Commentary on Philippians (Super Epistolam ad Philippenses Lectura)

The path of the just is like a shining light, et cetera. Prov. IV, 18. In this authority the life of the saints is described from three things. From their narrowness, there, path, because Matth. VII, 14: narrow is the way, etc.; Job XXVIII, 7: the path the bird has not known, et cetera. From their brightness, there, a shining light. Eph. V, 8: you were once darkness, et cetera. For the just are shining, and therefore their way is bright. From their advancement, because it always grows. I Peter II, 2: that in it you may grow, et cetera. And this even unto the perfect day, namely of glory. I Cor. XIII, 10: when that which is perfect has come, it shall be done away, et cetera. Conversely the way of the wicked is broad; dark, shadowy, and failing. Whence Prov. IV, 19 is added the way of the wicked is dark, et cetera. And Matth. VII, 13: wide is the gate, and broad is the way, that leads to destruction, et cetera. From these words the matter of this epistle can be drawn. For the Philippians were in the right path of Christ, sustaining many tribulations for Christ. Likewise, illumined through faith, below II, 15: among whom you shine, et cetera. Likewise, they were advancing, as is clear through the whole epistle. Likewise, fittingly after the epistle to the Ephesians, in which instruction is given as to how ecclesiastical unity is to be preserved, these are set forth as an example of preserving ecclesiastical unity, who preserved it best.

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.

Having set out the matter of joy concerning future hope, he here shows for what he makes his prayer on their behalf. And first he sets forth his desire, which is shown to be utterly fervent; second, the matter of the prayer, at *and this I pray*, etc. And because the desire of the heart is manifest to God alone, therefore he calls God as witness that he prays for them with desire. Job ch. 12: *behold, in heaven is my witness*, namely God, etc. *How I long for you* — namely I — existing in the bowels of Jesus Christ. Or, how I long for you to be in them; as if he were to say: how I long for your salvation and participation in the visceral charity of Christ. Luke 1:78: *through the bowels of the mercy of God*, etc.; as if to say: because the power of love reaches to the depths and inmost parts of the heart. Or, I long that you be in the bowels of Jesus Christ, that is, that you love him intimately, so that you may also be loved by him; for in this consists the life of man.

Then, when he says *and this I pray*, etc., he sets forth the prayer, and he desires three goods.

First, as to the increase of interior charity. For interior affection is perfected through charity, and therefore for one who does not have charity, it should be desired that he have it; but for one who has it, that it be perfected. Hence he says *that charity*, etc. But for the increase of charity, God must be prayed to, because God alone works this in us. 2 Cor. 9:8: *And God is able to make all grace abound in you, that, always having all sufficiency in all things, you may abound unto every good work*, etc. And this it is necessary that we too ask, because Matt. 5:20: *unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven*.

Second, as to the intellect. Hence he says *in all knowledge*. But does knowledge come from charity? Yes, because it is said in 1 John 2:27: *and as for you, let the anointing which you have received from him abide in you, and you have no need that any man teach you, but as his anointing teaches you concerning all things*, etc. Likewise, charity is the spirit, of which it is said in John 16:13: *when that spirit of truth shall come, he will teach you all*, etc. The reason for this is that whoever has a habit — if the habit is right, a right judgment follows from it concerning those things that pertain to that habit; but if it is corrupt, a false one. Just as, concerning venereal matters, the temperate man has good judgment, while the intemperate man does not, but a false one. But all things that are done by us are to be informed by charity, and therefore he who has charity has right judgment, also as to things knowable. And thus he says *in all knowledge*, namely by which he may recognize the truth and adhere firmly concerning those things that belong to faith. This is the knowledge of the saints, of which it is spoken in Wisdom 10:10. And as to things to be done, and thus he says *and in all sense*, which is the cognitive power concerning exterior objects. And it is proper to it that it immediately judges rightly concerning its proper sensible object. And therefore this name has been transferred to the interior judgment of reason; hence those are called "sensible" who have right judgment concerning things to be done. Wisdom 1:1: *have a sense of the Lord in goodness*, etc. Wisdom 6:16: *to think, then, upon her, is a consummated sense*, etc. But this sense ought to be not only considerative but also discretive between good and evil, and between good and better. Hence he adds *that you may approve*, etc. Note that charity perfects the sense so that it approves good things; but perfect charity, so that it approves better things. 1 Cor. 12:31: *be zealous for the better gifts*, etc.; and below, ch. 14: *follow after charity*, etc. And therefore he says *more excellent things*.

Third, as to the effect. And first he sets forth immunity from evil; second, perfection in good. The first, in that he says *that you may be sincere*. For there is a twofold sin to be avoided: namely, that of interior corruption, by which a man is corrupted in himself, and this is excluded by sincerity. 1 Cor. 5:8: *in the unleavened bread of sincerity*, etc. The other is against one's neighbor, namely offense. And therefore he says *and without offense*. 1 Cor. 4:10: *be without offense to the Jews and the Gentiles, and to the Church of God, as I also*, etc. And 2 Cor. 6:3: *giving no offense to any man*, etc. *Unto the day of Christ Jesus*, that is, until the end of life. Matt. 24:13: *he who shall persevere unto the end, he shall be saved*. As to grace he says *filled with the fruit of justice*, so that the works of justice are, as it were, a fruit. Rom. 6:22: *you have your fruit unto sanctification*, etc. Or *the fruit of justice*, that is, the reward of justice, namely the crown. 2 Tim. 4:8: *as to the rest, there is laid up for me a crown of justice*, etc. Wisdom 4: *for the fruit of good labors is glorious*, etc. And this is had through Christ, because all things that we do are good through him. John 15:5: *without me you can do nothing*, etc. And these things are to be done for this end, namely unto the glory and praise of God, because from the works of the saints God is glorified, since others thereby break forth into the praise of God. Ps. 150:1: *praise the Lord in his saints*, etc. Jer. 33:9: *it shall be to me a name, and a joy, and a praise, and an exultation to all the nations of the earth, who shall hear of all the good things*, etc.

Then, when he says *but I would have you know*, etc., he admonishes concerning things to come. And first he sets forth examples to be followed and to be avoided; second, he concludes with a moral admonition in ch. 4, at *therefore, my most beloved brethren*, etc. Concerning the first he does two things, for first he shows what things are to be imitated; second, what things are to be avoided, ch. 3, at *as for the rest*, etc. Likewise the first is divided into two, for first he puts himself forward for them to imitate; second, others, ch. 2, at *if there be therefore*, etc. Likewise the first into three, for first he sets forth as an example his own progress; second, the joy which he has from that progress, at *for what*, etc.; third, the fruit from his own progress, at *for I know*, etc. Likewise the first into two. First he sets forth the progress; second, the manner, at *so that my bonds*, etc.

He says therefore: I have admonished you unto progress, and that you may have my progress as a pattern, I wish you to know, both the things that concern me — outwardly, because the tribulations, even though they were exterior, did not change me inwardly, but rather they turned out unto progress, since from them the faith preached made greater progress. 2 Cor. 1:6: *whether we be in tribulation, it is for your exhortation and salvation; or whether we be comforted, it is for your consolation*, etc.

And he shows the progress. First as to himself; second as to others, at *so that the more*, etc. As to himself indeed it had been manifest that he suffered such things for Christ constantly, so that he was bound in chains, whence it is said *so that my bonds*, etc., which is glorious for Christ's sake. 1 Peter 4:15: *let none of you suffer as a murderer, or a thief, or a coveter of other men's goods; but if as a Christian, let him not be ashamed*, etc. *In every praetorium*, as in the court of Caesar, etc.

But on the part of others, the faith was growing in common. Hence he says *so that the more*, etc. 1 Macc. ch. 4: concerning the elephants. Ecclus. 10:2: *according to the judge of the people, so also are his ministers*, etc. Prov. 18: *the just, like a confident lion, shall be without dread*, etc.

Yet on the part of others there is diversity, because some spoke well, some ill. And those who spoke well, some did so out of general charity and some out of a special love for the apostle. And those who spoke ill, some did so out of general malice, some out of a special hatred toward the apostle. But as it seems to me, the apostle shows a twofold cause on account of which some were preaching. First, on account of envy. And therefore the apostle shows their depraved intention, saying *some indeed out of envy*, etc. James 3:16: *where jealousy and contention are, there is inconstancy, and every depraved work*. 1 Cor. 3:3: *since there is among you jealousy and contention, are you not carnal?* Second, on account of love of Christ and of the Gospel. Hence he says *some out of good*, etc. Ps. 150:20: *deal kindly, in good will*, etc. But the apostle adds, saying *but some out of charity*, namely that which produces good will, etc., because they preached in order to supply the deficiency of me as teacher.

Then the apostle explains what he had said, stating that some preached not according to a sound intention, but out of contention. Their corrupt intention was manifest in two ways: in one way, that by preaching publicly, they might cause disturbance among the Gentile people against the apostle, over and above that which he already had. In the other way, because they believed that Paul, hearing them usurp the office committed to him, would be troubled, and thereby affliction would be added to one already afflicted.

Above, the Apostle described the progress that followed from him; here he treats of the joy conceived from this progress. And first he sets down the matter of the joy; second, the joy itself, there "and in this I rejoice," etc. Now it happens sometimes that some joy arises from a good cause, and this directly and per se, and sometimes from a bad cause, and this indirectly and per accidens. For when it is from a good cause, one should rejoice both in the effect and in the cause, as in an almsdeed done for God's sake. But when it is from a bad cause, then one should rejoice in the effect, but not in the cause. And so it is with the redemption through Christ, although it came about from the wickedness of Judas and of the Jews. So it happens in the Church, where benefit comes about sometimes through good preachers as regards a good intention, sometimes through bad ones as regards a bad intention; and one should rejoice in both, as has been said. And therefore he says "for what," etc. By occasion he proclaims Christ, who does not intend this as his principal aim but for the sake of something else, say, gain or glory. Prov. 18: "he who wishes to withdraw from a friend seeks an occasion." By truth, however, when it is from a right intention. Isaiah 38:3: "I beseech thee, O Lord, remember, I pray thee, how I have walked before thee in truth and with a perfect heart," etc. But since it happens in either way to the benefit of the Church, therefore he says "if Christ is proclaimed," etc., because if he were proclaiming something other than Christ, then it would matter greatly, which happens when false doctrine is taught. Augustine: "the shepherd who proclaims for the sake of truth is to be loved; the hireling who does so for gain is to be tolerated; he who is false is to be expelled." Then he sets down the joy that follows, saying "and in this," namely that my bonds are made manifest for Christ's sake, that Christ is proclaimed, "I rejoice," in the present, John 14:28: "if you loved me, you would indeed rejoice," etc., "and I shall rejoice" in the future, Isaiah 51:3: "they shall obtain joy and gladness," etc.

Then, when he says "for I know," etc., he sets down the fruit arising from his own progress. And first he sets down the fruit itself; second he raises a certain doubt, there "for whether to live," etc. Likewise, first he proposes the fruit; second, the help for obtaining it, there "through your prayer," etc.; third he assigns the matter of the fruit, there "but not in every," etc. He says therefore: I rejoice in these things, and this on account of the fruit arising from them unto eternal salvation. Isaiah 45:17: "Israel is saved in the Lord with eternal salvation," etc. And this is so because when we do some good things by cooperating in the salvation of others, it redounds to our own salvation. For if, as is said in Matthew 18:6, "whoever shall scandalize one of these little ones," etc.; how great a glory is he worthy of who procures the salvation of many? Now the help is threefold: namely, on the part of others, mutual prayer. Hence he says "through your prayers," namely, from which I hope to be helped by God. James, last chapter: "pray for one another, that you may be saved," etc. On the part of God, from whom we have the hope of salvation. Isaiah 26:17-18: "from thy face, O Lord, we have conceived, and have been as it were in labor, and have brought forth the spirit of salvation." And therefore he says "and the supply of the Spirit of Jesus Christ." Romans 8:26: "the Spirit helps our infirmity." And he speaks by way of likeness. For when someone is weak, he needs one to relieve him so that he may be sustained, and this is to supply; and we are weak, therefore we need the supply of the Spirit. John 14:26: "and he shall suggest to you all things," etc.; as it were supplying to you. On our part there is hope in God, because, Prov. 11:28: "he who trusts in riches shall fall." Our hope, therefore, must be in God, etc. Psalm 124:1: "they who trust in the Lord are as mount Sion," etc. And therefore he says "according to my expectation and hope." But is not hope the expectation of future beatitude? It must be said that hope is a movement of the appetite toward an arduous good. And this in two ways: for when someone hopes to attain through himself, thus hope is without expectation; but when through another, then it is hope with expectation, and thus we expect, having hope of attaining something through another. Psalm 39:2: "with expectation I have waited for the Lord," etc. Romans 8:24: "we are saved by hope." But he says "I know," and afterward "I hope and I expect." Is this hope then certain? The Apostle answers, saying: "yes, because in nothing shall I be confounded." 1 Maccabees 2:61: "all who hope in him do not grow weak." Romans 5:5: "but hope does not confound." Ecclesiasticus 2:11: "no one has hoped in the Lord and been confounded."

Of this he first assigns the reason, second he expounds it, there "for to me to live," etc. This reason is taken from the fact that he himself is wholly ordered to the service of Christ, as if he were saying: therefore these things will come to me unto salvation, because I am wholly for the service of Christ. And first he sets down confidence; second, perseverance; third, the certainty of intention. He says therefore "but in all confidence," etc., as if to say: many persecute me, but I trust in God. Isaiah 12:2: "I will act with confidence and will not fear." Psalm 11:6: "I will act with confidence in him." "As always," that is, from the beginning of his conversion. Acts 9:27: "how in Damascus he had acted with confidence," etc. "So also now," Job 27:6: "my justification which I have begun to hold, I will not abandon."

Third, he shows that his intention is right, because Christ will be magnified, who, since he is true God, cannot be magnified or diminished in himself, but in us, that is, in the knowledge of others. Then, therefore, one magnifies Christ when one extends knowledge of him. Ecclesiasticus 43:35: "who shall magnify him as he is from the beginning?" And this both in word and in deed, when the greatness of a divine effect shows his greatness. And among the marvelous effects, justification is one such, and as long as it lies hidden in a man's heart, Christ is not magnified through it, except as regards that man's own heart, not as regards others; but whenever it bursts forth into outward, visible bodily acts, then it is truly and properly magnified. And therefore he says "in my body." In our body Christ is magnified in two ways. In one way insofar as we devote our body to his service, carrying out his ministries bodily. 1 Corinthians 6:20: "glorify and carry God in your body." In another way by exposing our body for Christ. 1 Corinthians 13:3: "if I should deliver my body, so that I burn," etc. But the first way comes about through life; the second through death. Therefore he says "whether through life," because by living he operates, "or through death." Romans 14:8: "whether we live, or whether we die, we are the Lord's," etc. This can also be understood of spiritual death. Colossians 3:5: "mortify your members which are upon the earth," etc.

Then he explains how he will be magnified through life and through death, saying "for to me to live," etc. For life imports a certain motion. For those things are said to live which are moved of themselves. And hence it is that that seems to be radically a man's life, which is the principle of motion in him. Now this is that to which his affection is united as to an end, because from this a man is moved to all things. Hence some call that from which they are moved to act their life, as hunters call the hunt, and friends call their friend. So therefore Christ is our life, since the whole principle of our life and operation is Christ. And therefore the Apostle says "for to me to live," etc., because Christ alone moved him. "And to die is gain" — here the Apostle speaks properly. For anyone reckons it a gain to himself when he can perfect the life which he has imperfectly. Thus the sick man reckons a healthy life as gain. Our life is Christ. Colossians 3:3: "your life is hidden with Christ in God." But here it is imperfect. 2 Corinthians 5:6: "as long as we are in the body, we are exiled from the Lord." And therefore when we die in body, our life, namely Christ, is perfected for us, to whom we are then present. Psalm 126:2: "when he shall have given sleep to his beloved," etc. 2 Timothy 4:6: "for I am already being poured out, and the time of my dissolution is at hand," etc.

Then, when he says "but if to live," etc., he sets down a certain doubt concerning the things that have been said. And concerning this he does two things. First he sets down the doubt; second he resolves it, there "and this trusting," etc. Likewise, the first part into two: for first he sets down the doubt; second he proposes reasons for either side, there "but I am straitened," etc. He says therefore: if to live in the flesh, this to me is fruit, etc.; it is true that in my body, while I live, Christ is magnified. Therefore my living in the flesh, that is, my life in the flesh, is fruit of this sort. Hence he predicates the effect of the cause, that is, if life brings me this fruit, that Christ be magnified, life in the flesh is good and fruitful. Romans 6:22: "you have your fruit unto sanctification," etc. If then it is so, "I know not what I shall choose," whether to die, or to live. Romans 8:26: "for what we should pray for as we ought, we know not," etc. Wisdom 9:14: "for the thoughts of mortal men are fearful, and our counsels uncertain."

But why do you doubt? Because "I am straitened," etc. First he sets down the reason for one side; second for the other. For in man there is a twofold motion, namely of nature and of grace. Of nature, toward not dying. 2 Corinthians 5:4: "we would not be unclothed, but clothed upon," etc. John, last chapter: "and another shall lead thee whither thou wouldst not," etc. And of grace, which charity suggests, which moves toward the love of God and of neighbor. This affection toward the love of God moves us to be with Christ. And therefore he says "having a desire to be dissolved," not simply, but "to be with Christ." 2 Corinthians 5:8: "but we are confident, and have a good will to be absent rather from the body, and to be present with the Lord," etc. In which is noted the falsity of the opinion of the Greeks, that the souls of the saints after death are not immediately with Christ. And this he desires because it is "much better to be with Christ." Psalm 72:25: "for what have I in heaven," etc. "My flesh and my heart have fainted," namely as regards possessing the good. Psalm 83:11: "better is one day in thy courts above thousands," etc.

But the love of neighbor moves toward the progress of the neighbor, and therefore he says "but to remain," etc., that is, my life is necessary on account of your benefit. 2 Corinthians 5:13: "whether we are transported in mind, it is to God; or whether we are sober, it is for you," etc. Or otherwise, "I am straitened," etc., that is, from a twofold side the desire arises "to be dissolved," etc., "better," etc. The sense is not changed.

But this does not seem doubtful; indeed the Apostle even seems to incline toward the former part. For the first desire is roused in us by the love of God, the second by the love of neighbor; but the first desire is greater and better; therefore, etc. I answer. It must be said that the love of God is twofold: namely, the love of concupiscence, by which one wills to enjoy God and delight in him, and this is the good of man. Likewise there is the love of friendship, by which a man puts the honor of God ahead even of this delight by which he enjoys God, and this is perfect charity. Hence Romans 8:38: "neither death, nor life, nor angels," etc. And he adds in chapter 9:3: "I wished myself to become an anathema for my brethren," etc. And this he said in order to show that he was of a more perfect charity, as it were being ready, for the love of God and his glory, to forgo the delight of the vision of God; and therefore he chose this, and rightly, as being more perfect.

Having set forth the doubt and the arguments on both sides, here he resolves the doubt. And first, as though choosing one part, he foretells his future coming to them so far as it concerns himself; second, he shows what is required on their part, at the place *only worthily*, etc. Likewise the first is divided into three: first he sets forth his future coming; second he shows the fruit of it; third he explains that fruit.

He says therefore: after it was said above that to remain in the flesh is necessary for your sake, and that my life is fruitful for you, *I know* — namely, for this reason, that I shall remain — but this as one trusting in God. Prov. 18: *the just man, trusting, is like a lion*, etc. *I shall stay and I shall remain*, that is, I shall live, and live long.

But on the contrary, he was put to death shortly afterward by Nero. I respond: it must be said that the epistle was made, or written, in the first year of his imprisonment, which was the first year of Nero. Hence afterward he lived seven years.

*To all of you*, that is, for the benefit of all of you. 1 Cor. 10:33: *not seeking what is useful to me, but what is useful to many, that they may be saved*. *And this for your progress*, that is, that through my exhortation you may progress in faith and rejoice over my life which you have heard of — but you would rejoice more if I were present. Rom. 1:11: *for I long to see you*, etc.

Then he explains what he had said, saying *that your rejoicing*, etc., that is, if it be granted that I come to you again, the result is that I may be an abundant joy to you. Eph. 3:20: *but to him who is able to do all things more abundantly than we ask or understand*, etc. *And this in Christ Jesus*, because this very fact, that they rejoiced over him, was on account of Christ. Philem. 20: *may I enjoy you in the Lord*, etc.

Then when he says *only worthily*, etc., he shows what is required on their part. And concerning this he does three things: first he states this requirement; second he makes clear the benefit that follows from it; third he explains it. He says therefore that only this is required on their part, that they conduct themselves worthily in the Gospel of Christ, namely, according to what befits such a teaching. 1 Thess. 2:12: *we testified, that you should walk worthily of God, who called you into his kingdom and glory*, etc. Col. 1:10: *that you walk worthily of God*, etc.

*So that whether when I come and see you, or being absent, I may hear good things about you.* And this is a joy to me. 1 Jn. 3: *I have no greater grace than these, than to hear that my children walk in truth*, etc.

And now in particular he asks of them, first unity, second constancy, at the place *and in nothing*, etc. Now for the saints a threefold unity is necessary: namely, of love; hence he says *I may hear about you*, namely, that you *stand in one spirit*, which is through love. Eph. 4:3: *solicitous to keep the unity of the spirit in the bond of peace*. And 1 Cor. 6:17: *but he who cleaves to the Lord is one spirit*. Likewise, of concord; hence he says *of one mind*, that is, having one will and one spirit. Acts 4:32: *of the multitude of believers there was one heart and one soul*. Ps. 67:7: *who makes those of one manner to dwell in a house*, etc. Likewise, of cooperation; hence he says *working together*, etc., namely, that one should help another. To this pertains what is said in 1 Kings 25:1: *all Israel was gathered together, and they mourned him*, namely Samuel. Prov. 18:19: *a brother who is helped by a brother is like a fortified city*.

Second, he asks for constancy, at the place *and in nothing*, etc. And first he leads them to fortitude; second he gives the reason. He says therefore *and in nothing*, etc.; because they can do nothing except insofar as God permits. Lk. 21:18: *a hair of your head shall not perish*. Ps. 1:3: *his leaf shall not fall*, etc. Is. 51:12: *who are you, that you should fear a mortal man, and a son of man, who shall wither like grass?*

Now the reason is threefold: the first is taken from the fruit of tribulation; the second from the twofold gift of God; the third from its author. He says therefore *be not terrified*, because there is *a fruit* for you — that is, the very persecution which, in them, that is, in those persecuting, is a cause of perdition, is for you a cause of salvation. Matt. 16:25: *whoever wishes to save his soul shall lose it*, etc. Jn. 12:25: *he who loves his soul shall lose it*. Hos. 12: *your destruction is from you, Israel; your help is only from me*, etc. *And this from God*, by whom it has been given to you as a gift, that you endure tribulations patiently. The second reason, *that you may believe in him*. Eph. 2:8: *for by grace you are saved through faith*, which is a great and first gift. And also that *you suffer for him*, which is a greater gift, namely, that you take up Christ's cause, as it were his athletes. Acts 5:41: *the apostles went rejoicing from the presence of the Council*, etc. If therefore it is useful and honorable, act therefore bravely.

The third reason is taken from example, because he treats them in the same way as us, who are the firstfruits of the faithful. And therefore he says *having the same struggle, such as you also saw in me*, namely among you, when I was stripped and beaten at Philippi on account of the pythoness who was freed, Acts 16:16f.: *and now you have heard about me, who am in chains*.