Interpretation of Philippians preface–2.15
Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).
Preface
0PG 82
᾿Απὸ τῆς θείας χάριτος κυβερνώμενος ὁ θεῖος Απόστολος ἀπὸ μὲν τῆς Τρωάδος εἰς Μακεδονίαν ἀφίκετο' πρώτοις δὲ Φιλιππησίοις τὸ θεῖον προσ- Υίαις τὸ κήρυγμα. Ἔχεῖ γὰρ καὶ τὸν ψευδόμαντιν ἔχ τινος κόρης ἐξήλασε δαίμονα᾽ ἐκεῖ σὺν τῷ Σίλᾳ «ὃ δεσμωτήριον οἱκήσας, καὶ πεδηθεὶς χεῖράς τε καὶ πόδας, καὶ πάννυχος διετέλεσε τὸν Θεὸν ἀνυμνῶν. Ὁ δέ γε ὑμνούμενος ἔσεισε μὲν τὸ δεσμωτήριον, ἔλυσε δὲ τὰ τῶν πεπεδημένων ἁπάντων δεσμά’ διὰ δέ τινος λαμπροτάτου φωτὸς τὴν οἰκείαν ἐδήλωσεν ἐπιφάνειαν. Ταῦτα καὶ τὸν δεσμοφύλακα προσδραμεῖν τῇ σωτηρίᾳ κατήπειξεν' ἀπήλαυσς δὲ σὺν αὑτῷ καὶ πᾶς ὁ οἶκος τοῦ τῆς θεογνωσίας φωτός. Πρὸ ' δέ γε τούτῶν ἡ πορφυρόπωλις εἴσω τῆς τούτου σαγήνης ἐγέἀπεφάνθησαν ἐρασταί. Τεκμήριον δὲ τῆς περὶ τὰ θεῖα προθυμίας αὐτῶν, τὸ μὴ μόνον παρόντα θεραπεῦται τὸν θεῖον ᾿Απόστολον, ἀλλὰ καὶ εἰς Θεσσαλονίκῃν, καὶ εἰς Κόρινθον πέμψαι χρήματα, εἰς τὴν τοῦ σώματος αὑτοῦ ἐπιμέλειαν. Ταυτὸ δὲ τοῦτο δέδράκασι καὶ ἡνίκα τὴν Ρώμην κατέλαβε. Τὸν γὰρ μαχάριιν Ἐπαφρόδιτον, ὃς τῶν ψυχῶν αὑτῶν ἐπιστεύθη ἐπιμέλειαν, εἰς τὴν μεγίστην ἐκείνην ἀπέστειλαν πόλιν, οὐ δείσαντες τὸ θηριῶδες τοῦ Νέρωνος. Διὰ τούτου ταύτην γέγραφε τὴν Ἐπιστολῆν, καὶ τὴν τῆς ἀγάπης αὐτῶν ἀποδεχόμενο; προθυμίαν, καὶ παραινῶν τὰ προσήκοντα, Μάλιστα ὃὲῇλ᾽ αὑτοῖς παρεγγυᾷ φεύγειν τὴν ἐξαπάτην τῶν ἐξ Ἰουδαίων μὲν πεπιστευκότων, συνηγορεῖν δὲ πειρωμένων τῷ νόμῳ, καὶ διαφθείρειν ἐπιχειρούντων τὸ σωτήριον κήρυγμα. α΄, 8'. « Παῦλος καὶ Τιμόθεος, δοῦλοι Ἰησοῦ Χρ:στοῦ, πᾶτι τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ, τοῖς οὖσιν ἐν Φιλίπποις, σὺν ἐπισκόποις καὶ διακόνοις χάρις ὑμῖν καὶ εἰρήνη ἀπὸ ᾽ Θεοῦ Πατρὺς ἡμῶν, καὶ Κυρίου Ἰησοῦ Χριστοῦ. » Πᾶσι τὰ κατ᾽ αὑτὸν ἐπιστέλλει, τοῖς τε τῆς ἱερωσύνης ἐξιωμένοις, καὶ τοῖς ἀπὸ πούτων ποιμαινομένοις, Ἁγίους γὰρ τοὺ; τοῦ βαπτίσματος ὃ ἀξιωθέντας ὠνόμασεν᾽ ἐπισκόπους δὲ τοὺς πρισδυτέρους καλεῖ" ἀμφότερα γὰρ εἶχον κατ᾽ ἐκεῖνον τὸν καιρὸν τὰ ὀνόματα. Καὶ τοῦτο ἡμᾶς καὶ ἡ τῶν Πράξεων ἱστορία διδάσκει. Εἰρηκὼς γὰρ ὁ μακάριος Λουκᾶς, ὡς εἰς τὴν Μίλητον τοὺ; Ἐφεσίων καὶ τὰ πρὸς αὐτοὺς εἰρημένχ. ε Προσέχετε γὰρ, φησὶν, ἑαυτοῖς, καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶ; ( Ὧθ:: τὸ Πνεῦμα τὸ ἅγιον ἐπισκόπους πο:μαίνειν τὴν Ἐκκλησίαν τοῦ Χριστοῦ. » Καὶ τοὺς αὑτοὺς χλὶ πρετδυτέρους καὶ ἐπισκόπου: ὠνόμασεν. Οὕτω καὶ ἐν τῇ πρὸς τὸν μακάριον Τίτον Ἐπιστολῆ᾽ « Διὰ τοῦτο κατέλιπόν σε ἐν Κρήτῃ, ἵνα χατατήσης κατὰ πόλιν πρεσβυτέριον, ὡς ἐγώ σοι διεταξάμην. » Καὶ εἰπὼν ὁποίους εἶναι χρὴ τοὺς χειροτονουμένους, ἐπἦγαγε' ε Δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶνα!,. ὡς Θεοῦ οἰκονόμον. » Καὶ ἐνταῦθα δὲ δῆλον τοῦτο πεποίηκε, Τοῖς γὰρ ἐπιτχόποις τοὺς διακόνους συν» ἐξευξε, τῶν πρεσβυτέρων οὐ ποιησάμενος μνήμην" ἄλλως τε οὐδὲ οἷόν τε ἣν πολλοὺς ἐπισκόπους μίαν πόλιν ποιμαίνειν, ὡς εἶναι δῆλον ὅτι τοὺς μὲν πρεσβυτέρους ἐπισκόπους ὠνόμασε" τὸν δέ γς ριον Ἐπαφρέδιτον ἐν αὐτῇ τῇ Ἐπιστολῇ ἀπόστολον αὐτῶν κέκληκεν, « Ὑμῶν γὰρ, φησὶν, ἀπόστολον, καὶ συνεργὸν τῆς χρείας μου. » Σαφῶς τοίνυν ἐδίν στευτο ἔχων ἀποστόλου προσηγορίαν. γ-τ΄, ε Εὐχαριστῶ τῷ Θεῷ μοῦ ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν, πάντοτε ἐπὶ πάσῃ " μοὺ τῇ δεήσει ὑπὲρ πάν" των ὑμῶν μετὰ χαρᾶς τὴν δέησιν " ποιούμενος, ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ Εὐαγγέλιον ἀπὸ πρώτης ἡμέρα; ἄκρι τοῦ νῦν. ν» Διηνεκῶς ὑμῶν μεμνημένος θυμηδίας ἀπάσης ἐμπίπλαμαι" ὑμνῶ δὲ καὶ τὸν τῶν ὅλων Θεὸν," ὅτι καὶ πριθύμως ἐδέξασθε τοῦ Εὐαγγελίου τὸ κήρυγμα, καὶ μέχρι καὶ τήμερον ἀσάτὴν πίστιν ἐκάλεσε.
᾿Apo tēs theias charitos kybernōmenos ho theios Apostolos apo men tēs Trōados eis Makedonian aphiketo' prōtois de Philippēsiois to theion pros- Uiais to kērygma. Echei gar kai ton pseudomantin ech tinos korēs exēlase daimona᾽ ekei syn tǭ Silą «ho desmōtērion hoikēsas, kai pedētheis cheiras te kai podas, kai pannychos dietelese ton Theon anymnōn. Ho de ge hymnoumenos eseise men to desmōtērion, elyse de ta tōn pepedēmenōn hapantōn desma’ dia de tinos lamprotatou phōtos tēn oikeian edēlōsen epiphaneian. Tauta kai ton desmophylaka prosdramein tę̄ sōtērią katēpeixen' apēlauss de syn hautǭ kai pas ho oikos tou tēs theognōsias phōtos. Pro ' de ge toutōn hē porphyropōlis eisō tēs toutou sagēnēs egeapephanthēsan erastai. Tekmērion de tēs peri ta theia prothymias autōn, to mē monon paronta therapeutai ton theion ᾿Apostolon, alla kai eis Thessalonikę̄n, kai eis Korinthon pempsai chrēmata, eis tēn tou sōmatos hautou epimeleian. Tauto de touto dedrakasi kai hēnika tēn Rōmēn katelabe. Ton gar machariin Epaphroditon, hos tōn psychōn hautōn episteuthē epimeleian, eis tēn megistēn ekeinēn apesteilan polin, ou deisantes to thēriōdes tou Nerōnos. Dia toutou tautēn gegraphe tēn Epistolēn, kai tēn tēs agapēs autōn apodechomeno? prothymian, kai parainōn ta prosēkonta, Malista hoeę̄l᾽ hautois parengyą pheugein tēn exapatēn tōn ex Ioudaiōn men pepisteukotōn, synēgorein de peirōmenōn tǭ nomǭ, kai diaphtheirein epicheirountōn to sōtērion kērygma. a΄, 8'. « Paulos kai Timotheos, douloi Iēsou Chr:stou, pati tois hagiois en Christǭ Iēsou, tois ousin en Philippois, syn episkopois kai diakonois charis hymin kai eirēnē apo ᾽ Theou Patrys hēmōn, kai Kyriou Iēsou Christou. » Pasi ta kat᾽ hauton epistellei, tois te tēs hierōsynēs exiōmenois, kai tois apo poutōn poimainomenois, Hagious gar tou? tou baptismatos ho axiōthentas ōnomasen᾽ episkopous de tous prisdyterous kalei" amphotera gar eichon kat᾽ ekeinon ton kairon ta onomata. Kai touto hēmas kai hē tōn Praxeōn historia didaskei. Eirēkōs gar ho makarios Loukas, hōs eis tēn Milēton tou? Ephesiōn kai ta pros autous eirēmench. e Prosechete gar, phēsin, heautois, kai panti tǭ poimniǭ, en hǭ hyma? ( Hōth:: to Pneuma to hagion episkopous po:mainein tēn Ekklēsian tou Christou. » Kai tous hautous chli pretdyterous kai episkopou: ōnomasen. Houtō kai en tę̄ pros ton makarion Titon Epistolē᾽ « Dia touto katelipon se en Krētę̄, hina chatatēsēs kata polin presbyterion, hōs egō soi dietaxamēn. » Kai eipōn hopoious einai chrē tous cheirotonoumenous, epēgage' e Dei gar ton episkopon anenklēton eina!,. hōs Theou oikonomon. » Kai entautha de dēlon touto pepoiēke, Tois gar epitchopois tous diakonous syn» exeuxe, tōn presbyterōn ou poiēsamenos mnēmēn" allōs te oude hoion te hēn pollous episkopous mian polin poimainein, hōs einai dēlon hoti tous men presbyterous episkopous ōnomase" ton de gs rion Epaphrediton en autę̄ tę̄ Epistolę̄ apostolon autōn keklēken, « Hymōn gar, phēsin, apostolon, kai synergon tēs chreias mou. » Saphōs toinyn edin steuto echōn apostolou prosēgorian. g-t΄, e Eucharistō tǭ Theǭ mou epi pasę̄ tę̄ mneią hymōn, pantote epi pasę̄ " mou tę̄ deēsei hyper pan" tōn hymōn meta charas tēn deēsin " poioumenos, epi tę̄ koinōnią hymōn eis to Euangelion apo prōtēs hēmera? akri tou nyn. n» Diēnekōs hymōn memnēmenos thymēdias apasēs empiplamai" hymnō de kai ton tōn holōn Theon," hoti kai prithymōs edexasthe tou Euangeliou to kērygma, kai mechri kai tēmeron asatēn pistin ekalese.
[Argument.] Steered by divine grace, the divine Apostle came from Troas into Macedonia, and to the Philippians first he brought the divine preaching. For there he drove the soothsaying demon out of a certain girl; there, with Silas, he lived in the prison, and with hands and feet in fetters he spent the whole night hymning God. And the one who was hymned shook the prison and loosed the bonds of all who were fettered, and through a most brilliant light he made his own appearing known. These things urged even the jailer to run to salvation, and with him his whole household also enjoyed the light of the knowledge of God. Before these, the seller of purple had come within his net … they showed themselves lovers. A proof of their zeal for divine things is that they not only cared for the divine Apostle when he was present, but also sent money to Thessalonica and to Corinth for the care of his body. They did this very same thing also when he reached Rome. For they sent the blessed Epaphroditus, who had been entrusted with the care of their souls, to that greatest of cities, not fearing the savagery of Nero. Through him he wrote this letter, both welcoming the zeal of their love and urging what is fitting. Above all he charges them to flee the deceit of those who had believed from among the Jews but were trying to plead for the law and setting about corrupting the saving preaching.
“Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with bishops and deacons: grace to you and peace from God our Father and the Lord Jesus Christ.” He writes his news to all, both to those deemed worthy of the priesthood and to those shepherded by them. For he named “saints” those deemed worthy of baptism; and he calls the presbyters “bishops,” for at that time they had both names. The history of the Acts also teaches us this. For the blessed Luke, having said that [Paul summoned] to Miletus the [presbyters] of the Ephesians, and [having given] the words spoken to them, “Take heed,” he says, “to yourselves and to all the flock, in which the Holy Spirit has made you bishops, to shepherd the church of Christ,” named the same men both presbyters and bishops. So too in the letter to the blessed Titus: “For this reason I left you in Crete, that you might appoint presbyters in every city, as I directed you.” And having said what sort of men those who are ordained must be, he added: “For the bishop must be blameless, as God’s steward.” And here too he made this plain. For he joined the deacons to the bishops, making no mention of the presbyters. Besides, it was not even possible for many bishops to shepherd one city, so that it is plain that he named the presbyters bishops. But the blessed Epaphroditus he called their apostle in this very letter: “Your apostle,” he says, “and fellow worker for my need.” Clearly, then, he had been entrusted [with them], bearing the title of apostle.
“I thank my God at every remembrance of you, always in every prayer of mine for you all making my prayer with joy, for your partnership in the gospel from the first day until now.” Remembering you continually, I am filled with every delight, and I hymn the God of all, because you received the preaching of the gospel eagerly, and until today … he called the faith [“partnership”].
Textual problem in this passage: see the notes.
Acts 16:9–40 (allusion, high confidence) · Phil 4:16 (allusion, medium confidence) · 2 Cor 11:9 (allusion, medium confidence) · Phil 4:18 (allusion, medium confidence) · Phil 1:1–5 (quotation, high confidence) · Acts 20:17 (allusion, high confidence) · Acts 20:28 (quotation, high confidence) · Titus 1:5 (quotation, high confidence) · Titus 1:7 (quotation, high confidence) · Phil 2:25 (quotation, high confidence)
Notes and citation
Summary: Theodoret sets out the occasion of Philippians and explains that in Paul's time presbyters were also called bishops, while men like Epaphroditus were called apostles.
- The ref holds the argument (hypothesis) of the letter and the lemmas Phil 1:1–2 and 1:3–5. Lines are lost in the scan after “had come within his net” (ἐγέ…) and at the end of the section (ἀσά… τὴν πίστιν ἐκάλεσε); also some words in the account of Miletus (Acts 20:17); these are marked … or supplied in brackets. Theodoret holds that in the apostolic age “bishop” and “presbyter” named the same office, and that those later called bishops were then called apostles (Epaphroditus); the last sentence (ἐδίν στευτο, probably ἐπεπίστευτο) is garbled and translated by sense. His Phil 2:25 reads “fellow worker” (συνεργόν) where the usual text has “minister.” Latin of Migne’s parallel column and footnote references, read as Greek letters, were removed; letters misread by the OCR (χ for κ, δ for β) were corrected; other slips are translated by sense.
Notes on the original text
- Digital text corrected (Latin debris inside a hyphenated word; Latin of Migne's parallel column and a footnote reference, read as Greek letters; Latin of Migne's parallel column, read as Greek letters; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); apparatus note and Latin debris; footnote references and Latin debris; stray marks from Migne's Latin column): ἃ Δεῖ, κν!, 12 5666. ἃ ἴθι πὴ δκαἰ απ} 60 Β οι - (δα (τ ἀγρυιθηΐαπη, αισά ποη 50] πὶ Οὐ νίπι πὶ ρον ᾿ πρός. Ὁ. ποθ εἰ Ουνλ ει μι μεσνίαιν, αὐ βογι εν αὶ ο})05. Ὁ → ; [Ἔροοί Εραἄμα νου ΐβ, δὲ δορορογαμῖ, ἴα αἱ ἂὺ (δος ραδοόθαηπίαν, Θη η οἱ εἶ νοῦ 80 στορὶ, ἴῃ 400 νο5 ρυϑιυῖ ϑρί τα 5. γι} Ρ.. » Βοϑ θην 6 πον Πρίδιοϊα δά παίαμι Τίλαιν, «160 γο πὶ 16 ἴῃ νοΐ, "ΐἱ πῆ βου σα πὶ [Ἰογὶ ποι Ρυδδδὶ αὐ να] ορίϑεορί ὀϑδομὶ ἀη 5. οἰν {18 ρὰοἱ → ; στι} Ἀρρο]- ι) → ; ρὸ οὐ να 0, ἰδ 40, » Δεῖ, κυ, 38. ς Τιι. ᾽ν, ὃ, ὁ 101, 7. → ; 3 παρά. Β.. ὅ θείον βαπτ. 1}. Ὁ Πογνϑε ΠἰΠῸΡ μά οθαὶ ἃ. πὶ τῇ δεήσει μοὺς 5 καὶ τὴν δέησι» εν → ; Εὐαγ- Α 4υοι οἱ ἔναιμα! ρτιο σα γελίου → Εὐαγγελίου; χυδερνώμενος → κυβερνώμενος; δεσμοφύλαχα → δεσμοφύλακα; χατήπειξεν → κατήπειξεν; Θεσσαλονίχῃν → Θεσσαλονίκῃν; δέδράχασι → δέδράκασι; ἡνίχα → ἡνίκα; χατέλαδε → κατέλαβε; ἐχείνην → ἐκείνην; πρεσδυτέριον → πρεσβυτέριον; πρεσδυτέρων → πρεσβυτέρων; πρεσθυτέρους → πρεσβυτέρους.
Topics: Church office
Cite (SBL): Theodoret, Interp. Phil. pref. (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/0
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
Chapter 1
1.6PG 82
ς΄. « Πεποιθὼς αὐτὸ τοῦτο, ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν, ἐπιτελέσει ἄκρις ἡμέρα: Ἰησοῦ Χριστοῦ. » Πιστεύω δὲ, ὡς ὁ ταύτην ὑμῖν δωρηδά-᾿ μενος τὴν ἀγαθὴν προθυμίαν, ἄσυλον διατηρήσει αὖτὴν, μέχρι τῆς τοῦ Σωτῆρος ἡμῶν ἐπιφανείας.
s΄. « Pepoithōs auto touto, hoti ho enarxamenos en hymin ergon agathon, epitelesei akris hēmera: Iēsou Christou. » Pisteuō de, hōs ho tautēn hymin dōrēda-᾿ menos tēn agathēn prothymian, asylon diatērēsei autēn, mechri tēs tou Sōtēros hēmōn epiphaneias.
“Being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ.” I believe that the one who gave you this good zeal will keep it safe until the appearing of our Savior.
Phil 1:6 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that God, who gave the Philippians their zeal, will keep it safe until Christ's appearing.
- Quotation: Phil 1:6.
Cite (SBL): Theodoret, Interp. Phil. 1.6 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
1.7PG 82
ζ΄. ε Καθώς ἐστι δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν, διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, ἕν τε τοῖς δεσμοῖς μου, καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ Εὐαγγελίου, συγκοινωνούς μου τῆς χάριτος πάντὰς ὑμᾶς ὄντας. » Τοῦτο δὲ ὑμῖν ὀφείλω τὸ χρέος, ἐπειδήπερ ὑμῶν καὶ φυτουργὸς ἐγενόμην. Τούτου χάριν καὶ ἄσβεστον ὑμῶν περιφέρω τὴν μνήμην, καὶ καθειργμένος, καὶ δεδεμένος, καὶ τὴν ὑπὲρ τοῦ κηρύγματος ἀπολογίαν ποιούμενος. Βεβαίωσιν δὲ τοῦ Εὐαγγελίου τὰ παθήματα προσηγόρευσεν. Οἱ γὰρ ἑξαπατᾷν ἐπιχειροῦντες, πρὸς τοὺς καιροὺς μεταβάλλονται, καὶ μέχρι θανάτου τῷ ψεύδει συνηγορεῖν οὐκ ἀνέχονται. Ὁ δέ γε μυρίους ὑπὲρ τοῦ κηρύγματὸς ὑπομένων κινδύνους, καὶ τοῖς αὐτοῖς ἐπιμένων, δῆλός ἐστιν ἀληθῆ πρεσβεύων, καὶ τὴν διδασκαλίαν ϑεθαιοῖ τοῖς παθήμασιν. Ἐπήνεσε δὲ αὐτοὺς κομιδῇ, χοινωγοὺς καλέσας χάριτος. Χάριν δὲ κέκληκε τὰ παθήματα. Τοῦτο γὰρ καὶ ἐν τοῖς ἑξῆς διδάσκει "ε Ὅτι ὑμῖν ἐχαρίσθη οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν. σ
z΄. e Kathōs esti dikaion emoi touto phronein hyper pantōn hymōn, dia to echein me en tę̄ kardią hymas, hen te tois desmois mou, kai en tę̄ apologią kai bebaiōsei tou Euangeliou, synkoinōnous mou tēs charitos pantas hymas ontas. » Touto de hymin opheilō to chreos, epeidēper hymōn kai phytourgos egenomēn. Toutou charin kai asbeston hymōn peripherō tēn mnēmēn, kai katheirgmenos, kai dedemenos, kai tēn hyper tou kērygmatos apologian poioumenos. Bebaiōsin de tou Euangeliou ta pathēmata prosēgoreusen. Hoi gar hexapatąn epicheirountes, pros tous kairous metaballontai, kai mechri thanatou tǭ pseudei synēgorein ouk anechontai. Ho de ge myrious hyper tou kērygmatos hypomenōn kindynous, kai tois autois epimenōn, dēlos estin alēthē presbeuōn, kai tēn didaskalian ϑethaioi tois pathēmasin. Epēnese de autous komidę̄, choinōgous kalesas charitos. Charin de keklēke ta pathēmata. Touto gar kai en tois hexēs didaskei "e Hoti hymin echaristhē ou monon to eis auton pisteuein, alla kai to hyper autou paschein. s
“Just as it is right for me to think this about you all, because I have you in my heart, both in my bonds and in the defense and confirmation of the gospel, you all being partakers with me of grace.” This is the debt I owe you, since I was also the one who planted you. For this reason I carry about an unquenchable memory of you, both when shut up and bound and when making my defense for the preaching. By “confirmation of the gospel” he meant the sufferings. For those who try to deceive change with the times and do not bear to plead for the lie unto death; but the one who undergoes countless dangers for the preaching and persists in them is plainly an advocate of the truth, and confirms his teaching by his sufferings. He praised them highly by calling them partakers of grace. And he called the sufferings “grace”; for he teaches this also in what follows: “For to you it has been granted not only to believe in him but also to suffer for him.”
Phil 1:7 (quotation, high confidence) · Phil 1:29 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul's sufferings confirm the gospel and that Paul calls them grace, which the Philippians share.
- Quotations: Phil 1:7; 1:29.
Notes on the original text
- Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): βεδαιώσει → βεβαιώσει; συγχοινωνούς → συγκοινωνούς; ἄσδεστον → ἄσβεστον; Βεδαίωσιν → Βεβαίωσιν; μεταδάλλονται → μεταβάλλονται; διδάσκε: → διδάσκει.
Topics: Persecution
Cite (SBL): Theodoret, Interp. Phil. 1.7 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
1.8PG 82
η΄. « Μάρτυς γάρ μοὺ ἐστὶν ὁ Θεὸς, ὡς ἐπιποθῶ πάντας ὁμᾶς ἐν σπλάγχνοις Ἴησοῦ Χριστοῦ. » Οὐκ ἀνθρώπινον τὸ φίλτρον, ἀλλὰ πνευματικόν. Σπλάγχνα γὰρ Ἰησοῦ Χριστοῦ τὴν πνευματικὴν φιλοστοργίαν θ᾽, (. ε Καὶ τοῦτο προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέφοντα. » Εὔχομαι δὲ καὶ τὴν ἀγάπην ὑμῶν ἐπίδοσιν λαμβάνειν ἀεὶ, καὶ γνώσεως ὑμᾶς ἐμφορεῖσθαι, καὶ διακρίσεως, ὥστε εἰδέναι τίνα μὲν χαλὰ, τίνα δὲ κρείττονα, τίνα δὲ παντάπασι τὰ διαφορὰν πρὸς ἄλληλα ἔχοντα. Καὶ ἐνταῦθα δὲ τοὺς ἀπατεῶνας ἐκείνους ἡνίξατο, καὶ διὰ τῆς εὐχῆς τὸ πρακτέον αὑτοὺς διδάσκει, ὥστε γινώσκειν τίς μὲν ἀληθὴς διδασκαλία, τίς δὲ τῆς ἀληθείας ἐστερημένη. « Ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ, (ι,᾽.) πεπληρωμένοι καρπῶν δικαιοσύνης τῶν δικ Ἰησοῦ Χριστοῦ, εἰς δόξαν καὶ ἔπαινον θεοῦ.» Τούτων γὰρ ἀπολαύοντες τῶν χαριτμάτων, μξν τὴν πίστιν φυλάξετε, τὸν τῆς δικαιοσύνης καρπὸν προσφέρουτες τῷ θεῷ, καὶ παρασκευάζοντες αὖπὸὺν παρὰ πάντων ὑμνεῖσθαι. Τοῦτο γὰρ εἶπεν, εἰς δόξαν καὶ ἔπαινον Θεοῦ. Διηγεῖται δὲ εἰς αὐτῶν καὶ τὰ ἐν τῇ Ῥώμῃ γεγενημένα. ιβ΄, ιγήὴ. « Γινώσκειν δὲ ὑμᾶς βούλομαι, ὅτι τὰ κατ᾽ ἐμὲ μᾶλλον εἰς προκοπὴν Εὐαγγελίου ἐλήλυθεν, ὦπτε τοὺς δεσμούς μο0 φανεροὺς ἐν Χριστῷ " γενέσθαι ἐν ὅλῳ τῷ πραιτωρίῳ, Καὶ τοῖς λοιποῖς πᾶσιν. » Ἐπειδὴ λίαν μεριμνῶντες τὸν μαχάδιδάσχων ὡς τὰ περιτιθέντα αὐτῷ δεσμὰ πολλοῖς ἐγένετο πρόξενα σωτηρίας. Προκοπὴν γὰρ τοῦ Εὐαγγελίου τὸ πλῆθος τῶν πιστευόντων ἐκάλεσε, Δήλη δὲ, φησὶ, καὶ ἡ τούτων αἰτία γεγένηται πᾶσι τοῖς εἰς τὰ βααίλεια" τὰ βασίλεια γὰρ πραιτώριον προσηγόρευσεν. Εἰκὸς δὲ ὅτι καὶ οὕτως κατ᾽ ἐκεῖνον ὠνομάζετο τὸν καϊρόν. ᾿Αρχὴν γὰρ εἶχεν ἡ Ῥωμαϊκῃ δυναστεία.
ē΄. « Martys gar mou estin ho Theos, hōs epipothō pantas homas en splanchnois Iēsou Christou. » Ouk anthrōpinon to philtron, alla pneumatikon. Splanchna gar Iēsou Christou tēn pneumatikēn philostorgian th᾽, (. e Kai touto proseuchomai, hina hē agapē hymōn eti mallon kai mallon perisseuę̄ en epignōsei kai pasę̄ aisthēsei, eis to dokimazein hymas ta diaphephonta. » Euchomai de kai tēn agapēn hymōn epidosin lambanein aei, kai gnōseōs hymas emphoreisthai, kai diakriseōs, hōste eidenai tina men chala, tina de kreittona, tina de pantapasi ta diaphoran pros allēla echonta. Kai entautha de tous apateōnas ekeinous hēnixato, kai dia tēs euchēs to prakteon hautous didaskei, hōste ginōskein tis men alēthēs didaskalia, tis de tēs alētheias esterēmenē. « Hina ēte eilikrineis kai aproskopoi eis hēmeran Christou, (i,᾽.) peplērōmenoi karpōn dikaiosynēs tōn dik Iēsou Christou, eis doxan kai epainon theou.» Toutōn gar apolauontes tōn charitmatōn, mxn tēn pistin phylaxete, ton tēs dikaiosynēs karpon prospheroutes tǭ theǭ, kai paraskeuazontes aupoun para pantōn hymneisthai. Touto gar eipen, eis doxan kai epainon Theou. Diēgeitai de eis autōn kai ta en tę̄ Rhōmę̄ gegenēmena. ib΄, igēē. « Ginōskein de hymas boulomai, hoti ta kat᾽ eme mallon eis prokopēn Euangeliou elēlythen, ōpte tous desmous mo0 phanerous en Christǭ " genesthai en holǭ tǭ praitōriǭ, Kai tois loipois pasin. » Epeidē lian merimnōntes ton machadidaschōn hōs ta peritithenta autǭ desma pollois egeneto proxena sōtērias. Prokopēn gar tou Euangeliou to plēthos tōn pisteuontōn ekalese, Dēlē de, phēsi, kai hē toutōn aitia gegenētai pasi tois eis ta baaileia" ta basileia gar praitōrion prosēgoreusen. Eikos de hoti kai houtōs kat᾽ ekeinon ōnomazeto ton kaïron. ᾿Archēn gar eichen hē Rhōmaïkę̄ dynasteia.
“For God is my witness, how I long for you all in the affections of Jesus Christ.” The love is not human but spiritual. For by “the affections of Jesus Christ” [he meant] spiritual tenderness.
“And this I pray, that your love may abound still more and more in knowledge and all discernment, so that you may approve the things that differ.” I pray that your love may always grow, and that you may be filled with knowledge and discernment, so as to know which things are good, which are better, and which are wholly different from one another. Here too he hinted at those deceivers, and through his prayer he teaches them what they must do, so that they may know which teaching is true and which is deprived of the truth. “That you may be sincere and without offense for the day of Christ, filled with the fruits of righteousness that come through Jesus Christ, to the glory and praise of God.” For enjoying these gifts you will guard the faith, offering God the fruit of righteousness and causing him to be hymned by all. For this is what he meant by “to the glory and praise of God.” He also relates to them what had happened in Rome.
“I want you to know that the things concerning me have turned out rather for the advance of the gospel, so that my bonds have become manifest in Christ in the whole praetorium, and to all the rest.” Since they were very anxious about the blessed [Paul] … teaching that the bonds put on him became the occasion of salvation for many. For he called the multitude of those who believe the “advance of the gospel.” And the cause of these [bonds], he says, has become plain to all in the palace; for he called the palace “praetorium.” It is likely that it was in fact so named at that time, for Roman power held sway.
Textual problem in this passage: see the notes.
Phil 1:8–13 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains Paul's spiritual love and prayer for the Philippians' discernment, and how his imprisonment in Rome advanced the gospel.
- The ref holds the lemmas Phil 1:8, 1:9–10a, 1:10b–11, and 1:12–13. A line or more is lost in the scan after “about the blessed” (τὸν μακά[ριον]…διδάσκων), marked …; a verb is also lost after “spiritual tenderness” and supplied in brackets. Latin of Migne’s parallel column, read as Greek letters, was removed; letters misread by the OCR (χ for κ, δ for β) were corrected; other slips are translated by sense.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column, read as Greek letters, inside the word Χριστῷ; Latin of Migne's parallel column, read as Greek letters, inside the word λοιποῖς; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): 'ἰδ νυ ἱβ δῆ αἱ ᾿δπς νου ΐδ μ᾿. νἱ που} 8 τηοὶβ, οἱ ἰῃ ἀοίρησίοηθ, οἱ σοπῆνρι ναί ὁπ Β κὰ πος Θαὶ γ, Οὐ πὶ πῃ 586αι πιο 40 Εἱ!τι εἰ οἱ (τίσι, ν» 1115 δι}. δ, νόπογαμ! ἔνα συ!, ἃ αὐ τ᾽ 4Ἰογεηῖ ἴῃ ΟΠεῖθῖο, ἴα ομπὶ ργϑίογῖο, εἱ οθίονὶβ ἃ στῷ → ιστῷ ; λοιἢ 8 νἱάς ἰάθη Β[ πὶ Δ Βα πἴ εἰαΐαγ, » 6] ἰην ἢ], ἔα, ποῖς πᾶσιν → λοιποῖς πᾶσιν; εἰδένα: → εἰδέναι; γινώσχειν → γινώσκειν; Γινώσχειν → Γινώσκειν; βούλομα! → βούλομαι.
Cite (SBL): Theodoret, Interp. Phil. 1.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
1.14PG 82
ιδ'. « Καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν Κυρίῳ πεποιθότας τοῖς δεσμοῖς μου περ! σσοτέρως τολμᾶν ἀφόβως τὸν λόγον λαλεῖν.» Πολλοῖς δὲ τῶν ἀδελφῶν καὶ θάρσος ἐκ τῶν ἐμῶν δεσμῶν ἐνεγένετο. Ὁρῶντες, γάρ με σὺν ἡδονῇ τὰ δυσχερῆ φέροντα, ἀδεῶς τὸ θεῖον κηρύττουσι» Εὐαγγέλιον. τε’, ε Τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν, «ονἼς δὲ καὶ δι᾿ εὐδοκίαν τὸν Χριστὸν κηρύττουσιν. » Ἀλλ᾽ οὐ πάντων εἷς ὑπάρχει σκοπός. Οἱ μὲν γὰρ τοῦτο δρῶσιν ὡς θερμῶς περὶ τὴν εὐσέβειαν διακείμενοι" οἱ δὲ δι᾽ ἣν ἔχουσι περὶ ἐμὲ δυσμένειαν, αὔξειν ταύτῃ τοὺς ἐμοὺς μηχανῶνται κινδύνους. Τοῦτο γὰρ ἐν τοῖς ἑξῆς διδάσκει. :
id'. « Kai tous pleionas tōn adelphōn en Kyriǭ pepoithotas tois desmois mou per! ssoterōs tolman aphobōs ton logon lalein.» Pollois de tōn adelphōn kai tharsos ek tōn emōn desmōn enegeneto. Horōntes, gar me syn hēdonę̄ ta dyscherē pheronta, adeōs to theion kēryttousi» Euangelion. te’, e Tines men kai dia phthonon kai erin, «onIs de kai di᾿ eudokian ton Christon kēryttousin. » All᾽ ou pantōn heis hyparchei skopos. Hoi men gar touto drōsin hōs thermōs peri tēn eusebeian diakeimenoi" hoi de di᾽ hēn echousi peri eme dysmeneian, auxein tautę̄ tous emous mēchanōntai kindynous. Touto gar en tois hexēs didaskei. :
“And most of the brothers, trusting in the Lord because of my bonds, are much more bold to speak the word without fear.” Many of the brothers also gained courage from my bonds. For seeing me bear hardships with pleasure, they preach the divine gospel without fear. “Some indeed preach Christ even from envy and strife, but some also from good will.” But not all have one aim. For some do this as being warmly disposed toward piety, while others, from the ill will they bear toward me, contrive by this means to increase my dangers. For he teaches this in what follows.
Phil 1:14–15 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that Paul's bonds emboldened many, though some preached Christ out of envy to increase his dangers.
- The ref holds the lemmas Phil 1:14 and 1:15.
Notes on the original text
- Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): ἀφόδως → ἀφόβως; εὐσέδειαν → εὐσέβειαν.
Cite (SBL): Theodoret, Interp. Phil. 1.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
1.16PG 82
ις΄. «Οἱ μὲν ἐξ ἐριθείας τὸν Χριστὸν χαταγγᾷλουσιν οὐκ ἁγνῶς, οἰόμενοι θλίψιν ἐπιφέρειν τοῖς δεσμοῖς μου. ν Ἐπειδὴ γὰρ ἑώρων τοὺς τῇ δυσσεῦείᾳ δουλεύοντας κομιδῇ δυσχεραίνοντας τοῦ Εὐαγγελίου τὸν δρόμον, καὶ τούτων τὸν θετπέσιον Παῦλον ὑπ᾽λαμβάνοντες αἴτιον" τινὲς τὸν ἐκείνων θυμὸν παρα: θήγοντες, ἀναίδην κατὰ τὴν ἀγορὰν περιιόντες ἐκήρύττον τὸν Χριστὸν, οὐ τῆς τῶν ἀκουόντων προμῆθούμενοι σωτηρίας, ἀλλὰ κινδύνους τῷ ᾿Αποστόλῳ τι" ἐπ΄, ε Οἱ δὲ ἐξ ἀγάπης, εἰδότες ὅτι εἰς ἀπολογίαν τοῦ Εὐαγγελίου κεῖμαι. » “Ἄλλοι δὲ, φησὶν, εἰλικρι" νῶς κηρύττουσι, τοῖς ἐμοῖς θαῤῥοῦντες δεσμοῖς, σαφῶς ἐπιστάμενοι ὡς: ὁ Δεσπότης με θεὸς κήρυκ ιη,, ε Τί γάρ; πλὴν παντὶ τρόττῳ, εἴτε προφάσει, εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται. » Καὶ ἄχοντεζ, “φησὶν, οἱ τῆς ἀληθείας ἐχθροὶ τῇ ἀληθείᾳ συμπράϊτουσι. Τοῦτό ἴ τινες τῶν ἀνοήτων καὶ περὶ τῶν αἰἱρὲσξων ὑπειλήφασιν εἰρῆσθαι. Καίτοι συνιδεῖν αὐτοὺς τοῦτο [δο 6 δϑὲ ν θη! ρογβρίσογα, πέθειχεν ὁ θεῖος Ἀπόστολος. Οὐ γὰρ εἶπε, χαταγ΄ γελλέσθω, ἀλλὰ, καταγγέ.1.λεται" καὶ ἐκείνων μὲν κατηγόρησεν οὐκ ὡς φαῦλα διδασκόντων, ἀλλ᾽ ὡς χαλὰ μὲν, οὐ καλῶς δέ" οὐδὲ σκοπῷ εὐπτεθείας χρη" σαμένων, ἀλλ᾽ ἄκρας δυσμενείας. Ὅτι δὲ τῶν αἱρετιν χῶν ἄντικρυς κατηγορεῖ, ῥάδιον τῷ βουλομέν"» μαθεῖν. Ποτὲ μὲν γὰρ Φύγελλον καὶ Ἑρμογένηνν ποτὲ δὲ Ὑμέναιον στηλιτεύει, καὶ Φιλητὸν, καὶ αἱρετικὸν ἄνθρωπον μετὰ πρώτην καὶ δευτέραν νουθεσίαν παραιτεῖσθαι κελεύει, ᾿Αλλ᾽ ἡμεῖς ἐπὶ τὴν « Καὶ ἐν τούτῳ χαΐρω, ἀλλὰ καὶ χαρήσομαι.(ιθ', χ΄).Οἷδα γὰρ ὅτι τοῦτο ἀποβήσεταί μοι εἰς σωτηρίαν διὰ τῆς ὑμῶν δ:ήσεως, καὶ ἐπιχορηγίας τοῦ Πνεύματος Ἰησοῦ Χριστοῦ. Κατὰ τὴν ἀποκαραδοκίαν καὶ ἐλπίδα μου, ὅτι ἐν οὐδενὶ αἰσχυνθήσομαι. ν ᾿Εγὼ δὲ, φησὶν, εὐφραίγομαι, καὶ ὑπὸ τῶν ἐναντίων μαρτυρουμένην ὁρῶν τὴν ἀλήθεαιν. Καὶ γὰρ οἱ ἐντεῦθεν φυόμενοι κίνδυνοι, ἐμοὶ προξενοῦσι τὴν σωτηρίαν καὶ ὑμῶν δηλονότι ταῖς εὐχαῖς συνεργούντων, καὶ τοῦ θείου μοι Πνεύματος χορηγοῦντος τὴν χάριν. Ταύτῃ Ὑὰρ πεποιθὼς, οἶδα ὡς ς κρείττων ἔσομαι τῶν δυόχερῶν. Τοῦτο γὰρ λέγει, δὺκ; αἰσχυνθήσομαι. Πνεῦμα δὲ Ἰησοῦ τὴν χάριν τοῦ Πνεύματος προστηγόρευσεν, ἐπειδὴ αὐτὸς ταύτην αὐτοῖς ἐχορήγησε. Κατὰ Ὑὰρ τὸν θεσπέσιον Ἰωάννην, « «.Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν. » --- ε ᾿Αλλ᾽ ἐν πάσῃ παῤῥησίᾳ, ὡς πάντοτε καὶ νῦν μεγαλυνθήσεται Χριστὸς ἐν τῷ σώματί μου, εἴτε διὰ ζωῆς, εἴτε διὰ θανάτου. » Τὸ μεγαιϊυγθήσετωι εἴρηκεν, ἀντὶ τοῦ δειχθήσεται ὅς ἔστι, δῆλον αὐτοῦ τὸ τῆς δυνάμεως γενήσεται μέγεθος, Λέγει δὲ, ὅτι Κἂν διαφύγω τοῦ θανάτου τὸν κίνδυνον, καὶ ὑπομείνω τὸν θάνατον, ὁμοίως τὸ δυνατὸν δειχθήσεται τοῦ Δεσπότου Χριστοῦ " ἐὰν μὲν γὰρ κρείττων γένωμαι τῶν κινδύνων, θαυμάσουσιν ἅπαντες τὸν ἐκ τοιούτων με καὶ τηλικούτων ἀρκύων ἁρπάσαντα. Εἰ δὲ καὶ ἀναιρεθείην, ἐχπλαγήσονται τοῦ κηρύγματος τὴν ἰσχὺν, ὅτι καὶ αὶ θανάτου καταφρονεῖν παρασχευάξει τοὺς κήρυκας. κα΄. ε« Ἐμοὶ γὰρ ὃ τὸ ζῇν Χριστὸς, καὶ τὸ ἀποθανεῖν κέρδος. » 'Ὁνητιφόρα μοι ἀμφότερα, καὶ ἡ ζωῇ, καὶ ὀθάνατος, Καὶ τὴν ζωὴν γὰρ τοῖς τοῦ Χριστοῦ νόμοις διαχοσμῶ, καὶ τὸν θάνατον δι᾽ αὐτὸν αἱροῦμαι μεθ᾽ ἡδονῆς. χϑ-κδ, « Εἰ δὲ τὸ ζῇν ἐν σαρκὶ τοῦτό μο: καρπὸς ἔργου, καὶ τί αἱρήσομσι οὐ γνωρίζω ". Συνέχομαι γὰρ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι, καὶ σὺν Χριστῷ εἶναι πολλῷ μᾶλλον κρεῖσσον" τὸ δὲ ἐπιμένειν ἐν τῇ σαρκὶ ἀναγκαιότερον δι᾽ ὑμᾶς.» Καὶ τῆς ζωῆς ἐπιθυμίαν ἔχω διὰ τὸ συμφέρειν ὑμῖν" καὶ τοῦ θανάτου, διὰ τὸ συνεῖναι τῷ Χριστῷ. Δύσχριτοῦ οὖν ἔχω τὴν αἴρεσιν, ἐπειδὴ καὶ τὸ ζωῆς οἶδα χέοδος, καὶ τῆς ἐντεῦθεν ἀπαλλαγῆς τὴν ἄῤῥητον ἡδονήν. θαυμάσαι δὲ ἄξιον τὸν θεῖον ᾿Απόττολον, ὅτι. τὴν μετὰ πόνων καὶ χινδύνωων προῃρεῖτο ζωὴν τῆς τῶν ἀνθρώπων ἕνεκα σωτηρίας. » κε', κζ΄. « Καὶ τοῦτο πεποιθὼς οἶδα, ὅτι μενῶ καὶ συμπαραμενῶ πᾶσιν ὑμῖν εἰς τὴν ὑμῶν προχυπὴν, καὶ χαρὰν τῆς πίστεως. Ἵνα τὸ καύχημα ὑμῶν περισστύῃ ἐν Χριστῷ Ἰησοῦ ἐν "Ὁ ἐμοὶ διὰ τῆς ἐμῇς παρουσίας πάλιν πρὸς ὑμᾶς. » Οἷδχ ὡς τὸν προκείμενον διαφεύξομα! κίνδυνον, ὥστε ὑμᾶς καὶ ὠφελείας πάλιν ἐμπλησθῆναι καὶ θυμηδίας" ἅτε δὴ τοῦ … διέφυγε γὰρ τὸ πρῶτον τοῦ Νέρωνος τὸν θυμὸν, καὶ τοῦτο ἐν τοῖς πρὸς τὸν μακάριον Τιμόθεον δεδήλωκε γράμμασι. Λέγει δὲ οὕτως " ε« Ἐν τῇ. πρώτῃ μον ἀπολογίᾳ οὐδείς μοι συμπαρεγένετο, ἀλλὰ τάντες: με ἐγκατέλιπον" μὴ αὐτοῖς λογισθείη. Ὁ δὲ Κύριός μου παρέστηκε, καὶ ἐνεδυνάμωσέ με, καὶ ἐῤῥύσθην ἐκ στόματος λέοντος. Καὶ ἡ τῶν Πράξεων δὲ ἡμᾶς ἐδίδαξεν ἱστορία, ὡς δύο ἔτη τὸ πρῶτον ἐν τῇ Ῥώμῃ διήγαγε καθ' ἑαυτὸν οἰκῶν ἐν ἰδίῳ μισθώματι. Ἐκεῖθεν δὲ εἰς τὰς Σπανίας ἀπελθὼν, καὶ τὸ θεῖον κἀκείνοις προσενεγκὼν Εὐαγγέλιον, ἐπανῆλθε, καὶ τότε τὴν κεφαλὴν ἀπετμήθη. Οὕτω τὰ καθ᾽ ἑαυτὸν διηγησάμενος, εἰς παραίνεσιν μεταφέρει τὸν λόγον. « Μόνον ἀξίως τοῦ Εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθε, ἵνα, εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς, εἴτε ἀπὼν, ἀκούσω τὰ περὶ ὑμῶν, ὅτι στήκετε ἐν δνὶ πνεύματι μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ Εὐαγγελίου, καὶ μὴ πτυρόμενοι ἐν μηδενὶ ὑπὸ τῶν ἀντικειμένων, ἧτις αὐτοῖς μέν ἐστιν "' ἔνδειξις ἀξλείας, ὑμῖν δὲ σωτηρίας. ν» Παρακαλῶ τοίνυν ὑμᾶς ἁρμόδιον τῷ Εὐαγγελίῳ βίον ἀσπάσασθαι, ἵνα κἂν ἀφίκωμαι πρὸς ὑμᾶς, κἂν ἑτέρωθί που διάγω, ταὶς ὑμετέραις εὐφημίαις εὐφραίνωμαι. Ποιεῖ δέ μοιταύτὴν τὴν εὐφροσύνην ἢ ὑμετέρα συμφωνία, καὶ τοῖς θείοις ὁμόνοια, καὶ ὁ κοινὸς ὑμῶν ὑπὲρ ἀληθείας ἀγὼν, καὶ τὸ μηδόλως ὑπὸ τῶν ἐναντίων ταράττεσθαι. Τοῦτο γὰρ ἐκείνοις μὲν ὄλεθρον, ὑμῖν δὲ προξενεῖ σωτηρίαν, Εἰδέναι μέντοι χρὴ, ὡς οὐκ ἁπλῶς ταῦτα γέγραφεν, ἀλλὰ μαθὼν ὡς τῆς ἀρετῆς τὸ μέγεθος ὄγκον τισὶ φρονήματος ἐνειργάσατο. Οὗ δὴ χάριν τὴν περὶ ὁμονοίας αὑτοῖς καὶ συμφωνίας προῦ" ἤγαγε συμβουλήν. Πρὸς δὲ τοῦτο κἀκεῖνο χρὴ συνἰδεῖν, ὡς οὐκ ἀοῤίστως αὑτοῖς τὴν οἰκείαν ὑπέσχεϊο παρουσίαν, ἀλλὰ διορισμόν τινα τῇ ἐπαγγελίᾳ συ»ἔζευξεν, Οὕτω γὰρ ἔφη Ἵνα, εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς, εἴτε ἀπὼν, ἀκούσω τὰ περὶ ὑμῶν. « Καὶ τοῦτο ἀπὸ Θεοῦ. (κθ’, λ.) Ὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ 5, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν, τὸν αὐτὸν ἀγῶνα ἔχοντες, οἷον εἴδετε ἐν ἐμοὶ, καὶ νῦν ἀκούετε ἐν ἐμοί. » Δῶρα θεοῦ κέκληκε καὶ τὸ πιστεῦσαι, καὶ τὸ λαμπρῶς ἀγωνίσασθαι, οὐ τὸ αὐθαίρετον τῆς γνώμην ἐκβάλλων, ἀλλὰ διδάσκων ὡς αὐτῇ, καθ᾽ ἐαντὴν ἡ χνώμη, γεγυμνωμένη τῆς χάριτος, οὐδὲν δύνατα! κατορθῶσαι τῶν ἀγαθῶν. ᾿Αμφοτέρων γὰρ χρεία, καὶ τῆς ἡμετέρας προθυμίας, καὶ τῆς θείας ἐπικουρίας. Οὔτε γὰρ τοῖς τὴν προθυμίαν οὐκ ἔχουσιν ἐπαρκεῖ τοῦ Πνεύματος ἡ χάρις, οὔτ᾽ αὖ πάλιν ἡ προθυμία ταύτης ἐστερημένη τῆς ἀρετῆς δύναται συναθροῖται τὸν πλοῦτον. α΄. «Εἴ τι; οὖν παράκλησις ἐν Χριστῷ, εἴ τις παραμυθία ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τινα σπλάγχνα "5 καὶ οἰκτιρμοὶ, πληρώσατέ μὺν τὴν χαράν. » Πατρικῆς φιλοστογγίας τὰ ῥήματα. Εἴ τινα γὰρ ἐμοὶ παράκλησιν, φησὶ, προσενεγκεῖν βούλεσθε, εἴ τινα ἀγάπης παραμυθίαν καὶ ψυχαγωγίαν, διὰ, τούτου παράσχετε. Λέγει δὲ καὶ ἅπερ αἰτεῖ. ς “ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμᾧνχοι, τὸ ἕν φρονοῦντες. (γ΄, δ΄.) Μηδὲν κατ᾽ ἐρίθειαν, ἢ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν. Μὴ τὰ ἑαυτῶν ἕχαστος σκοπεῖτε, ἀλλὰ καὶ τὰ ἑτέρων ἕχαστος. » Δὰ πάντων αὐτοὺς τὸ μέτριον ἐξεπαίδευσε φρόνημα, Ὃ γὰρ τοῦτο κεκτημένος ταῖς τῆς κενῆς δόξης οὐκ ἀλίσκεται πάγαις, οὐκ ἐγεῖται ἑαυτὸν ὑπερέχειν τέρου, τὸ τῆς ἔριδος οὐ προσίεται πάθος, Ἐπειδὴ τοίνυν, ὡς ἔφην, ὑπὸ τῶν τῆς ἀρετῆς κατορθωμάτων τινὲς ἐπήρθησαν εἰς φρονήματος ὄγκον, πρόσφορον αὐτοῖς θεραπείαν προσφέρει " εἶτα ὑποδείκνυσι καὶ τὸ μέγιστον τῇ; ταπεινοφροσύνης παράδειγμα. ε΄, «Τοῦτο γὰρ ᾿ φρονείσθω ἐ" ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ. » Ἀδιμήσασθε τὸν τῶν ἀπάντων Δεσπότην. ς΄, ξι ε Ὃς ἐν μορφῇ Θεοῦ "" ὑπάρχων οὐκ ἀρπαρὼν ἡγήσατο τὸ εἶναι ἴσα Θεῷ. ᾿Αλλ᾽ ἑαυτὸν ἱχένωφε ᾽ὁ μορφὴν δούλου λαθών. ν Θεὸς γὰρ ὧν, καὶ φύσει Θεὸς, καὶ τὴν πρὸ; τὸν Πατέρα ἰσότητα ἔχων, οὐ μέγα τοῦτο ὑπέλασε. Τοῦτο γὰρ ἴδιον τῶν ταρ᾽ ἀξίαν τιμῆς τινος τετυχηκότων. ᾿Αλλὰ τὴν ἀξίαν κατακρύψας, τὴν ἄκραν ταπεινοφροτύνην εἴλετο, καὶ τὴν ἀνθρωπείαν ὑπέδυ μορφήν. « Ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ὄνῦρωπο;. ν Περὶ τοῦ Θεοῦ Λόγου ταῦτά φησιν, ὅτι ϑοὺς ὧν οὖκ ἑωρᾶτο Θεὸς, τὴν ἀνθρωπείαν περικείμενος φύτιν. Αὐτῷ γὰρ τοίνυν ἁρμόττει τὸ, ὡς ἄνθρωπος. Ἢ γὰρ ἀναληφθεῖσα φύσις ἀληθῶς τοῦτο ἣν. Αὐτὸς δὲ τοῦτο μὲν οὐκ ἦν" τοῦτο δὲ περιἐκειτο, τίφι Ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος "7 μέχρι θανάτου, θανάτου δὲ σταυροῦ. » Οὐ γὰρ ὡς ζδλος δεσποτικὸν πεπλήρωκε πρόσταγμα, ἀλλ᾽ ἑχὼν τὴν ὑπὲρ ἡμῶν ἀνεδέξατο σωτηρίαν, καὶ ὑπήκουσεν ὡς υἱὸς, οὐκ ὡς δοῦλος. ᾿
is΄. «Hoi men ex eritheias ton Christon chatangąlousin ouk hagnōs, oiomenoi thlipsin epipherein tois desmois mou. n Epeidē gar heōrōn tous tę̄ dysseueią douleuontas komidę̄ dyscherainontas tou Euangeliou ton dromon, kai toutōn ton thetpesion Paulon hyp᾽lambanontes aition" tines ton ekeinōn thymon para: thēgontes, anaidēn kata tēn agoran periiontes ekērytton ton Christon, ou tēs tōn akouontōn promēthoumenoi sōtērias, alla kindynous tǭ ᾿Apostolǭ ti" ep΄, e Hoi de ex agapēs, eidotes hoti eis apologian tou Euangeliou keimai. » “Alloi de, phēsin, eilikri" nōs kēryttousi, tois emois tharrhountes desmois, saphōs epistamenoi hōs: ho Despotēs me theos kēryk iē,, e Ti gar? plēn panti trottǭ, eite prophasei, eite alētheią, Christos katangelletai. » Kai achontez, “phēsin, hoi tēs alētheias echthroi tę̄ alētheią sympraïtousi. Touto i tines tōn anoētōn kai peri tōn aiiresxōn hypeilēphasin eirēsthai. Kaitoi synidein autous touto [do 6 dϑe n thē! rogbrisoga, petheichen ho theios Apostolos. Ou gar eipe, chatag΄ gellesthō, alla, katange.1.letai" kai ekeinōn men katēgorēsen ouk hōs phaula didaskontōn, all᾽ hōs chala men, ou kalōs de" oude skopǭ euptetheias chrē" samenōn, all᾽ akras dysmeneias. Hoti de tōn hairetin chōn antikrys katēgorei, rhadion tǭ boulomen"» mathein. Pote men gar Phygellon kai Hermogenēnn pote de Hymenaion stēliteuei, kai Philēton, kai hairetikon anthrōpon meta prōtēn kai deuteran nouthesian paraiteisthai keleuei, ᾿All᾽ hēmeis epi tēn « Kai en toutǭ chaïrō, alla kai charēsomai.(ith', ch΄).Hoida gar hoti touto apobēsetai moi eis sōtērian dia tēs hymōn d:ēseōs, kai epichorēgias tou Pneumatos Iēsou Christou. Kata tēn apokaradokian kai elpida mou, hoti en oudeni aischynthēsomai. n ᾿Egō de, phēsin, euphraigomai, kai hypo tōn enantiōn martyroumenēn horōn tēn alētheain. Kai gar hoi enteuthen phyomenoi kindynoi, emoi proxenousi tēn sōtērian kai hymōn dēlonoti tais euchais synergountōn, kai tou theiou moi Pneumatos chorēgountos tēn charin. Tautę̄ Hyar pepoithōs, oida hōs s kreittōn esomai tōn dyocherōn. Touto gar legei, dyk? aischynthēsomai. Pneuma de Iēsou tēn charin tou Pneumatos prostēgoreusen, epeidē autos tautēn autois echorēgēse. Kata Hyar ton thespesion Iōannēn, « «.Ek tou plērōmatos autou hēmeis pantes elabomen. » --- e ᾿All᾽ en pasę̄ parrhēsią, hōs pantote kai nyn megalynthēsetai Christos en tǭ sōmati mou, eite dia zōēs, eite dia thanatou. » To megaiïygthēsetōi eirēken, anti tou deichthēsetai hos esti, dēlon autou to tēs dynameōs genēsetai megethos, Legei de, hoti Kan diaphygō tou thanatou ton kindynon, kai hypomeinō ton thanaton, homoiōs to dynaton deichthēsetai tou Despotou Christou " ean men gar kreittōn genōmai tōn kindynōn, thaumasousin hapantes ton ek toioutōn me kai tēlikoutōn arkyōn harpasanta. Ei de kai anairetheiēn, echplagēsontai tou kērygmatos tēn ischyn, hoti kai ai thanatou kataphronein parascheuaxei tous kērykas. ka΄. e« Emoi gar ho to zę̄n Christos, kai to apothanein kerdos. » 'Honētiphora moi amphotera, kai hē zōę̄, kai othanatos, Kai tēn zōēn gar tois tou Christou nomois diachosmō, kai ton thanaton di᾽ auton hairoumai meth᾽ hēdonēs. chϑ-kd, « Ei de to zę̄n en sarki touto mo: karpos ergou, kai ti hairēsomsi ou gnōrizō ". Synechomai gar ek tōn dyo, tēn epithymian echōn eis to analysai, kai syn Christǭ einai pollǭ mallon kreisson" to de epimenein en tę̄ sarki anankaioteron di᾽ hymas.» Kai tēs zōēs epithymian echō dia to sympherein hymin" kai tou thanatou, dia to syneinai tǭ Christǭ. Dyschritou oun echō tēn airesin, epeidē kai to zōēs oida cheodos, kai tēs enteuthen apallagēs tēn arrhēton hēdonēn. thaumasai de axion ton theion ᾿Apottolon, hoti. tēn meta ponōn kai chindynōōn proę̄reito zōēn tēs tōn anthrōpōn heneka sōtērias. » ke', kz΄. « Kai touto pepoithōs oida, hoti menō kai symparamenō pasin hymin eis tēn hymōn prochypēn, kai charan tēs pisteōs. Hina to kauchēma hymōn perisstyę̄ en Christǭ Iēsou en "Ho emoi dia tēs emę̄s parousias palin pros hymas. » Hoidch hōs ton prokeimenon diapheuxoma! kindynon, hōste hymas kai ōpheleias palin emplēsthēnai kai thymēdias" hate dē tou … diephyge gar to prōton tou Nerōnos ton thymon, kai touto en tois pros ton makarion Timotheon dedēlōke grammasi. Legei de houtōs " e« En tę̄. prōtę̄ mon apologią oudeis moi symparegeneto, alla tantes: me enkatelipon" mē autois logistheiē. Ho de Kyrios mou parestēke, kai enedynamōse me, kai errhysthēn ek stomatos leontos. Kai hē tōn Praxeōn de hēmas edidaxen historia, hōs dyo etē to prōton en tę̄ Rhōmę̄ diēgage kath' heauton oikōn en idiǭ misthōmati. Ekeithen de eis tas Spanias apelthōn, kai to theion kakeinois prosenenkōn Euangelion, epanēlthe, kai tote tēn kephalēn apetmēthē. Houtō ta kath᾽ heauton diēgēsamenos, eis parainesin metapherei ton logon. « Monon axiōs tou Euangeliou tou Christou politeuesthe, hina, eite elthōn kai idōn hymas, eite apōn, akousō ta peri hymōn, hoti stēkete en dni pneumati mią psychę̄ synathlountes tę̄ pistei tou Euangeliou, kai mē ptyromenoi en mēdeni hypo tōn antikeimenōn, hētis autois men estin "' endeixis axleias, hymin de sōtērias. n» Parakalō toinyn hymas harmodion tǭ Euangeliǭ bion aspasasthai, hina kan aphikōmai pros hymas, kan heterōthi pou diagō, tais hymeterais euphēmiais euphrainōmai. Poiei de moitautēn tēn euphrosynēn ē hymetera symphōnia, kai tois theiois homonoia, kai ho koinos hymōn hyper alētheias agōn, kai to mēdolōs hypo tōn enantiōn tarattesthai. Touto gar ekeinois men olethron, hymin de proxenei sōtērian, Eidenai mentoi chrē, hōs ouk haplōs tauta gegraphen, alla mathōn hōs tēs aretēs to megethos onkon tisi phronēmatos eneirgasato. Hou dē charin tēn peri homonoias hautois kai symphōnias prou" ēgage symboulēn. Pros de touto kakeino chrē synidein, hōs ouk aoristōs hautois tēn oikeian hypescheïo parousian, alla diorismon tina tę̄ epangelią sy»ezeuxen, Houtō gar ephē Hina, eite elthōn kai idōn hymas, eite apōn, akousō ta peri hymōn. « Kai touto apo Theou. (kth’, l.) Hoti hymin echaristhē to hyper Christou 5, ou monon to eis auton pisteuein, alla kai to hyper autou paschein, ton auton agōna echontes, hoion eidete en emoi, kai nyn akouete en emoi. » Dōra theou keklēke kai to pisteusai, kai to lamprōs agōnisasthai, ou to authaireton tēs gnōmēn ekballōn, alla didaskōn hōs autę̄, kath᾽ eantēn hē chnōmē, gegymnōmenē tēs charitos, ouden dynata! katorthōsai tōn agathōn. ᾿Amphoterōn gar chreia, kai tēs hēmeteras prothymias, kai tēs theias epikourias. Oute gar tois tēn prothymian ouk echousin eparkei tou Pneumatos hē charis, out᾽ au palin hē prothymia tautēs esterēmenē tēs aretēs dynatai synathroitai ton plouton. a΄. «Ei ti? oun paraklēsis en Christǭ, ei tis paramythia agapēs, ei tis koinōnia pneumatos, ei tina splanchna "5 kai oiktirmoi, plērōsate myn tēn charan. » Patrikēs philostongias ta rhēmata. Ei tina gar emoi paraklēsin, phēsi, prosenenkein boulesthe, ei tina agapēs paramythian kai psychagōgian, dia, toutou paraschete. Legei de kai haper aitei. s “hina to auto phronēte, tēn autēn agapēn echontes, symǭnchoi, to hen phronountes. (g΄, d΄.) Mēden kat᾽ eritheian, ē kenodoxian, alla tę̄ tapeinophrosynę̄ allēlous hēgoumenoi hyperechontas heautōn. Mē ta heautōn hechastos skopeite, alla kai ta heterōn hechastos. » Da pantōn autous to metrion exepaideuse phronēma, Ho gar touto kektēmenos tais tēs kenēs doxēs ouk alisketai pagais, ouk egeitai heauton hyperechein terou, to tēs eridos ou prosietai pathos, Epeidē toinyn, hōs ephēn, hypo tōn tēs aretēs katorthōmatōn tines epērthēsan eis phronēmatos onkon, prosphoron autois therapeian prospherei " eita hypodeiknysi kai to megiston tę̄? tapeinophrosynēs paradeigma. e΄, «Touto gar ᾿ phroneisthō e" hymin, ho kai en Christǭ Iēsou. » Adimēsasthe ton tōn apantōn Despotēn. s΄, xi e Hos en morphę̄ Theou "" hyparchōn ouk arparōn hēgēsato to einai isa Theǭ. ᾿All᾽ heauton hichenōphe ᾽ho morphēn doulou lathōn. n Theos gar hōn, kai physei Theos, kai tēn pro? ton Patera isotēta echōn, ou mega touto hypelase. Touto gar idion tōn tar᾽ axian timēs tinos tetychēkotōn. ᾿Alla tēn axian katakrypsas, tēn akran tapeinophrotynēn eileto, kai tēn anthrōpeian hypedy morphēn. « En homoiōmati anthrōpōn genomenos, kai schēmati heuretheis hōs onyrōpo?. n Peri tou Theou Logou tauta phēsin, hoti ϑous hōn ouk heōrato Theos, tēn anthrōpeian perikeimenos phytin. Autǭ gar toinyn harmottei to, hōs anthrōpos. Ē gar analēphtheisa physis alēthōs touto hēn. Autos de touto men ouk ēn" touto de periekeito, tiphi Etapeinōsen heauton genomenos hypēkoos "7 mechri thanatou, thanatou de staurou. » Ou gar hōs zdlos despotikon peplērōke prostagma, all᾽ hechōn tēn hyper hēmōn anedexato sōtērian, kai hypēkousen hōs huios, ouk hōs doulos. ᾿
“Some proclaim Christ out of rivalry, not sincerely, thinking to add affliction to my bonds.” For since they saw that those enslaved to impiety were greatly vexed at the course of the gospel, and supposed the inspired Paul to be its cause, some, sharpening their anger, went about the marketplace shamelessly preaching Christ, not caring for the salvation of their hearers but [seeking to bring] dangers on the Apostle … “But others out of love, knowing that I am set for the defense of the gospel.” Others, he says, preach sincerely, taking courage from my bonds, knowing clearly that the Master, God, [appointed] me herald …
“What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed.” Even unwillingly, he says, the enemies of the truth work together with the truth. Some of the foolish have supposed that this was said about the heresies too. Yet they [might have] seen this … the divine Apostle has set down. For he did not say “let him be proclaimed,” but “he is proclaimed”; and he accused those men not as teaching bad things, but as teaching good things not well, and as acting not with an aim of piety but of extreme ill will. That he accuses the heretics outright is easy for anyone who wishes to learn. For at one time he publicly denounces Phygelus and Hermogenes, at another Hymenaeus and Philetus, and … a factious man after a first and second admonition he bids them reject. But we [return] to the [sequence].
“And in this I rejoice, yes, and I will rejoice. For I know that this will turn out for my salvation through your prayer and the supply of the Spirit of Jesus Christ, according to my eager expectation and hope that in nothing I shall be put to shame.” I am glad, he says, seeing the truth borne witness to even by its opponents. For the dangers that spring from this procure salvation for me, since you, plainly, work together with me by your prayers and the divine Spirit supplies me grace. Trusting in this, I know that I shall prove stronger than the hardships; for this is what he means by “I shall not be put to shame.” He called the grace of the Spirit “the Spirit of Jesus,” since he himself supplied it to them. For according to the inspired John, “From his fullness we have all received.” “But with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death.” He said “will be magnified” instead of “will be shown as he is”: the greatness of his power will become plain. He says: whether I escape the danger of death or undergo death, the power of Christ the Master will be shown alike. For if I prove stronger than the dangers, all will marvel at the one who snatched me out of such great nets; and if I am even put to death, they will be astounded at the strength of the preaching, because it makes its heralds ready to despise even death.
“For to me to live is Christ, and to die is gain.” Both are profitable to me, both life and death. For I order my life by the laws of Christ, and I choose death for his sake with pleasure. “But if to live in the flesh, this is for me fruit of labor; and what I shall choose I do not know. For I am hard pressed between the two, having the desire to depart and be with Christ, which is far better; but to remain in the flesh is more necessary for your sake.” I have a desire for life, because it benefits you, and for death, because of being with Christ. So I find the choice hard to make, since I know both the gain of life and the unspeakable pleasure of release from here. The divine Apostle is worth marveling at, because he preferred a life with toils and dangers for the sake of people’s salvation.
“And being confident of this, I know that I shall remain and continue with you all for your progress and joy in the faith, so that your boasting may abound in Christ Jesus in me through my coming to you again.” I know that I shall escape the danger at hand, so that you will be filled again with both benefit and delight, since … For he escaped Nero’s first fury, and he made this plain in his letter to the blessed Timothy. He speaks thus: “At my first defense no one stood by me, but all forsook me; may it not be counted against them. But my Lord stood by me and strengthened me, and I was rescued from the lion’s mouth.” And the history of the Acts has taught us that he first spent two years in Rome, living by himself in his own hired lodging. From there he went to Spain, and having brought the divine gospel to them too, he returned, and then he was beheaded. Having thus related his own affairs, he turns his discourse to exhortation.
“Only conduct yourselves worthily of the gospel of Christ, so that, whether I come and see you or am absent, I may hear of your affairs, that you stand firm in one spirit, with one soul striving together for the faith of the gospel, and not frightened in anything by your opponents, which is to them a proof of destruction, but to you of salvation.” I exhort you, then, to embrace a life fitting the gospel, so that whether I come to you or spend my time somewhere else, I may be gladdened by good reports of you. And what gives me this gladness is your harmony, your agreement in divine things, your common contest for the truth, and your not being troubled at all by your opponents. For this brings destruction to them, but salvation to you. One should know, however, that he did not write this idly, but because he had learned that the greatness of their virtue had produced in some a swelling of pride. For this reason he brought forward his counsel about concord and agreement. Besides this one must also observe that he did not promise them his presence without qualification, but joined a certain condition to the promise. For he said thus: “So that, whether I come and see you or am absent, I may hear of your affairs.”
“And this from God. For to you it has been granted on behalf of Christ not only to believe in him but also to suffer for him, having the same contest which you saw in me and now hear to be in me.” He called both believing and contending brilliantly gifts of God, not taking away free choice, but teaching that the will by itself, stripped of grace, can accomplish none of the good things. For both are needed, our own zeal and the divine help. For neither does the grace of the Spirit suffice for those who lack zeal, nor again can zeal deprived of grace gather the wealth of virtue.
“If then there is any encouragement in Christ, if any consolation of love, if any fellowship of spirit, if any affections and compassions, fulfill my joy.” These are the words of fatherly tenderness. If you wish, he says, to offer me some encouragement, some consolation and comfort of love, offer it through this. And he says what he is asking for: “That you think the same thing, having the same love, being of one soul, thinking one thing; doing nothing from rivalry or vainglory, but in humility counting one another better than yourselves; not each looking to his own things, but each also to the things of others.” Through all this he trained them in a moderate mind. For the one who has acquired it is not caught in the snares of vainglory, does not think himself superior to another, does not admit the passion of strife. Since then, as I said, some had been lifted up into a swelling of pride by the achievements of virtue, he offers them a fitting remedy; then he points out also the greatest example of humility. “For let this be thought among you which was also in Christ Jesus.” Imitate the Master of all.
“Who, being in the form of God, did not count it a thing to be grasped to be equal with God, but emptied himself, taking the form of a servant.” For being God, and God by nature, and having equality with the Father, he did not count this a great thing. For that is characteristic of those who have obtained some honor beyond their worth. But concealing his dignity, he chose the utmost humility and put on the human form. “Being made in the likeness of men, and found in fashion as a man.” He says this about God the Word: that being God he was not seen as God, since he was clothed with the human nature. To him, then, the phrase “as a man” fits. For the nature that was assumed truly was this; but he himself was not this, though he was clothed in it. “He humbled himself, becoming obedient unto death, even the death of the cross.” For he did not fulfill a master’s command as a slave, but willingly he undertook our salvation, and he obeyed as a son, not as a slave.
Textual problem in this passage: see the notes.
Phil 1:16–2:8 (quotation, high confidence) · 2 Tim 1:15 (allusion, high confidence) · 2 Tim 2:17 (allusion, high confidence) · Titus 3:10 (quotation, high confidence) · John 1:16 (quotation, high confidence) · 2 Tim 4:16–17 (quotation, high confidence) · Acts 28:30 (allusion, high confidence) · Rom 15:24 (allusion, low confidence)
Notes and citation
Summary: Theodoret explains Paul's joy that Christ is preached even by rivals, his choice between life and death, and the hymn of Christ's self-emptying as the example of humility.
- The ref holds the lemmas Phil 1:16 (Byzantine order: the preachers from rivalry come first) through 2:8. Lines are lost in the scan after “dangers on the Apostle,” after “appointed me herald,” before “a factious man” (probably naming Alexander, 1 Tim 1:20), and after “benefit and delight, since”; these are marked …, and words the sense requires are supplied in brackets. Theodoret says Paul did not go on to Spain and back before his death only by his own reading of Acts 28:30 and 2 Tim 4:16–17; the journey to Spain is his inference. On Phil 1:18 he rejects the view that Paul tolerates heretical preaching. On Phil 2:6–8 he reads the passage of the eternal Word, God by nature and equal with the Father, who took a human nature. Quotations: Phil 1:16–2:8; John 1:16; 2 Tim 4:16–17; allusions to 2 Tim 1:15; 2:17; Titus 3:10; Acts 28:30. Latin of Migne’s parallel column, read as Greek letters, was removed; letters misread by the OCR (χ for κ, δ for β, : for ι) were corrected; other slips are translated by sense.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column and footnote references, read as Greek letters; Latin of Migne's parallel column inside the word νουθεσίαν; Latin of Migne's parallel column, read as Greek letters; Latin of Migne's parallel column, read as Greek letters; Greek lost in the scan here; Latin of Migne's parallel column, read as Greek letters; words lost in the scan here; OCR debris at a column break; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); footnote reference and Latin of Migne's parallel column, read as Greek letters; marginal letter inside a word): αἰ: 5 ἐν Χριστῷ οἰμΐ}}} Ἰμγα Ἀὰ (οἱ, τν, ᾧ, Τ Ομουμισνΐαν να θὲ 65. ποιηθ Ομ 5}. δι! ἰδ] οἰμηίηο [18 γοΓθἃ, οἱ χη} δἰ, ρετιχὸν → αἱρετικὸν; νου- Α ἴπιππὶ δ, οἱ Ὠγοίίσιη Ποπήμθην ροϑί ρυΠηνῶμν οἱ ϑεσίαν → νουθεσίαν; 5 Τίι. κεν, 10. « Εἰ ἴῃ ποὺ βδιιάθο, 564 οἱ [εἰἢ, Εξο νοὶ «ὑ Ηδο νι ται πὶ ϑρὶ για 5, 4 ηΐᾶπὶ διη0 τηϑρη Ποα δα (}}γἰβἴ8 ἴῃ Πὶ 511θυ ἴα Γ ναὶ ᾿νος ἡ} {γυοῖ!!8. Ορουὶβ δϑὲ, οἱ αἱ πον μυρία ]ονί!. δἀνοιτι όσα) δὰ νο8.» δεῖο [Ὁγ '᾿θ γι ἐν γ᾽ 5 κε 19 σύν, ἢ εἰ δῖ δ μαυάϊο μα ρ!ρμ τί), τἀν λη ἰὰ «πο ἀοδίἀογα αι }5. ἃ → ; ποἃ 681. ταὶ δ ἡ οἱ (τῖϑαὶ δρί γί ται, απ ι!65 ρας πη 65 ργὸ ἢ Ενδη οὶ ἢ; οἱ ἀθϑαεἶδ, αἱ γνοϑίρὶ5 ἰοῦ απ άΐ θυ 5. δἷο, δἰ ου) ας ἴθ] Γὰ → … ; “ὃν Β λό ον. ᾿ ᾿ ᾿ς χ χης → τὸν λόγον. ; προξὲς Ο νεῖ → προξενεῖ; λα πα πὶ πῆῶξη08. αὐ πὶ 65, νος, λυ 415, 564 υἱ (θη ἰαθοηῖϊοβ, 4υλ]6 εἱ νἱ ἰδεῖ ἴῃ πιθ, δἱ μπὸ αὐ δ γα, 66] θεν δ οἱ ποδὲγα Δ ἰ ἢν ργοπηρε αὐ 6, δὲ ἀϊνι πο αὐκ! 9. ΝΘ 6 νυ ἐκ Τίμα ἵν, 16, 7. κ᾿ Αεὶ. χανηι, → ; Δ αὐτοῖς Δ. ἐστιν ἀδεϑῖ ἃ Β πιυῖο. οἱ δυργα ἀὰ ον ἢ, → ; ἐχήρύττον → ἐκήρύττον; χεῖμαι → κεῖμαι; εἰλιχρι → εἰλικρι; χήρυχ → κήρυκ; προφάσε: → προφάσει; ἐχείνων → ἐκείνων; ἀποδήσεταί → ἀποβήσεταί; ἀποχαραδοχίαν → ἀποκαραδοκίαν; ἐλάδομεν → ἐλάβομεν; χα΄ → κα΄; στήχετε → στήκετε; ἀφίχωμαι → ἀφίκωμαι; συμθουλήν → συμβουλήν; πιστεῦσα: → πιστεῦσαι; ἐχθάλλων → ἐκβάλλων; χατορθῶσα: → κατορθῶσαι; τετυχηχότων → τετυχηκότων.
Topics: Christology, Heresy, Persecution
Cite (SBL): Theodoret, Interp. Phil. 1.16 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
1.26PG 82
σΚ. « Διὸ καὶ "5 ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρἴξατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα. ν καὶ τοῖς ἄγαν ἀνοήτοις, ὡ; ἡ θεία φύσις ἀνενδεὴς, δὶ ἐνανθρωπήσας, οὐ ταπεινὸς ὧν ὑψώθη, ἀλλὰ καὶ ὕψιστος ὧν ἑαυτὸ) ἐταπείνωσεν, Οὐ τοίνυν ἔλαθεν ἃ μὴ πρότερον εἶχεν, ἀλλ᾽ ἔλαβεν ὡς ἄνθρωπος, ἅπερ
sK. « Dio kai "5 ho Theos auton hyperypsōse, kai echarixato autǭ onoma to hyper pan onoma. n kai tois agan anoētois, hō? hē theia physis anendeēs, di enanthrōpēsas, ou tapeinos hōn hypsōthē, alla kai hypsistos hōn heauto) etapeinōsen, Ou toinyn elathen ha mē proteron eichen, all᾽ elaben hōs anthrōpos, haper
“Therefore God also highly exalted him and graciously gave him the name that is above every name.” … [it is plain] even to the very foolish that the divine nature lacks nothing, and that having become man, he was not exalted as one who was lowly; rather, being most high, he humbled himself. He did not, then, receive what he did not have before; but he received as man what …
Textual problem in this passage: see the notes.
Phil 2:9 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the exaltation of Christ concerns what he received as man, since as God he lacked nothing.
- Lemma Phil 2:9. The opening words of the comment are lost in the scan; the comment continues in ref 2.4. Latin of Migne’s parallel column, read as Greek letters, was removed from the end of the section.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column, read as Greek letters; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): εἰ γί 8. 8 αἃ ᾿θ « ὕι Ρον σου! θη οηθῖη, γα] οἱ 68 (88 αι πη} 8118. αυ οἱ ἴῃ εἰρίοηβ. » ὅπη πὶ πὶ 6586. θ 618, οἱ παίιγδ εἰ Ραΐὶ ἀαυλ! 5, βοὴ π00. πάψη χα δι ϊ αν : αἰ - ᾿ἀπ 5801, Εἰ παι Γῷ ᾿ιος οἱ ομου νι αἱ ΠΠ ἢ π15, μο ἢ αἱ ΒΟΓΥ 8. Υο] 5.0} ἰδϑί τ οἰλυυηι 651, εἰν πη πδίμ γα πα}- → ; ἔλαδεν → ἔλαβεν.
Topics: Christology
Cite (SBL): Theodoret, Interp. Phil. 1.26 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/1-26
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
Chapter 2
2.4PG 82
εἶχεν ὡς Θεός. Τὸ δὲ, ὄνομα, τινὲς δόξαν ἡρμήνευσαν· ἐγὼ ὃξ ἐκ τῆς πρὸς Ἑβραίους Ἐπιστολῆς ἑτέραν εὑρίσκω τοῦ ἀποστολικοῦ ῥητοῦ διάνοιαν. Εἰρηκὼς γὰρ, ὅτι ε Ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς, τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων, ὅσῳ καὶ διχφορώτερον παρ᾽ αὐτοὺς χεχληρονόμτγχεν ὄνομα, ν ἑρμηνεύει τοῦ ὀνόματος; τὴν διάνοιαν, καί φησιν" «ε Τίνι γάρ ποτε τῶν ἀγγέλων εἶπεν - Υἱός μου εἶ σὺ, ἐγὼ σήμερον γὙεγέγνηχά σε; καὶ πάλιν " Ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν; ε Καὶ ἐνταῦθα τοίνυν τοῦτο λέγει, ὅτι ἑαυτὸν ταπεινώσας, οὐ μόνον οὐκ ἀπώλεσεν ὅπερ εἶχεν ὡς Θεὸς, ἀλλὰ καὶ ὡς ἄνθρωπος τοῦτο προσ-
eichen hōs Theos. To de, onoma, tines doxan hērmēneusan; egō hox ek tēs pros Hebraious Epistolēs heteran heuriskō tou apostolikou rhētou dianoian. Eirēkōs gar, hoti e Ekathisen en dexią tēs megalōsynēs en hypsēlois, tosoutǭ kreittōn genomenos tōn angelōn, hosǭ kai dichphorōteron par᾽ autous chechlēronomtnchen onoma, n hermēneuei tou onomatos? tēn dianoian, kai phēsin" «e Tini gar pote tōn angelōn eipen - Huios mou ei sy, egō sēmeron gYegegnēcha se? kai palin " Egō esomai autǭ eis patera, kai autos estai moi eis huion? e Kai entautha toinyn touto legei, hoti heauton tapeinōsas, ou monon ouk apōlesen hoper eichen hōs Theos, alla kai hōs anthrōpos touto pros-
… he had as God. Some have interpreted “name” as glory; but I find another sense of the apostolic saying from the Letter to the Hebrews. For having said that “He sat down at the right hand of the Majesty on high, having become as much better than the angels as the name he has inherited is more excellent than theirs,” he interprets the meaning of the name and says: “For to which of the angels did he ever say, You are my Son, today I have begotten you? And again, I will be to him a Father, and he shall be to me a Son?” Here too, then, he says this: that having humbled himself, he not only did not lose what he had as God, but as man also [received] it in addition …
Phil 2:9 (allusion, high confidence) · Heb 1:3–5 (quotation, high confidence) · Ps 2:7 (quotation, high confidence) · 2 Sam 7:14 (quotation, high confidence)
Notes and citation
Summary: Theodoret interprets the name above every name in Phil 2:9 from Hebrews 1 as the name of Son, which Christ received also as man.
- This ref continues the comment on Phil 2:9 from ref 1.26; it does not treat Phil 2:4. Quotations: Heb 1:3–5, which quotes Ps 2:7 and 2 Sam 7:14. The section begins with Latin of Migne’s parallel column, read as Greek letters, which was removed; the last word is broken off (προσ-).
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column and footnote references, read as Greek letters; Latin of Migne's parallel column, read as Greek letters, inside the word ἡρμήνευσαν): δ. 05. βοίμϑυν ἡ Πα ν 1. " εἶχε σι, 9; ὄν, 17 οἱ 48 (αν ἑχυτὸν --α )αδών); οἷν, ἢ 34: Οληι. κι, 1; δὲ οὔπὶ σοι αυΐα 75. οἱ βαημομεῖ5 ἱποῖκὶ νου 5 (1 δαί, αν, ὃ. ἣ ος 1 ἐταπείνωσεν Ποῖ μι οὐ Πα εὐ ὦ ρϑάϊ. κι, 2. τι Ῥτίυια Ποῖ) Ἰιαθεθ!, 56 δοσορὶψ αἱ Ποῖπο, παι [νὰ- Α → ; εἶτ, φασι! δυπὶ βοίρϑιπι Πα ]Π ανἱ!, ἤθη οἱ πὶ πα ᾿ος οἰ Δη ν αὐ δα ηὶ 50} ν οθιμεγί ἐρϑὶ Οὐ] οὐπὶ ἴῃ (νη Ποῖ τ 1 πᾶἀγα 656. οι. [ἴῃ οὶ διηΐηὶ [τὰ αὐλὶ, οἱ ποῖ πδίαγα οηἰπὶ ἤδη μα θε} φι υ 4} {4160}. Οτοὐ ἰῃ τ οϑὶ θϑι. Π Οπιηΐπο [Αἰ 6] τη : πο. σαν 3. → σαν· .
Topics: Christology
Cite (SBL): Theodoret, Interp. Phil. 2.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
2.10PG 82
ἰ. ε Ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ Β ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων". ν Ἐπουραγίους γαλεῖ τὰς ἀοράτους δυνάμεις, ἐπι» γείους δὲ τοὺς ἔτι ζῶντας ἀνθρώπους, καὶ κατα»
i. e Hina en tǭ onomati Iēsou pan gony kampsę̄ B epouraniōn, kai epigeiōn, kai katachthoniōn". n Epouragious galei tas aoratous dynameis, epi» geious de tous eti zōntas anthrōpous, kai kata»
“That at the name of Jesus every knee should bow, of things in heaven, and on earth, and under the earth.” He calls “heavenly” the invisible powers, “earthly” those people still living, and “under the earth” …
Textual problem in this passage: see the notes.
Phil 2:10 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the heavenly and earthly beings who bow at the name of Jesus.
- Lemma Phil 2:10. The rest of the comment is lost in the scan.
Topics: Christology
Cite (SBL): Theodoret, Interp. Phil. 2.10 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-10
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
2.11PG 82
ια΄. « Καὶ πᾶτα γλῶσσα ἐξομολογήσηται "", ὅτι Κύριο; Ἰηποῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός". » Πᾶσα γιῶσσα, ἀντὶ τοῦ, πάντα τὰ ἔθνη. Εἰ δὲ τὸ ὁιμολυγεῖν Χριστὸν τὸν Κύριον τὸν Πατέρα δοξάζει, εὔδηλον ὡς οἱ χτέσμα τοῦτον καὶ δούλον ἀποχαλοῦνπες ἀδοξίαν τῷ γεγεννηκότι προστρίθουσι. Πᾶσαν μέντοι αἵρεσιν διὰ τῶν ὀλίγων τούτων κατηγωνίσατο ῥημάτων ὁ θεῖος ᾿Απόστολος, καὶ τοὺς τὴν θεότητα τοῦ Μονογενοῦς βλασφημοῦντας, καὶ τοὺς ἀρνουμένους τὴν ἀνθρωπότητα, καὶ πρὸς τούτοις, τοὺς τὰς ς ὑποστάσεις συγχέοντας " “καὶ Σαβέλλιον μὲν, καὶ Φωτεινὸν, καὶ Μάρκελλον, καὶ τὸν Σαμοσατέα λον δυσσεβοῦντας ἐλέγχει, τῶν προσώπων ὑπηδειχνὺς τὴν δυάδα. Ἔφη γὰρ, Ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, γαὶ ἐπέγαγεν, Οὐκ ἁρπαγμὸὲν ἡγήσατο τὸ εἶναι ἴσα Θεῷ. Οὐδεὶς δὲ ἴσος ἑαυτῷ λέγεται, Καὶ "Λρεῖον δὲ καὶ Πυὐνόμιον διὰ τούτων αὐτῶν τῶν ῥητῶν ἔδειξε βλασφημοῦντας. Οὐ γὰρ εἶπεν, Ἐν μορφῇ θεοῦ {ενόμενος, ἀλλ, Ἐν μορρῇ Θεοῦ ὑπάρχων" καὶ ἐπήγαγεν" Οὐκ ἁρπαγμὸν ἡγήσατο τὸ εἶναι Θεῷ. Τῶν γὰρ τὰ ἀλλότρια ἁρῤπαξόντων ἰδιὴν τὸ μέγα φρονεῖν ἐφ᾽ οἷς ἔχουσιν. Ὁ δὲ Θεὸς Λόγος φύσει Θεός - ἐν μορτῇ γὰρ Θεοῦ ὑπῆρχε, καὶ οὐκ ἀρπχγρὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ “ φύσει γὰο εἶχε τὴν ἰσότητα ταύτην. Εἰ ὃὲ τὴν μορφὴν τοῦ Θεοῦ οὐ λέγουσιν οὐσίαν εἶναι Θεοῦ, ἐρωτάσθωσαν τί νοοῦσι τὴν τοῦ δούλον μορφήν: Οὐ γὰρ δήπου Μαρχίωνι, ται τῆς σαρκὸς τὴν ἀνάληψιν. Εἷ τοίνυν ἡ μορφὴ τοῦ δούλου οὐσία δούλου, οὐσία ἄρα τοῦ Θεοῦ καὶ ἡ μορφὴ τοῦ Θεοῦ. Οὕτω; ἐρωτήσωμεν καὶ τοὺς τὴν φαντασίαν εἰσάγοντας " Ἢ μορφὴ τοῦ θεοῦ οὐ: σία τοῦ Θεοῦ; Πάντως ὅτι συνομολογήσουσιν᾽ οὐ γὰρ ἀρνοῦνται τὸ εἶναι Θεὸν τὸν Δεσπότην Χριστόν. δι λογισώμεθα τοίνυν. Εἰ. τοίνυν ἡ μορφὴ τοῦ. θεοῦ οὐσία Θεοῦ, οὐσία ἄρα δούλου ἡ τοῦ δούλου μορφή ᾿ καὶ εὑρεθήσονται οἱ τἀναγτία φρονοῦντες, δι' ὧν ὁμολογήσουσι βεβαιοῦντες ἅπερ ὁμολογεῖν οὐκ ἐθέλουσι. Πρὸς δὲ τούτοις κἀκεῖνο συνείδομεν, ὅτι τα- Ξεινοφροσύνην διδάσκων ὁ θεῖος ᾿Απόστολος τέθεικε ποῦ Χριστοῦ τὸ παράδειγμα ᾿ Τῇ ταπειγορροσύνῃ γὰρ, φησὶν, ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν. ΕἸ δὲ οὐκ ἴσος ἦν, ἀλλ᾽ ἐλάττων τοῦ Πατρὸς ὁ Υἱὸς, οὐ ταπεινοφρονῶν ὑπήκουσεν, ἀλλὰ τάξιν ἐπλήρωσεν. ᾿Αλλὰ περὶ τούτων καὶ ἐν ἑτέροις πλείστοὺς διεξήλθομεν λόγους. Ἐπὶ τὰ συνεχῇ τοίνυν τῆς
ia΄. « Kai pata glōssa exomologēsētai "", hoti Kyrio? Iēpous Christos eis doxan Theou Patros". » Pasa giōssa, anti tou, panta ta ethnē. Ei de to hoimolygein Christon ton Kyrion ton Patera doxazei, eudēlon hōs hoi chtesma touton kai doulon apochalounpes adoxian tǭ gegennēkoti prostrithousi. Pasan mentoi hairesin dia tōn oligōn toutōn katēgōnisato rhēmatōn ho theios ᾿Apostolos, kai tous tēn theotēta tou Monogenous blasphēmountas, kai tous arnoumenous tēn anthrōpotēta, kai pros toutois, tous tas s hypostaseis syncheontas " “kai Sabellion men, kai Phōteinon, kai Markellon, kai ton Samosatea lon dyssebountas elenchei, tōn prosōpōn hypēdeichnys tēn dyada. Ephē gar, Hos en morphę̄ Theou hyparchōn, gai epegagen, Ouk harpagmoen hēgēsato to einai isa Theǭ. Oudeis de isos heautǭ legetai, Kai "Lreion de kai Pyynomion dia toutōn autōn tōn rhētōn edeixe blasphēmountas. Ou gar eipen, En morphę̄ theou {enomenos, all, En morrę̄ Theou hyparchōn" kai epēgagen" Ouk harpagmon hēgēsato to einai Theǭ. Tōn gar ta allotria harrpaxontōn idiēn to mega phronein eph᾽ hois echousin. Ho de Theos Logos physei Theos - en mortę̄ gar Theou hypērche, kai ouk arpchgron hēgēsato to einai isa Theǭ “ physei gao eiche tēn isotēta tautēn. Ei hoe tēn morphēn tou Theou ou legousin ousian einai Theou, erōtasthōsan ti noousi tēn tou doulon morphēn: Ou gar dēpou Marchiōni, tai tēs sarkos tēn analēpsin. Hei toinyn hē morphē tou doulou ousia doulou, ousia ara tou Theou kai hē morphē tou Theou. Houtō? erōtēsōmen kai tous tēn phantasian eisagontas " Ē morphē tou theou ou: sia tou Theou? Pantōs hoti synomologēsousin᾽ ou gar arnountai to einai Theon ton Despotēn Christon. di logisōmetha toinyn. Ei. toinyn hē morphē tou. theou ousia Theou, ousia ara doulou hē tou doulou morphē ᾿ kai heurethēsontai hoi tanagtia phronountes, di' hōn homologēsousi bebaiountes haper homologein ouk ethelousi. Pros de toutois kakeino syneidomen, hoti ta- Xeinophrosynēn didaskōn ho theios ᾿Apostolos tetheike pou Christou to paradeigma ᾿ Tę̄ tapeigorrosynę̄ gar, phēsin, allēlous hēgoumenoi hyperechontas heautōn. EI de ouk isos ēn, all᾽ elattōn tou Patros ho Huios, ou tapeinophronōn hypēkousen, alla taxin eplērōsen. ᾿Alla peri toutōn kai en heterois pleistous diexēlthomen logous. Epi ta synechę̄ toinyn tēs
“And every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” “Every tongue” stands for “all the nations.” And if confessing Christ as Lord glorifies the Father, it is plain that those who call him a creature and a slave heap dishonor on the one who begot him. Indeed, through these few words the divine Apostle defeated every heresy: those who blaspheme the divinity of the Only-begotten, those who deny his humanity, and besides these, those who confuse the hypostases. He convicts Sabellius, Photinus, Marcellus, and the Samosatene of impiety by pointing to the two persons. For he said, “Who, being in the form of God,” and added, “did not count it a thing to be grasped to be equal with God.” But no one is said to be equal to himself. And by these very words he showed that Arius and Eunomius blaspheme. For he did not say, “having come to be in the form of God,” but “being in the form of God”; and he added, “did not count it a thing to be grasped to be equal with God.” For it is characteristic of those who seize what belongs to others to be proud of what they have. But God the Word is God by nature; for he was in the form of God, and did not count it a thing to be grasped to be equal with God; for he had this equality by nature. And if they say that the form of God is not the being of God, let them be asked what they understand by the form of the servant. For surely they do not, with Marcion, [deny] … the assumption of the flesh. If, then, the form of the servant is the being of a servant, then the form of God is also the being of God. Let us question in the same way those who bring in the phantom [body]: Is the form of God the being of God? They will certainly agree, for they do not deny that Christ the Master is God. Let us reason, then: if the form of God is the being of God, then the form of the servant is the being of a servant; and those who think the contrary will be found, through what they confess, confirming what they do not wish to confess. Besides this we have also observed that the divine Apostle, in teaching humility, set down the example of Christ: “In humility,” he says, “counting one another better than yourselves.” But if the Son were not equal but less than the Father, he did not obey out of humility but fulfilled his rank. But we have gone through very many arguments about these things in other works as well. To the continuation, then, of the …
Textual problem in this passage: see the notes.
Phil 2:11 (quotation, high confidence) · Phil 2:6–7 (quotation, high confidence) · Phil 2:3 (quotation, high confidence)
Notes and citation
Summary: Theodoret argues that Phil 2:6–11 refutes every Christological and Trinitarian heresy, since the Son exists in the form of God and is equal to the Father by nature.
- Lemma Phil 2:11; the comment returns to Phil 2:3, 6–7. Theodoret names as refuted those who merge Father and Son (Sabellius, Photinus, Marcellus of Ancyra, Paul of Samosata), those who make the Son less than the Father (Arius, Eunomius), and those who deny the reality of his flesh (Marcion and the docetists); translated as written. “Being” renders οὐσία. Words are lost in the scan after “with Marcion” (marked …); the last sentence breaks off. Letters misread by the OCR are corrected or translated by sense.
Notes on the original text
- Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι); marginal letter; marginal letter inside a word): λέ- Ὁ ἴουσιν → λέγουσιν; θεοῦ Α οὐσία → θεοῦ οὐσία; χατηγωνίσατο → κατηγωνίσατο; Σαδέλλιον → Σαβέλλιον; δυσσεδοῦντας → δυσσεβοῦντας; ἀρνοῦντα! → ἀρνοῦνται; βεδαιοῦντες → βεβαιοῦντες.
Topics: Christology, Trinity, Heresy
Cite (SBL): Theodoret, Interp. Phil. 2.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
2.12PG 82
ιβ΄. « Ὥστε, ἀγαπητοί μου, καθὼ; πάντοτε ὑπτχούσατε, μὴ ὡς ἐν τῇ παρουσίᾳ μου μόνον, ἀλλὰ νῦν πολλῷ μᾶλλον ἐν τῇ ἀπουσίᾳ μου μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν χατεργάζεσθε. » Εἰς τοῦτο, φηστὶν, ἀφορῶντες τὸ παράδειγμα, πλείονα σπουδὴν παρὰ τὴν ἐμὴν ἀπουσίαν ὑπὲρ τῆς οἰκείας εἰσενέγκατε σωτηρίας. Τοῦτο γὰρ ὑμῶν τὸν ἀγαθὸν ἐγύμνωσε σκοπὸν, ὅτ; οὐ πρὸς τὸν διδάφκαλον χάριτι, ἀλλὰ τῇ περὶ τὰ χαλὰ προθυμίᾳ τὸν ἀξιέπαινον ἀναδέχεσθε πόνον. "
ib΄. « Hōste, agapētoi mou, kathō? pantote hyptchousate, mē hōs en tę̄ parousią mou monon, alla nyn pollǭ mallon en tę̄ apousią mou meta phobou kai tromou tēn heautōn sōtērian chatergazesthe. » Eis touto, phēstin, aphorōntes to paradeigma, pleiona spoudēn para tēn emēn apousian hyper tēs oikeias eisenenkate sōtērias. Touto gar hymōn ton agathon egymnōse skopon, hot? ou pros ton didaphkalon chariti, alla tę̄ peri ta chala prothymią ton axiepainon anadechesthe ponon. "
“So then, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” Looking to this example, he says, bring greater zeal to your own salvation during my absence. For this has laid bare your good aim: that it is not as a favor to your teacher but out of zeal for what is good that you take on labor worthy of praise.
Phil 2:12 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that the Philippians, looking to Christ's example, should show greater zeal for their salvation in Paul's absence.
- Quotation: Phil 2:12. “This example” is Christ’s humility in Phil 2:5–8.
Notes on the original text
- Digital text corrected (OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): χαθὼ → καθὼ; φόδου → φόβου; εἰσενέγχατε → εἰσενέγκατε.
Cite (SBL): Theodoret, Interp. Phil. 2.12 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-12
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
2.13PG 82
ιγ΄. ε« Ὁ Θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας. ν Οὐκ ἐπειδὴ καὶ ἄκοντας βιάζεται, ἀλλ᾽ ὅτι προθυμίαν εὑρίσκων αὔξει ταύτην διὰ τῆς χάριτος. Εὑδοκίαν' ὃΣ τὸ ἀγαθὸν τοῦ Θεοῦ προσηγόρευσε θέλημα " θέλει ὃὲ πάντα; ἀνθρώπους σωθῆναι, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν.
ig΄. e« Ho Theos gar estin ho energōn en hymin kai to thelein kai to energein hyper tēs eudokias. n Ouk epeidē kai akontas biazetai, all᾽ hoti prothymian heuriskōn auxei tautēn dia tēs charitos. Heudokian' hoS to agathon tou Theou prosēgoreuse thelēma " thelei hoe panta? anthrōpous sōthēnai, kai eis epignōsin alētheias elthein.
“For it is God who works in you both to will and to work for his good pleasure.” Not because he forces even the unwilling, but because, finding zeal, he increases it through grace. He called God’s good will “good pleasure”; and he wills all people to be saved and to come to the knowledge of the truth.
Phil 2:13 (quotation, high confidence) · 1 Tim 2:4 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains that God does not force the will but increases by grace the zeal he finds, since he wills all to be saved.
- Quotations: Phil 2:13; 1 Tim 2:4. Latin of Migne’s parallel column, read as Greek letters, was removed from the end of the section.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column, read as Greek letters): ἈΠ) Δ ἀν ϑγ ἢν}, αι δ ἀοσθι5 Πα} ΠΠαῖοπὶ ἀϊνί "5 οὐδ βιῖ8, ποῦ πὰ ἰ ργιοβθηιία πιο ἰαπίυπι, 86 ποία οἱ ἰῃδά οἱ γ }]6 οἱ οι δυῖθν Ομ 05. ΠΟΙἾΠ65 βογυδιῖ, οἱ δ νυ → .
Cite (SBL): Theodoret, Interp. Phil. 2.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-13
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
2.14PG 82
ιδ΄. « Πάντα ποιεῖτε χωρὶς γογγυσμῶν καὶ διαλογισμῶν. ν» Προθύμως φέρετε τὸν ὑπὲρ τῆς ἄρετῃς πόνον, τοὺς ὑπὲρ τοῦ Εὐαγγελίου κινδύνους, μὴ δυσχεραίνοντες τὰ προσπίπτοντα λυπηρὰ, μηδὲ ἀξαφόροις χρώμενοι λογισμοῖς - ἑαυτοῖς γὰρ τὸν πλοῦτον ἀθροίζετε " οὐδεὶς ὃὲ κέρδη συλλέγων μέτῖττα ἀσχάλλει καὶ τονθορύζει, Δείκνυσι δὲ καὶ τοῦ πόνου τὸ κέρδος.
id΄. « Panta poieite chōris gongysmōn kai dialogismōn. n» Prothymōs pherete ton hyper tēs aretę̄s ponon, tous hyper tou Euangeliou kindynous, mē dyscherainontes ta prospiptonta lypēra, mēde axaphorois chrōmenoi logismois - heautois gar ton plouton athroizete " oudeis hoe kerdē syllegōn metitta aschallei kai tonthoryzei, Deiknysi de kai tou ponou to kerdos.
“Do all things without grumbling and disputing.” Bear eagerly the toil for virtue and the dangers for the gospel, not being vexed at the painful things that befall you, nor indulging in unprofitable reasonings; for it is for yourselves that you are gathering the wealth, and no one who is collecting gains is irritated and grumbles. He also shows the gain of the toil.
Phil 2:14 (quotation, high confidence)
Notes and citation
Summary: Theodoret urges bearing toils for the gospel without complaint, since the gain is one's own.
- Quotation: Phil 2:14. “Unprofitable” renders the garbled ἀξαφόροις by sense (perhaps ἀσυμφόροις). A footnote mark inside the lemma was removed.
Notes on the original text
- Digital text corrected (footnote mark and reference inside the lemma): 3 καὶ ὦ. ψγεκπε. 14. « → καὶ .
Cite (SBL): Theodoret, Interp. Phil. 2.14 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.
2.15PG 82
ιε΄. ε« Ἵνα γένησθε ἄμεμπτοι, καὶ ἀκέραιοι, τέκνα τοῦ ἀμώμητα ἐν μέσῳ γενεᾶς σκολιᾶς καὶ διεστραμμέντς. » Οὕτω καὶ ὁ Κύριος" προσέταξεν ἀκεραίους εἶναι ὡς τὰς περιστεράς. « Ἐν οἷς φαίνεσῆΞ: ὡ; φωστῆρες ἐν κόσμῳ. (ις.) Δόγον ζωῆς ἐπέχοντες, εἰς καύχημα ἐμοὶ εἰς ἡμέρᾶν Χριστοῦ, » Οὐ λυμανοῦνται, φησὶν, ὑμῖν οἵ πολεμοῦντες. Δίκην γὰρ φωστήρων ἐν τῷ κόσμῳ λάμψετε, καὶ ἐμοὶ παρέξετε τὸ ἐφ᾽ ὑμῖν σεμνύνεσθαι ἔν τῇ τοῦ Σωτῆρος ἐπιφανείᾳ. Τὸ δὲ, Λόγον ζωῆς ἐπέχοντες, ἀντὶ τοῦ, Τῷ λόγῳ προσέχοντες τῆς ζωῆς. Οὕτω γὰρ καὶ Τιμοθέῳ γράφων ἔφη " « σεαυτῷ καὶ τῇ διδασχαλίχ, ν» ἀντὶ τοῦ, Πρόσεχε «εαυτῷ καὶ τῇ διδασχαλίχ. Λόγον δὲ ζωῆς τὸ κήρυγμα κέκληκεν, ἐπειδὴ τὴν αἰώνιον προξενεῖ ζωήν. « Ὅτι οὐκ εἰς κενὸν ἔδραμον, οὐδὲ εἰς κενὸν ἐκοπίασα. » Αὐχῶ δὲ καὶ μεγαλοφρονῶ, ὅτι οὐ μάτην τὴν ὑπὲρ ὑμῶν ἀνεδεξάμην σπουδήν. ιζ΄, τη. « ᾿Αλλ᾽ εἰ καὶ σπένδομαι ἐπὶ τῇ θυσί: καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, καίρω καὶ συγκαίρω πᾶσιν ὑμῖν. Τὸ δὲ αὑτὸ καὶ ὑμεῖς καίρετε καὶ συγκαίρετέ μοι. » Τὸ, ὑμῶν», ἀντὶ τοῦ, πάντων τῶν δι᾿ αὑτοῦ πεπιστευκότων, τέθεικεν. Ὑπὲρ γὰρ τῆς ὑμετέρας πίστεως καθάπερ θυσία τῷ Θεῷ προῦδὲ καὶ ὑμᾶς κοινωνεῖν μο: τῆς εὐφροσύνης. Ταῦτα δὲ λέγει ψυχαγωγῶν αὐτοὺς, καὶ διδάσκων τοῦ μαρτυρίου τὸ μέγεθος, ὅτ: σπονδῆς τινος καὶ θυσίας τάξιν ἐπέχει. ιθ΄.χϑ΄, ε« Ἐλπίζω δὲ ἐν Κυρίῳ Ἰητποῦ Τιμόθεον ταχέως πέμψαι ὑμῖν, ἵνα κἀγὼ εὐψυχῶ γνοὺς τὰ περὶ ὑμῶν. Οὐδένα γὰρ ἔχω ἰσόψυχον, ὅστις ᾿ γυνὴ: σίως τὰ περὶ ὑμῶν μεῤιμνῆσει. Οἱ πάντες γὲὴρ τὰ ἑαυτῶν ζητοῦδίν, οὐ τὰ τοῦ Χριστοῦ Ἰησοῦ. Τὴν δὲ δοκιμὴν αὐτὸῦ γινώσκετε, ὅτι ὡς πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν εἰς τὸ Εὐαγγέλιον. ν ᾿Αληθεῖς μὲν τοῦ μακαρίου Τιμοθέου αἱ εὐφρη μίαι" ὁ δὲ θεῖο; ᾿Απόστολος ταύταις ἐχρήσατο νῦν, καὶ τὴν οἰκείαν Δερὶ αὑτοὺς ἐπιδεικνὺς διάθεσιν, ὅτι ὄν μόνον ἔχει Ψυχαγωγοῦντα, τοῦτον διὰ τὴν αὐτῶν ἀπέστειλεν ὠφέλειαν" καὶ αὐτοὺς προτρέπων, ὡς ἀληθείας θεραπείας. τ΄, κδ΄, « Τοῦτον μὲν οὖν ἐλπίζω πέμψαι, ὡς ἂν ἀπίδω τὰ περὶ ἐμὲ, ἐξαυτῆς. Πέποιθα δὲ ἐν Κυρίῳ, ὅτι καὶ οὐτὸς ταχέως ἐλεύσομαι. ν Οὐδὲ ἐνταῦθα τὴν οἰκείαν παρουτίαν ἀποφαντικῶς ἐπηγγείλατο, ἀλλὰ τῆς θείας αὐτὴν ἐξήρτησε προμηθείας. Δῆλος δέ ἐστι μηδέπω παντελῶς τὸν πρότερον δια. φυγὼν κίνδυνον. Τοῦτο αἰνίττεται εἰρηκώς" Ὡς ἂν ἀπίδω τὰ περὶ ἐμὲ ἑξαυτῆς" τουτέστιν, ἐὰν τέλεον λάδῃ λύσιν τὰ δυσχερῆ. χε’, « ᾿Αναγκαῖον δὲ ἡγησάμην Ἐπαφρόδιτον τὸν ἀδελφὸν, καὶ συνεργὸν, καὶ συττρατιώτην μου, ὑμῶν δὲ ἀπόστολον; καὶ λειτουργὸν "' τῆς χρείας μου, πέμψαι πρὸς ὑμᾶς. ν Πολλὰ καὶ τούτου κἀτορθώματα διεξῆλθεν, οὐκ ἀδειϊρὸν μόνον, ἀλλὰ καὶ σὺν- Ὁ εργὸν, καὶ συστρατιώτην ἀπογαλέσας. ᾿Απόστοον δὲ αὐτὸν κέκληκεν αὐτῶν, ὡς τὴν ἐπιμέλειαν αὐτῶν ἐμπεπιστευμένον. Ὡς εἶνα; δῆλον ὅτι ὑτὸ τοῦτον ἐτέλουν οἱ ἐν τῷ προοιμίῳ κληθέντες ἐπίσκοποι. Λειτουργὸν δὲ αὐτὸν εἴρηκε τῆς χρείας, ὡς τὰ παρ αὐτῶν ἀποσταλέντα χομίσαντα χρὴματα. Αἰνίττεται ὃξ καὶ ὅτ: ταύτην τὴν θεραπείαν ὀφείλουσι, καηάπερ οἱ λξιτουργοῦντες τὰς εἰσφοράς.. κς", κζ', ε Ἐπειδὴ ἐπιποθῶν ἦν πάντας ὑμῖ:, καὶ ἀδημονῶν, διότι ἠκούσατε ὅτι ἢσθενησξ. Καὶ γὰρ ἠσθένησε παραπλήσιον θανάτῳ, ἀλλ᾽ ὁ Θεὸς αὐτὸν ἠλέησεν· οὐκ αὑτὸν δὲ μόνον, ἀλλὰ καὶ ἐμὲ, ἵνα μὴ λύπην ἐπὶ λύπῃ σχῶ. ν» Ὑπὲρ τῆς γεγενημέγης ἀπολογεῖται βραδυτῆτος, καὶ τῆ: ἐπισχηψάτης νόσου τὸ μέγεθος δείκνυσι, καὶ τὴν περὶ αὐτοὺς διάθεσιν τοῦ Ἑπαφροδίτου δηλοῖ " φήσας αὐτὸν διά τε τὴν βραδυτῆτα ἠθυμηχέναι, καὶ διὰ τὴν αὐτῶν φρογτίδα, ἣν ἧ νόσος εἰργάζετο. Τὸ δὲ, ἠλέησεν αὐτὸν, δηλοῖ καὶ τὴν τοῦ Ἑπαφροδέτου περὶ «τοὺς ἀγῶνας σπουδήν. Οὐ γὰρ ἤθελε τῆς ὀδυνηρᾶς λαγῆναι ζωῆς, τὸ ἐκ ταύτης φυόμενον ἐπιστάμενος κέρδος, Ἐμὲ δὲ, φησὶν, ἠλέησεν, μὴ γυμνώσας με τοῦ συνεργοῦ. ᾿ χη-λ, εἰ Σπουδαιοτέρως οὖν ἔπεμψα αὐτὸν, ἵνα ἰδόντες αὐτὸν πάλιν χαρῆτε, κἀγὼ ἀλυπότερος ὦ. Προσδέχεσθε οὖν αὐτὸν ἐν Κυρίῳ μετὰ πάσης χαῤᾶς, καὶ τοὺς τοιούτους ἐντίμους ἔχετε. Ὅτι διὰ τὸ ἔργον τοῦ Χριστοῦ μέχρι θανάτου ἤγγισε, παραθουλευσάμενος τῇ ψυχῇ, ἵνα ἀναπληρώσῃ τὸ ὑμῶν ὑστέρημα τἧ: πρός με λειτουργίας. ν Μέγιστον ἡνίξατο γον διὰ τοῦ "Ἴ, παραδουευσάμενος τῇ ψυχῇ. Καθεἰργόμενον γὰρ. πάντως μαθὼν, καὶ ὑπὸ πλείστων φυλσττόμενον, εἰσελθὼν ἐθεάσατο, τοῦ κινδύνου καταφρονήσας, Ἐξέτισε δὲ, φησὶν, ὑπὲρ ἀπάντων ὑμῶν᾽ τὸ χρέος, Ὃ γὰρ πάντες ὀφείλετε μόνος πεποίηκεν, Ἐντεῦθεν εἰς τὴν κατηγορίαν τῶν τὰ περιττὰ τοῦ γόμου φυλάττειν παρεγγυώντων μεταφέρει τὸν λόγον,
ie΄. e« Hina genēsthe amemptoi, kai akeraioi, tekna tou amōmēta en mesǭ geneas skolias kai diestramments. » Houtō kai ho Kyrios" prosetaxen akeraious einai hōs tas peristeras. « En hois phainesēX: hō? phōstēres en kosmǭ. (is.) Dogon zōēs epechontes, eis kauchēma emoi eis hēmeran Christou, » Ou lymanountai, phēsin, hymin hoi polemountes. Dikēn gar phōstērōn en tǭ kosmǭ lampsete, kai emoi parexete to eph᾽ hymin semnynesthai en tę̄ tou Sōtēros epiphaneią. To de, Logon zōēs epechontes, anti tou, Tǭ logǭ prosechontes tēs zōēs. Houtō gar kai Timotheǭ graphōn ephē " « seautǭ kai tę̄ didaschalich, n» anti tou, Proseche «eautǭ kai tę̄ didaschalich. Logon de zōēs to kērygma keklēken, epeidē tēn aiōnion proxenei zōēn. « Hoti ouk eis kenon edramon, oude eis kenon ekopiasa. » Auchō de kai megalophronō, hoti ou matēn tēn hyper hymōn anedexamēn spoudēn. iz΄, tē. « ᾿All᾽ ei kai spendomai epi tę̄ thysi: kai leitourgią tēs pisteōs hymōn, kairō kai synkairō pasin hymin. To de hauto kai hymeis kairete kai synkairete moi. » To, hymōn», anti tou, pantōn tōn di᾿ hautou pepisteukotōn, tetheiken. Hyper gar tēs hymeteras pisteōs kathaper thysia tǭ Theǭ proude kai hymas koinōnein mo: tēs euphrosynēs. Tauta de legei psychagōgōn autous, kai didaskōn tou martyriou to megethos, hot: spondēs tinos kai thysias taxin epechei. ith΄.chϑ΄, e« Elpizō de en Kyriǭ Iētpou Timotheon tacheōs pempsai hymin, hina kagō eupsychō gnous ta peri hymōn. Oudena gar echō isopsychon, hostis ᾿ gynē: siōs ta peri hymōn merimnēsei. Hoi pantes geēr ta heautōn zētoudin, ou ta tou Christou Iēsou. Tēn de dokimēn autou ginōskete, hoti hōs patri teknon syn emoi edouleusen eis to Euangelion. n ᾿Alētheis men tou makariou Timotheou hai euphrē miai" ho de theio? ᾿Apostolos tautais echrēsato nyn, kai tēn oikeian Deri hautous epideiknys diathesin, hoti on monon echei Psychagōgounta, touton dia tēn autōn apesteilen ōpheleian" kai autous protrepōn, hōs alētheias therapeias. t΄, kd΄, « Touton men oun elpizō pempsai, hōs an apidō ta peri eme, exautēs. Pepoitha de en Kyriǭ, hoti kai outos tacheōs eleusomai. n Oude entautha tēn oikeian paroutian apophantikōs epēngeilato, alla tēs theias autēn exērtēse promētheias. Dēlos de esti mēdepō pantelōs ton proteron dia. phygōn kindynon. Touto ainittetai eirēkōs" Hōs an apidō ta peri eme hexautēs" toutestin, ean teleon ladę̄ lysin ta dyscherē. che’, « ᾿Anankaion de hēgēsamēn Epaphroditon ton adelphon, kai synergon, kai syttratiōtēn mou, hymōn de apostolon? kai leitourgon "' tēs chreias mou, pempsai pros hymas. n Polla kai toutou katorthōmata diexēlthen, ouk adeiïron monon, alla kai syn- Ho ergon, kai systratiōtēn apogalesas. ᾿Apostoon de auton keklēken autōn, hōs tēn epimeleian autōn empepisteumenon. Hōs eina? dēlon hoti hyto touton eteloun hoi en tǭ prooimiǭ klēthentes episkopoi. Leitourgon de auton eirēke tēs chreias, hōs ta par autōn apostalenta chomisanta chrēmata. Ainittetai hox kai hot: tautēn tēn therapeian opheilousi, kaēaper hoi lxitourgountes tas eisphoras.. ks", kz', e Epeidē epipothōn ēn pantas hymi:, kai adēmonōn, dioti ēkousate hoti ēsthenēsx. Kai gar ēsthenēse paraplēsion thanatǭ, all᾽ ho Theos auton ēleēsen; ouk hauton de monon, alla kai eme, hina mē lypēn epi lypę̄ schō. n» Hyper tēs gegenēmegēs apologeitai bradytētos, kai tē: epischēpsatēs nosou to megethos deiknysi, kai tēn peri autous diathesin tou Hepaphroditou dēloi " phēsas auton dia te tēn bradytēta ēthymēchenai, kai dia tēn autōn phrogtida, hēn hē nosos eirgazeto. To de, ēleēsen auton, dēloi kai tēn tou Hepaphrodetou peri «tous agōnas spoudēn. Ou gar ēthele tēs odynēras lagēnai zōēs, to ek tautēs phyomenon epistamenos kerdos, Eme de, phēsin, ēleēsen, mē gymnōsas me tou synergou. ᾿ chē-l, ei Spoudaioterōs oun epempsa auton, hina idontes auton palin charēte, kagō alypoteros ō. Prosdechesthe oun auton en Kyriǭ meta pasēs charas, kai tous toioutous entimous echete. Hoti dia to ergon tou Christou mechri thanatou ēngise, parathouleusamenos tę̄ psychę̄, hina anaplērōsę̄ to hymōn hysterēma tē: pros me leitourgias. n Megiston hēnixato gon dia tou "I, paradoueusamenos tę̄ psychę̄. Katheirgomenon gar. pantōs mathōn, kai hypo pleistōn phylsttomenon, eiselthōn etheasato, tou kindynou kataphronēsas, Exetise de, phēsin, hyper apantōn hymōn᾽ to chreos, Ho gar pantes opheilete monos pepoiēken, Enteuthen eis tēn katēgorian tōn ta peritta tou gomou phylattein parengyōntōn metapherei ton logon,
“That you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation.” So too the Lord commanded them to be innocent as doves. “Among whom you shine as lights in the world, holding fast the word of life, as a boast for me on the day of Christ.” Those who war against you, he says, will not harm you. For you will shine like lights in the world, and will give me cause to take pride in you at the Savior’s appearing. “Holding fast the word of life” stands for “attending to the word of life.” For so also, writing to Timothy, he said, “[Hold fast] to yourself and to the teaching,” instead of “Take heed to yourself and to the teaching.” He called the preaching “word of life,” since it procures eternal life. “That I did not run in vain nor labor in vain.” I boast and pride myself that I did not take up my zeal for you in vain.
“But even if I am poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and rejoice with you all. And you too, in the same way, rejoice and rejoice with me.” He put “your” in place of “of all who have believed through him.” For on behalf of your faith, like a sacrifice to God, [I am offered;] … and you too must share my gladness. He says this to comfort them, and to teach the greatness of martyrdom, that it holds the rank of a drink offering and a sacrifice.
“I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered when I know your affairs. For I have no one like-minded who will genuinely care for your affairs. For they all seek their own things, not the things of Jesus Christ. But you know his proven worth, that as a child with a father he served with me in the gospel.” The praises of the blessed Timothy are true; but the divine Apostle used them now both to show his own affection toward them, since the only one he had to comfort him he sent for their benefit, and to spur them on, as … “Him therefore I hope to send at once, as soon as I see how things go with me. And I trust in the Lord that I myself also shall come soon.” Here too he did not promise his own presence categorically, but made it depend on divine providence. And it is plain that he had not yet entirely escaped the earlier danger. He hints at this by saying, “as soon as I see how things go with me,” that is, if the hardships come to a complete release.
“But I thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, and your apostle and minister to my need.” He recounted many achievements of this man too, calling him not only brother but also fellow worker and fellow soldier. And he called him their apostle as one entrusted with their care; so that it is plain that those called bishops in the opening were under him. And he called him minister of his need because he had brought the money sent by them. He also hints that they owe this service, just as those who perform public services owe their contributions.
“Since he was longing for you all and was distressed because you heard that he was sick. For indeed he was sick, near to death; but God had mercy on him, and not on him only but on me also, that I might not have sorrow upon sorrow.” He excuses the delay that had occurred, shows the severity of the illness that struck, and makes plain Epaphroditus’s affection toward them, saying that he was disheartened both because of the delay and because of their anxiety, which the illness caused. And “God had mercy on him” shows also Epaphroditus’s zeal for the contests. For he did not wish to be released from this painful life, knowing the gain that springs from it. And on me, he says, he had mercy, not stripping me of my fellow worker.
“I have sent him therefore the more eagerly, so that when you see him again you may rejoice and I may be less sorrowful. Receive him therefore in the Lord with all joy, and hold such men in honor; because for the work of Christ he came near to death, risking his life, to fill up what was lacking in your service to me.” By “risking his life” he hinted at a very great [deed]. For learning that [Paul] was shut up and guarded by very many, he went in and saw him, despising the danger. He paid, he says, the debt on behalf of all of you; for what all of you owed he alone did. From here he turns his discourse to an accusation of those who urged keeping the superfluous things of the law.
Textual problem in this passage: see the notes.
Phil 2:15–30 (quotation, high confidence) · Matt 10:16 (allusion, high confidence) · 1 Tim 4:16 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains Paul's call to shine as lights, his readiness for martyrdom, and his praise of Timothy and Epaphroditus, whom he calls the Philippians' apostle.
- The ref holds the lemmas Phil 2:15–16a, 2:16b, 2:17–18, 2:19–22, 2:23–24, 2:25, 2:26–27, and 2:28–30. Words are lost in the scan after “like a sacrifice to God” (προ…) and after “to spur them on, as” (marked …). In 1 Tim 4:16 the verb (ἔπεχε) is lost and supplied in brackets. Theodoret again takes Epaphroditus, “your apostle,” as the one over those called bishops in Phil 1:1. Quotations: Phil 2:15–30; 1 Tim 4:16; allusion to Matt 10:16. Latin of Migne’s parallel column and footnotes, read as Greek letters, were removed, and fragments of Phil 2:27 scattered among them were joined; letters misread by the OCR (χ for κ, δ for β, : for ι) were corrected; other slips are translated by sense.
Notes on the original text
- Digital text corrected (Latin of Migne's parallel column and apparatus, read as Greek letters, inside the word κήρυγμα; Latin of Migne's parallel column and footnotes interleaved with the lemma; the Greek fragments of Phil 2:27 joined; Latin of Migne's parallel column, read as Greek letters; OCR joined two words and dropped letters; OCR slip (letters misread: χ for κ, δ/θ for β, ! or : for ι)): κήρυ- 81 Τί. ιν, [ὅ, Πὺτ) 8. [υπ}}μαγίπιι μὰ παννἊο [ἀς 6115: (Δεϊ οι βασα υἱ τἰν] ἱρϑὶ οἱ ἀοοιτίπα απ, » “χωρὶς μὲν γογγυσμοῦ δα θοῖ 4.1 1:-. ἀνὰ, Α γμ → κήρυγμα ; ἰὼ γο ἷ5. ἰδυοτγοι οἱ δία ΐυ την οὐ εἱ οἱ ἐποί. θη 40 265 Ομ γι]. γα Δι δὴν ᾿ῃ 605 εἶτο. ν Νὰ ᾿ς φυΐδαπι δά νθηί απ δα ιπ δϑὶ δ ἢγηιαεἶν οα αἱ δὶ αἰ Πίου] [65 Ερᾶ- Με οἱ αν. αἱ οὐ 88σὰ Ὁ 60 Νῖαὐτὰ ρου 5 → ; ἐπίσχοπειτουργὸν → ἐπίσκοποι. Λειτουργὸν; " συνεργόν Ἰ Οοτγ. χει, 38, οἱ ἃ} ποσίν Πρίβιοίαι 1, 3. 1 γὰρ ἐηθένησε παραπλήσιον θανάτῳ, ἀλλ᾽ ὁ Θεὸς αὖὐ- αὶ ἢ’ ἰηγιπαιαμι. Ναια, ἴμ Πυηναῖα 5. δὲ ργορο δὲ τὴν ἐλέησεν 5. → γὰρ ἠσθένησε παραπλήσιον θανάτῳ, ἀλλ᾽ ὁ Θεὸς αὐτὸν ἠλέησεν· ; χἀγὼ → κἀγὼ.
Topics: Martyrdom, Church office
Cite (SBL): Theodoret, Interp. Phil. 2.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-philippenses/2-15
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 82 (archive.org OCR); no public-domain English exists, so each batch was re-read against the Greek.