Philippians 3

Philippians 3:1

Ambrosiaster: He shows the concern that he feels for their faith walk. He repeats to them what is necessary for their benefit. — EPISTLE TO THE Philippians 3.1

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

Now he calls the Galatians indeed “children” (Gal. iv. 19), but these “brethren.” For when he aims either to correct anything or to show his fondness, he calls them “children”; but when he addresses them with greater honor, “brethren” is the title. “Finally, my brethren,” he says, “rejoice in the Lord.” He said rightly “in the Lord,” not “after the world.” for this is no rejoicing. These tribulations, he says, which are according to Christ bring joy. “To write the same things to you, to me indeed is not irksome, but for you it is safe. Beware of the dogs.” Dost thou mark how he forbears to bring in the exhortation at the beginning? But after he had given them much commendation, after he had shown his admiration of them, then he does this, and again repeats his commendation. For this mode of speech seems to bear somewhat hard upon them. Wherefore he overshadows it on every side. — Homily on Philippians 10

Philippians 3:2

Ambrosiaster: He uses this name for those who, in envy of the Gentiles, have overthrown them by their evil conversation and persuaded them to be circumcised. These he says should be absolutely avoided and rejected. They are like dogs that first bark and then mutilate the flesh with savage bites. — EPISTLE TO THE Philippians 3.2

Gaius Marius Victorinus: Divine Scripture speaks of dogs which are of use and are defenders of the church, as David teaches in Psalms 68, saying that these dogs are sated with the blood of enemies in the temple of God. And here he speaks of the opposite kind of dogs, who are obviously the Jews, because they are “workers” and “evil workers.” For works are the sole exercise of their lives, without any knowledge of God, and from their works they hope for salvation. — EPISTLE TO THE Philippians 3.1-3

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

Philippians 3:3

Ambrosiaster: It is evident that those who are faithful are circumcised in their own hearts. By cutting away the cloud of error, they see and recognize the Lord of creation. This is what it means to “serve in the Spirit” and “glory in the Lord Jesus Christ.” — EPISTLE TO THE Philippians 3.4

Didymus the Blind: The word spirit signifies above all a deeper and mystic meaning in the holy Scriptures. … This construction is supported by [the verse] “We are the circumcision, who serve the Spirit of God and do not trust in the flesh.” — ON THE HOLY SPIRIT 249

John Chrysostom: “For we are the circumcision”–how?–“who worship God in spirit, and have no confidence in the flesh.” He said not that “we test the one circumcision and the other, which is the better of the two”; but he would not even allow it a share in the name; but what does he say? That that circumcision is “concision.” Why? Because they do nothing but cut the flesh up. For when what is done is not of the law, it is nothing else than a concision and cutting up of the flesh; it was then either for this reason that he called it so, or because they were trying to cut the Church in twain; and we call the thing “cutting up” in those who do this at random, without aim and without skill. Now if you must seek circumcision, he says, you will find it among us, “who worship God in spirit,” i.e. who worship spiritually.

For answer me, which is superior, the soul or the body? Evidently the former. Therefore that circumcision is also superior, or rather, no longer superior, but this is the only circumcision; for while the type stood, He rightly brought it forward in conjunction, writing, “For ye shall circumcise the foreskins of your hearts.” (Jerem. iv. 4.) In the same way in the Epistle to the Romans he does away with it, saying, “for he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter.” (Rom. ii. 28, Rom. ii. 29.) And lastly, he takes from it the very name, “neither is it circumcision,” he maintains; for the type while the reality is yet to come, is called this, but when the reality has come, it no longer retains the title. As in delineation, a man has drawn a king in outline; so long as the colors are not put on we say, Lo, there is the king, but when they are added, the type is lost in the reality, and ceases to show. And he said not, “for the circumcision is in us,” but “we are the circumcision,” and justly; for this is the Man, the circumcision in virtue, this is really the Man. And he did not say, “For among them is the concision”; for they themselves are henceforth in a condition of ruin and of wickedness. But no longer, says he, is circumcision performed in the body, but in the heart. — Homily on Philippians 10

Tertullian: Plainly, a Christian will “glory” even in the flesh; but (it will be) when it has endured laceration for Christ’s sake, in order that the spirit may be crowned in it, not in order that it may draw the eyes and sighs of youths after it. — On the Apparel of Women Book II

Tertullian: We are the circumcision -spiritual and carnal-of all things; for both in the spirit and in the flesh we circumcise worldly principles. — On the Apparel of Women Book II

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

Philippians 3:4

Tertullian: But “those things which he had once accounted gain,” and which he enumerates in the preceding verse-“trust in the flesh,” the sign of “circumcision,” his origin as “an Hebrew of the Hebrews,” his descent from “the tribe of Benjamin,” his dignity in the honours of the Pharisee -he now reckons to be only “loss” to himself; (in other words, ) it was not the God of the Jews, but their stupid obduracy, which he repudiates. — Against Marcion Book V

Philippians 3:5

John Chrysostom: “Circumcised on the eighth day”; and he sets down the first that wherein they chiefly boasted, viz. the ordinance of circumcision. “Of the stock of Israel.” He pointed out both these circumstances, that he was neither a proselyte, nor born of proselytes; for from his being circumcised on the eighth day, it follows that he was not a proselyte, and from his being of the stock of Israel, that he was not of proselyte parents. But that you may not imagine that he was of the stock of Israel as coming of the ten tribes, he says, “of the tribe of Benjamin.” So that he was of the more approved portion, for the place of the priests was in the lot of this tribe. “An Hebrew of Hebrews.” Because he was not a proselyte, but from of old, of distinguished Jews; for he might have been of Israel, and yet not “an Hebrew of Hebrews,” for many were already corrupting the matter, and were strangers to the language, being encircled by other nations; it is either this then, or the great superiority of his birth, that he shows. “According to the law a Pharisee.” He is coming now to the circumstances dependent on his own will; for all those things were apart from the will, for his being circumcised was not of himself, nor that he was of the stock of Israel, nor that he was of the tribe of Benjamin. So that, even among these he has a larger share, even though there were really many who partook with him. Where then are we to place the “rather”? Particularly herein that he was not a proselyte; for to be of the most distinguished tribe and sect, and this from his ancestors of old, was a thing which belonged not to many. — Homily on Philippians 10

Justin Martyr: Then he told me frankly both his name and his family. “Trypho,” says he, “I am called; and I am a Hebrew of the circumcision, and having escaped from the war lately carried on there I am spending my days in Greece, and chiefly at Corinth.” — Dialogue with Trypho, Chapter I

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

Theodoret of Cyrus: “My Jewish identity,” he says, “is in no way ambiguous. I do not come from a family that was only partially Jewish. I am a plant of freedom, a son of Rachel the beloved, on whose behalf the patriarch himself endured slavery.” — EPISTLE TO THE Philippians 3.5

Philippians 3:6

Augustine of Hippo: Before his conversion Paul fulfilled the law conspicuously, either through fear of the people or of God himself, even if he may have offended the law in his internal affections. But he was fulfilling the law through fear of punishment, not through love of righteousness. — ON TWO LETTERS OF PELAGIUS 1.15

John Chrysostom: But he comes to the things which are matters of choice, wherein we have the “rather.” “As touching the law, a Pharisee; as touching zeal, persecuting the Church.” But this is not sufficient; for it is possible to be a Pharisee even, and yet not very zealous. But this also he adds; behold the “rather.” “According to righteousness.” It is possible, however, to be adventurous, or to act thus from ambition, and not out of zeal for the law, as the chief priests did. Yet neither was this the case, but, “according to the righteousness which is in the law, found blameless.” If then both for purity of descent, and earnestness, and habits, and mode of life, I surpassed all, why have I renounced all those dignities, he asks, but because I found that the things of Christ are better, and better far? — Homily on Philippians 10

Theodoret of Cyrus: “When I was harrying the church,” he says, “I was not driven by love of honor or vainglory or jealousy, like the rulers of the Jews. I was burning with zeal for the law.” — EPISTLE TO THE Philippians 3.6

Philippians 3:7

John Chrysostom: Wherefore he added; “howbeit what things were gain to me, these have I counted loss for Christ.”

Such a course of life, so strictly regulated, and entered upon from earliest childhood, such unblemished extraction, such dangers, plots, labors, forwardness, did Paul renounce, “counting them but loss,” which before were “gain,” that he might “win Christ.” But we do not even contemn money, that we may “win Christ,” but prefer to fail of the life to come rather than of the good things of the present life. And yet this is nothing else than loss; for tell me now, let us examine in detail the conditions of riches, and see whether it be not loss accompanied with trouble, and without any gain. — Homily on Philippians 10

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

And how has the law become gain? And it was not counted gain, but was so. For consider how great a thing it was, to bring men, brutalized in their nature, to the shape of men. If the law had not been, grace would not have been given. Wherefore? Because it became a sort of bridge; for when it was impossible to mount on high from a state of great abasement, a ladder was formed. But he who has ascended has no longer need of the ladder; yet he does not despise it, but is even grateful to it. For it has placed him in such a position, as no longer to require it. And yet for this very reason, that he doth not require it, it is just that he should acknowledge his obligation, for he could not fly up. And thus is it with the Law, it hath led us up on high; wherefore it was gain, but for the future we esteem it loss. How? Not because it is loss, but because grace is far greater. For as a poor man, that was in hunger, as long as he has silver, escapes hunger, but when he finds gold, and it is not allowable to keep both, considers it loss to retain the former, and having thrown it away, takes the gold coin; so also here; not because the silver is loss, for it is not; but because it is impossible to take both at once, but it is necessary to leave one. Not the Law then is loss, but for a man to cleave to the Law, and desert Christ. Wherefore it is then loss when it leads us away from Christ. But if it sends us on to Him, it is no longer so. For this cause he saith “loss for Christ”; if for Christ, it is not so naturally. — Homily on Philippians 11

Tertullian: But “those things which he had once accounted gain,” and which he enumerates in the preceding verse-“trust in the flesh,” the sign of “circumcision,” his origin as “an Hebrew of the Hebrews,” his descent from “the tribe of Benjamin,” his dignity in the honours of the Pharisee -he now reckons to be only “loss” to himself; (in other words, ) it was not the God of the Jews, but their stupid obduracy, which he repudiates. — Against Marcion Book V

Philippians 3:8

Ambrose of Milan: And the Apostle teaches us how to dung it, saying: “I count all things but dung, that I may gain Christ,” and he, through evil report and good report, attained to pleasing Christ. For he had read that Abraham, when confessing himself to be but dust and ashes, in his deep humility found favour with God. He had read how Job, sitting among the ashes, regained all that he had lost. He had heard in the utterance of David, how God “raiseth the poor out of the dust, and lifteth the needy out of the dunghill.” — Concerning Repentance, Book 2

John Chrysostom: “Yea verily, and I have counted all things but loss.” Why, he means, do I say this of the Law? Is not the world good? Is not the present life good? but if they draw me away from Christ, I count these things loss. Why? “for the excellency of the knowledge of Jesus Christ my Lord.” For when the sun hath appeared, it is loss to sit by a candle: so that the loss comes by comparison, by the superiority of the other. You see that Paul makes a comparison from superiority, not from diversity of kind; for that which is superior, is superior to somewhat of like nature to itself. So that he shows the connection of that knowledge by the same means, by which he draws the superiority from the comparison.

“For whom I suffered the loss of all things, and do count them dung, that I may gain Christ.” It is not yet manifest, whether he speaks of the Law, for it is likely that he applies it to the things of this world. For when he says, “the things which were gain to me, those I have counted loss for Christ; yea verily,” he adds, “I count all things loss.” Although he said all things, yet it is things present; and if you wish it to be the Law too, not even so is it insulted. For dung comes from wheat, and the strength of the wheat is the dung, I mean, the chaff. But as the dung was useful in its former state, so that we gather it together with the wheat, and had there been no dung, there would have been no wheat, thus too is it with the Law.

Seest thou, how everywhere he calls it “loss,” not in itself, but for Christ. “Yea verily, and I count all things but loss.” Wherefore again? “For the excellency of the knowledge (of Him), for whom I suffered the loss of all things.” Again, “wherefore too I count all things to be loss, that I may gain Christ.” — Homily on Philippians 11

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

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

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

Theodoret of Cyrus: It is not that I flee them as base things but that I prefer what is superior. Having tasted the grain, I throw away the refuse. For refuse means the denser and harder part of the chaff. It carries the grain but is discarded once the grain has been collected. — EPISTLE TO THE Philippians 3.8

Philippians 3:9

Ambrosiaster: If, as he tells the Colossians, “in Christ are hidden all the treasures of wisdom and knowledge,” then everything, whatever it is, is to be reckoned of no account, so that we may attain to the height of this wisdom and knowledge. Not only sufficient but superabundant indeed is the righteousness that comes from faith. This salvation is freely given by the grace of God through the knowledge of Christ. It can hardly be said to be a gift of the law. For to know rightly the mystery of his incarnation and passion and resurrection is the perfection of life and the treasure of wisdom. — EPISTLE TO THE Philippians 3.9-10

Augustine of Hippo: Now what does he mean, “not having my own righteousness,” when that law was not his but God’s? He can only have called it his own righteousness because, although it was from the law, he used to think that he could fulfill it without the aid of the grace that is through Christ. — ON GRACE AND FREE WILL 26

John Chrysostom: “And that I may be found in Him, not having a righteousness of mine own, even that which is of the Law.” If he who had righteousness, ran to this other righteousness because his own was nothing, how much rather ought they, who have it not, to run to Him? And he well said, “a righteousness of mine own,” not that which I gained by labor and toil, but that which I found from grace. If then he who was so excellent is saved by grace, much more are you. For since it was likely they would say that the righteousness which comes from toil is the greater, he shows that it is dung in comparison with the other. For otherwise I, who was so excellent in it, would not have cast it away, and run to the other. But what is that other? That which is from the faith of God, i.e. it too is given by God. This is the righteousness of God; this is altogether a gift. And the gifts of God far exceed those worthless good deeds, which are due to our own diligence. — Homily on Philippians 11

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

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

Philippians 3:10

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

Irenaeus: For it renders us like to Christ, if we experience “the power of his resurrection and the fellowship of His sufferings.” — Fragments from the Lost Writings of Irenaeus

John Chrysostom: But what is “By faith that I may know Him”? So then knowledge is through faith, and without faith it is impossible to know Him. Why how? Through it we must “know the power of His resurrection.” For what reason can demonstrate to us the Resurrection? None, but faith only. For if the resurrection of Christ, who was according to the flesh, is known by faith, how can the generation of the Word of God be comprehended by reasoning? For the resurrection is less than the generation. Why? Because of that there have been many examples, but of this none ever; for many dead arose before Christ, though after their resurrection they died, but no one was ever born of a virgin. If then we must comprehend by faith that which is inferior to the generation according to the flesh, how can that which is far greater, immeasurably and incomparably greater, be comprehended by reason? These things make the righteousness; this must we believe that He was able to do, but how He was able we cannot prove.

For from faith is the fellowship of His sufferings. But how? Had we not believed, neither should we have suffered: had we not believed, that “if we endure with Him, we shall also reign with Him” (2 Tim. ii. 12), we should not have endured the sufferings. Both the generation and the resurrection is comprehended by faith. Seest thou, that faith must not be absolutely, but through good works; for he especially believes that Christ hath risen, who in like sort gives himself up to dangers, who hath fellowship with Him in His sufferings. For he hath fellowship with Him who rose again, with Him who liveth; wherefore he saith, “And may be found in Him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by faith: that I may know Him, and the power of His resurrection, and the fellowship of His sufferings, becoming conformed unto His death; if by any means I may attain unto the resurrection from the dead.”

He saith, being made conformable unto His death, i.e. having fellowship; whereas He suffered from men, thus I too; wherefore he said, “becoming conformed” and again in another place, “and fill up on my part that which is lacking of the afflictions of Christ in my flesh.” (Col. i. 24.) That is, these persecutions and sufferings work the image of His death, for He sought not His own, but the good of many.

Therefore persecutions, and afflictions, and straits, ought not to disturb you, but ought even to make you glad, because through them we are “conformed to His death.” As if he had said, We are molded to His likeness; as he says in another place, where he writeth, “bearing about in the body the dying of the Lord Jesus.” (2 Cor. iv. 10.) And this too comes from great faith. For we not only believe that He arose, but that after His resurrection also He hath great power: wherefore we travel the same road which He travelled, i.e. we become brethren to Him in this respect also. As if he had said, We become Christs in this respect. O how great is the dignity of sufferings! We believe that we become “conformed to His death” through sufferings! For as in baptism, we were “buried with the likeness of His death,” so here, with His death. There did he rightly say, “The likeness of His death” (Rom. vi. 4, Rom. vi. 5), for there we died not entirely, we died not in the flesh, to the body, but to sin. Since then a death is spoken of, and a death; but He indeed died in the body, whilst we died to sin, and there the Man died which He assumed, who was in our flesh, but here the man of sin; for this cause he saith, “the likeness of His death,” but here, no longer the likeness of His death, but His death itself. For Paul, in his persecutions, no longer died to sin, but in his very body. Wherefore, he endured the same death. — Homily on Philippians 11

Theodoret of Cyrus: To know “the power of his resurrection” means to know through faith that he is the God and Maker of all, he assumed our nature, he effected our salvation, and he was raised again in the body that he had taken as he conceived the common salvation of all humanity. To know “the power of his resurrection” is to know the purpose of his resurrection. — EPISTLE TO THE Philippians 3.9-10

Philippians 3:11

Gaius Marius Victorinus: We who believe in Christ endure sufferings with him and indeed all sufferings, even as far as the cross and death. From the knowledge of all these and from the sharing in suffering comes resurrection. And thus, as we are sharers in his death and his burden, we are enabled to share his resurrection. — EPISTLE TO THE Philippians 3.10-11

Gaius Marius Victorinus: It is because Paul is still persevering in the fellowship of suffering, which is very similar to death itself, that he says “that if possible I may attain the resurrection from the dead.” There can be no doubt of his attaining to the resurrection. But what is this attaining to the resurrection of the dead? It is the perfect and full life of every individual which is elicited from the fellowship of Christ’s sufferings by every means, which will appear clearly at that end time when the resurrection from the dead occurs, that is, when the dead come back to life. — EPISTLE TO THE Philippians 3.12

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

John Chrysostom: “If by any means,” saith he, “I may attain unto the resurrection from the dead.” What sayest thou? All men will have a share in that. “For we shall not all sleep, but we shall all be changed” (1 Cor. xv. 51), and shall all share not only in the Resurrection, but in incorruption. Some indeed to honor, but others as a means of punishment. If therefore all have a share in the Resurrection, and not in the Resurrection only, but also in incorruption, how said he, “If by any means I may attain,” as if about to share in some especial thing? “For this cause,” saith he, “I endure these things, if by any means I may attain unto the resurrection from the dead.” For if thou hadst not died, thou wouldest not arise. What is it then? Some great thing seems here to be hinted at. So great was it, that he dared not openly assert it, but saith, “If by any means.” I have believed in Him and His resurrection, nay, moreover, I suffer for Him, yet I am unable to be confident concerning the Resurrection. What resurrection doth he here mention? That which leads to Christ Himself. I said, that I believed in “Him, and in the power of His resurrection,” and that I “have fellowship with His sufferings,” and that I “become conformed to His death.” Yet after all these things I am by no means confident; as he said elsewhere, “Let him that thinketh he standeth, take heed lest he fall.” (1 Cor. x. 12.) And again, “I fear lest by any means, after that I have preached to others, I myself should be rejected.” (1 Cor. ix. 27.) — Homily on Philippians 11

Lucius Caecilius Firmianus Lactantius: But He, when He shall have destroyed unrighteousness, and executed His great judgment, and shall have recalled to life the righteous, who have lived from the beginning, will be engaged among men a thousand years, and will rule them with most just command. Then they who shall be alive in their bodies shall not die, but during those thousand years shall produce an infinite multitude, and their offspring shall be holy, and beloved by God; but they who shall be raised from the dead shall preside over the living as judges. But the nations shall not be entirely extinguished, but some shall be left as a victory for God, that they may be the occasion of triumph to the righteous, and may be subjected to perpetual slavery. — The Divine Institutes Book 7, Chapter XXIV

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

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

Philippians 3:12

Ambrosiaster: Throughout the letter Paul bears witness to his joy in them and praises their obedience and faith. He is, however, concerned that they, like all who are subject to human conceits, might become elated as though they were already worthy. So he tells them openly, speaking of his own person, that something is still wanting for perfect righteousness. He urges them to good works. If he who is adorned with such dignity confesses that he is still wanting in perfection, they would understand how much more they must work to acquire the blessings of righteousness. — EPISTLE TO THE Philippians 3.12.1

Gaius Marius Victorinus: Christ by his sufferings has set free all who follow him. He embraces everyone, but especially those who follow. The one who wants to follow and embrace Christ is bound to follow Christ in all his sufferings. Only in this way may he embrace Christ as Christ embraces him. For if Christ set everyone free by his sufferings, he embraces everyone in his sufferings. — EPISTLE TO THE Philippians 3.12

John Chrysostom: “Not that I have already obtained, or am already made perfect: but I press on, if so be that I may apprehend that for which also I was apprehended by Christ Jesus.”

“Not that I have already obtained.” What means “already obtained”? He speaks of the prize, but if he who had endured such sufferings, he who was persecuted, he “who had in him the dying of the Lord Jesus,” was not yet confident about that resurrection, what can we say? What meaneth, “if I may apprehend”? What he before said, “If I may attain to the resurrection of the dead.” (2 Cor. iv. 10) If I may apprehend, he saith, His resurrection; i.e. if I may be able to endure so great things, if I may be able to imitate Him, if I may be able to become conformed to Him. For example, Christ suffered many things, He was spit upon, He was stricken, was scourged, at last He suffered what things he suffered. This is the entire course. Through all these things it is needful that men should endure the whole contest, and so come to His resurrection. Or he means this, if I am thought worthy to attain the glorious resurrection, which is a matter of confidence, in order to His resurrection. For if I am able to endure all the contests, I shall be able also to have His resurrection, and to rise with glory. For not as yet, saith he, am I worthy, but “I press on, if so be that I may apprehend.” My life is still one of contest, I am still far from the end, I am still distant from the prize, still I run, still I pursue. And He said not, I run, but “I pursue.” For you know with what eagerness a man pursues. He sees no one, he thrusts aside with great violence all who would interrupt his pursuit. He collects together his mind, and sight, and strength, and soul, and body, looking to nothing else than the prize. But if Paul, who so pursued, who had suffered so many things, yet saith, “if I may attain,” what should we say, who have relaxed our efforts?

Then to show that the thing is of debt, he saith, “For which also I was apprehended by Christ Jesus.” I was, he saith, of the number of the lost, I gasped for breath, I was nigh dead, God apprehended me. For He pursued us, when we fled from Him, with all speed. So that he points out all those things; for the words, “I was apprehended,” show the earnestness of Him who wishes to apprehend us, and our great aversion to Him, our wandering, our flight from Him.

So that we are liable for a vast debt, and no one grieves, no one weeps, no one groans, all having returned to their former state. For as before the appearance of Christ we fled from God, so now also. For we can flee from God, not in place, for He is everywhere; and hear the Prophet, when he says, “Whither shall I go from Thy Spirit, or whither shall I flee from Thy presence”? (Ps. cxxxix. 7) How then can we flee from God? Even as we can become distant from God, even as we can be removed afar off. “They that are far from Thee,” it says, “shall perish.” (Ps. lxxiii. 27) And again, “Have not your iniquities separated between Me and you?” (Isa. lix. 2) How then comes this removal, how comes this separation? In purpose and soul: for it cannot be in place. For how could one fly from Him who is everywhere present? The sinner then flies. This is what the Scripture saith, “The wicked fleeth when no man pursueth him.” (Prov. xxviii. 1) We eagerly fly from God, although He always pursueth us. The Apostle hasted, that he might be near Him. We haste, that we may be far off. — Homily on Philippians 11

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

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

Theodoret of Cyrus: “It was he who first caught me in his net” Paul says in effect, “for I was fleeing him and was turned well away. He caught me as I fled. But now I in turn am the pursuer in my desire of catching him, that I may not be a disappointment to his saving work.” — EPISTLE TO THE Philippians 3.12

Philippians 3:13

Clement of Alexandria: And it occurs to me to wonder how some dare call themselves perfect and gnostics, with ideas of themselves above the apostle, inflated and boastful, when Paul even owned respecting himself, “Not that I have already attained, or am already perfect; but I follow after, if that I may apprehend that for which I am apprehended of Christ. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting the things which are behind, and stretching forth to those that are before, I press toward the mark, for the prize of the high calling in Christ Jesus.” And yet he reckons himself perfect, because he has been emancipated from his former life, and strives after the better life, not as perfect in knowledge, but as aspiring after perfection. — The Instructor Book 1

Desert Fathers: Pambo said to Antony, ‘What shall I do?’ Antony said, ‘Do not trust in your own righteousness. Do not go on sorrowing over a deed that is past. Keep your tongue and your belly under control.’ — The Desert Fathers, Sayings of the Early Christian Monks

Desert Fathers: A hermit said, ‘We do not make progress because we do not realize how much we can do. We lose interest in the work we have begun, and we want to be good without even trying.’ — The Desert Fathers, Sayings of the Early Christian Monks

Gaius Marius Victorinus: If they compared themselves with Paul, the Philippians would understand how far they were from the blessings of freedom. How frequently had he shared in so many of Christ’s sufferings: He had been beaten, imprisoned, thrown to wild beasts and burdened with other evils. Nonetheless even he did not think that he had already taken hold of Christ, as long as he was alive. — EPISTLE TO THE Philippians 3.13

Jerome: Put the past out of mind. Set your mind to the future. What he has reckoned perfect today he ascertains to have been false tomorrow as he reaches for ever better and higher goals. By this gradual advance, never being static but always in progress, he is able to teach us that what we supposed in our human way to be perfect still remains in some ways imperfect. The only perfection is the true righteousness of God. — Against the Pelagians 1.15

John Chrysostom: “Brethren, I count not myself to have apprehended.” But if Paul had not as yet apprehended, and is not confident about the Resurrection and things to come, hardly should they be so, who have not attained the smallest proportion of his excellence. That is, I consider that I have not as yet apprehended all virtue, as if one were speaking of a runner. Not as yet, saith he, have I completed all. And if in another place he saith, “I have fought the good fight” (2 Tim. iv. 7), but here, “I count myself not as yet to have apprehended”; any one who reads carefully will well know the reason both of those, and of the present words; (for it is not necessary to dwell continually on the same point;) and that he spoke these words at a much earlier date, but the others near his death. — Homily on Philippians 12

Tertullian: But if we listen to the apostle, forgetting what is behind, let us both strain after what is before, and be followers after the better rewards. — To His Wife Book I

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

Theodoret of Cyrus: Some think that “paying no heed to the things behind” refers to life under the law. I think he says this of his labors as a preacher. For his custom was to be cursory and to mingle doctrinal statement with exhortation. What he says then is “I pay no heed to my previous labors, but I strive enthusiastically to press on to those ahead.” — EPISTLE TO THE Philippians 3.13-14

Philippians 3:14

Gaius Marius Victorinus: Here then are two precepts for the one who is going to live the rest of life walking in the Christian way. First, the one who is still living under divine governance, however well and rightly he has acted in the past, should not think about all the actions he has already done as though he deserved to obtain something by them. Rather he should cast them into oblivion, always seeking the new tasks that remain. Second, he should nonetheless keep living under the divine rule, continually “pressing on” toward these things and observing the rule of Christ, even to death. — EPISTLE TO THE Philippians 3.13-14

John Chrysostom: But I am solely engaged on “one thing,” says he, “in stretching forward to the things which are before.” But “one thing,” says he, “forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus.” For what made him reach forward unto the things which are before, was his forgetting the things that are behind. He then, who thinks that all is accomplished, and that nothing is wanting to him for the perfecting of virtue, may cease running, as having apprehended all. But he who thinks that he is still distant from the goal, will never cease running. This then we should always consider, even though we have wrought ten thousand good deeds; for if Paul, after ten thousand deaths, after so many dangers, considered this, how much more should we? For I fainted not, saith he, although I availed not, after running so much; nor did I despair, but I still run, I still strive. This thing only I consider, that I may in truth advance.

Thus too we should act, we should forget our successes, and throw them behind us. For the runner reckons not up how many circuits he hath finished, but how many are left. We too should reckon up, not how far we are advanced in virtue, but how much remains for us. For what doth that which is finished profit us, when that which is deficient is not added? Moreover he did not say, I do not reckon up, but I do not even remember. For we thus become eager, when we apply all diligence to what is left, when we give to oblivion everything else. “Stretching forward,” saith he; before we arrive, we strive to obtain. For he that stretches forward is one who, though his feet are running, endeavors to outstrip them with the rest of his body, stretching himself towards the front, and reaching out his hands, that he may accomplish somewhat more of the course. And this comes from great eagerness, from much warmth; thus the runner should run with great earnestness, with so great eagerness, without relaxation.

As far as one who so runs differs from him who lies supine, so far doth Paul differ from us. He died daily, he was approved daily, there was no season, there was no time in which his course advanced not. He wished not to take, but to snatch the prize; for in this way we may take it. He who giveth the prize standeth on high, the prize is laid up on high.

See how great a distance this is that must be run over! See how great an ascent! Thither we must fly up with the wings of the Spirit, otherwise it is impossible to surmount this height. Thither must we go with the body, for it is allowed.

“In Christ Jesus.” See the humility of his mind; this I do, saith he, “in Christ Jesus,” for it is impossible without an impulse from Him to pass over so vast an interval: we have need of much aid, of a mighty alliance; He hath willed that thou shouldest struggle below, on high He crowns thee. Not as in this world; the crown is not here, where the contest is; but the crown is in that bright place. See ye not, even here, that the most honored of the wrestlers and charioteers are not crowned in the course below, but the king calls them up, and crowns them there? Thus too is it here, in heaven thou receivest the prize. — Homily on Philippians 12

Theodoret of Cyrus: This is how we should think about the crowns laid up for us. For even if we do not perceive exactly what these are like, we ought at least to know that God, as Master of the contest, will reveal this to us. — EPISTLE TO THE Philippians 3.15

Philippians 3:15

Augustine of Hippo: The apostle speaks of himself as both perfect and imperfect: imperfect when he considers how much righteousness is still wanting in him but perfect in that he does not blush to confess his own imperfection and makes good progress in order to attain it. — ON TWO LETTERS OF PELAGIUS 3.19

Augustine of Hippo: All of us who are running the race perfectly should be aware that we are not yet perfect. The hope is that we may receive perfection in the place to which we are now running perfectly. — ON THE PERFECTION OF HUMAN RIGHTEOUSNESS 19

Clement of Alexandria: And yet he reckons himself perfect, because he has been emancipated from his former life, and strives after the better life, not as perfect in knowledge, but as aspiring after perfection. Wherefore also he adds, “As many of us as are perfect, are thus minded” — The Instructor Book 1

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

Gaius Marius Victorinus: Assuming that this statement is complete and self-contained and need not be linked to his subsequent words, I think it must be understood as follows: “If there is anything in what I have said that you construe or understand in a different way, I allow your understanding to develop.” Remember that he is speaking of the perfect, for so he says so: “we who are perfect.” … “In due time ‘God will reveal this to you,’ since both what you understand and what I have said are fitting.” — EPISTLE TO THE Philippians 3.15

Hilary of Poitiers: If we, because of the tendency to err that lies within the human condition, take the meaning of anything for granted, we are not to refuse increase of understanding through grace.… For the apostle has already explained the thought of those whose thought is perfect. As to those who think otherwise concerning God’s revelation, he hopes that their thoughts will be brought to perfection. — ON THE TRINITY 11.24

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

John Chrysostom: “Let us, therefore, as many as be perfect, be thus minded,” saith he. “And if in anything ye are otherwise minded, even this shall God reveal unto you.” What sort of thing? That we should “forget the things which are behind.” Wherefore it belongs to him who is perfect not to consider himself perfect. How therefore sayest thou, “as many as are perfect”? For tell me, are we minded as thou art? For if thou hast not attained nor art perfected, how dost thou command those that are perfect to be so minded as thou art, who art not yet perfect? Yea, for this, saith he, is perfection. And “if ye are in anything otherwise minded, even this shall God reveal unto you.” That is, if any one considers that he has attained all excellence. He puts them on their guard, not by speaking directly, but what saith he? “If in anything ye are otherwise minded, even this shall God reveal unto you.” See how humbly he saith this! God shall teach you, i.e. God shall persuade you, not teach you; for Paul was teaching, but God shall lead them on. And he said not, shall lead you on, but “shall reveal,” that this may rather seem to spring from ignorance. These words were spoken not concerning doctrines, but concerning perfection of life, and our not considering ourselves to be perfect, for he who considers that he hath apprehended all, hath nothing. — Homily on Philippians 12

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

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

Philippians 3:16

Ambrosiaster: Lest anyone should presume to think this was not from God and revealed by God he therefore adds the words “what we have attained,” that we should think in accord with the apostles. That means that we should not overstep the rule of doctrine in understanding but accept what is commonly and humbly understood in the truth of the gospel. — EPISTLE TO THE Philippians 3.16

Augustine of Hippo: Hold true with the affections of the mind and habits of living, so that one is able to be perfectly in the possession of righteousness when, advancing day by day along the direct road of faith, one has already become a perfect traveler on the road. — ON WHAT IS DUE TO SINNERS 2.20

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

John Chrysostom: “Only, whereunto we have already attained, by that same rule let us walk, let us mind the same thing.”

“Only, whereunto we have attained.” What means this? Let us hold fast, he saith, that in which we have succeeded; love, concord, and peace: for in this we have succeeded. “Whereto we have attained: to walk by the same rule, to mind the same thing.” “Whereunto we have attained,” i.e. in this we have already succeeded. Seest thou, that he wills that his precepts should be a rule to us? And a rule admits neither addition, nor subtraction, since that destroys its being a rule. “By the same rule,” i.e. by the same faith, within the same limits. — Homily on Philippians 12

Philippians 3:17

John Chrysostom: “Brethren, be ye imitators of me, and mark them which so walk even as ye have us for an ensample.”

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

The Apostles therefore were a type, and kept throughout a certain archetypal model. Consider how entirely accurate their life was, so that they are proposed as an archetype and example, and as living laws. For what was said in their writings, they manifested to all in their actions. This is the best teaching; thus he will be able to carry on his disciple. But if he indeed speaks as a philosopher, yet in his actions doth the contrary, he is no longer a teacher. For mere verbal philosophy is easy even for the disciple: but there is need of that teaching and leading which comes of deeds. For this both makes the teacher to be reverenced, and prepares the disciple to yield obedience. How so? When one sees him delivering philosophy in words, he will say he commands impossibilities; that they are impossibilities, he himself is the first to show, who does not practice them. But if he sees his virtue fully carried out in action, he will no longer be able to speak thus. Yet although the life of our teacher be careless, let us take heed to ourselves, and let us listen to the words of the prophet; “They shall be all taught of God.” (Isa. liv. 13) “And they shall teach no more every man his brother, saying, Know the Lord, for they shall all know me from the least of them to the greatest of them.” (Jer. xxxi. 34) Hast thou a teacher who is not virtuous? Still thou hast Him who is truly a Teacher, whom alone thou shouldest call a Teacher. Learn from Him: He hath said, “Learn of Me, for I am meek.” (Matt. xi. 29) Take not heed, then, to thy teacher, but to Him and to His lessons. Take thence thy examples, thou hast a most excellent model, to it conform thyself. There are innumerable models laid before thee in the Scriptures of virtuous lives; whichsoever thou wilt, come, and after the Master find it in the disciples. — Homily on Philippians 12

Philippians 3:18

Ambrosiaster: Those who bring him to tears are the very ones who had already overthrown the Galatians. By treacherous proceedings they were destroying the churches in the name of Christ.… He speaks of these people with grief and tears. They were impeding the salvation of the faithful by raising questions about the eating of or abstinence from food. It is as though salvation were in food or as if “God were a belly,” one whom they believed to take delight in worldly foods according to the law while they gloried in the circumcision of their private parts. This is what it is to “think earthly thoughts.” One who “thinks spiritual thoughts” glories in faith, hope and charity. — EPISTLE TO THE Philippians 3.19

Gaius Marius Victorinus: An exhortation is stronger when it is accompanied by what is fearful in its alternative.… Paul expresses heartfelt affection when he describes the evils suffered by those who live otherwise, saying, “I say it with tears.” — EPISTLE TO THE Philippians 3.19

Gaius Marius Victorinus: There are two types of misunderstanding of Christ, or rather one class of two descriptions, who are enemies of Christ. For some in their carnal thoughts deride the cross of Christ, thinking of Christ merely as a man raised onto a cross.… These pay attention to nothing but the flesh. To them “their god is a belly” and their “glory is in filthiness.” These are the ones who “think earthly thoughts” and whose end is death. On the other hand, there are those who think of Christ only as a spirit. They do not think of him as incarnate or crucified. They too are enemies to the cross of Christ, having death as their end. — EPISTLE TO THE Philippians 3.19

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

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

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

John Chrysostom: “Many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ.” Since there were some who made a pretense of Christianity, yet lived in ease and luxury, and this is contrary to the Cross: therefore he thus spoke. For the cross belongs to a soul at its post for the fight, longing to die, seeking nothing like ease, whilst their conduct is of the contrary sort. So that even if they say, they are Christ’s, still they are as it were enemies of the Cross. For did they love the Cross, they would strive to live the crucified life. Was not thy Master hung upon the tree? Do thou otherwise imitate Him. Crucify thyself, though no one crucify thee. Crucify thyself, not that thou mayest slay thyself, God forbid, for that is a wicked thing, but as Paul said, “The world hath been crucified unto me and I unto the world.” If thou lovest thy Master, die His death. Learn how great is the power of the Cross; how many good things it hath achieved, and doth still: how it is the safety of our life. Through it all things are done. Baptism is through the Cross, for we must receive that seal. The laying on of hands is through the Cross. If we are on journeys, if we are at home, wherever we are, the Cross is a great good, the armor of salvation, a shield which cannot be beaten down, a weapon to oppose the devil; thou bearest the Cross when thou art at enmity with him, not simply when thou sealest thyself by it, but when thou sufferest the things belonging to the Cross. Christ thought fit to call our sufferings by the name of the Cross. As when he saith, “Except a man take up his cross and follow Me,” i.e. except he be prepared to die.

But these being base, and lovers of life, and lovers of their bodies, are enemies of the Cross. And every one, who is a friend of luxury, and of present safety, is an enemy of that Cross in which Paul makes his boast: which he embraces, with which he desires to be incorporated. As when he saith, “I am crucified unto the world, and the world unto me.” But here he saith, “I now tell you weeping.” Wherefore? Because the evil was urgent, because such deserve tears. Of a truth the luxurious are worthy of tears, who make fat that which is thrown about them, I mean the body, and take no thought of that soul which must give account. Behold thou livest delicately, behold thou art drunken, to-day and to-morrow, ten years, twenty, thirty, fifty, a hundred, which is impossible; but if thou wilt, let us suppose it. What is the end? What is the gain? Nought at all. Doth it not then deserve tears, and lamentations, to lead such a life; God hath brought us into this course, that He may crown us, and we take our departure without doing any noble action. Wherefore Paul weepeth, where others laugh, and live in pleasure. — Homily on Philippians 13

Philippians 3:19

Clement of Alexandria: Such are the men who believe in their belly, “whose God is their belly, whose glory is in their shame, who mind earthly things. “To them the apostle predicted no good when he said, “whose end is destruction.” — The Instructor Book 2

John Chrysostom: “Whose God,” saith he, “is the belly.” For this have they a God! That is, “let us eat and drink!” Dost thou see, how great an evil luxury is? to some their wealth, and to others their belly is a god. Are not these too idolaters, and worse than the common? And their “glory is in their shame.” Some say it is circumcision. I think not so, but this is its meaning, they make a boast of those things, of which they ought to be ashamed. It is a fearful thing to do shameful actions; yet to do them, and be ashamed, is only half so dreadful. But where a man even boasts himself of them, it is excessive senselessness.

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

“Whose God,” he saith, “is their belly.” Let us see how Paul served God: let us see how gluttons serve their belly. Do not they undergo ten thousand such deaths? do not they fear to disobey whatever it orders? do not they minister impossibilities to it? Are not they worse than slaves? — Homily on Philippians 13

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

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

Tertullian: Not one of such women knows how to speak of the good of single-husbandhood; for their “god,” as the apostle says, “is their belly; " and so, too, what is neighbour to the belly. — To His Wife Book I

Philippians 3:20

Basil of Caesarea: We drag our body like a shadow along the ground, but we guard our soul as one that shares in the citizenship of heaven. — ON BAPTISM 1.21

Clement of Alexandria: We know that this is well said, for we ought to live as strangers and expatriates in the world … not using the creation to satisfy our passions but high-mindedly and with thanksgiving. — The Stromata Book 3

Hilary of Poitiers: If it should be the case that both the blessed and the impious have an end and that end is understood as annihilation, the end makes religion and impiety equal. The common end of both would consist simply in not being. And where is our “hope in heaven” if our end simply makes us nonexistent? If hope is said to be owed to the saints and an end to the impious, even then the end cannot be simply annihilation. For how could it be a punishment of impiety to have no awareness whatever of the punishments that avenge it? Would not one who is annihilated not know the cause of his suffering? Better to distinguish a continuing place reserved for the blessed and another prepared for the wicked. — ON THE TRINITY 11.28

John Chrysostom: “But our citizenship,” says he, “is in Heaven.” Let us not then seek for ease here; there do we shine, where also our citizenship is. “From whence also,” saith he, “we wait for a Saviour,” the Lord Jesus Christ. He saith, “From Heaven” and “Our Saviour,” showing, from the place and from the Person, the dignity of the subject.

All we have, saith he, is in the heavens, our Saviour, our city, whatever a man can name: “whence,” saith he, “we wait for a Saviour, the Lord Jesus Christ.” And this is an act of His kindness and love toward man. He Himself again cometh to us, he doth not drag us thither, but takes us, and so departs with us. And this is a mark of great honor; for if He came to us when we were enemies, much rather doth He now when we are become friends. He doth not commit this to the Angels, nor to servants, but Himself cometh to call us to His royal mansion. See, we also “shall be caught up in the clouds,” doing him honor. — Homily on Philippians 13

John Chrysostom: “For our citizenship is in heaven,” there is the prize; seest thou the runners, how they live by rule, how they touch nothing that relaxes their strength, how they exercise themselves every day in the palaestra, under a master, and by rule? Imitate them, or rather exhibit even greater eagerness, for the prizes are not equal: many are those who would hinder you; live by rule: many are the things which relax your strength; make its feet agile: for it is possible so to do, it comes not naturally, but by our will. Let us bring it to lightness, lest our swiftness of foot be hindered by the weight of other things. Teach thy feet to be sure, for there are many slippery places, and if thou fallest, straightway thou losest much. But yet if thou fall, rise up again. Even thus mayst thou obtain the victory. Never attempt slippery things, and thou wilt not fall; walk upon firm ground, up with thy head, up with thine eyes; these commands the trainers give to those who run. Thus thy strength is supported; but if thou stoopest downward, thou fallest, thou art relaxed. Look upward, where the prize is; the sight of the prize increaseth the determination of our will. The hope of taking it suffereth not to perceive the toils, it maketh the distance appear short. And what is this prize? No palm branch; but what? The kingdom of heaven, everlasting rest, glory together with Christ, the inheritance, brotherhood, ten thousand good things, which it is impossible to name. It is impossible to describe the beauty of that prize; he who hath it alone knoweth it, and he who is about to receive it. It is not of gold, it is not set with jewels, it is far more precious. Gold is mire, in comparison with that prize, precious stones are mere bricks in comparison with its beauty. If thou hast this, and takest thy departure to heaven, thou wilt be able to walk there with great honor; the angels will reverence thee, when thou bearest this prize, with much confidence wilt thou approach them all. — Homily on Philippians 12

Polycrates Of Ephesus: His other daughter also, who passed her life

Philippians 3:21

Ambrosiaster: Through the resurrection of the dead and their transformation into glory the power of the Lord will be manifestly apparent, subduing all the principalities and powers so that he may be manifestly the God and Lord of all. — EPISTLE TO THE Philippians 3.21

Cassiodorus: What he obviously means is that those who no longer desire sins are immortal, since they enjoy divine delights. That is the rule ordained for the blessed, of whom it is said, “They shall be as angels.” — SUMMARY OF Philippians 5.3.21

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

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

Gaius Marius Victorinus: When we rise and are changed and are made spiritual in soul, body and spirit (for all these three make up one man and are one spirit), the body in which we have been humbled will be raised. It will be of the same and an equal form to the body of Christ’s own glory. So too we shall be spirits as he himself is a spirit. — EPISTLE TO THE Philippians 3.21

Gaius Marius Victorinus: In this place of worship dwells the mystery of the resurrection. For what was fulfilled in Christ in the flesh was this: that he should save souls and also cause immortality to be given to the flesh through resurrection. This he accomplished by the power of his cross. — EPISTLE TO THE Philippians 3.21

Hilary of Poitiers: “The power that enables him to subject all things to himself” consists in the transition from one nature to another nature. Insofar as it ceases to be its previous nature, it becomes subject to its new nature. It does not stop existing but advances in existing. It ceases to be the old nature and becomes the new nature. It is subdued by transformation as it passes into the fashion of the new kind that it has assumed. — ON THE TRINITY 11.35

John Chrysostom: “Who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory.” By little and little he hath carried us up. The body now suffereth many things: it is bound with chains, it is scourged, it suffereth innumerable evils; but the body of Christ suffered the same. This, then, he hinted at when he said, “That it may be conformed to the body of his glory.” Wherefore the body is the same, but putteth on incorruption. “Shall fashion anew.” Wherefore the fashion is different; or perchance he has spoken figuratively of the change.

He saith, “the body of our humiliation,” because it is now humbled, subject to destruction, to pain, because it seemeth to be worthless, and to have nothing beyond that of other animals. “That it may be conformed to the body of his glory.” What? shall this our body be fashioned like unto Him, who sitteth at the right hand of the Father, to Him who is worshiped by the Angels, before whom do stand the incorporeal Powers, to Him who is above all rule and power, and might? If then the whole world were to take up weeping and lament for those who have fallen from this hope, could it worthily lament? because, when a promise is given us of our body being made like to Him, it still departs with the demons. I care not for hell henceforth; whatever can be said, having fallen from so great glory, now and henceforth consider hell to be nothing to this falling away. What sayest thou, O Paul? To be made like unto Him? Yes, he answereth; then, lest you should disbelieve, he addeth a reason; “According to the working whereby He is able even to subject all things unto Himself.” He hath power, saith he, to subject all things unto Himself, wherefore also destruction and death. Or rather, He doth this also with the same power. For tell me, which requireth the greater power, to subject demons, and Angels, and Archangels, and Cherubim, and Seraphim, or to make the body incorruptible and immortal? The latter certainly much more than the former; he showed forth the greater works of His power, that you might believe these too. Wherefore, though ye see these men rejoicing, and honored, yet stand firm, be not offended at them, be not moved. These our hopes are sufficient to raise up even the most sluggish and indolent. — Homily on Philippians 13

Methodius of Olympus: The transformation, he says, is the restoration into an impassible and glorious state. For now the body is a body of desire and of humiliation, — Methodius From the Discourse on the Resurrection

Tertullian: If Christ coming from heaven will “transform the body of our humiliation into conformity with the body of his glory,” then this body of ours, which is humbled by sufferings and cast down into the earth by the very law of death, is the very body that will rise. For how will it be transformed if there is nothing? — AGAINST MARCION 5.20.7

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

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