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1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. 2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. 3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. 4 Rejoice in the Lord alway: and again I say, Rejoice. 5 Let your moderation be known unto all men. The Lord is at hand. 6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you. 10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. 11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 12 I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13 I can do all things through Christ which strengtheneth me. 14 Notwithstanding ye have well done, that ye did communicate with my affliction. 15 Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16 For even in Thessalonica ye sent once and again unto my necessity. 17 Not because I desire a gift: but I desire fruit that may abound to your account. 18 But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. 19 But my God shall supply all your need according to his riches in glory by Christ Jesus. 20 Now unto God and our Father be glory for ever and ever. Amen. 21 Salute every saint in Christ Jesus. The brethren which are with me greet you. 22 All the saints salute you, chiefly they that are of Caesar's household. 23 The grace of our Lord Jesus Christ be with you all. Amen.
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[AD 370] Gaius Marius Victorinus on Philippians 4:1
Love, the sum of every virtue for the Christian, does not fittingly come to pass if the faithful do not stand united as one, thinking in harmony. This is what Paul means here by “Stand firm in the Lord, my beloved.” We may understand that he wants them to be united in understanding from the fact that he calls them [literally] “most beloved brethren.” Mutual love is the result of thinking in unison and standing together in Christ. When all have equal faith in Christ all of us stand together in him.

Source: EPISTLE TO THE PHILIPPIANS 4.1
[AD 384] Ambrosiaster on Philippians 4:1
The constancy of the Philippians is Paul’s joy, both for the present and for his future crown. For when his disciples are victorious in the contest, the master rightly receives the crown.

Source: EPISTLE TO THE PHILIPPIANS 4.1
[AD 400] Pseudo-Clement on Philippians 4:1
Let us be of the flock of Christ, in all righteousness, and in all holy and unblemished conduct, behaving ourselves with uprightness and sanctity, as is right for believers, and observing those things which are praiseworthy, and pure, and holy, and honourable, and noble; and do ye promote all those things which are profitable. For you are "our joy, and our crown," and our hope, and our life, "if so be that you stand in the Lord." [Philippians 4:1] So be it!

Source: Two Epistles on Virginity
[AD 407] John Chrysostom on Philippians 4:1
"Wherefore," saith he, "my brethren, beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved."

"So." How? Unmoved. See how he addeth praise after exhortation, "my joy and my crown," not simply joy but glory too, not simply glory but my crown too. Which glory nought can equal, since it is the crown of Paul. "So stand fast in the Lord, my beloved," i.e. in the hope of God.

Source: Homily on Philippians 13
[AD 370] Gaius Marius Victorinus on Philippians 4:2
He asks that these women should seek a common understanding in the Lord. Out of their belief in Christ, they should think and understand what the gospel says about Christ. But he says “I ask,” implying that this will be to their benefit. “I do not command or order; I ask.”

Source: EPISTLE TO THE PHILIPPIANS 4.2
[AD 400] Ignatius of Antioch on Philippians 4:2
Ye have been the disciples of Paul and Peter; do not lose what was committed to your trust. Keep in remembrance Euodias, your deservedly-blessed pastor, into whose hands the government over you was first entrusted by the apostles. Let us not bring disgrace upon our Father. Let us prove ourselves His true-born children, and not bastards. Ye know after what manner I have acted among you. The things which, when present, I spoke to you, these same, when absent, I now write to you. "If any man love not the Lord Jesus Christ, let him be Anathema." Be ye followers of me. My soul be for yours, when I attain to Jesus. Remember my bonds.

Source: Epistle of Pseudo-Ignatius to the Antiochians
[AD 407] John Chrysostom on Philippians 4:2-3
"I exhort Euodia, and exhort Syntyche, to be of the same mind in the Lord. Yea, I beseech thee also, true yokefellow, help these women."

Some say Paul here exhorts his own wife; but it is not so, but some other woman, or the husband of one of them. "Help these women, for they labored with me in the Gospel, with Clement also, and the rest of my fellow-workers whose names are in the book of life." Seest thou how great a testimony he beareth to their virtue? For as Christ saith to his Apostles, "Rejoice not that the spirits are subject to you, but rejoice that your names are written in the book of life"; so Paul testifieth to them, saying, "whose names are in the book of life." These women seem to me to be the chief of the Church which was there, and he commendeth them to some notable man whom he calls his "yokefellow," to whom perchance he was wont to commend them, as to a fellow-worker, and fellow-soldier, and brother, and companion, as he doth in the Epistle to the Romans, when he saith, "I commend unto you Phebe our sister, who is a servant of the Church that is at Cenchrea." "Yokefellow;" either some brother of theirs, or a husband of hers; as if he had said, Now thou art a true brother, now a true husband, because thou hast become a Member. "For they labored with me in the Gospel." This protection came from home, not from friendship, but for good deeds. "Labored with me." What sayest thou? Did women labor with thee? Yes, he answereth, they too contributed no small portion. Although many were they who wrought together with him, yet these women also acted with him amongst the many. The Churches then were no little edified, for many good ends are gained where they who are approved, be they men, or be they women, enjoy from the rest such honor. For in the first place the rest were led on to a like zeal; in the second place, they also gained by the respect shown; and thirdly, they made those very persons more zealous and earnest. Wherefore thou seest that Paul hath everywhere a care for this, and commendeth such men for consideration. As he saith in the Epistle to the Corinthians: "Who are the first-fruits of Achaia." Some say that the word "yokefellow," (Syzygus,) is a proper name. Well, what? Whether it be so, or no, we need not accurately enquire, but observe that he gives his orders, that these women should enjoy much protection.

Source: Homily on Philippians 13
[AD 160] Shepherd of Hermas on Philippians 4:3
Cease not therefore to admonish your sons; for I know that, if they will repent with all their heart, they will be enrolled in the Books of Life with the saints.

Source: Shepherd of Hermas, Vision 1
[AD 215] Clement of Alexandria on Philippians 4:3
Paul at least is not afraid in one of his letters to give the name yokefellow to the one whom, for the convenience of his ministry, he did not lead about with him.

Source: The Stromata Book 3
[AD 220] Tertullian on Philippians 4:3
To meet these its counsels, do you apply the examples of sisters of ours whose names are with the Lord, -who, when their husbands have preceded them (to glory), give to no opportunity of beauty or of age the precedence over holiness.

Source: To His Wife Book I
[AD 370] Gaius Marius Victorinus on Philippians 4:3
I have said above that he promised that Epaphroditus would come to Philippi, and then I showed that Paul sent him when he said “and so I sent him in haste.” Therefore this is now, so to speak, added so that he may give him a command in the letter, praying and beseeching him to tell those women, Euodia and Syntyche, to have a common understanding in the Lord.… And that Epaphroditus is the one to whom he gives this command to help the aforesaid women to reach a common understanding can be perceived from the fact that he says, “I pray and beseech you, brother and yokefellow,” whereas above he said, “I thought Epaphroditus needful, my brother and fellow soldier.”

Source: EPISTLE TO THE PHILIPPIANS 4.3
[AD 380] Apostolic Constitutions on Philippians 4:3
And write them in the book of life;

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 400] Pseudo-Clement on Philippians 4:3
Paul, also, and Barnabas, and Timothy, with all the others, "whose names are written in the book of life," [Philippians 4:3] — these, I say, all cherished and loved sanctity, and ran in the contest, and finished their course without blemish, as imitators of Christ, and as sons of the living God. Moreover, also, Elijah and Elisha, and many other holy men, we find to have lived a holy and spotless life.

Source: Two Epistles on Virginity
[AD 420] Jerome on Philippians 4:3
Clement, of whom the apostle Paul writing to the Philippians says "With Clement and others of my fellow-workers whose names are written in the book of life," the fourth bishop of Rome after Peter, if indeed the second was Linus and the third Anacletus, although most of the Latins think that Clement was second after the apostle. He wrote, on the part of the church of Rome, an especially valuable Letter to the church of the Corinthians, which in some places is publicly read, and which seems to me to agree in style with the epistle to the Hebrews which passes under the name of Paul but it differs from this same epistle, not only in many of its ideas, but also in respect of the order of words, and its likeness in either respect is not very great. There is also a second Epistle under his name which is rejected by earlier writers, and a Disputation between Peter and Appion written out at length, which Eusebius in the third book of his Church history rejects. He died in the third year of Trajan and a church built at Rome preserves the memory of his name unto this day.

Source: De Viris Illustribus (On Illustrious Men), Section 15
[AD 458] Theodoret of Cyrus on Philippians 4:3
Now some have been foolish enough to suppose that the yokefellow was his wife, not considering that when he wrote to the Corinthians he reckoned himself among the unmarried. … So the yokefellow is so called because he bore the same yoke of piety.

Source: EPISTLE TO THE PHILIPPIANS 4.3
[AD 370] Gaius Marius Victorinus on Philippians 4:4
This means that the consequence of having unity in understanding and faith is that they rejoice in the Lord and are always dear to one another. “Rejoice,” he says “in the Lord”—this is too little: “again I say rejoice.” For when you are joined in heart you rejoice in the Lord, and when you rejoice in the Lord you are joined in heart and stand together in the Lord.

Source: EPISTLE TO THE PHILIPPIANS 4.4-5
[AD 407] John Chrysostom on Philippians 4:4
"Blessed they that mourn," and "woe unto them that laugh" (Matt. v. 4; Luke vi. 25), saith Christ. How then saith Paul, "Rejoice in the Lord alway"? "Woe to them that laugh," said Christ, the laughter of this world which ariseth from the things which are present He blessed also those that mourn, not simply for the loss of relatives, but those who are pricked at heart, who mourn their own faults, and take count of their own sins, or even those of others. This joy is not contrary to that grief, but from that grief it too is born. For he who grieveth for his own faults, and confesseth them, rejoiceth. Moreover, it is possible to grieve for our own sins, and yet to rejoice in Christ. Since then they were afflicted by their sufferings, "for to you it is given not only to believe in him, but also to suffer for him" (Phil. i. 29), therefore he saith, "Rejoice in the Lord." For this can but mean, If you exhibit such a life that you may rejoice. Or when your communion with God is not hindered, rejoice. Or else the word "in" may stand for "with": as if he had said, with the Lord. "Alway; again I will say, Rejoice." These are the words of one who brings comfort; as, for example, he who is in God rejoiceth alway. Yea though he be afflicted, yea whatever he may suffer, such a man alway rejoiceth. Hear what Luke saith, that "they returned from the presence of the Council, rejoicing that they were counted worthy to be scourged for His name." (Acts v. 41.) If scourging and bonds, which seem to be the most grievous of all things, bring forth joy, what else will be able to produce grief in us?

"Again I will say, Rejoice." Well hath he repeated. For since the nature of the things brought forth grief, he shows by repeating, that they should by all means rejoice.

Source: Homily on Philippians 14
[AD 220] Tertullian on Philippians 4:5
(That) we all know; provided, however, we remember what the same (God) has said through the apostle: "Let your probity appear before men." For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? " Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many.

Source: On the Apparel of Women Book II
[AD 370] Gaius Marius Victorinus on Philippians 4:5
Forbearance is individual patience that observes due measure without straining beyond its station. When we live among strangers and live in a way commensurate with our lowliness, God will lift us up. So it is here; we do well to recognize our lowliness. “Therefore let your moderation,” he says, “be known to all.” Why does he tell us this? So that we may make a pleasing show here? No, but so that when Christ comes he may raise up our lowliness and exalt our moderation.

Source: EPISTLE TO THE PHILIPPIANS 4.4-5
[AD 384] Ambrosiaster on Philippians 4:5
Paul wants all to profit by good examples. When their forbearance becomes apparent as their regular way of life, their works will shine forth. There will be nothing lacking in those who imitate their virtue. They will be blessed not only from doing good deeds but also by inspiring good deeds in others.

Source: EPISTLE TO THE PHILIPPIANS 4.7.1
[AD 384] Ambrosiaster on Philippians 4:5
“The Lord,” he says, “is at hand.” They must be prepared and wakeful in prayer, giving thanks to God and putting away every worldly care, so as to hope and have before their eyes what the Lord promises. What he promises is, as he teaches, the reason for giving him thanks.

Source: EPISTLE TO THE PHILIPPIANS 4.7.2
[AD 407] John Chrysostom on Philippians 4:5
"Let your forbearance be known unto all men." He said above, "Whose god is the belly, and whose glory is in their shame," and that they "mind earthly things." (Phil. iii. 19.) It was probable that they would be at enmity with the wicked; he therefore exhorted them to have nothing in common with them, but to use them with all forbearance, and that not only their brethren, but also their enemies and opposers. "The Lord is at hand, in nothing be anxious." For why, tell me? do they ever rise in opposition? And if ye see them living in luxury, why are ye in affliction? Already the judgment is nigh; shortly will they give account of their actions. Are ye in affliction, and they in luxury? But these things shall shortly receive their end. Do they plot against you, and threaten you? "In nothing be anxious." The judgment is already at hand, when these things shall be reversed.

Source: Homily on Philippians 14
[AD 370] Gaius Marius Victorinus on Philippians 4:6
“Do not be anxious about anything.” This means: Do not be concerned for yourselves. Do not give unnecessary thought to or be anxious about the world or worldly things. For all that is needful for you in this life God provides. And it will be even better in that life which is eternal.

Source: EPISTLE TO THE PHILIPPIANS 4.6
[AD 407] John Chrysostom on Philippians 4:6
"In nothing be anxious." If ye are kindly affected toward those who prepare evil against you, yet it shall not at last turn out to their profit. Already the recompense is at hand, if poverty, if death, if aught else that is terrible be upon you. "But in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God." There is this for one consolation, "the Lord is at hand." And again, "I will be with you alway, even unto the end of the world." (Matt. xxviii. 20.) Behold another consolation, a medicine which healeth grief, and distress, and all that is painful. And what is this? Prayer, thanksgiving in all things. And so He wills that our prayers should not simply be requests, but thanksgivings too for what we have. For how should he ask for future things, who is not thankful for the past? "But in everything by prayer and supplication." Wherefore we ought to give thanks for all things, even for those which seem to be grievous, for this is the part of the truly thankful man. In the other case the nature of the things demands it; but this springs from a grateful soul, and one earnestly affected toward God. God acknowledgeth these prayers, but others He knoweth not. Offer up such prayers as may be acknowledged; for He disposeth all things for our profit, though we know it not. And this is a proof that it greatly profiteth, namely, that we know it not.

Source: Homily on Philippians 14
[AD 1963] CS Lewis on Philippians 4:6
Of the two difficulties you mention I think that only one is often a practical problem for believers. The other is in my experience usually raised by people who are attacking Christianity.

The ideal opening for their attacks - if they know the Bible - is the phrase in Philippians about "making your requests known to God". I mean, the words making known bring out most clearly the apparent absurdity with which they charge us. We say that we believe God to be omniscient; yet a great deal of prayer seems to consist of giving Him information. And indeed we have been reminded by Our Lord too not to pray as if we forgot the omniscience - "for your heavenly Father knows you need all these things".

This is final against one very silly sort of prayer. I have heard a man offer a prayer for a sick person which really amounted to a diagnosis followed by advice as to how God should treat the patient. And I have heard prayers nominally for peace, but really so concerned for various devices which the petitioner believed to be means to peace, that they were open to the same criticism.

But even when that kind of thing is ruled out, the unbeliever's objection remains. To confess our sins before God is certainly to tell Him what He knows much better than we. And also, any petition is a kind of telling. If it does not strictly exclude the belief that God knows our need, it at least seems to solicit His attention. Some traditional formulae make that implication very clear: "Hear us, good Lord" - "O let thine ears consider well the voice of my complaint." As if, though God does not need to be informed, He does need, and even rather frequently, to be reminded. But we cannot really believe that degrees of attention, and therefore of inattention, and therefore of something like forgetfulness, exist in the Absolute Mind. I presume that only God's attention keeps me (or anything else) in existence at all.

What, then, are we really doing? Our whole conception of, so to call it, the prayer-situation depends on the answer.

We are always completely, and therefore equally, known to God. That is our destiny whether we like it or not. But though this knowledge never varies, the quality of our being known can. A school of thought holds that "freedom is willed necessity". Never mind if they are right or not. I want this idea only as an analogy. Ordinarily, to be known by God is to be, for this purpose, in the category of things. We are, like earthworms, cabbages, and nebulae, objects of Divine knowledge. But when we (a) become aware of the fact - the present fact, not the generalisation - and (b) assent with all our will to be so known, then we treat ourselves, in relation to God, not as things but as persons. We have unveiled. Not that any veil could have baffled His sight. The change is in us. The passive changes to the active. Instead of merely being known, we show, we tell, we offer ourselves to view.

Source: LETTERS TO MALCOLM: CHIEFLY ON PRAYER, Letter 4, Paragraphs 1-6
[AD 300] Theonas of Alexandria on Philippians 4:7
But look to this as the chief gain you are to make by them, that, in all due patience, ye may discharge the duties of your office religiously and piously-that is, in the love of Christ-and despise all transitory objects for the sake of His eternal promises. Which in truth surpass all human comprehension and understanding,
[AD 370] Gaius Marius Victorinus on Philippians 4:7
When the peace of God has come upon us, we shall understand God. There will be no discord, no disagreement, no quarrelsome arguments, nothing subject to question. This is hardly the case in worldly life. But it shall be so when we have the peace of God, wherein all understanding shall be ours. For peace is the state of being already at rest, already secure.

Source: EPISTLE TO THE PHILIPPIANS 4.7
[AD 407] John Chrysostom on Philippians 4:7
"And the peace of God which passeth all understanding shall guard your hearts and your thoughts in Christ Jesus." What meaneth this? "The peace of God" which He hath wrought toward men, surpasseth all understanding. For who could have expected, who could have hoped, that such good things would have come? They exceed all man's understanding, not his speech alone. For His enemies, for those who hated Him, for those who determined to turn themselves away, for these, he refused not to deliver up His Only Begotten Son, that He might make peace with us. This peace then, i.e. the reconciliation, the love of God, shall guard your hearts and your thoughts.

For this is the part of a teacher, not only to exhort, but also to pray, and to assist by supplication, that they may neither be overwhelmed by temptations, nor carried about by deceit. As if he had said, May He who hath delivered you in such sort as mind cannot comprehend, may He Himself guard you, and secure you, so that you suffer no ill. Either he means this, or that that peace of which Christ saith, "Peace I leave with you, My peace I give unto you" (John xiv. 27): this shall guard you, for this peace exceedeth all man's understanding. How? When he tells us to be at peace with our enemies, with those who treat us unjustly, with those who are at war and enmity toward us; is it not beyond man's understanding? But rather let us look to the former. If the peace surpasseth all understanding, much more doth God Himself, who giveth peace, pass all understanding, not ours only, but also that of Angels, and the Powers above. What meaneth "in Christ Jesus"? Shall guard us in Him, so that ye may remain firm, and not fall from His faith.

Source: Homily on Philippians 14
[AD 215] Clement of Alexandria on Philippians 4:8
They maintain that one should gratify the lusts and passions, teaching that one must turn from sobriety to be incontinent. They set their hope on their private parts. Thus they shut themselves out of God's kingdom and deprive themselves of enrolment as disciples, and under the name of knowledge, falsely so called, they have taken the road to outer darkness. "For the rest, brethren, whatever is true, whatever is holy, whatever is righteous, whatever is pure, whatever is attractive, whatever is well spoken of, whatever is virtuous, and whatever is praiseworthy, think on these things. And whatever you have learnt and received and heard and seen in me, this do. And the God of peace shall be with you."

Source: The Stromata Book 3
[AD 370] Gaius Marius Victorinus on Philippians 4:8
“Whatever is true”—What are these true things? They are set out in the gospel: Jesus Christ is the Son of God and all that goes with that good news. When your thoughts are true, it follows that they will be honorable. What is true is not corrupted, which means that it is honorable. What is not corrupted is true. Then what is true and honorable will also be just, for it is made just or justified. And what is made just is pure since it receives sanctification from God. All that is just, honorable, true and pure is lovable and also gracious. For who does not love these saintly virtues? Who does not speak and think well of them?… Of this list some items pertain to true virtue in itself, while the later ones pertain to the fruit of virtue. To virtue it belongs to love truth, honor, justice and purity. To the fruit of virtue belongs that which is lovely and gracious.

Source: EPISTLE TO THE PHILIPPIANS 4.8-9
[AD 370] Gaius Marius Victorinus on Philippians 4:8
In saying “if there be any excellence, any praise,” he takes good note of the nature of things. For all things happen by the grace of God, who governs and rules through the Spirit that he sends into us. We count on nothing of our own, but on grace alone. This is why he speaks conditionally: “if any excellence,” for the virtues being nurtured in us are not from us but from God’s grace. So not even the praise is ours. Therefore he also says “if there is anything worthy of praise.”

Source: EPISTLE TO THE PHILIPPIANS 4.8-9
[AD 407] John Chrysostom on Philippians 4:8
"Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just." What is "Finally"? It stands for, "I have said all." It is not the word of one that is in haste, and has everything to do with present things. "Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things."

What meaneth, "whatsoever things are lovely"? Lovely to the faithful, lovely to God. "Whatsoever things are true." Virtue is really true, vice is falsehood. For the pleasure of it is a falsehood, and its glory is falsehood, and all things of the world are falsehood. "Whatsoever things are pure." This is opposed to the words "who mind earthly things." "Whatsoever things are honorable." This is opposed to the words "whose god is their belly." "Whatsoever things are just," i.e. saith he, "whatsoever things are of good report." "If there be any virtue, if there be any praise." Here he willeth them to take thought of those things too which regard men. "Think on these things," saith he. Seest thou, that he desires to banish every evil thought from our souls; for evil actions spring from thoughts.

"Whatsoever things are true," for the things we have been speaking of are false. "Whatsoever things are honorable." That which is "honorable" belongs to external virtue, that which is "pure" to the soul. Give no cause of stumbling, saith he, nor handle of accusation. Because he had said, "Whatsoever things are of good report," lest you should think that he means only those things which are so in the sight of men, he proceeds, "if there be any virtue, and if there be any praise, think on these things"-do these things. He wills us ever to be in these things, to care for these things, to think on these things. For if we will be at peace with each other, God too will be with us, but if we raise up war, the God of peace will not be with us. For nothing is so hostile to the soul as vice. That is, peace and virtue place it in safety. Wherefore we must make a beginning on our part, and then we shall draw God toward us.

Source: Homily on Philippians 14
[AD 370] Gaius Marius Victorinus on Philippians 4:9
“These things,” he says, “do.” And above he says “think about” these things. He adds do to show that these things are not only good to think about but to bring into action.

Source: EPISTLE TO THE PHILIPPIANS 4.8-9
[AD 370] Gaius Marius Victorinus on Philippians 4:9
Then he points to the blessing, as he has before: Do this and “the God of peace will be with you.” This is what the Philippians needed most, that there should be no discord, that all should think as one. Thus there will be peace in their church. The God of peace, who is the Father, with his Son Jesus Christ our Lord, will impart peace to every soul that is intimate with God.

Source: EPISTLE TO THE PHILIPPIANS 4.8-9
[AD 384] Ambrosiaster on Philippians 4:9
Our God is truly “the God of peace.” We are constantly called to peace by God who himself is peace. His calling is not in timidity or weakness or in some show of strength. God is at peace with himself to such a degree that he even allows sins to be committed against him when he could certainly, by the terror of his manifested power and ineffable greatness, force even the unwilling into subjection. But peace of this kind is that of the world, not that of God, whose very nature is peace.

Source: EPISTLE TO THE PHILIPPIANS 4.9
[AD 407] John Chrysostom on Philippians 4:9
"The things which ye both learned and received, and heard and saw in me." This is teaching, in all his exhortations to propose himself for a model: as he saith in another place, "even as ye have us for an ensample." (Phil. iii. 17.) And again here, "What things ye learned and received," i.e. have been taught by word of mouth, "and heard and saw in me": both in respect of my words and actions and conduct. Seest thou, how about everything he lays these commands on us? For since it was not possible to make an accurate enumeration of all things, of our coming in, and going out, and speech, and carriage, and intercourse (for of all these things it is needful that a Christian should have thought), he said shortly, and as it were in a summary, "ye heard and saw in me." I have led you forward both by deeds and by words. "These things do," not only in words, but do them also. "And the God of peace shall be with you," i.e. ye shall be in a calm, in great safety, ye shall suffer nothing painful, nor contrary to your will. For when we are at peace with Him, and we are so through virtue, much more will He be at peace with us. For He who so loved us, as to show favor to us even against our will, will He not, if He sees us hastening toward Him, Himself yet much more exhibit His love toward us?

Source: Homily on Philippians 14
[AD 407] John Chrysostom on Philippians 4:10
I Have ofttimes said, that almsgiving hath been introduced not for the sake of the receivers, but of the givers, for the latter are they which make the greatest gain. And this Paul shows here also. In what way? The Philippians had sent him somewhat, after a long time, and had committed the same to Epaphroditus. See then, how when he is about to send Epaphroditus as the bearer of this Epistle, he praises them, and shows that this action was for the need, not of the receiver, but of the givers. This he doth, both that they who benefited him may not be lifted up with arrogance, and that they may become more zealous in well-doing, since they rather benefit themselves; and that they who receive may not fearlessly rush forward to receive, lest they meet with condemnation. For "it is more blessed," He saith, "to give than to receive." Why then does he say, "I rejoice in the Lord greatly"? Not with worldly rejoicing, saith he, nor with the joy of this life, but in the Lord. Not because I had refreshment, but because ye advanced; for this is my refreshment. Wherefore he also saith "greatly"; since this joy was not corporeal, nor on account of his own refreshment, but because of their advancement.

And see how, when he had gently rebuked them on account of the times that were passed, he quickly throweth a shadow over this, and teacheth them constantly and always to remain in well doing. "Because at length," saith he. The words, "at length," show long time to have elapsed. "Ye have revived," as fruits which have shot forth, dried up, and afterwards shot forth. Here he showeth, that being at first blooming, then having faded, they again budded forth. So that the word "flourished again," has both rebuke and praise. For it is no small thing, that he who hath withered should flourish again. He showeth also, that it was from indolence all this had happened to them. But here he signifies, that even in former time they were wont to be zealous in these things. Wherefore he addeth, "your thought for me, wherein ye did indeed take thought." And lest you should think, that in other things too they had been more zealous, and had then withered, but in this thing alone, behold how he has added, "your thought for me." I apply the words, "now at length," only to this; for in other things it is not so.

Here some one may enquire, how when he had said, "It is more blessed to give than to receive"; and, "These hands ministered to my necessities, and to them that were with me"; and again when writing to the Corinthians, "For it were good for me rather to die, than that any man should make my glorying void"; he suffereth his glorying to be made void? And how? By receiving. For if his glorying was, that he received not, how doth he now endure so to do? What is it then? Probably, he then did not receive on account of the false Apostles, "that wherein they glory," saith he, "they may be found even as we." And he said not "are," but "glory"; for they received but secretly. Wherefore he said, "wherein they glory." Wherefore he also said, "No man shall stop me of this glorying." And he said not simply, shall not stop me, but what? "in the regions of Achaia." And again, "I robbed other Churches, taking wages of them that I might minister unto you." Here he showed that he did receive. But Paul indeed received rightly, having so great a work; if in truth he did receive. But they who work not, how can they receive? "Yet I pray," saith one. But there is no work. For this may be done together with work. "But I fast." Neither is this work. For see this blessed one, preaching in many places, and working too. "But ye lacked opportunity." What meaneth lacked opportunity? It came not; saith he, of indolence, but of necessity. Ye had it not in your hands, nor were in abundance. This is the meaning of, "Ye lacked opportunity." Thus most men speak, when the things of this life do not flow in to them abundantly, and are in short supply.

Source: Homily on Philippians 15
[AD 215] Clement of Alexandria on Philippians 4:11-13
And the divine apostle furnishes the rule for the Gnostic in these words, writing as follows: "For I have learned, in whatsoever state I am, to be content. I know both how to be abased, and I know how to abound. Everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to lack. I can do all things through Him who strengtheneth me."

Source: The Stromata Book 4
[AD 253] Origen of Alexandria on Philippians 4:11-12
Suffering poverty is often thought to be a tribulation, but abundance also may be an occasion for tribulation. The wise person restrains himself from being enervated by abundance.

Source: COMMENTARY ON ROMANS 4.9
[AD 407] John Chrysostom on Philippians 4:11
"Not that I speak in respect of want." I said, saith he, "now at length," and I rebuked you, not seeking mine own, nor censuring you on this account, as if I were in want: for I sought it not on this account. Whence is this, O Paul, that thou makest no vain boasting? To the Corinthians he saith, "For we write none other things unto you, than what ye read or even acknowledge." And in this case he would not have spoken to them so as to be convicted, he would not, had he been making boasts, have spoken thus. He was speaking to those who knew the facts, with whom detection would have been a greater disgrace. "For I have learnt," saith he, "in whatsoever state I am, therein to be content." Wherefore, this is an object of discipline, and exercise, and care, for it is not easy of attainment, but very difficult, and a new thing.

Source: Homily on Philippians 15
[AD 430] Augustine of Hippo on Philippians 4:11-12
All sorts of people indeed can suffer poverty, but to “know how to suffer poverty” is a mark of greatness. Likewise, who is there who may not abound? But to “know how to abound” belongs to none but those who are not corrupted by abundance.

Source: On the Good of Marriage 25
[AD 407] John Chrysostom on Philippians 4:12
"In whatsoever state I am," saith he, "therein to be content. I know how to be abased, and I know also how to abound. In everything and in all things have I learned the secret." That is, I know how to use little, to bear hunger and want. "Both to abound, and to suffer need." "But, says one, there is no need of wisdom or of virtue in order to abound." There is great need of virtue, not less than in the other case. For as want inclines us to do many evil things, so too doth plenty. For many ofttimes, coming into plenty, have become indolent, and have not known how to bear their good fortune. Many men have taken it as an occasion of no longer working. But Paul did not so, for what he received he consumed on others, and emptied himself for them. This is to know. He was in nowise relaxed, nor did he exult at his abundance; but was the same in want and in plenty, he was neither oppressed on the one hand, nor rendered a boaster on the other. "Both to be filled," saith he "and to be hungry, both to abound, and to be in want." Many know not how to be full, as for example, the Israelites, "ate, and kicked," but I am equally well ordered in all. He showeth that he neither is now elated, nor was before grieved: or if he grieved, it was on their account, not on his own, for he himself was similarly affected.

"In everything," saith he, "and in all things I have learned the secret," i.e. I have had experience of all things in this long time, and these things have all succeeded with me.

Source: Homily on Philippians 15
[AD 108] Ignatius of Antioch on Philippians 4:13
I give you these instructions, beloved, assured that ye also hold the same opinions [as I do]. But I guard you beforehand from those beasts in the shape of men, whom you must not only not receive, but, if it be possible, not even meet with; only you must pray to God for them, if by any means they may be brought to repentance, which, however, will be very difficult. Yet Jesus Christ, who is our true life, has the power of [effecting] this. But if these things were done by our Lord only in appearance, then am I also only in appearance bound. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact, ] he who is near to the sword is near to God; he that is among the wild beasts is in company with God; provided only he be so m the name of Jesus Christ. I undergo all these things that I may suffer together with Him, He who became a perfect man inwardly strengthening me.

Source: Epistle of Ignatius to the Smyrnaeans
[AD 407] John Chrysostom on Philippians 4:13
But since boasting might seem to have a place here, see how quickly he checks up, and says, "I can do all things in Christ that strengtheneth me." The success is not mine own, but His who has given me strength.

Source: Homily on Philippians 15
[AD 407] John Chrysostom on Philippians 4:14
But since they who confer benefits, when they see the receiver not well affected toward them, but despising the gifts, are themselves rendered more remiss, (for they considered themselves as conferring a benefit and refreshment,) if therefore Paul despises the refreshment, they must necessarily become remiss, in order then that this may not happen, see how he healeth it again. By what he hath said above, he hath brought down their proud thoughts, by what followeth he maketh their readiness revive, by saying, "Howbeit ye did well, that ye had fellowship with my affliction." Seest thou, how he removed himself, and again united himself to them. This is the part of true and spiritual friendship. Think not, saith he, because I was not in want, that I had no need of this act of yours. I have need of it for your sake. How then, did they share his afflictions? By this means. As he said when in bonds, "Ye all are partakers with me of grace." For it is grace to suffer for Christ, as he himself saith in another place, "For to you it is given from God not only to believe on Him, but also to suffer for Him." For since those former words by themselves might have made them regardless, for this cause he consoleth them, and receiveth them, and praiseth them again. And this in measured words. For he said not, "gave," but "had fellowship," to show that they too were profited by becoming partakers of his labors. He said not, ye did lighten, but ye did communicate with my affliction, which was something more elevated. Seest thou the humility of Paul? seest thou his noble nature? When he has shown that he had no need of their gifts on his own account, he afterward uses freely such lowly words as they do who make a request; "since thou art wont to give." For he refuseth neither to do, nor say anything. That is, "Think not that my words show want of shame, wherein I accuse you, and say, 'Now at length ye have revived,' or are those of one in necessity; I speak not thus because I am in need, but why? From my exceeding confidence in you, and of this also ye yourselves are the authors."

Seest thou how he sootheth them? How are ye the authors? In that ye hasted to the work before all the others; and have given me confidence to remind you of these things. And observe his elevation; he accuseth them not while they did not send, lest he should seem to regard his own benefit, but when they had sent, then he rebuked them for the time past, and they received it, for he could not seem after that to regard his own benefit.

Source: Homily on Philippians 15
[AD 384] Ambrosiaster on Philippians 4:15
He recalls these acts in order that, hearing that their good works are still held in mind and praised, they may have no doubt that they are counted acceptable in the Lord’s sight, adding zeal in faith to their generosity.

Source: EPISTLE TO THE PHILIPPIANS 4.17
[AD 407] John Chrysostom on Philippians 4:15
"Ye yourselves also know, ye Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no Church had communicated with me, as concerning giving and receiving, but ye only."

Lo, how great is his commendation! For the Corinthians and Romans are stirred up by hearing these things from him, whilst the Philippians did it without any other Church having made a beginning. For "in the beginning of the Gospel," saith he, they manifested such zeal towards the holy Apostle, as themselves first to begin, without having any example, to bear this fruit. And no one can say that they did these things because he abode with them, or for their own benefit; for he saith, "When I departed from Macedonia, no Church had fellowship with me, in the matter of giving and receiving, but ye only." What meaneth "receiving," and what "had fellowship"? Wherefore said he not, "no Church gave to me," but "had fellowship with me, in the matter of giving and receiving"? Because it is a case of communication. He saith, "If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things." And again, "That your abundance may be a supply to their want." How did they communicate? In the matter of giving carnal things, and receiving spiritual. For as they who sell and buy communicate with each other, by mutually giving what they have, (and this is communication,) so too is it here. For there is not anything more profitable than this trade and traffic. It is performed on the earth, but is completed in heaven. They who buy are on the earth, but they buy and agree about heavenly things, whilst they lay down an earthly price.

But despond not; heavenly things are not to be bought with money, riches cannot purchase these things, but the purpose of him who giveth the money, his true wisdom, his superiority to earthly things, his love toward man, his mercifulness. For if money could purchase it, she who threw in the two mites would have gained nothing great. But since it was not the money, but the purpose that availed, she received everything, who exhibited a full purpose of mind. Let us not then say, that the Kingdom can be bought with money; it is not by money, but by purpose of mind which is exhibited by the money. Therefore, will one answer, there is no need of money? There is no need of money, but of the disposition; if thou hast this, thou wilt be able even by two mites to purchase Heaven; where this is not, not even ten thousand talents of gold will be able to do that, which the two mites could. Wherefore? Because if thou who hast much throwest in but a small portion, thou gavest an alms indeed, but not so great as the widow did; for thou didst not throw it in with the same readiness as she. For she deprived herself of all she had, or rather she deprived not, but gave it all as a free gift to herself. Not for a cup of cold water hath God promised the kingdom, but for readiness of heart; not for death, but for purpose of mind. For indeed it is no great thing. For what is it to give one life? that is giving one man; but one man is not of worth enough.

Source: Homily on Philippians 15
[AD 407] John Chrysostom on Philippians 4:16
"For even in Thessalonica, ye sent once and again unto my need."

Here again is great praise, that he, when dwelling in the metropolis, should be nourished by a little city. And lest, by always withdrawing himself from the supposition of want, he should, as I said at first, render them amiss, having previously shown by so many proofs that he is not in want, he here does it by one word only, by saying "needs." And he said not "my," but absolutely,-having a care of dignity. And not this only, but what followeth too, for since he was conscious that it was a very lowly thing, he again secures it, by adding as a correction.

Source: Homily on Philippians 15
[AD 202] Irenaeus on Philippians 4:17
Wherefore also Paul says, "I do not seek after a gift, but I seek after fruit."

Source: Against Heresies Book IV
[AD 370] Gaius Marius Victorinus on Philippians 4:17
“I am not in want,” Paul says, “nor do I ask for these things out of my own need. But you ought to practice benevolence simply in order that your abundance of benevolence may be for me the fruit of your good deeds.… When I either ask God on your behalf or give him thanks on your account, there is fruit for me in my prayer on your account, so long as I know that you are abounding in benevolence.”

Source: EPISTLE TO THE PHILIPPIANS 4.17
[AD 407] John Chrysostom on Philippians 4:17
"Not that I seek for the gift."

As he said above, "Not that I speak in respect of want"; that is stronger than this. For it is one thing, that he who is in want, should not seek, and another that he who is in want should not even consider himself to be in want. "Not that I seek for the gift," he says, "but I seek for the fruit, that increaseth to your account." Not mine own. Seest thou, that the fruit is produced for them? This say I for your sake, says he, not for my own, for your salvation. For I gain nothing when I receive, but the grace belongeth to the givers, for the recompense is yonder in store for givers, but the gifts are here consumed by them who receive. Again even his desire is combined with praise and sympathy.

When he had said, I do not seek, lest he should again render them remiss, he adds.

Source: Homily on Philippians 15
[AD 202] Irenaeus on Philippians 4:18
As Paul also says to the Philippians, "I am full, having received from Epaphroditus the things that were sent from you, the odour of a sweet smell, a sacrifice acceptable, pleasing to God."

Source: Against Heresies Book IV
[AD 258] Cyprian on Philippians 4:18
Those prayers quickly ascend to God which the merits of our labours urge upon God. Thus also Raphael the angel was a witness to the constant prayer and the constant good works of Tobias, saying, "It is honourable to reveal and confess the works of God. For when thou didst pray, and Sarah, I did bring the remembrance of your prayers before the holiness of God. And when thou didst bury the dead in simplicity, and because thou didst not delay to rise up and to leave thy dinner, but didst go out and cover the dead, I was sent to prove thee; and again God has sent me to heal thee, and Sarah thy daughter-in-law. For I am Raphael, one of the seven holy angels which stand and go in and out before the glory of God." By Isaiah also the Lord reminds us, and teaches similar things, saying, "Loosen every knot of iniquity, release the oppressions of contracts which have no power, let the troubled go into peace, and break every unjust engagement. Break thy bread to the hungry, and bring the poor that are without shelter into thy house. When thou seest the naked, clothe him; and despise not those of the same family and race as thyself. Then shall thy light break forth in season, and thy raiment shall spring forth speedily; and righteousness shall go before thee, and the glory of God shall surround thee. Then shalt thou call, and God shall hear thee; and while thou shalt yet speak, He shall say, Here I am." He promises that He will be at hand, and says that He will hear and protect those who, loosening the knots of unrighteousness from their heart, and giving alms among the members of God's household according to His commands, even in hearing what God commands to be done, do themselves also deserve to be heard by God. The blessed Apostle Paul, when aided in the necessity of affliction by his brethren, said that good works which are performed are sacrifices to God. "I am full," saith he. "having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God." For when one has pity on the poor, he lends to God; and he who gives to the least gives to God-sacrifices spiritually to God an odour of a sweet smell.

Source: Treatise IV On the Lord's Prayer
[AD 384] Ambrosiaster on Philippians 4:18
It is not idle for him to tell them with exhortations that something needs to be done. He confesses that much has already been done. But some of that which was done was done more negligently and less freely than they might have wished it to be. His aim was that they should remember their previous works. Then they would realize that they are doing less now than at the beginning.

Source: EPISTLE TO THE PHILIPPIANS 4.18
[AD 407] John Chrysostom on Philippians 4:18
"But I have all things and abound," i.e. through this gift ye have filled up what was wanting, which would make them more eager. For benefactors, the wiser they are, the more do they seek gratitude from the benefited. That is, ye have not only filled up what was deficient in former time, but ye have gone beyond. For lest by these words he should seem to accuse them, see how he seals up all. After he had said, "Not that I seek for the gift," and "Now at length"; and had shown that their deed was a debt, for this is meant by, "I have all," then again he showeth, that they had acted above what was due, and saith, "I have all things and abound, I am filled." I say not this at hazard, or only from the feeling of my mind, but why? "Having received of Epaphroditus the things that came from you, an odor of a sweet smell; a sacrifice acceptable, well pleasing to God." Lo, whither he hath raised their gift; not I, he saith, received, but God through me. Wherefore though I be not in need, regard it not, for God had no need, and He received at their hands in such sort, that the Holy Scriptures shrunk not from saying, "God smelled a sweet savor," which denotes one who was pleased. For ye know, indeed ye know, how our soul is affected by sweet savors, how it is pleased, how it is delighted. The Scriptures therefore shrunk not from applying to God a word so human, and so lowly, that it might show to men that their gifts are become acceptable. For not the fat, not the smoke, made them acceptable, but the purpose of mind which offered them. Had it been otherwise, Cain's offering too had been received. It saith then, that He is even pleased, and how He is pleased. For men could not without this have learned. He then, who hath no need, saith that He is thus pleased, that they may not become remiss by the absence of need. And afterward, when they had no care for other virtues, and trusted to their offerings alone, behold, how again he setteth them right by saying, "Will I eat the flesh of bulls, or drink the blood of goats?" This Paul also saith. "Not that I seek," saith he, "for the gift."

Source: Homily on Philippians 15
[AD 458] Theodoret of Cyrus on Philippians 4:18
“You gave to Epaphroditus,” Paul says, “and Epaphroditus gave to me, and God himself received the sacrifice through me.” Their praise is enhanced by their poverty. They were not prosperous when they sent their gifts but trapped in the utmost poverty.

Source: EPISTLE TO THE PHILIPPIANS 4.18
[AD 220] Tertullian on Philippians 4:19
On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,-promising itself, forsooth, heavenly things in return-to lord it, (namely,) in another's family; to roost on another's wealth; to extort splendour from another's store to lavish expenditure which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven; who prohibits care to be taken about to-morrow's food and clothing, promising that He knows what is needful for each of His servants-not indeed ponderous necklaces, not burdensome garments, not Gallic mules nor German bearers, which all add lustre to the glory of nuptials; but "sufficiency," which is suitable to moderation and modesty, Presume, I pray you, that you have need of nothing if you "attend upon the Lord; " nay, that you have all things, if you have the Lord, whose are all things.

Source: To His Wife Book I
[AD 384] Ambrosiaster on Philippians 4:19
His promise is that “my God will supply every need of yours,” that God himself might stand ready to help them receive all that he has provided for them in the abundant greatness of his glory in Christ Jesus. It is indeed the glory of Jesus Christ when by the will of God the desires of Christians are fulfilled in accordance with the teaching of the gospel.

Source: EPISTLE TO THE PHILIPPIANS 4.19
[AD 407] John Chrysostom on Philippians 4:19
"And may my God fulfill every need of yours, according to His riches in glory, in Christ Jesus."

Behold how he invokes blessings upon them, as poor men do. But if even Paul blesseth those who give, much more let us not be ashamed to do this when we receive. Let us not receive as though we ourselves had need, let us not rejoice on our own account, but on that of the givers. Thus we too who receive shall have a reward, if we rejoice for their sake. Thus we shall not take it hardly, when men do not give, but rather shall grieve for their sake. So shall we render them more zealous, if we teach them, that not for our own sake do we so act; "but may my God" fulfill every need of yours, or every grace, or every joy. If the second be true, "every grace," he meaneth not only the alms, which are of earth, but every excellency. If the first, "your every need," which I think too should rather be read, this is what he means to show. As he had said, "ye lacked opportunity," he here maketh an addition, as he doth in the Epistle to the Corinthians, saying, "And He that supplieth seed to the sower, may He supply bread for food, and multiply your seed for sowing, and increase the fruits of your righteousness." He invokes blessings upon them, that they may abound, and have wherewith to sow. He blesseth them too, not simply that they might abound, but "according to His riches," so that this too is done in measured terms. For had they been as he was, so truly wise, so crucified, he would not have done this; but since they were men that were handicraftsmen, poor, having wives, bringing up children, ruling their families, and who had given these very gifts out of small possessions, and had certain desires of the things of this world, he blesseth them appropriately. For it is not unseemly to invoke sufficiency and plenty upon those who thus use them. See too what he said. He said not, May He make you rich, and to abound greatly; but what said he? "May He fulfill every need of yours," so that ye may not be in want, but have things for your necessities. Since Christ too, when He gave us a form of prayer, inserted also this in the prayer, when He taught us to say, "Give us this day our daily bread."

"According to His riches." That is, according to His free gift, i.e. it is easy to Him, and possible, and quickly. And since I have spoken of need, do not think that he will drive you into straits. Wherefore he added, "according to his riches in glory in Christ Jesus." So shall all things abound to you, that you may have them to His glory. Or, ye are wanting in nothing; (for it is written, "great grace was upon them all, neither was there any that lacked.") Or, so as to do all things for His glory, as if he had said, that ye may use your abundance to His glory.

Source: Homily on Philippians 15
[AD 458] Theodoret of Cyrus on Philippians 4:19
Their gifts are like an aroma of sacrifice, a sacrifice acceptable and well-pleasing to God. Paul prays that the givers will also be recipients of necessities for the present life. He prays that “God will supply every need of yours.” And there is nothing absurd in asking this blessing on them. For the Lord himself in the holy Gospels bids us say “give us our daily bread.”

Source: EPISTLE TO THE PHILIPPIANS 4.19
[AD 384] Ambrosiaster on Philippians 4:20
Here he makes no distinction [as in 4:19] but prays to both our God and our Father. He calls upon God on account of awe. He calls upon the Father for the sake of honor and because every beginning is from him.

Source: EPISTLE TO THE PHILIPPIANS 4.20
[AD 407] John Chrysostom on Philippians 4:20
"Now unto our God and Father be the glory for ever and ever. Amen." For the glory of which he speaks belongs not only to the Son, but to the Father too, for when the Son is glorified, then is the Father also. For when he said, This is done to the glory of Christ, lest any one should suppose that it is to His glory alone, he continued, "Unto our God and Father be the glory," that glory which is paid to the Son.

Source: Homily on Philippians 15
[AD 458] Theodoret of Cyrus on Philippians 4:20
Here he praises the Father alone, whereas elsewhere he praises the Son alone. … He does not divide the Son from the Father or the Father from the Son. He offers the hymn to the divine nature as a whole.

Source: EPISTLE TO THE PHILIPPIANS 4.20
[AD 384] Ambrosiaster on Philippians 4:21
The greeting of the brothers is an act of mutual consolation. It calls to mind those who have been split apart.

Source: EPISTLE TO THE PHILIPPIANS 4.22
[AD 407] John Chrysostom on Philippians 4:21
"Salute every saint in Christ Jesus." This also is no small thing. For it is a proof of great good will, to salute them through letters. "The brethren which are with me salute you." And yet thou saidst that thou hast "no one like-minded, who will care truly for your state." How then sayest thou now, "The brethren which are with me"? He either saith, "The brethren which are with me," because he hath no one like-minded of those who are with him, (where he doth not speak of those in the city, for how were they constrained to undertake the affairs of the Apostles?) or that he did not refuse to call even those brethren.

Source: Homily on Philippians 15
[AD 458] Theodoret of Cyrus on Philippians 4:21
Not everyone who calls himself a saint is a saint but only the one who believes in the Lord Jesus and lives according to his teaching.

Source: EPISTLE TO THE PHILIPPIANS 4.21
[AD 202] Irenaeus on Philippians 4:22
For, while I was yet a boy, I saw thee in Lower Asia with Polycarp, distinguishing thyself in the royal court,

Source: Fragments from the Lost Writings of Irenaeus
[AD 370] Gaius Marius Victorinus on Philippians 4:22
Many apparently have believed even from Caesar’s household. These are people who would otherwise have walked proudly and thought of nothing but Caesar. The power of the gospel has been revealed to these people. Many others who have believed are humble people. He equally greets them all, humbly and affably, wherever they are. The word “especially” in relation to “those of Caesar’s household” makes it apparent that they are taking pains to be pleasing in service.

Source: EPISTLE TO THE PHILIPPIANS 4.21-22
[AD 407] John Chrysostom on Philippians 4:22-23
"All the saints salute you, especially they that are of Caesar's household. The grace of the Lord Jesus Christ be with your spirit."

He elevated them and strengthened them, by showing that his preaching had reached even to the king's household. For if those who were in the king's palace despised all things for the sake of the King of Heaven, far more ought they to do this. And this too was a proof of the love of Paul, and that he had told many things of them, and said great things of them, whence he had even led those who were in the palace to a longing for them, so that those who had never seen them saluted them. Especially because the faithful were then in affliction, his love was great. And those who were absent from each other were closely conjoined together as if real limbs. And the poor man was similarly disposed toward the rich, and the rich toward the poor, and there was no preeminence, in that they were all equally hated and cast out, and that for the same cause. For as, if captives taken from divers cities should arise and come to the same towns, they eagerly embrace each other, their common calamity binding them together; thus too at that time they had great love one toward another, the communion of their afflictions and persecutions uniting them.

Source: Homily on Philippians 15
[AD 370] Gaius Marius Victorinus on Philippians 4:23
He knew that the Philippians, unlike those addressed in his other letters, held to correct teaching. They had not been seduced by false apostles. He is here writing only a short letter of exhortation. He prays that “the grace of our Lord Jesus Christ be with your spirit.” For if the Spirit dwells within them, they will respond rightly.

Source: EPISTLE TO THE PHILIPPIANS 4.23
[AD 458] Theodoret of Cyrus on Philippians 4:23
The letter to the Philippians was sent from Rome by the hand of Epaphroditus.

Source: EPISTLE TO THE PHILIPPIANS 4.23