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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
"So." How? Unmoved. See how he adds 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 13 on Philippians
[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
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." Do you see how great a testimony he bears to their virtue? For as Christ says to his Apostles, "Rejoice not that the spirits are subject to you, but rejoice that your names are written in the book of life" [Luke 10:20]; so Paul testifies 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 commends 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 does in the Epistle to the Romans, when he says, "I commend unto you Phebe our sister, who is a servant of the Church that is at Cenchrea." [Romans 16:1] "Yokefellow;" either some brother of theirs, or a husband of hers; as if he had said, Now you are a true brother, now a true husband, because you have 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 do you say? Did women labor with you? Yes, he answers, they too contributed no small portion. Although many were they who wrought together with him, yet these women also acted with him among 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 you see that Paul has everywhere a care for this, and commends such men for consideration. As he says in the Epistle to the Corinthians: "Who are the first-fruits of Achaia," [1 Corinthians 16:15] 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.

All we have, says he, is in the heavens, our Saviour, our city, whatever a man can name: "whence," says he, "we wait for a Saviour, the Lord Jesus Christ." And this is an act of His kindness and love toward man. He Himself again comes to us, he does not drag us there, but takes us, and so departs with us. And this is a mark of great honor; for if He came to us when we were enemies, much rather does He now when we have become friends. He does not commit this to the Angels, nor to servants, but Himself comes to call us to His royal mansion. See, we also "shall be caught up in the clouds" [1 Thessalonians 4:17], doing him honor.

Who then is to be found "the faithful and wise servant"? Who are they that are deemed worthy of such good things? How miserable are those who fail! For if we were forever to weep, should we do anything worthy of the occasion? For were you to make mention of hells innumerable, you would name nothing equal to that pain which the soul sustains, when all the world is in confusion, when the trumpets are sounding, when the Angels are rushing forward, the first, then the second, then the third, then ten thousand ranks, are pouring forth upon the earth; then the Cherubim, (and many are these and infinite;) the Seraphim; when He Himself is coming, with His ineffable glory; when those meet Him, who had gone to gather the elect into the midst; when Paul and his companions, and all who in his time had been approved, are crowned, are proclaimed aloud, are honored by the King, before all His heavenly host. For if hell did not exist, how fearful a thing it is, that the one part should be honored, and the other dishonored! Hell, I confess, is intolerable, yea, very intolerable, but more intolerable than it is the loss of the Kingdom. Consider; if any king, or the son of a king, having taken his departure, and been successful in innumerable wars, and become the object of admiration, should with his army entire, return to any city, in his chariot, with his trophies, with his innumerable ranks of golden shields, with his spearmen, his bodyguard all about him, while the whole city was adorned with crowns, while all the rulers of the world accompanied him, and all the soldiery of foreign nations followed him as captives, then præfects, satraps, and in the presence of all the rulers, and all that splendor, he should receive the citizens who meet him, and kiss them, and stretch forth his hand, and give them freedom of access, and converse with them, all standing around, as with friends, and tell them that all that journey was undertaken for their sake, and should lead them into his palace, and give them a share of it, even if the rest should not be punished, to how great punishment would not this be equal? But if in the case of men it were a bitter thing to fall away from this glory, much more is it so with God, when all the heavenly Powers are present with the King, when the demons, bound, and bowing down their heads, and the devil himself is led along in chains, and all military force that opposes itself, when the Powers of the heavens, when He Himself, comes upon the clouds.

Believe me, I am not even able to finish my words, from the grief which lays hold of my soul at this relation. Consider of how great glory we shall be deprived, when it is in our power not to be deprived of it. For this is the misery, that we suffer these things, when it is in our power not to suffer them. When he receives the one part and leads them to His Father in heaven, and rejects the other, whom Angels take and drag against their will, weeping, and hanging down their heads, to the fire of hell, when they have first been made a spectacle to the whole world, what grief, think you, is there? Let us then make haste, while there is time, and take great thought of our own salvation. How many things have we to say like the rich man? If any one would now suffer us, we would take counsel of the things that are profitable! But no one does suffer us. And that we shall so say, is clear, not from him alone, but from many others. And that you may learn this, how many men have been in fevers, and said, if we recover, we shall never again fall into the same state. Many such words we shall then say, but we shall be answered as the rich man was, that there is a gulf, that we have received our good things here. [Luke 16:25-26] Let us groan then, I entreat you, bitterly, rather let us not only groan, but pursue virtue too; let us lament now, for salvation, that we may not then lament in vain. Let us weep now, and not weep then, at our evil lot. This weeping is of virtue, that of unprofitable repentance; let us afflict ourselves now, that we may not then; for it is not the same thing to be afflicted here and there. Here, you are afflicted for a little time, or rather thou dost not perceive your affliction, knowing that you are afflicted for your good. But there, the affliction is more bitter, because it is not in hope, nor for any escape, but without limit, and throughout.

But may we all be freed from this, and obtain remission. But let us pray and be diligent, that we may obtain the remission. Let us be diligent, I entreat; for if we are diligent, we prevail even through our prayer: if we pray earnestly, God grants our request; but if we neither ask Him, nor do earnestly anything of this sort, nor work, how is it possible that we should ever succeed? By sleeping? Not at all. For it is much if even by running, and stretching forth, and being conformed to His death, as Paul said, we shall be able to succeed, not to say sleeping. "If by any means I may attain," says he. But if Paul said, "If by any means I may attain," what shall we say? For it is not possible by sleeping to accomplish even worldly business, not to say spiritual. By sleeping, not even from friends can anything be received, far less from God. Not even fathers honor them who sleep, far less does God. Let us labor for a little time, that we may have rest forever. We must at all events be afflicted. If we are not afflicted here, it awaits us there. Why choose we not to be afflicted here, that there we may have rest, and obtain the unspeakable blessings, in Christ Jesus, with whom, to the Father together with the Holy Spirit, be glory, power, and honor, now and ever, world without end. Amen.

Source: Homily 13 on Philippians
[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 First
[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: STROMATA 3.6.53
[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 407] John Chrysostom on Philippians 4:3
Do you see how great is the virtue of these women, according to his testimony? As great as that which Christ told his apostles … “your names are written in the book of life.” … Did they toil with him? Yes, he says. They contributed in no small part. Even though there were many fellow workers, yet in many affairs they also took a hand. Great therefore was the cohesion of the church at that time when the most respected, whether men or women, enjoyed such honor from the rest. There were many good consequences.

Source: HOMILY ON PHILIPPIANS 14.4.2-3
[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 4:4-7
"Blessed are they that mourn," and "woe unto them that laugh" [Matthew 5:4; Luke 6:25], says Christ. How then says Paul, "Rejoice in the Lord always"? "Woe to them that laugh," said Christ, the laughter of this world which arises 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 grieves for his own faults, and confesses them, rejoices. 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" [Philippians 1:29], therefore he says, "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 rejoices always. Yea though he be afflicted, yea whatever he may suffer, such a man always rejoices. Hear what Luke says, that "they returned from the presence of the Council, rejoicing that they were counted worthy to be scourged for His name." [Acts 5:41] 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 has he repeated. For since the nature of the things brought forth grief, he shows by repeating, that they should by all means rejoice.

"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." [Philippians 3:19] 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 you see them living in luxury, why are you in affliction? Already the judgment is near; 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. "In nothing be anxious." If you 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 anything 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 always, even unto the end of the world." [Matthew 28:20] Behold another consolation, a medicine which heals 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 acknowledges these prayers, but others He knows not. Offer up such prayers as may be acknowledged; for He disposes all things for our profit, though we know it not. And this is a proof that it greatly profits, namely, that we know it not. "And the peace of God which passes all understanding shall guard your hearts and your thoughts in Christ Jesus." What means this? "The peace of God" which He has wrought toward men, surpasses 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 has 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 says, "Peace I leave with you, My peace I give unto you" [John 14:27]: this shall guard you, for this peace exceeds 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 surpasses all understanding, much more does God Himself, who gives peace, pass all understanding, not ours only, but also that of Angels, and the Powers above. What means "in Christ Jesus"? Shall guard us in Him, so that you may remain firm, and not fall from His faith.

Source: Homily 14 on Philippians
[AD 407] John Chrysostom on Philippians 4:4
This rejoicing is not separable from grief, for indeed it is rather deeply connected with grief. The one who grieves for his own wrongdoing and confesses it is joyful. Alternatively it is possible to grieve for one’s own sins but rejoice in Christ.… On this account he says “Rejoice in the Lord.” For this is nothing if you have received a life worthy of rejoicing.… He is right to repeat himself. For since the events are naturally grievous, it is through the repetition that he shows that in all cases one should rejoice.

Source: HOMILY ON PHILIPPIANS 15.4.4-7
[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 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
It is comforting to know that the Lord is at hand.… Here is a medicine to relieve grief and every bad circumstance and every pain. What is it? To pray and to give thanks in everything. He does not wish that a prayer be merely a petition but a thanksgiving for what we have received.… How can one make petitions for the future without a thankful acknowledgment of past things?… So one ought to give thanks for everything, even what seems grievous. That is the mark of one who is truly thankful. Grief comes out of the circumstances with their demands. Thanksgiving comes from a soul that has true insight and a strong affection for God.

Source: HOMILY ON PHILIPPIANS 15.4.4-7
[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
“The peace of God,” which he imparted to us, “passes all understanding.” For who could have expected and who could have hoped for such benefits? It transcends every human intellect and all speech. For his enemies, for those who hated him, for the apostates—for all these he did not refuse to give his only begotten Son, so as to make peace with them.… The peace which will preserve us is the one of which Christ says, “My peace I leave with you; my peace I give you.” For this “peace passes all human understanding.” How? When he sees that we should be at peace with enemies, with the unrighteous, with those who display contentiousness and hostility toward us, how does this not pass human understanding?

Source: HOMILY ON PHILIPPIANS 15.4.4-7
[AD 215] Clement of Alexandria on Philippians 4:8
"Quod reliquum est, fratres, quaecuque vera, quaecunque honesta, quaecunque justa, quatres, quam aecunque casta, quaecunque amabilia, ques, aecunque bonbilia, ques, quam ingreae famue bonbilia, ques, quam ingredientae; si qua virtus, et si qua laus, ea considerate; quae et didicistis; quae etiam accepistis et audiistis et vidistis in me, ea facite; et Deus pacis erit vobiscum."

Source: Clement of Alexandria Stromata Book III
[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
Ver. 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 the word of one that is in haste, and has nothing 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."

Source: Homily 14 on Philippians
[AD 407] John Chrysostom on Philippians 4:8
“Whatever is lovable” refers to what is lovable to the faithful, lovable to God. “Whatever is true” refers to that which is virtuous. For what is really true is virtue. Vice is falsehood—its pleasure is false, its glory is false, and everything in it is false. Whatever is pure is the contrary of “thinking earthly thoughts.” “Whatever is honorable” is the contrary of those “whose god is their belly.”

Source: HOMILY ON PHILIPPIANS 15.4.9
[AD 407] John Chrysostom on Philippians 4:8
By now he has said everything he means to say. This is the letter of one who is pressing on and has no unworthy ties to the present.

Source: HOMILY ON PHILIPPIANS 15.4.8
[AD 407] John Chrysostom on Philippians 4:8
Paul did not say “look for praise” but “do what is praiseworthy”—but do not do it merely with an eye to praise.… When he says “whatever is of good report,” so that you will not suppose that he means simply from human reports, he adds, “If there be any virtue, any praise.

Source: HOMILY ON PHILIPPIANS 15.4.9
[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
What means, "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. says he, "whatsoever things are of good report." "If there be any virtue, if there be any praise." Here he wills them to take thought of those things too which regard men. "Think on these things," says he. Do you see, that he desires to banish every evil thought from our souls; for evil actions spring from thoughts. "The things which you both learned and received." This is teaching, in all his exhortations to propose himself for a model: as he says in another place, "even as you have us for an ensample." [Philippians 3:17] 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. Do you see, 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. you shall be in a calm, in great safety, you 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?

Nothing is such an enemy of our nature as vice. And from many things it is evident, how vice is at enmity with us, and virtue friendly toward us. What will you? That I should speak of fornication? It makes men subject to reproach, poor, objects of ridicule, despicable to all, just as enemies treat them. Ofttimes it has involved men in disease and danger; many men have perished or been wounded in behalf of their mistresses. And if fornication produces these things, much rather does adultery. But does almsgiving so? By no means. But as a loving mother sets her son in great propriety, in good order, in good report, and gives him leisure to engage in necessary work, thus almsgiving does not release us nor lead us away from our necessary work, but even renders the soul more wise. For nothing is more foolish than a mistress.

But what do you will? To look upon covetousness? It too treats us like an enemy. And how? It makes us hated by all. It prepares all men to vaunt themselves against us; both those who have been treated unjustly by us, and those who have not, who share the grief of the former, and are in fear for themselves. All men look upon us as their common foes, as wild beasts, as demons. Everywhere are there innumerable accusations, plots against us, envyings, all which are the acts of enemies. But justice, on the contrary, makes all men friends, all men sociable, all men well disposed towards us, by all men prayers are made in our behalf; our affairs are in perfect safety, there is no danger, there is no suspicion. But sleep also fearlessly comes over us with perfect safety, no care is there, no lamenting.

How much better this sort of life is! And what? Is it best to envy, or to rejoice with one another? Let us search out all these things, and we shall find that virtue, like a truly kind mother, places us in safety, while vice is a treacherous thing, and full of danger. For hear the prophet, who says, "The Lord is a stronghold of them that fear Him, and His covenant is to show them." [Psalm 25:14, Septuagint] He fears no one, who is not conscious to himself of any wickedness; on the contrary, he who lives in crime is never confident, but trembles at his domestics, and looks at them with suspicion. Why say, his domestics? He cannot bear the tribunal of his own conscience. Not only those who are without, but his inward thoughts affect him likewise, and allow him not to be in quiet. What then, says Paul? Ought we to live dependent on praise? He said not, look to praise, but do praiseworthy actions, yet not for the sake of praise.

"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, says 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.

God is not a God of war and fighting. Make war and fighting to cease, both that which is against Him, and that which is against your neighbor. Be at peace with all men, consider with what character God saves you. "Blessed are the peacemakers, for they shall be called sons of God." [Matthew 5:9] Such always imitate the Son of God: do thou imitate Him too. Be at peace. The more your brother wars against you, by so much the greater will be your reward. For hear the prophet who says, "With the haters of peace I was peaceful." [Psalm 120:7, Septuagint] This is virtue, this is above man's understanding, this makes us near God; nothing so much delights God as to remember no evil. This sets you free from your sins, this looses the charges against you: but if we are fighting and buffeting, we become far off from God: for enmities are produced by conflict, and from enmity springs remembrance of evil.

Cut out the root, and there will be no fruit. Thus shall we learn to despise the things of this life, for there is no conflict, none, in spiritual things, but whatever you see, either conflicts or envy, or whatever a man can mention, all these spring from the things of this life. Every conflict has its beginning either in covetousness, or envy, or vainglory. If therefore we are at peace, we shall learn to despise the things of the earth. Hath a man stolen our money? He has not injured us, only let him not steal our treasure which is above. Hath he hindered your glory? Yet not that which is from God, but that which is of no account. For this is no glory, but a mere name of glory, or rather a shame. Hath he stolen your honor? Rather not yours but his own. For as he who commits injustice does not so much inflict as receive injustice, thus too he who plots against his neighbor, first destroys himself.

For "he who digs a pit for his neighbor, falls into it." [Proverbs 26:27] Let us then not plot against others, lest we injure ourselves. When we supplant the reputation of others, let us consider that we injure ourselves, it is against ourselves we plot. For perchance with men we do him harm, if we have power, but we injure ourselves in the sight of God, by provoking Him against us. Let us not then harm ourselves. For as we injure ourselves when we injure our neighbors, so by benefiting them we benefit ourselves. If then your enemy harm you, he has benefited you if you are wise, and so requite him not with the same things, but even do him good. But the blow, you say, remains severe. Consider then that thou dost not benefit, but punishest him, and benefitest yourself, and quickly you will come to do him good. What then? Shall we act from this motive? We ought not to act on this motive, but if your heart will not hear other reason, induce it, says he, even by this, and you will quickly persuade it to dismiss its enmity, and will for the future do good to your enemy as to a friend, and will obtain the good things which are to come, to which God grant that we may all attain in Christ Jesus. Amen.

Source: Homily 14 on Philippians
[AD 407] John Chrysostom on Philippians 4:9
He sees that it is impossible to give precise instructions about everything—their going out, their coming in, their words, their inner condition and their company. All of these a Christian must think about in context. He says concisely and as it were in a nutshell, “Just do what you have heard and seen me do.”

Source: HOMILY ON PHILIPPIANS 15.4.9
[AD 407] John Chrysostom on Philippians 4:10
Revived is a word for fruits that have once flourished, then dried up, then flourished again. By this word he shows that they were at first in bloom, then withered and then flourished again, so that revived conveys both reproach and praise. It is no small thing for what is withered to revive.

Source: HOMILY ON PHILIPPIANS 16.4.10-14
[AD 407] John Chrysostom on Philippians 4:10
The Philippians had sent him things over a long period of time, conveying them through Epaphroditus. Now, as he prepares to send Epaphroditus back carrying this letter, see how he praises them. He shows that this is happening not only for the benefit of the one who receives but also for the one who gives. He wants those who do well not to fall into thoughtlessness. He urges them to become more zealous in well-doing, since they are thereby doing good to themselves. Those who are on the receiving end of gifts must not go on receiving thoughtlessly, lest they incur judgment.

Source: HOMILY ON PHILIPPIANS 16.4.10-14
[AD 407] John Chrysostom on Philippians 4:10-14
I have ofttimes said, that almsgiving has 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 does, 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 says, "to give than to receive." [Acts 20:35] Why then does he say, "I rejoice in the Lord greatly"? Not with worldly rejoicing, says 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 says "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 throwes a shadow over this, and teaches them constantly and always to remain in well doing. "Because at length," says he. The words, "at length," show long time to have elapsed. "You have revived," as fruits which have shot forth, dried up, and afterwards shot forth. Here he shows, 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 has withered should flourish again. He shows 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 adds, "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" [Acts 20:25-34]; 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" [1 Corinthians 9:15]; he suffers his glorying to be made void? And how? By receiving. For if his glorying was, that he received not, how does 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" [2 Corinthians 11:12], says 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." [2 Corinthians 11:10] 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." [2 Corinthians 11:8] 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," says 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 means lacked opportunity? It came not; says he, of indolence, but of necessity. You had it not in your hands, nor were in abundance. This is the meaning of, "You lacked opportunity." Thus most men speak, when the things of this life do not flow in to them abundantly, and are in short supply.

"Not that I speak in respect of want." I said, says he, "now at length," and I rebuked you, not seeking my 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 you make no vain boasting? To the Corinthians he says, "For we write none other things unto you, than what ye read or even acknowledge." [2 Corinthians 1:13] 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 learned," says 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. "In whatsoever state I am," says 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 does 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," says 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" [Deuteronomy 32:15], but I am equally well ordered in all. He shows 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," says 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. 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 strengthens me." The success is not my own, but His who has given me strength. 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 heals it again. By what he has said above, he has brought down their proud thoughts, by what follows he makes their readiness revive, by saying, "Howbeit ye did well, that you had fellowship with my affliction." Do you see, how he removed himself, and again united himself to them. This is the part of true and spiritual friendship. Think not, says 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, "You all are partakers with me of grace." [Philippians 1:7] For it is grace to suffer for Christ, as he himself says in another place, "For to you it is given from God not only to believe in Him, but also to suffer for Him." [Philippians 1:29] For since those former words by themselves might have made them regardless, for this cause he consoles them, and receives them, and praises 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, you did lighten, but you did communicate with my affliction, which was something more elevated. Do you see the humility of Paul? Do you see 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 you are wont to give." For he refuses 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 you 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."

Do you see how he soothes them? How are you the authors? In that you hasted to the work before all the others; and have given me confidence to remind you of these things. And observe his elevation; he accuses 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 15 on Philippians
[AD 215] Clement of Alexandria on Philippians 4:11
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: Clement of Alexandria Stromata Book IV
[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 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
Abundance does not yield either knowledge or virtue. How so? Because just as penury occasions much wrongdoing, so does plenty. Many who have become affluent have become derelict. They do not know how to bear their good fortune. But not so with Paul, for what he received he spent on others. He emptied himself for others.

Source: HOMILY ON PHILIPPIANS 16.4.10-14
[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
Since this might seem like a great boast, see how quickly he adds: “I can do all things in Christ who strengthens me.” “Any achievement I have had belongs not to me but to the One who gave me strength.”

Source: HOMILY ON PHILIPPIANS 16.4.10-14
[AD 407] John Chrysostom on Philippians 4:14
If Paul had disdained their relief, they would inevitably have become more lax. To prevent this, see how he treats the matter. What he has said may have distressed them, but what he is yet to say will give them a new zeal for life.… How had they shared his trouble? By … “suffering for Christ.” … He does not refer simply to their giving but to their being partakers in Christ. This shows that the blessings are theirs insofar as they become partakers in Christ. He does not refer to his troubles being lightened but to his troubles being shared. This is much more personal.

Source: HOMILY ON PHILIPPIANS 16.4.10-14
[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
Lo, how great is his commendation! For the Corinthians and Romans are stirred up by hearing these things from him, while the Philippians did it without any other Church having made a beginning. For "in the beginning of the Gospel," says 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 says, "When I departed from Macedonia, no Church had fellowship with me, in the matter of giving and receiving, but you only." What means "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 says, "If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things." [1 Corinthians 9:11] And again, "That your abundance may be a supply to their want." [2 Corinthians 8:14] 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, while 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 gives 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 you have this, you will 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 you who hast much throwest in but a small portion, you gave an alms indeed, but not so great as the widow did; for thou did 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 has 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 15 on Philippians
[AD 407] John Chrysostom on Philippians 4:15
What a great eulogy! What the Corinthians and Romans could have done had they been inspired by hearing of this! But no other church took the lead before the Philippians acted. Even in the beginning of the gospel they were already zealous on the saints’ behalf. Even when they had no good examples before them they were the first to bear this fruit.

Source: HOMILY ON PHILIPPIANS 16.4.15
[AD 407] John Chrysostom on Philippians 4:15
The principle by which they entered this partnership was: Give useful gifts and receive back better spiritual gifts. You know how those who buy and sell hold conversation with one another in order to exchange their wares. This is what is happening here. There is nothing, nothing at all, more profitable than this sort of buying and selling. It begins on earth but ends in heaven.

Source: HOMILY ON PHILIPPIANS 16.4.15
[AD 407] John Chrysostom on Philippians 4:16
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 follows too, for since he was conscious that it was a very lowly thing, he again secures it, by adding as a correction,

Source: Homily 15 on Philippians
[AD 407] John Chrysostom on Philippians 4:16
What great praise is this! When he was dwelling in the great capital city, he was being nourished by this little city of Philippi. He does not want to encourage them to be slack in generosity by telling them that he has no needs whatever. All he has to do is to indicate the bare outlines of his need.

Source: HOMILY ON PHILIPPIANS 16.4.16
[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
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 increases to your account." Not my own. Do you see, 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 belongs 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 15 on Philippians
[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 215] Clement of Alexandria on Philippians 4:18
Mildness, I think, and philanthropy, and eminent piety, are the rules of gnostic assimilation. I affirm that these virtues "are a sacrifice acceptable in the sight of God; "

Source: Clement of Alexandria Stromata Book VII
[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
Ver. 18. "But I have all things and abound," i.e. through this gift you 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, you have not only filled up what was deficient in former time, but you 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 shows, that they had acted above what was due, and says, "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 has raised their gift; not I, he says, 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" [Genesis 8:21], which denotes one who was pleased. For you 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 have 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 says then, that He is even pleased, and how He is pleased. For men could not without this have learned. He then, who has no need, says 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 sets them right by saying, "Will I eat the flesh of bulls, or drink the blood of goats?" [Psalm 50:13] This Paul also says. "Not that I seek," says he, "for the gift."

Source: Homily 15 on Philippians
[AD 407] John Chrysostom on Philippians 4:18
“You have made my life overflow through your giving,” he says in effect. This was the distinctive mark of these people who were so very zealous. For the more philosophical the benefactors are, the more they are likely to seek thanks from their beneficiaries. On the contrary, Paul tells the Philippians that they have not only filled him up in what was lacking in the past but have exceeded all expectation.

Source: HOMILY ON PHILIPPIANS 16.4.18
[AD 407] John Chrysostom on Philippians 4:18
“It is not I,” he says, “who have received but God through me. So I personally have no need of your gifts. Let this not concern you. And God himself has no need either. Yet he accepts these gifts.” … It is not the incense or the smoke that makes an acceptable offering but the will of the one who offers.

Source: HOMILY ON PHILIPPIANS 16.4.18
[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
Behold how he invokes blessings upon them, as poor men do. But if even Paul blesses 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 means 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 makes an addition, as he does in the Epistle to the Corinthians, saying, "And He that supplies seed to the sower, may He supply bread for food, and multiply your seed for sowing, and increase the fruits of your righteousness." [2 Corinthians 9:10] He invokes blessings upon them, that they may abound, and have wherewith to sow. He blesses 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 blesses 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 you 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." [Matthew 6:11]

"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, you are wanting in nothing; (for it is written, "great grace was upon them all, neither was there any that lacked.") [Acts 4:33] Or, so as to do all things for His glory, as if he had said, that you may use your abundance to His glory.

Source: Homily 15 on Philippians
[AD 407] John Chrysostom on Philippians 4:19
They were artisans and paupers. They had wives, reared children and owned houses. They had given these gifts freely from their small means. There was nothing absurd in praying that such people so situated should have sufficiency and plenty. He does not ask God to make them rich or affluent. He asks only that God may “supply their every need”—so they will not be in want but will have what they need.

Source: HOMILY ON PHILIPPIANS 16.4.19
[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
Ver. 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 15 on Philippians
[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
Ver. 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 you said that you have "no one like-minded, who will care truly for your state." How then do you say now, "The brethren which are with me"? He either says, "The brethren which are with me," because he has no one like-minded of those who are with him, (where he does 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 15 on Philippians
[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
Ver. 22, 23. "All the saints salute you, especially they that are of Cæsar'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 preëminence, in that they were all equally hated and cast out, and that for the same cause. For as, if captives taken from various 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.

Moral. For affliction is an unbroken bond, the increase of love, the occasion of compunction and piety. Hear the words of David, "It is good for me that I have been afflicted, that I might learn Your statutes." [Psalm 119:71] And again another prophet, who says, "It is good for a man that he bear the yoke in his youth." [Lamentations 3:27] And again, "Blessed is the man whom You chasten, O Lord." [Psalm 94:12] And another who says, "Despise not the chastening of the Lord." [Proverbs 3:11] And "if you come near to serve the Lord, prepare your soul for temptation." [Sirach 11:1] And Christ also said to His disciples, "In the world you shall have tribulation, but be of good cheer." [John 16:33] And again, "You shall weep and lament, but the world shall rejoice." [John 16:20] And again, "Narrow and straitened is the way." [Matthew 7:14] Do you see how tribulation is everywhere lauded, everywhere assumed as needful for us? For if in the contests of the world, no one without this receives the crown, unless he fortify himself by toil, by abstinence from delicacies, by living according to rule, by watchings, and innumerable other things, much more so here. For whom will you name as an instance? The king? Not even he lives a life free from care, but one burdened with much tribulation and anxiety. For look not to his diadem, but to his sea of cares, by which the crown is produced for him. Nor look to his purple robe, but to his soul, which is darker than that purple. His crown does not so closely bind his brow, as care does his soul. Nor look to the multitude of his spearmen, but to the multitude of his disquietudes. For it is not possible to find a private house laden with so many cares as a king's palace. Violent deaths are each day expected, and a vision of blood is seen as they sit down to eat and drink. Nor can we say how oft he is disturbed in the night season, and leaps up, haunted with visions. And all this in peace; but if war should overtake him, what could be more piteous than such a life as this! What evils has he from those that are his own, I mean, those who are under his dominion. Nay, and of a truth the pavement of a king's house is always full of blood, the blood of his own relations. And if you will, I will also relate some instances, and you will presently know; chiefly old occurrences — but also some things that have happened in our own times — yet still preserved in memory. One, it is said, having suspected his wife of adultery, bound her naked upon mules, and exposed her to wild beasts, though she had already been the mother to him of many princes. What sort of life, think ye, could that man have lived? For he would not have broken out into such vengeance, had he not been deeply affected with that distress. Moreover, this same man slew his own son, or rather his brother did so. Of his sons, the one indeed slew himself when seized by a tyrant, and another put to death his cousin, his colleague in the kingdom, to which he had appointed him; and saw his wife destroyed by pessaries, for when she bore not, a certain wretched and miserable woman (for such indeed she was who thought to supply the gift of God by her own wisdom) gave her pessaries, and destroyed the queen, and herself perished with her. And this man is said to have also killed his own brother. Another again, his successor, was destroyed by noxious drugs, and his cup was to him no longer drink, but death. And his son had an eye put out, from fear of what was to follow, though he had done no wrong. It is not befitting to mention how another ended his life miserably. And after them, one was burnt, like some miserable wretch, among horses, and beams, and all sorts of things, and left his wife in widowhood. For it is not possible to relate the woes which he was compelled to undergo in his lifetime, when he rose up in revolt. And has not he who now rules, from the time he received the crown, been in toil, in danger, in grief, in dejection, in misfortune, exposed to conspiracies? Such is not the kingdom of heaven, but after it is received, there is peace, life, joy, delight. But as I said, life cannot be without pain. For if in the affairs of this world even he who is accounted most happy, if the king is burdened with so many misfortunes, what thinkest you must be true of private life? I cannot say how many other evils there are! How many stories have ofttimes been woven on these subjects! For nearly all the tragedies of the stage, as well as the mythical stories, have kings for their subjects. For most of these stories are formed from true incidents, for it is thus they please. As for example, Thyestes' banquet, and the destruction to all that family by their misfortunes.

These things we know from the writers that are without: but if you will, I will adduce instances from the Scripture too. Saul was the first king, and you knew how he perished, after experiencing numberless ills. After him, David, Solomon, Abia, Hezekiah, Josiah, in like sort. For it is not possible, without affliction and toil, and without dejection of mind, to pass through the present life. But let us be cast down in mind, not for such things as these, for which kings grieve, but for those things, whence we (thus) have great gain. "For godly sorrow works repentance unto salvation, a repentance which brings no regret." [2 Corinthians 7:10] On account of these things we should be grieved, for these things we should be pained, for these things we should be pricked at heart; thus was Paul grieved for sinners, thus did he weep. "For out of much affliction and anguish of heart I wrote to you in many tears." [2 Corinthians 2:4] For when he had no cause of grief on his own account, he did so on account of others, or rather he accounted those things too to be his own, at least as far as grief went. Others were offended, and he burned; others were weak, and he was weak: such grief as this is good, is superior to all worldly joy. Him who so grieves I prefer to all men, or rather the Lord Himself pronounces them blessed, who so grieve, who are sympathizing. I do not so much admire him in dangers, or rather I do not admire him less for the dangers by which he died daily, yet this still more captivates me. For it came of a soul devoted to God, and full of affection: from the love which Christ Himself seeks: from a brotherly and a fatherly sympathy, or rather, of one greater than both these. Thus we should be affected, thus weep; such tears as these are full of great delight; such grief as this is the ground of joy.

And say not to me: What do they for whom I grieve gain by my so doing? Though we no way profit them for whom we grieve, at all events we shall profit ourselves. For he who grieves thus on account of others, much more will so do for himself; he who thus weeps for the sins of others will not pass by his own transgressions unwept, or rather, he will not quickly sin. But this is dreadful, that when we are ordered so to grieve for them that sin, we do not even exhibit any repentance for our own sins, but when sinning remain without feeling, and have care for and take account of anything, rather than our own sins. For this cause we rejoice with a worthless joy, which is the joy of the world, and straightway quenched, and which brings forth griefs innumerable. Let us then grieve with grief which is the mother of joy, and let us not rejoice with joy which brings forth grief. Let us shed tears which are the seeds of great joy, and not laugh with that laughter, which brings forth the gnashing of teeth for us. Let us be afflicted with affliction, from which springs up ease, and let us not seek luxury, whence great affliction and pain is born. Let us labor a little time upon the earth, that we may have continual enjoyment in heaven. Let us afflict ourselves in this transitory life, that we may attain rest in that which is endless. Let us not be remiss in this short life, lest we groan in that which is endless.

See ye not how many are here in affliction for the sake of worldly things? Consider that thou also art one of them, and bear your affliction and your pain, feeding on the hope of things to come. You are not better than Paul or Peter, who never obtained rest, who passed all their life in hunger and thirst and nakedness. If you would attain the same things with them, why do you journey along a contrary road? If you would arrive at that City, of which they have been deemed worthy, walk along the path which leads there. The way of ease leads not there, but that of affliction. The former is broad, the latter is narrow; along this let us walk, that we may attain eternal life in Christ Jesus our Lord, with whom, to the Father, together with the Holy Ghost, be honor, might, power, now and ever, and world without end. Amen.

Source: Homily 15 on Philippians
[AD 407] John Chrysostom on Philippians 4:22
If those in the royal household have despised so much for the kingdom of heaven, how much more should the Philippians. It was a mark of Paul’s love that he had spoken so much and so warmly of the Philippians as to inspire a desire for them to witness to those of the royal household. To these he sent greetings.

Source: HOMILY ON PHILIPPIANS 16.4.22-23
[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