Commentary on Philippians (Super Epistolam ad Philippenses Lectura)

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."

Since the Apostle has set forth his exhortation, here he exhorts to the virtue of humility, by the example of Christ. And first he leads them to imitate Christ's example; second he sets forth his example, at "who, when he was in the form," etc. He says therefore: be humble, as I have said; therefore feel this, that is, hold by experience what was in Christ Jesus. It should be noted that we ought to feel this in five ways, namely by the five senses.

First, to see his brightness, that being enlightened we may be conformed to him. Isaiah 33:17: they shall see the king in his beauty, etc. 2 Corinthians 3:18: but we all, beholding the glory of God with open face, etc. Second, to hear his wisdom, that we may be made blessed. 3 Kings 10:8: blessed are your men, and blessed are your servants, who stand before you and hear your wisdom. Psalm 17:45: at the hearing of the ear he obeyed me. Third, to smell the graces of his gentleness, that we may run to him. Song of Songs 1:3: draw me after you, we will run in the odor of your ointments. Fourth, to taste the sweetness of his loving-kindness, that we may always be beloved in God. Psalm 33:9: taste and see that the Lord is sweet. Fifth, to touch his power, that we may be saved. Matthew 9:21: if I shall but touch the hem of his garment, I shall be safe. And thus feel, as it were by touching, through the imitation of his work.

Then, when he says "who, when he was in the form of God," etc., he sets forth the example of Christ. And first he premises Christ's majesty; second he sets forth his humility, at "himself," etc.; third his exaltation, at "wherefore," etc. And first he premises the majesty of Christ, that his humility may be the more commended. And he sets forth two things pertaining to Christ's dignity: namely the truth of the divine nature; second, equality, at "not robbery." He says therefore "who," namely Christ, "when he was in the form," etc. For each thing is said to be in the nature of a genus or species through its form, whence form is called the nature of a thing. And thus to be in the form of God is to be in the nature of God, by which it is understood that he is true God. 1 John, last chapter: that we may be in his true Son Jesus Christ. But it is not to be understood that the form of God is one thing and God himself another: because in simple and material things the form and that whose form it is are the same, most of all in God.

But why does he say rather "in form" than "in nature"? Because this befits the proper names of the Son in three ways. For he is called both Son, and Word, and Image. For the Son is he who is begotten, and the end of generation is form. And therefore, that he may be shown to be the perfect Son of God, he says "in form," as one having perfectly the form of the Father. Likewise a word is not perfect unless it leads to knowledge of the nature of the thing; and thus the Word of God is said to be in the form of God, because he has the whole nature of the Father. Likewise an image is not said to be perfect, unless it has the form of that whose image it is. Hebrews 1:3: since he is the brightness of glory, and the figure of his substance, etc.

But does he have it perfectly? Yes, because "not robbery," etc. This could be understood in two ways. In one way, of his humanity, and Paul did not understand it thus, because this would be heretical; for it would be robbery, if it were referred to his humanity. Therefore it must be expounded in another way, namely of his divinity, according to which it is said of Christ. It is also repugnant to reason to say otherwise, because the nature of God is not receivable in matter; but that someone existing in some nature should participate in it more or less comes from matter, but there it is not so; therefore it must be said that he judged it not to be robbery, namely that he himself is equal to God, because he is in the form of God, and knows well his own nature. And because he knows this, therefore it is said in John 5:18: he makes himself equal to God; but this was not robbery — unlike when the Devil and man wished to be made equal to him. Isaiah 14:14: I will be like the most high, etc.; and Genesis 3:5: you shall be as gods. But this was robbery; therefore for this Christ came to make satisfaction. Psalm 68:5: the things I did not steal, then I paid back.

Then, when he says "but himself," etc., he commends the humility of Christ. First as to the mystery of the incarnation; second as to the mystery of the passion, at "he humbled himself," etc. Concerning the first he sets forth the humility; second its manner and form. He says therefore "but himself," etc. But since he was full of divinity, did he then empty himself of divinity? No, because what he was, he remained, and what he was not, he took up. But this is to be understood according to the assumption of that which he did not have, but not according to the assumption of that which he had. For just as he descended from heaven, not that he ceased to be in heaven, but because he began to be in a new way on earth, so also he emptied himself, not by laying aside the divine nature, but by assuming human nature.

Beautifully, however, he says "emptied." For "empty" is opposed to "full." But the divine nature is quite full, because there is the perfection of all goodness. Exodus 33:19: I will show you all good. But human nature, and the soul, is not full, but in potency to fullness; because it is made as it were a blank tablet. Human nature therefore is empty. He says therefore "he emptied," because he assumed human nature.

He touches, therefore, first, on the assumption of human nature, saying "taking the form of a servant." For man from his creation is a servant of God, and human nature is the form of a servant. Psalm 99:3: know that the Lord himself is God, etc. Isaiah 42:1: behold my servant, etc. Psalm 3:4: but you, Lord, are my protector, etc. Why is it more fittingly said "the form of a servant," than "a servant"? Because "servant" is the name of a hypostasis or suppositum, which is not what was assumed, but the nature was; for what is taken up is distinguished from that which takes it up. Therefore the Son of God did not assume a man; for it would be given to be understood that man was something other than the Son of God, whereas the Son of God was made man. He therefore received a nature into his own person, so that the Son of God and the Son of man might be the same in person.

Second, he touches on the conformity of nature, saying "made in the likeness of men," namely according to species. Hebrews 2:17: he ought in all things to be made like unto his brethren. And if you should say that it is not fitting for the Lord Jesus Christ to take on a species, it is true, one that would result from divinity and humanity, as if divinity and humanity had come together into one common nature. Whence it would follow that the divine nature (if I may speak so) would be changed.

Third, he sets forth the conditions of human nature, saying "and being found in habit as a man," because he took on all the defects and properties comprised in the species, except sin. And therefore "found in habit as a man," namely in outward manner of life, because he hungered as a man, was wearied, and the like. Hebrews 4:15: tempted in all things after our likeness, without sin. Baruch 3:38: after this he was seen upon the earth, and conversed with men. And thus we can refer "habit" to outward conditions. Or "habit," because he took on humanity itself as a habit.

Now habit is fourfold. One changes the one who has it, and it itself is not changed, as the fool through wisdom. Another is changed and changes, as food. Another, which neither changes nor is changed, as a ring coming onto a finger. Another, which is changed, and does not change, as a garment. And by this likeness human nature in Christ is called a habit, which so came to the divine person, that it did not change it; but it was changed for the better, because it was filled with grace and truth. John 1:14: we saw his glory, glory as it were of the only-begotten of the Father, full of grace and truth. He says therefore "made in the likeness of men," yet in such a way that he is not changed, because he was "found in habit as a man."

But it must be noted that from this word "habit," etc., some have erred. Whence a threefold opinion is touched upon in distinction VI of Book III of the Sentences. The first is that the humanity of Christ came to him accidentally, which is false: because the suppositum of the divine nature was made the suppositum of the human nature; and therefore it did not come to him accidentally, but substantially — not that divinity did not come to him naturally, but that it is predicated of him substantially. And by this also is excluded the error of Photinus, who said that Christ was a mere man, not born of a virgin, since it is said "when he was in the form of God." Therefore he was in the form of God before he took the form of a servant, from which he is less than the Father, because "not robbery," etc. It is established therefore that it was through the form of a servant that he merited. Likewise the error of Arius is excluded, who said that he was less than the Father, because "not robbery," etc. Likewise that of Nestorius, who said that the union was to be understood according to indwelling, namely insofar as God dwelt in a man, and that the Son of man is one and the Son of God another. But Rabanus says that the Apostle names the incarnation "emptying." But it is clear that the Father and the Holy Spirit also indwell: therefore these also would be emptied, which is false. Again he says: "he emptied himself"; therefore he who was emptied and he who empties are the same. But such is the Son of God, because he himself emptied himself; therefore the union is in person. Likewise that of Eutyches, who said that from the two natures one nature also results. Therefore he did not take the form of a servant, but some other, which is against this. Likewise that of Valentinus, who said that he brought a body from heaven. Likewise that of Apollinaris, who said that he did not have a soul. For thus he would not have been made in the likeness of men.

Then, when he says "he humbled himself," etc., he commends the humility of Christ as to the mystery of his passion. And first he shows the humility of Christ; second the manner, at "become obedient," etc. He is therefore man, but very great, because he is the same one who is God and man, and yet he humbled himself. Ecclesiasticus 3:20: the greater you are, humble yourself in all things. Matthew 11:29: learn from me, because I am meek and humble of heart.

The manner of humiliation and the sign of humility is obedience, because it is proper to the proud to follow their own will: for the proud man seeks height; but it pertains to a high thing that it not be ruled by another, but that it itself rule others, and therefore obedience is contrary to pride. Whence, wishing to show the perfection of the humility and passion of Christ, he says that he was made obedient, because if he had suffered not out of obedience, it would not have been so commendable: for obedience gives merit to our sufferings. But how was he made obedient? Not by the divine will, because that is itself the rule; but by the human will, which was regulated in all things according to the will of the Father. Matthew 26:39: nevertheless not as I will, but as you. And fittingly he brings in obedience in the passion, because the first transgression was committed through disobedience. Romans 5:19: for as through the disobedience of one man many were made sinners, so also through the obedience of one man many are made righteous. Proverbs 21:28: an obedient man shall speak of victories.

But that this obedience is great and commendable is clear: because obedience is then great, when it follows the command of another against one's own inclination; but the inclination of the human will tends to two things: to life and to honor; but Christ did not refuse death. 1 Peter 3:18: Christ died once for our sins, etc. Likewise he did not flee disgrace. Whence he says "even the death of the cross," which is the most disgraceful. Wisdom 2:20: let us condemn him to a most shameful death. Thus therefore he shunned neither death, nor the kind of disgraceful death.

Above he commended the humility of Christ; here he commends his reward, which is exaltation and glory. Lk. 14:11 and 18:14: *everyone who exalts himself will be humbled, and he who humbles himself will be exalted.* Job 22:29: *he who has been humbled will be in glory.* Note the threefold exaltation of Christ: namely as to the glory of the one rising, there "wherefore," etc.; as to the making known of his divinity, there "and he gave," etc.; and as to the reverence of the whole creature, there "that in the name," etc.

He says therefore *wherefore God also exalted him*, namely that he might rise from death. Likewise, from mortality to immortality. Rom. 6:9: *Christ rising from the dead now dies no more, death will no longer have dominion over him.* Ps. 117:16f: *the right hand of the Lord has exalted me, I shall not die, but live.* Likewise, he exalted him by establishing him at his right hand. Eph. 1:20f: *establishing him at his right hand in the heavens above every principality, and power, and virtue, and dominion, and every name*, etc. But it is true that others are exalted in glory and in immortality; but he more so, because *he gave him a name*, etc. Now a name is imposed to signify some thing, and a name is the higher, the higher the thing signified by it is; and therefore the name of divinity is the higher. Ps. 8:2: *O Lord our Lord, how admirable is your name*, etc. Therefore this name, that he might be called and be God, the Father gave to this one, namely to Christ, as to the true God.

But Photinus says that this is set down here as the reward of Christ's humility, and says that he is not true God, but that a certain eminence of a creature, and a likeness of divinity, was given to him — which is not true, because it was said above: *when he was in the form of God*, etc. It must therefore be said that in Christ there is a twofold nature, and one supposit. For this one person is God and man; and therefore this can be expounded in two ways. In one way, that the Father gave him this name insofar as he is the Son of God, and this from eternity through eternal generation; which giving is nothing other than his eternal generation. Jn. 5:26: *as the Father has life in himself, so he has given to the Son also to have life in himself*, etc. In another way, concerning Christ as man: and thus the Father gave to that man a name, that he might be God — not through nature, since the nature of God is one thing and that of man another, but that he might be God through grace, not of adoption but of union, by which he was at once God and man. Rom. 1:4: *predestined the Son of God in power*, he namely who was made to him from the seed of David according to the flesh. And this is the exposition of Augustine according to the intention of the apostle. Likewise it is found in Acts 2:36: *let all the house know most certainly*, etc. But the first is that of Ambrose.

But you ask, objecting as to both expositions, why, after he said *he humbled himself*, etc., there follows here *wherefore*, etc., since a reward does not precede merit. Therefore neither the eternal generation nor the incarnation is the reward of Christ's passion, since they precede it. But it must be said that in sacred Scripture something is said to happen when it becomes known. *He gave* therefore, that is, he made manifest to the world, that he had this name. For this was made manifest in the resurrection, since before, the divinity of Christ was not so known. And the following text agrees with this — as though he did not give what he did not have, but that all might venerate this. And a twofold veneration is set down: namely in the subjection of work, and in the confession of mouth, there *and every tongue*, etc.

He says therefore *and he gave him a name that is above every name*, even according as he is man. Therefore he adds *that in the name of Jesus*, which is the name of the man, *every knee should bow*. Phil. 2:10 and Isa. 45:24: *to me every knee shall bow*, etc. But here Origen erred: for when he heard that every knee should bow, which is to show reverence, he took it as a future event that at some time every rational creature — whether Angels, or men, or Demons — would be subjected to Christ by the subjection of charity. But against this stands Matt. 25:41: *depart, you cursed, into eternal fire*, etc. But it must be said that there is a twofold subjection: one voluntary, the other involuntary. And it is a future event that all the holy Angels will be subjected to Christ voluntarily; and therefore he says: *every knee should bow*. And the sign is put for the thing signified. Ps. 96:7: *adore him, all you his Angels.* Likewise, blessed men, and saints and the just, will be subjected in this manner. Ps. 85:9: *all the nations, whatsoever you have made, shall come, and shall adore before you, O Lord, and shall glorify your name.* But Demons and the damned not so, but are subjected involuntarily. Jas. 2:19: *the Demons believe, and tremble*, etc.

Then when he says *and every tongue should confess*, etc., the showing of reverence in the confession of mouth is set down. *Every tongue* — namely of the heavenly, the earthly, and those of the lower regions. This is not said of the confession of praise with respect to those of the lower regions, but of a forced confession, which comes about through the recognition of God. Isa. 40:5: *all flesh together shall see, that the mouth of the Lord has spoken*, etc. Ps. 98:3: *let it confess to your great name, because it is terrible and holy*, etc. And this, *because the Lord Jesus Christ*, etc. — this one, namely the man — *in glory*, etc. He does not say "in a like glory," because in the same glory. Jn. 5:23: *let all honor the Son, as they honor the Father.* And it must be noted that at the beginning he says *who, when in the form*, etc., here he says *in glory*, because it was to be that what he had from eternity would become known to all, as in Jn. 17:5: *glorify me, you, Father, with yourself, with the glory which I had before the world was made, with you.*

Then when he says *therefore, brethren*, etc., the exhortation is concluded. And concerning this he does three things: for first he exhorts to doing well; second he shows how they ought to act, there *but all things*, etc.; third, with what fruit, there *that you may be*, etc. Likewise the first divides into three: for first he recalls their past obedience; second he shows what they ought to do, there *not in presence*, etc.; third he gives confidence of fulfilling it, there *for God*, etc.

He says therefore: therefore, since Christ so humbled himself and for this is exalted, you ought to know that if you humble yourselves you will also be exalted; and you ought to do this, because you have always obeyed. And he makes mention of obedience, commending their good deeds, and this for the reason that by obedience is understood every virtue — since it is from this that a man is just, that he keeps the commandments of God. Rom. 6:16: *you are the servants of him whom you obey, whether of sin unto death, or of obedience unto justice*, etc. Likewise, every good, however good it is in itself, is rendered better through obedience. Prov. 21:28: *an obedient man shall speak of victories.* Likewise, because obedience among the others is the greatest. For to offer of exterior things is great, but greater if of the body, but greatest if of the soul and your will — which is done through obedience. 1 Kgs. 15:22: *obedience is better than sacrifices, and to hearken rather than to offer the fat of rams*, etc. But if you have done thus, I exhort that you still do thus henceforth.

Then when he says *not in presence*, etc., he shows what they ought to do. And first he admonishes them to act faithfully, because an unfaithful servant does not serve except when the master sees, since he cares for nothing but to please; but a faithful one always works well. And therefore he says *not in my presence only*, because otherwise it would seem that you were not acting from the instinct of good will. Eph. 6:6f: *not serving to the eye, as pleasing men, but as servants of Christ, doing the will of God: from the soul, with good will, serving the Lord, and not men.* Second, that they act humbly, there *with fear and trembling*, etc. For a proud man does not fear, but a humble one does. 1 Cor. 10:12: *he who thinks himself to stand, let him take heed lest he fall.* Prov. 28:14: *blessed is the man who is always fearful.* Ps. 2:11: *serve the Lord in fear, and rejoice unto him with trembling.* Third, that they act salutarily, there *work out your salvation.* Matt. 24:13: *he who shall persevere unto the end, he shall be saved.*

Then when he says *for God*, etc., he confirms this confidence and excludes four false opinions. One, of men believing that man through free will can be saved without divine help. Against this he says *God*, etc. Jn. 14:10: *the Father abiding in me, he does the works*: and 15:5: *without me you can do nothing.* Others altogether deny free will, saying that man is necessitated by fate, or by divine providence. And this he excludes, when he says *in you*, because inwardly, through instinct, he moves the will to work well. Isa. 26:12: *for you have wrought all our works in us.* The third, of the Pelagians, as also the first, saying that the choosing is in us, but the carrying out of the works in God, since to will is from us but to accomplish is from God. And this he excludes, saying *both to will and to accomplish*. Rom. 9:16: *it is not of him that wills* — namely to will — *without the help of God, nor of him that runs* — namely to run — *but of God that shows mercy.* The fourth, that God does every good in us, and this through our merits. This he excludes, when he says *for good will* — namely his own, not for our merits — since before the grace of God there is no good merit in us. Ps. 50:20: *deal kindly, O Lord, in your good will*, etc.

Above, the Apostle exhorted them to do works of salvation; here he teaches them the manner of doing them. And first he teaches the manner itself; second he assigns the reason for it, at "that you may be," etc. He teaches a twofold manner of doing them, namely without murmuring and without doubting. For works of virtue are most difficult, and in these murmuring has a place. 1 Cor. 10:10: "neither murmur, as some of them murmured, and perished by the destroyer." And lest you doubt whether they are to be done. James 1:6: "for he who hesitates is like a wave of the sea, which is moved by the wind, and carried about," etc.

He then gives the reason for this, first on the part of them; second on the part of the Apostle, at "to my glory," etc. Concerning the first, a threefold reason is given. The first, in comparison to the faithful, when he says "that you may be without complaint." Luke 1:6: "walking in all the commandments and justifications of the Lord without complaint," etc. But no one can be without sin, though he can well be without complaint. Hence he admonishes to this. Second, in comparison to God, at "simple," etc. For a son is like the father; but God is simple; hence we should be simple as sons of God, which is, when the intention is toward one thing. James 1:8: "a man double in soul is inconstant in all his ways." Matt. 10:16: "be prudent as serpents, and simple as doves." Third, in comparison to unbelievers, at "without reproach," etc., that is, that they may conduct themselves well toward unbelievers, namely that they be without offense, "in the midst of a nation" that is "depraved," as to evil works, "and perverse," as to unbelief: and this is when they cannot be defamed by them. 1 Tim. 5:14: "give no occasion to the adversary for the sake of reviling." And the reason for this is given, at "among whom," etc. Because however the world may be varied, the lights of heaven remain bright. Matt. 5:14: "you are the light of the world," etc. Shining, not as to essence, for in that way only God is light. John 1:4: "and the life was the light of men," etc. But the saints are not so. John 1:8: "he was not the light," etc. But they are light, insofar as they have something of the light of him who was the light of men, namely of the Word of God shining upon us. And therefore he says "holding fast the word of life," namely the word of Christ. John 6:68: "Lord, to whom shall we go? You have the words of eternal life." Ps. 118:105: "your word is a lamp to my feet," etc.

Then he gives the reason on the part of the Apostle, at "to my glory." Second, he makes the reason clear, that subjects ought to act well, also so that it may redound to the glory of their prelates. For it is their glory when subjects are well instructed. Prov. 10:1: "a wise son gladdens the father," etc. 1 Thess. 2:20: "for you are our glory," etc. And this "in the day of Christ," namely when he will bring the faithful with him. And this is for glory on account of two things, namely on account of labor in preaching and on account of the suffering of death which he sustained. And therefore he says "that I have not run in vain, nor labored in vain." By "course" he means preaching, on account of its swiftness, since it went from Jerusalem even to Spain. Likewise "labors," on account of the contradictions and punishments which he endured, and this not in vain, but rather to much fruit. 1 Cor. 15:10: "his grace in me has not been empty." Likewise on account of suffering, at "but if I am also sacrificed." For in converting some, he offers a sacrifice to God, as it were from those whom he converts. But sometimes those offering were killed by tyrants upon the sacrifice, as is found in Luke 13:1. And therefore he says: I offer to God a sacrifice from you. But if it should happen that I too am sacrificed upon this, that is, that on occasion of the sacrifice of your conversion I be killed, I rejoice on my own account. James 1:2: "count it all joy, my brothers, when you fall into various temptations," etc. And I congratulate you that you have faith even with danger to my person, for which also in this you should rejoice. And therefore he says "in the same way, rejoice and congratulate me." Rom. 12:15: "to rejoice with those who rejoice."

Then when he says "but I hope," etc., he sets forth his disciples as an example. And first Timothy, second Epaphroditus, at "but necessary," etc. Concerning the first, first he sets forth the sending of Timothy; second he commends him, at "no one," etc.; third he indicates the time of the sending, at "him therefore," etc. He says therefore "I hope," etc. It should be noted that the Apostle had such confidence in God that he attributed even the smallest things to God. 2 Cor. 3:5: "not that we are sufficient to think anything of ourselves as of ourselves, but our sufficiency is from God." The letter is plain.

Then he commends him, first from his charity toward them; second from his devotion to the Apostle, at "the proof," etc. And thus a good mediator acts, for he loves the one, and reveres the other. Likewise, first he sets down the commendation; second he explains it, at "for all seek the things which," etc. He says therefore "I send," etc., because "no one," etc., namely for your profit. Ps. 67:7: "who makes those of one manner to dwell in a house." "Who may be solicitous." Rom. 12:8: "he who is over others in solicitude." "With sincere affection," because it is only on account of God. 2 Cor. 1:17: "out of sincerity, as from God, before God, we speak in Christ." But the reason why "no one," etc., is because "all seek the things which," etc., that is, they do not seek the things which pertain to the salvation of neighbors and to the honor of God, but the things which pertain to gain and glory, and the things which are their own. But did not Luke and Epaphroditus and the others who were with the Apostle seek the things that were their own? I respond. It must be said that in the Apostle's company there were many who sought this, who also deserted him. 2 Tim. 4:10: "for Demas has forsaken me, loving this present world, and has gone to Thessalonica: Crescens to Galatia: Titus to Dalmatia: Luke alone is with me." But it is a custom that Scripture sometimes speaks of some as if of all. Jer. 6:13: "for from the least even to the greatest all are given to avarice, and from the prophet even to the priest all act deceitfully," etc. And so it is a fitting distribution. And if you wish to know how he conducts himself toward me, I respond, "the proof," etc., that is, as though he were a special son. 1 Cor. 4:17: "therefore I have sent to you Timothy, who is my dearest and faithful son in the Lord," etc. Him, therefore, so solicitous for you, so dear to me, I hope, etc.

But why not at once? It should be known that it is otherwise with Christ than with the other saints. For in Christ is the fullness of graces, hence he always had knowledge of all things; not so the other saints. Hence the Apostle foresaw some things about the future concerning himself, and some things he did not know. And thus it had not been revealed to him whether he was to be freed from his chains. And therefore he says "soon," etc. Because if the opportunity is given, I will come in person. And therefore he says "I trust," etc. Yet nevertheless he was not freed from his chains. Ps. 17:29: "for you light my lamp, O Lord my God, enlighten my darkness." For there is always something dark in the saints.

Then when he says "necessary," etc., he sets forth another of his disciples as an example, namely Epaphroditus. And first he describes him; second he shows how he should be received, at "receive," etc. Concerning the first he does two things: first he commends him; second he shows the cause of his sending, at "since indeed," etc.; third he explains it, at "for he was also sick," etc. He says therefore "necessary," etc. He calls him "brother," on account of faith. Matt. 23:8: "you are all brothers," etc. "Fellow-worker," namely in the labor of preaching. Prov. 18:19: "a brother who is helped by a brother is like a strong city." And "fellow-soldier," etc. Because they suffered tribulation together. 2 Tim. 2:3: "labor as a good soldier of Christ Jesus," etc. "Apostle," that is, teacher. This one was bishop of the Philippians, and was sent by them that he might serve the Apostle, and therefore he says "the minister of my need." Below, 4:18: "I am filled, having received from Epaphroditus, whom you sent, an odor of sweetness, an acceptable sacrifice, pleasing to God." But why? To satisfy the desire with which he desired to see you. Rom. 1:11: "for I desire you," etc. Likewise to relieve his own sorrow, because he was sorrowful over your sorrow, which you had conceived when you heard that he was sick. And he explains the cause, saying "for he was also sick even unto death," namely according to the judgment of the physicians, but not according to divine providence, but for the honor of God. John 11:4: "this sickness is not unto death, but for the glory of God." Therefore there follows, "but God had mercy on him." Ps. 6:3: "have mercy on me, O Lord, for I am weak," etc. "And not only," etc., because he had a temporal and natural sorrow over his afflictions, just as Christ also is read to have had at times.

Consequently he concludes the sending, and the letter is clear, and he shows how he should be received, and second the reason for this. He is to be received honorably in the Lord, whose minister he is. Gal. 4:14: "you received me as an angel of God, as Christ Jesus." 1 Tim. 5:17: "the priests who preside well are to be held worthy of double honor: especially those who labor in word and doctrine," etc. And this "on account of," etc., that is, on account of God and the salvation of the faithful, "he approached even unto death." John 15:13: "no one has greater love, than that someone lay down his soul for his friends," etc. "Handing over." John 10:11: "the good shepherd lays down his soul for his sheep." And this "that he might fulfill," etc., what you personally were not able to do concerning service to me.