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

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

Source: The Stromata Book 3
[AD 215] Clement of Alexandria on Philippians 4:11-13
And the divine apostle furnishes the rule for the Gnostic in these words, writing as follows: "For I have learned, in whatsoever state I am, to be content. I know both how to be abased, and I know how to abound. Everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to lack. I can do all things through Him who strengtheneth me."

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

Source: The Stromata Book 3
[AD 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 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 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 253] Origen of Alexandria on Philippians 4:12
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 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 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 4:3
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 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 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 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 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 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 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 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 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 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 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 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 380] Apostolic Constitutions on Philippians 4:3
And write them in the book of life;

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

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

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

Source: Homily on Philippians 15
[AD 407] John Chrysostom on Philippians 4:7
"And the peace of God which passeth all understanding shall guard your hearts and your thoughts in Christ Jesus." What meaneth this? "The peace of God" which He hath wrought toward men, surpasseth all understanding. For who could have expected, who could have hoped, that such good things would have come? They exceed all man's understanding, not his speech alone. For His enemies, for those who hated Him, for those who determined to turn themselves away, for these, he refused not to deliver up His Only Begotten Son, that He might make peace with us. This peace then, i.e. the reconciliation, the love of God, shall guard your hearts and your thoughts.

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

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

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

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

Source: Homily on Philippians 15
[AD 407] John Chrysostom on Philippians 4:22-23
"All the saints salute you, especially they that are of Caesar's household. The grace of the Lord Jesus Christ be with your spirit."

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

Source: Homily on Philippians 15
[AD 407] John Chrysostom on Philippians 4:17
"Not that I seek for the gift."

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

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

Source: Homily on Philippians 15
[AD 407] John Chrysostom on Philippians 4:8
"Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just." What is "Finally"? It stands for, "I have said all." It is not the word of one that is in haste, and has everything to do with present things. "Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things."

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

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

Source: Homily on Philippians 14
[AD 407] John Chrysostom on Philippians 4:6
"In nothing be anxious." If ye are kindly affected toward those who prepare evil against you, yet it shall not at last turn out to their profit. Already the recompense is at hand, if poverty, if death, if aught else that is terrible be upon you. "But in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God." There is this for one consolation, "the Lord is at hand." And again, "I will be with you alway, even unto the end of the world." (Matt. xxviii. 20.) Behold another consolation, a medicine which healeth grief, and distress, and all that is painful. And what is this? Prayer, thanksgiving in all things. And so He wills that our prayers should not simply be requests, but thanksgivings too for what we have. For how should he ask for future things, who is not thankful for the past? "But in everything by prayer and supplication." Wherefore we ought to give thanks for all things, even for those which seem to be grievous, for this is the part of the truly thankful man. In the other case the nature of the things demands it; but this springs from a grateful soul, and one earnestly affected toward God. God acknowledgeth these prayers, but others He knoweth not. Offer up such prayers as may be acknowledged; for He disposeth all things for our profit, though we know it not. And this is a proof that it greatly profiteth, namely, that we know it not.

Source: Homily on Philippians 14
[AD 407] John Chrysostom on Philippians 4:2-3
"I exhort Euodia, and exhort Syntyche, to be of the same mind in the Lord. Yea, I beseech thee also, true yokefellow, help these women."

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

Source: Homily on Philippians 13
[AD 407] John Chrysostom on Philippians 4:14
But since they who confer benefits, when they see the receiver not well affected toward them, but despising the gifts, are themselves rendered more remiss, (for they considered themselves as conferring a benefit and refreshment,) if therefore Paul despises the refreshment, they must necessarily become remiss, in order then that this may not happen, see how he healeth it again. By what he hath said above, he hath brought down their proud thoughts, by what followeth he maketh their readiness revive, by saying, "Howbeit ye did well, that ye had fellowship with my affliction." Seest thou, how he removed himself, and again united himself to them. This is the part of true and spiritual friendship. Think not, saith he, because I was not in want, that I had no need of this act of yours. I have need of it for your sake. How then, did they share his afflictions? By this means. As he said when in bonds, "Ye all are partakers with me of grace." For it is grace to suffer for Christ, as he himself saith in another place, "For to you it is given from God not only to believe on Him, but also to suffer for Him." For since those former words by themselves might have made them regardless, for this cause he consoleth them, and receiveth them, and praiseth them again. And this in measured words. For he said not, "gave," but "had fellowship," to show that they too were profited by becoming partakers of his labors. He said not, ye did lighten, but ye did communicate with my affliction, which was something more elevated. Seest thou the humility of Paul? seest thou his noble nature? When he has shown that he had no need of their gifts on his own account, he afterward uses freely such lowly words as they do who make a request; "since thou art wont to give." For he refuseth neither to do, nor say anything. That is, "Think not that my words show want of shame, wherein I accuse you, and say, 'Now at length ye have revived,' or are those of one in necessity; I speak not thus because I am in need, but why? From my exceeding confidence in you, and of this also ye yourselves are the authors."

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

Source: Homily on Philippians 15
[AD 407] John Chrysostom on Philippians 4:9
"The things which ye both learned and received, and heard and saw in me." This is teaching, in all his exhortations to propose himself for a model: as he saith in another place, "even as ye have us for an ensample." (Phil. iii. 17.) And again here, "What things ye learned and received," i.e. have been taught by word of mouth, "and heard and saw in me": both in respect of my words and actions and conduct. Seest thou, how about everything he lays these commands on us? For since it was not possible to make an accurate enumeration of all things, of our coming in, and going out, and speech, and carriage, and intercourse (for of all these things it is needful that a Christian should have thought), he said shortly, and as it were in a summary, "ye heard and saw in me." I have led you forward both by deeds and by words. "These things do," not only in words, but do them also. "And the God of peace shall be with you," i.e. ye shall be in a calm, in great safety, ye shall suffer nothing painful, nor contrary to your will. For when we are at peace with Him, and we are so through virtue, much more will He be at peace with us. For He who so loved us, as to show favor to us even against our will, will He not, if He sees us hastening toward Him, Himself yet much more exhibit His love toward us?

Source: Homily on Philippians 14
[AD 407] John Chrysostom on Philippians 4:21
"Salute every saint in Christ Jesus." This also is no small thing. For it is a proof of great good will, to salute them through letters. "The brethren which are with me salute you." And yet thou saidst that thou hast "no one like-minded, who will care truly for your state." How then sayest thou now, "The brethren which are with me"? He either saith, "The brethren which are with me," because he hath no one like-minded of those who are with him, (where he doth not speak of those in the city, for how were they constrained to undertake the affairs of the Apostles?) or that he did not refuse to call even those brethren.

Source: Homily on Philippians 15
[AD 407] John Chrysostom on Philippians 4:13
But since boasting might seem to have a place here, see how quickly he checks up, and says, "I can do all things in Christ that strengtheneth me." The success is not mine own, but His who has given me strength.

Source: Homily on Philippians 15
[AD 407] John Chrysostom on Philippians 4:1
"Wherefore," saith he, "my brethren, beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved."

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

Source: Homily on Philippians 13
[AD 407] John Chrysostom on Philippians 4:12
"In whatsoever state I am," saith he, "therein to be content. I know how to be abased, and I know also how to abound. In everything and in all things have I learned the secret." That is, I know how to use little, to bear hunger and want. "Both to abound, and to suffer need." "But, says one, there is no need of wisdom or of virtue in order to abound." There is great need of virtue, not less than in the other case. For as want inclines us to do many evil things, so too doth plenty. For many ofttimes, coming into plenty, have become indolent, and have not known how to bear their good fortune. Many men have taken it as an occasion of no longer working. But Paul did not so, for what he received he consumed on others, and emptied himself for them. This is to know. He was in nowise relaxed, nor did he exult at his abundance; but was the same in want and in plenty, he was neither oppressed on the one hand, nor rendered a boaster on the other. "Both to be filled," saith he "and to be hungry, both to abound, and to be in want." Many know not how to be full, as for example, the Israelites, "ate, and kicked," but I am equally well ordered in all. He showeth that he neither is now elated, nor was before grieved: or if he grieved, it was on their account, not on his own, for he himself was similarly affected.

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

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

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

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

Source: Homily on Philippians 15
[AD 407] John Chrysostom on Philippians 4:19
"And may my God fulfill every need of yours, according to His riches in glory, in Christ Jesus."

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

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

Source: Homily on Philippians 15
[AD 407] John Chrysostom on Philippians 4:20
"Now unto our God and Father be the glory for ever and ever. Amen." For the glory of which he speaks belongs not only to the Son, but to the Father too, for when the Son is glorified, then is the Father also. For when he said, This is done to the glory of Christ, lest any one should suppose that it is to His glory alone, he continued, "Unto our God and Father be the glory," that glory which is paid to the Son.

Source: Homily on Philippians 15
[AD 407] John Chrysostom on Philippians 4:4
"Blessed they that mourn," and "woe unto them that laugh" (Matt. v. 4; Luke vi. 25), saith Christ. How then saith Paul, "Rejoice in the Lord alway"? "Woe to them that laugh," said Christ, the laughter of this world which ariseth from the things which are present He blessed also those that mourn, not simply for the loss of relatives, but those who are pricked at heart, who mourn their own faults, and take count of their own sins, or even those of others. This joy is not contrary to that grief, but from that grief it too is born. For he who grieveth for his own faults, and confesseth them, rejoiceth. Moreover, it is possible to grieve for our own sins, and yet to rejoice in Christ. Since then they were afflicted by their sufferings, "for to you it is given not only to believe in him, but also to suffer for him" (Phil. i. 29), therefore he saith, "Rejoice in the Lord." For this can but mean, If you exhibit such a life that you may rejoice. Or when your communion with God is not hindered, rejoice. Or else the word "in" may stand for "with": as if he had said, with the Lord. "Alway; again I will say, Rejoice." These are the words of one who brings comfort; as, for example, he who is in God rejoiceth alway. Yea though he be afflicted, yea whatever he may suffer, such a man alway rejoiceth. Hear what Luke saith, that "they returned from the presence of the Council, rejoicing that they were counted worthy to be scourged for His name." (Acts v. 41.) If scourging and bonds, which seem to be the most grievous of all things, bring forth joy, what else will be able to produce grief in us?

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

Source: Homily on Philippians 14
[AD 407] John Chrysostom on Philippians 4:18
"But I have all things and abound," i.e. through this gift ye have filled up what was wanting, which would make them more eager. For benefactors, the wiser they are, the more do they seek gratitude from the benefited. That is, ye have not only filled up what was deficient in former time, but ye have gone beyond. For lest by these words he should seem to accuse them, see how he seals up all. After he had said, "Not that I seek for the gift," and "Now at length"; and had shown that their deed was a debt, for this is meant by, "I have all," then again he showeth, that they had acted above what was due, and saith, "I have all things and abound, I am filled." I say not this at hazard, or only from the feeling of my mind, but why? "Having received of Epaphroditus the things that came from you, an odor of a sweet smell; a sacrifice acceptable, well pleasing to God." Lo, whither he hath raised their gift; not I, he saith, received, but God through me. Wherefore though I be not in need, regard it not, for God had no need, and He received at their hands in such sort, that the Holy Scriptures shrunk not from saying, "God smelled a sweet savor," which denotes one who was pleased. For ye know, indeed ye know, how our soul is affected by sweet savors, how it is pleased, how it is delighted. The Scriptures therefore shrunk not from applying to God a word so human, and so lowly, that it might show to men that their gifts are become acceptable. For not the fat, not the smoke, made them acceptable, but the purpose of mind which offered them. Had it been otherwise, Cain's offering too had been received. It saith then, that He is even pleased, and how He is pleased. For men could not without this have learned. He then, who hath no need, saith that He is thus pleased, that they may not become remiss by the absence of need. And afterward, when they had no care for other virtues, and trusted to their offerings alone, behold, how again he setteth them right by saying, "Will I eat the flesh of bulls, or drink the blood of goats?" This Paul also saith. "Not that I seek," saith he, "for the gift."

Source: Homily on Philippians 15
[AD 407] John Chrysostom on Philippians 4:5
"Let your forbearance be known unto all men." He said above, "Whose god is the belly, and whose glory is in their shame," and that they "mind earthly things." (Phil. iii. 19.) It was probable that they would be at enmity with the wicked; he therefore exhorted them to have nothing in common with them, but to use them with all forbearance, and that not only their brethren, but also their enemies and opposers. "The Lord is at hand, in nothing be anxious." For why, tell me? do they ever rise in opposition? And if ye see them living in luxury, why are ye in affliction? Already the judgment is nigh; shortly will they give account of their actions. Are ye in affliction, and they in luxury? But these things shall shortly receive their end. Do they plot against you, and threaten you? "In nothing be anxious." The judgment is already at hand, when these things shall be reversed.

Source: Homily on Philippians 14
[AD 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 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 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 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
[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 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 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 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 1107] Theophylact of Ohrid on Philippians 4:22
Those from Caesar's household he commended and encouraged them, showing that piety had reached even the royal house, suggesting that if those at the imperial court disregarded everything for the sake of Christ, then all the more should you—simple people—do the same. At the same time, he makes known that he spoke of the virtue of the Philippians before Caesar's household; for otherwise he could not have aroused in the latter the goodwill that was expressed in their greeting.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:11
Do you see that it is no easy thing to rejoice in abundance; for this requires practice and effort. "I have learned," he says.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:16
An important praise of theirs is also in the fact that, while he was in the metropolis, he was sustained at the expense of a small city. For by "need" he means necessary expenses, not pleasures and luxury.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:7
That is, the peace which God established with mankind surpasses every mind, not only human but also angelic — as if the apostle said: He saved or delivered us in such a way that our mind is unable to comprehend it. For who expected that such blessings would be granted to us and that we would be reconciled with God? He Himself will guard and protect you, so that you would not even think anything evil. Or the apostle speaks of the peace of which the Lord said: "Peace I leave with you" (Jn. 14:27) — it will guard you. For such peace also surpasses every mind, since the Lord commands that we have peace with our enemies and with those who wrong us. And if the peace surpasses every mind, how much more the essence of the matter? The expression "in Christ Jesus" means: He keeps you in Himself, so that you would not fall away from Him, but rather abide in Him.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:10
He rejoiced, he says, not with worldly joy, nor with earthly joy, but "in the Lord." He rejoiced not because he found rest, but because they had made progress. That is why he also said "greatly," for he rejoiced at their benefit or advancement. After having subtly reproached them for the time past, urging them to do good unceasingly and always, he again covered over this reproach; because the words "now at last" (ήδη ποτέ) indicate a prolonged period of time. By the word "revived" (άνεθάλετε — bloomed again, put forth a shoot or sprout again) he speaks as if of plants that had grown, then withered, and afterwards blossomed again. So you too, he says, having been in bloom, withered, and then blossomed again. Thus there is here both a certain reproach and a commendation; for it is no small thing for what has withered to bloom again. Lest anyone think that they had withered in other matters as well, he added: "to care for me," that is, in one thing only — caring for what I needed. But one should ask how the one who said, "It is more blessed to give than to receive" (Acts 20:35), and again in the epistle to the Corinthians: "It were better for me to die than that anyone should make my boasting void" (1 Cor. 9:15), now appears as one accepting assistance? There he had quite good reason not to accept, namely, on account of the false apostles, who made a show of not accepting, "that wherein they glory," he says, "they may be found even as we" (2 Cor. 11:12). For he did not simply say: "This boasting shall not be taken from me," but: "in the regions of Achaia" (2 Cor. 11:10); because he says: "I robbed other churches" (2 Cor. 11:8). Thus, there he did not accept for a well-founded reason. But here the givers are "beloved and longed for," whom he would have grieved if he had not accepted. Moreover, receiving is sometimes better for the sake of the givers, because they receive greater benefit than the recipients. As for the saying "It is more blessed to give than to receive," it does not at all mean a prohibition of receiving, but is a simple comparison indicating what is better. On the grounds that gold is better, would anyone forbid possessing silver? Besides, the apostle says this about labor and almsgiving from labor; and indeed one should do so. But if there is no time for labor, for example, when one is in chains, or in the case of illness, then what is to be done? Should one not accept? I think so.

You carried in your heart a concern for me and worried about me; for it is in your character to care for me.

Not from your negligence, he says, did this depend, but from necessity, that is, you did not have the means, you yourselves were not wealthy; this is borrowed from common usage, for we usually say: difficult circumstances have come, bad times have arrived now.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:17
Since he said something humiliating by saying "for my need," then, lest they become proud on this account, he continues: I say this not because I seek a gift from you, but for your benefit, so that you may have fruit that should serve to your benefit. Do you see, they themselves received benefit from giving.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:23
According to his custom, he concludes the epistle with a prayer. And he teaches at the same time to attribute to the grace of Christ whatever virtues they possess, and not to be puffed up by them. For only then will grace abide with them forever, if they do not become conceited. May there abound among us as well, by the grace of Christ, every other virtue, and especially the virtue of giving aid to others, so that we too, receiving benefit from assisting all those in need, and particularly those who suffer for God's sake, may enjoy the riches of His goodness. To Him be glory and dominion, now and ever and unto the ages. Amen.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:8
He speaks as if in haste and as having nothing more to do with the present circumstances.

"Whatever is true": that is, everything virtuous, for evil is a lie, just as the enjoyment of it is a lie.

"Whatever is honorable": against those who think about earthly things.

"Whatever is pure": against those whose god is the belly.

"Whatever is lovely": that is, to God and to people. And the latter means not to offend anyone.

"Whatever is of good report, if there be any virtue and any praise": do you see, he desires that they pay attention also to what concerns people; but not simply, rather having said: "whatever is virtue."

"Think on these things": think on these things, that is, on what has been indicated above, since from thoughts evil deeds are born.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:6
And you envy the fact that they live in pleasure and insult you, while you are in sorrow. "The Lord is near," the judgment has already come; do not worry about anything: neither about the insult on their part, nor about your sorrow. Because they will give an answer to the Lord, and you will remain in peace.

Here is yet another consolation, namely, constant prayer, in every circumstance, and moreover with thanksgiving. For how can anyone ask for things in the future without having expressed a feeling of gratitude for a previous benefaction? Therefore, for everything, even for what seems like misfortune, one must give thanks; because to give thanks for good things the very nature of things demands, but to give thanks for misfortune is the duty of a right-thinking soul. Prayers of this kind make our desires known before God; but those prayers which are offered otherwise, He does not accept.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:2-3
It seems to me that these women held a prominent position in the local Church. Therefore he entrusts them to a certain wonderful man, who was either the brother of one of them, or her husband. Perhaps he was the jailer in Philippi (Acts 16:23–40). The Apostle is saying, as it were: now you truly become a genuine brother and a genuine husband, if in the work of the Lord you bear the same yoke (ζυγόν), helping them. Some quite incorrectly say that Paul is here addressing an exhortation to his wife. But, not to mention many other things, if that were the case, he would have said γνήσια σύζυγε, and not γνήσιε.

Not a little, he says, did they also assist me, although this was with the help of many others as well; therefore the apostle also says: "who contended together with me." Truly, at that time the churches were in a firm union with one another, because they honored one another and helped one another. But now, alas! in what a state do we find ourselves? We overthrow one another, which is precisely why we are so completely different from those who lived at that time.

Do you see what virtue he ascribes to the woman? What the Lord said to the apostles: "your names are written in heaven" (Luke 10:20), Paul ascribes also to women, that their names too, together with the rest, are written in the book of life, that is, in the knowledge and judgment of God. Or he awarded them life, having in mind their faith, just as "he who does not believe is already condemned" (John 3:18), and consequently is written in the book of death.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:14
He said: I know how to be content. Now, lest the Philippians be offended by him, as though he did not gladly accept what they offered and even considered it useless for himself (because givers are usually offended when receivers say they have no need), he removes this, saying: "nevertheless, you did well," that is, although I have no need, I nonetheless accepted your gift. Pay attention to his wisdom, how he elevates this matter. By saying "having shared in my affliction," he thereby placed them on equal footing with himself. I, he says, truly endure this, and since you cared for me, God also recognizes you as my fellow workers. Thus, with the preceding words the apostle destroyed their illusion, and with these he arouses their zeal.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:9
Since it was not possible to speak in detail about everything — about comings and goings, speech, and clothing — he speaks in general terms: "what you have learned, what you have heard" through oral instruction, what you have received in writing, and "what you have seen" in me through deeds themselves. For to show oneself as an example, as has often been said, is the very best teaching.

"Do these things": do not only think and do not only speak, as was said above, but also act.

"And the God of peace will be with you": that is, if you fulfill this, you will live in tranquility. For when we are at peace with God, of course through virtue, and with people ("I was at peace with those who hate peace" (Ps. 119:7)), then God Himself will be with you. For if He seeks out those who distance themselves from Him, how will He not come to the one who draws near to Him?

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:21
A sign of no small goodwill is to greet them by means of epistles.

For with him were many, perhaps even some from Rome itself, who nevertheless did not take part in apostolic affairs: such was only Timothy, whom he called above like-minded with himself. Nevertheless, he does not refuse to call them brothers.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:13
Since he felt that he had said much about himself, he says: this perfection is not mine, but of Christ who gave me strength.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:1
So, he says, although you see them rejoicing and being glorified, yet you stand as you have stood, in the hope that we shall be glorified with Christ, and do not retreat from this hope. Notice with what praises he extols them. "Brethren," he says, and not simply, but "beloved," and besides that also "longed for," that is, such ones whom my soul yearns to behold. And further: "joy," and not simply, but also "crown," than which there is nothing more glorious for him. And before the exhortation he praised them, and after it again. They were dear, then, to Paul, if he deems them worthy of such great honor.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:12
That is, I know how to use little, I know how to endure both hunger and thirst, and I also know how to live in abundance. But what kind of virtue is it to know how to live in abundance? Truly this is a great virtue. Because it is not need, but abundance that ruins many, since it arouses very many and absurd desires. How then did Paul know how to abound? He spent his surplus on others, and did not rejoice in abundance, but was the same both in abundance and in need, neither puffed up by the former nor embarrassed by the latter.

I have acquired experience in all so long a course of time, in every matter and in all accidental circumstances.

The Israelites did not know how to "endure hunger," for they grumbled against God and said, "Can God prepare a table?" (Ps. 78:19). But neither did they know how to be satisfied, for "Jacob ate, and Israel grew fat, and became stubborn, and forsook God" (Deut. 32:15). But Paul and Christians do not act this way. By this he shows that neither before, when they did not give to him, did he grieve, nor now, when they give to him, does he rejoice out of human calculation, but he rejoiced for them, since they themselves received benefit through this.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:15
Since it might have seemed that he reproached them above by saying, "you have now once again begun to care," he now wisely justifies himself, saying that the very thing by which I seemed to have reproached you, I did not do because I wished to receive something from you, but because I was fully confident regarding you, and you yourselves were the cause of it, for you were the first of all to begin caring for my needs. It was by virtue of this very confidence in you that I, as it were, reproached you, as having abandoned a practice that was formerly customary for you. And here is your great praise: that you not only helped me at the beginning of the gospel, not only when I was among you, but also when I departed from Macedonia, that is, from your region. He did not say that no church gave to me, but "no church shared with me in the matter of giving and receiving"; because the essence of the matter lies in fellowship. You give what is carnal and receive what is spiritual, as it is said elsewhere: "If we have sown spiritual things among you, is it a great thing if we reap your material things?" (1 Cor. 9:11). Thus, the other churches did not share in the sense of giving what is carnal and receiving what is spiritual.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:19
Since above he said: "circumstances were not favorable for you," that is, you yourselves were in a difficult situation, he now wishes them to be in abundance. If they had been as wise as Paul, he would not have asked bodily things for them. But since they were people occupied with worldly affairs and having some attachment to present things, he, condescending to their weakness, asks God for them not excess and luxury, but sufficiency in necessities. "May He supply," he says, "every need of yours," so that we may not be in destitution. Then, lest they think he is limiting them too much, he added: "according to His riches," that is, He is able to give you what is needed in excess and abundance. Therefore, make use of wealth to His glory. The expression "in Christ Jesus" can be understood both in this way—that the Father will accomplish this in Christ Jesus, that is, through Christ—and also in this way: "in glory," which refers to Christ Jesus. Therefore he adds the following.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:20
Since he said: to the glory of the Son, he added that the glory of Christ is at the same time also the glory of the Father.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:4
But how then does the Lord say: "blessed are those who mourn" (Matt. 5:4)? Because to mourn in this way is the same as to rejoice. For he did not simply say "rejoice," but "in the Lord." Whoever is with the Lord always rejoices, even if he is subjected to tortures and torments. "They," it says, "departed from the council, rejoicing that they were counted worthy to suffer shame for the name of the Lord Jesus" (Acts 5:41).

Since the natural state of affairs was causing sorrow, by the repetition of the word he shows that one should rejoice in every way.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:18
Since he said "I do not seek," then lest he cool their zeal and make them more careless (for the more philosophical the benefactors are, the more gratitude they seek from those receiving the benefaction), he says: "I have received everything, and I abound," that is, by your giving you have not only made up for what was previously omitted, but you have done even more. And having said "I have received," as if speaking of something owed on their part, lest they become proud, he again for their consolation shows that they did even beyond what was owed, having sent him more than enough.

Oh, to what a height he elevated their gift! It is not I, he says, who received it, but God through me. Therefore, even though I have no need, do not be troubled about this: for God too had no need of anything, yet He accepted it, as Scripture also says: "the Lord smelled a sweet savor" (Gen. 8:21), lest we, hearing that God has no need of this, should become negligent in doing good.

Source: Commentary on Philippians
[AD 1107] Theophylact of Ohrid on Philippians 4:5
Since above Paul condemned some as enemies of the cross, he now urges the Philippians not to treat them with hostility, but to deal with them mercifully, even if they were enemies.

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:3
Then when he says, I ask you also, true yokefellow, he asks a certain person to help certain other persons. He says, yokefellow, because he was a fellow preacher: "A brother helped is like a strong city" (Prov. 18:19). Help these women, for they have labored side by side with me in the gospel together with Clement and the rest of my fellow workers. And I ask this of all whose names are in the book of life. He says this in order not to offend the others whom he did not name. As if to say: It makes no difference if I do not write everyone's name, because they are written in a better place: "Rejoice and be glad" (Mt. 5:12).

According to a Gloss the book of life is the same as the predestination of the saints. They are the same reality but the ideas are different. It should be noted that in olden times it was a custom to write in a register the names of those appointed to some duty or dignity, as soldiers and senators, who were enrolled in the palace. Now all the predestined saints are chosen by God for something great, namely, eternal life; and this appointment is called predestination. The record of this appointment is called the book of life: and this record is in the divine memory, because inasmuch as He appoints, He predestines; inasmuch as He knows it unchangeably, it is called foreknowledge. Therefore, this foreknowledge about the predestined is called the book of life.

But is anyone ever erased from this book? I answer that some are enrolled absolutely, and others in a qualified sense. For some are absolutely predestined by God to obtain eternal life, and they are enrolled indelibly. Others are predestined to have eternal life not in itself, but in its cause, inasmuch as they are ordained to justice for the present; and such persons are said to be erased from the book of life when they fall away from justice in this life.

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:22
Especially those of Caesar's household. This shows that he converted many from Caesar's household: "It has become known throughout the whole court and to all the rest" (1:13).

But although it is stated in Matthew (11:8) that those in soft garments are in the houses of kings, nevertheless to help the good and to hinder the wicked, it seems to be lawful for holy men to dwell in the courts of kings, but not for the sake of voluptuous pleasures and desires. Therefore, he says, those of Caesar's household, in order to arouse their joy and faith.

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:11
Then when he says, not that I complain of want, he begins to comment on the favor they did. First, why it is a reason for joy; secondly, he mentions a past favor; thirdly, he commends it (4:18). In regard to the first he does three things: first, he excludes a supposed reason for joy; secondly, he mentions his own constancy of mind (4:11b); thirdly, he approves their kindness (4:14).

He says, therefore: I do not rejoice in the fact that you relieved my want, although it was serious: "I have tried you in the furnace of affliction" (Is. 48:10); yet it depresses only the spirit of those who are delighted with riches, or glory in their substance. Therefore, the Apostle is not saddened by poverty. The reason for this is his constancy of mind, which he mentions first; and secondly its cause. First, he mentions his constancy in a particular case; secondly, universally in all things (4:12).

He says, therefore: I do not fear poverty, because I have learned in whatever state I am, to be content. For nothing so well demonstrates the mind of a perfect wise man as knowing how to make use of every state in which he finds himself. For just as a good leader in any army is the one who acts as circumstances require, and a good tanner is one who makes the best leather from each hide; so he is perfect who knows how to make the best of his state: if he is in lofty state, he is not lifted up; if in the lowest state, he is not dejected. Therefore he says, I have learned in whatever state I am, to be content: "The Lord God has opened my ear and I was not rebellious, I turned not backward" (Is. 50:5). If I have a little, it is enough; if I have much, I know how to be moderate.

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:16
For even in Thessalonica you sent me help once and again. This is the reason why the Pope can take from one church to help another; but not without cause.

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:7
Then when he says, and the peace of God... will keep your hearts, he asks that peace descend on the soul now instructed by the things said above. He asks this as though he were entreating. Peace, according to Augustine, is the tranquility of order: for the disturbance of order is the destruction of peace. This tranquility of order is considered from three aspects: first, insofar as it exists in the principle of order, namely, in God: "For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed" (Rom. 13:1). From that profound source in which peace exists it flows first into the beatified, in whom there is no disturbance either of guilt or of punishment; then it flows into saintly men: the holier he is, the less his mind is disturbed: "Great peace have those who love thy law" (Ps. 119:165). But it is more perfect in the beatified: "Behold, I will extend prosperity to her like a river, and the wealth of the nations like an overflowing stream" (Is. 66:12). Now because God alone can deliver the heart from all disturbance, it is necessary that it come from Him; hence he says, of God: and this, inasmuch as peace considered in that source passes all created understanding, as it is stated in 1 Timothy (6:16): "Who alone dwells in unapproachable light"; "Behold, God is great, and we know him not; the number of his years is unsearchable" (Job 36:26). As it exists in heaven, it surpasses all the knowledge of the angels; but as it exists in the saints on earth, it surpasses all the knowledge of those who lack grace: "To him who conquers I will give some of the hidden manna, and I will give him a white stone" (Rev. 2:17).

And the peace, therefore, will keep your hearts, i.e., your affections, so that you will never depart from the good in anything: "Keep your heart with all vigilance; for from it flow the springs of life" (Prov. 4:23); and your minds, so that they not deviate from the truth in anything. And this, in Christ Jesus, by whose love your affections are kept from evil and by whose faith your mind continues in the truth.

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:10
Above, the Apostle showed how the faithful should conduct themselves in regard to the future; here he commends them for past benefits conferred by them. First, he gives the commendation; secondly, he ends the epistle with a prayer and a greeting (4:19). In regard to the first he does two things: first, he commends them for past favors; secondly, he explains the favor more fully (4:11). The first is divided into three parts: first, he expresses the joy he experienced from their favor; secondly, he commends their favor (4:10); thirdly, he excuses their slowness (4:10).

He says therefore: I urged you to rejoice; but now I rejoice, because of what you have done and for the things themselves, but I do so in the Lord: "I will rejoice in the Lord, I will joy in the God of my salvation" (Hab. 3:18). I rejoice, I say, greatly, because of my children.

Then he states the reason for his joy when he says, that now at length you have revived your concern for me. Good works are acts of mercy and they are called flowers, because just as the fruit is produced after the flower, so from acts of mercy the fruit of eternal life is received: "My blossoms became glorious and abundant fruit" (Si. 24:17). Therefore, when a good work is interrupted and then resumed, it is said to flower again. But they once provided for the Apostle, and now they provided again; therefore he says, you have revived your concern for me. He explains this when he says, you were indeed concerned for me, i.e., sympathized with me: "It is right for me to feel thus about you all" (1:7); "You are to be called the king's friend and you are to take our side and keep friendship with us" (1 Macc. 10:20); or you were indeed concerned for me, namely, when you provided for me. And you have done this now at length, i.e., although it is late, you have done something.

Then when he says, but you had no opportunity, he excuses their slowness. As if to say: I do not lay it to negligence but to necessity, because you were busy with the tribulations you suffered: "Much labor was created for every man" (Si. 40:1).

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:17
Not that I seek the gift. Here it should be noted that when a person gives something to someone else, two things should be considered: the substance of the gift and the merit of the donor. One who takes joy in temporal things rejoices in the substance of the gift and looks only for donors; this is a hireling. But one who looks at the merit of the donor looks for the fruit of virtue and justice; such a one is a shepherd. But I seek the fruit which increases to your credit. He says, increases, because they gave more than they were required: for some gave while he was among them, but others even gave while he was in Rome.

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:23
Then he writes a greeting in his own hand: The grace of the Lord Jesus Christ be with your spirit.

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:8
Then when he says, finally brethren, he puts order into their activity by urging them to do good; first, he mentions the object of action, namely, the good which is done; secondly, the mover to action; thirdly, the act itself; fourthly, the fruit of the act.

These four things are mentioned here. For the object of a good act is either the object of the intellect or of the affections: the object of the intellect is the true; the object of the affections is the good. Hence he says, finally brethren, i.e., since you are so minded, think of whatever is true through faith: "Love truth and peace" (Zech. 8:19). In regard to an object of the affections, certain characteristics must be present of necessity in a good act, and others are over and above. Of necessity are three things: first, that it be good in itself; hence he says, whatever is honorable: "But the wisdom from above is first pure" (Jas. 3:17); secondly, that it be directed to one's neighbor; hence he says, whatever is just: "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied" (Matt. 5:6); thirdly, ordained to God; hence he says, whatever is pure: "That we might serve him without fear, in holiness and righteousness before him all the days of our life" (Lk. 1:74). The characteristics over and above what is necessary are twofold: first, that it lead to friendship; secondly, that it preserve one's good reputation. As to the first he says, whatever is lovely, i.e., leading to mutual friendship: "Do not shrink from visiting a sick man, because for such deeds you will be loved" (Si. 7:35); "There is a friend who sticks closer than a brother" (Prov. 18:24). As to the second he says, whatever is gracious. For many things can be done with a good conscience, but must be omitted for the sake of one's reputation: "Have regard for your name, since it will remain for you longer than a thousand great stores of gold" (Si. 41:12).

The mover to action is twofold: first, the impulse given by a habit existing within oneself; secondly, discipline or instruction learned from someone else. As to the first he says, if there is any excellence, i.e., any habit of virtue in you, let it incline you to this: "Rich men furnished with resources, living peaceably in their habitations" (Si. 44:6). As to the second he says, if there is anything worthy of praise, i.e., praiseworthy knowledge, in you, do good: "Teach me good judgment and knowledge" (Ps. 119:66).

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:6
Then when he says, have no anxiety, he shows that our minds should be at rest: first, that anxiety is uncalled for; secondly, what should take its place in our mind (4:6b).

It was fitting to add have no anxiety after saying that the Lord is at hand. As if to say: He will grant everything; hence there is no need to be anxious: "Do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on" (Mt. 6:25).

But this seems to be contrary to what is stated in Romans (12:8): "He that rules, do so with solicitude." I answer that anxiety or solicitude sometimes suggests diligence in seeking what is lacking; and this is commendable and opposed to negligence. Sometimes it suggests anxiety of spirit with a lack of hope and with the fear of not obtaining that about which one is anxious. Such anxiety the Lord forbids in Matthew (6:25), because no one should despair, as though the Lord will not grant what is necessary. But in place of anxiety we should have recourse to God: "Cast all your anxieties on him, for he cares about you" (1 Pet. 5:7). And this is done by praying; hence he says, but in everything let your requests be made known to God.

It is fitting, after he says the Lord is at hand, to speak of petition, for it is customary to make petitions of a new lord on his arrival. He mentions four things required in every prayer. First, that prayer implies the ascent of the mind to God; therefore he says, by prayer: "The prayer of the humble pierces the clouds, and he will not be consoled until it reaches the Lord; he will not desist until the Most High visits him" (Si. 35:17). Secondly, it should be accompanied by confidence of obtaining, and this from God's mercy: "We do not present our supplications before thee on the ground of our righteousness, but on the grounds of thy great mercy" (Dan. 9:18); therefore, he says, and supplication, which is an appeal to God's grace and holiness; hence it is the prayer of a person humbling himself: "The poor use entreaties" (Prov. 18:23). We do this when we say: "Through your passion and cross..." Thirdly, because a person who is ungrateful for past benefits does not deserve to receive new ones, he adds, with thanksgiving: "Give thanks in all circumstances" (1 Thess. 5:18). Fourthly, prayer is a petition; so he says, let your requests be made known to God: "Ask, and it will be given you" (Matt. 7:7). If we reflect, we will notice that all the prayers of the Church contain these four marks: first of all, God is invoked; secondly, the divine benefits are thankfully acknowledged; thirdly, a benefit is requested; and finally, the supplication is made: "Through our Lord...."

But it should be noted that he says, let your requests be made known to God. Does not the Lord know them? This is explained in three ways in a Gloss: first, let them be made known, i.e., approved in God's presence and counted worthy and holy: "Let my prayer be counted as incense before thee" (Ps. 141:2). Or let them be made known to ourselves, that is, let us recognize that they always reach God. As if to say: "But when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you" (Matt. 6:6). Or, let them be made known to those who are with God, i.e., the angels, through whose ministry they are brought to God, not because He does not know them, but because they intercede for us: "The smoke of the incense rose with the prayers of the saints from the hand of the angel before God" (Rev. 8:4).

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:14
But are the things we sent superfluous, since you know how to endure want? No, because although I know how to suffer need, you ought not withdraw your help: "Contribute to the needs of the saints" (Rom. 12:13); "You had compassion on the prisoners" (Heb. 10:34).

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:9
He explains what that knowledge is when he says, think about these things, namely, what you have learned from my teaching: "Learn from me; for I am gentle and lowly in heart" (Matt. 11:29); "When you received the word of God which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers" (1 Thess. 2:13); and what you have seen from my example. Thus the mover to action and its object are clear.

But because a discipline is obtained through doctrine, one must first acquire it; hence he says, think about these things. Then he must assent to it; hence he says, what you have learned and received. Furthermore, it is acquired by hearing and sight; hence he says, what you have heard and seen. But there are two kinds of good act: one is internal, and he mentions it when he says, think about these things: "Meditate on these things" (1 Tim. 4:15); the other is external: do: "Learn to do good; cease to do evil" (Is. 1:17).

The fruit is God, hence he says, the God of peace will be with you. As if to say: If you do all these things, God will be with you: "Live in peace, and the God of love and peace will be with you" (2 Cor. 13:11).

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:21
Then he gives the greeting when he says, greet every saint in Christ Jesus, i.e., those who believe in Christ, because they were sanctified by Christ: "So Jesus also suffered outside the gate in order to sanctify the people through his own blood" (Heb. 13:12).

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:13
Then when he says, I can do all things, he reveals the cause of his constancy saying, I can do all things in him who strengthens me. As if to say: I would not be able to endure want, unless the hand of God supported me: "The hand of the Lord was strong upon me" (Ez. 3:14); "They who wait for the Lord shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint" (Is. 40:31).

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:1
Above, he proposed examples for them to follow; here in a moral exhortation he shows how they should conduct themselves: first, how they should act in the future; secondly, he commends them on the past (4:10). In regard to the first he does two things: first, he urges them to persevere in what they already have; secondly, to advance to something better (4:4).

He certifies his affection in five ways: first, by reason of the faith, by showing that he loves them; hence he says, my brethren, i.e., through faith: "You are all brethren" (Mt. 23:8); secondly, by reason of charity; hence he says, whom I love: "My beloved" (1 Cor. 10:14); thirdly, according to desire; hence he says, and long for: "God is my witness, how I yearn for you all" (1:8). And I say long for, because I long for you or because you long for me. Fourthly, by joy; hence he says, my joy, and this because you are good: "A wise son makes a glad father" (Prov. 10:1); fifthly, by reason of future joy; hence he says, and crown: "For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you?" (1 Thess. 2:19).

Then when he says, stand firm thus in the Lord, he urges them to persevere, saying, stand firm, i.e., persevere, as I do; or continue as you are: "He who endures to the end will be saved" (Mt. 10:22).

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:12
He explains himself, saying: I know how to be abased. Now, abasement sometimes denotes a virtue: "He who humbles himself will be exalted" (Lk. 18:14); and sometimes a low condition: "His feet were hurt with fetters, his neck was put in a collar of iron" (Ps. 105:18). This is what he means when he says, I know how to be abased, i.e., how to endure a lowly condition with equanimity, as is becoming. And because men are exalted by riches and humbled by poverty, there is danger in each of these conditions: because abundance may raise the mind against God, and poverty withdraw it; hence it is stated in Proverbs (30:8): "Give me neither poverty nor riches." But the Apostle knows how to employ virtue in both; therefore, in any and all circumstances, i.e., in all places, affairs, states and conditions I have learned the secret: "In all things let us conduct ourselves as God's ministers" (2 Cor. 6:4).

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:15
Secondly, he recalls a past favor; and you Philippians yourselves know. For he had received nothing from certain ones, such as the Corinthians and Thessalonians, because the Corinthians were covetous and became annoyed when they ministered to him; and because the Thessalonians were given to idleness, he labored, giving them an example of work. Yet the Philippians were good, whether he was present or absent; hence he says in 2 Corinthians (11:8): "I robbed other churches by accepting support from them in order to serve you." No church entered into partnership with me in giving temporal things and receiving spiritual things except you only. "If we have sown spiritual good among you, is it too much if we reap your material benefits?" (1 Cor. 9:11).

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:19
Then when he says, my God will supply every need of yours, he brings the epistle to a close with a prayer: my God. There is one God of all men by creation and power; but He is mine, because I serve Him in a special way: "For God is my witness whom I serve" (Rom. 1:9). May He supply all your needs, because you have supplied mine. The Lord can do this because He abounds in riches: "The same Lord is Lord of all and bestows his riches upon all who call upon him" (Rom. 10:12); hence he says, according to his riches. And this, in glory, because in glory all his desires will be satisfied: "As for me, I shall behold thy face in righteousness" (Ps. 17:15); "I shall be satisfied when your glory shall appear" (Ps. 17:15). And this, in Christ Jesus, i.e., through Christ: "By which he has granted to us his precious and very great promises" (2 Pet. 1:4).

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:20
For all these things, to our God, to the Trinity, and to our Father be glory: "To the only God, be honor and glory for ever and ever" (1 Tim. 1:17).

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:2
Then when he says, I entreat Euodia, he gives the individual exhortations: first, in regard to concord; secondly, in regard to solicitude in helping (4:3). These two women, Euodia and Syntyche, ministered to the saints in Philippi, and perhaps there was some strife between them. Therefore, he urges them to be at peace: "Agree with one another" (2 Cor. 13:11).

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:4
Then when he says, Rejoice in the Lord, he urges them to make more progress: first, he prepares their mind to make more progress; secondly, he arranges their activity (4:8). In regard to the first he prepares their mind in regard to three things: first, in regard to spiritual joy; secondly, in regard to spiritual rest (4:6); thirdly, in regard to peace (4:7). In regard to the first: first, he describes what our joy should be; secondly, he discloses the cause of joy (4:5b).

Anyone who desires to make progress must have spiritual joy: "A cheerful heart is a good medicine" (Prov. 17:22). The Apostle touches on four characteristics of true joy: first, it must be right, this happens when it concerns the proper good of man, which is not something created, but God: "But for me it is good to be near God; I have made the Lord God my refuge" (Ps. 73:28). Therefore, it is right, when there is joy in the Lord; hence he says, in the Lord: "The joy of the Lord is your strength" (Neh. 8:10). Secondly, it is continuous; hence he says, always: "Rejoice always" (1 Thess. 5:16). This happens when it is not interrupted by sin, for then it is continuous. But sometimes it is interrupted by temporal sadness, which signifies the imperfection of joy. For when a person rejoices perfectly, his joy is not interrupted, because he cares little about things that do not last; that is why he says always. Thirdly, it should be multiple, for if you rejoice in God, you will rejoice in His incarnation: "I bring you good news of a great joy, which will come to all the people; for to you is born this day in the city of David a Savior" (Lk. 2:10); and in your own activity: "When justice is done, it is a joy to the righteous" (Prov. 21:15); and in your contemplation: "Companionship with her has no bitterness" (Wis. 8:16). Again, if you rejoice in your good, you will be prepared to rejoice in the good of others; if you rejoice in the present, you are prepared to rejoice in the future; hence he says, again I will say, rejoice.

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:18
I am filled, having received the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. "A pleasing odor to the Lord" (Lev. 4:31). For the devotion of the offerer is a sweet odor to God; and of all offerings an alms is very beneficial: "Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God" (Heb. 13:16).

Source: Commentary on Philippians
[AD 1274] Thomas Aquinas on Philippians 4:5
Fourthly, it should be moderate and not flooded with pleasures, as happens in worldly joy; hence he says, let all men know your forbearance. As if to say: Your joy should be so moderated that it will not degenerate into dissoluteness. He says, let all men know, as if to say: Your life should be so moderate in externals, that it offends the gaze of no one; for that would hinder your manner of life.

Then when he says, the Lord is at hand, he touches on the cause of joy. For a man rejoices when his friend is near. But the Lord is near with the presence of His majesty: "He is not far from each one of us" (Acts 17:27); He is also near in His flesh: "But now in Christ Jesus you who once were far off have been brought near in the blood of Christ" (Eph. 2:13). Again He is near through indwelling grace: "Draw near to God and he will draw near to you" (Jas. 4:8); and by His clemency in hearing: "The Lord is near to all who call upon him" (Ps. 145:18); and by His reward: "Its time is close at hand and its days will not be prolonged" (Is. 13:22).

Source: Commentary on Philippians
[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 1963] CS Lewis on Philippians 4:6
[On petitionary prayers:] Of which, perhaps, we have written enough. But I don't regret it. They are the right starting point. They raise all the problems. If anyone attempted to practise, or to discuss, the higher forms without going through this turnstile, I should distrust him. "The higher does not stand without the lower." An omission or disdain of petitionary prayer can sometimes, I think, spring not from superior sanctity but from a lack of faith and a consequent preference for levels where the question: "Am I only doing things to myself?" does not jut out in such apparent crudity.

Source: LETTERS TO MALCOLM: CHIEFLY ON PRAYER, Letter 16 (Paragraph 13)
[AD 1963] CS Lewis on Philippians 4:4
My own idea, for what it is worth, is that all sadness which is not either arising from the repentance of a concrete sin and hastening towards concrete amendment or restitution, or else arising from pity and hastening to active assistance, is simply bad; and I think we all sin by needlessly disobeying the apostolic injunction to "rejoice" as much as by anything else. Humility, after the first shock, is a cheerful virtue: it is the high-minded unbeliever, desperately trying in the teeth of repeated disillusions to retain his "faith in human nature" who is really sad.

Source: The Problem of Pain, Chapter 4: Human Wickedness
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