Commentary on the Epistle to the Philippians

If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that you be likeminded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. He says this, because if there is true consolation of hope in Christ among you, whereby we comfort one another; if there is comfort of common love; if there is fellowship of the Holy Spirit, by which we are joined in one new body; if there are any bowels, that is, if I am in your mind, as you are in mine; if there are mercies, that is, if there is affection of piety in love, fulfill my joy.

These things which he enumerates he shows are then to be proven true, if the things he further enjoins have been kept; that they be of one mind, and humble in spirit, not provoking one another, but rejoicing in love; that the joy of the Apostle may be full in them. Thus, then, he binds them, so that if they do not keep these things, they may not appear approved in the rest either; so that, since they do not wish to appear disapproved in other things, they may also keep these, that they may be perfect. For without doubt there were among them those who dissented and were unquiet, and who were zealous for vain glory, wishing to contend and conquer with fierceness of mind, where there is no prize: but this begets quarrels, and breaks love. For what people can there be, in which the golden and silver vessels are alone, and not also wooden and earthen ones?

But they can be changed by the exercise of goodness into gold and silver; for it is not a fault of nature, but of the will.

Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God.

Christ was always in the form of God, because he is the image of the invisible God. But the Apostle treats of the Son of God, when he was made man by the incarnation, saying: Let this mind be in you, which was also in Christ Jesus, that is, God and man. Who, being in the form of God, while indeed conversing among men, appeared by words and works to be God.

For the form of God differs in nothing from God; for he was called the form and image of God for this reason, that it might be understood that he is not himself the Father who is God: but that he is that which God is. This one, then, thought it not robbery to be equal with God; for knowing himself to be in the form of God, he did not steal it, so as to say: I and the Father are one. And elsewhere in John's Gospel: Therefore, he says, the Jews persecuted Jesus, because he not only broke the sabbath, but also said that God was his own Father, making himself equal with God. Rightly, then, he made himself equal to God; for he is thought to commit robbery who makes himself equal to one to whom he is inferior.

But he emptied himself, taking the form of a servant, being made in the likeness of men, and found in fashion as a man.

He humbled himself, becoming obedient unto death, even the death of the cross. Christ, therefore, knowing himself to be in the form of God, showed himself equal with God: but that he might teach the law of humility, when the Jews were seizing him he not only did not resist: But he emptied himself; that is, he withdrew his power from action; so that, being humbled, he might seem to be weakened, his power idle. Taking the form of a servant, while he is held and bound, and driven with blows, being made obedient to the Father, to whom he knew himself equal, even unto the cross, he did not defend his equality for himself, but subjected himself. He teaches us to imitate this patience and humility, that we should not only not set ourselves above our equals; but should even bow ourselves down, following the example of our maker.

Yet he is said not to have received the form of God, but to be in the form of God: whereas he is said to have received the form of a servant, in that he was humbled as though a sinner. Now servants come into being from sin, as Ham the son of Noah, who was the first deservedly to receive the name of servant. For it does not seem to me, as it does to some, that he received the form of a servant in this way, when he was born man. For see what he says: Let this mind be in you, which was also in Christ Jesus, that is, God and man. For before the incarnation he can be called either Christ or Jesus; because both names together signify both the Son of man and the Son of God. For before his birth, what does he say among other things? Now the rock was Christ, and let us not tempt Christ, as some of them also tempted him.

Wherever, then, Scripture wishes to signify either God or man, it sets one of the two: either Jesus, or Christ.

For the Son of God, though born man, was in the form of God; because while he seemed to be man, he did the works of God; so that in the deeds performed he might appear to be God, who was thought to be only man. For the works signified the form, so that, since his works were not the works of man, this one who was in the work or form of God might be understood to be God. For what is the form of God, but the example by which God appears, when he raises the dead, restores hearing to the deaf, cleanses lepers, and does other such things?

But how is he said to be made like man, if he were only man: and by what reasoning is he found in fashion as a man, if he were not also God; except that, whereas before he permitted himself to be humbled he was always seen in the power of God, afterward, being weakened, he was found in the fashion of man? For on the mountain indeed he appeared, as it were, as God: and walking with his feet upon the sea, he was seen and understood to be not only man, but also God. Finally, what do those in the boat say? Of a truth thou art the Son of God. That power, then, ceasing, he was seen as it were a man; for he says "as it were" to signify by this that he is also God. For on account of infirmity he says God was made like unto men. What he opens up in what follows, saying: He humbled himself, becoming obedient unto death, even the death of the cross.

Hence it is that he was found in fashion as a man; for, restraining his power, lest it appear in him, he was seen as a man and slain, he who knows not how to die.

Wherefore God also has highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father. He shows what and how great a reward humility merits; that we might the more strive after it, casting aside boasting. Whence Solomon says: God resists the proud, but gives grace to the humble. Wherefore also the Lord says: Whosoever exalts himself shall be abased; and he that humbles himself shall be exalted. This, then, is humility, if a man does not claim for himself even what he knows is owed to him. Finally, that Pharisee, speaking true things of himself, is said to have exalted himself; and by this he was humbled: but Christ did more, who, though he be God, being made flesh, humbled himself for men.

Now let us see how a name was given to Christ, which is above every name, as though the Son of God had been in need, or had been imperfect; for whoever is in need is imperfect. For if he was in the form of God, he was equal and equal to God; how then was it given to him? For he says it was given to him who humbled himself, and appeared as it were man, emptying himself, being made obedient unto death. If, then, he was born perfect, how was he in need? Whoever denies that the perfect Son of God was born of God the Father is an Arian; for before the passion he showed himself equal to God the Father, as I have also mentioned above. Whence it is established that he was born perfect; for in his birth he appears to have obtained all things.

For he was born in the fullness of divinity for the doing of all things which he did; so that he had received the gift before he performed the things for the doing of which he was born. It seems, then, that the gift of the Father is this, that he is the Son, and that his name is above every name, that is, that he is God; for the name of God, but by nature, not by mere appellation, is above every name. Hence it is, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; as he signifies to the Romans, saying among other things: And of whom is Christ according to the flesh, who is over all, God blessed for ever. What these "all things" are, he opens up in this epistle, saying, things in heaven and things on earth and things under the earth: for there are no others.

Yet to some it seems that it was to a man that the name was given, which is above every name, which agrees in no way, on no reasoning. For if Christ the Son of God is the same as man, God, having been made man, could not, while remaining God, be in need of the things he already had; or if, according to what he was man, he was in need of the things that are God's, then the Son of God, God himself, would have given to himself the things that were lacking to him according to what he was man. This indeed is said out of foolishness. And why is the Father said to have given, when he who had been made man lacked nothing? Or could not the divinity of the Son supply to his own body and soul what was lacking? But perhaps because all things are from God the Father, therefore he himself is said to have given.

If, then, all things are from the Father, why should it not be said that he gave all things to his own Son through generation?

And although he begot a Son equal to himself, order nevertheless requires that all things be done in the name of the Father. This the Father granted to the Son after the cross, that all things might be saved in the name of the Son. Finally the Lord says of his disciples to the Father: Father, those whom thou hast given me, keep; for they were thine, and thou hast given them to me. And to the disciples he says: Hitherto you have asked nothing in my name; ask, and you shall receive. This, then, he received when born, that after the cross it might be made manifest what he had received from the Father when begotten.

For he received a name from the Father when he began to be known by creation; for it is known what, on account of the things which he did, he had received before he did them. Finally, before the cross he said: All things are delivered unto me by my Father. How, then, can this be referred to the body, as if the name of God were given to the body; since it is agreed that Christ is both man and God; for it is neither fitting that God should be changed into flesh, nor could flesh be made to be what God is? But perhaps that he might be God by adoption—this too is a coloring; for Christ will then begin to be true God in part, and adoptive God in part, or else there are two gods. But Scripture signifies something else: for it signifies that it was given to him who emptied himself, who took the form of a servant, who was made man in the likeness of man, who obeyed the Father.

If man obeyed God the Father, what great thing is it that the Apostle said?

But this is a great thing, that though he was equal, he obeyed. And what is praiseworthy in this, if he was made man in the likeness of man; that a man should be said to have been made like unto man? But this cannot be; for no one becomes like unto someone, unless he was other than that one before he became like him whom he wishes; for he was made like by cause, not by substance. And who is it who emptied himself?

Man. He had, then. And how did he receive? But how could man, a weak thing, empty himself? And was he, in the form of God, man? But perhaps man was the Son in the form of God. Come now, in whose form was the Son of God? And if already, as man, he was in the form of God, that is, was the Son of God, then already before the passion he was perfect. He did not, then, receive anything after the passion. But let us see what is written of him: Wherefore God has highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father. Let us now consider these words, and thus perceive the force of the expression. Certainly the name which is above every name is the name of God.

But if this is not established by nature, this is not a name above every name; for a name given by appellation exists in the mere word, not in the nobility of nature: and to an adoptive God the creature does not bend the knee, but to the true God, not to a fellow-creature. And how can it be that man is in the glory of God the Father? Even if an adoptive God were man, he could not be in the glory of God the Father; for this belongs only to him who was born of God. For to be in the glory of God the Father is to differ in nothing from God; so that there is one glory of the Father and the Son through common substance and power; for this is the unity of nature. What, I ask, is contrary, if the Son is said to have received a gift from the Father; since all things of the Son are from the Father, from whom also all things are believed to be?

We call the substance of God "nature" for this reason

because Christ was born of it.

Wherefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.

For it is God which works in you both to will and to do of his good pleasure. He testifies that God helps good endeavors; for he always attributes all grace to God; so that the willing is ours, but the accomplishing is God's. For who could conquer the Principalities and Powers, the rulers of this darkness, the spiritual wickedness in high places, except God alone, whom we have as enemies through the cause of envy? For they are indignant that we are called sons of God. It is, then, no new thing that he exhorts them to: but that, as usual, they should be subject to the Gospel, taking care of their own manner of life; for good conduct works salvation.

Do all things without murmurings and disputings: that you may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom you shine as lights in the world; holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain. Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. For the same cause also do you joy, and rejoice with me.

That they might be able to have the fruit of their faith and works, he admonishes them to do all things that pertain to Christian discipline without disputings and murmurings; for if anything is done carelessly and without devotion, it does not come to its effect, because it falls into reprehension: but that they should act with all simplicity, as sons of God without blemish, so that, mindful of their profession, they may answer to it; that among the unbelieving they may appear so bright in life, conduct, and character, as the sun and moon are lofty in splendor among the stars. For as the stars are obscured when the sun appears; so the unjust and unfaithful, in the presence of the faithful and just, appear base and disfigured; so that there may be glory to the Apostle at the coming of the Son of God, whose planting has produced such fruits. For then his labor and effort will be proven not to be in vain.

And so, even if I am offered, he says, upon the sacrifice and service of your faith, I rejoice.

For if he should be oppressed by the faithless, he signifies that he should be congratulated for having gathered them to his own cause; for he knows that his death has an effect. For it is a great sorrow, if one suffers for those in whom he profits nothing. Wherefore he testifies that he rejoices in them, and that they ought to congratulate him; that both the people and the fitting teacher may be partakers of one another's common joy.

But I trust in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state.

For I have no man likeminded, who will naturally care for your state. For all seek their own, not the things which are Jesus Christ's. But you know the proof of him, that, as a son with the father, he has served with me in the Gospel. Him therefore I hope to send presently, so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly. These things are plain, and need no interpretation; for after this letter he signifies that he will send Timothy, through whom he may learn for certain what is happening among them. For he was of one mind with the Apostle; wherefore he is marked as more solicitous concerning them, not like some, who, while wishing to commend themselves, were negligent concerning the discipline and manner of life of the brethren.

For they did not preach with devoted mind, but for their own gain. And because Timothy was an excellent man, he says that he had proved him; who was with him as a most dear son, serving the Gospel of Christ. Therefore he calls him a son, because he had been ordained by him: this one he sends ahead, saying that he himself also would go to them shortly.

But I have thought it necessary to send to you Epaphroditus, my brother and fellow-soldier, but your apostle, and minister of my need; since he longed after you all, and was full of heaviness

because you had heard that he had been sick. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow. All these things are manifest; for he signifies that he will send Epaphroditus with this letter to them. For they were mutually saddened by longing for one another because of his sickness, both the people and Epaphroditus; so that seeing him, they might be refreshed at his recovered health, and he might be freed from the anxiety which he bore of seeing them. For he had been made their apostle by the Apostle, when he sent him to them for their exhortation; and because he was a good man, he was desired by the people.

Why then is it, that with the Apostle present, who raised the dead, this Epaphroditus should be sick even unto death?

Did not the Apostle pray for him, and fail to obtain that he should be more quickly healed? But signs happen for the sake of unbelievers; for to this man sickness came not to his detriment, but to his increase. For the trials of believers are various; one is tried through sickness, another through the loss of dear ones, another through loss of money, another through tribulations, to see whether he be found steadfast in necessity, seeking help from no other quarter, so that he may increase his merits. Therefore the Apostle's petition was not held in contempt, but better provision was made for him for whom he prayed. But what is this, that whereas in another epistle he warns that we ought not to be made sorrowful over the departure of brethren, in this one he signifies that he himself would have been made sorrowful, if Epaphroditus had departed from the body?

He had said that he would have sorrow, if he had died, upon the sorrow which he already had over his sickness; for he was necessary to the churches. For to the Thessalonians he says: See that you be not made sorrowful concerning them that sleep, even as others who have no hope. But he had said that he himself would be thus sorrowful over the departure of Epaphroditus, because he needed his comfort and help; yet not that he would mourn him as one utterly lost.

I sent him therefore the more diligently, that when you see him again, you may rejoice, and I may be the less sorrowful.

He signifies that Epaphroditus and the people of Philippi had mutual affection, and that seeing him again they would be roused to joy, and the Apostle's mind would rejoice; for he who sends back his dear ones to be seen again is of better cheer.

Receive him therefore in the Lord with all gladness; and hold such in honor

because for the work of Christ he came near unto death, giving up his life, that he might supply what was lacking on your part toward my service. Although the love of Epaphroditus and the people was undivided, nevertheless he is also commended by the Apostle, so as to make him yet more dear; especially for the sake of those who perhaps were not so much attached to him in affection; for in every people there is diversity.

Hence he also recalls his combat, in that he did not hesitate to die for the work of the Gospel: that is, he was not deterred by the threats and pressures of unbelievers, but persevered in the exhortation of the faithful; so that he might fulfill what was lacking in the people's offering according to the Apostle's stewardship. He therefore who does not withhold his soul from death gives it up to destruction as regards the present life, just as the Lord also says: For whosoever will save his life shall lose it. This losing is destruction; for according to the world he who gives up his life for Christ loses it; yet for the future he will preserve it.

Finally, my brethren, rejoice in the Lord.

To write the same things to you is indeed not tedious to me, but for you it is safe. He shows the anxiety which he bears for their progress; for he is not slothful to write to them the things that are necessary for their profit.

Beware of dogs, beware of evil workers, beware of the concision.

He designates those who, envying the Gentiles, had by the wickedness of their talk overturned the Galatians, persuading them to be circumcised. He teaches that these are to be avoided and despised in every way, like dogs which first bark, then work evil upon the flesh with a savage bite.

For we are the circumcision, who serve God in spirit, and glory in Christ Jesus, and have no confidence in the flesh; although I myself might have confidence even in the flesh.

It is clear that believers themselves circumcise their own heart; so that, the cloud of error being cut away, they may look upon and acknowledge the Lord of creation. This is to serve God in spirit, and to glory in the Lord Jesus Christ, who gave the law of the spirit, that the glory of the flesh might be emptied out; yet the Apostle also had this confidence, that if he wished, he could glory in the circumcision of the flesh: but knowing this glory to be empty, he rejected it.

If any other man thinks that he has whereof he might trust in the flesh, I more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church of God; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ.

As far as pertains to the observance of the Law, and to keeping its righteousness, and to zeal for the sect of the Pharisees, and according to zeal for the paternal tradition in persecuting the Church, he had no equal; for in other respects there were those who shared with him, who were likewise Jews by nature. But the things which seemed gains according to human judgment were found to be losses in comparison with Christ. Why losses, unless because the time was no longer such that the Law should be kept? For all these things were empty, and hindrances, lest one should come to grace; and because these things are carnal, but ours are spiritual. He says he is of the tribe of Benjamin, in order to exalt his own lineage above those who trace their origin from the patriarchs born of Jacob's concubines, or on account of those who were proselytes.

Hence he says: I more, being circumcised the eighth day, of the stock of Israel; to show that he was first among the Jews: but that he counted this as nothing for the sake of the hope promised by Christ. They are called Hebrews, however, on account of Abraham; for the letter was changed for the sake of sound, so that they should not be called Abrahei, but Hebrei: just as among the ancients, when "medidie" was said, and it was awkward, the letter was changed, so that "meridie" was said. For if the origin is from Abraham, the name ought to be derived from him, not from Heber, who is six generations after Abraham. For if in Abraham the human race began to be reformed, and he himself is the father of faith, from him comes both the name and the Hebrew tongue. For the first language, which was without a name, when it is rendered to this man, receives its name from him.

For there is no reason that it should take its name from Heber; for Abraham was a Chaldean, yet the Hebrews do not have the Chaldean tongue.

Yea, doubtless, I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead. Whereas above he spoke of the lineage of Abraham, and of the Law, and of its righteousness, and the merits of those who observed it, counting all these things as loss in comparison with the promises of the Savior, now he adds not only this, but says: All things are loss because of the excellency of the knowledge of Christ Jesus my Lord.

After the Law and its righteousness, what will all these things be, except that the knowledge of Christ must be set before life itself, of body and of soul? For if, as he says to the Colossians, in Christ are hid all the treasures of wisdom and knowledge, all things whatsoever they are must be reckoned of no account, in order that one may attain to the excellency of this wisdom and knowledge. It suffices, then—nay, it abounds—that the righteousness which is of faith, not of the Law, is unto salvation, which is granted by the grace of God through the knowledge of Christ. For the knowledge of the mystery of his incarnation, and passion, and resurrection is the perfection of life, and the treasure of wisdom; for where wisdom is, there also is life; for there is no life where there is folly. Hence Solomon says: The fool does evil through laughter.

For he who understands that Christ was made man and suffered for his sake, and, death being conquered, rose again, having despised and spurned all things, follows him, by whose protection he sees himself freed from death, seeking occasions to merit him; that he may in some way render him a return, so that he may deserve to obtain yet greater things promised in the resurrection.

Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

Since throughout the whole epistle he testifies that he rejoices in them, and praises their obedience and faith, lest perhaps, as men puffed up because they were already worthy, they should be exalted: now, in his own person, he declares openly that something is still lacking to him for fulfilling righteousness, so that they may strive to add to their good works. For if he who is endowed with such great dignity confesses that perfection is still lacking to him, how much more ought these to understand that they must labor, that they may attain the merits of righteousness! Therefore he added: But I follow after, he says, that I may apprehend, for which also I have been apprehended of Christ.

For while he was wavering in error and the heat of his mind, distrustful of the way of the Lord, the mercy of God, as it were pursuing the fleeing one, apprehended him on the road with the grace of Christ, as he went to disturb and afflict the Church, so that he might learn the gift of God, and the grace which he was rejecting, and might know that to die even for this was gain: and therefore that he could not harm believers, but himself, if he did not believe, who was pursuing a saving thing through ignorance. To this end therefore he was apprehended, that is, sought out and found by the foreknowledge of God, and learned the mystery of Christ; so that, making increase of merits throughout his whole life, he might apprehend the appointed prize, having earned him whom he learned had been slain for his sake.

Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God. This is what he said above, that he signifies he labors so that he may daily advance to what is better, always reaching out to greater things; so that, forgetting the things that are behind, he may pursue better things: not because they are evil, but because they are small for laying up merit: and that one must advance to better things, so as to attain the appointed heavenly reward; for he declares that on account of so wonderful and invisible a reward, one must contend not lightly.

let your requests, he says, be made known unto God.

Which knowledge comes through diligence, and the watchfulness of prayer. Then at last, by the guard of his peace, which passes all understanding, shall keep your hearts in Christ Jesus. He said this for this reason, because he who has peace with God fears no adverse mind whatever; for everyone who loves God in Christ Jesus is safe in the peace of God. For who would not fear him whom he knows to be the friend of God?

Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise of discipline, think on these things. Those things which you have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you. In conclusion, he sets forth the remaining points as an example of perfection; so that thinking upon and doing those things which fall not only outside blame but are even worthy of praise, and following the Apostle's pattern, they might have the God of peace with them.

Our God is truly the God of peace, who, not being asked, exhorts to peace as one who is powerful, not as one timid

because weak, to such an extent that he even forgives sins committed against himself; whereas he could, by the terror of his manifest power and of his ineffable greatness, compel even the unwilling, not to peace, but to subjection. But such peace is of the world, not of God, whose very nature is peace.

But I rejoiced in the Lord greatly, that now at the last you have flourished again in caring for me; wherein you were also careful, but you lacked opportunity.

Now he shows that his own eagerness has become the more intense; because in that in which they had grown somewhat negligent, having applied diligence, they repeated the former work, being made mindful of their Apostle; so that they might send their fruits to him to be stored in the heavenly barn, where neither moth nor rust destroys.

Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.

I know both how to be abased, and I know how to abound: everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through him that strengthens me. He testifies that he does not rejoice in this work of theirs for his own sake, but that in their progress he himself is, before all things, content, with God's help; so that he was neither made sorrowful by want, nor exulted in abundance, knowing that abundance often puffs up, and that want, when endured, acquires heavenly riches. Nevertheless he declares their works to be kind toward himself; for he has profited the necessities of many.

Now you Philippians know also, that in the beginning of the Gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but you only; for even in Thessalonica you sent once and again unto my necessity. Not because I desire a gift, but I seek the fruit that may abound to your account. He recalls these things for this reason, that hearing that their works are held in remembrance and praise, they may not doubt that these are accepted before God, but rather apply themselves the more to zeal of faith.

But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God.

He does not idly admonish that this ought to be done, nor exhort to what he elsewhere professes to have been done, except because it seemed to have been done either somewhat negligently, or less abundantly than was accustomed to be done by them; so that, remembering their former works, they might know that they had done less than they had begun. For although he does not disapprove of the deed, but rather signifies that they had before been more devoted in this work; yet he shows that it is pleasing, and that God accepts it as an agreeable sacrifice. Hence the Lord says: Give alms, and behold, all things are clean unto you. How pleasing a work it is, then, that cleanses every stain and filth of man!

But my God shall supply all your need according to his riches in glory by Christ Jesus.

He therefore distinguished, saying: My God; so that, according to what he was bestowing by his merits, helps might be present, and to their desires, out of the abundance of the greatness of his goodness in the glory of Christ Jesus. It is the glory of Christ Jesus, when at God's will the desires of Christians are fulfilled according to the discipline of the Gospel.

Now unto God and our Father be glory for ever and ever.

Amen. Here he did not distinguish, but says generally: To God and our Father be glory. He is God for the sake of fear, but Father for the sake of honor, and because from him is all origin; for he himself said in the prophet Malachi: If I be God, where is my fear? And if I be a Father, where is my honor?

Salute every saint in Christ Jesus.

Salute this man in Christ Jesus, who sanctifies himself; that he may be held worthy of Christ, who said: Be holy, for I the Lord your God am holy.

The brethren which are with me greet you.

The greeting of the brethren gives mutual comfort, showing, as it were, images of those torn apart. All the saints salute you, chiefly they that are of Caesar's household. He signifies that these have a more particular affection for those who are of Caesar's household, showing them to be even more distinguished than the brethren mentioned above; for he calls these also saints.

The grace of our Lord Jesus Christ be with your spirit.

Amen. Since questions arise concerning the person of the Savior, here, so that he may confirm the solidity of his divinity, he desires the protection of his grace for our spirit.