You see that this explains the word “abide with you.” Behold his humility. Having said, “for your progress,” he shows that it was for his own profit too. This also he does, when he writes to the Romans, and says, “That is, that we may be comforted together in you.” Having previously said, “That I may impart unto you some spiritual gift.” And what means, “That your glorying may abound”? This glorying was, their establishment in the faith. For an upright life is glorying in Christ. And do you say, “Your glorying in me, through my presence with you again”? Yes, he answers; “For what is our hope, or crown of glorying? Are not even ye?” Because “you are our glorying, even as we also are yours”, i.e. that I may be able to rejoice in you greatly. How do you say, “That your glorying may abound”? I may glory the more when you make progress.
“Through my presence with you again.” What then! Did he come to them? Search ye whether he came.
Ver. 27. “Only let your manner of life be worthy of the Gospel of Christ.”
Do you see, how all that he has said, tends to turn them to this one thing, advancement in virtue? “Only let your manner of life be worthy of the Gospel of Christ.” What means this word “only,” but that this, and nought else, is the only thing we should seek? If we have this, nothing grievous will befall us. “That whether I come and see you, or be absent, I may hear of your state.” This he says not as if he had changed his purpose, and no longer meant to visit them. But if this come to pass, he says, even though absent, I am able to rejoice. “If,” that is, “I hear that you stand fast in one spirit, with one soul.” This is what above all things unites believers, and maintains love unbroken, “that they may be one.” For a “kingdom divided against itself shall not stand.” For this cause he everywhere counsels his disciples much to be of one mind. And Christ says, “By this shall all men know that you are My disciples, if you love one another.” That is, do not look with expectation toward me, and therefore slumber, as waiting for my coming, and then, when you see me not coming faint. For even from report I can receive pleasure likewise.
What means, “In one spirit”? By the same gift of grace, viz. that of concord, and zeal; for the Spirit is one, and he shows it; for then are we able to stand in “one soul,” also, when we all have “one Spirit.” See how the word “one” is used for concord. See how their souls being many are called one. Thus was it of old. “For they were all,” it is written, “of one heart and of one soul. Striving together for the faith of the Gospel.” Does he say, striving together for each other, as though the faith did strive? For did they wrestle against each other? But help each other, he says, in your striving for the faith of the Gospel.
Ver. 28. “And in nothing affrighted by the adversaries; which is for them an evident token of perdition, but to you of salvation.”
Well said he, “affrighted,” this is what befalls us from our enemies, they only frighten. “In nothing” therefore, he says, whatever happens, whether dangers— whether plots. For this is the part of those who stand upright; the enemy can do nought but frighten only. Since it was likely that they should be greatly troubled, when Paul suffered such numberless ills, he says, I exhort you not only not to be shaken, but not to be affrighted, yea rather to despise them heartily; for if you are thus affected, you will straightway, by this means, make evident at once their destruction, and your salvation. For when they see, that with their innumerable plots they are unable to frighten you, they will take it as a proof of their own destruction. For when the persecutors prevail not over the persecuted, the plotters over the objects of their plots, the powerful over those subject to their power, will it not be self-evident, that their perdition is at hand, that their power is nought, that their part is false, that their part is weak? “And this,” he says, “comes from God.”
Ver. 29. “For unto you it is given in the behalf of Christ, not only to believe in Him, but also to suffer in his behalf.”
Again does he teach them moderation of spirit by referring all to God, and saying that sufferings in behalf of Christ are of grace, the gift of grace, a free gift. Be not then ashamed of the gift of grace, for it is more wonderful than the power of raising the dead, or working miracles; for there I am a debtor, but here I have Christ for my debtor. Wherefore ought we not only not to be ashamed, but even to rejoice, in that we have this gift. Virtues he calls gifts, yet not in like sort as other things, for those are entirely of God, but in these we have a share. But since even here the greatest part is of God, he ascribes it entirely to Him, not to overturn our free will, but to make us humble and rightly disposed.
Ver. 30. “Having the same conflict which you saw in me”; i.e. you have also an example. Here again he raises them up, by showing them that everywhere their conflicts were the same with his, their struggles were the same with his, both severally, and in that they united with him in bearing trials. He said not, you have heard, but “ye saw,” for he strove too at Philippi. Truly this is an exceeding virtue. Wherefore writing to the Galatians, also he said, “Did ye suffer so many things in vain, if it be indeed in vain.” And again, writing to the Hebrews, he said, “But call to remembrance the former days, in which, after you were enlightened, you endured a great conflict of suffering; partly, being made a gazing-stock both by reproaches and afflictions.” And writing again to Macedonians, that is, to the Thessalonians, he said, “For they themselves report concerning us, what manner of entering in we had unto you.” And again, “For yourselves, brethren, know our entering in unto you, that it has not been found vain.” And in like sort does he witness the same things of them all, labors and strivings. But such things ye will not now find among us; now it is much if one suffer a little in goods alone. And in respect of their goods also he witnesses great things of them. For to some he says, “For you took joyfully the spoiling of your possessions”; and to others, “For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor”; and “your zeal has stirred up very many of them.”
Source: Homilies on Philippians (New Advent)