Thomas Aquinas

Above he presented himself as an example of patience and holiness; here, for the same purpose, he brings forward the examples of others. And first he sets down the example of Christ; second, the examples of his own disciples, whom he promises to send for their confirmation, at the place, "But I hope in the Lord," etc. Concerning the first he does three things: first he sets forth the exhortation; second he introduces the example, at the place, "For feel this," etc.; third he draws the conclusion he intends from the example of Christ, at the place, "Therefore, my dearest," etc. Concerning the first, first is to be considered the means by which he leads them on; second, that to which he leads them, at the place, "fulfill my joy," etc. Now concerning the first he uses a fourfold means. First, from devotion to Christ himself; second, from love of neighbor; third, from a special fellowship; fourth, from compassion. He says therefore, "If there is therefore any consolation," etc. These four means, which are here set down in order, are all referred to what he adds below, "fulfill," etc. And the sense is as if he were saying: I wish to be consoled in you. "If there is therefore any consolation," that is, if you wish to bring me any consolation in Christ, "fulfill my joy." Isaiah 61:3: "that I might appoint strength for those who mourn in Sion," etc. 2 Corinthians 1:4: "he consoles us in every tribulation, that we too may be able to console," etc. But on the part of fraternal charity, he says, "if there is any solace of charity," namely there is, "fulfill my joy." Galatians 3: "but the fruit of the spirit is charity, joy, peace," etc. Psalm 132:1: "Behold how good," etc. Likewise from special fellowship, and this exists among men who share in common in things. Just as comrades are united in the arms of war, so are good men spiritually, who share among themselves in spiritual goods. And therefore he says, "if there is any fellowship of the spirit," namely there is between me and you, "fulfill my joy." As if he were saying: I have shown you great consolation of yours; if therefore you are my comrades, show the same also to me. Ephesians 4:3: "careful to keep the unity of the spirit in the bond of peace." Proverbs 18:24: "A man friendly to fellowship will be more a friend than a brother." Likewise from compassion, when he says, "if there are any bowels of compassion." Colossians 3:12: "Put on, as the elect of God, holy and beloved, the bowels of mercy," etc.

Then he sets forth those things to which he leads them. And first in general, saying "fulfill," etc., as if he were saying: I rejoice in you on account of the good things which I have seen and heard about you; but when these are perfected, then my joy will grow and at last be perfected. Hence that "fulfill," namely, by advancing in good.

Second, in particular he admonishes to mutual charity, whose unity consists in two things, namely, interiorly in affection and exteriorly in effect. 1 John 3:18: "Let us not love in word, nor in tongue, but in deed and truth." The first is designated in the object of charity, when he says, "think the same." For wisdom is the knowledge of the highest causes, because it belongs to it to judge, which no one can do without the highest cause. And therefore wisdom is knowledge concerning divine things. "Think the same," therefore, etc., as if he were saying: you should think the same concerning those things which belong to the faith. Romans 15:5f.: "But may the God of patience and comfort grant you to think this very thing toward one another according to Jesus Christ, that with one mouth you may glorify God." But this comes about through the same charity; therefore there follows, "having the same charity." Colossians 3:14: "Above all things having charity, which is the bond of perfection." Likewise, as regards effect, two things are necessary: namely, the agreement of the two into the same on the part of affection, and a concordant judgment of reason on the same. As to the first he says, "of one mind," namely, in matters to be done. Psalm 67:7: "who makes those of one manner to dwell in a house." Romans 15:6: "that with one mouth you may honor God." As to the second he says, "feeling the very same thing." And this differs from what he says, "think the same," just as what he says, "of one mind," differs from what he says, "having the same charity."

Second, he admonishes to humility; concerning which he first excludes the things contrary to humility, second he admonishes to it. Now the things contrary to humility are those which arise from pride. And these are properly exterior contention, because the humble yield to one another. Proverbs 13:10: "Among the proud there are always quarrels," etc. James 3:16: "Where there is envy and contention, there is instability and every depraved work." Therefore he says, "nothing through contention." Another is vain glory. For the proud man inordinately desires his own excellence, even in the opinion of others. Galatians 5:26: "Let us not become desirous of vain glory, provoking one another, envying one another," etc. John 8:50: "But I do not seek my own glory," etc. Therefore here he says, "nor through vain glory." And there follows the admonition, "but in humility esteeming one another superior." For just as it pertains to pride that a man should extol himself above himself, so it pertains to humility that a man should subject himself according to his own measure. But how will the superior be able to fulfill this? For either he does not know himself to be superior, and his own virtue, and thus he is not virtuous, because he is not prudent; or he knows it, and thus he cannot esteem another superior to himself.

I respond. It must be said that no one is so good that there is not in him some defect, and no one is so bad that he does not have something good. Hence it is not necessary that he prefer the other to himself absolutely, but as to this he should say in his own mind thus: perhaps in me there is some defect which is not in him. And Augustine shows this in the book On Virginity, how a virgin might prefer to herself a married woman, because she is perhaps more fervent. But granted that as to all things this one is good and that one bad, nevertheless you and he each bear a twofold person, namely your own, and Christ's. If therefore you do not prefer him by reason of his own person, prefer him by reason of the divine image. Romans 12:10: "In honor preceding one another."

Third, he admonishes to mutual solicitude, saying, "not the things which are his own," etc. 1 Corinthians 12:25: "the members are solicitous for one another," etc. 1 Corinthians 13:5: "Charity seeks not the things that are its own."