He says, “the body of our humiliation,” because it is now humbled, subject to destruction, to pain, because it seems to be worthless, and to have nothing beyond that of other animals. “That it may be conformed to the body of his glory.” What? Shall this our body be fashioned like Him, who sits at the right hand of the Father, to Him who is worshipped by the Angels, before whom do stand the incorporeal Powers, to Him who is above all rule and power, and might? If then the whole world were to take up weeping and lament for those who have fallen from this hope, could it worthily lament? Because, when a promise is given us of our body being made like to Him, it still departs with the demons. I care not for hell henceforth; whatever can be said, having fallen from so great glory, now and henceforth consider hell to be nothing to this falling away. What do you say, O Paul? To be made like Him? Yes, he answers; then, lest you should disbelieve, he adds a reason; “According to the working whereby He is able even to subject all things unto Himself.” He has power, says he, to subject all things unto Himself, wherefore also destruction and death. Or rather, He does this also with the same power. For tell me, which requires the greater power, to subject demons, and Angels, and Archangels, and Cherubim, and Seraphim, or to make the body incorruptible and immortal? The latter certainly much more than the former; he showed forth the greater works of His power, that you might believe these too. Wherefore, though ye see these men rejoicing, and honored, yet stand firm, be not offended at them, be not moved. These our hopes are sufficient to raise up even the most sluggish and indolent.
Chap. iv. ver. 1. “Wherefore,” says he, “my brethren, beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved.”
“So.” How? Unmoved. See how he adds praise after exhortation, “my joy and my crown,” not simply joy but glory too, not simply glory but my crown too. Which glory nought can equal, since it is the crown of Paul. “So stand fast in the Lord, my beloved,” i.e. in the hope of God.
<!--<span class="stiki"></span>-->Ver. 2, 3. “I exhort Euodia, and exhort Syntyche, to be of the same mind in the Lord. Yea, I beseech you also, true yokefellow, help these women.”
Some say Paul here exhorts his own wife; but it is not so, but some other woman, or the husband of one of them. “Help these women, for they labored with me in the Gospel, with Clement also, and the rest of my fellow-workers whose names are in the book of life.” Do you see how great a testimony he bears to their virtue? For as Christ says to his Apostles, “Rejoice not that the spirits are subject to you, but rejoice that your names are written in the book of life”; so Paul testifies to them, saying, “whose names are in the book of life.” These women seem to me to be the chief of the Church which was there, and he commends them to some notable man whom he calls his “yokefellow,” to whom perchance he was wont to commend them, as to a fellow-worker, and fellow-soldier, and brother, and companion, as he does in the Epistle to the Romans, when he says, “I commend unto you Phebe our sister, who is a servant of the Church that is at Cenchrea.” “Yokefellow;” either some brother of theirs, or a husband of hers; as if he had said, Now you are a true brother, now a true husband, because you have become a Member. “For they labored with me in the Gospel.” This protection came from home, not from friendship, but for good deeds. “Labored with me.” What do you say? Did women labor with you? Yes, he answers, they too contributed no small portion. Although many were they who wrought together with him, yet these women also acted with him among the many. The Churches then were no little edified, for many good ends are gained where they who are approved, be they men, or be they women, enjoy from the rest such honor. For in the first place the rest were led on to a like zeal; in the second place, they also gained by the respect shown; and thirdly, they made those very persons more zealous and earnest. Wherefore you see that Paul has everywhere a care for this, and commends such men for consideration. As he says in the Epistle to the Corinthians: “Who are the first-fruits of Achaia,” Some say that the word “yokefellow,” (Syzygus,) is a proper name. Well, what? Whether it be so, or no, we need not accurately enquire, but observe that he gives his orders, that these women should enjoy much protection.
All we have, says he, is in the heavens, our Saviour, our city, whatever a man can name: “whence,” says he, “we wait for a Saviour, the Lord Jesus Christ.” And this is an act of His kindness and love toward man. He Himself again comes to us, he does not drag us there, but takes us, and so departs with us. And this is a mark of great honor; for if He came to us when we were enemies, much rather does He now when we have become friends. He does not commit this to the Angels, nor to servants, but Himself comes to call us to His royal mansion. See, we also “shall be caught up in the clouds”, doing him honor.
Who then is to be found “the faithful and wise servant”? Who are they that are deemed worthy of such good things? How miserable are those who fail! For if we were forever to weep, should we do anything worthy of the occasion? For were you to make mention of hells innumerable, you would name nothing equal to that pain which the soul sustains, when all the world is in confusion, when the trumpets are sounding, when the Angels are rushing forward, the first, then the second, then the third, then ten thousand ranks, are pouring forth upon the earth; then the Cherubim, (and many are these and infinite;) the Seraphim; when He Himself is coming, with His ineffable glory; when those meet Him, who had gone to gather the elect into the midst; when Paul and his companions, and all who in his time had been approved, are crowned, are proclaimed aloud, are honored by the King, before all His heavenly host. For if hell did not exist, how fearful a thing it is, that the one part should be honored, and the other dishonored! Hell, I confess, is intolerable, yea, very intolerable, but more intolerable than it is the loss of the Kingdom. Consider; if any king, or the son of a king, having taken his departure, and been successful in innumerable wars, and become the object of admiration, should with his army entire, return to any city, in his chariot, with his trophies, with his innumerable ranks of golden shields, with his spearmen, his bodyguard all about him, while the whole city was adorned with crowns, while all the rulers of the world accompanied him, and all the soldiery of foreign nations followed him as captives, then præfects, satraps, and in the presence of all the rulers, and all that splendor, he should receive the citizens who meet him, and kiss them, and stretch forth his hand, and give them freedom of access, and converse with them, all standing around, as with friends, and tell them that all that journey was undertaken for their sake, and should lead them into his palace, and give them a share of it, even if the rest should not be punished, to how great punishment would not this be equal? But if in the case of men it were a bitter thing to fall away from this glory, much more is it so with God, when all the heavenly Powers are present with the King, when the demons, bound, and bowing down their heads, and the devil himself is led along in chains, and all military force that opposes itself, when the Powers of the heavens, when He Himself, comes upon the clouds.
Source: Homilies on Philippians (New Advent)