For your communication in the gospel of Christ from the first day until now.

“I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness, and that ye be chaste and truthful. "Abstain from every form of evil." For if a man cannot govern himself in such matters, how shall he enjoin them on others? If a man does not keep himself from covetousness, he shall be defiled by idolatry, and shall be judged as one of the heathen. But who of us are ignorant of the judgment of the Lord? "Do we not know that the saints shall judge the world?" as Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended in the beginning of his Epistle. For he boasts of you in all those Churches which alone then knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply grieved, therefore, brethren, for him (Valens) and his wife; to whom may the Lord grant true repentance! And be ye then moderate in regard to this matter, and "do not count such as enemies," but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves.”

“"For your fellowship in furtherance of the Gospel from the first day even until now." Great is that he here witnesseth of them, and very great, and what one might have witnessed of Apostles and Evangelists. Ye did not, because ye were entrusted with one city, he saith, care for that only, but ye leave nothing undone to be sharers of my labors, being everywhere at hand and working with me, and taking part in my preaching. It is not once, or the second, or third time, but always, from the time ye believed until now, ye have assumed the readiness of Apostles. Behold how those indeed that were in Rome turned away from him; for hear him saying, "This thou knowest, that all that are in Asia turned away from me." And again, "Demas forsook me": and "at my first defence no one took my part." But these, although absent, shared in his tribulations, both sending men to him, and ministering to him according to their ability, and leaving out nothing at all. And this ye do not now only, saith he, but always, in every way assisting me. So then it is a "fellowship in furtherance of the Gospel." For when one preacheth, and thou waitest on the preacher, thou sharest his crowns. Since even in the contests that are without, the crown is not only for him that striveth, but for the trainer, and the attendant, and all that help to prepare the athlete. For they that strengthen him, and recover him, may fairly participate in his victory. And in wars too, not only he that wins the prize of valor, but all they too that attend him, may fairly claim a share in the trophies, and partake of the glory, as having shared in his conflict by their attendance on him. For it availeth not a little to wait on saints, but very much. For it makes us sharers in the rewards that are laid up for them. Thus; suppose some one hath given up great possessions for God, continually devotes himself to God, practices great virtue, and even to words, and even to thoughts, and even in everything observes extreme strictness. It is open to thee too, even without showing such strictness, to have a share in the rewards that are laid up for him for these things. How? If thou aid him both in word and deed. If thou encourage him both by supplying his needs, and by doing him every possible service. For then the smoother of that rugged path will be thyself. So then if ye admire those in the deserts that have adopted the angelic life, those in the churches that practice the same virtues with them; if ye admire, and are grieved that ye are far behind them; ye may, in another way, share with them, by waiting on them, and aiding them. For indeed this too is of God's lovingkindness, to bring those that are less zealous, and are not able to undertake the hard and rugged and strict life, to bring, I say, even those, by another way, into the same rank with the others. And this Paul means by "fellowship." They give a share to us, he means, in carnal things, and we give a share to them in spiritual things. For if God for little and worthless things granteth the kingdom, His servants too, for little and material things, give a share in spiritual things: or rather it is He that giveth both the one and the other by means of them.”

“This epistle is divided into the greeting and the epistolary narration. The second part begins at *I give thanks*, etc. Concerning the first he does three things: first the persons greeting are described; second, the persons greeted, at *to all the saints*, etc.; third, the goods wished for, at *grace to you*, etc. Concerning the first, first the persons greeting are set down; second, their condition, at *servants*, etc. Concerning the first, first the principal person is set down, when he says *Paul*. And Paul is interpreted as meaning something small, in which his humility is noted. Isaiah 60:22: *the least shall become a thousand, and the small one a very strong nation*. Second, at *and Timothy*, the associated person is set down, because he had been their preacher. Below, 2:20: *for I have no one so like-minded, who is solicitous for you with sincere affection*. Then when he says *servants*, etc., their condition is set down. 2 Corinthians 4:5: *for we do not preach ourselves, but Jesus Christ our Lord: but ourselves your servants through Jesus*, etc. But against this, John 15:15: *now I will not call you servants*, etc. I answer: servitude is twofold, according to a twofold fear. For the fear of punishment causes an evil servitude, and it is of this that the aforesaid saying, John 15:6, is to be understood. But chaste fear causes the servitude of reverence, and it is of this that the Apostle speaks here. The persons greeted are all those of the church of Philippi. And, first, the lesser members. Hence he says *to all the saints who are at Philippi*, which is the city that Philip founded; and he says *saints* on account of Baptism. Romans 6:3: *whoever of us have been baptized in Christ, have been baptized in his death*. But he touches on the greater members, saying *with the bishops*, etc. The question is why he places the lesser before the greater. Because the people come before the prelate. Ezekiel 34:2: *are not the flocks fed by the shepherds?* For flocks are to be fed by shepherds, not the other way around. Likewise, why does he pass over the priests? I answer: it must be said that they are included with the bishops, because in one city there are not several bishops. Hence, speaking in the plural, he gives one to understand the priests as well. And yet there is another order, because from the Gospel itself this is read: that after the designation of the twelve apostles (whose persons the bishops bear), he designated seventy-two disciples, whose place the priests hold. Dionysius also distinguishes bishops and priests. But in the beginning, although the orders were distinct, the names of the orders were not; hence here he includes the priests together with the bishops. Then he sets down the goods wished for, at *grace*, etc. And there are two things that include everything. The first is the grace of God remitting sins. Ephesians 2:8: *by grace you are saved*, etc. The last is the peace of man. Psalm 147:14: *who has set your borders as peace*, etc. And consequently he wishes for the intermediate goods, and this *from God the Father*. James 1:17: *every best gift, and every perfect gift, is from above, coming down from the Father of lights*. Likewise, through the merit of the humility of Christ, and therefore he adds *and the Lord Jesus Christ*. John 1:17: *grace and truth came through Jesus Christ*. Ephesians 2:14: *for he himself is our peace*, etc. Consequently he sets down the epistolary narration. And concerning this he does two things: first he gives thanks for the past; second he exhorts to progress in the future, at *but I want you to know*, etc. Concerning the first, first he sets forth the giving of thanks for them; second, its matter, at *upon your fellowship*, etc. Now he gives thanks together with an adjoined joy and entreaty. And so, touching these three things, he says *I give thanks to our God*. To give thanks is to recognize the grace done to oneself. 1 Thessalonians, last chapter: *in all things give thanks*. *In every remembrance of you*, because nothing occurred to the Apostle among them that was not worthy of an act of thanksgiving. And this is a very great thing. Proverbs 10:7: *the memory of the just is with praises*, etc. *For all*. Isaiah 60:21: *but your people shall be all just forever*, etc. He gives thanks, therefore, for their good; prayer and entreaty for their preservation; yet all of it for joy. 1 Kings 12:23: *but far be this sin from me before the Lord, that I should cease to pray for you*. Then when he says *upon the fellowship*, etc., he touches on the matter of the three aforesaid things. And first he sets down the matter of the thanksgiving; second, of the joy concerning things to come, at *being confident*, etc.; third, of the entreaty, at *witness*, etc. He says therefore: *upon the fellowship*, namely by which you share in the teaching of the Gospel, by believing it and fulfilling it in deed. For this is true fellowship. Hebrews, last chapter: *do not forget beneficence and fellowship*, etc. *From the first day*, etc. Ecclesiasticus 27:12: *a holy man remains in wisdom like the sun*, etc. *And being confident of this very thing I rejoice concerning you, that he who has begun*, etc. Jeremiah 17:5f: *cursed is the man who trusts in man, and makes flesh his arm. Blessed is the man who trusts in the Lord, and the Lord shall be his confidence*. And this is by the power of God. And therefore he says *he who has begun*, etc. John 15:5: *without me you can do nothing*. This is against the Pelagians, who say that the beginning of a good work is from us, but its completion from God. But this is not true: for the beginning of a good work in us is to think about the good, and this itself is from God. 2 Corinthians 3:5: *not that we are sufficient to think anything of ourselves, as if from ourselves*, etc. *Until the day of Christ Jesus*, on which he will reward each one. 2 Timothy, last chapter: *as for the rest, there is laid up for me a crown of justice, which the Lord will render to me*, etc. 1 Corinthians 1:8: *he will confirm you unto the end, without reproach*, etc. The reason for the joy is set down when he says *as it is right for me*, etc.; namely because it is just that you rejoice together with me over my goods. *Because I have you*, etc., as if he were to say: I have this conviction about you, that you are such that you rejoice over those things over which I too rejoice — that the joy is *in my chains*, since at that time he was bound for Christ, over which he was rejoicing. James 1:2f: *count it all joy, my brothers, when you fall into various trials, knowing*, etc. Acts 5:41: *the apostles went rejoicing from the presence of the Council, because they were counted worthy to suffer reproach for the name of Jesus*, etc. *And in the defense and in the confirmation of the Gospel*, namely by preaching boldly against tyrants and heretics, and by confirming the Gospel in the hearts of the faithful. Acts 12: *going through in order the region of Galatia and Phrygia, confirming all the disciples*. Or otherwise, according to the Gloss: *in heart*, that is, in desire, that you may be companions of everlasting joy. John 16:22: *no one shall take your joy from you*. And this cannot be withdrawn from my heart, because even while existing in chains and intent upon the confirmation and defense of the Gospel, solicitude for you does not depart from my heart.”

“For your fellowship in the Gospel,.... Or "for your communication unto the Gospel"; that is, to the support of it. These Philippians were one of the churches of Macedonia the apostle so highly commends for their liberality in Co2 8:1; they had been very communicative to him, and those that were with him, from the beginning of the Gospel being preached to them: as the instances of Lydia and the jailer show, and which are taken notice of in this epistle, Phi 4:15; And this same generous spirit still continued, of which their present by Epaphroditus was an evidence; and for this the apostle gives thanks, not only that they had an ability to support the Gospel, and assist Gospel ministers, but that they were willing to communicate, and did communicate, readily and cheerfully, largely and liberally; or this may intend their "participation in the Gospel", as the Arabic version renders it. The Gospel was in a very wonderful and providential manner brought unto them, and it was attended with mighty power to the conversion of them; they received it with joy and gladness, and cheerfully submitted to the ordinances of it; they had much light into it, and spiritual knowledge of it; and were made partakers of the blessings of grace, which are revealed and exhibited in it, and of the exceeding great and precious promises of it, for which the apostle gives thanks to God; for all this was from him, and a wonderful instance of his grace it was. Moreover, through the Gospel being thus brought unto them, and succeeded among them, they became a Gospel church, and had, through the Gospel, and the ordinances of it, fellowship one with another; yea, they had fellowship with the Father, and his Son Jesus Christ, unto which they were called by the Gospel; and in this they remained from the first day until now; they continued in the Gospel which they were made partakers of, and in fellowship with one another, in breaking of bread, and in prayer, and in hearing the word, which they constantly attended to, and were blessed with communion with Father, Son, and Spirit, to that time; and therefore the apostle continued from the first of their receiving the Gospel, to that moment, to give thanks to God for them on that account: for this last clause may be connected with the words in Phi 1:3, "I thank my God", as well as with those immediately preceding, "your fellowship in the Gospel"; and shows not only their perseverance in the Gospel, from the first to the present time, as the Ethiopic version renders it, for which he was abundantly thankful; but the continuance of his thankfulness on that account, from his first acquaintance with them to that time.”

“For your fellowship in the Gospel - if we consider κοινωνια as implying spiritual fellowship or communion, then it signifies, not only their attention to the Gospel, their readiness to continue it, and perseverance in it, but also their unity and affection among themselves. Some understand the word as expressing their liberality to the apostle, and to the Gospel in general; for the term may not only be applied to communion among themselves, but to communications to others. This sense, though followed by Chrysostom and Theophylact, does not appear to be the best; though we know it to be a fact that they were liberal in supplying the apostle's necessities, and, no doubt, in ministering to the support of others.”

“Ground of his "thanking God" (Phi 1:3): "For your (continued) fellowship (that is, real spiritual participation) in (literally, 'in regard to') the Gospel from the first day (of your becoming partakers in it) until now." Believers have the fellowship of the Son of God (Co1 1:9) and of the Father (Jo1 1:3) in the Gospel, by becoming partakers of "the fellowship of the Holy Ghost" (Co2 13:14), and exercise that fellowship by acts of communion, not only the communion of the Lord's Supper, but holy liberality to brethren and ministers (Phi 4:10, Phi 4:15, "communicated . . . concerning giving"; Co2 9:13; Gal 6:6; Heb 13:16, "To communicate forget not").”