Thomas Aquinas

This epistle is divided into the greeting and the epistolary narration. The second part begins at *I give thanks*, etc. Concerning the first he does three things: first the persons greeting are described; second, the persons greeted, at *to all the saints*, etc.; third, the goods wished for, at *grace to you*, etc.

Concerning the first, first the persons greeting are set down; second, their condition, at *servants*, etc. Concerning the first, first the principal person is set down, when he says *Paul*. And Paul is interpreted as meaning something small, in which his humility is noted. Isaiah 60:22: *the least shall become a thousand, and the small one a very strong nation*. Second, at *and Timothy*, the associated person is set down, because he had been their preacher. Below, 2:20: *for I have no one so like-minded, who is solicitous for you with sincere affection*.

Then when he says *servants*, etc., their condition is set down. 2 Corinthians 4:5: *for we do not preach ourselves, but Jesus Christ our Lord: but ourselves your servants through Jesus*, etc. But against this, John 15:15: *now I will not call you servants*, etc. I answer: servitude is twofold, according to a twofold fear. For the fear of punishment causes an evil servitude, and it is of this that the aforesaid saying, John 15:6, is to be understood. But chaste fear causes the servitude of reverence, and it is of this that the Apostle speaks here.

The persons greeted are all those of the church of Philippi. And, first, the lesser members. Hence he says *to all the saints who are at Philippi*, which is the city that Philip founded; and he says *saints* on account of Baptism. Romans 6:3: *whoever of us have been baptized in Christ, have been baptized in his death*. But he touches on the greater members, saying *with the bishops*, etc. The question is why he places the lesser before the greater. Because the people come before the prelate. Ezekiel 34:2: *are not the flocks fed by the shepherds?* For flocks are to be fed by shepherds, not the other way around. Likewise, why does he pass over the priests? I answer: it must be said that they are included with the bishops, because in one city there are not several bishops. Hence, speaking in the plural, he gives one to understand the priests as well. And yet there is another order, because from the Gospel itself this is read: that after the designation of the twelve apostles (whose persons the bishops bear), he designated seventy-two disciples, whose place the priests hold. Dionysius also distinguishes bishops and priests. But in the beginning, although the orders were distinct, the names of the orders were not; hence here he includes the priests together with the bishops.

Then he sets down the goods wished for, at *grace*, etc. And there are two things that include everything. The first is the grace of God remitting sins. Ephesians 2:8: *by grace you are saved*, etc. The last is the peace of man. Psalm 147:14: *who has set your borders as peace*, etc. And consequently he wishes for the intermediate goods, and this *from God the Father*. James 1:17: *every best gift, and every perfect gift, is from above, coming down from the Father of lights*. Likewise, through the merit of the humility of Christ, and therefore he adds *and the Lord Jesus Christ*. John 1:17: *grace and truth came through Jesus Christ*. Ephesians 2:14: *for he himself is our peace*, etc.

Consequently he sets down the epistolary narration. And concerning this he does two things: first he gives thanks for the past; second he exhorts to progress in the future, at *but I want you to know*, etc. Concerning the first, first he sets forth the giving of thanks for them; second, its matter, at *upon your fellowship*, etc. Now he gives thanks together with an adjoined joy and entreaty. And so, touching these three things, he says *I give thanks to our God*. To give thanks is to recognize the grace done to oneself. 1 Thessalonians, last chapter: *in all things give thanks*.

*In every remembrance of you*, because nothing occurred to the Apostle among them that was not worthy of an act of thanksgiving. And this is a very great thing. Proverbs 10:7: *the memory of the just is with praises*, etc. *For all*. Isaiah 60:21: *but your people shall be all just forever*, etc. He gives thanks, therefore, for their good; prayer and entreaty for their preservation; yet all of it for joy. 1 Kings 12:23: *but far be this sin from me before the Lord, that I should cease to pray for you*.

Then when he says *upon the fellowship*, etc., he touches on the matter of the three aforesaid things. And first he sets down the matter of the thanksgiving; second, of the joy concerning things to come, at *being confident*, etc.; third, of the entreaty, at *witness*, etc. He says therefore: *upon the fellowship*, namely by which you share in the teaching of the Gospel, by believing it and fulfilling it in deed. For this is true fellowship. Hebrews, last chapter: *do not forget beneficence and fellowship*, etc. *From the first day*, etc. Ecclesiasticus 27:12: *a holy man remains in wisdom like the sun*, etc.

*And being confident of this very thing I rejoice concerning you, that he who has begun*, etc. Jeremiah 17:5f: *cursed is the man who trusts in man, and makes flesh his arm. Blessed is the man who trusts in the Lord, and the Lord shall be his confidence*. And this is by the power of God. And therefore he says *he who has begun*, etc. John 15:5: *without me you can do nothing*. This is against the Pelagians, who say that the beginning of a good work is from us, but its completion from God. But this is not true: for the beginning of a good work in us is to think about the good, and this itself is from God. 2 Corinthians 3:5: *not that we are sufficient to think anything of ourselves, as if from ourselves*, etc. *Until the day of Christ Jesus*, on which he will reward each one. 2 Timothy, last chapter: *as for the rest, there is laid up for me a crown of justice, which the Lord will render to me*, etc. 1 Corinthians 1:8: *he will confirm you unto the end, without reproach*, etc.

The reason for the joy is set down when he says *as it is right for me*, etc.; namely because it is just that you rejoice together with me over my goods. *Because I have you*, etc., as if he were to say: I have this conviction about you, that you are such that you rejoice over those things over which I too rejoice — that the joy is *in my chains*, since at that time he was bound for Christ, over which he was rejoicing. James 1:2f: *count it all joy, my brothers, when you fall into various trials, knowing*, etc. Acts 5:41: *the apostles went rejoicing from the presence of the Council, because they were counted worthy to suffer reproach for the name of Jesus*, etc. *And in the defense and in the confirmation of the Gospel*, namely by preaching boldly against tyrants and heretics, and by confirming the Gospel in the hearts of the faithful. Acts 12: *going through in order the region of Galatia and Phrygia, confirming all the disciples*. Or otherwise, according to the Gloss: *in heart*, that is, in desire, that you may be companions of everlasting joy. John 16:22: *no one shall take your joy from you*. And this cannot be withdrawn from my heart, because even while existing in chains and intent upon the confirmation and defense of the Gospel, solicitude for you does not depart from my heart.