Homilies on Philippians

<!--<span class="stiki"></span>--><!--<span class="stiki"></span>-->Philippians 3:13, 14

“Brethren, I count not myself yet to have apprehended: but one thing I do, forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus.”

Nothing so renders our real excellences vain and puffs them away, as to be remembering the good deeds we have done; for this produces two evils, it both renders us remiss, and raises us to haughtiness. Wherefore see how Paul, since he knew our nature to be easily inclined to remissness, though he had given great praise to the Philippians, now subdues their mind by many other things above, but chiefly by his present words. And what are they? “Brethren, I count not myself to have apprehended.” But if Paul had not as yet apprehended, and is not confident about the Resurrection and things to come, hardly should they be so, who have not attained the smallest proportion of his excellence. That is, I consider that I have not as yet apprehended all virtue, as if one were speaking of a runner. Not as yet, says he, have I completed all. And if in another place he says, “I have fought the good fight”, but here, “I count myself not as yet to have apprehended”; any one who reads carefully will well know the reason both of those, and of the present words; (for it is not necessary to dwell continually on the same point;) and that he spoke these words at a much earlier date, but the others near his death. But I am solely engaged on “one thing,” says he, “in stretching forward to the things which are before.” But “one thing,” says he, “forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus.” For what made him reach forward unto the things which are before, was his forgetting the things that are behind. He then, who thinks that all is accomplished, and that nothing is wanting to him for the perfecting of virtue, may cease running, as having apprehended all. But he who thinks that he is still distant from the goal, will never cease running. This then we should always consider, even though we have wrought ten thousand good deeds; for if Paul, after ten thousand deaths, after so many dangers, considered this, how much more should we? For I fainted not, says he, although I availed not, after running so much; nor did I despair, but I still run, I still strive. This thing only I consider, that I may in truth advance. Thus too we should act, we should forget our successes, and throw them behind us. For the runner reckons not up how many circuits he has finished, but how many are left. We too should reckon up, not how far we are advanced in virtue, but how much remains for us. For what does that which is finished profit us, when that which is deficient is not added? Moreover he did not say, I do not reckon up, but I do not even remember. For we thus become eager, when we apply all diligence to what is left, when we give to oblivion everything else. “Stretching forward,” says he; before we arrive, we strive to obtain. For he that stretches forward is one who, though his feet are running, endeavors to outstrip them with the rest of his body, stretching himself towards the front, and reaching out his hands, that he may accomplish somewhat more of the course. And this comes from great eagerness, from much warmth; thus the runner should run with great earnestness, with so great eagerness, without relaxation. As far as one who so runs differs from him who lies supine, so far does Paul differ from us. He died daily, he was approved daily, there was no season, there was no time in which his course advanced not. He wished not to take, but to snatch the prize; for in this way we may take it. He who gives the prize stands on high, the prize is laid up on high.

See how great a distance this is that must be run over! See how great an ascent! Thither we must fly up with the wings of the Spirit, otherwise it is impossible to surmount this height. Thither must we go with the body, for it is allowed. “For our citizenship is in heaven”, there is the prize; do you see the runners, how they live by rule, how they touch nothing that relaxes their strength, how they exercise themselves every day in the palæstra, under a master, and by rule? Imitate them, or rather exhibit even greater eagerness, for the prizes are not equal: many are those who would hinder you; live by rule: many are the things which relax your strength; make its feet agile: for it is possible so to do, it comes not naturally, but by our will. Let us bring it to lightness, lest our swiftness of foot be hindered by the weight of other things. Teach your feet to be sure, for there are many slippery places, and if you fall, straightway you lose much. But yet if you fall, rise up again. Even thus may you obtain the victory. Never attempt slippery things, and you will not fall; walk upon firm ground, up with your head, up with your eyes; these commands the trainers give to those who run. Thus your strength is supported; but if you stoop downward, you fall; you are relaxed. Look upward, where the prize is; the sight of the prize increases the determination of our will. The hope of taking it suffers not to perceive the toils, it makes the distance appear short. And what is this prize? No palm branch; but what? The kingdom of heaven, everlasting rest, glory together with Christ, the inheritance, brotherhood, ten thousand good things, which it is impossible to name. It is impossible to describe the beauty of that prize; he who has it alone knows it, and he who is about to receive it. It is not of gold, it is not set with jewels, it is far more precious. Gold is mire, in comparison with that prize, precious stones are mere bricks in comparison with its beauty. If you have this, and takest your departure to heaven, you will be able to walk there with great honor; the angels will reverence you, when you bear this prize, with much confidence will you approach them all. “In Christ Jesus.” See the humility of his mind; this I do, says he, “in Christ Jesus,” for it is impossible without an impulse from Him to pass over so vast an interval: we have need of much aid, of a mighty alliance; He has willed that you should struggle below, on high He crowns you. Not as in this world; the crown is not here, where the contest is; but the crown is in that bright place. See ye not, even here, that the most honored of the wrestlers and charioteers are not crowned in the course below, but the king calls them up, and crowns them there? Thus too is it here, in heaven you receive the prize.

Ver. 15. “Let us, therefore, as many as be perfect, be thus minded,” says he. “And if in anything you are otherwise minded, even this shall God reveal unto you.” What sort of thing? That we should “forget the things which are behind.” Wherefore it belongs to him who is perfect not to consider himself perfect. How therefore do you say, “as many as are perfect”? For tell me, are we minded as you are? For if you have not attained nor art perfected, how do you command those that are perfect to be so minded as you are, who art not yet perfect? Yea, for this, says he, is perfection. And “if you are in anything otherwise minded, even this shall God reveal unto you.” That is, if any one considers that he has attained all excellence. He puts them on their guard, not by speaking directly, but what says he? “If in anything you are otherwise minded, even this shall God reveal unto you.” See how humbly he says this! God shall teach you, i.e. God shall persuade you, not teach you; for Paul was teaching, but God shall lead them on. And he said not, shall lead you on, but “shall reveal,” that this may rather seem to spring from ignorance. These words were spoken not concerning doctrines, but concerning perfection of life, and our not considering ourselves to be perfect, for he who considers that he has apprehended all, has nothing.