In Epistola Pauli ad Philippenses Liber Unicus

THE SINGLE BOOK OF VICTORINUS ON THE EPISTLE OF PAUL TO THE PHILIPPIANS.

Chapter 1. — Verse. — He set forth either four causes or four persons who proclaim Christ. Of these, two—the first and the last—are from malice; the two in the middle are from good mind and will. That they differ among themselves—the first and the last; and that they differ among themselves—the second and the third—must be stated. The first is from malice, on account of envy and contempt: for he called it envy because they feel it when they are rivals to us. The last also is itself from evil, as, Verse 17—certain ones proclaim Christ through contumacy. That is, so that they may harm us. For since they openly deny Christ, they have pretended to proclaim him; so that we, who think and believe them to be adversaries, may grieve that the same things are proclaimed by them which we proclaim: for through contumacy, he says, not holily nor chastely, they proclaim Christ; but to inflict on us tribulation and groaning and grief; so that they may show that they rejoice in our punishments and chains; just as it was said to Christ himself when placed on the cross, If you are the Son of God, free yourself, so also let it be said to Paul: May your God free you from chains; that Christ, God, is God; but you are nevertheless in punishments. In this way, then, this preaching of the malignant ones differs from that earlier one: that one was not to bring punishments into the apostle's chains, but that they themselves might affect the glory of preaching, when they do this through envy, not through understanding and their own will.

But indeed, whether the cause is twofold or the person is twofold, the good side stands thus: that some proclaim Christ out of good will, some out of love. These two causes on the good side are set against the individual causes on the bad side; for the second of these answers to the first. For if the first group proclaim Christ because they envy and because they contend, on the other hand certain of the good proclaim Christ out of good will, truly thinking this, not envying us, but because what they think is good and they have good will concerning the Gospel. But the third cause, which is on the good side, is contrary to that which is last on the bad side. For if that last cause which is on the bad side is such that certain men proclaim Christ out of contumacy for our punishment and tribulation, this cause on the good side is contrary to it, because certain men proclaim out of love: that is, following me and dear to me, not insulting me: namely, he says, because I am appointed for the defense of the Gospel. For they know that I am for the defense of the Gospel, and that for this reason I endure these punishments for the Gospel; whence they too proclaim Christ out of love, whether love toward Christ or love toward me, not insulting me, as those who proclaim Christ out of contumacy; not sincerely, but thinking to stir up tribulation for my chains.

Verse 18. — What then? So long as in every way, whether under pretext or in truth, Christ is proclaimed. Since above he had set down four things, either persons or causes, for the proclaiming of Christ, he declares and shows that he is not at all disturbed by the malicious, because they preach Christ. For in vain do they think that they stir up tribulation for my chains. What then, or why am I disturbed? Or why am I sent into tribulation? For since I rejoice and am glad that Christ is proclaimed in every way — whether while those men preach Christ under some pretext of their own or on some occasion of their own, whether for the purpose of harming or of envying, provided only that they preach — or whether they proclaim him in truth. For the outcome pleases me very much, that they proclaim concerning Christ; and they both name Christ and confess God, and the Son of God, even though under a different intent. For when this is celebrated, practiced, and carried out, Christ is thus proclaimed by all, and we attain to that which we desire, that Christ be proclaimed. But if this is so, they have thought in vain that I am sent into tribulation. Finally he adds: And in this I rejoice, but I will also rejoice. And I rejoice, he says, even in this very thing, that Christ is proclaimed. For even those who proclaim Christ in a way that harms, so as to harm me, do not deny him; nor do those who proclaim Christ out of envy, for the sake of their own spirit, and secretly, and through malicious words — yet they confess Christ and proclaim Christ. In this, he says, I rejoice and I will rejoice.

Verse 19. — For I know that this will turn out for me unto salvation through your prayer and the supply of the Spirit of Jesus Christ. Almost boldly and rashly have I gladly accepted and received with joy that Christ is proclaimed in whatever way, even by the wicked, even through obstinacy, even through envy; but this I confirm will happen out of confidence in God and his goodwill, and, as he himself says, out of the supply of Christ and his Spirit; and I know it will happen, because that which is proclaimed in whatever way will be true, and will also be as Paul himself, who truly proclaims, wills it; and therefore he says, For I know that this will turn out for me unto salvation: so that what those proclaim against me unto my destruction, who proclaim Christ through obstinacy, or those who proclaim Christ through envy and contention — all these things, nonetheless, I know will turn out for me unto salvation, with Christ and his Spirit supplying it. According to what, he says, I expect and have hope, such is my confidence that they will never harm me, even if they proclaim Christ for another reason, so that I suffer punishments and torments; yet because my hope and expectation is from Christ, it will turn out for me unto salvation.

Verse 20. — Since in nothing shall I be put to shame; but in all confidence, as always, so now also, Christ shall be magnified in my body. It followed that this very thing which the wicked preach, which they bring forward out of envy, which they preach out of stubbornness, could not immediately turn out for salvation, so that it might bring him both destruction and punishments, so that he would always be in chains, but even also in death — but rather both. For the apostle, foreseeing, says that it will come about that Christ is preached in whatever outcome: for never, he says, shall I be put to shame, but from both I shall rejoice with gladness and give thanks, and as always, so now also, he says, Christ shall be magnified: in my body, he says; that is, when my body, subjected to all punishments, endures everything, and preaches Christ, and does not desist, nor is terrified by punishments, and does not yield to all punishments. But what "to all punishments" means, he himself explains by adding "whether through life or through death." For whether I live enduring punishments, Christ shall be preached; or whether I die under punishments, all the more and more shall he be preached; when all see that I am neither deterred by punishments nor called back by death, but in the gospel have either spent my life amid punishments, or endured punishments even unto death, and yet have persevered in preaching the gospel.

Verse 21. — For to me to live is Christ, and to die is gain. I do not, then, fear death, because to die is gain to me; not death itself is the gain, but to die. And life is Christ, because he who hopes in him lives forever, both now and afterward. For when he had said, Christ shall be magnified in my body, whether by life or by death, referring this to the present life: if he overcomes those who plot against him and perseveres in the Gospel, his life will be glorified, because he glories in Christ, not in chains, not in safety, not in suffering nothing. But if he is killed, to die is gain, since for him life is Christ. Thus, then, he rendered each thing to each: so that to death he answered, I do not fear death, since for me life is Christ; whether in life, or in chains, even if they bind me, nevertheless for me life is Christ, and to die is itself gain, when I come to Christ. Or whether each of these is given to the several things mentioned above: I do not fear death, because for me life is Christ, and to die is gain; or when life will be for me in punishment, I do not fear life, because for me life is Christ. Therefore they accomplish nothing, whether they hand me over to death or give me over to torments in life; for neither harms me, because in torments life with punishment is not in me, precisely because for me life is Christ; or if they kill me, this punishment is not mine either, because for me life is Christ, and to die is gain.

Verse 22. — But if to live in the flesh, this is to me the fruit of my labor. Since he said above, "To me to live is Christ," and it was uncertain which life he meant, whether this life which is in the flesh, or that which comes afterward, he added concerning this life which is here in the flesh, and said that nevertheless even in this life, while we live here in the flesh, there is fruit to me, he says, of my labor. What is this fruit of labor? That by my labor and the Gospel I may proclaim Christ, and produce for many the hope of life and salvation, when they begin to hope in Christ and to give faith to the Gospel. This, he says, is to me the fruit of my labor even to live in the flesh. And what I should choose I do not know. For whether I die, because death is gain, and to me to live is Christ, and I certainly come to him when I die here in the flesh; or again I live here in the flesh, because it is the fruit of my labor to proclaim Christ and to evangelize; what I should choose, he says, I do not know; whether to desire death, or to remain still in life.

Verse 23-24. — But I am constrained between the two, having a desire to depart and to be with Christ, which is far better. Yet to remain in the flesh is necessary for your sake. A twofold necessity, he says, and desire draws me in divided directions; for I have a desire to depart, that is, to leave the body, and to be with Christ; and also to obtain that gain, which is indeed the best and to be chosen. But again, there is a necessity for me to remain in the flesh and to persevere for your sake. Thus to the former part he assigned the desire to wish to depart and to be with Christ, because it is the highest and chief and best; but here he spoke of necessity rather than that desire, that he remain in the flesh still, so that for this reason I may live, to instruct you, to strengthen you in the Gospel. Since, therefore, he has, as it were, two desires, he confirms one of them, that he will still remain here in the flesh; and this I know confidently, that I shall remain and persevere for you, for your progress and the grace of faith. Truly as a father, truly as a servant of God, of his two desires he, as it were, left behind that one which would have profited only himself, that he might now depart, now be dissolved, and be with Christ.

Verse 25. — I trust, he says, and confidently know, that God will make me still be here, so that I may remain; and I shall remain, so that I may benefit you all, and you may have progress toward the glory of faith. I shall stay, he says, and he added further, and I shall remain, that is, I shall remain until perfection; but the perfection of your progress, so that you may advance and obtain grace, namely of faith; that is, when you display faith, you may merit grace from God.

Verse 26. — That your glory and exultation may abound in Christ Jesus through me, by my presence again among you. That when I have begun to be with you again, that is, by my presence again among you, your glory may exult, and that exultation itself may abound in Christ Jesus through me, by my presence again among you: that is, that I, being present, may perceive how your glory exults and abounds in Christ, because you love Christ, because you serve Christ, because you rejoice to serve Christ.

Verse 27. — Only let your conversation be worthy of the Gospel of Christ. The whole sum of the Christian life is this: to live in the Gospel of Christ, to proclaim him to oneself and to others, to have hope in him, to do everything one does from his commandments—this is to live worthily in the Gospel of Christ. But even this is not enough; therefore it must be joined together, that we live in the Gospel of Christ before all things, and live worthily. To live worthily is to live according to his precepts and to do the things Christ commands. Whether I come and see you, or hear of you in my absence, that you stand in one spirit, striving together with one soul for the faith of the Gospel. He himself explains what it is to live worthily in the Gospel of Christ: standing in one spirit, striving together with one soul for the faith of the Gospel. "In one spirit," he says, "standing," because there is one spirit when we already have understanding, and perceive the Gospel, and live accordingly. But the work of the soul is this: to drive out the adversities of the body; therefore, he says, "striving together with one soul for the faith," which faith the Gospel has given you. Therefore, he says, stand in one spirit, and strive together with one soul for the faith of the Gospel.

But this exposition contains that which he said above: conduct yourselves worthily in the Gospel of Christ. But how the words stand so that they are whole and joined together, we shall attend to thus: conduct yourselves, he says, worthily in the Gospel, so that I may hear worthily of you that you stand in one spirit and one soul, striving together with the faith of the Gospel. But I may hear either through absence; and the faith will be that, when I hear, I may believe, when I come to you and see you. Whether through absence I hear of you, I have already seen you for both, that you stand in one spirit.

And that you are not terrified in anything by your adversaries: and this work belongs to the exposition, that it is to conduct oneself worthily in the Gospel of Christ, never to be terrified by adversaries, nor to be terrified in anything: since it is to them a declaration of destruction, but to us of salvation. This, he says, is not to be terrified, serving the Gospel. That is, every act of a Christian is for salvation, not to be disturbed by adversities, to believe the faith of the Gospel in Christ, to suffer for Christ, and at the same time also that we may know it comes from the grace of God. Therefore this matter, he says, of not being terrified in anything by adversaries, is both for salvation to us and is the cause of destruction to our adversaries: and yet this is a gift of God. And this is from God: lest we think it is of our own works, that not to be terrified is a cause of salvation to us: for this also is from God, as I have frequently admonished, that by the will and mercy and grace of God all things are done.

Because it has been granted to you by Christ. He joins these precepts with every exhortation; for it belongs to conducting oneself worthily in the Gospel of Christ to show what this is, in accordance with the precepts above; and now an exhortation is added, that they believe in Christ—and not only believe, but also suffer for him. But what they are to suffer, he adds: either the things you saw in me, or the things you heard about me; for this is to conduct oneself worthily in the Gospel of Christ, and this has been given to us as a gift for Christ, because he fulfilled the mystery and suffered all things for our liberation. For on his account he gave us the gift, that we believe in him. But it is a great gift if by faith in him alone we merit such grace. But let us so believe that we also suffer for him; for this he adds: having the same contest and struggle, which you both saw in me and heard about me. That you also, believing in Christ, may suffer all things for him, that is, on his account. For to do all things and not be turned to another, and to suffer all things for him—this is the contest; and we have this struggle, namely both contention and intent, which leads to the palm and to the crown. Therefore do not be ignorant of this struggle; it is the very one which you saw in me, namely concerning chains, prison, and all the evils which Paul endured; both of these have credibility among you that I suffered them, since you either heard or saw.

Chapter 2, verses 1, 2, 3, 4. If therefore there is any advocacy in Christ, if any consolation of love, if any fellowship of the spirit, if any tender affections and mercies; fulfill my joy, that you all think the same thing. About to ask a favor—that his joy be fulfilled, which joy concerns this commandment, that you all think the same thing, that no one disagree (for then there is both love and concord, when all think the same thing; and if there is concord, the apostle will have this joy)—so then, in order that he obtain this, which he wishes to be his joy, through their unanimity, concord, and the same mind, and other such things, he sets forth as it were the account of merits, what he earns from them, that his joy be fulfilled in this, that all think the same thing, and the rest. And these accounts of merits are as follows: because they are advocates together in Christ; for God calls us in Christ; for he sanctifies those whom he called and chose and whom he ordained. The advocacy is therefore first; if there is, he says, any advocacy in Christ in us—because we were called together, and called in Christ—this is also my merit with respect to you; therefore fulfill my joy. This, then, is the first account of merits among them, that they hear one another: that they were called in Christ. But from the fact that they were called in Christ, there is also love. Likewise he adds, if any consolation of love. For since we are in troubles, and labor under the troubles of the world, if we love one another, God will be for us the consolation of love.

These things, he says, therefore, if there is any consolation of love—so that, because I love you, you may console me in the evils in which I am—fulfill therefore my joy. Each of these, then, must be joined to this. Then he added, if there is any fellowship of the spirit. This third point also is in good order: for first is to be advocated in Christ, then to have love; but when both have been present, so that I am already both an advocate in Christ and the beloved and the love have consolation among themselves, there is without doubt a fellowship of the spirit. If there is, he says, any fellowship of the spirit. Let us hear that: fulfill my joy. He then adds, if there are any tender affections and mercies. For the Church is made one body, when those called in Christ are joined to one another in charity, are joined also in spirit, and become the same tender affections and the same mercies. If therefore there are any tender affections, if there are any tender affections of mercy, it is for this, that the calling may be in Christ, and the fellowship in the spirit. But mercies are for this, if there is any consolation of love, that each may console the other, because we are always in evils in the world; since we are the same tender affections, we ought to show mercies to one another. Thus therefore, if there are any tender affections of mercy, fulfill my joy. But what joy, he subjoined: that you all think the same, all the very same. What is it that you think the same?

He sets this out by means of the points made, either in what they should think alike, or in what manner they should think alike: —Exercise the same love, being of one mind, thinking one thing, doing nothing through rivalry nor through empty glory, but in humility of mind esteeming one another as preceding yourselves; let not each of you look only to his own interests, but each to those of others.

Verse 5. — For have this mind in you which was also in Jesus Christ. As I said, this is the exhortation which he now carries out with fuller precepts: fulfill, he says, my joy, in the matters by which it can be brought about; these precepts, as he always taught, contain both the things that are to be done and likewise the things that are not to be done. The things to be done he then adds as follows: that you all think the same, that you all exercise the same love, being of one mind, thinking one thing. He interposes the things not to be done: nothing through rivalry nor through empty glory. And he again adds the things to be done: but through humility of mind esteeming one another as preceding yourselves. Likewise he adds the things not to be done: let not each one look to his own interests. Then that which is to be done: but each to those of others. Then he adds what is of the greatest value for exhortation, and a sure exhortation from the precepts, in which the conclusion of the precept is this: that each should think about the refreshment of others.

He says, "You ought to do this and establish and think in yourselves what Christ did: that, thinking of others, he thought nothing of himself and his own glory; or of the fact that he himself laid down his power, as he will teach, so that he might come to the aid of all others. Therefore this is maintained in the exhortation, so that the joy of Paul himself may be fulfilled.

Let us therefore look at each of the precepts. First he says that the same, of all Christian authority—both the right and the operation of it—is not to disagree, but to have one and the same thing in mind. For if there is one God, if there is one Son of his, if there is one Holy Spirit, if all these three are one, so we too ought to have one thing that we think, so that we all think the same. Then it follows that we should exercise the same love. This now pertains to moral discipline, that is, to life; that former point to knowledge. For since I had said that there are two kinds in Paul, and in every treatise—that some things are learned for knowledge, others for action and for life—so here too it is set down for knowledge, that you think the same; then for life, that you exercise the same love. What is "the same"? That which one has toward you, you have toward another; not a divided love, but love in Christ. This is the same love. Then he added: "of one mind, knowing one thing." He seems to me to have repeated in reverse order the things that were said above.

For "being of one mind" is one thing, with respect to the same love; "knowing one thing" is another, which, as I said above, is that you all think one thing. But there is also something further in these two, which is in the earlier words. For it is one thing that you all think the same, and another to be "knowing one thing," in that very thing indeed: since knowledge pertains to both. But that earlier "thinking the same" is directed to this end, that while knowledge is not yet confirmed, the capacity of knowing may nevertheless appear equal, not yet completed, though knowledge is already perfect. In the second precept, then, since both are in one sense, it is stated more strongly; "knowing one thing," he says: this is already the precept itself, when he said "knowing." But above he said "thinking the same," that is, having the same perceptions of understanding: that, then, is still in act, this can be seen in perfection. "Thinking the same" also with respect to life in like manner, is even in act: exercise the same love concerning the same life. But in perfection this is "being of one mind," and both concern morals and manner of life: whence, although the individual points seem the same in each case, the later ones are stronger. Then he added: "nothing through contention nor through vain glory." For there could be contention even in thinking the same and knowing the same. The measure, then, is given by what follows, what should be, or rather what should not be: "nothing," he says, "through contention." For many have either the necessity or the will to contend.

Therefore he bore both kinds of contention, so that there is neither necessity nor will to contend. Since indeed both are faulty. Some rush into contention itself out of curiosity; others are by nature such that they are contentious; therefore it was added, nothing through contention. Then again, others bring this forth for boasting, so that they contend and appear equal, or stronger by persistence in resisting and superior, or to glory. This, then, he wishes to be removed, and says, nor through empty glory. For empty glory is to wish to please by words, to please by great cleverness, and by contention in disputing. For contention ought rarely to be among a Christian, not boasting in speech.

To this precept thus placed afterward—that we not seem to do anything through empty glory—there is necessarily joined, but through humility of mind. For thus empty glory can be removed, if there is humility in the minds, that is, in the understandings. For he has set down these as the minds. In the manner of seeking, let him bring forth whatever he treats, not by assumed authority. Esteeming yourselves to be surpassed by one another. For this is truly humility, if you think every other person to be purer: for this is to be surpassed by one another, that you so esteem; lest anyone not so think of another as to judge him better, and to be surpassed and to be better. But if it is so, this is humility of mind. Then he adds: Let each one of you not look to his own things, but to those of others. From this mind is woven what is afterward added.

Meanwhile this must be referred back to what was said above, for then you will fulfill my joy if you also do this: that each one look not only to his own interests, but also to those of others, and so each individual have care for others and for the things of others. For this is what we think. But if we think only about ourselves, we will be able to benefit ourselves and to deal only with our own affairs, our hope, our deliverance; but this is too little. For then we truly deal with ourselves when we also care for others and hasten to benefit others. For since we are all one body, if we look out for others, we look out for ourselves; if we think about others, we think more about ourselves. Hence he adds how great is this which he admonishes, which is principal, which is earnest, when he says: Have this same mind in your own minds which was also in Christ Jesus. What is this, Think this in yourselves which you think in Christ Jesus; he himself sets it forth and explains it. For if we think this in Christ Jesus, that he himself took care more for others, that is, for us, not for himself, nor for what he could or was able or is able, but thought rather for us. This is what he said above: but let each one take care for the things of others; for our Lord Christ the Savior, certainly since he was the Savior, brought salvation to others; and just as he did not use only kindness, nor, shining with his own benevolence, clothe and cover with his light, nor recall to himself by infused kindness and majesty.

So that we might be able to know his benefit more fully, and indeed his greatest benefit, he emptied himself, he says, and stripped himself of all majesty, so that, descending into flesh and taking upon himself all that patience of humility, he might profit us in the flesh, and endured injuries in the flesh, and then the cross and death. All these things teach and exhort us that, imitating the Lord in like manner, we should think not so much about others as about ourselves—for this is truly to act on our own behalf, to take up care for others for their salvation. This, then, is that you should have this mind in you which you also have in Christ: you have the mind that he profited others; therefore have this mind also in yourselves, that you think for others and take up concern for others, so that you may be able to profit others.

Verses 6, 7, 8. — Who, though he was established in the form of God, did not consider it robbery to be equal with God; but he also emptied himself, and took the form of a servant, being made in the likeness of men, and found in appearance as a man. He humbled himself, becoming obedient even to death, death on a cross. Two things, that is two precepts, he had given above: one, that they should love humility; the other, that they should care not only for their own interests but also for those of others. And he said: Have this mind in you which is also in Christ Jesus. What, then, of these two things do we receive in Christ Jesus? One of them? And which one? Or both? For the one concerning humility is manifest, that Christ humbled himself and took on the person of a servant.

Yet this can also be understood according to the commandment: for he endured it for the sake of others, and thought of others rather than of himself. But here it has been briefly set forth what Christ is, both before he descended into the flesh and in what power and substance he is. For it was said that Christ was the form of God. But what is the form of God? Not a figure, not a countenance, but an image and power. I have touched on this fully here as well in [my comments on] Ephesians, and I have treated it more fully and abundantly in other books: that God is in that which is the principal being itself; but to be itself is to have as principal, 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, and rather that which is above existence; but the form of existence is to be moved, to understand, to live; for it is, in a certain way, shaped around and defined—that is, it is brought down into consideration and knowledge—so that what that being is, which is invisible and incomprehensible, is understood to be to live and to understand. Thus to be is the Father; but to live and to understand, which are these very things in him, are, as it were, a form of that which is being. Christ, therefore, is the form of God: for Christ is life, and knowledge, and understanding. This, then, is the form and image of God. How great is the power, and how great the divinity, or virtue, has been expressed elsewhere.

Therefore Paul now says: Christ, he says, did not regard it as robbery—that is, he did not claim this for himself, nor did he wish merely to have this, that he was in the form of God; but he even emptied himself of his power, so that he might descend to the world and to the flesh, and take the form of a man, that is, the image of one small and humble.

But I think this must be carefully and keenly attended to: since he himself says that he was sent by God and fulfills the will of the Father, this mystery is so set forth that it is of his own will that he came, and that he took the form or image of a servant. For thus he says, who, when he had been established in the form of God, did not regard it as robbery to be equal with God; but emptied himself, and took the form of a servant. But since we always join these things thus, and grasp this by the necessity of understanding—both that in that which is to be, understanding is present, and life, so that for God, to whom this power belongs, namely to be, and to provide being to all things, there may nevertheless be that which understands, as living, or above understanding and above life and above existence—Christ, who is life, even the life that has proceeded from God, is present, 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 have said, are more fully treated elsewhere. Therefore, when the Father willed, the Son willed; and when the Son willed, the Father willed. Hence both are rightly stated: both that he was sent by the Father, and that it is set forth here that he emptied himself.

Let us understand, however, that he emptied himself—not in the sense that he set aside his power elsewhere or deprived himself of it, but that he humbled himself to the most sordid things, descending even to the lowest services. When he had accomplished these things, he emptied himself and his power. For taking flesh and the form and likeness of a man, he endured, did, and fulfilled all that belonged to a man. For this is what he says: being made in the likeness of a man, and found in fashion as a man. For those who say it was a phantom are not to be listened to, because it is said here "in the likeness of a man"; but it is referred to God, and he himself was formed through the assumption of flesh in the likeness of men. For since flesh on earth has various forms, and it is manifest that Christ took flesh—but in what likeness it was said, "in the likeness of men," that is, the other animals are not [meant]; for here the likeness of men was not in Christ in such a way that he himself was not a man who was taken up.

Finally, after "the likeness" there is added also "the bearing," so that he might conduct himself as a man. Thus he added, "found as a man." The Greek indeed said this; the Latin named it "bearing." So since two things are set down in the Greek—"in likeness" and "in bearing"—let us therefore take "bearing" as "figure," and that he bears himself as a man. For every quality of a man is expressed by these two: likeness and figure. For the likeness of a man could exist in something immense, as in giants, as in faces and in limbs that are fashioned; therefore he added "and the figure of a man," so that a definite bearing and measure might be seen, besides the likeness of a man, to have been assumed. Moreover, what he said, "found as a man," is not said here with doubt, as though he were a man and, so to speak, not a man, but a phantom of a man; but it is said, "found as a man," namely with that middle pronunciation, by which he was truly not a man but God, having received flesh and figure as a man. But what he said, "he took the form of a servant," since he himself was the form of God, and the servant of God is man, for that reason it was said, "he took the form of a servant." From which he humbled himself and emptied himself, "made," he says, "as subject even to death," namely of the cross. Behold, in this very point when he said, "made subject"—in Greek, however, openly and fully, when it was said, that is, "made obedient"—in which, as he said, in this very point what we said a little earlier is expressed, that he was sent by the Father.

For if we supply the implied subject, that statement is true and completely stated—he who sent me here and became subject; certainly both can be accepted and understood not only by that reasoning, namely that God is in Christ, and the Father is in the Son, and the Son in the Father, but also because we find the like in many places, so that there is both the authority of the one who sends and the will of the one who obeys. For indeed, as among the poets, if when the father, sending Mercury, sent him by his command; but Mercury, when he was obeying his father's command, composed himself and emptied himself so that he might fly and make his journey—if it is right to compare such things to divine matters—it can be understood that Christ was sent by the command of God the Father almighty; and Christ the Son, by the very fact that he was obeying the command, emptied himself, so that he might take the form of a man and come in the flesh, and bear the image of a servant, humbling himself and becoming obedient, obedient even to death. What death? For there are many kinds of death: for first, to be in the flesh is a death; then, to take on all the sins of the flesh is itself death; therefore it was added, even to death. What death? Of the cross, he says. For the Savior freed us not by death, but by the death of the cross: for the whole mystery is not in the death only, but in the death of Christ, and indeed in the death of the cross: whence Paul said that he had faith in Christ, and in Christ himself crucified.

From all these things, what is gathered? Therefore Christ both cared for others and made himself humble. For this reason God also exalted him and gave him the name, so that at the name of Jesus every knee should bend, of those in heaven, on earth, and under the earth; 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 every name, and what this name itself is, and why he has now given and granted these things—although it is a matter of great treatment and great doctrine, nevertheless we briefly remind you of what sort it is. Christ, that is, he who is with God and at God, beside God, and therefore also himself God, to whom this has come about from his working, that he should both be Christ Jesus and be exalted and receive a name above every name—I say, this one, in that which he is, is the form of God, is truly joined, coupled, and is one, and therefore is also God, through whom all things were created, and in whom what has been made is life, and this was from the beginning, and without the Logos nothing was made, he who is joined. Let ears receive this simply: was he not at that very time called the Son? It can indeed be understood that by the power of God, as God himself, and the form of God, God himself, he afterward received this name and this designation, after he descended into the world, that is, he himself cut off and conquered and overcame death, so that death should no longer have dominion.

But if these great works of his, and this great mercy of God, were accomplished by him through this gift, in his return and turning back he received this name, and from this he was exalted, and obtained this grace, that he should receive the name of Son, which name is above every name.

But catholic teaching says both that the Father always was and that the Son always was; and so it must be said and understood. Yet, since this error arose among us—that it is agreed that before his descent into the flesh he was never called Son—neither does this exposition now run its course and hold its own meaning in such a way that, when it has been said that he emptied himself, and being in the form of God received the form and figure of a servant, was found in the likeness of a man and made man, and humbled himself even to death, even the death of the cross, and it has been added accordingly that God therefore exalted him—he seems to have been exalted on account of that very passion, and to have received this grace, that he should receive this name which is above every name, for this cause, I say. For so Paul says. But if this is so, he seems to want it understood that the name did not exist before this, though he was the power of God, though he was also the form in that he was both God and was with God; and therefore, as if it were not fitting that he received the name of Son then, but only after he was sent.

In this we understand already, from the fact that he was sent, that he 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 death of Christ himself; on account of this grace, I say, he received the name that is above every name; so that only the name was added, while the reality remained the same: and before, that is, and the power itself; not that the reality then first came to be when he came in the flesh. But when the reality came—that is, the power, and the wisdom, and the act, and the operation—yet he was called and was. Now, however, when he himself put on flesh, as has been said, he himself, I say, after the passion and after the death of the cross, by which he conquered all death and all sins, received the title of Son, which title is above every name. For what is there that can be received as equal, that can be compared with the name of the Son? For friendship, kinship of blood, brotherhood, and the rest are all inferior; whether of ministers, or of angels, or whatever else we may name. The Son, therefore, is above every name: which name God gave to Christ after the passion, after the cross.

It can nevertheless seem that this is almost not as it truly is: that the Son is above every name. For if the Son is not called Son except when the Father is, and the Father is not called Father except when the Son is, is this name too, Son, above that name which is Father? Certainly not. How then, when the Son received a name, did he receive it above every name? Certainly these things must be understood concerning other names without doubt, and this name of Son is above all other names. For the Father is joined with the Son, and these names are equal as regards names; even if the name Son is not above the name of Father, nor the name Father above the name of Son. That virtue which is called Father is above that virtue which is called Son; yet the name, whether Son or Father, are equal to each other. 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: not man only, but all things heavenly and all things earthly, and all things under the earth which are said to be lower. And likewise, Verse: Every voice confesses that Jesus Christ our Lord is in the glory of the Father, and always was. This glory therefore has also been given, that it may be the glory of the Father himself, since the Father also begot him; and by him the world was created and saved, and life is death; and salvation and eternity, which has been sought by all these things. Those who believe in him have conquered death in the death of Christ.

Verses 12, 13. — Wherefore, my dearest ones, just as you always obey, not only as 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 dispensation has been set forth, which had been placed there so that the precept might be confirmed, by which he warned that every man should not think of himself, nor take care, as also our Lord Jesus acted in his mystery; there is subjoined, as I said, an exhortation that they love one another, first when he called them dearest and most beloved to himself; then, he says, as you were obedient to me, so always obey, not only in my presence, but more and more in my absence, and obey with fear and trembling. But why more and more? Either because the days are advancing, or because in absence that one who warns is more to be feared. But what is this that he exhorts and warns them to do and to work out their salvation, and to do it observing and obeying, with fear, he says, and trembling? So that fear is referred to the mind, but trembling to the body. But it is a great mystery that we ought to hear attentively, that by counseling and taking care for others, we work out salvation more for ourselves. Then, that it is excellent in us to work out our salvation. For so he said, work out your salvation.

But again, lest anyone give too little thanks to God, if he seems to work out salvation for himself, that has been added: For it is God who works in you, both to will and to accomplish, according to his good will. Therefore, he says, work out your salvation: but that working itself is nevertheless from God: for God works in you, and he works so that you may will it. And to will is, as it were, ours, whence we work out salvation for ourselves. And yet, because that very willing is worked in us by God, it comes about that we have both the working and the will from God. Thus each is mixed together, so that we have the will, and the will itself is God's; and because we have the will, the efficacy according to the good will is present. But more does he bind man's fear, when he says, For it is God who works in you. For if God is in them, working, we ought without doubt to be in fear, lest we act against God's will, either by doing too little, or not with fear and trembling. But God works in us both to will and to act, according to the good will. Thus he who does not work from God first does not have the will; then, even if he has the will, he does not have the efficacy, because he does not have a good will.

Verses 14–15. Do all things without murmurings and hesitations or retractions. These are two admonitions: that when we do something, already confident, already believing in God, and carrying out the divine commands—whether apostolic or prophetic or evangelical—we should not have murmuring, that is, complaints about obeying when we obey; lest, he says, we do anything either with some doubt or with reasoning and retraction, [debating] whether it should be done or not done. Or because you do it from necessity, if you complain, it 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 has said this, without complaint and blameless. Then this follows: And sincere children of God, immaculate, 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. The Greek, however, has put it thus, that is, children without reproach. That is, what was said above also: but be sincere now, where you are in the midst of a crooked and perverse generation. What does this signify? If the soul is saved and in this way becomes a child of God, if it lives in such a way as now, when it is in the world, it is in the midst, in a crooked and perverse generation, that is, in this life.

Therefore, while we are in this life, we must labor, so that fleeing that perversity and the depravity of this generation—that is, of the creation in which we are—we may live as blameless children of God, without reproach, sincere; doing all things without reproach and without retraction. It is not enough, then, merely to do, but to do in such a way that there be in us neither retraction nor murmuring nor complaint in the doing. And if we do these things in this life—for the mind, once devoted to God, is then made one among the children 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 depraved and perverse generation. In the midst of these you shine as lights in the world. A great exhortation, that even in this very thing, in which we are in this world, we should already stand out in this depraved and perverse generation; and stand out in such a way that we are lights of the world, which are in the world itself, shining like the sun and moon and the other stars. For by faith and the knowledge of God, living according to the divine commandments, Christians excel, and exist as light and splendor in this world. For indeed, if beyond other men they conquer all things that are evil, and press down the hidden demons, and expose iniquities, conquering the darkness and the works of darkness, they act in this world as lights, and provide light to all.

Verse. — Holding fast the word of life, for a glory to me in the day of Christ. And it is a reward to you, that you live thus, if indeed you are lights in the world; and you will be a glory to me in the day of Christ, that is, when Christ shall come to judge. Through you I 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 that which was made is life. Therefore Christ is the word of life. Hence it is known how great a benefit and how great a glory belongs to those who correct the souls of others. Since I have not run in vain. This, he says, will be my glory through the day of Christ, that I have set you free, and my labor has not labored in vain nor run in vain. Labor is the genus, running is the species of labor. Therefore, when he had set down the genus—I have not labored in vain, which could be in body or in tongue or in admonition or in insistence—he added the specific kind: I have not run in vain. Here either the labor is that of the journey, or the labor of affection, so as to persuade this, and to persuade it quickly: this is, I have not run in vain.

Verses 17-18. — But even if I am poured out as a drink-offering upon the sacrifice and service of your faith, I rejoice and congratulate you all. And in this same way, you also now rejoice with me. What was given above as a precept is here set down as an exhortation: that we should not take thought for ourselves alone, but each one also for others. And if this is so, both congratulation and joy are born from us. He says this concerning ourselves and concerning others. But if I labor, he says, in the sacrifice and service of your faith—that is, so that I may be ready even to die for you, provided I obey you and confirm your faith—I rejoice and congratulate you all. Therefore in this way you also rejoice with me, so that we may all alike take thought for ourselves and rejoice in one another.

Verse 19. — But I hope in the Lord Jesus Christ to send Timothy to you quickly, so that I too may be of good courage, knowing the things that concern you. But this is among the commandments. Truly he takes thought for them, since he both promises to send another who may render the same services to them, and by whom he may learn what the Philippians are doing. He promises that he will soon send his most dear Timothy. And since every act of ours must be assigned to God, so that it may be completed by God, I hope, he says, in the Lord Jesus Christ, that I will send Timothy to you, and send him quickly. The reason why he sends him is added: so that I too may be of good courage, knowing what you are doing, or how matters stand concerning you.

But what he said, that I too may be able to be of good courage; for I hope that you are of good courage, because you keep all the commandments, and the faith in Jesus Christ, from which you are of good courage; therefore I wish to send Timothy to you quickly, so that I too may be of good courage, when I learn what is with you, whether from your own conduct or from that of others.

Verses 20-21. — For I have no one who is of one mind with me. He shows that he promises Timothy, and gives the reasons, because he has no one of one mind, that is, who bears the same mind. You have one reason. He added a second: who is faithfully anxious about you. Truly this one is to be sent, who is both most dear to me and takes care for you, and has anxiety on your behalf: For all seek their own, not the things that are Jesus Christ's. Since he said, he is alone, and he said, I have no one who is of one mind with me. What reasons does he set down concerning the rest? Namely, the second is godliness. For if Timothy is given, who is faithfully anxious on your behalf; and he added this reason, the fault and sin, all seek their own, that is, they are anxious about their own, they defend their own, they guard their own, and for this they are not Christians. For what is it for a Christian to seek rather in whatever brother and companion, than the things that are Christ's, that is, faith in Christ, fellowship, love, knowledge? Yet that can be understood, the things that are, that is, to proclaim the gospel concerning Christ.

But you know his proven character very well. That is, you have proof of him; the Greek has it so. You ought to know, perceive and recognize what proof of him I have. Then what follows is rightly connected: that as a son with his father, he served with me in the Gospel. It is clear, then, what this means: that they do not seek the things that are Jesus Christ's. Timothy, he says, served with me in the Gospel as a son with his father. Briefly he shows how he served, although he had said he served with me in the Gospel. But how did he serve? As a son serves his father, in love and greater obedience Timothy served with me in the Gospel; for he says, he served with me, not he served me. Him, therefore, I hope to send to you soon. After he had commended his person, his affection and his diligence, he added that he would send such a man. I hope, he says, to send him. This is also above: I hope in the Lord. But what he said, soon, is the same as what he said above, quickly. When I have seen how things are with me, I will send Timothy; but when I have seen how things are with me. But I trust in the Lord that I too will come quickly. With great affection and great admonition he added this, that although he sends Timothy, he nevertheless promises that he himself will come.

For verse 25: "I trust," he says, "in the Lord that all things concerning me will turn out rightly; nevertheless I considered it necessary to send to you Epaphroditus, my brother and fellow soldier, but your apostle and the minister of my desire." Although he had promised that he would send Timothy quickly, yet because there is still some delay, since he said he would send him, now he sends Epaphroditus: "I considered it necessary," he says, "to send Epaphroditus to you." He commends the person; afterward he added the reason. The commendation of the person is that he is a brother in the law, a fellow soldier in the camps and in the labor of the Gospel, but your apostle. Behold, he calls Epaphroditus an apostle. For everyone who is sent, and who is sent for the sake of the Gospel, can be called an apostle. Finally, from this those twelve or eleven are called apostles, from the ministry by which they were sent to preach. Thus whoever is sent for this purpose can be called an apostle. But when he said "your apostle," either because he is sent to you—for he is nourished for other places—or whom you chose as apostle from among your own; "the minister," he says, "of my desire." But what is my desire? That you may hear, that you may obtain the word.

Verse 26. — Because he was longing and yearning for you all. Now he adds the reason why he is sending him: for he had said that he would send Timothy quickly, so that he might be of good courage, knowing how things are with you. Now he sends this man, because he longs for you and yearns for you all, and is distressed at being absent. And he proves that he is distressed thus: and he was grieved because you heard that he was ill. With this grief, he says, he was laboring, and you heard that he was ill in body, that is, that he was sick. Or does "he was grieved" mean that it was a cause of grief to him that he was in sickness? and he was grieved from that very cause, and for this reason it happened, because he longed for you and yearned for you? Therefore, from that point, I now send him to you.

Verse 27. — For indeed he was ill even unto death: but the Lord had mercy on him; and not on him only, but also on me, so that I should not have sorrow. He shows why he either longed for the Philippians or was distressed; he who, he says, was ill even unto death. In such a sickness the longings are great and vehement: he was sick, he says, unto death; but the Lord had mercy on him. Behold, since we also perceive a benefit from the Lord here in this life. Then, because we ought also to hasten toward death. For although the world is a minister of sin, and for that reason is to be fled; yet even to desire life in the world is not a sin. And if it ought to be desired, it was rightly said, but the Lord had mercy on him.

Then, since everything we do here for the sake of life—if we are righteous—both for ourselves and for others, God in his mercy regards us and preserves us in life. So then he adds: God has had mercy not on him alone, but also on me, so that I may not have sorrow. For if above he called him the minister of my longing, he means Epaphroditus himself; for if I were to lose the minister of my longing, 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 such men, so that we may not have sorrow if we lose those whose help we use in doing, introducing, and proclaiming divine things.

Verse 28. — Therefore I sent him the more quickly. He distinguished his sendings. For concerning Epaphroditus he says, I sent. Concerning Timothy he says, I hope to send to you quickly. And yet above: I considered it necessary to send to you—this is not about the one he is going to send, but about the one already sent. Hence here he concluded, I sent to you, so that when you have seen him, you may rejoice again, and I may be without sorrow. He also joined this reason why he sent him. Above, the reason was: I sent him, because he was longing for you and yearning for you; now, to the Philippians themselves, so that you may rejoice and rejoice again when you have seen him. What is "rejoice again"? So that, when you had been in sorrow—for thus it was said above, you had heard that he was ill—now you may rejoice again when you see him.

Or again, because after a severe illness they heard that he had become well, and they rejoiced, will they not now, if they see him, rejoice again? But as for what he added, and that I may be without sorrow—since above he said that Epaphroditus was the minister of his desire, surely when he sends him, he might seem, as it were, sorrowful; but because both he longed for them, and they will rejoice if they see him, Paul will be able to be without sorrow.

Vers. 29, 30. — Receive him therefore in the Lord with all rejoicing; and hold in honor those who are of this kind. Because for the work of Christ he came near to death, exposing his life to uncertainty, so that he might supply what was lacking on your part in your service toward me. This is a commendation, that they should receive Epaphroditus. But he gives the reason and occasion for the commendation; receive him, he says, in the Lord; that is, so that you, who are already in the Lord, may love the minister of the Lord, and love him with all rejoicing. And he wishes this to be shown generally to all who are such. Receive, he says, those who are of this kind. But what is this, receive him? Hold him in honor. He also gives the reasons why he wishes these things to be offered to men, because for the work of Christ he came near to death. This certainly concerns Epaphroditus; because while he wished to satisfy the Gospel by the labor of both mind and body, that is, to preach the word of the Lord, he labored much, and through a severe illness came near to death.

At the same time he shows both what happened to Epaphroditus and what we ought to do. But how greatly did he labor? He came, he says, near to death; and he put his life in uncertainty. Not in uncertainty about what he was doing for you, but in uncertainty because he labored even to the point of danger: so that it was now uncertain whether he would live through his labor. But what did he do for you? That he might supply what was lacking to you in regard to my service: so that what I, being occupied, could not do, he might complete—the service that was lacking on my part. For indeed, since there is one preaching and one doctrine, only the labor can be different in individual apostles and evangelists; yet what they teach is one. Finally, what did Epaphroditus himself, an apostle, fulfill? This service, he says, which was lacking to you, he completed.

Chapter 3, verses 1, 2, 3. —For the rest, brothers, rejoice in the Lord: to write the same things to you is indeed not burdensome to me, but to you it is manifest. Rejoice, he says, in the Lord, O brothers, which is not burdensome to me—to write the same things to you—but is of the greatest profit to you. What I write is firm and safe. The Greek text has it so as to say "firm and safe"; the Latin says "manifest." Beware of dogs, attend to evil workers, look upon the mutilation. For we are the circumcision, who serve God through the Spirit, and exult in Christ Jesus, not trusting in the flesh. This admonition teaches not what should be done, but what should be avoided.

But he warns them to keep away from the Jews: "Beware," he says, "of the dogs." There is a discussion concerning dogs; for divine Scripture also sets down that there are dogs which are of benefit and are defenders of the Church, as David teaches in Psalm 68, which he says are salted with the blood of enemies in the temple of God. And here he speaks against dogs, of which he says one must beware; namely the Jews, who are what they are, because they are workers and evil: for workers spend their life in works, not knowing God, and they hope for salvation for themselves from works; concerning which it has already been said above that works are worth nothing. "Consider," he says, "the cutting." So that with them there is a cutting, 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, while they serve through the flesh; therefore they are cut, not circumcised. "Let us rejoice," he says; or rather, we do rejoice. But where do we rejoice? Not in the flesh, as they do, having confidence, but in Christ Jesus. Therefore call away all your knowledge from Jewish teaching, from the works of the Jews, from Jewish circumcision; and have the circumcision of the heart; so that through the spirit we may serve God and rejoice in Christ. But let them rejoice in the flesh; having confidence from this, that since they are circumcised in the flesh, they can be saved and merit eternal life.

Verses 4, 5, 6, 7. — Although I might have confidence even in the flesh. It is proved in many ways that the Jews place all their confidence in the flesh and in circumcision; indeed the Jews have even interpreted it thus, since salvation came to Moses when he was circumcised; from which one may understand that the Jews also derive confidence from the flesh, and indeed more from the flesh. But Paul teaches this: if, he says, there is confidence in the flesh, that is, in circumcision, it belongs more to me; for I, he says, have confidence in the flesh. Finally it is added: if anyone else thinks he has confidence 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 that his own person is in every way Jewish: by circumcision, by birth, by tribe, by people, by the law, by administration under the law, and even by the zeal of his life. And yet, though he had fulfilled all these things according to Jewish discipline, all these things, I say, he will have declared to be loss to himself for the sake of Christ, and for the sake of the preeminence of his flesh. Therefore all these things will be proved in his proposition. I was circumcised on the eighth day; this is circumcision. By birth, he says, of the race of Israel. Likewise by tribe, of Benjamin. Likewise by people, a Hebrew of Hebrews. Likewise by the law, according to the law a Pharisee. Likewise by zeal, according to zeal persecuting the Church. Likewise by life, according to the righteousness which is in the law, when I was without reproach.

By all these things, therefore, he proved that he had greater confidence in the flesh and in circumcision—all of which belonged to Jewish discipline, both in blood and in nation and in mind and in life. But what he said, “according to zeal, persecuting the Church,” means that, having great zeal for the synagogue, he persecuted the Church. Likewise what he said, “according to righteousness,” that is, through customs and life, whereby a man is justified—yet he says this in the law of the Jews: “that I was without reproach,” so that I admitted no crime and did all that the law commanded. For this is the righteousness among the Jews from the law. But since righteousness is now ours, we Christians, from Christ, and we are justified on account of him, he says: “Those things that were gain to me, I have counted as loss”—that is, I understood it as making loss for me, holding all those things as worthless on account of Christ.

Verses 8, 9. — But he also added this: “on account of the excellence of Christ Jesus our Lord.” But the Greek has “on account of the excellence of the knowledge of our Lord Jesus Christ,” so that he may show that those things are both small and least and rather contrary, if they are alone; because, he says, they are loss; and it is this excellence of Christ that excels and conquers all things. “On account of whom I have suffered the loss of all things, and count them as dung.” He concludes his meaning: that he despises all those things and endures all losses on account of Christ, lest he make Christ a loss. But what is “I have suffered loss”?

All those things that had been glorious to me—both concerning blood, and tribe, and nation, and that I had been a Pharisee in the law, and that I had so observed righteousness as to be without reproach—all these I cast aside, I sustained the loss of all things; and all those things I counted, or do count, as dung. For we read it better thus than "I am counted": for the Greek also has it so, not that he himself is counted by others, but that he counts all those former things as dung, and casts them away, and by a just judgment gains Christ. He himself adds: And may I be found in him. For this is to gain Christ—to be already in him, and to be joined to him by faith, and to think as he does, to possess him.

Not having my own righteousness, which is from the law. That is, the one I explained above, when I lived without reproach; for then it is, as it were, my righteousness, or ours, when we think that by our own conduct we merit the perfect righteousness of God through our conduct. But not this, he says, do I have as righteousness. But which? He adds: But that which is from the faith of Christ, which he foretold; righteousness from God, from faith. This righteousness, then, 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. Which is that? Righteousness from faith, which is faith from the faith of Christ, that is, from us toward Christ. And he has most fully added what faith in Christ is for us, whence righteousness comes to us.

That I may know him, and the power of his resurrection, and the fellowship of his sufferings: a partaker of the burden of his death; if by any means I may attain to the resurrection which is from the dead. He sets forth the faith which we have in Christ, which he said he was persuaded of and was announcing to the Philippians—the faith which proceeds from God, the righteousness from faith, from the faith which he adds in order to know him: what he is, who he himself is, whence he is. Certainly he then added these things concerning Christ, and the power of his resurrection. Either in that he rose again in power—for it is great power to rise from the dead—or in that he rose again for our salvation; for this is the power of his resurrection. And he proved the same by what follows: for, he says, if we have fellowship of his sufferings, as he himself said, because we have been or are partakers of death, therefore we shall also be partakers of him. This is the power of the resurrection, because there is fellowship of his sufferings for us. But what is this fellowship? That we who believe in Christ endure sufferings, and all sufferings, certainly even to the cross and to death; through all these things, from knowledge and from the fellowship of sufferings, the resurrection comes; and thence, when we are partakers of his death and burden, we are in some way made to meet, so that we may come to meet in the resurrection, which resurrection is from the dead.

Behold what faith in Christ is; and he says that he teaches this, teaching what must be done in life; namely, that we be sharers in the passion of Christ, and that we believe this, and that this be our faith, that we shall come in the power of his resurrection; made partakers, that is, of the burden of his death: so that for this reason, in some way, we may go to meet him, firm in the resurrection which is from the dead. This is the prize; that labor, that life; this is the merit and the glory.

Verse 12. — Not that I have already received, or am already made perfect. He added this more forcefully, indeed making mention of himself; but it is ours to apply to ourselves what Paul says of himself. But what is this? That we may be able to go to meet those labors and that endurance of fellowship in death and in sufferings, and at the same time rise with him in the resurrection of the dead. But not for this reason, he says, do I do these things, because I have already received these things or am already made perfect: for as long as anyone lives, he has not yet received these things or been made perfect: for he is still engaged in the fellowship of his sufferings: since the fellowship of his sufferings lasts even unto death. Not yet, therefore, does he receive or is he made perfect, but he perseveres until the end of life, remaining in these same labors and in the true fellowship of his sufferings; then he will be able to go to meet him in his resurrection from the dead. In this, however, he also introduced doubt by saying, if in some way I may go to meet him. For because he still lives, therefore he said, if in some way.

For when he perseveres in the fellowship of the passions, he who has also been made like unto Christ even in death itself, there is no doubt that he will meet Christ in the resurrection. But what is it to meet Christ in the resurrection of the dead? It is the perfect and full and exact life of each one, from fellowship in the passions of Christ in every way, at that time when the resurrection from the dead takes place, that is, when the dead are raised. That man, as Paul says speaking of himself—that man, I say, who has lived his life in full fellowship of his passions—meets Christ: he is not merely raised, but meets Christ. Others are only raised; but the perfect, who have suffered in every manner as Christ did, will meet Christ and will go to meet Christ as he comes; as he himself also said elsewhere. Rightly, therefore, he says, if in any way, that he is still in life. And rightly he added, not that I have already received, or am already made perfect: but I follow after, that I may some time apprehend, in which also I have been apprehended by Christ. You see that he says he is still in life, and for that reason he doubted above. For he is still a follower of Christ through all his passions, that he may apprehend Christ, that is, that he may come to Christ, having been made a partaker of all his passions. For Christ by all his passions has set free all who follow him; and in a manner he has apprehended all, but those who would follow.

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

Vers. 13, 14. — Brethren, I do not reckon that I have apprehended. He still persists in what I said, that he still lives, and for that reason has not yet received nor is he perfected, nor has he yet apprehended. For this he said: but I press on, that in some way I may 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, since that very Paul himself, often engaged in so many sufferings of Christ, beaten, imprisoned, cast to wild beasts, and burdened with other evils, still does not reckon that he has apprehended Christ — inasmuch, that is, as he still lives and survives. Great is that participation of suffering through which we are truly joined, if we imitate Christ even in suffering. One thing nevertheless: forgetting those things which are behind, and stretching myself forth to those things which are before, according to the rule, I press on to the prize of the high calling in Christ Jesus.

Since, as we said, he had spoken above in this way, "if by any means I may attain to the resurrection of the dead," and we have shown why this doubt was raised—namely, that he was still alive, and that many things could happen, and especially that death itself could—for this reason he added that he did not consider that he had already apprehended Christ. But he shows that he still has something in his purpose; "one thing," he says. What is that? That all things which are past be sent into oblivion, and that he follow only the things which are before, that is, in those things which are first before us, and are 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 in Christ Jesus. There are therefore two precepts for one who lives the rest of his life in Christian order, and who still lives according to the rule: that all things which he has done, though he may act well and rightly, he should not nevertheless hold in memory as if he merited from them the things which he is to obtain; but let him send them into oblivion, and then always follow as if new the things which remain, living nevertheless according to the rule, and always stretching himself out in it, and keeping the rule of the Christian even to the end of death, so that he may be able to come to the prize. For to remember past things, even those rightly done first, is the mark of one who attributes them to his own merit and claims them for himself; since these are not our own, and we do not obtain grace by our works. Then, I know not how, in those things which are before, that is, which follow, we are negligent, through confidence because we do many things.

Hence the apostle commanded that all the things that are behind must be sent into forgetfulness. This can also be understood of those things we have mentioned, but of the different life we have lived: so that Paul himself—that he was a Jew, that he was a persecutor of the law, and the rest—said that these things were behind and must be sent into forgetfulness; as if each one of us ought to send his past life into forgetfulness. But that sense is stronger: that even a life well conducted and rightly lived according to the rule, we ought to send our past life into forgetfulness, and stretch ourselves out to the things that are before according to the rule, so that we may follow Christ to the prize of the heavenly calling, he says. For from that point we are already Christians, we have been called by God. This is the heavenly 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 we have taught this in many parts: and thus life is for us and ought to be, so that with Christ going before as teacher, that is, by our faith in Christ, we may be able to come to the prize.

Verses 15, 16. — Let us therefore, as many as are perfect, be of this mind: and if you are minded otherwise in anything, God has revealed this also to you. From this it can be understood that we have truly expounded concerning the things we have said above, that we should send back into forgetfulness the things that have been done by us according to the straight rule. For indeed he joins on: as many therefore as are perfect, let them send back into forgetfulness all things that have been done. For it is not by our merits, but by the grace of God, that we obtain the prize. So then the exhorter says: let us be of this mind. Who are those who are of this mind? As many of us as are perfect. But of what mind are we to be? That we send the things that are behind into forgetfulness; for the present time also, that is, what we now carry out, must be sent into forgetfulness. Surely if the present, then also the past, and the things we have had in life; and let us stretch ourselves out toward the things that are in the first place, according to the rule. This, he says, let us all be of this mind, and all we who are perfect. But what he adds, and if you are minded otherwise in anything, God has revealed this also to you, if the sense is full and holds itself and is not joined to the things behind, is to be understood thus: and if there is anything concerning this very thing that we have said, which you take or understand otherwise, I grant you to be of that mind; for he is speaking of the perfect, for so he said: as many therefore as are perfect.

Therefore those who are perfect, even if you think otherwise: the things he concluded for concession, and God has revealed this to you, is good, since this and this—both what you think and what I have said. But if this is not so, conceding, the sense will hang, so to speak, if you think otherwise in anything, and yet God has revealed this to you: he adds what follows: Nevertheless let us think that to which we have attained, that is, what we have taught, and to which we have been instructed. For thus he adds: Nevertheless, in that which we have attained, let us think the same thing, let us walk in the same. That is, from the time I proclaimed the Gospel to you, and to this we have attained in kind of living and understanding; the same thing, he says, let us think, and let us walk in the same; namely, in that which we have attained: for by saying "nevertheless," he as it were rejects it. What is above we do not admit, and the sense is this: this is indeed tolerable and to be done; but that especially. Therefore even if you think otherwise, and even if God has revealed this to you, whereby you think otherwise; nevertheless in that which we have attained, let us think the same thing. But what is that, "in that which we have attained"? What you once received from my admonitions, and what is now commanded by me: for we have attained to this, from all admonition and precepts: and he says, "we have attained"; by our precepts, of course; so that, forgetting those things which are behind, we may stretch ourselves to those things which are before according to the rule, so that we may come to the prize of the heavenly calling in Jesus Christ.

In that, then, he says, let us walk. To such a degree is the higher principle concerning that life and the precept unto life. Since indeed it was said above, forgetting those things which are behind, let us stretch ourselves forth to those things which are first. For this is, let us walk in that.

Vers. 17, 18. — Be imitators of me, brothers. This fits aptly with the meaning we were discussing: that they themselves should do nothing new, even if they think otherwise, even if they have something revealed by God. Be imitators of me, he says, brothers; so that what I do, what I command, what I practice in life, what I follow after—this also you should imitate and follow. And observe those who walk in this way, as you have us for an example. He had given a precept as to what perfect men ought to do, and afterward he had added that they should not think otherwise, and as it were had conceded it; yet concluding that they should rather follow him, and walk as he himself did. Now when with full exhortation he said, be imitators of me, he added an example, by which he might more easily persuade—that for this reason it ought to be done, namely because others do it: Observe, he says, those who walk in this way, as you have us for an example. He concluded two things—those who walk in this way as we do—and in that very point he briefly established that he himself was an example both to these and to others, and that he ought to be so to these. Namely, just as they imitate me, so you also should have him as an example. For many walk, of whom I have often told you.

He added more, so that few would appear to imitate him: many, he says, walk thus. And he added another argument, lest today I offer an example to you for exhortation: many, he says, are those who walk as we do, of whom I have often spoken. Therefore he did not bring forward those who walk thus merely for the moment, since indeed he had often already spoken of them, that they walk thus.

Verse 19. — But now even with tears I say, enemies of the cross of Christ; whose God is the belly, and their glory in their shame, who mind earthly things. The exhortation is greater when it comes from fear. For above it was from advantages and benefits. For the exhortation as to how they should live pertains to that very thing which he commanded above, when he himself urges and presses the Philippians to that same life, and has again given another argument, that already many live in the same manner, and many whom Paul himself had often told the Philippians already live thus. This benefit of exhortation is established by a greater reason, namely what evils they must suffer if I have lived otherwise, and, as I said, the persuasion from fear is greater. He added also feeling, about to speak of the evils which those suffer who live otherwise, by saying: with tears I say. 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 the man who was born of Mary, who was crucified.

All heretics, therefore, who accept neither the Crucified nor Christ in man—and they 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 outright that he was born in the flesh; others deny that he was crucified. All these heretics, as I said, and those like them, will perish. For this is what he said: whose end is destruction—which things such men will certainly undergo. 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 the belly; what they will attain—and their glory, he says, is in their shame? How they think, he added: who mind earthly things? Concerning destruction: that their end is destruction, who do not believe these things, that is, who are enemies of the cross. For this is what he said: that they are enemies of the cross of Christ, that they do not believe in the cross of Christ. These, I say, will perish, and their end is destruction.

But those who do not believe this—that is, who are enemies of the cross of Christ—how do they have God as their belly, of whom it was said, whose God is their belly? There are, in a manner, two kinds—that is, one of two—who are enemies of the cross of Christ. For either, thinking carnally, they laugh at the cross of Christ, when they suppose that Christ was a man lifted up on a cross; not Christ crucified in man by a mystery according to the Gospel, whereby he conquered sin and triumphed over the powers, and triumphed through the flesh that was crucified—this cross, I say, we hold in a mystery. Others, as I said, take the cross as according to a man, as truly only a man; and for that reason they are enemies of the cross, and these, because they think carnally, despise the mystery of the cross; and these, as I said, think of the flesh and judge nothing other than of the flesh, and for them God is their belly, and their glory is in their shame, and these are they who mind earthly things, whose end nonetheless is destruction. Or again, those who think Christ to be spiritual and do not understand that he was in the flesh, nor crucified; and for that reason they are enemies of the cross of Christ, and they too will have destruction as their end. And this part has been concluded concerning them; although this part pertains also to those who think carnally about Christ. But these three things that follow pertain to those who think carnally about Christ: that God may be their belly, and their glory in their shame, and that they mind earthly things.

Verse 20. — For our conversation is in heaven. This is of course contrary to the previous point; yet it belongs to that side of which he said they mind earthly things, by supposing that Christ is a man and was a man, and did not come in the flesh but came with the flesh, as the Jews say he will come, and the other heretics. But we, on the contrary, have our whole life and manner of living in heaven, understanding that Christ came from heaven, put on flesh, and was taken up on the cross. Finally he adds: from whence also we await our Savior, the Lord Jesus Christ. So that he both came from there and will come from there. For if he is going to come from there, he also came from there before. For he who ascended is the same who also descended. Therefore we have our conversation in heaven, because from there we also await our Savior, the Lord Jesus Christ, who will come for judgment in the last times; and he will be our Savior, because we believe in him and await Christ.

Verse 21. — Who will transform the body of our lowliness, that it may be conformed to the body of his glory, according to the working of his power, that he may also subject all things to him. And this passage contains the mystery of the resurrection. For in that Christ, having been placed in the flesh, accomplished the salvation of souls, so that immortality might be given even to the flesh through the resurrection, he wrought the powers of his cross. And we await all these things, and our Lord Jesus Christ himself who, he says, by that mystery by which he descended and was crucified and rose again, transformed the lowliness of our body, or the form, or rather the body of our lowliness. How is this? Because when our lowly body rises and is changed, Jesus Christ transformed the lowliness of our body into something better, or transformed our lowly body into a glorious one. He gives it, that is, eternity, making for it a heavenly garment; that it may be, he says, conformed to the body of his glory. For Christ is spirit, from which the body has its form and power—that very form which is power, the form of glory, is the body of the divine and eternal glory.

But when we who rise again are changed, and have been made spiritual both in soul and body and spirit—for these things run together into one man, and they will be one spirit—if also the body of our lowliness is made like in form, that is, of the same and equal form with the body of his glory, even Christ's, so that we too may be spirit, as he also is spirit. But this will come about according to the working of his power. For every mystery and every action of Christ works this and completes this according to his power, that we may come together into one; when both soul and body and spirit will be, as he is spirit.

Likewise, since God is spirit, all things will 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, that is, to God. It can seem in the passage to be continuous and not connected, since he so placed it that he could also subject all things to him, and he did not set forth beforehand to whom we should refer "to him." For if we refer "to him" to God, God has not been named above, and it would be obscure and not correct, but rather placed by the interpreter than by Paul. To whom, then, do we refer "to him"? It is indeed certain that Christ works for this, that he may subject all things to God; but here there is no indication of God. To whom, then, do we refer it? It must be understood how briefly, and yet openly, he has set forth God.

For when he said that Christ, whom we await, will transform the body of our lowliness, so that this same body of our lowliness may be conformed to the body of his glory, here it is that 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 provide for souls, to give even eternity to the flesh, and to make our body conformed to the body of his glory—but this he did according to the working of his power. For he worked, but it was by his power that he worked: and he is God; for he works through the Father. Christ indeed works: that is, the Father is in him, and works through him. Therefore where he said "of his power," there God is understood, to whom indeed all things are subject, and for this reason he works, so that he may also be able to subject all things to him. But what he also said, "all things," refers to that which is itself subject to him. For the Word, which is Christ, is certainly subject to God, for God is the more powerful. And this has been proved by many things. He is the one who sends, this one the one who is sent: he the Father, this the Son: this the one through whom the working is, he the worker. Therefore, if these things are so, Christ is subject to God as he himself also is. For so it is said in the first Epistle to the Corinthians: but when all things have been subjected to him, then he himself will be subject to him who subjected all things to himself: that God may be all in all.

Is that the meaning, that he said it so that he might also be able—so that he might not only make the body of our lowliness conformable, but might also be able to subject all things to it? For when all things that are either carnal or created have been overcome and changed, all things are rendered subject to the power of God, through which Christ works.

Chapter IV. — Verse 1. — Therefore, most beloved brothers, 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 fast in one, thinking one thing; which is now, he says, stand fast in the Lord, O most beloved brothers. From this it may be understood that they wish to know one thing, when he says, most beloved brothers. For this results, that those who think one thing love one another, and stand fast in one. In what one? In Christ, surely. For when all have faith equally in Christ, they stand fast in him. But if you, O Philippians, have done this, you will be my joy and my crown. Verse 2. — I ask Euodia, and I ask Syntyche, to think the same thing in the Lord. That these women also may think one thing in the Lord, that is, believing in Christ, they may perceive and understand the things that are from the gospel concerning Christ. But I ask, he says, expressing that it will be of benefit to them. For I do not command, I do not order, but I ask.

Verse 3. — Therefore I beseech you also, my true yokefellow, help those women who labored with me in the Gospel, with Clement and the rest of my fellow workers, whose names are in the book of life. Above we said that Epaphroditus had promised that he would come to the Philippians; afterward he showed that he had sent him, when he said, "Therefore I sent him the more eagerly." So this is added, as it were, so that he may also have this command in the letter, and may ask and beseech him, namely that he admonish those women, Euodia and Syntyche, to think the same thing in the Lord. Help, he says, those women who labor together with me in the Gospel. In what way do they labor in the Gospel? Either that they themselves also may acknowledge, keep, and preserve the very Gospel which I proclaim; or that they themselves may proclaim it, assert it, and evangelize; for in the measure that they speak about the Gospel, that is, about Christ and the whole mystery, even women evangelize.

Finally he adds, with Clement and the rest of my fellow workers, whose names, he says, are in the book of life. For thus he recalls the mystery that all who have faith concerning Christ, and have faith in him, and speak and impart that very faith in Christ to men, are as it were helpers of the evangelists; and since this is so, their names are already in the book with God, because they will be in eternal life. But that this is Epaphroditus, to whom he gives these commands that he help the women mentioned above so that they may think as one.

From this it can be understood that he said, I beseech you also, my true yokefellow; for indeed he spoke thus of him above: Nevertheless I thought it necessary to send Epaphroditus my brother, my fellow soldier. So there he said brother, here he said true yokefellow; above he said fellow soldier, here he said yokefellow.

Verses 4, 5. — Rejoice; let your modesty be known to all men. This is what follows, that those who think as one and hold the faith in one, should rejoice in the Lord and always be dear to one another. Rejoice, he says, in the Lord. That is a small thing; 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 stand firm in the Lord. Let your modesty, he says, be known to all men. For it pertains greatly to the merit of the future life and to the kingdom in heaven, if we live modestly. For modesty is the knowledge of each one keeping the measure, neither straining nor extending beyond itself. For while we are here, since we are in a foreign place, let us recognize our lowliness and keep the measure of our humility, and God will lift us up. Therefore, he says, let your modesty be known to all men. Why does he admonish this? That we may please here? No; but that Christ, having known 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 already imminent, and the end of this life will come upon all, we ought to be hastening, so that we may live with good conduct and great modesty; for the judgment and the coming of the Lord are near.

Verse 6. — Be anxious for nothing. That is, have no care for yourselves, and do not think about the world and worldly things, nor be anxious; for God procures 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 grace let your petitions be made known before God. So that every action of a faithful Christian, both good and perfect, with all anxieties set aside (for that itself is the renunciation), may be free for prayers and prayer. Supplications are to ask of the Lord; prayer is also to speak when you ask; for that itself is prayer, supplication when with the mouth. But what will that prayer be? Asking for something, or nothing? What is it that he should ask, who, having already become faithful, asks God? What prayer or petition, then, will he have, since he has renounced all worldly things? He himself admonished that we should pray and supplicate with good grace; so that for all of us prayer in supplications may be thanksgiving, so that we may give thanks, because by God's loving-kindness we have obtained so great a gift. For this is what he says, with good grace. But he added good, so that we may not do it unwillingly, but truly give thanks, and then he added good thanks. Since prayer is in supplications, which can be concerning good grace, it can be concerning petition.

Above, when he had said "with good grace," he added, "let your petitions," he says, "be made known before God." But whose petitions are not honorable? And let him seek those very heavenly things which are promised, so that they may be obtained. He who asks, surely asks such things as it is just for a faithful person to ask. For when we think that those things we wish to be made known before God ought to be asked for, they are necessarily such things as befit a faithful person who also hopes for heavenly things and all divine things. These, he says—that is, your petitions—let them be made known before God.

Verse 7. — And the peace of God, which surpasses all understanding, keep your hearts. This will be the reward if we pray thus, if we beseech thus, so that we pray with good grace; and if we hold our petitions in such a way that they are made known before God. This is so, he says, it will be: the peace of God which keeps your hearts—the peace of God which surpasses all understanding. This is stated with great force and sharpness; for when the peace of God has come into us, we shall understand God: nothing discordant, nothing discrepant, nothing made contentious through arguments, nothing that admits of questioning, as happens to us in worldly matters; but all things are so open, when we have the peace of God, that all understanding is with us; for it belongs to peace already to be at rest, already to have security. When God entrusts 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 kept. Likewise your bodies in Jesus Christ.

Behold, here too there is a meaning concerning the resurrection; and this reward also is set before or announced to those who pray in this way and entreat with good grace, so 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 will be guarded when peace has been given; now he speaks of those very things themselves, that is, of the body and of the soul: "your bodies," he says, "in Jesus Christ." For in his majesty and power are our bodies, which at his coming will rise again, will live again, and will receive their due rewards; all of which will be whole for us if we keep those precepts, thinking as one in Christ, rejoicing, modest, having no anxiety; in every petition and prayer, with good grace, making our petitions known before God.

Verses 8, 9. For the rest, brothers, whatever things are just, whatever things are holy, whatever things are lovable, whatever things are of good report, if there is any virtue, if there is any praise, think on these things; which you also learned and received and heard in me; do these things, and the God of peace will be with you. He taught what kind of prayers we should have, that is, with good grace, and likewise how our petitions should be made; then what peace is, that is, what benefit is given to us by God; that we must act and ask in such a way that our understanding and our hearts are guarded, and that all our bodies are in Christ Jesus. Since these things are so, he says, for the rest, brothers, think on these things. What does "for the rest" mean?

After you have been corrected, with all discord and error now removed, since you are of one mind; from now on, think this way: whatever things are true, receive these and ponder them. But what are those true things? Those which are set forth in the gospel—Christ Jesus, the Son of God—and the other things we have often spoken of. But when you ponder true things, it follows that they are chaste: for what is true is not corrupted; for this is chaste: what is not corrupted is true. Then the things that 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, that are holy, are now also lovable, now also of good report. For who would not love what is holy? Who would not speak and think well of it? These things, then, he says, ponder—the things that pertain to good report: namely, that they be lovable and have charity, and not have discord. For everything lovable has concord; likewise, the things that are of good report do not have envy and are in concord. Of all these, the former pertain to true virtue itself, the latter to the fruit of virtue. For it is virtue's part to love things true, chaste, just, holy; the fruit of virtue is things lovable and of good report. Therefore he set down these two things that he subjoined: if there is any virtue, if there is any praise. He carefully attended to the force of the matters. For indeed all things come to be by the grace of God; for he himself, through his Spirit sent into us, both governs and rules, so that nothing is in us; thus he says, if there is any virtue.

And again, if the virtue that is in us is not from us but from God, then not even our praise is ours; and for that reason, if there is any praise. Nevertheless, since both our virtue and our praise seem to exist; therefore he said there, "Think on all these things." What, then, are those things? The things you learned—with me, of course, as your teacher—and received, and heard, and saw in me. He placed "you learned" first, as the completed step. But from where did you learn? The causes are joined on: "you received." And again, from where did you hear and see that very receiving? From me; you saw it in me—so that Paul is not only an admonisher but also provides an example of how one should pursue the true things, the pure things, and 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 come not only from thought but also into action. Then he added the reward, just as above: "and the God of peace will be with you." This reward was especially necessary for the Philippians: that there be no discord, that all be of one mind, that there be peace in their church; and that the God of peace, who is the Father, and his Son Jesus our Lord, granting peace to every soul turned toward God—this is what he means by "peace be with you.

Verse 10. — But I rejoiced greatly in the Lord that at last you have flourished again, so that you think in accord with me in that in which you also thought before. The Philippians had been led into error, having been taught in the Gospel by the apostle Paul; now, admonished, they have returned to their former understanding, so that they believe in the Gospel just as it is delivered. And you have flourished again, he says; that is, you have returned to flower: therefore I rejoiced in the Lord, and rejoiced greatly: and this is what he says, that you think in accord with me: that is, that you think as I taught you; for they had begun to think otherwise. But what he says, that you think in accord with me, is because your understanding and wisdom, which had been one, was not in accord with me: but now, when you think as I taught and delivered the Gospel, you think in accord with me; that is, it can profit me, because I taught you. And what is that in which you also thought before, and now have flourished again and, thinking the same things, now think in accord with me?

Verse 11. — But you were occupied. I do not say this because of want. If this sense is joined to the preceding, because it was said above, that you also think in accord with me, that is, that you think about me, the understanding will be that you send what is necessary for me; but you also sent; and therefore let it be said, I rejoiced greatly in the Lord that at last you have flourished again, and the fruit from your working began to abound. For so he says afterward, and you began to think in accord with me: in which is also that, in which you also thought before, that you send me what is necessary: and this is what follows. In what way did they think? Before they were occupied, before in these works. Paul says, indeed, I do not say this because of want. For not because I wish you to think in accord with me for me, or in which you also thought before, and in which you were occupied to send to me, or because I now wish you to send, do I say it because of want. For so he also says afterward, not because I seek abundance in the offering. Therefore I seek this not because of poverty, but that the fruit may be abundant in your offering, since you care for and think about all these things for me: for so it is to care; not because I am in need. For, he says, I also abound; indeed I am sufficient for myself: for so he adds: And I indeed have learned, in the circumstances in which I am, to be sufficient.

The meaning of this new phrase is: I know, he says, that I am sufficient in the circumstances in which I am; for I have learned to be content with what I have; and in whatever circumstances I am, to be sufficient for myself. For this should not be referred only to expenses, but they ought to show care and thought and prayer on behalf of Paul, so that this may be referred to all things: that you may think in accord with me also on my behalf, in which you also have thought. Generally, therefore, either as necessities, or as prayer, it is to be held by the Philippians on behalf of Paul. Finally, he set down this not only with regard to wealth or to any necessities:

Verse 12. — And I know how to be brought low and to abound: and concerning virtues, and I know how to be brought low and to abound in all things, in the same manner: that is, to display all virtues. And I have been instructed in all things. That is, accustomed to all things, and, so to speak, to thirst, hunger, cold; and again to rejoice in abundance. So also concerning virtues, and concerning labors, in all things, he says, I have been instructed; and to be filled, and to endure hunger, he says, I have been instructed, and to be filled with plenty, and again to endure hunger. Likewise he repeats the same two things: and I can abound and be in want in all things. By saying in all things, we have not spoken with regard to the necessities of our sustenance, but these things are to be referred to all that is in action, labors and virtues. Thus he said that he had been instructed, so that he could both abound and be in want in all things. What he says is new: I can be in want in all things: that is, I bear it when I am in want in all things, that is, when I have been in want.

Verse 13. — And so that he may speak truly, and nonetheless according to the teaching of the gospel, he adds, Through him who strengthens me. This manner of life is always to be held and kept, so that we also labor, and it may be the aim of our purpose 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, I can be in need in all things, and endure hunger, he recalled his strength to God: through him who strengthens me. So also you, and all who have faith in God, should certainly believe what they are, that they can become strong both in want and in the other labors. For God is never absent from those who love him, who have faith and hope in him.

Verse 14. — Indeed you did well that you shared in my tribulation. That is, you were partakers or you came to my aid in tribulation, as there is a sharing, joined in like manner to the mystery: for he who suffers with another, also comes to the aid of another.

Verse 15. — And you also know, Philippians, that in the beginning of the gospel, when I set out from Macedonia, no church shared with me in the matter of giving and receiving, except you only. Here he has explained openly, as was said above: you shared in my tribulation, that is, you gave help and protection by giving me what was necessary. Finally he adds this: only you, he says, Philippians; and you also know that in the beginning of the gospel, when I set out for Macedonia, I preached the gospel through all the churches; but no one, he says, shared with me. Where then did they share? In the matter, he says, of giving and receiving: that is, in expenses, which is what is given and received; 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 the one who received received. Not that the one who received also gave something himself; but when a gift is given, there is an account of what is given and received. For what is it in which Paul would give concerning money? But since the account of giving and receiving is in money between those who give and those who receive, for that reason it was joined thus. For money is not received in exchange for the gospel, so that the account of what is given should be in money; but it is far otherwise.

Verse 16. — You, he says, only shared. Then he adds that they gave: Because you sent once and twice to Thessalonica the things that were necessary for me. Most openly he declared what it is that you shared and how the account of giving and receiving stands. You, he says, only sent once and twice to Thessalonica the things that were necessary for me.

Verse 17. — Not that I seek the gift; but I seek the fruit that abounds in your prayer. I do not lack, he says, nor do I seek those things that are necessary, but you ought only to have the use of good will, so that the fruit of your good will may be mine, because you abound in good will; that is, so that when I make prayer concerning you, the fruit of your good will may be mine. When either I ask God for you, or I give thanks to God for you, there is fruit for me in the prayer that is made for you, while I understand that you abound and are well-disposed.

Verse 18. — For I have all things and abound. Therefore, he says, I do not require a gift; for I have all things: and many have all things, but do not abound: for truly we can still desire if we do not abound, but have. He who abounds both has and has more than is necessary. For above he said, You sent the things that were necessary for me; now he says, These things I have and abound. Then he continues to show the abundance: I am filled, having received the things you sent by Epaphroditus. Lest that which abounds be another's, he says it is also theirs because they sent: I am filled, he says, having received those things which you sent by Epaphroditus, an odor of sweetness, an acceptable sacrifice, holy, pleasing to God. If above he said that he sought nothing else from what is given except abundant fruit, so also here, when he says he is filled and has received the things that were sent, I do not rejoice in the things that were sent and am filled; but in this, that you had the will and the care to send; which is benevolence, and the fruit of abundance; whence the order of sweetness to me is that you are such; and a holy sacrifice, pleasing to God, is to do willingly the things you do; to take care, to provide for another's needs what must be provided: this is the sacrifice itself, both holy and acceptable and pleasing to God, benevolence itself.

Verses 19, 20. — But my God shall supply all your need according to his riches in glory in Christ Jesus. Now to our God and Father be glory for ever and ever. Since both the works themselves are righteous, and the good are so from their will — because they send willingly and take care — he has said that this is the best sacrifice to God and a sweet odor. Now, to return thanks, he makes a wish and a vow, that God — but let it be the God of the apostle — may supply. My God, he says, so that he may not be held in common with the rest. May he supply, he says, all your desire, and may he supply according to his riches. That is, since you have not sought the things that are of the world, but those things that God bestows and gives out of his riches, that is, the things that are heavenly, the things that are divine; for these are the riches of God. Finally he added, glory in Christ Jesus, so that these may be the riches that are in Christ Jesus, that is, eternal life, sanctification. Moreover he added what is always joined with religion, with 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 letter ends. From the precepts of the necklace which pertain to right living, the greetings follow. First he himself greets, or commands others to be greeted in his name. But which others?

Verses 21, 22. — Greet all the saints in Christ Jesus. The saints in Christ Jesus, or greet them in Christ Jesus? The brothers who are with me greet you. Not, he says, do I alone greet, or would that you be greeted by the world, but the brothers also greet you. He added "who are with me." This he wished to be understood of the common people and of every Christian who is with him. Then another thing: all the saints greet you, whom certainly the received faith has sanctified; especially however those who are from Caesar's household: they especially greet you, who are of the household of Caesar. And he shows the power of the gospel, that many from Caesar's household believed: who certainly ought to have been puffed up, and to think of nothing other than Caesar; and again their humility, that they are both humble and hospitable, and greet all the brothers situated elsewhere. But what he said "especially" can be understood that they take care to please in obedience, and for that reason he said beyond the others that they themselves greet.

Verse 23. — The grace of our Lord Jesus Christ be with your spirit. He who felt thus about the Philippians, so that he received them as thinking rightly, not as in the other letters, nor as having been seduced by false apostles, but only as a letter of exhortation written and in prayer. The grace, he says, of our Lord Jesus Christ be with your spirit. For if the Spirit is within, they think rightly. What then do the prayers of the apostle accomplish? That the grace of the Lord Jesus Christ may be with their spirit in Christ Jesus. Amen.

Here ends Victorinus's commentary on the letter of the apostle Paul to the Philippians.