Commentary on Philippians

If therefore there is any advocacy in Christ, if any consolation of love, if any fellowship of the spirit, if any tender mercies and compassions; fulfil my joy, that you all think the same thing.

Being about to ask a benefit, that his joy may be fulfilled—which joy is concerned with this commandment, that you all think the same thing, that no one disagree (for then there is both charity and concord, when all think the same; and if there is concord, the apostle will have this joy)—in order therefore to obtain what he wishes to be his joy, through their unanimity, concord, and the same mind, and other such things, he sets forth, as it were, a reckoning of merits, what he deserves from them, that his joy may be fulfilled in this, that all think the same, and the rest. Now the reckonings of merits are these: because they have been called together in Christ—for God calls us in Christ; for he sanctifies those whom he has called and chosen and ordained.

The calling therefore is first; if there is, he says, any calling in Christ among us, that we have been called together, and called in Christ, and this is my merit toward you; therefore fulfil my joy. This therefore is the first reckoning of merits between them, that they hear one another: that they have been called in Christ. From the fact that they have been called in Christ, there is also love. He likewise adds: if any consolation of love. For when we are in evils and labour under the evils of the world, if we love one another, God will be for us the consolation of love. This, he says, therefore, if there is consolation of love—so that because I love you, you console me in the evils in which I am—fulfil therefore my joy. This therefore is to be added to each point. Then he added: if any fellowship of the spirit.

This third point is in good order: for the first is to be called in Christ, then to have love; and when both have come to pass, so that they are now both called in Christ and have consolation among themselves as the one who loves and of love, without doubt there is fellowship of the spirit. If there is, he says, any fellowship of the spirit—let us hear that: fulfil my joy. He then adds: if any tender mercies and compassions. For one body of the Church is formed when those called in Christ are joined to one another by charity, joined also in spirit, and become the same tender mercies and the same compassions. If therefore there are any tender mercies, if there are any bowels of compassion, to this end that there may be a calling in Christ and fellowship in the spirit.

Now compassions are for this purpose, if there is any consolation of love, that each one console another

because we are always in evils in the world: since we are the same tender mercies, we ought to show compassions to one another. Thus therefore: if any bowels of compassion, fulfil my joy. What joy, he subjoined: that you think the same, all the same thing. What is: think the same? He sets it forth through what follows, either in what things they are to think the same, or in what manner they are to think the same:—Exercising the same love, unanimous, thinking one thing, nothing through contention, nor through vain glory, but in humility of mind each reckoning others as going before himself. Let not each one of you look only to his own things, but each to the things of others.

For think this in yourselves which was also in Jesus Christ. As I said, this is the exhortation which he now pursues with fuller precepts: fulfil, he says, my joy—in what things it can be brought about; which precepts, as he has always taught, hold what is to be done and likewise what is not to be done. What is to be done he subjoins thus: that you all think the same, that you all exercise the same love, unanimous, thinking one thing. He interposes what is not to be done: nothing through contention nor through vain glory. And he subjoins again what is to be done: but through humility of mind each reckoning others as going before himself. He likewise subjoins what is not to be done: let not each one look to his own things. Then what is to be done: but each to the things of others.

He then subjoins what is of great value for the exhortation, and a certain exhortation concerning the precepts, in which the conclusion of the precept is this: that each one think of the refreshment of others. This, he says, you ought to do and to establish and to think in yourselves, what Christ did: who, thinking of others, thought nothing of himself and his own glory—or concerning the fact that he laid down his own power, as he will teach, in order to come to the aid of all others. This therefore is held in the exhortation, so that the joy of Paul himself may be fulfilled. Let us therefore look at the individual precepts. First he says that all the power and right and operation of Christianity is this: not to dissent, but to hold one and the same thing in the mind.

For if there is one God, if there is one Son of God, if there is one Holy Spirit, if all these three are one, so ought we also to hold one thing in what we think, so that we all think the same. Then follows: that we exercise the same love. This now pertains to moral discipline, that is, to life; the former pertains to knowledge. For since I had said there are two kinds in Paul, and in every treatise—that some things are learned for knowledge, others are learned for actions and for life—so also here what is set down for knowledge is: that you think the same; then for life: that you exercise the same love. What is the same? What another exercises toward you, the same you exercise toward another; and not a divided love, but love in Christ. That is the same love. Then he added: unanimous, knowing one thing. He seems to me to have repeated in reverse order what was said above.

For unanimous is one thing, corresponding to the same love; knowing one thing is another, corresponding to what I said above: that you all think the same. But there is also something further in these two beyond what is in the earlier ones. For it is one thing to think the same, all of you, and another to know one thing—in the same subject indeed, since both pertain to knowledge. But that earlier thinking the same is to this end: that while knowledge is not yet confirmed, the power of knowing may nevertheless appear equal, not yet completed, now perfected knowledge. In the second precept therefore, while both are in one sense, it is nevertheless more strongly stated; knowing one thing, he says: now the precept itself is there, since he said knowing. But above he said thinking the same, that is, having the same perceptions of understanding: that therefore is still in the act, this can be seen as in perfection.

Thinking the same also pertains to life in like manner, also in the act: exercise the same love toward life.

But in perfection this is: unanimous—and both concerning character and manner of life; whence, however, though the individual later ones seem the same as the individual earlier ones, the later ones are stronger. Then he added: nothing through contention nor through vain glory. For it could be that even in thinking the same and knowing the same there might yet be contention. A manner therefore is subjoined—what it ought to be, or rather what it ought not to be: nothing, he says, through contention. For many have either the necessity or the will to contend. He therefore removed both kinds of contention, so that there be neither necessity of contending nor will. Since both are vicious. Some rush into contention itself out of curiosity; others are by nature such that they are contentious: therefore it is added, nothing through contention.

Then again others bring this forward for boasting, so that they may contend and appear equal, or superior through the stubbornness of resistance, or greater through glorying. This therefore he wishes to be taken away, and says: nor through vain glory. For vain glory is to wish to please by words, to please by great cleverness and contentiousness of disputation. For contention ought rarely to be found in a Christian, nor boastfulness in speech.

To this latter precept, thus set down, that we should not appear to do anything through vain glory, there is necessarily subjoined: but through humility of mind. For vain glory can be put away in this way, if there be humility in the minds, that is, in the understandings. For he set down these minds. In the manner of inquiry, let each bring forth whatever he treats, not by received authority. Esteeming one another to be surpassed by others. For this is truly humility, if you think every other person to be superior: for this is what it means to esteem one another as surpassing you; so that no one should think of another in such a way as not to reckon him superior, and to go before him, and to be better. And if this is so, this is humility of mind. Then he subjoins: Let not each one of you look to his own things, but to those of others. From this thought is woven what is afterwards subjoined.

Meanwhile this is to be referred back to what went before: for then you will fill up my joy, if you also do this, that each one look not only to his own things, but to those of others, and so each have care for others and for the affairs of others. For this is what we think. But if we think only of ourselves, we shall be able to profit ourselves, and to deal only with our own affairs, with our hope, with our own liberation: but this is too little. For then we truly deal with ourselves, if we also care for others, and hasten to profit others. For since we are all one body, if we look out for others, we look out for ourselves; if we think of others, we think of ourselves all the more. Hence he subjoins, how great is that which he urges, how paramount, how forceful, when he says: Let us have this same mind in our own minds, which is also in Christ Jesus.

What is this—Think in yourselves what you think in Christ Jesus?

He himself expounds and explains it. For if we think this in Christ Jesus, that he himself had care more for others, that is for us, and not for himself, nor for what he himself could or can do, but thought rather of us—this is what he said above, but let each of us have care for the things of others: for our Lord Christ the Saviour, since he was indeed the Saviour, brought salvation to others; and just as he did not merely use kindness alone, nor shining with his own benevolence clothe and cover with his own light, and call back to himself by infused kindness and majesty. So that we might know his benefit more fully, and as the greatest, he emptied himself, he says, and stripped himself of all majesty, so that descending into flesh, taking upon himself all that patience of humility, in order to profit us in the flesh, he endured injuries in the flesh, and then the cross and death.

All of which things teach and exhort us, that imitating the Lord in like manner, we should think of others rather than of ourselves.

For this is truly to deal with ourselves, to take up care for others for the sake of their salvation. This therefore is: that you think in yourselves what you also think in Christ. You perceive that he profited others: therefore think this also in yourselves, that you think for others, and take up solicitude for others, so that you may be able to profit others.

Who, though he was constituted in the form of God, did not count it robbery to be equal to God; but emptied himself, and took the form of a servant, made in the likeness of men, and found in habit as a man. He humbled himself, made obedient even unto death, and that the death of the cross. He had given above two things, that is two precepts: one, that they should love humility; the other, that they should care not only for their own things but also for those of others. And he says: Think this in yourselves, which is also in Christ Jesus. What therefore do we receive from these two things in Christ Jesus? One of them? And which one? Or rather both? For one, concerning humility, is manifest, that Christ humbled himself, and took on the person of a servant. Yet the second precept can also be here: for he endured thus on account of others, and thought of others rather than of himself.

Now briefly expounded here is what Christ is, both before he descended into flesh, and in what power and substance he is.

For it is said that Christ was the form of God. But what is the form of God? Not a figure, not a face, but image and power. I have touched on this fully both here in the letter to the Ephesians, and have treated it more fully and at greater length in other books: that God is in that which is the principal being itself; and being itself is to have principally, to live, and to understand. But to understand and to live is a certain form and image of existence itself.

Since therefore God is existence, as is proved by many arguments, and indeed is rather that which is above existence; but the form of existence is to move, to understand, to live—for that which is being, which is invisible and incomprehensible, is in some way circumformed and defined, that is, called into consideration and knowledge, in that it is understood to live and to understand. Thus being is the Father; but to live and to understand, which are themselves in that which is being, are as it were form. Christ therefore is the form of God: for Christ is life, and knowledge and understanding. This therefore is the form and image of God. How great the power, and how great the deity or virtue is, is expressed elsewhere.

Therefore now Paul says: Christ did not count it robbery, that is, did not claim this for himself, did not wish to have so much as to be the form of God; but also emptied himself of power, so that he might descend to the world and to the flesh, and take on the form of man, that is, the image of one small and humble. But I think that the following must be attended to carefully and acutely: that although he himself says both that he was sent by God and that he fulfils the will of the Father, the mystery is so set down that it belongs to his own will that he came, and that he took on the form or image of a servant. For he says thus: who, though he was constituted in the form of God, did not count it robbery to be equal to God; but emptied himself, and took the form of a servant.

But since we always join these things together, and grasp this by the necessity of understanding, that in that which is being, understanding and life are present, so that both for God, to whom this power belongs that he is being and provides being to all things, he is nevertheless understanding of that, as living or above understanding and above life and above existence—Christ, who is life, also as life proceeding from God enters in, and in that which is life itself, existence itself and understanding itself, is equal to God: whence also the Father is in the Son, and the Son is in the Father. But these things, as I said, more fully elsewhere. Therefore both when the Father willed, the Son willed; and when the Son willed, the Father willed. Hence both are rightly said: both that he was sent by the Father, and what is set down here, that he himself emptied himself.

But let us understand that he emptied himself, not in the sense that he laid aside his power elsewhere, or deprived himself of it; but that he humbled himself to all sordid things, descending to the lowest offices. When he fulfilled these things, he emptied himself and his power. For taking on flesh and the form of man and the likeness, he suffered, performed, and fulfilled all things that belonged to man. For this is what he says: made in the likeness of men, and found in habit as a man. For those are not to be heard who say it was a phantom, because it is said here in the likeness of men: but it is referred to God, and to the Word itself formed through the assumption of flesh in the likeness of men.

For since flesh on earth has diverse forms, and it is manifest that Christ took on flesh; but in what likeness it is said—in the likeness of men, that is, not the other animals—not that here the likeness of men in Christ was such that the man himself was not taken on. Finally, after likeness and habit, it is added that he should so conduct himself as a man. Thus he added: found as a man. The Greek indeed said σχῆμα, the Latin named it habit. So since two things are set down in the Greek, in likeness and in habit; let us therefore take habit as figure, and as a man conducts himself. For every quality of man is expressed by these two things, likeness and figure. For likeness of man could exist in the immense, as in giants, as in faces and in members which are fashioned: therefore he added: and the figure of man, so that a definite bearing and measure, beyond the likeness of man, might appear to have been assumed.

Furthermore, what he said—found as a man—is not said here with doubt, as though he were as a man, as if he were not a man but a phantom of a man; but it is said: found as a man. This, namely, with that middle manner of speaking, by which he was truly not man but God, and with flesh and figure received, as it were a man. But what he said—he took the form of a servant—since he himself was the form of God, and man is the servant of God, therefore it is said: he took the form of a servant. By which thing he humbled himself, and emptied himself, made, he says, obedient even unto death, namely of the cross. Behold, in this very thing, when he said: made obedient—in Greek openly and fully, since it is said ὑπήκοος γενόμενος, which is: made a hearer-under—in which, as he said, in this very thing is expressed what we said a little before, that he was sent by the Father.

For if he is a hearer-under, that saying is true and fully stated: he who sent me hither, and made obedient; certainly both can be received and understood not only through that reasoning, because both God is in Christ, and the Father is in the Son, and the Son in the Father, but also because in many places we find the like, so that both the authority of the sender and the will of the one obeying may be present.

For just as among the poets, if when the father sending Mercury sent him by his own command; but Mercury, obeying the command of his father, composed himself and emptied himself so as to fly and make his journey—if it is lawful to compare such things to divine matters—it may be understood both that Christ was sent by the command of God the omnipotent Father; and that Christ the Son, by the very fact that he obeyed the command, emptied himself, so as to take on the form of man, and come in the flesh, and bear the image of a servant, humbling himself and made obedient, and obedient even unto death. What death? For there are many kinds of death: for first, to be in the flesh is death; then to receive all the sins of the flesh, and that itself is death: therefore it is added: even unto death. What death? Of the cross, he says.

For the Saviour did not free us by death, but freed us by the death of the cross: for the whole mystery is not in death alone, but in the death of Christ, and also in the death of the cross: whence Paul said that he had faith in Christ, and in Christ himself crucified.

What is gathered from all these things?

Therefore Christ both took thought for others, and made himself humble. On account of which God also exalted him, and gave him a name, that in the name of Jesus all knees should bow, of heavenly, earthly, and infernal beings; and every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.

What this is that has now been said—that God therefore exalted his Son, and gave him the name

that is above all names, and what this name itself is, and why he has now granted and conceded these things—even if it is a matter of great discussion and great learning, we nonetheless briefly indicate what its nature is. Christ, that is the λόγος, who is with God, and beside God, next to God, and therefore himself also God—to whom this λόγος comes from his operation, so that he was both Christ and Jesus, and was exalted, and received a name above all names—this λόγος, I say, in that he is λόγος, is the form of God, is truly joined, united, and one, and therefore the λόγος also is God, through whom all things were created, and in whom what was made is life, and this was from the beginning, and without the λόγος nothing was made, who is joined. Let ears receive this simply: was the Son not called by that name at that very time?

It can indeed be understood that, since he is the power of God, as God himself, and the form of God, himself God, he received this name and this designation afterward—after descending into the world, that is into matter (ὕλην), he cut through that very matter, and conquered it, and overcame death, so that death should no longer hold dominion. But if his works were so great, and the mercy of God so great, and through this the gift was fulfilled by him, then in his return and coming back he received this name, and was thereby exalted, and obtained this grace, that he should receive the name of Son, which name is above every name. But Catholic teaching says that the Father always existed, and the Son always existed: and so it must both be said and understood.

Nevertheless, since this error has arisen among us—that it is held that before the descent into flesh the λόγος was never called Son—nor does the present exposition run in that way and maintain its meaning, so that when it was said that he emptied himself, and though he was in the form of God, he took the form and figure of a servant, found in the likeness of man and made so; and humbled himself even unto death, and the death of the cross, and it is thus joined: on account of which God exalted him—he seems to have been exalted on account of the passion itself, and to have received this grace for himself, that he should receive this name which is above every name, on account of that cause, I say. For so Paul says.

But if it is so, he wishes it to be understood as though before this there was no name, so that he was the power of God, was the λόγος, was also the form in that he was λόγος, and God, and was beside God: and therefore it seems as though it were not fitting that he should then have received the name of Son, but only after he was sent. In which we already understand, from the fact that he was sent, that the one is the Father and this one the Son: then on account of his works, on account of the mystery, on account of the passion, by which life is death—by the very death of Christ—on account of this grace, I say, he received the name which is above every name; so that so great a name was added, while the reality remained the same: and before, that is the λόγος, and that very power; not as though the reality first came to be when he came into flesh.

But when the reality came—that is, the power, and wisdom, and act, and operation—he was nonetheless called λόγος, and was λόγος.

But now the λόγος himself, when he put on flesh, as has been said—the λόγος himself, I say, after the passion, and after the death of the cross, by which he conquered all death and all sins, received the designation of Son, which designation is above every name. For what is there that could be received as equal, that could be compared with the name of Son? For friendship, kinship of blood, brotherhood, and the rest, are all inferior; whether of ministers, or of angels, or whatever else we might name. The Son therefore is above every name: which name God gave to Christ after the passion, after the cross. Yet it may seem that it is nearly not true that the Son is above every name. For if Son is not said except when there is a Father, and Father when there is a Son, is this name also, Son, above that name which is Father? Certainly not.

How then, when he received the name of Son, did he receive it above every name?

Certainly the other names are to be understood, and above all other names this name of Son stands. For the Father is joined with the Son, and these names are equal, as far as names go; even if the name Son is not above the name of Father, nor the name Father above the name of Son. That power which is called Father is above, above that power which is called Son; yet the name, whether Son or Father, these are equal to one another. But if it is so, the Son is above every name, because the Father together with the Son is above every name; to which name, and in which name, of Jesus Christ, every man bends the knee and prays: and not man alone, but all heavenly things and all earthly things, and all things beneath the earth which are said to be below.

And likewise,

Every voice confesses that Jesus Christ our Lord is in the glory of the Father, and always was.

This glory therefore was given to him, that he himself is the glory of the Father, since the Father also begot him; and through him the world was created and saved, and life is death; and salvation and eternity, which was sought for all these. Those who believe in him have conquered death in the death of Christ.

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

For it is God who works in you, both the will and the efficacy, according to his good will. After the mystery of the whole administration was set forth, which had been placed there so that the precept might be confirmed—by which he was urging that every man should not think of himself, nor take care for himself, just as our Lord Jesus acted in his mystery—there is added, as I said, an exhortation that they should love one another: first when he called them his dearest and most beloved; then, just as, he says, you were obedient to me, so you have always obeyed, not only in my presence, but more and more in my absence, and you obeyed with fear and trembling. But why more and more?

Either because the days advance, or because in absence he who gives warning is more to be feared.

But what is this that he urges and warns them to do—to work out their salvation and to act observantly and obediently, with fear, he says, and trembling? So that fear may be referred to the mind, and trembling to the body. But it is a great mystery, which we ought to hear attentively, that by taking counsel and caring for others, we work out our own salvation the more. Then, that it is excellent for us to work out our own salvation. For so he said: work out your salvation. But again, lest each one render too little thanks to God, if he seems to work out his own salvation by himself, that was added: For it is God who works in you, both the will and the efficacy, according to his good will.

Therefore, he says, work out your salvation: but that very working is nonetheless from God: for God works in you, and works so that you will in that way. And the willing is as it were ours, from which we work out our salvation for ourselves. And yet because the willing itself is worked in us by God, it comes about that from God we have both the working and the will. Thus both are mingled, so that we both have the will, and the will itself is God's; and because we have the will, efficacy is present according to good will. But he binds the fear of man more strongly when he says: For it is God who works in you. For if it is God who works in them, without doubt we ought to be in fear, lest we act against the will of God, either by doing less, or not with fear and trembling. But God works in us both the willing and the doing, according to good will.

Thus he who does not work from God, first has no willing: then even if he has had willing, he has no efficacy

because he has no good will.

Do all things without murmurings and hesitations or reconsiderations.

These are two admonitions: that when we do something, already trusting, already believing in God, and we carry out divine commandments whether apostolic or prophetic or evangelical, we should have no murmuring, that is, complaints about obeying when we obey; lest, he says, we do anything either with some doubt or with reasoning and reconsideration, as to whether it ought to be done or not. Or because, if you complain when you act from necessity, that is not the good will of one who obeys. That you may be without complaint (the Greek says, that you may be without blame): that is, that there be no complaint about you: and the Latin would say this as, without complaint and blameless. Then this follows: And sincere children of God, spotless, in the midst of a crooked and perverse generation. For if you live in this way and obey in this way, you will not be stained, says the Latin. Yet the Greek placed it thus: ἄμωμα τέκνα, that is, children without reproach.

This is also what was said above: but be sincere now, where you are in the midst of a crooked and perverse generation. What does it signify? If, with the soul saved, one becomes a son of God in this way, if he lives thus as he does now, when he is in the world, he is in the midst, in a crooked and perverse generation, that is in this life. Therefore when we are in this life, we must labor, so that fleeing that perversity and crookedness of this generation, that is of the creature in which we are, we may live spotless, without reproach, sincere sons of God; doing all things without reproach and without reconsideration. It is not therefore sufficient merely to do, but also to do in such a way that there is among us neither reconsideration nor murmuring and complaint about doing.

Which if we do in this life—for the mind devoted to God is then made among the sons of God, if it does the commandments of God willingly, eagerly, without complaint; and does so now while it is in the midst of a crooked and perverse generation—Among whom you shine as lights in the world. A great exhortation, since already in this very thing, in which we are in this world, we already stand out in this crooked and perverse generation: and we stand out in such a way as to be lights of the world, which are in the world itself; as the sun and moon and as the other shining stars. For Christians who live according to divine precepts in faith and knowledge of God excel, and exist as light and splendor in this world. For if beyond other men they conquer all things whatsoever that are evil, and suppress hidden demons, and expose iniquities, conquering the darkness and the works of darkness; they act in this world as lights, and provide light for all.

Holding fast the word of life, for glory to me in the day of Christ.

And your reward is that you live thus, if indeed you are lights in the world; and you will be for glory to me in the day of Christ, that is when Christ comes to judge. I through you have glory, because you hold fast the word of life, that is because you have known Christ, who is the word of life: because in Christ what was made is life. Therefore Christ is the word of life. Hence it is known how great a benefit it is and how great the glory of those who correct the souls of others. Because I did not run in vain. This will be my glory, he says, through the day of Christ, that I freed you, and my labor did not labor in vain nor run in vain. Running is a kind of labor, a species of labor.

Therefore when he had set forth the genus, I did not labor in vain, which could be either in body or in tongue or in admonition or in urgency; he added a specific species: I did not run in vain. This is either the labor of a journey, or the labor of affection, so as to persuade this, and to persuade it quickly: this is, I did not run in vain.

But if I labour in the sacrifice and service of your faith, I rejoice and congratulate you all.

And in like manner do ye also rejoice with me. What was given above as a precept is here set forth as an exhortation: that we should have care not only for ourselves, but also each one for others as well. And if this is so, then congratulation also arises from us. He says this concerning ourselves and others. But if I labour, he says, in the sacrifice and service of your faith, that is, so that I am even prepared to die for you, provided I serve you and confirm your faith, I rejoice and congratulate you all. So therefore do ye also rejoice with me, so that we may all alike both take care for one another and rejoice mutually on account of one another.

But I hope in the Lord Jesus Christ to send Timothy to you shortly, that I also may be of good comfort, knowing the things which are about you.

Now this belongs to the commandments. He truly bears care for them, inasmuch as he both promises to send another who may render the same service to them, and from whom he may learn what the Philippians are doing. He promises that his most dear Timothy he will shortly send. And since every act of ours must be assigned to God, so that it may be accomplished by God, I hope, he says, in the Lord Jesus Christ, that I shall send Timothy to you, and shall send him shortly. The reason why he sends him is added: that I also may be of good comfort, knowing what you are doing, or how matters stand with you.

But what he said, that I also may be of good comfort; for I hope that you are of good comfort

because you keep all the commandments and faith in Jesus Christ, whereby you are of good comfort; therefore I wish to send Timothy shortly, so that I also may be of good comfort, when I learn the things that are about you, whether from your own conduct or from that of others.

For I have no man so like-minded. He shows why he promises Timothy, and gives the reasons, because he has no one of like mind, that is, who bears the same disposition. You have one reason. He added another: who is faithfully solicitous for you. Truly this man is to be sent, who is both most dear to me and bears care for you and has solicitude on your behalf: For all seek their own, not the things which are Jesus Christ's. Since he said he is alone, and says I have no one who is like-minded with me. What reasons does he give concerning the rest? Namely what is the second duty of piety. For if Timothy is given, who is faithfully solicitous for you; and he added this reason, the vice and sin, all seek their own, that is they are solicitous for their own things, they defend their own, they guard their own: and this is not fitting for a Christian.

For what is it for a Christian to seek rather in any companion or brother, than the things which are Christ's, that is faith in Christ, fellowship, love, knowledge? Yet that can be understood as meaning, the things which are, that is to preach the Gospel concerning Christ.

But ye know the proof of him.

That is, you have a testing of him: the Greek has it thus. You ought to know, perceive and recognise what proof I have of him. And so it is rightly connected with what follows, because as a son with a father he hath served with me in the Gospel. It is plain therefore what it means, they seek not the things which are Jesus Christ's. He served, he says, with me in the Gospel as a son with a father. He briefly shows in what manner he served, although he said he served with me in the Gospel. But how did he serve? As a son serves a father, in love and in greater obedience Timothy served with me in the Gospel: for with me, he says, he served: he did not serve me. Him therefore I hope soon to send. After commending his person and affection and diligence, he added that he is about to send such a man. I hope, he says, to send him.

This also above, I hope in the Lord. But what he said, soon, is the same as what he said above, shortly. When I shall have seen what things are about me, I will send Timothy; but when I shall have seen what things are about me. But I trust in the Lord that I myself also shall come shortly. With great affection and great admonition he added this, that while sending Timothy, he nevertheless promises that he himself will come.

For I trust, he says, in the Lord, that all things about me will be well; Yet I supposed it necessary to send to you Epaphroditus, my brother, and fellow-soldier, but your apostle, and the minister of my desire. Although he promised to send Timothy shortly, yet because there is still some delay, since he said he would send him, he now sends Epaphroditus: it is necessary, he says, to send Epaphroditus to you. He commends his person: afterwards he added the reason. The commendation of his person is: a brother in the law, a fellow-soldier in the camp and in the labour of the Gospel, but your apostle. Behold, he names Epaphroditus an apostle. For everyone who is sent, and who is sent on account of the Gospel, can be called an apostle. Hence indeed the twelve or eleven were called apostles from the ministry by which they were sent to preach. So whoever is sent for this purpose can be called an apostle.

But what he said, your apostle, either

because he is sent to you; for others go to other places: or because you chose him from among yourselves as an apostle; the minister, he says, nevertheless of my desire. But what is my desire? That you may hear, that you may obtain the word.

Because he longed and yearned after you all. Now he adds the reason why he sends him: for he said he would shortly send Timothy, so that he might be of good comfort knowing the things that are about you. Now he sends this man, because he longs for you and yearns after you all, and is grieved to be absent. He proves that he is grieved thus: and was full of heaviness, because ye had heard that he was sick. This, he says, was the heaviness he laboured under, and you heard that he was sick in body, that is, that he was ill. Or does this mean he was full of heaviness, so that his own case is the cause for himself, that he was in sickness? And from that very cause he was full of heaviness, and was therefore sick, because he longed for you and yearned after you? For that reason therefore I now send him to you.

For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but also on me, lest I should have sorrow. He shows why he either longed for the Philippians or was full of heaviness; who was sick, he says, nigh unto death. In such sickness there are great and intense longings: nigh unto death, he says, he was sick; but the Lord had mercy on him. Behold, because we perceive the benefit from the Lord even here in this life. Then because we ought also to hasten toward death. For although the world is the instrument of sin, and is therefore to be fled; yet to desire life in the world is not a sin. And if it ought to be desired, it is rightly said, but the Lord had mercy on him. Then because everything which we do here toward life, if we are also just, and benefit both ourselves and others, God rightly has mercy on us and preserves us in life.

So he then adds: God had mercy not on him only, but also on me, lest I should have sorrow.

For since above he said the minister of my desire, concerning this same Epaphroditus; if I were to lose the minister of my desire, I would be grieved and would have sorrow. Therefore many are preserved: and God has mercy on those through whom something is done that pertains to the ministry of salvation. At the same time we also ought to pray for men of this kind, lest we have sorrow if we lose them, whose help we use in doing, instilling, and proclaiming divine things.

I sent him therefore the more carefully.

He distinguished his sendings. For concerning Epaphroditus, I sent, he says. Concerning Timothy, shortly, he says, I hope to send him to you. And yet above, I supposed it necessary to send to you, is not about one whom he is about to send, but about one who has already been sent. Whence he concluded here, I sent him to you, that when ye see him again, ye may rejoice, and that I may be without sorrow. He also joined this reason why he sent him. Above for this reason: I sent him, because he longed for you and yearned after you: now to the Philippians themselves, that you may rejoice, and may rejoice again when you see him. What does rejoice again mean? So that when you had been in sorrow; for so it was said above, you had heard that he was sick, now you may rejoice again when you see him.

Or again, because after a severe illness they heard that he had recovered, and rejoiced, but now if they see him they will rejoice again?

But what he added, and that I may be without sorrow, because if above he said that Epaphroditus was the minister of his desire, certainly when he sends him away, he might seem to be sorrowful: but since he also longed for them, and they will rejoice if they see him, Paul will be able to be without sorrow.

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

Because for the work of Christ he came nigh unto death, not regarding his life, to supply your lack of service toward me. This is a commendation, that they should receive Epaphroditus. He gives the grace and reason for the commendation; in the Lord, he says, receive him; that is, as one who is a minister of the Lord: you who are already in the Lord, love the minister of the Lord, and love him with all gladness. And he wishes this to be shown generally to all who are such. Receive, he says, those who are of this kind. But what does it mean, receive him? Hold him in honour. He also gives the reasons why he wishes these things to be rendered to men, because for the work of Christ he came nigh unto death.

This certainly refers to Epaphroditus; because while wishing to satisfy the Gospel by labour of both mind and body, that is to preach the word of the Lord, he laboured greatly, and by a severe illness came nigh unto death. At the same time he shows both what happened to Epaphroditus and what we ought to do. But how greatly did he labour? Nigh unto death, he says, he came; and not regarding his life. Not in uncertainty about what he was doing among you, but in uncertainty because he laboured even to the point of danger: so that it was already uncertain whether he would live on account of his labour. But what did he do among you? To supply your lack of service toward me: so that what I was occupied with, he might complete the service that was lacking with me. For indeed since there is one preaching and one doctrine, only the labour can be different in individual apostles and evangelists; yet what they teach is one. And so what did Epaphroditus himself as apostle fulfil?

This, he says, service which was lacking to you, he completed.

For the rest, brethren, rejoice in the Lord: to write the same things to you, for me indeed is not irksome, but for you it is manifest. Rejoice, he says, in the Lord, O brethren, which for me is not irksome to write the same things again to you, but for you it is of very great profit. What I write is firm and safe. The Greek text placed it so as to say firm and safe; the Latin says manifest. Beware of dogs, attend to evil workers, look upon the concision. For the circumcision are we, who serve God through the spirit, and exult in Christ Jesus, not trusting in the flesh. This admonition teaches not what is to be done, but what is to be avoided. He warns them to keep themselves from the Jews: beware, he says, of dogs.

There is a treatise on dogs: for divine scripture also sets forth that there are dogs who are of benefit and are defenders of the Church, as David teaches in, whom he says are satisfied from the blood of enemies in the temple of God. And here he speaks against dogs, from whom he says one must beware; namely the Jews, who are such that they are workers and evil ones: for workers exercise their life in works, not knowing God, and hope for salvation for themselves from works: concerning whom it has already been said above that works avail nothing. Look upon, he says, the concision. So that among them the concision is what it is, because they cut off a shameful part of the body. But we, he says, are the circumcision. For we circumcise all malice from our hearts: and we do this, because we serve God through the spirit, whereas they serve through the flesh; therefore they are cut off, not circumcised. Let us exult, he says; or rather, we exult. But where do we exult?

Not in the flesh, as they do, having confidence, but in Christ Jesus.

Therefore draw away all your understanding from Jewish discipline, from the works of the Jews, from Jewish circumcision; and hold to the circumcision of the heart; so that we may serve God through the spirit and exult in Christ. But let them exult in the flesh; having their confidence from that, because they have been circumcised in the flesh, that they can be saved and merit eternal life.

Although I also have confidence in the flesh.

In many ways it is proved that the Jews place all their confidence in the flesh and in circumcision: since indeed the Jews have also interpreted it thus, when salvation came to Moses who was circumcised: whence it may be understood that the Jews also hold confidence concerning the flesh, and more so in the flesh. But Paul teaches this: if confidence, he says, is in the flesh, that is in circumcision, it belongs more to me: for I, he says, have confidence in the flesh. And so it is set forth thus: if any other thinks he may trust in the flesh, I more. And he teaches why, if anyone has confidence in the flesh, he himself has it more. And thus he shows his whole person to be in every way Jewish, in circumcision, in birth, in tribe, in nation, in law, in administration under the law, and even in the zeal of his life.

And yet, having fulfilled all these things pertaining to Jewish discipline, he says that all these things, I say, are a loss to him on account of Christ, and on account of the eminence of his flesh. All these things therefore will be proved in the proposition as follows. I was circumcised on the eighth day; this is circumcision. By birth, he says, from the stock of Israel. Likewise by tribe, Benjamin. Likewise by nation, a Hebrew of Hebrews. Likewise by law, according to the law a Pharisee. Likewise by zeal, according to emulation persecuting the Church. Likewise by life, according to the righteousness which is in the law, having been without reproach. By all these things therefore he proved that he has confidence more in the flesh and in circumcision; all of which he had held of Jewish discipline, both in blood, and in nation, and in spirit, and in life.

But what he said, according to emulation persecuting the Church; as having great zeal for the synagogue, he persecuted the church according to the Greeks and the Latin Vulgate. He would persecute it. Likewise what he says, according to righteousness; this is through conduct and life; whereby a man is justified; yet he speaks under the law of the Jews. Having been without reproach, so that I admitted no crime, and did all things which the law commanded. For that is righteousness among the Jews from the law. But since righteousness is now ours as Christians from Christ, and we are justified on account of him; those things, he says, which were gain to me, these I counted as loss: that is, I understood that I was making a loss, holding all those things as worthless on account of Christ.

But he also added this; On account of the eminence of Christ Jesus our Lord.

The Greek however has, on account of the eminence of the knowledge of our Lord Jesus Christ: so as to show that those things are both small and least and moreover contrary, if they stand alone; because they are a loss, he says: and this eminence of Christ is what excels and conquers all things. On account of whom I have suffered all things as losses, and I count them as dung. He concludes the thought, that he despises all those things, and endures all losses on account of Christ, so that he may gain Christ as profit. But what is, I have suffered losses?

All those things which had been glorious to me, both from blood, and from tribe, and from nation, and that I had been a Pharisee in the law, and that I had kept righteousness in such a way as to be without reproach; having cast away all these, I endured the losses of all things; and I counted or count all those things as dung. For we read it better thus than as I am counted: for the Greek also placed it thus, ἡγοῦμαι, not that he himself is counted by others, but that he counts all those former things as dung; and casts them aside, and by right judgment gains Christ as profit. He himself adds: And that I may be found in him. For this is to gain Christ as profit, to be already in him, and to be joined to him by faith, and to perceive him, to possess him.

Not having my own righteousness, which is from the law.

Namely that which I expounded above, when I lived without reproach: for then righteousness is as it were mine, or ours, when by our conduct we think we merit the perfect righteousness of God through conduct. But not, he says, having this righteousness. But what then? He adds it: But that which is from the faith of Christ, which he foretold; righteousness from God, from faith. This righteousness therefore, he says, he has; not that which is from the law, which is in works, as I said, and in carnal discipline; but this which proceeds from God. What is that? Righteousness from faith, which is faith from faith in Christ, that is from us toward Christ. And he added most fully what our faith in Christ is, whence righteousness comes to us.

To know him, and the power of his resurrection, and the fellowship of his sufferings: being made partaker of the burden of his death; if by any means I may meet him in the resurrection which is from the dead. He expounds the faith which we have in Christ, which he said he persuades and announces to the Philippians, which proceeds from God, righteousness from faith, from faith which he adds, unto knowing him, what he is, who he himself is, whence he is. Certainly he then joined these things concerning Christ, and the power of his resurrection. Either in that he rose by power; for it is a great power to rise from the dead: or in that he rose for our salvation; for this is the power of his resurrection. And likewise he proved it by what follows: for if, he says, we have fellowship of his sufferings, as he himself said, because we were or are partakers of his death, therefore we shall also be partakers of him.

This is the power of the resurrection, because there is fellowship of his sufferings with us. But what is this fellowship? Because we who believe in Christ endure sufferings, and all sufferings, even unto the cross and unto death: by all of which, from knowledge and from fellowship of sufferings, resurrection comes; and thence, since we are partakers of his death and burden, we are in some manner made to meet him, so that we come to meet him in the resurrection which is from the dead. Behold what faith in Christ is; and he says he teaches this, teaching what is to be done in life; namely that as companions of the passion of Christ, we both believe this, and let this be our faith, that we shall come in the power of his resurrection; having been made partakers, that is, of the burden of his death: so that on this account we may in some manner meet him in the resurrection which is from the dead.

This is the reward, that is the labor; that is the life, this is the merit and the glory.

Not because I have already received it or am already perfected.

He added this more forcefully, speaking indeed of himself; but it is ours to apply to ourselves what Paul says of himself. But what is this? That by those labors, and by that endurance of fellowship in death and in sufferings, we may be able to go to meet him, and rise together in the resurrection of the dead. But not because, he says, I do these things, because I have already received these things or am already perfected: for as long as anyone lives, he has not yet received these things nor is he perfected: for he is still engaged in the fellowship of his sufferings: since indeed the fellowship of sufferings extends unto death. He has not yet therefore received nor is he perfected, but he perseveres unto the end of life, remaining in those same labors and in the true fellowship of his sufferings, and then he will be able to go to meet him in his resurrection from the dead.

In this however he also placed a note of doubt by saying, if by any means I may meet him.

For because he is still living, he therefore said, if by any means. For when one perseveres in the fellowship of sufferings, who shall also have departed by death itself in like manner, there is no doubt that he will meet him in the resurrection. But what is it to meet him in the resurrection of the dead? The perfect and full and completed life of each individual from the fellowship of the sufferings of Christ in every way, at that time when the resurrection takes place from the dead, that is when the dead are raised. He, as Paul speaking of himself says, he, I say, who has lived his life in full fellowship of his sufferings, meets Christ: he is not merely raised, but meets Christ.

Others are merely raised; but the perfect, and those who have suffered in every manner, will meet Christ and will go to meet Christ as he comes; as he himself also said elsewhere.

Rightly therefore he says, if by any means, because he is still in life. And rightly he added, not because I have already received it, or am already perfected: but I press on, that I may at some time apprehend, in which also I was apprehended by Christ: You see that he says he is still in life, and for this reason he expressed doubt above. For he still presses on through all sufferings after Christ, so that he may apprehend Christ, that is, that he may arrive at Christ, having been made partaker of all his sufferings. For Christ by all his sufferings freed all who follow; and in a certain manner apprehended all, but those who would follow.

He who wishes to follow and apprehend Christ must follow Christ in all sufferings, so that he may apprehend Christ in that in which he was also apprehended by Christ. For if Christ freed all by his sufferings, he apprehended all by his sufferings; in these therefore we are. That is, having been made partaker with Christ through his sufferings, in that he apprehends Christ, in which he was apprehended by Christ.

Brethren, I do not reckon that I have apprehended.

He persists still in what I said, that he still lives, and therefore has not yet received nor been perfected, nor has he yet apprehended. For he said this: but I press on, that I may in some manner apprehend. Therefore I reckon that I have not yet apprehended, so that from this the Philippians may understand how far they are from the benefits of liberation, when that very Paul himself, having been so often involved in so many sufferings of Christ, fallen, imprisoned, thrown to beasts, and burdened with other evils, does not yet reckon that he has apprehended Christ; inasmuch as he still lives and survives. Great is that participation in suffering through which we are truly joined, if we imitate Christ even in suffering. Yet one thing still: forgetting those things which are behind; but stretching myself toward those things which are foremost, according to the rule, I press on toward the prize of the upward calling in Christ Jesus.

Since, as we said, having spoken above in this manner, if by any means I may attain to the resurrection of the dead, and we taught why that doubt is placed there—that he still lives, and many things could happen, and especially death itself—therefore he added that he does not yet reckon that he has apprehended Christ. But he shows that he holds something firm also in this opinion; one thing, he says. What is that? That all things which are past should be sent into oblivion, and that only those things which are to come should be followed, as foremost; that is, in those things which are first before us and to be followed according to the rule and discipline of the precepts, from Christ, so that we may be able to come to the prize of the upward calling, yet in Christ Jesus.

There are therefore two precepts for the rest of life for one living in Christian order, and who still lives according to the rule: that all things which he has done, even if he does them well and rightly, he should not keep in memory as though he thereby merits what he is to obtain; but should send them into oblivion, and thereafter always pursue, as if new, the things that remain, yet living according to the rule, and always stretching himself in it, and keeping the rule of a Christian all the way to the end of death, so that he may be able to come to the prize. For to remember past things, even rightly done ones, is first the mark of one attributing and claiming merit to himself; since these things are not ours, and we do not obtain grace by our own works. Then, in some way I know not how, we are negligent toward those things which are foremost, that is, those which follow, in the confidence that we do much.

Hence the apostle commanded that all things which are behind should be sent into oblivion. That which we also said can be taken, but of the different life which we have lived: as Paul himself, that he was a Jew, that he was a persecutor of the law, and the rest: that he said these things are behind and to be sent into oblivion; as if each one of us ought to send his past life into oblivion. But the stronger meaning is that we ought to send into oblivion even a past life well conducted and rightly ordered according to the rule, and to stretch ourselves toward those things which are foremost according to the rule, so that we may be able to follow Christ to the prize of the upward, he says, calling. For from that point we are already Christians, we have been called by God. This is the upward calling: for no one is called to God or by God except in Jesus Christ.

For he himself is the door, he himself the propitiator, he himself the reconciler: and this we have taught in many parts: and thus our life is and ought to be; so that with Christ as our guide going before, that is our faith in Christ, we may be able to come to the prize.

Whosoever therefore are perfect, let us be of this mind: and if in anything ye are otherwise minded, God hath revealed this also unto you.

From this it may be understood that we have truly expounded those things which we said above, that we should send behind into oblivion those things which have been done by us in the right rule. For indeed he joins: whosoever therefore are perfect, let them send into oblivion all things that have been done. For not by our merits, but by the grace of God, do we obtain the prize. Thus therefore he exhorts: let us be of this mind, he says. Who are those who should be of this mind? Whosoever are perfect. But what should we be minded? That we should send those things which are behind into oblivion, and indeed the present time also, that is, what we are now doing, is to be sent into oblivion.

Certainly if the present, then also the past, and those things which we have had in life: and let us stretch ourselves toward those things which are foremost according to the rule. This, he says, let us all be minded, and all who are perfect. But what he adds, and if in anything ye are otherwise minded, God hath revealed this also unto you—if the meaning is complete and self-contained and not joined to what follows—it is to be understood thus: and if there is anything concerning this very matter which we have said, which you receive and understand and are minded differently, I grant it to you: for since he speaks of the perfect, for he said thus, whosoever therefore are perfect. Therefore those who are perfect, even if you are otherwise minded: which he concluded with a concession, and God hath revealed this also unto you—it is good, since both this and this, both what you are minded and what I said.

But if

that is not the case, granting it, the meaning will hang, so that it would be said thus: if ye are otherwise minded, and yet God hath revealed this unto you—he adds what is subjoined: Nevertheless, let us walk by the same rule to which we have attained, that is, what we have taught and to which we have been instructed. For he subjoins thus: nevertheless, in that to which we have attained, let us be of the same mind, let us walk by the same rule. This is: from the time I proclaimed the Gospel to you, and we have attained to this point in manner of living and understanding; this very thing, he says, let us be minded, and let us walk in the same; namely, in that to which we have attained: for by saying nevertheless, he as it were repudiates. What is above we do not admit, and the meaning is such: that is indeed tolerable and to be done; but nevertheless this above all.

Therefore even if ye are otherwise minded, and even if God hath revealed this unto you, whereby ye are otherwise minded; nevertheless in that to which we have attained, let us be of the same mind. But what is that, in that to which we have attained? What you once received from my admonitions, and what has now been commanded by me: for we have attained to this, from all admonition and precepts: and he says, we have attained; by our precepts, that is; so that, sending those things which are behind into oblivion, we may stretch ourselves toward those things which are foremost according to the rule, that we may come to the prize of the upward calling in Jesus Christ. In that therefore, he says, let us walk. So entirely is the higher reasoning about that life and about the precept for life. For indeed what was said above, sending those things which are behind into oblivion, let us stretch ourselves toward those things which are foremost. For this is: let us walk in it.

Be ye imitators of me, brethren.

Fittingly to the opinion of which we were speaking; that they should do nothing new of their own, even if they are otherwise minded, even if they have something revealed by God. Be ye imitators of me, he says, brethren; so that what I do, what I command, what I practice in life, what I follow, this also you imitate and follow. And mark those who walk in this manner, even as ye have us for an example.

He had given a precept as to what perfect men ought to do, and afterward had added that they should not be otherwise minded, and had as it were granted it; yet concluding that they should rather follow him and walk just as he himself does. Now with full exhortation, when he said, be ye imitators of me, he added an example by which he might more easily persuade them; that they ought to do this, namely because others do it: Mark, he says, those who walk in this manner, even as ye have us for an example. He concluded two things: those who walk in this manner as we do, and in that very thing he briefly placed both that he himself was an example to these, and who should be one to others, and who ought to be one to these. Namely, just as those imitate me, so also have ye an example. For many walk, of whom I have often told you.

He added more, so that there might be few who seemed to imitate him: many, he says, walk in this manner. And he added another argument, lest I should bring forward an example to you today for exhortation: many, he says, are those who walk as we do, of whom I have often told you. Therefore he did not bring forward at the moment those who walked in this manner; since he had already often said of them that they walked in this manner.

But now even with tears I say it, enemies of the cross of Christ; whose God is their belly, and whose glory is in their shame, who mind earthly things.

The exhortation is greater when it comes from fear. For above it came from advantages and benefits. For there is an exhortation as to how they should live, directed to this very thing which he commanded above, when he himself urges and drives the Philippians to the same life, and has again given another argument that already many live in the same manner, and many of whom Paul himself has often told the Philippians that they live in this manner. This usefulness of the exhortation is confirmed by a greater reason: what evil they will suffer if they live otherwise, and as I said the persuasion from fear is greater. He also added feeling, being about to speak of the evils which those suffer who live otherwise, by saying: with tears I say it.

For I grieve and weep, because those who are enemies of the cross, that is, who do not believe in this Gospel—namely that they should believe in Christ as man, that is, in him who was in man, who was born of Mary, who was crucified—all heretics therefore who neither accept the crucified nor Christ in man, who are many and various; these, I say, will have destruction as their end. For some said that he was a man, not that he was in a man. Others deny that he was born in flesh, others deny that he was crucified. All these heretics, as I said, and those like them, are going to perish. For he said this: whose end is destruction—which things will certainly follow upon men of this kind.

And what they will suffer, and what they are, he enumerates thus: what they will suffer—whose end is destruction; what they are—whose God is their belly; what they will obtain—and their glory, he says, is in their shame; how they are minded, he added: who mind earthly things. Concerning destruction: that their end is destruction, those who do not believe these things, that is, who are enemies of the cross. For he said this, that they are enemies of the cross of Christ, not to believe the cross of Christ. These, I say, are going to perish, and their end is destruction.

But indeed those who do not believe

that is, who are enemies of the cross of Christ, how do they have their belly as God, of whom he said, whose God is their belly? There are in a manner two kinds, that is one out of two, who are enemies of the cross of Christ: for either those who think carnally laugh at the cross of Christ, since they think Christ as a man was raised upon the cross; not that Christ was crucified in man according to the mystery of the Gospel, through which he conquered sin and triumphed over the powers, and triumphed through the crucified flesh—this cross, I say, we hold in mystery.

Others, as I said, take the cross according to the man, as a truly mere man: and therefore they are enemies of the cross, and these

because they think carnally, despise the mystery of the cross: and these, as I said, think according to the flesh, and esteem nothing other than the flesh, and for them God is their belly, and their glory is in their shame, and these are those who mind earthly things, whose end nevertheless is destruction. Or again those who think Christ to be spiritual and do not understand him to be in flesh, nor crucified; and therefore they are enemies of the cross of Christ, and they too will have destruction as their end. And this part is concluded concerning them: although this part pertains also to those who think carnally about Christ: but indeed these three things which follow pertain to those who think carnally about Christ; that their God is their belly, and their glory is in their shame, and they mind earthly things.

For our conversation is in heaven. This is certainly contrary to what is above; yet with respect to that part which said they mind earthly things, by reckoning Christ to be a man and to have been a man, and not to have been in flesh but to have come with flesh, as the Jews say he is to come, and the other heretics. But we on the contrary have all our life and manner of living in heaven; holding that Christ came from heaven, put on flesh, was raised upon the cross. And so he adds: from whence also we look for the Saviour, our Lord Jesus Christ. So that both from there he came, and from there he is to come. For if he is to come from there, he also came from there before. For he who ascended is also he who descended.

Therefore we have our conversation in heaven, because from there also we look for the Saviour, our Lord Jesus Christ, who is to come to judgment in the last times; and he will be our Saviour, because we believe in him, and we await Christ.

Who transfigured the body of our humility, that it might be conformed to the body of his glory, according to the working of his power, so that he might also subject all things to him.

This passage also holds a mystery concerning the resurrection. For what Christ, placed in the flesh, fulfilled in order to save souls, so that immortality might also be given to the flesh through the resurrection, he accomplished by the virtues of his cross. And all these things we await, and the Lord Jesus Christ himself who, he says, by that mystery whereby he descended and was crucified and rose again, transfigured the humility of our body or its form, or rather the body of our humility. How is this? Because our lowly body, when it rises and is changed, Jesus Christ transfigured for the better the humility of our body, or transfigured our lowly body into a glorious one. He grants to it, namely, eternity, fashioning for it a heavenly garment; that it might be, he says, conformed to the body of his glory.

For Christ is spirit, from which comes to him a body of a kind, and power—that very form which is power is the body of the divine and eternal glory. But when we, rising again, shall be changed, and shall have been made spiritual both in soul and body and spirit—for these things come together into one man, and shall be one spirit—if also the body of our humility be conformed, that is, of the same and equal form with the body of the glory of Christ himself, so that we too may be spirit, as he himself is spirit. But this will come to pass according to the working of his power. For every mystery and every action of Christ works this, completes this according to his power, that we may come together into one; when both soul and body and spirit shall be, as he himself is spirit.

Likewise, because God, since he is spirit, all things shall be subjected to God when they are reduced to one power, and thus, he says, he will be able to subject all things to him, namely to God. It may seem to be in continuous and unconnected speech, since he placed it thus: so that he might also subject all things to him, and did not set before it a referent to which we might relate him. For if we refer him to God, God has not been named above, and it would be obscure and not correct, but placed rather by an interpreter than by Paul. To what then do we refer him? It is indeed established that Christ works to this end, that he may subject all things to God; but here there is no mention of God. To what then do we refer it? We must understand how briefly, and yet plainly, he set down God.

For when he said that Christ, whom we await, transfigured the body of our humility, so that the very body of our humility might be conformed to the body of his glory; here is where the understanding of God is received, and God himself, when he said according to the working of his power. For Christ did all things to care for souls, to give eternity also to the flesh, and to make our body conformed to the body of his glory, but he did this according to the working of his power. For he worked, but his power through which he worked: that is God; for he works through the Father. Christ indeed works: namely the Father is in him, and works through him. Therefore where he said of his power, there God is understood, to whom he subjects all things, and for this reason he works, that he might also subject all things to him. But what he said, also all things, refers to the fact that he himself is subjected to him.

For the Word, which is Christ, is subject to God, for God is more powerful. And this has been proved by many things. He is the one who sends, this one who is sent: he is the Father, this one the Son: this one through whom the working is, he the worker. Therefore if these things are so, Christ is toward God so that he himself may be subject to him. For thus it is said in the First Epistle to the Corinthians: but when all things shall have been subjected to him, then he himself shall be subject to him who subjected all things to him: that God may be all in all. Or is the meaning this, that what he said so that he might also, means not only that he makes the body of our humility conformed, but also that he might subject all things to him? For when all things that are either carnal or of creation are overcome and changed, all things subjected are rendered to the power of God, through which Christ works.

Therefore, most beloved brethren, my joy and crown, stand fast in the Lord.

All virtue in Christians is charity and love, which cannot come to be unless they have one essence and stand together in one, thinking one thing; which is now: stand fast in the Lord, he says, O most beloved brethren. From this it may be understood that he wishes them to think as one, when he says brethren, most beloved. For this follows, that those who think as one love one another, and stand together in one. In which one? In Christ, namely. For when all have faith equally in Christ, they stand fast in him. But if you, O Philippians, do this, you will be my joy and my crown.

I beseech Euodia, and I beseech Syntyche, to think the same thing in the Lord.

That even those women themselves may think as one in the Lord, that is, that believing in Christ, they may think and understand those things which concern the Gospel regarding Christ. But I beseech, he says, expressing that it will be profitable to them. For he does not command, does not order, but beseeches.

So I beseech you also, true yokefellow, help those women who laboured together with me in the Gospel, with Clement and the rest of my fellow helpers, whose names are in the book of life.

Above we said that Epaphroditus had promised to come to the Philippians: afterwards he shows that he sent him, when he said, I sent him therefore the more speedily. Therefore this is added, as it were, so that he may also have a charge in the letter itself, and that he may ask and beseech him, that he should admonish those women, Euodia and Syntyche, to think the same thing in the Lord. Help, he says, those women who labour together with me in the Gospel. How do they labour in the Gospel? So that they themselves may either acknowledge, keep, and preserve the very Gospel which I proclaim; or that they themselves may proclaim, assert, and evangelize: for speaking in their measure about the Gospel, that is about Christ and the whole mystery, women also evangelize.

Finally he adds thus: with Clement and the rest of my fellow helpers, whose names, he says, are in the book of life.

For he thus recalls the mystery that all who have faith in Christ, and have faith in him, and speak and instil that very faith in Christ among men, are as it were helpers to the evangelists: and since this is so, their names are already in the book before God, because they are to be in eternal life. Moreover that this is Epaphroditus, to whom he gives these charges to help the aforesaid women so that they may think as one—this may be understood from the fact that he said, I beseech you also, true yokefellow; since he spoke of him above thus: Yet I thought it necessary to send to you Epaphroditus my brother, my fellow soldier. Thus there he said brother, here he said true fellow: above he said fellow soldier: here he said yokefellow.

Rejoice; let your modesty be known to all men.

This is what follows as a consequence, that those who think as one, and have faith in one, should rejoice in the Lord, and always be dear to one another. Rejoice, he says, in the Lord. This is too little; again I say, rejoice. For when you are joined in heart, you rejoice in the Lord: and when you rejoice in the Lord, you are joined in heart, and you stand fast in the Lord. Your modesty, he says, let it be known to all men. For it pertains greatly to the merit of the future life and to the kingdom in the heavens, if we live modestly. For modesty is the knowledge of each individual keeping his measure, neither stretching and extending himself beyond himself. For since we are here, let us acknowledge our humility—since we are in a foreign land—and keep the measure of our humility, and God will lift us up. Therefore let it be known, he says, to all men, your modesty.

Why does he urge this?

That we may please here? No: but that Christ, having recognized our humility, may raise us up, and receive our modesty.

For what does he add? The Lord is near. A great exhortation and a great precept, both from truth and from the force of persuasion. For since judgment is now imminent, and the end of this life draws near for all, we ought to be in haste, so that we may live with good morals and great modesty: for the judgment and the coming of the Lord is near.

Reduce nothing to anxiety.

That is, have no care for yourselves, nor think about or be anxious about the world and worldly things: for God provides all things necessary for you, both now in this manner of life, and better things in that life which is eternal. But in every supplication and prayer with good thanksgiving let your petitions be made known before God. So that every action of a Christian now faithful and good and perfect, all anxieties being set aside—for that is renunciation—may be free for prayers and for prayer. Supplications are to ask the Lord: prayer is also to speak when you ask: for prayer itself is supplications together with prayer. But what will that prayer be? Asking for something, or nothing? What is it that he asks, who, now made faithful, prays to God? What prayer or petition then will he have, since he has renounced all worldly things?

He himself urged that we pray and supplicate with good thanksgiving; so that all our prayer in supplications may be a giving of thanks, that we may give thanks; because we have obtained so great a gift, by the goodness of God. For this is what he says by with good thanksgiving. But he added good, lest we do it unwillingly, but that we truly give thanks, and then he added good thanksgivings. Since prayer is in supplications, which can be of good thanksgiving, it can also be of petition. Above, when he had said with good thanksgiving, he added petitions, he says, let ours be made known before God. For whose is not honourable? And let him ask that those very heavenly things which are promised may be fulfilled. He who asks, asks certainly such things as it is just for one now faithful to ask.

For when we think of the things to be asked, which we wish to be made known before God, they are necessarily such as befit one who is faithful and hopes for heavenly and all divine things. These, he says, that is your petitions, let them be made known before God.

the peace of God which surpasses all understanding, shall guard your hearts.

This will be the reward if we so supplicate, so pray, that we pray with good thanksgiving; and so have our petitions, that they be made known before God. This being so, there will be, he says, the peace of God which shall guard your hearts; which peace of God surpasses all understanding. This is said with great force and acuteness: for when the peace of God has come into us, we shall understand God: nothing discordant, nothing disagreeing, nothing contentious through arguments, nothing that admits of question, as happens to us in worldly matters: but all things are so open, when we have the peace of God, that all understanding may be with us: for it belongs to peace now to be at rest, now to have security. When God commits peace to our hearts, all understanding is already with us. For he who understands God, understands all things: when he understands God, the hearts of him who understands are guarded.

Likewise your bodies in Jesus Christ.

Behold, here too there is a reference to the resurrection: and this reward also is set down or announced for those who so ask and so supplicate with good thanksgiving, that they may have the peace of God, and their bodies in Jesus Christ. For he spoke of the heart; of the understanding, that they are guarded when peace is given: now of those very things, that is of the body and the soul; your bodies, he says, in Jesus Christ: for in his majesty and power are our bodies, which at his coming shall rise again, shall live again, shall receive their deserts: all of which things shall be whole for us, if we keep those precepts, thinking as one in Christ, rejoicing, modest, having no anxiety; in every supplication and prayer, with good thanksgiving, making our petitions known before God.

Finally, brethren, whatsoever things are just, whatsoever things are holy, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, if there be any praise, think on these things; which ye have also learned, and received, and heard, and seen in me; these things do, and the God of peace shall be with you. He taught what kind of prayers we should have, that is, with good grace, and likewise how petitions should be made: then what peace, that is, what benefit is given to us by God; that we must so act and so ask that our understanding and our hearts be kept, and that all our bodies be in Christ Jesus. Since these things are so, he says, finally, brethren, think on these things. What does "finally" mean? After you have been corrected, all discord and error now being removed, since you are of one mind; finally, think thus: whatsoever things are true, these receive and think upon. But what are those true things?

Those which are set forth in the Gospel: Christ Jesus the Son of God, and the rest of what we have often said.

But when you think on true things, it follows that they be chaste: for what is true is not corrupted; for this is chaste: what is not corrupted is true. Then what are truly chaste are also just: for they are justified by sanctification from God. All things that are just, that are chaste, that are true, are now also holy and lovely, and now also of good report. For who does not love what is holy? Who does not speak and think well of it? Think, therefore, he says, on these things which pertain to good report: let them surely be lovely and have charity, and let them not have discord. For everything lovely has concord; likewise what is of good report has no envy and is in concord. Of all these, the former pertain to true virtue itself, the latter to the fruit of virtue.

For it belongs to virtue to love true, chaste, just, holy things. The fruit of virtue is what is lovely and of good report. For this reason he set down those two things which he subjoined: if there be any virtue, if there be any praise. He attends carefully to the force of things. For since all things are done by the grace of God—for He Himself, through His Spirit sent into us, both governs and rules, so that nothing is of ourselves—thus he says, if there be any virtue. And again, if the virtue which is in us is not from us but from God, neither is the praise ours; and therefore, if there be any praise. Yet since virtue and praise seem to be ours; whence he said there, think, he says, on all these things. What are those things? What ye have learned, namely with me as teacher, and received, and heard, and seen in me. He placed the perfect first: ye have learned. But whence did ye learn? The causes are subjoined: ye received.

And again, this very receiving—whence did ye hear and see?

Ye saw in me: so that Paul is not only a monitor but also provides an example of how true things are followed, how chaste things, how the rest. These things, he says, do. Above he said, think on these things; now he adds, do these things; so that these good things may be not only in thought but also in action. Then he added the reward as above: and the God of peace shall be with you—a reward most necessary for the Philippians, that there be no discord, that all be of one mind, that there be peace in their church; and the God of peace, who is the Father, and His Son Jesus our Lord, bestowing peace on every soul turned toward God: this is what he says, peace be with you.

But I rejoiced greatly in the Lord that now at last your care for me hath flourished again, wherein ye were also careful before.

As the Philippians had fallen into error, having been taught in the Gospel by the apostle Paul; but now, admonished, they returned to their former understanding so as to believe in the Gospel as it is proclaimed. And ye have flourished again, he says; that is, ye have returned to flower: therefore I rejoiced in the Lord, and rejoiced greatly: and this is what he says, that ye care for me; that is, that ye think as I taught you; for they had begun to think otherwise. But what he says, that ye care for me, because your understanding and wisdom which had been one was not on my behalf: but now when ye think as I taught and delivered the Gospel, ye care for me; that is, it can profit me, since I taught you.

And what is that, wherein ye were also careful before, now ye have flourished again and thinking the same things ye now care for me?

But ye were occupied.

Not because of want do I say this. If this sense is joined to the one above, because it was said above, that ye care for me also, that is, that ye think of me, the meaning will be that ye send what is necessary for me; and indeed ye have sent: and therefore it may be said, but I rejoiced in the Lord that now at last ye have flourished again, and the fruit from your work began to abound. For he says afterwards, and ye began to care for me: in which is also that, wherein ye were also careful before, that ye should send me what is necessary: and this is what follows. How were they careful? Before they were occupied, before in these works. Which indeed Paul says, I do not say this on account of want.

For it is not because I wish you to care for me, or wherein ye were also careful before, and wherein ye were occupied so as to send to me, or that I now wish you to send, that I say this on account of want. For he also says afterwards, not because I seek abundance in prayer. Not therefore on account of need do I seek this, but that fruit may be abundant in your prayer, when you attend to all these things for me and care for me: for this is to have care; not because I am in need. For, I also abound, he says; for I am sufficient for myself: for thus he subjoins: For I also have learned, in whatsoever state I am, to be sufficient.

This is a new sense: I have learned, he says, to be sufficient in whatsoever state I am; for I have learned to be content with what I have; and in whatsoever state I am to be sufficient for myself: for this is not to be referred only to expenses, but they ought to show care and thought and prayer for Paul: so that this is to be referred to all things; that ye care for me also, wherein ye were also careful. Generally therefore, that either what is necessary, or that prayer and care be had by the Philippians for Paul. Then he placed not only with respect to circumstances or to whatever necessities but also this:

I know how to be abased and I know how to abound: and concerning virtues also, I know how to be abased and to abound in all things, in the same manner

that is, to furnish all virtues. And in all things I am instructed.

That is, accustomed to all things, and indeed to thirst, hunger, cold; and again to rejoice in abundance. So also concerning virtues and labors, in all things, he says, I am instructed; and to be filled, and to endure hunger I am instructed, he says, and to be satisfied with plenty, and again to endure hunger. Likewise he repeats the same two things, and to abound, and to be in need in all things I am able. By saying in all things, we have said these things are to be referred not to the necessities of our sustenance, but to all things that are in action, labors and virtues. He said he was so instructed that he could both abound and be in need in all things. It is a new thing that he says, in all things I am able to be in need: that is, I bear it when I am in need of all things, that is, when I shall have been in need.

that he may speak truly and nonetheless from evangelical discipline, he adds, Through him who strengtheneth me.

This is the manner of life always to be held and maintained, that we also labor, and that it be of our discipline to carry out, fulfill, bear, and endure all these things: yet in such a way that we believe this, that God has made us strong for all these things. For when he had said, in all things I am able to be in need, and to endure hunger, he recalled his virtue to God: through him who strengtheneth me. So also you, and all who have faith in God, let them certainly believe that, whatever their circumstances, they can be made strong, both in want and in other labors. For God never fails those who love Him, who have faith and hope in Him.

Notwithstanding, ye have done well that ye did communicate with my affliction.

That is, ye were partakers or ye came to my aid in affliction, as communication is to be joined in equal measure to a mystery: and he who suffers with another also comes to the aid of another.

Now ye 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 ye only.

Here he plainly explained what was said above: ye did communicate with my affliction, that is, ye gave aid and assistance, by giving me what was necessary. Then he adds this: ye know, he says, Philippians; and ye also know, that in the beginning of the gospel, when I departed into Macedonia, I preached the gospel through all the churches; but no one, he says, communicated with me. But where did they communicate? In the account, he says, of giving and receiving: that is, in expenses, which is giving and receiving: for he who gives has an account with him who receives; and he who receives has an account with him who gives, how much he gave, and how much he received who received. Not that he who received also gave something; but when one gives a gift, there is an account of giving and receiving.

For in what matter would Paul give money? But since the account of giving and receiving is in money between those who give and those who receive, it is therefore joined in this way. For money is not received for the gospel, so that there should be an account of giving in money; but it is far otherwise.

Ye only, he says, did communicate.

Then he subjoins that they gave: Because even in Thessalonica ye sent once and again unto my necessity. He declared most plainly what it is that ye communicated and how there is an account of giving and receiving. Ye, he says, only, in Thessalonica, once and again sent what was necessary for me.

Not because I desire a gift; but I desire fruit that may abound to your account.

I am not in need, he says, nor do I seek these necessities, but you ought only to have the practice of benevolence, so that the fruit of your benevolence may be mine, in that you abound in benevolence; that is, so that when I have prayer concerning you, the fruit of your benevolence may be mine. When I either ask God for you, or give thanks to God for you, there is fruit for me in the prayer which is for you, while I understand that you abound and are benevolent.

But I have all, and abound.

Therefore, he says, I do not seek a gift; for I have all things: and many have all things but do not abound: for we can truly still desire if we do not abound but merely have. He who abounds both has and has more than is necessary. For above he said, what was necessary for me ye sent; now: These things, he says, I have and abound. Then he continues to show the abundance: I am full, having received of Epaphroditus the things which were sent from you. Lest what abounds should seem to belong to another, he says it is also theirs because they sent it: I am full, he says, having received the things which ye sent by Epaphroditus, an odour of a sweet smell, a sacrifice acceptable, holy, well-pleasing to God.

If above he said he sought nothing else from what is given except fruit that abounds, so also here when he says he is full and has received what was sent, I do not rejoice and am full in those things which were sent; but in the fact that ye had the will and care to send, which is benevolence and the fruit of abundance; whence there is for me an order of sweetness, that ye are such; and a holy sacrifice, to do willingly what you do; to have care, to furnish to another what must be furnished for necessities: this itself is the sacrifice, both holy and acceptable and well-pleasing to God, this very benevolence.

But my God shall fill every desire of yours according to his riches in glory in Christ Jesus.

But to God and our Father be glory for ever and ever. Because he said that the works themselves are upright, and that it is a most excellent sacrifice to God and an odour of sweetness that they are good of will in that they send willingly and take care. Now, for the purpose of rendering thanks, he expresses a wish, he makes a vow, that God—but let it be the apostle's God—my God, he says, lest it be common with the rest; let him fill, he says, every desire of yours, and let him fill it according to his riches. That is, since you have not sought the things that are of the world, but those things which God bestows and gives from his riches, that is, the things that are heavenly, that are divine—for these are the riches of God.

Then he added, glory in Christ Jesus, so that these riches are those which are in Christ Jesus, that is, eternal life, sanctification.

Moreover he added what is always added with religion and devotion and obedience: to God, he says, be glory, to God the Father; and to our God, he says, namely Jesus Christ our Father: to him be eternal glory, which is for ever and ever.

The epistle ends.

Thereupon, after the admonitions and precepts which pertain to living rightly, salutations follow. First he himself salutes, or bids others be saluted in his name. But which others?

Salute all the saints in Christ Jesus.

The saints in Christ Jesus—or, salute in Christ Jesus? The brethren who are with me salute you. Not I alone, he says, salute or bid you salute, but the brethren also salute you. He added, who are with me. By this he wished it to be understood of the common people and of every Christian who might be with him. Then another thing: all the saints salute you, those whom faith received and sanctified: but especially those who are of Caesar's household: these especially salute you, who are of Caesar's house. And he shows the power of the gospel, in that many from Caesar's household believed—those who surely ought to have been uplifted and to think of nothing but Caesar—and again he shows their own humility, in that they are both humble and hospitable, and salute all the brethren placed elsewhere.

Moreover, what he said especially may be understood to mean that those persons take pains to please in their service, and for that reason he said beyond the rest that they themselves salute.

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

He who so thought of the Philippians that he did not understand them to think wrongly as in the other epistles, nor to have been led astray by false apostles, but wrote only an exhortatory epistle and one of prayer. The grace, he says, of our Lord Jesus Christ be with your spirit. For if the Spirit is present, they think rightly. What then do the apostle's prayers accomplish? That the grace of the Lord Jesus Christ may be with their spirit in Christ Jesus. Amen.