledge (of Him), for whom I suffered the loss of all things." Again, "wherefore too I count all things to be loss, that I may gain Christ."

See how, from every point, he lays hold of Christ as his foundation, and suffers not the Law to be anywhere exposed, or receive a blow, but guards it on every side. "And that I may be found in Him, not having a righteousness of my own, even that which is of the Law." If he who had righteousness, ran to this other righteousness because his own was nothing, how much rather ought they, who have it not, to run to Him? And he well said, "a righteousness of my own," not that which I gained by labor and toil, but that which I found from grace. If then he who was so excellent is saved by grace, much more are you. For since it was likely they would say that the righteousness which comes from toil is the greater, he shows that it is dung in comparison with the other. For otherwise I, who was so excellent in it, would not have cast it away, and run to the other. But what is that other? That which is from the faith of God, i.e. it too is given by God. This is the righteousness of God; this is altogether a gift. And the gifts of God far exceed those worthless good deeds, which are due to our own diligence.

But what is "By faith that I may know Him"? So then knowledge is through faith, and without faith it is impossible to know Him. Why how? Through it we must "know the power of His resurrection." For what reason can demonstrate to us the Resurrection? None, but faith only. For if the resurrection of Christ, who was according to the flesh, is known by faith, how can the generation of the Word of God be comprehended by reasoning? For the resurrection is less than the generation. Why? Because of that there have been many examples, but of this none ever; for many dead arose before Christ, though after their resurrection they died, but no one was ever born of a virgin. If then we must comprehend by faith that which is inferior to the generation according to the flesh, how can that which is far greater, immeasurably and incomparably greater, be comprehended by reason? These things make the righteousness; this must we believe that He was able to do, but how He was able we cannot prove. For from faith is the fellowship of His sufferings. But how? Had we not believed, neither should we have suffered: had we not believed, that "if we endure with Him, we shall also reign with Him" [2 Timothy 2:12], we should not have endured the sufferings. Both the generation and the resurrection is comprehended by faith. Do you see, that faith must not be absolutely, but through good works; for he especially believes that Christ has risen, who in like sort gives himself up to dangers, who has fellowship with Him in His sufferings. For he has fellowship with Him who rose again, with Him who lives; wherefore he says, "And may be found in Him, not having a righteousness of my own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by faith: that I may know Him, and the power of His resurrection, and the fellowship of His sufferings, becoming conformed unto His death; if by any means I may attain unto the resurrection from the dead." He says, being made conformable unto His death, i.e. having fellowship; whereas He suffered from men, thus I too; wherefore he said, "becoming conformed" and again in another place, "and fill up on my part that which is lacking of the afflictions of Christ in my flesh." [Colossians 1:24] That is, these persecutions and sufferings work the image of His death, for He sought not His own, but the good of many.

Therefore persecutions, and afflictions, and straits, ought not to disturb you, but ought even to make you glad, because through them we are "conformed to His death." As if he had said, We are molded to His likeness; as he says in another place, where he writes, "bearing about in the body the dying of the Lord Jesus." [2 Corinthians 4:10] And this too comes from great faith. For we not only believe that He arose, but that after His resurrection also He has great power: wherefore we travel the same road which He travelled, i.e. we become brethren to Him in this respect also. As if he had said, We become Christ's in this respect. O how great is the dignity of sufferings! We believe that we become "conformed to His death" through sufferings! For as in baptism, we were "buried with the likeness of His death," so here, with His death. There did he rightly say, "The likeness of His death" [Romans 6:4-5], for there we died not entirely, we died not in the flesh, to the body, but to sin. Since then a death is spoken of, and a death; but He indeed died in the body, while we died to sin, and there the Man died which He assumed, who was in our flesh, but here the man of sin; for this cause he says, "the likeness of His death," but here, no longer the likeness of His death, but His death itself. For Paul, in his persecutions, no longer died to sin, but in his very body. Wherefore, he endured the same death. "If by any means," says he, "I may attain unto the resurrection from the dead." What do you say? All men will have a share in that. "For we shall not all sleep, but we shall all be changed" [1 Corinthians 15:51], and shall all share not only in the Resurrection, but in incorruption. Some indeed to honor, but others as a means of punishment. If therefore all have a share in the Resurrection, and not in the Resurrection only, but also in incorruption, how said he, "If by any means I may attain," as if about to share in some special thing? "For this cause," says he, "I endure these things, if by any means I may attain unto the resurrection from the dead." For if you had not died, you would not arise. What is it then? Some great thing seems here to be hinted at. So great was it, that he dared not openly assert it, but says, "If by any means." I have believed in Him and His resurrection, nay, moreover, I suffer for Him, yet I am unable to be confident concerning the Resurrection. What resurrection does he here mention? That which leads to Christ Himself. I said, that I believed in "Him, and in the power of His resurrection," and that I "have fellowship with His sufferings," and that I "become conformed to His death." Yet after all these things I am by no means confident; as he said elsewhere, "Let him that thinks he stands, take heed lest he fall." [1 Corinthians 10:12] And again, "I fear lest by any means, after that I have preached to others, I myself should be rejected." [1 Corinthians 9:27]

Source: Homily 11 on Philippians

[AD 220] Tertullian on Philippians 3:8

But "those things which he had once accounted gain," and which he enumerates in the preceding verse-"trust in the flesh," the sign of "circumcision," his origin as "an Hebrew of the Hebrews," his descent from "the tribe of Benjamin," his dignity in the honours of the Pharisee -he now reckons to be only "loss" to himself; (in other words, ) it was not the God of the Jews, but their stupid obduracy, which he repudiates. These are also the things "which he counts but dung for the excellency of the knowledge of Christ" (but by no means for the rejection of God the Creator); "whilst he has not his own righteousness, which is of the law, but that which is through Him," i.e. Christ, "the righteousness which is of God.

Source: Against Marcion Book V

[AD 220] Tertullian on Philippians 3:8

Thus far, finally, of patience simple and uniform, and as it exists merely in the mind: though in many forms likewise I labour after it in body, for the purpose of "winning the Lord; " inasmuch as it is a quality which has been exhibited by the Lord Himself in bodily virtue as well; if it is true that the ruling mind easily communicates the gifts of the Spirit with its bodily habitation.

Source: Of Patience

[AD 220] Tertullian on Philippians 3:8

Accordingly he subjoins withal a reason, that "we are called in peace unto the Lord God; "and that "the unbeliever may, through the use of matrimony, be gained by the believer." The very closing sentence of the period confirms (the supposition) that this is thus to be understood.

Source: To His Wife Book II

[AD 397] Ambrose of Milan on Philippians 3:8

He had read that Abraham, when he confessed himself to be refuse and ashes, found God’s grace in his extreme humility. He had read that Job, sitting on his refuse heap, had recovered all his losses. He had read in David’s prophecy that “God raises the needy from the earth and the pauper from the refuse.”

Source: ON PENITENCE 2.1.4

[AD 458] Theodoret of Cyrus on Philippians 3:8

It is not that I flee them as base things but that I prefer what is superior. Having tasted the grain, I throw away the refuse. For refuse means the denser and harder part of the chaff. It carries the grain but is discarded once the grain has been collected.

Source: EPISTLE TO THE PHILIPPIANS 3.8

[AD 220] Tertullian on Philippians 3:9

These are also the things "which he counts but dung for the excellency of the knowledge of Christ" (but by no means for the rejection of God the Creator); "whilst he has not his own righteousness, which is of the law, but that which is through Him," i.e. Christ, "the righteousness which is of God." Then, say you, according to this distinction the law did not proceed from the God of Christ.

Source: Against Marcion Book V

[AD 384] Ambrosiaster on Philippians 3:9

If, as he tells the Colossians, “in Christ are hidden all the treasures of wisdom and knowledge,” then everything, whatever it is, is to be reckoned of no account, so that we may attain to the height of this wisdom and knowledge. Not only sufficient but superabundant indeed is the righteousness that comes from faith. This salvation is freely given by the grace of God through the knowledge of Christ. It can hardly be said to be a gift of the law. For to know rightly the mystery of his incarnation and passion and resurrection is the perfection of life and the treasure of wisdom.

Source: EPISTLE TO THE PHILIPPIANS 3.9-10

[AD 400] Pseudo-Clement on Philippians 3:9

Thus is it required of them to conduct themselves. That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perishes, but for that food which abides unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent."

Source: Two Epistles on Virginity

[AD 407] John Chrysostom on Philippians 3:9

Righteousness comes from faith, which means that it too is a gift of God. For since this righteousness belongs to God, it is an unmerited gift. And the gifts of God greatly exceed any achievements of our own zeal.

Source: HOMILY ON PHILIPPIANS 12.3.7-9

[AD 430] Augustine of Hippo on Philippians 3:9

Now what does he mean, “not having my own righteousness,” when that law was not his but God’s? He can only have called it his own righteousness because, although it was from the law, he used to think that he could fulfill it without the aid of the grace that is through Christ.

Source: ON GRACE AND FREE WILL 26

[AD 108] Ignatius of Antioch on Philippians 3:10

For He is my hope; He is my boast; He is my never-failing riches, on whose account I bear about with me these bonds from Syria to Rome, these spiritual jewels, in which may I be perfected through your prayers, and become a partaker of the sufferings of Christ, and have fellowship with Him in His death, His resurrection from the dead, and His everlasting life.

Source: Epistle of Ignatius to the Ephesians

[AD 202] Irenaeus on Philippians 3:10

For it renders us like to Christ, if we experience "the power of his resurrection and the fellowship of His sufferings."

Source: Fragments from the Lost Writings of Irenaeus

[AD 407] John Chrysostom on Philippians 3:10

Knowledge therefore comes through faith, and without faith there is no knowledge. How so? It is only through faith that we know the power of his resurrection. For what reasoning could demonstrate the resurrection to us? None, but it is through faith. And if the resurrection of Christ in the flesh is known through faith, how can the nativity of the Word be comprehended by reason? For the resurrection is far more plausible to reason than the virgin birth.

Source: HOMILY ON PHILIPPIANS 12.3.10-11

[AD 407] John Chrysostom on Philippians 3:10

From faith comes our sharing in his sufferings. How? If we had not believed in him, we would not be suffering with him. If we had not believed that we will abide and reign with him, we would not have endured these sufferings.

Source: HOMILY ON PHILIPPIANS 12.3.10-11

[AD 458] Theodoret of Cyrus on Philippians 3:10

To know “the power of his resurrection” means to know through faith that he is the God and Maker of all, he assumed our nature, he effected our salvation, and he was raised again in the body that he had taken as he conceived the common salvation of all humanity. To know “the power of his resurrection” is to know the purpose of his resurrection.

Source: EPISTLE TO THE PHILIPPIANS 3.9-10

[AD 202] Irenaeus on Philippians 3:11

If, therefore, in the present time, fleshly hearts are made partakers of the Spirit, what is there astonishing if, in the resurrection, they receive that life which is granted by the Spirit? Of which resurrection the apostle speaks in the Epistle to the Philippians: "Having been made conformable to His death, if by any means I might attain to the resurrection which is from the dead."

Source: Against Heresies Book V

[AD 220] Tertullian on Philippians 3:11

It is in expectation of this for himself that the apostle writes to the Philippians: "If by any means," says he, "I might attain to the resurrection of the dead. Not as though I had already attained, or were already perfect." And yet he had believed, and had known all mysteries, as an elect vessel and the great teacher of the Gentiles; but for all that he goes on to say: "I, however, follow on, if so be I may apprehend that for which I also am apprehended of Christ.

Source: On the Resurrection of the Flesh

[AD 311] Methodius of Olympus on Philippians 3:11

For thy light is come, and the glory of the Lord is risen upon thee. "Now these promises, it is evident to every one, will be fulfilled after the resurrection.

[AD 325] Lucius Caecilius Firmianus Lactantius on Philippians 3:11

Then they who shall be alive in their bodies shall not die, but during those thousand years shall produce an infinite multitude, and their offspring shall be holy, and beloved by God; but they who shall be raised from the dead shall preside over the living as judges.

[AD 370] Gaius Marius Victorinus on Philippians 3:11

We who believe in Christ endure sufferings with him and indeed all sufferings, even as far as the cross and death. From the knowledge of all these and from the sharing in suffering comes resurrection. And thus, as we are sharers in his death and his burden, we are enabled to share his resurrection.

Source: EPISTLE TO THE PHILIPPIANS 3.10-11

[AD 370] Gaius Marius Victorinus on Philippians 3:11

It is because Paul is still persevering in the fellowship of suffering, which is very similar to death itself, that he says “that if possible I may attain the resurrection from the dead.” There can be no doubt of his attaining to the resurrection. But what is this attaining to the resurrection of the dead? It is the perfect and full life of every individual which is elicited from the fellowship of Christ’s sufferings by every means, which will appear clearly at that end time when the resurrection from the dead occurs, that is, when the dead come back to life.

Source: EPISTLE TO THE PHILIPPIANS 3.12

[AD 215] Clement of Alexandria on Philippians 3:12

Brethren, I count not myself to have apprehended: but this one thing I do, forgetting the things which are behind, and stretching forth to those that are before, I press toward the mark, for the prize of the high calling in Christ Jesus."

Source: Clement of Alexandria The Instructor Book I

[AD 220] Tertullian on Philippians 3:12

Let the one, therefore, have the necessity of continuing; the other, further, even the power of not marrying. Secondly, if, according to the Scripture, they who shall be "apprehended" by the faith in (the state of) Gentile marriage are not defiled (thereby) for this reason, that, together with themselves, others also are sanctified: without doubt, they who have been sanctified before marriage, if they commingle themselves with "strange flesh," cannot sanctify that (flesh) in (union with) which they were not "apprehended.

Source: To His Wife Book II

[AD 220] Tertullian on Philippians 3:12

If these things may happen to those women also who, having attained the faith while in (the state of) Gentile matrimony, continue in that state, still they are excused, as having been "apprehended by God" in these very circumstances; and they are bidden to persevere in their married state, and are sanctified, and have hope of "making a gain" held out to them.

Source: To His Wife Book II

[AD 370] Gaius Marius Victorinus on Philippians 3:12

Christ by his sufferings has set free all who follow him. He embraces everyone, but especially those who follow. The one who wants to follow and embrace Christ is bound to follow Christ in all his sufferings. Only in this way may he embrace Christ as Christ embraces him. For if Christ set everyone free by his sufferings, he embraces everyone in his sufferings.

Source: EPISTLE TO THE PHILIPPIANS 3.12

[AD 384] Ambrosiaster on Philippians 3:12

Throughout the letter Paul bears witness to his joy in them and praises their obedience and faith. He is, however, concerned that they, like all who are subject to human conceits, might become elated as though they were already worthy. So he tells them openly, speaking of his own person, that something is still wanting for perfect righteousness. He urges them to good works. If he who is adorned with such dignity confesses that he is still wanting in perfection, they would understand how much more they must work to acquire the blessings of righteousness.

Source: EPISTLE TO THE PHILIPPIANS 3.12.1

[AD 407] John Chrysostom on Philippians 3:12

"Not that I have already obtained." What means "already obtained"? He speaks of the prize, but if he who had endured such sufferings, he who was persecuted, he "who had in him the dying of the Lord Jesus," was not yet confident about that resurrection, what can we say? What means, "if I may apprehend"? What he before said, "If I may attain to the resurrection of the dead." [2 Corinthians 4:10] If I may apprehend, he says, His resurrection; i.e. if I may be able to endure so great things, if I may be able to imitate Him, if I may be able to become conformed to Him. For example, Christ suffered many things, He was spit upon, He was stricken, was scourged, at last He suffered what things he suffered. This is the entire course. Through all these things it is needful that men should endure the whole contest, and so come to His resurrection. Or he means this, if I am thought worthy to attain the glorious resurrection, which is a matter of confidence, in order to His resurrection. For if I am able to endure all the contests, I shall be able also to have His resurrection, and to rise with glory. For not as yet, says he, am I worthy, but "I press on, if so be that I may apprehend." My life is still one of contest, I am still far from the end, I am still distant from the prize, still I run, still I pursue. And He said not, I run, but "I pursue." For you know with what eagerness a man pursues. He sees no one, he thrusts aside with great violence all who would interrupt his pursuit. He collects together his mind, and sight, and strength, and soul, and body, looking to nothing else than the prize. But if Paul, who so pursued, who had suffered so many things, yet says, "if I may attain," what should we say, who have relaxed our efforts? Then to show that the thing is of debt, he says, "For which also I was apprehended by Christ Jesus." I was, he says, of the number of the lost, I gasped for breath, I was near dead, God apprehended me. For He pursued us, when we fled from Him, with all speed. So that he points out all those things; for the words, "I was apprehended," show the earnestness of Him who wishes to apprehend us, and our great aversion to Him, our wandering, our flight from Him.

So that we are liable for a vast debt, and no one grieves, no one weeps, no one groans, all having returned to their former state. For as before the appearance of Christ we fled from God, so now also. For we can flee from God, not in place, for He is everywhere; and hear the Prophet, when he says, "Whither shall I go from Your Spirit, or whither shall I flee from Your presence"? [Psalm 139:7] How then can we flee from God? Even as we can become distant from God, even as we can be removed afar off. "They that are far from You," it says, "shall perish." [Psalm 73:27] And again, "Have not your iniquities separated between Me and you?" [Isaiah 59:2] How then comes this removal, how comes this separation? In purpose and soul: for it cannot be in place. For how could one fly from Him who is everywhere present? The sinner then flies. This is what the Scripture says, "The wicked flees when no man pursues him." [Proverbs 28:1] We eagerly fly from God, although He always pursues us. The Apostle hasted, that he might be near Him. We haste, that we may be far off.

Are not these things then worthy of lamentation? Are they not worthy of tears? Whither do you fly, wretched and miserable man? Whither do you fly from your Life and your Salvation? If you fly from God, with whom will you take refuge? If you fly from the Light, whither will you cast your eyes? If you fly from your Life, whence will you henceforth live? Let us fly from the enemy of our Salvation! Whenever we sin we fly from God, we are as runaways, we depart to a foreign land, as he who consumed his paternal goods and departed into a foreign land, who wasted all his father's substance, and lived in want. We too have substance from our Father; and what is this? He has freed us from our sins; He has freely given to us power, strength for works of virtue; He has freely given to us readiness, patience; He has freely given to us the Holy Ghost in our baptism; if we waste these things we shall henceforth be in want. For as the sick, as long as they are troubled with fevers, and badness of their juices, are unable to arise or work, or do anything, but if any one sets them free, and brings them to health, if they then work not, this comes from their own sloth; thus too is it with us. For the disease was heavy and the fever excessive. And we lay not upon a bed, but upon wickedness itself, cast away in crime, as on a dunghill, full of sores, and evil odors, squalid, wasting away, more like ghosts than men. Evil spirits encompassed us about, the Prince of this world deriding and assaulting us; the Only-Begotten Son of God came, sent forth the rays of His Presence, and straightway dispelled the darkness. The King, who is on His Father's throne, came to us, having left His Father's throne. And when I say having left, think not of any removal, for He fills the heavens and the earth, but I speak of the economy; He came to an enemy, who hated Him, who turned himself away, who could not endure to behold Him, who blasphemed Him every day. He saw him lying on a dunghill, eaten with worms, afflicted with fever and hunger, having every sort of disease; for both fever vexed him, which is evil desire; and inflammation lay heavy on him, this is pride; and gnawing hunger had hold of him, which is covetousness; and putrefying sores on every side, for this is fornication; and blindness of eyes, which is idolatry; and dumbness, and madness, which is to worship stocks and stones, and address them; and great deformity, for wickedness is this, foul to behold, and a most heavy disease. And he saw us speaking more foolishly than the mad, and calling stocks our God, and stones likewise; He saw us in such great guilt, he did not reject us; was not angry, turned not away, hated us not, for He was a Master, and could not hate His own creation. But what does he do? As a most excellent physician, He prepares medicines of great price, and Himself tastes them first. For He Himself first followed after virtue, and thus gave it to us. And He first gave us the washing, like some antidote, and thus we vomited up all our guilt, and all things took their flight at once, and our inflammation ceased, and our fever was quenched, and our sores were dried up. For all the evils which are from covetousness, and anger, and all the rest, were dissipated by the Spirit. Our eyes were opened, our ears were opened, our tongue spoke holy words: our soul received strength, our body received such beauty and bloom, as it is like that he who is born a son of God should have from the grace of the Spirit; such glory as it is like that the new-born son of a king should have, nurtured in purple. Alas! How great nobility did He confer on us!

We were born, we were nurtured, why do we again fly from our Benefactor? He then, who has done all these things, gives us strength too, for it was not possible, for a soul bowed down by the disease to endure it, did not He Himself give us the strength. He gave us remission of our sins. We devoured all things. He gave us strength, we wasted it. He gave us grace, we quenched it; and how? We consumed it upon nought that was fitting, we used it for no useful end. These things have destroyed us, and what is more dreadful than all, when we are in a foreign country, and feeding on husks, we say not, Let us return to our Father, and say, "We have sinned against Heaven, and against You." [Luke 15:18] And that too, when we have so loving a Father, who eagerly desires our return. If we will only return to Him, He does not even bear to call in question our former deeds, only let us quit them. It is sufficient apology with Him, that we have returned. Not only He Himself calls not in question, but if another does so, He stops his mouth, though the accuser be one of good repute. Let us return! How long do we stand afar off? Let us perceive our dishonor, let us be sensible of our vileness. Sin makes us swine, sin brings famine to the soul; let us regain ourselves, and be sober again, and return to our former high birth, that we may obtain the good things which are to come, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, might, honor, now and ever and world without end.

Source: Homily 11 on Philippians

[AD 407] John Chrysostom on Philippians 3:12

He says not “I run” but “I press on.” Consider how the pursuer strains in his pursuit. He sees nothing, he thrusts away all who impede him with great force, he cherishes his mind, his eye, his strength, his soul and his body, looking at nothing other than the crown.

Source: HOMILY ON PHILIPPIANS 12.3.12

[AD 458] Theodoret of Cyrus on Philippians 3:12

“It was he who first caught me in his net” Paul says in effect, “for I was fleeing him and was turned well away. He caught me as I fled. But now I in turn am the pursuer in my desire of catching him, that I may not be a disappointment to his saving work.”

Source: EPISTLE TO THE PHILIPPIANS 3.12

[AD 220] Tertullian on Philippians 3:13

But if we listen to the apostle, forgetting what is behind, let us both strain after what is before, and be followers after the better rewards.

Source: To His Wife Book I

[AD 220] Tertullian on Philippians 3:13

Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for "the old things are passed away," according to Isaiah; and "a renewing hath been renewed," according to Jeremiah; and "forgetful of former things, we are reaching forward," according to the apostle; and "the law and the prophets (were) until John," according to the Lord.

Source: On Modesty

[AD 370] Gaius Marius Victorinus on Philippians 3:13

If they compared themselves with Paul, the Philippians would understand how far they were from the blessings of freedom. How frequently had he shared in so many of Christ’s sufferings: He had been beaten, imprisoned, thrown to wild beasts and burdened with other evils. Nonetheless even he did not think that he had already taken hold of Christ, as long as he was alive.

Source: EPISTLE TO THE PHILIPPIANS 3.13

[AD 407] John Chrysostom on Philippians 3:13-14

Nothing so renders our real excellences vain and puffs them away, as to be remembering the good deeds we have done; for this produces two evils, it both renders us remiss, and raises us to haughtiness. Wherefore see how Paul, since he knew our nature to be easily inclined to remissness, though he had given great praise to the Philippians, now subdues their mind by many other things above, but chiefly by his present words. And what are they? "Brethren, I count not myself to have apprehended." But if Paul had not as yet apprehended, and is not confident about the Resurrection and things to come, hardly should they be so, who have not attained the smallest proportion of his excellence. That is, I consider that I have not as yet apprehended all virtue, as if one were speaking of a runner. Not as yet, says he, have I completed all. And if in another place he says, "I have fought the good fight" [2 Timothy 4:7], but here, "I count myself not as yet to have apprehended"; any one who reads carefully will well know the reason both of those, and of the present words; (for it is not necessary to dwell continually on the same point;) and that he spoke these words at a much earlier date, but the others near his death. But I am solely engaged on "one thing," says he, "in stretching forward to the things which are before." But "one thing," says he, "forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus." For what made him reach forward unto the things which are before, was his forgetting the things that are behind. He then, who thinks that all is accomplished, and that nothing is wanting to him for the perfecting of virtue, may cease running, as having apprehended all. But he who thinks that he is still distant from the goal, will never cease running. This then we should always consider, even though we have wrought ten thousand good deeds; for if Paul, after ten thousand deaths, after so many dangers, considered this, how much more should we? For I fainted not, says he, although I availed not, after running so much; nor did I despair, but I still run, I still strive. This thing only I consider, that I may in truth advance. Thus too we should act, we should forget our successes, and throw them behind us. For the runner reckons not up how many circuits he has finished, but how many are left. We too should reckon up, not how far we are advanced in virtue, but how much remains for us. For what does that which is finished profit us, when that which is deficient is not added? Moreover he did not say, I do not reckon up, but I do not even remember. For we thus become eager, when we apply all diligence to what is left, when we give to oblivion everything else. "Stretching forward," says he; before we arrive, we strive to obtain. For he that stretches forward is one who, though his feet are running, endeavors to outstrip them with the rest of his body, stretching himself towards the front, and reaching out his hands, that he may accomplish somewhat more of the course. And this comes from great eagerness, from much warmth; thus the runner should run with great earnestness, with so great eagerness, without relaxation. As far as one who so runs differs from him who lies supine, so far does Paul differ from us. He died daily, he was approved daily, there was no season, there was no time in which his course advanced not. He wished not to take, but to snatch the prize; for in this way we may take it. He who gives the prize stands on high, the prize is laid up on high.

See how great a distance this is that must be run over! See how great an ascent! Thither we must fly up with the wings of the Spirit, otherwise it is impossible to surmount this height. Thither must we go with the body, for it is allowed. "For our citizenship is in heaven" [Philippians 3:20], there is the prize; do you see the runners, how they live by rule, how they touch nothing that relaxes their strength, how they exercise themselves every day in the palæstra, under a master, and by rule? Imitate them, or rather exhibit even greater eagerness, for the prizes are not equal: many are those who would hinder you; live by rule: many are the things which relax your strength; make its feet agile: for it is possible so to do, it comes not naturally, but by our will. Let us bring it to lightness, lest our swiftness of foot be hindered by the weight of other things. Teach your feet to be sure, for there are many slippery places, and if you fall, straightway you lose much. But yet if you fall, rise up again. Even thus may you obtain the victory. Never attempt slippery things, and you will not fall; walk upon firm ground, up with your head, up with your eyes; these commands the trainers give to those who run. Thus your strength is supported; but if you stoop downward, you fall; you are relaxed. Look upward, where the prize is; the sight of the prize increases the determination of our will. The hope of taking it suffers not to perceive the toils, it makes the distance appear short. And what is this prize? No palm branch; but what? The kingdom of heaven, everlasting rest, glory together with Christ, the inheritance, brotherhood, ten thousand good things, which it is impossible to name. It is impossible to describe the beauty of that prize; he who has it alone knows it, and he who is about to receive it. It is not of gold, it is not set with jewels, it is far more precious. Gold is mire, in comparison with that prize, precious stones are mere bricks in comparison with its beauty. If you have this, and takest your departure to heaven, you will be able to walk there with great honor; the angels will reverence you, when you bear this prize, with much confidence will you approach them all. "In Christ Jesus." See the humility of his mind; this I do, says he, "in Christ Jesus," for it is impossible without an impulse from Him to pass over so vast an interval: we have need of much aid, of a mighty alliance; He has willed that you should struggle below, on high He crowns you. Not as in this world; the crown is not here, where the contest is; but the crown is in that bright place. See ye not, even here, that the most honored of the wrestlers and charioteers are not crowned in the course below, but the king calls them up, and crowns them there? Thus too is it here, in heaven you receive the prize.

Source: Homily 12 on Philippians

[AD 420] Jerome on Philippians 3:13

Put the past out of mind. Set your mind to the future. What he has reckoned perfect today he ascertains to have been false tomorrow as he reaches for ever better and higher goals. By this gradual advance, never being static but always in progress, he is able to teach us that what we supposed in our human way to be perfect still remains in some ways imperfect. The only perfection is the true righteousness of God.

Source: Against the Pelagians 1.15

[AD 458] Theodoret of Cyrus on Philippians 3:13

Some think that “paying no heed to the things behind” refers to life under the law. I think he says this of his labors as a preacher. For his custom was to be cursory and to mingle doctrinal statement with exhortation. What he says then is “I pay no heed to my previous labors, but I strive enthusiastically to press on to those ahead.”

Source: EPISTLE TO THE PHILIPPIANS 3.13-14

[AD 500] Desert Fathers on Philippians 3:13-14

Pambo said to Antony, ‘What shall I do?’ Antony said, ‘Do not trust in your own righteousness. Do not go on sorrowing over a deed that is past. Keep your tongue and your belly under control.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 500] Desert Fathers on Philippians 3:13-14

A hermit said, ‘We do not make progress because we do not realize how much we can do. We lose interest in the work we have begun, and we want to be good without even trying.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 370] Gaius Marius Victorinus on Philippians 3:14

Here then are two precepts for the one who is going to live the rest of life walking in the Christian way. First, the one who is still living under divine governance, however well and rightly he has acted in the past, should not think about all the actions he has already done as though he deserved to obtain something by them. Rather he should cast them into oblivion, always seeking the new tasks that remain. Second, he should nonetheless keep living under the divine rule, continually “pressing on” toward these things and observing the rule of Christ, even to death.

Source: EPISTLE TO THE PHILIPPIANS 3.13-14

[AD 458] Theodoret of Cyrus on Philippians 3:14

This is how we should think about the crowns laid up for us. For even if we do not perceive exactly what these are like, we ought at least to know that God, as Master of the contest, will reveal this to us.

Source: EPISTLE TO THE PHILIPPIANS 3.15

[AD 215] Clement of Alexandria on Philippians 3:15

And yet he reckons himself perfect, because he has been emancipated from his former life, and strives after the better life, not as perfect in knowledge, but as aspiring after perfection. Wherefore also he adds, "As many of us as are perfect, are thus minded"

Source: Clement of Alexandria The Instructor Book I

[AD 220] Tertullian on Philippians 3:15

Or do you think that every believer is entitled to originate and establish a law, if only it be such as is agreeable to God, as is helpful to discipline, as promotes salvation, when the Lord says, "But why do you not even of your own selves judge what is right? " And not merely in regard to a judicial sentence, but in regard to every decision in matters we are called on to consider, the apostle also says, "If of anything you are ignorant, God shall reveal it unto you; " he himself, too, being accustomed to afford counsel though he had not the command of the Lord, and to dictate of himself as possessing the Spirit of God who guides into all truth.

Source: De Corona

[AD 220] Tertullian on Philippians 3:15

"And if," says (the apostle), "there are matters which ye are ignorant about, the Lord will reveal to you." Accordingly, setting out of the question the confirmer of all such things, the Paraclete, the guide of universal truth, inquire whether there be not a worthier reason adduced among its for the observing of the ninth hour; so that this reason (of ours) must be attributed even to Peter if he observed a Station at the time in question.

Source: On Fasting

[AD 235] Hippolytus of Rome on Philippians 3:15

For, by progressing in virtue, and attaining to better things, "reaching forth to those things which are before," according to the word of the blessed Paul, we rise ever to the higher beauty. I mean, however, of course, spiritual beauty, so that to us too it may be said hereafter, "The King greatly desired thy beauty."

Source: Hippolytus Exegetical Fragments

[AD 258] Cyprian on Philippians 3:15

To neglect these things any further, and to persevere in the former error, what is it else than to fall under the Lord's rebuke, who in the l psalm reproveth, and says, "What hast thou to do to declare my statutes, or that thou shouldest take my covenant into thy mouth, seeing thou hatest instruction and castest my words behind thee? When thou sawest a thief, thou consentedst with him, and hast been partaker with adulterers." For to declare the righteousness and the covenant of the Lord, and not to do the same that the Lord did, what else is it than to cast away His words and to despise the Lord's instruction, to commit not earthly, but spiritual thefts and adulteries? While any one is stealing from evangelical truth the words and doings of our Lord, he is corrupting and adulterating the divine precepts, as it is written in Jeremiah. He says, "What is the chaff to the wheat? Therefore, behold, I am against the prophets, saith the Lord, who steal my words every one froth his neighbour, and cause my people to err by their lies and by their lightness." Also in the same prophet, in another place, He says, "She committed adultery with stocks and stones, and yet for all this she turned not unto me." That this theft and adultery may not fall unto us also, we ought to be anxiously careful, and fearfully and religiously to watch. For if we are priests of God and of Christ, I do not know any one whom we ought rather to follow than God and Christ, since He Himself emphatically says in the Gospel, "I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life." Lest therefore we should walk in darkness, we ought to follow Christ, and to observe his precepts, because He Himself told His apostles in another place, as He sent them forth, "All power is given unto me in heaven and earth. Go, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you." Wherefore, if we wish to walk in the light of Christ, let us not depart from His precepts and monitions, giving thanks that, while He instructs for the future what we ought to do, He pardons for the past wherein we in our simplicity have erred. And because already His second coming draws near to us, His benign and liberal condescension is more and more illuminating our hearts with the light of truth.

Source: Epistle LXII

[AD 367] Hilary of Poitiers on Philippians 3:15

If we, because of the tendency to err that lies within the human condition, take the meaning of anything for granted, we are not to refuse increase of understanding through grace.… For the apostle has already explained the thought of those whose thought is perfect. As to those who think otherwise concerning God’s revelation, he hopes that their thoughts will be brought to perfection.

Source: ON THE TRINITY 11.24

[AD 370] Gaius Marius Victorinus on Philippians 3:15

Assuming that this statement is complete and self-contained and need not be linked to his subsequent words, I think it must be understood as follows: “If there is anything in what I have said that you construe or understand in a different way, I allow your understanding to develop.” Remember that he is speaking of the perfect, for so he says so: “we who are perfect.” … “In due time ‘God will reveal this to you,’ since both what you understand and what I have said are fitting.”

Source: EPISTLE TO THE PHILIPPIANS 3.15

[AD 407] John Chrysostom on Philippians 3:15

Ver. 15. "Let us, therefore, as many as be perfect, be thus minded," says he. "And if in anything you are otherwise minded, even this shall God reveal unto you." What sort of thing? That we should "forget the things which are behind." Wherefore it belongs to him who is perfect not to consider himself perfect. How therefore do you say, "as many as are perfect"? For tell me, are we minded as you are? For if you have not attained nor art perfected, how do you command those that are perfect to be so minded as you are, who art not yet perfect? Yea, for this, says he, is perfection. And "if you are in anything otherwise minded, even this shall God reveal unto you." That is, if any one considers that he has attained all excellence. He puts them on their guard, not by speaking directly, but what says he? "If in anything you are otherwise minded, even this shall God reveal unto you." See how humbly he says this! God shall teach you, i.e. God shall persuade you, not teach you; for Paul was teaching, but God shall lead them on. And he said not, shall lead you on, but "shall reveal," that this may rather seem to spring from ignorance. These words were spoken not concerning doctrines, but concerning perfection of life, and our not considering ourselves to be perfect, for he who considers that he has apprehended all, has nothing.

Source: Homily 12 on Philippians

[AD 430] Augustine of Hippo on Philippians 3:15

The apostle speaks of himself as both perfect and imperfect: imperfect when he considers how much righteousness is still wanting in him but perfect in that he does not blush to confess his own imperfection and makes good progress in order to attain it.

Source: ON TWO LETTERS OF PELAGIUS 3.19

[AD 430] Augustine of Hippo on Philippians 3:15

All of us who are running the race perfectly should be aware that we are not yet perfect. The hope is that we may receive perfection in the place to which we are now running perfectly.

Source: ON THE PERFECTION OF HUMAN RIGHTEOUSNESS 19

[AD 384] Ambrosiaster on Philippians 3:16

Lest anyone should presume to think this was not from God and revealed by God he therefore adds the words “what we have attained,” that we should think in accord with the apostles. That means that we should not overstep the rule of doctrine in understanding but accept what is commonly and humbly understood in the truth of the gospel.

Source: EPISTLE TO THE PHILIPPIANS 3.16

[AD 400] Ignatius of Antioch on Philippians 3:16

Being mindful of your love and of your zeal in Christ, which ye have manifested towards us, we thought it fitting to write to you, who display such a godly and spiritual love to the brethren, to put you in remembrance of your Christian course, "that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith," [Philippians 3:16] as Paul admonished you. For if there is one God of the universe, the Father of Christ, "of whom are all things; " and one Lord Jesus Christ, our [Lord], "by whom are all things; " and also one Holy Spirit, who wrought in Moses, and in the prophets and apostles; and also one baptism, which is administered that we should have fellowship with the death of the Lord; and also one elect Church; there ought likewise to be but one faith in respect to Christ. For "there is one Lord, one faith, one baptism; one God and Father of all, who is through all, and in all."

Source: Epistle of Pseudo-Ignatius to the Philippians

[AD 407] John Chrysostom on Philippians 3:16

"Only, whereunto we have attained." What means this? Let us hold fast, he says, that in which we have succeeded; love, concord, and peace: for in this we have succeeded. "Whereto we have attained: to walk by the same rule, to mind the same thing." "Whereunto we have attained," i.e. in this we have already succeeded. Do you see, that he wills that his precepts should be a rule to us? And a rule admits neither addition, nor subtraction, since that destroys its being a rule. "By the same rule," i.e. by the same faith, within the same limits.

Source: Homily 12 on Philippians

[AD 430] Augustine of Hippo on Philippians 3:16

Hold true with the affections of the mind and habits of living, so that one is able to be perfectly in the possession of righteousness when, advancing day by day along the direct road of faith, one has already become a perfect traveler on the road.

Source: ON WHAT IS DUE TO SINNERS 2.20

[AD 407] John Chrysostom on Philippians 3:17

He had said above, "beware of dogs," from such he had led them away; he brings them near to these whom they ought to imitate. If any one, says he, wishes to imitate me, if any one wishes to walk the same road, let him take heed to them; though I am not present, you know the manner of my walk, that is, my conduct in life. For not by words only did he teach, but by deeds too; as in the chorus, and the army, the rest must imitate the leader of the chorus or the army, and thus advance in good order. For it is possible that the order may be dissolved by sedition.

The Apostles therefore were a type, and kept throughout a certain archetypal model. Consider how entirely accurate their life was, so that they are proposed as an archetype and example, and as living laws. For what was said in their writings, they manifested to all in their actions. This is the best teaching; thus he will be able to carry on his disciple. But if he indeed speaks as a philosopher, yet in his actions does the contrary, he is no longer a teacher. For mere verbal philosophy is easy even for the disciple: but there is need of that teaching and leading which comes of deeds. For this both makes the teacher to be reverenced, and prepares the disciple to yield obedience. How so? When one sees him delivering philosophy in words, he will say he commands impossibilities; that they are impossibilities, he himself is the first to show, who does not practice them. But if he sees his virtue fully carried out in action, he will no longer be able to speak thus. Yet although the life of our teacher be careless, let us take heed to ourselves, and let us listen to the words of the prophet; "They shall be all taught of God." [Isaiah 54:13] "And they shall teach no more every man his brother, saying, Know the Lord, for they shall all know me from the least of them to the greatest of them." [Jeremiah 31:34] Have you a teacher who is not virtuous? Still you have Him who is truly a Teacher, whom alone you should call a Teacher. Learn from Him: He has said, "Learn of Me, for I am meek." [Matthew 11:29] Take not heed, then, to your teacher, but to Him and to His lessons. Take thence your examples, you have a most excellent model, to it conform yourself. There are innumerable models laid before you in the Scriptures of virtuous lives; whichsoever you will, come, and after the Master find it in the disciples. One has shown forth through poverty, another through riches; for example, Elijah through poverty, Abraham through riches. Go to that example, which you esteem most easy, most befitting yourself to practice. Again, one by marriage, the other by virginity; Abraham by marriage, the other by virginity. Follow whichever you will: for both lead to heaven. One shone forth by fasting, as John, another without fasting, as Job. Again, this latter had a care for his wife, his children, his daughters, his family, and possessed great wealth; the other possessed nothing but the garment of hair. And why do I make mention of family, or wealth, or money, when it is possible that even one in a kingdom should lay hold on virtue, for the house of a king would be found more full of trouble than any private family. David then shone forth in his kingdom; the purple and the diadem rendered him not at all remiss. To another it was entrusted to preside over a whole people, I mean Moses, which was a more difficult task, for there the power was greater, whence the difficulty too became greater. You have seen men approved in wealth, you have seen them in poverty also, you have seen them in marriage, you have seen them in virginity too; on the contrary, behold some lost in marriage and in virginity, in wealth and in poverty. For example, many men have perished in marriage, as Samson, yet not from marriage, but from their own deliberate choice. Likewise in virginity, as the five virgins. In wealth, as the rich man, who disregarded Lazarus: in poverty, innumerable poor men even now are lost. In a kingdom, I can point to many who have perished, and in ruling the people. Would you see men saved in the rank of a soldier? There is Cornelius; and in the government of a household? There is the eunuch of the Ethiopian Queen. Thus is it universally. If we use our wealth as is fit, nothing will destroy us; but if not, all things will destroy us, whether a kingdom, or poverty, or wealth. But nothing will have power to hurt the man, who keeps well awake.

For tell me, was captivity any harm? None at all. For consider, I pray you, Joseph, who became a slave, and preserved his virtue. Consider Daniel, and the Three Children, who became captives, and how much the more they shone forth, for virtue shines everywhere, is invincible, and nothing can put hindrances in its way. But why make I mention of poverty, and captivity, and slavery; and hunger, and sores, and grievous disease? For disease is more hard to endure than slavery. Such was Lazarus, such was Job, such was also Timothy, straitened by "often infirmities." [1 Timothy 5:23] You see that nothing can obtain the mastery over virtue; neither wealth, nor poverty, nor dominion, nor subjection, nor the preëminence in affairs, nor disease, nor contempt, nor abandonment. But having left all these things below, and upon the earth, it hastens towards Heaven. Only let the soul be noble, and nought can hinder it from being virtuous. For when he who works is in vigor, nothing external can hinder him; for as in the arts, when the artificer is experienced and persevering, and thoroughly acquainted with his art, if disease overtakes him, he still has it; if he became poor, he still has it; whether he has his tools in his hand or has them not, whether he works or works not, he loses not at all his art: for the science of it is contained within him. Thus too the virtuous man, who is devoted to God, manifests his art, if you cast him into wealth, or if into poverty, if into disease, if into health, if into dishonor, if into great honor. Did not the Apostles work in every state, "By glory and dishonor, by good report and evil report"? [2 Corinthians 6:8] This is an athlete, to be prepared for everything; for such is also the nature of virtue.

If you say, I am not able to preside over many, I ought to lead a solitary life; you offer an insult to virtue, for it can make use of every state, and shine through all: only let it be in the soul. Is there a famine? Or is there abundance? It shows forth its own strength, as Paul says, "I know how to abound, and how to be in want." [Philippians 4:12; Acts 28:30] Was he required to work? He was not ashamed, but wrought two years. Was hunger to be undergone? He sank not under it, nor wavered. Was death to be borne? He became not dejected, through all he exhibited his noble mind and art. Him therefore let us imitate, and we shall have no cause of grief: for tell me, what will have power to grieve such an one? Nothing. As long as no one deprives us of this art, this will be the most blessed of all men, even in this life as well as in that to come. For suppose the good man has a wife and children, and riches, and great honor, with all these things he remains alike virtuous. Take them away, and again in like sort he will be virtuous, neither overwhelmed by his misfortunes, nor puffed up by prosperity, but as a rock stands equally unmoved in the raging sea and in calm, neither broken by the waves nor influenced at all by the calm, thus too the solid mind stands firm both in calm and in storm. And as little children, when sailing in a ship, are tossed about, while the pilot sits by, laughing and undisturbed, and delighted to see their confusion; thus too the soul which is truly wise, when all others are in confusion, or else are inopportunely smiling at any change of circumstance, sits unmoved, as it were, at the tiller and helm of piety. For tell me, what can disturb the pious soul? Can death? This is the beginning of a better life. Can poverty? This helps her on toward virtue. Can disease? She regards not its presence. She regards neither ease, nor affliction; for being beforehand with it, she has afflicted herself. Can dishonor? The world has been crucified to her. Can the loss of children? She fears it not, when she is fully persuaded of the Resurrection. What then can surprise her? None of all these things. Does wealth elevate her? By no means, she knows that money is nothing. Does glory? She has been taught that "all the glory of man is as the flower of grass." [Isaiah 40:6] Does luxury? She has heard Paul say, "She that gives herself to pleasure is dead while she lives." [1 Timothy 5:6] Since then she is neither inflamed nor cramped, what can equal such health as this?

Other souls, meanwhile, are not such, but change more frequently than the sea, or the cameleon, so that you have great cause to smile, when you see the same man at one time laughing, at another weeping, at one time full of care, at another beyond measure relaxed and languid. For this cause Paul says, "Be not fashioned according to this world." [Romans 12:2] For we are citizens of heaven, where there is no turning. Prizes which change not are held out to us. Let us make manifest this our citizenship, let us thence already receive our good things. But why do we cast ourselves into the Euripus, into tempest, into storm, into foam? Let us be in calm. It all depends not on wealth, nor on poverty, nor honor, nor dishonor, nor on sickness, nor on health, nor on weakness, but on our own soul. If it is solid, and well-instructed in the science of virtue, all things will be easy to it. Even hence it will already behold its rest, and that quiet harbor, and, on its departure, will there attain innumerable good things, the which may we all attain, by the grace and love of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, dominion, honor, now and ever, and world without end. Amen.

Source: Homily 12 on Philippians

[AD 407] John Chrysostom on Philippians 3:17

Remember above when he said “beware of dogs” and drew them away from those people? Now he directs them to what they ought to imitate. “If anyone,” he says, “wishes to imitate me and tread the same path, let him hold fast to the faithful. And even if I am not present, yet you know my manner of walking—that is, my way of acting, speaking and living.” For he taught them not through words only but also through deeds. In a chorus or a military camp you expect the others to imitate the director or the general. They should walk in the same good order. Otherwise the line can be broken by conflict.

Source: HOMILY ON PHILIPPIANS 13.3.17

[AD 108] Ignatius of Antioch on Philippians 3:18

And after the observance of the Sabbath, let every friend of Christ keep the Lord's Day as a festival, the resurrection-day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, "To the end, for the eighth day," on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, "whose god is their belly, who mind earthly things," who are "lovers of pleasure, and not lovers of God, having a form of godliness, but denying the power thereof." These make merchandise of Christ, corrupting His word, and giving up Jesus to sale: they are corrupters of women, and covetous of other men's possessions, swallowing up wealth insatiably; from whom may ye be delivered by the mercy of God through our Lord Jesus Christ!

Source: Epistle of Ignatius to the Magnesians

[AD 108] Ignatius of Antioch on Philippians 3:18

Do ye also avoid those wicked offshoots of his, Simon his firstborn son, and Menander, and Basilides, and all his wicked mob of followers, the worshippers of a man, whom also the prophet Jeremiah pronounces accursed. Flee also the impure Nicolaitanes, falsely so called, who are lovers of pleasure, and given to calumnious speeches. Avoid also the children of the evil one, Theodotus and Cleobulus, who produce death-bearing fruit, whereof if any one tastes, he instantly dies, and that not a mere temporary death, but one that shall endure for ever. These men are not the planting of the Father, but are an accursed brood. And says the Lord, "Let every plant which my heavenly Father has not planted be rooted up." For if they had been branches of the Father, they would not have been "enemies of the cross of Christ," but rather of those who "killed the Lord of glory." But now, by denying the cross, and being ashamed of the passion, they cover the transgression of the Jews, those fighters against God, those murderers of the Lord; for it were too little to style them merely murderers of the prophets. But Christ invites you to [share in] His immortality, by His passion and resurrection, inasmuch as ye are His members.

Source: Epistle of Ignatius to the Trallians

[AD 370] Gaius Marius Victorinus on Philippians 3:18

An exhortation is stronger when it is accompanied by what is fearful in its alternative.… Paul expresses heartfelt affection when he describes the evils suffered by those who live otherwise, saying, “I say it with tears.”

Source: EPISTLE TO THE PHILIPPIANS 3.19

[AD 370] Gaius Marius Victorinus on Philippians 3:18

There are two types of misunderstanding of Christ, or rather one class of two descriptions, who are enemies of Christ. For some in their carnal thoughts deride the cross of Christ, thinking of Christ merely as a man raised onto a cross.… These pay attention to nothing but the flesh. To them “their god is a belly” and their “glory is in filthiness.” These are the ones who “think earthly thoughts” and whose end is death. On the other hand, there are those who think of Christ only as a spirit. They do not think of him as incarnate or crucified. They too are enemies to the cross of Christ, having death as their end.

Source: EPISTLE TO THE PHILIPPIANS 3.19

[AD 384] Ambrosiaster on Philippians 3:18

Those who bring him to tears are the very ones who had already overthrown the Galatians. By treacherous proceedings they were destroying the churches in the name of Christ.… He speaks of these people with grief and tears. They were impeding the salvation of the faithful by raising questions about the eating of or abstinence from food. It is as though salvation were in food or as if “God were a belly,” one whom they believed to take delight in worldly foods according to the law while they gloried in the circumcision of their private parts. This is what it is to “think earthly thoughts.” One who “thinks spiritual thoughts” glories in faith, hope and charity.

Source: EPISTLE TO THE PHILIPPIANS 3.19

[AD 400] Ignatius of Antioch on Philippians 3:18

These things I write to you, thou new olive-tree of Christ, not that I am aware you hold any such opinions, but that I may put you on your guard, as a father does his children. Beware, therefore, of those that hasten to work mischief, those "enemies of the cross of Christ, whose end is destruction, whose glory is in their shame." Beware of those "dumb dogs," those trailing serpents, those scaly dragons, those asps, and basilisks, and scorpions. For these are subtle wolves, and apes that mimic the appearance of men.

Source: Epistle of Pseudo-Ignatius to the Antiochians

[AD 407] John Chrysostom on Philippians 3:18-21

Nothing is so incongruous in a Christian, and foreign to his character, as to seek ease and rest; and to be engrossed with the present life is foreign to our profession and enlistment. Your Master was crucified, and do you seek ease? Your Master was pierced with nails, and do you live delicately? Do these things become a noble soldier? Wherefore Paul says, "Many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ." Since there were some who made a pretense of Christianity, yet lived in ease and luxury, and this is contrary to the Cross: therefore he thus spoke. For the cross belongs to a soul at its post for the fight, longing to die, seeking nothing like ease, while their conduct is of the contrary sort. So that even if they say, they are Christ's, still they are as it were enemies of the Cross. For did they love the Cross, they would strive to live the crucified life. Was not your Master hung upon the tree? Do thou otherwise imitate Him. Crucify yourself, though no one crucify you. Crucify yourself, not that you may slay yourself, God forbid, for that is a wicked thing, but as Paul said, "The world has been crucified unto me and I unto the world." [Galatians 6:14] If you love your Master, die His death. Learn how great is the power of the Cross; how many good things it has achieved, and does still: how it is the safety of our life. Through it all things are done. Baptism is through the Cross, for we must receive that seal. The laying on of hands is through the Cross. If we are on journeys, if we are at home, wherever we are, the Cross is a great good, the armor of salvation, a shield which cannot be beaten down, a weapon to oppose the devil; you bear the Cross when you are at enmity with him, not simply when you seal yourself by it, but when you suffer the things belonging to the Cross. Christ thought fit to call our sufferings by the name of the Cross. As when he says, "Except a man take up his cross and follow Me" [Matthew 16:24], i.e. except he be prepared to die.

But these being base, and lovers of life, and lovers of their bodies, are enemies of the Cross. And every one, who is a friend of luxury, and of present safety, is an enemy of that Cross in which Paul makes his boast: which he embraces, with which he desires to be incorporated. As when he says, "I am crucified unto the world, and the world unto me." But here he says, "I now tell you weeping." Wherefore? Because the evil was urgent, because such deserve tears. Of a truth the luxurious are worthy of tears, who make fat that which is thrown about them, I mean the body, and take no thought of that soul which must give account. Behold you live delicately, behold you are drunken, today and tomorrow, ten years, twenty, thirty, fifty, a hundred, which is impossible; but if you will, let us suppose it. What is the end? What is the gain? Nought at all. Does it not then deserve tears, and lamentations, to lead such a life; God has brought us into this course, that He may crown us, and we take our departure without doing any noble action. Wherefore Paul weeps, where others laugh, and live in pleasure. So sympathetic is he: such thought takes he for all men. "Whose god," says he, "is the belly." For this have they a God! That is, "let us eat and drink!" Do you see, how great an evil luxury is? To some their wealth, and to others their belly is a god. Are not these too idolaters, and worse than the common? And their "glory is in their shame." [1 Corinthians 15:32] Some say it is circumcision. I think not so, but this is its meaning, they make a boast of those things, of which they ought to be ashamed. It is a fearful thing to do shameful actions; yet to do them, and be ashamed, is only half so dreadful. But where a man even boasts himself of them, it is excessive senselessness.

Do these words apply to them alone? And do those who are here present escape the charge? And will no one have account to render of these things? Does no one make a god of his belly, or glory in his shame? I wish, earnestly I wish, that none of these charges lay against us, and that I did not know any one involved in what I have said. But I fear lest the words have more reference to us than to the men of those times. For when one consumes his whole life in drinking and reveling, and expends some small trifle on the poor, while he consumes the larger portion on his belly, will not these words with justice apply to him? No words are more apt to call attention, or more cutting in reproof, than these: "Whose god is the belly, whose glory is in their shame." And who are these? They, he says, who mind earthly things. "Let us build houses." Where, I ask? On the earth, they answer. Let us purchase farms; on the earth again: let us obtain power; again on the earth: let us gain glory; again on the earth: let us enrich ourselves; all these things are on the earth. These are they, whose god is their belly; for if they have no spiritual thoughts, but have all their possessions here, and mind these things, with reason have they their belly for their god, in saying, "Let us eat and drink, for tomorrow we die." And about your body, you grieve, tell me, that it is of earth, though thus you are not at all injured. But your soul you drag down to the earth, when you ought to render even your body spiritual; for you may, if you will. You have received a belly, that you may feed, not distend it, that you may have the mastery over it, not have it as mistress over you: that it may minister to you for the nourishment of the other parts, not that you may minister to it, not that you may exceed limits. The sea, when it passes its bounds, does not work so many evils, as the belly does to our body, together with our soul. The former overflows all the earth, the latter all the body. Put moderation for a boundary to it, as God has put the sand for the sea. Then if its waves arise, and rage furiously, rebuke it, with the power which is in you. See how God has honored you, that you might imitate Him, and you will not; but you see the belly overflowing, destroying and overwhelming your whole nature, and darest not to restrain or moderate it.

"Whose God," he says, "is their belly." Let us see how Paul served God: let us see how gluttons serve their belly. Do not they undergo ten thousand such deaths? Do not they fear to disobey whatever it orders? Do not they minister impossibilities to it? Are not they worse than slaves? "But our citizenship," says he, "is in Heaven." Let us not then seek for ease here; there do we shine, where also our citizenship is. "From whence also," says he, "we wait for a Saviour," the Lord Jesus Christ: "who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory." By little and little he has carried us up. He says, "From Heaven" and "Our Saviour," showing, from the place and from the Person, the dignity of the subject. "Who shall fashion anew the body of our humiliation," says he. The body now suffers many things: it is bound with chains, it is scourged, it suffers innumerable evils; but the body of Christ suffered the same. This, then, he hinted at when he said, "That it may be conformed to the body of his glory." Wherefore the body is the same, but puts on incorruption. "Shall fashion anew." Wherefore the fashion is different; or perchance he has spoken figuratively of the change.

He says, "the body of our humiliation," because it is now humbled, subject to destruction, to pain, because it seems to be worthless, and to have nothing beyond that of other animals. "That it may be conformed to the body of his glory." What? Shall this our body be fashioned like Him, who sits at the right hand of the Father, to Him who is worshipped by the Angels, before whom do stand the incorporeal Powers, to Him who is above all rule and power, and might? If then the whole world were to take up weeping and lament for those who have fallen from this hope, could it worthily lament? Because, when a promise is given us of our body being made like to Him, it still departs with the demons. I care not for hell henceforth; whatever can be said, having fallen from so great glory, now and henceforth consider hell to be nothing to this falling away. What do you say, O Paul? To be made like Him? Yes, he answers; then, lest you should disbelieve, he adds a reason; "According to the working whereby He is able even to subject all things unto Himself." He has power, says he, to subject all things unto Himself, wherefore also destruction and death. Or rather, He does this also with the same power. For tell me, which requires the greater power, to subject demons, and Angels, and Archangels, and Cherubim, and Seraphim, or to make the body incorruptible and immortal? The latter certainly much more than the former; he showed forth the greater works of His power, that you might believe these too. Wherefore, though ye see these men rejoicing, and honored, yet stand firm, be not offended at them, be not moved. These our hopes are sufficient to raise up even the most sluggish and indolent.

Source: Homily 13 on Philippians

[AD 215] Clement of Alexandria on Philippians 3:19

Such are the men who believe in their belly, "whose God is their belly, whose glory is in their shame, who mind earthly things. "To them the apostle predicted no good when he said, "whose end is destruction."

Source: Clement of Alexandria The Instructor Book II

[AD 220] Tertullian on Philippians 3:19

every toil of forced complaisance, with a view to ensnaring the childless; which makes the slaves of the belly submit to contumelious patronage, in the subjection of their liberty to their gullet.

Source: Of Patience

[AD 220] Tertullian on Philippians 3:19

Deservedly, therefore, while they do not cover their head, in order that they may be solicited for the sake of glory, they are forced to cover their bellies by the ruin resulting from infirmity. For it is emulation, not religion, which impels them. Sometimes it is that god- their belly -himself; because the brotherhood readily undertakes the maintenance of virgins.

Source: On the Veiling of Virgins

[AD 220] Tertullian on Philippians 3:19

Not one of such women knows how to speak of the good of single-husbandhood; for their "god," as the apostle says, "is their belly; " and so, too, what is neighbour to the belly.

Source: To His Wife Book I

[AD 407] John Chrysostom on Philippians 3:19

Your belly is given to you so that you may nourish it, not so that it may burst. Your body is given you that you may rule it, not so that you may have it as a mistress. It is given that it may serve you for the nourishment of the other members, not so that you may serve it. Do not exceed these bounds. The sea in flood does not so much harm to the boundaries as our belly does to our bodies and our souls. The flood overwhelms only part of the land. The god of the belly overwhelms the whole body. Set self-constraint as a bound to it as God sets the sand to the sea.

Source: HOMILY ON PHILIPPIANS 14.3.18-21

[AD 407] John Chrysostom on Philippians 3:19

Those who “glory in their shame” some think is a reference to circumcision. I disagree. To “glory in their shame” means to take pride in what they ought to conceal. For it is bad enough to do shameful things. But if the doer is ashamed, it is only half so terrible. When, however, someone preens himself on his own shame, that is the extreme of shamelessness.

Source: HOMILY ON PHILIPPIANS 14.3.18-21

[AD 407] John Chrysostom on Philippians 3:19

Let us build houses: where? On earth. Let us procure fields: on earth again. Let us get power: on earth again. Let us get glory: on earth again. Let us be rich: always on earth. These are the ones “whose god is their belly.

Source: HOMILY ON PHILIPPIANS 14.3.18-21

[AD 196] Polycrates Of Ephesus on Philippians 3:20

His other daughter also, who passed her life

[AD 215] Clement of Alexandria on Philippians 3:20

We know that this is well said, for we ought to live as strangers and expatriates in the world … not using the creation to satisfy our passions but high-mindedly and with thanksgiving.

Source: STROMATA 3.14.95

[AD 220] Tertullian on Philippians 3:20

But as for you, you are a foreigner in this world, a citizen of Jerusalem, the city above. Our citizenship, the apostle says, is in heaven. You have your own registers, your own calendar; you have nothing to do with the joys of the world; nay, you are called to the very opposite, for "the world shall rejoice, but ye shall mourn.

Source: De Corona

[AD 220] Tertullian on Philippians 3:20

But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, "let down from heaven," which the apostle also calls "our mother from above; " and, while declaring that our poli/teuma, or citizenship, is in heaven, he predicates of it that it is really a city in heaven.

Source: Against Marcion Book III

[AD 220] Tertullian on Philippians 3:20

For when the apostle says, "As is the earthy," that is, man, "such also are they that are earthy"-men again, of course; "therefore as is the heavenly," meaning the Man, from heaven, "such are the men also that are heavenly." For he could not possibly have opposed to earthly men any heavenly beings that were not men also; his object being the more accurately to distinguish their state and expectation by using this name in common for them both.

Source: Against Marcion Book V

[AD 220] Tertullian on Philippians 3:20

For when (the apostle) says, "Not (the righteousness) which is of the law, but that which is through Him," he would not have used the phrase through Him of any other than Him to whom the law belonged. "Our conversation," says he, "is in heaven." I here recognise the Creator's ancient promise to Abraham: "I will multiply thy seed as the stars of heaven.

Source: Against Marcion Book V

[AD 220] Tertullian on Philippians 3:20

In this way also "shall strength be made perfect in weakness," -saving what is lost, reviving what is dead, healing what is stricken, curing what is faint, redeeming what is lost, freeing what is enslaved, recalling what has strayed, raising what is fallen; and this from earth to heaven, where, as the apostle teaches the Philippians, "we have our citizenship, from whence also we look for our Saviour Jesus Christ, who shall change our body of humiliation, that it may be fashioned like unto His glorious body" -of course after the resurrection, because Christ Himself was not glorified before He suffered.

Source: On the Resurrection of the Flesh

[AD 367] Hilary of Poitiers on Philippians 3:20

If it should be the case that both the blessed and the impious have an end and that end is understood as annihilation, the end makes religion and impiety equal. The common end of both would consist simply in not being. And where is our “hope in heaven” if our end simply makes us nonexistent? If hope is said to be owed to the saints and an end to the impious, even then the end cannot be simply annihilation. For how could it be a punishment of impiety to have no awareness whatever of the punishments that avenge it? Would not one who is annihilated not know the cause of his suffering? Better to distinguish a continuing place reserved for the blessed and another prepared for the wicked.

Source: ON THE TRINITY 11.28

[AD 379] Basil of Caesarea on Philippians 3:20

We drag our body like a shadow along the ground, but we guard our soul as one that shares in the citizenship of heaven.

Source: ON BAPTISM 1.21

[AD 220] Tertullian on Philippians 3:21

If Christ coming from heaven will “transform the body of our humiliation into conformity with the body of his glory,” then this body of ours, which is humbled by sufferings and cast down into the earth by the very law of death, is the very body that will rise. For how will it be transformed if there is nothing?

Source: AGAINST MARCION 5.20.7

[AD 220] Tertullian on Philippians 3:21

If, again, Christ in His advent from heaven "shall change the body of our humiliation, that it may be fashioned like unto His glorious body," it follows that this body of ours shall rise again, which is now in a state of humiliation in its sufferings and according to the law of mortality drops into the ground.

Source: Against Marcion Book V

[AD 220] Tertullian on Philippians 3:21

It was as full of this splendid example that Paul said: "Who shall change our vile body, that it may be fashioned like unto His glorious body." But if you maintain that a transfiguration and a conversion amounts to the annihilation of any substance, then it follows that "Saul, when changed into another man," passed away from his own bodily substance; and that Satan himself, when "transformed into an angel of light," loses his own proper character.

Source: On the Resurrection of the Flesh

[AD 258] Cyprian on Philippians 3:21

But that, being first severely beaten with clubs, and ill-used, you have begun by sufferings of that kind, the glorious firstlings of your confession, is not a matter to be execrated by us. For a Christian body is not very greatly terrified at clubs, seeing all its hope is in the Wood. The servant of Christ acknowledges the sacrament of his salvation: redeemed by wood to life eternal, he is advanced by wood to the crown. But what wonder if, as golden and silver vessels, you have been committed to the mine that is the home of gold and silver, except that now the nature of the mines is changed, and the places which previously had been accustomed to yield gold and silver have begun to receive them? Moreover, they have put fetters on your feet, and have bound your blessed limbs, and the temples of God with disgraceful chains, as if the spirit also could be bound with the body, or your gold could be stained by the contact of iron. To men who are dedicated to God, and attesting their faith with religious courage, such things are ornaments, not chains; nor do they bind the feet of the Christians for infamy, but glorify them for a crown. Oh feet blessedly bound, which are loosed, not by the smith but by the Lord! Oh feet blessedly bound, which are guided to paradise in the way of salvation! Oh feet bound for the present time in the world, that they may be always free with the Lord! Oh feet, lingering for a while among the fetters and cross-bars, but to run quickly to Christ on a glorious road! Let cruelty, either envious or malignant, hold you here in its bonds and chains as long as it will, from this earth and from these sufferings you shall speedily come to the kingdom of heaven. The body is not cherished in the mines with couch and cushions, but it is cherished with the refreshment and solace of Christ. The frame wearied with labours lies prostrate on the ground, but it is no penalty to lie down with Christ. Your limbs unbathed, are foul and disfigured with filth and dirt; but within they are spiritually cleansed, although without the flesh is defiled. There the bread is scarce; but man liveth not by bread alone, but by the word of God. Shivering, you want clothing; but he who puts on Christ is both abundantly clothed and adorned. The hair of your half-shorn bead seems repulsive; but since Christ is the head of the man, anything whatever must needs become that head which is illustrious on account of Christ's name. All that deformity, detestable and foul to Gentiles, with what splendour shall it be recompensed! This temporal and brief suffering, how shall it be exchanged for the re ward of a bright and eternal honour, when, according to the word of the blessed apostle, "the Lord shall change the body of our humiliation, that it may be fashioned like to the body of His brightness!"

Source: Epistle LXXVI

[AD 258] Cyprian on Philippians 3:21

That in the meantime we die, we are passing over to immortality by death; nor can eternal life follow, unless it should befall us to depart from this life. That is not an ending, but a transit, and, this journey of time being traversed, a passage to eternity. Who would not hasten to better things? Who would not crave to be changed and renewed into the likeness of Christ, and to arrive more quickly to the dignity of heavenly glory, since Paul the apostle announces and says, "For our conversation is in heaven, from whence also we look for the Lord Jesus Christ; who shall change the body of our humiliation, and conform it to the body of His glory? " Christ the Lord also promises that we shall be such, when, that we may be with Him, and that we may live with Him in eternal mansions, and may rejoice in heavenly kingdoms, He prays the Father for us, saying, "Father, I will that they also whom Thou hast given me be with me where I am, and may see the glory which Thou hast given me before the world was made." He who is to attain to the throne of Christ, to the glory of the heavenly kingdoms, ought not to mourn nor lament, but rather, in accordance with the Lord's promise, in accordance with his faith in the truth, to rejoice in this his departure and translation.

Source: Treatise VII. On the Mortality

[AD 311] Methodius of Olympus on Philippians 3:21

The transformation, he says, is the restoration into an impassible and glorious state. For now the body is a body of desire and of humiliation,

Source: Methodius From the Discourse on the Resurrection

[AD 367] Hilary of Poitiers on Philippians 3:21

“The power that enables him to subject all things to himself” consists in the transition from one nature to another nature. Insofar as it ceases to be its previous nature, it becomes subject to its new nature. It does not stop existing but advances in existing. It ceases to be the old nature and becomes the new nature. It is subdued by transformation as it passes into the fashion of the new kind that it has assumed.

Source: ON THE TRINITY 11.35

[AD 370] Gaius Marius Victorinus on Philippians 3:21

When we rise and are changed and are made spiritual in soul, body and spirit (for all these three make up one man and are one spirit), the body in which we have been humbled will be raised. It will be of the same and an equal form to the body of Christ’s own glory. So too we shall be spirits as he himself is a spirit.

Source: EPISTLE TO THE PHILIPPIANS 3.21

[AD 370] Gaius Marius Victorinus on Philippians 3:21

In this place of worship dwells the mystery of the resurrection. For what was fulfilled in Christ in the flesh was this: that he should save souls and also cause immortality to be given to the flesh through resurrection. This he accomplished by the power of his cross.

Source: EPISTLE TO THE PHILIPPIANS 3.21

[AD 384] Ambrosiaster on Philippians 3:21

Through the resurrection of the dead and their transformation into glory the power of the Lord will be manifestly apparent, subduing all the principalities and powers so that he may be manifestly the God and Lord of all.

Source: EPISTLE TO THE PHILIPPIANS 3.21

[AD 585] Cassiodorus on Philippians 3:21

What he obviously means is that those who no longer desire sins are immortal, since they enjoy divine delights. That is the rule ordained for the blessed, of whom it is said, “They shall be as angels.”

Source: SUMMARY OF PHILIPPIANS 5.3.21