Fragmenta in epistulam ad Philippenses

In this letter he writes to clergy, not to laity; for this reason he did not need more ethical exhortations, but his concern through the letter is that humility be achieved in them. Through this very exhortation he shows the precision of their other life. For rarely does anyone both sin and become puffed up; for the state of being puffed up attaches to those who live most excellently and, by this very fact, are often exalted. Everywhere and through everything it is shown that my sufferings and my defenses are not useless. From your faith I make a demonstration of your steadfastness. For whether I defend myself when accused because of the believers, among whom you also are, or whether I wish to confirm the gospel to some, I do so from your steadfastness; or whether I show that I do not endure bonds uselessly, I do so from your faith. And "found in form as a man": the "as" is not one of comparison but of intensification, like the phrase "as good is God to Israel" and "as I loved your law, O Lord," instead of "I loved exceedingly." Instead of "paying attention to the word of life." And to Timothy he writes: "apply yourself," instead of "pay attention to yourself." If he considers it a loss for the sake of Christ, they were not evils; for they were gains. And he would have said "I considered"; for it was not a loss, but by way of juxtaposition of the superiority of better things he considers it a loss. "Skubalon" is a part of straw; but straw and the ear are sometimes from the seed. This "skubalon" was once most useful for the generation of the seed.

Just as from a seed come root, stalk, and ear, so from the faith of Abraham, as from a seed, come the root from the law, the stalk of the prophets, and the ear already proclaiming Christ in secret. The harvest and threshing of these things occur at the first coming of the Savior, when the winnowing fan is in his hand and he will cleanse the threshing floor. So then the stalk of the law has ceased, and like chaff, circumcision, observance of the Sabbath, and the other things have been separated, and the pure grain of faith, hidden in the prophetic stalk, has been stored in the storehouses of the common master. This name of chaff, therefore, shows the law to be akin; and just as without chaff it was not possible for seed to come into being, so also without the law the perfection of grace could not be accomplished. Forgetting the things behind, not as evil, but what he says is this: I am not occupied with recalling my past struggles, but with considering what I will accomplish in the future. Some say that Euodia is the wife of the jailer, and Syntyche the husband.