archbishop of constantinople,

on the

epistle of St. paul the apostle

to the

philippians.

————————————

Introductory Discourse.

The Philippians are of a city in Macedonia, a city that is a colony, as Luke saith. Here that seller of purple was converted, a woman of uncommon piety and heedfulness. Here the ruler of the synagogue⁵⁰⁷

507 [This reading contains an obvious error, and would be readily altered by students or copyists; and one manuscript gives “keeper of the prison.” Chrysostom not unfrequently makes slips in quoting from memory, as do most preachers. He is here doubtless thinking of Crispus. (Acts xviii. 8.) Below, in paragraph 3, he has it right.—J.A.B.]

508 [All documents for New Testament give “in behalf of Christ.” Chrysostom was quoting from memory.—J.A.B.]

509 [Scholars now generally understand the prætorian camp or the prætorian guard. See Lightfoot here.—J.A.B.]

510 His statement amounts to this, that the present epistle was written in St. Paul’s first imprisonment, when Timothy was with him, for that the second to Timothy was written in a second imprisonment, from which he was only released by martyrdom. The “first defence” belongs to the second imprisonment. Between the two, it is probable that he visited the Philippians, according to his intention.

511 The if is omitted, perhaps in order to put the objection in a strong light.

512 [Correct New Testament text, “trust.”—J.A.B.]

2. But the Philippians had sent to him Epaphroditus, to carry him money, and to know the things concerning him, for they were most lovingly disposed toward him. For that they sent, hear himself, saying, “I have all things, and abound; I am filled, having received from Epaphroditus the things that came from you.” At the same time they sent to know this. For that they sent also to know this he shows at once in the beginning of the epistle, writing of his own matters, and saying, “But I would have you know that the things which happened unto me have fallen out rather unto the progress of the Gospel.” (Philip. i. 12.) And again, “I hope to send Timothy shortly unto you, that I also may be of good comfort when I know your state.” This, “that I also,” is as if he meant “as you for full assurance sent to know the things concerning me, so ‘I also,’ that I may be of good comfort when I know the things concerning you.” Since then they had also been a long time without sending⁵¹³

513 [The altered text and most editions add “but had then done it,” through misunderstanding of the rather obscure connection.—J.A.B.]

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

4. let us also, knowing these things, show ourselves worthy of such examples, by being ready to suffer for Christ.⁵¹⁴

514 [Such a digressive and awkward sentence is of course smoothed out in the altered text, but is perfectly natural in a freely spoken discourse.—J.A.B.]

515 The same word is here used for “mercy” and “alms.” [And it is quoted from the Sept. in the plural, “mercies,” or “almsgivings.”—J.A.B.]

516 The LXX. have “faith,” probably in the sense of “truth,” which Aquila has, and the Hebrew requires; “true” is added by St. Chrys. to mark this.

Let us put on this ornament. Let us make a golden chain for our soul, of mercy I mean, while we are here. For if this age⁵¹⁷

517 ἡλικία, which carries on the simile. [He means the age of childhood, when ornaments are a pleasure.—J.A.B.]

518 He probably refers to the benefits conferred by the Saints on those on earth.

519 [The same Greek word that above is translated “alms.”—J.A.B.]

520 Such a repetition is common with Chrysostom, sometimes perhaps from his own excitement. Here it seems rather meant to temper the warmth of his eloquence, and fix a sober thought.

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