Commentary on Philippians (Super Epistolam ad Philippenses Lectura)

He set forth examples which they ought to follow; here he shows whose examples they ought to avoid. And concerning this he does three things: first, he sets forth beforehand whom they ought to avoid; second, an example of avoidance through the conduct of the saints, where it says "For we," etc.; third, he leads them to avoid those whom they considered worthy of imitation, where it says "Imitators," etc. Again, the first part is divided into three parts: first he sets forth beforehand the purpose of this teaching; second, the necessity of writing, where it says "the same things to you," etc.; third, the reason for the necessity, where it says "See," etc.

The intention of the admonition is to remove the faithful Gentiles from legal observances, to which certain persons were leading them. And therefore he says "O brothers"—namely, through faith—"for the rest," that is, after I have admonished you, as above, "rejoice in the Lord" only, not in legal observances. Habakkuk 3:18: "But I will rejoice in the Lord, and I will exult in God my Jesus," etc. And this, because "the same things" which I said in your presence, it is not tedious for me to write to you in your absence. For words easily pass away, but written things remain. Ecclesiasticus 38:25: "Write wisdom in the time of leisure," etc. Jude 1:3: "Using all diligence to write to you concerning your common salvation, I had need to write to you," etc. Romans 15:15: "I have written to you, brothers, more boldly in part, as it were bringing you back into memory," etc.

And the cause of this necessity is that seducers press in; and therefore it is fitting to write the truth more insistently, whence he says "See," that is, observe, etc. And he says three things about these: namely, the irrational savagery of heart; whence he says "dogs." The Gloss: it is the nature of a dog that it barks immediately out of anger, not from reason, but from habit. So also those men. Isaiah 56:11: "Most shameless dogs, they knew not fullness; these shepherds knew not understanding," etc. The last chapter of the Apocalypse: "Outside are the dogs," etc.

Second, the sowing of perverse doctrine, where it says "evil workers," because they do not labor faithfully in the vineyard of the Lord, nor do they cast good seed into the field. Matthew 13:28: "An enemy man has done this," etc. 2 Timothy 2:15: "Take care to show yourself approved to God," etc.

Third, of dissension, where it says "concision." And he uses this word as a rebuke against them. For they preach circumcision, which cannot stand together with the grace of Christ. Galatians 5:2: "If you are circumcised, Christ will profit you nothing." Whence, playing on the word, he says "concision," as though they have not circumcision but concision.

Then when he says "But we," etc., he shows how they are to be avoided by the saints. And first, how by all; second, how by himself, where it says "wherefore," etc. He says therefore: I say that they are the concision, but we are the true circumcision, who in spirit, etc. Now circumcision is twofold, namely bodily and spiritual. Romans 2:28: "For he is not a Jew who is one openly, nor is that circumcision which is openly in the flesh; but he is a Jew who is one in secret, and circumcision is of the heart, in spirit, not in the letter," etc. For circumcision of the flesh is that which is of the excess of the flesh, but circumcision of the spirit is that by which the Holy Spirit cuts away the excessive interior concupiscences. And therefore he says "we are," etc., that is, who inwardly circumcises us to God. Romans 2: "For God is my witness, whom I serve in my spirit in the Gospel of his Son," etc. 1 Corinthians 14:15: "I will sing psalms in spirit, I will sing psalms also with the mind; I will pray in spirit, I will pray also with the mind," etc.

Now circumcision was given, as is shown in Romans 4:16, so that it might be shown as a sign of Abraham's faith, namely so that his faith might be shown true, which was faith concerning the future seed. Galatians 3:16: "To Abraham were the promises spoken," etc. Circumcision, therefore, is a sign of Abraham's faith concerning Christ. He therefore is circumcised who is inwardly renewed by the Holy Spirit in Christ, who is the truth of circumcision. Colossians 2:11: "You have been circumcised with a circumcision not made by hand, in the stripping off of the body of the flesh, but in the circumcision of Christ," etc. And "not having confidence in the flesh," that is, in carnal circumcision, because, as is said in John 6:63: "It is the spirit that gives life, but the flesh profits nothing." Now "flesh" is taken in us sometimes for carnal concupiscence, sometimes for care of the flesh, and sometimes for carnal observance. And we ought to circumcise both, and not glory in them.

Then when he says "although I," etc., he sets forth his own example, and first he sets forth beforehand his own eminence, which he had in the legal state; second he shows how he despised it, where it says "but what things," etc. The first he sets forth first in general; second he explains part by part, where it says "circumcised," etc.

Concerning the first he does two things: first he shows the confidence which he could have had in legal observances, saying: we ought not to have confidence in legal observances, "although I have"—that is, I could have if I wished—because "in whatever anyone is bold—I speak in foolishness—I also am bold," etc., as is said in II, 21. And this even more excellently, because "I more." 2 Corinthians 11:23: "As one less wise, I say, I more," etc. And all this he brings forward so that he might more effectively destroy the legal observances. For many despise what they do not know, or do not have, and this is worth nothing; but it counts when someone has something and despises it, and does not glory in it. Thus, if the Apostle had not had a place in the legal state, it could be said that he came to the state of the Gospel for that reason. And therefore he shows through this his eminence in that state.

And first as to lineage; second as to manner of life, where it says "according to the law," etc. As to the first, in three ways: as to the sacrament of his lineage, because "circumcised the eighth day." Genesis 17:10: "That it may be a sign of the covenant between me and you," etc. And he says "the eighth day," because this was the difference between proselytes and those who were of the lineage of Abraham: for the former were circumcised not on the eighth day, but already as adults when they were converted, whereas these, according to the law, were circumcised on the eighth day. Genesis 17:12: "An infant of eight days shall be circumcised among you." Thus therefore he was not as a proselyte, but as a true Israelite.

Second, as to the lineage itself, and first as to the people, when he says "of the race of Israel." For from Abraham two peoples descended: one through Isaac, and the other through Ishmael. From the first, two: one through Esau, and the other through Jacob. But the two, namely those from Esau and the Ishmaelites, did not obtain the inheritance, but Jacob alone, who is also Israel. Therefore he says "of the race of Israel." 2 Corinthians 11:22: "Are they Israelites? So am I."

Likewise as to the tribe, because in the tribe of Israel there were some from the handmaids, namely from Bilhah and Zilpah; some from the free women, namely Leah and Rachel; and among these certain ones were always in the worship of God, namely Levi, Judah, and Benjamin. The others, in the time of Jeroboam, were turned to idols. And therefore the tribe of Benjamin was privileged, because it was in the faith and love of his wife, and the temple was in it. Deuteronomy 33:12: "Benjamin, most beloved of the Lord, shall dwell confidently in him; as it were in a bridal chamber he shall abide all the day, and he shall rest between his shoulders," etc. Genesis 49:27: "Benjamin a ravenous wolf, in the morning shall eat the prey, and in the evening shall divide the spoil." By which Paul was prefigured, who was at one time against the Church.

Third, as to name and language, when he says "Hebrew." Some say that "Hebrew" is said from Abraham: and this Augustine says, but afterward he retracts it. But it is said from Heber, concerning whom Genesis 11:14. But that it is not from Abraham is clear, because even Abraham is called a Hebrew. Genesis 14:13: "It was announced to Abraham the Hebrew." The Gloss on Genesis 11 says that in the time of Heber the lip of all peoples was divided, and that language, which was before, remained in the family of Heber, and in the worship of the one God, and among all the Hebrews. He was also born of Hebrew parents, and therefore he says "of the Hebrews."

Then he shows his eminence as to manner of life. And first as to sect, when he says "according to the law, a Pharisee." Among the Jews indeed there were three sects, namely of the Pharisees, the Sadducees, and the Essenes. But the Pharisees approached more closely to the truth, because the Sadducees denied the resurrection, nor did they believe there to be angels, nor spirits. But the Pharisees confess both, as is said in Acts 23:8. And therefore in this the sect of the Pharisees is more commendable. But how he was a Pharisee is stated in Acts 26:5: "Since according to the most certain sect of our religion I lived a Pharisee."

Second, as to the zeal which the Jews had, although not according to knowledge, in persecuting Christians, therefore he says "persecuting the Church of God." Galatians 1:23: "He who once persecuted us now preaches the faith which he once assailed." And Acts 26:9: "And I indeed had thought that I ought to do many things contrary to the name of Jesus of Nazareth, which also I did at Jerusalem, and many of the saints I shut up in prisons," etc. 1 Corinthians 15:9: "I am not worthy to be called an apostle, because I persecuted the Church of God."

Third, as to the innocence of his manner of life. Therefore he says "according to righteousness," etc. This righteousness consists in exterior things, but the righteousness of faith is of the heart. Acts 15:9: "Purifying their hearts by faith." For, as to exterior righteousness, the Apostle lived innocently. And therefore he says "without complaint," etc. But he does not say "without sin," because complaint is the sin of scandal to one's neighbors in those things which are exterior. Luke 1:6: "Walking in all the commandments and justifications of the Lord without complaint," etc. And therefore it is not contrary to what is said in Ephesians 2:3: "Among whom we also walked," because he did not then have the true righteousness of faith, which makes a man pure, but only that of the law.

Then when he says "but what things to me," etc., he shows the contempt of his eminence in legal observances. And first he shows for what reason he despised legal observances in general; second, in particular, where it says "nevertheless," etc. He says therefore: "these things which were," etc., that is, which I reckoned great, namely that I was a Pharisee, etc.—"these I have judged, because of Christ, to be losses to me," that is, I reckon that they are to my detriment. For the legal observances, which in the time of the law were efficacious, through Christ have been made harmful. And therefore he says "losses." And the end of this is Christ. And therefore he says "because of Christ." And he explains, because first, for the sake of knowing Christ; second, for the sake of gaining Christ.

As to the first he says, "nevertheless I count all things to be loss"; this is true, if one relied on them. And what I once did, I reckon a loss to me, and this on account of the desire for the right knowledge of Christ my Lord. 1 Corinthians 2:2: "I judged not myself to know anything, except Jesus Christ, and him crucified." And this on account of the surpassing knowledge, etc. For this surpasses all other knowledge. For nothing better can be known than the word of God, in whom are all the treasures of wisdom and knowledge hidden, Colossians 2:3.

As to the second he says, "for whom all things," etc. And first he shows that he despised legal observances for the sake of gaining Christ; second he shows that he might gain Christ, where it says "not having," etc. He says therefore, "I have counted all things loss," regarding himself toward them as toward a loss and worthless things, and this "that I may gain Christ," that is, that I may obtain him, and be joined to him through charity.

Above he showed that he counts past gains as nothing for the sake of Christ, and he showed that he intended to know Christ, and to gain Christ, and this he intends here to explain in particular. And first, how he desires to gain Christ and be found in him through righteousness; second, through endurance of the passion, at the place "conformed," etc. Concerning the first, first he shows what the righteousness is which he abandoned; second, what the righteousness is which he seeks, at the place "but," etc.

But it must be known that righteousness is sometimes taken as a special virtue, by which a man establishes rectitude in those things which pertain to common life together, and insofar as it is directive in these matters. For temperance concerns the interior passions, but righteousness is toward another. In another way righteousness is called a general virtue, insofar as a man keeps the law for the sake of the common good, and in this way it is frequently put in sacred Scripture for the observance of the divine law. Ps. 118:121: "I have done judgment and righteousness," namely, the law, which he kept out of love, as it were moved from himself: and thus it is a virtue. But not so, if kept in another way, that is, from some exterior cause, namely either for the sake of gain, or for the sake of penalties, and if the observance is displeasing to him. And according to this there is a twofold mode of righteousness: one is of moral righteousness, the other is of legal righteousness, by which one keeps the law not out of love, but out of fear. And therefore he says "not having my righteousness, which is from the law," because, as Augustine says, the brief difference between the law and the Gospel is love and fear. Rom. 8:15: "You have not received the spirit of bondage again in fear, but you have received the spirit of adoption," etc.

But if it is yours, how is it from the law? He answers: rather it is mine, because by human power, without the habit of interior justifying grace, I do such works, but it is from the law, as from one who teaches. Or it is mine, in that I presume to keep it by myself. Rom. 10:5: "For Moses wrote, that the righteousness which is from the law, the man who does it shall live in it."

Concerning this righteousness, which he seeks, he says three things: namely the manner of obtaining it, the author, and the fruit. The manner is that he does not obtain it, except from faith in Christ. Rom. 5:1: "Being justified therefore by faith, let us have peace with God through our Lord Jesus Christ." Rom. 3:22: "But the righteousness of God through faith of Jesus Christ unto all, and upon all who believe." The author, however, is God, and not man. Rom. 8:33: "God, who justifies." Rom. 4:5: "But to him who believes in him who justifies the ungodly, his faith is reckoned unto righteousness, according to the purpose of the grace of God." And therefore he says "which is from God," etc. Acts 5:32: "And the Holy Spirit, whom God has given to all," etc.

The fruit is the knowledge of him, and the power of his resurrection, and the fellowship of his holy ones. And concerning this, according to a twofold knowledge, it can be treated in two ways.

In one way, by expounding concerning the knowledge of the way, and thus it is necessary to know three things about him. First, his person, namely that he is true God and true man. And therefore he says "to know him." John 14:9: "I have been with you so long a time, and you have not known me," etc. Second, the glory of his resurrection. Hence he says "and the power of his resurrection," that is, a resurrection full of power, wrought by his own power. Third, how they might imitate him, at the place "and the fellowship," namely that we be joined with him in the passion. 1 Peter 2:21: "Christ suffered for us, leaving you an example, that you should follow his steps."

Second, concerning experiential knowledge, and he begins from what is posterior, which is last in execution, and first in intention. The first is the recognition of God through essence, to which faith leads. Jer. 31:34: "All shall know me, from the least of them even to the greatest, says the Lord," etc. And therefore he says "to know him." Second, because not only is the soul glorified, but from this the body also will be glorious. Therefore he says "and the power of his resurrection," namely by which we shall rise again. 1 Cor. 15:14: "If Christ has not risen, our faith is vain," etc. Third, the fellowship, because through experience we shall have how much the fellowship of his passion avails. 1 Cor. 1:9: "But God is faithful, through whom you have been called into the fellowship of his Son Jesus Christ our Lord."

Then, when he says "conformed," etc., he shows how he wishes to gain and be found in him through endurance of the passion. And first he sets forth the endurance, second the fruit, at the place "if by any means," etc. He says therefore: may I be found not only having righteousness, but "conformed to his death," so that I may suffer for the sake of righteousness and truth, as Christ did. Gal., last chapter: "For I bear the marks of the Lord Jesus in my body." The fruit indeed is, "if by any means," etc. For from the sufferings endured here, man arrives at glory. Rom. 6:5: "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." 2 Tim. 2:11: "If we are dead with him, we shall also live with him; if we endure, we shall also reign with him." Rom. 8:17: "If yet we suffer with him, that we may also be glorified with him." And he says "if by any means," on account of the difficulty, the arduousness, and the labor. Matt. 7:14: "Narrow is the way that leads to life, and few there are who find it," etc. Amos 4:12: "Prepare to meet your God, O Israel," etc. For Christ rose by his own power, but man not by his own power, but by the grace of God. Rom. 8:11: "He who raised up Jesus Christ from the dead shall also give life to your mortal bodies, on account of his Spirit dwelling in you." Or it can be understood of the meeting of the saints, when they will meet Christ descending from heaven to judgment.

Then, when he says "for what already," etc., he shows how his desire is deferred. And first he shows what he feels about himself; second he exhorts others to feel the same about themselves, at the place "for as many as are perfect," etc. Again the first part is divided into two, because first he shows how he falls short of interior perfection; second he explains this, at the place "brothers, I," etc.

Concerning the first he does two things. First he shows that he has not arrived at perfection; second, that he presses on toward it, "but I follow after," etc. Tending toward another thing he intends two things, namely to obtain what is sought and to enjoy it. For he would seek in vain, if he did not enjoy it and cling to it. And therefore he says "not that I have already received," namely the glory which I seek. Wisdom 5:17: "They shall receive a kingdom of glory, and a crown of beauty from the hand of their own God." "Or that I am already perfect." 1 Cor. 13:10: "When that which is perfect has come, that which is in part shall be done away."

But on the contrary: "Be perfect," Matt. 5:48, and Gen. 17:1: "Be perfect." I respond. It must be said that perfection is twofold, namely of the homeland and of the way. For the perfection of man consists in this, that he cling to God through charity, because each thing is perfect according to the manner in which it clings to its own perfection. But the soul can cling to God perfectly in two ways. In one way, so that it refers all its action to God actually, and knows him as he is knowable: and this is the perfection of the homeland. But the clinging of the way is twofold. One is of the necessity of salvation, to which all are bound, namely that one apply his heart in nothing to that which is against God, but habitually refer his whole life to him. And in this way the Lord says, Matt. 22:37: "You shall love the Lord your God," etc. The other is of supererogation, when someone clings to God beyond the common state, which comes about by removing the heart from temporal things, and thus he draws nearer to the homeland; because the more desire fails, the more charity grows. What therefore is said here is understood of the perfection of the homeland.

Then, when he says "but I follow," etc., he shows the effort toward it, saying "I follow," namely Christ. John 8:12: "He who follows me does not walk in darkness," etc. John 10:3: "My sheep hear my voice, and follow." And this, "if by any means I may comprehend." 1 Cor. 9:25: "So run, that you may comprehend." But on the contrary, God is incomprehensible, for Jer. 31:37 it is said: "If the heavens above can be measured, and the foundations of the earth below searched out," etc.

I respond. It must be said that to comprehend in one way is to enclose, just as a house encloses us. In another way it is the same as to attain and to hold. In the first way, then, he is incomprehensible, because he cannot be enclosed within a created intellect, since he is most simple, for you do not see him nor love him perfectly, as he is visible and lovable, just as one who does not know a demonstration, knows it not demonstratively, but by opinion. But God perfectly knows himself as he is knowable. The reason for this is that a thing is known according to the mode of its being and truth. But God is light and infinite truth, but our light is finite. And therefore he says "I follow, if by any means I may comprehend," understanding this in the second way, namely by attaining. Canticle, last chapter: "I held him, and will not let him go," etc.

"In which also I am comprehended." This is understood in three ways. For the whole of glory consists in the said comprehension of God, namely that God be present to our soul. But not all have equal blessedness, because some see more clearly, just as also some will love more ardently and rejoice more. Hence each one will have a certain measure, and this from divine predestination. And therefore he says "in which also I am comprehended"; as if to say: in such a measure I intend to comprehend, according as it has been disposed for me by Christ. Or, I follow that I may comprehend as I am comprehended; as if to say: that I may see him as he himself sees me. 1 John 3:2: "We shall see him as he is," that is, not through a likeness, but through essence. Or, I may comprehend by seeing Christ glorious. "In which I am comprehended," that is, in that glory in which he appeared when I was converted.

Then, when he says "brothers, I," etc., he explains what he had said; and first concerning the defect of perfection; second concerning the following after, at the place "but one thing," etc. He says therefore "I," etc.; as if to say: I am not so proud as to attribute to myself what I do not have, but "I follow," etc.; which is read in three ways: in one way thus: "one thing I think," namely that "the things which are behind," etc. Or, I do not think that I have comprehended, but I follow after one thing, namely "toward the mark," etc. Or, I do not think that I have comprehended that above. Ps. 26:4: "One thing have I asked," etc.

And then he shows what he has abandoned, whether temporal gains or temporal goods, or past merits, because man ought not to compare past merits to God. Second he shows toward what he tends, namely "to those," etc., that is, either the things which pertain to the faith of Christ, or greater merits, or heavenly things. Ps. 83:6: "He has disposed ascents in his heart," etc.

And he says "stretching forth." For he who wishes to grasp something, stretches himself as much as he can. But the heart ought to stretch itself through desire. Wisdom 6:21: "The desire of wisdom leads to an everlasting kingdom," etc. But toward what does he tend? Toward "the appointed prize," which is the reward of him alone who runs. 1 Cor. 9:24: "All indeed run, but one receives the prize." I say, moreover, toward this prize appointed for me by God, which is "of the supernal calling of God." Rom. 8:30: "Whom he predestined, these he also called," etc. And this "in Christ Jesus," that is, through faith in Christ.

Above he set forth how they were falling short of the ultimate perfection; now he exhorts others to think the same thing. And first the exhortation is set down; second, what is necessarily required of them, there: *nevertheless, that to which we have attained*, etc. He says therefore *whosoever*, etc., namely what I think, namely that I am not perfect. How then, if we are perfect, do we think as if not perfect? I respond. It must be said that they are perfect with the perfection of the way, but not perfect with the perfection of comprehension, namely when the whole intention is borne in act unto God. But in the way, habitually, namely that we do nothing against God. And he says *whosoever*, because the more perfect someone is, the more he recognizes himself as imperfect. Job, last chapter: *with the hearing of the ear I have heard you, but now my eye sees you. Therefore I reprehend myself, and do penance in ashes and dust*, etc. Hebrews 5:14: *solid food is for the perfect: of those who by custom have their senses exercised unto the discernment of good and evil*. *And if anything otherwise*, etc. In the Gloss it is said in four ways, and first two more literal senses are set down. One is this: I say that you should think what I think, namely that you are imperfect; nevertheless if you think anything otherwise, that is, better about yourselves than I think about myself, this very thing has been granted to you through divine revelation. And when something has been revealed to you more deeply which was not to me, I do not contradict, but yield to your revelation. Nevertheless I do not wish that on account of this revelation you should depart from the unity of the Church; but let us hold, out of unity, that to which we have attained, that we may think the same thing, etc. Which unity of the Church consists in unity of the truth of faith, and of rightness of good operation. And each is to be kept. II Corinthians, last chapter, 13:11: *be perfect, exhort one another, think the same thing*, etc. And the same rule of good life and operation. Galatians, last chapter, 6:16: *whoever shall have followed this rule, peace upon them and mercy*, etc. Or otherwise: I say, even if you think otherwise on account of ignorance or weakness than the truth holds, humbly confess it, and do not defend it stubbornly. Matthew 11:25: *you have hidden these things from the wise and prudent, and have revealed them to little ones*, etc. Or otherwise: I say that we should think the same thing, namely that we have not yet comprehended; but if you now think anything otherwise than is to be thought in the future, because now we see in a mirror, but then face to face, God will reveal it in the future. Psalm 28:9: *he will reveal the thick places*, etc. Or otherwise: whether you think here obscurely, or in the future manifestly, God will reveal, because faith is from God. *Nevertheless*, etc., is not changed.

Then when he says *imitators*, etc., he leads them to the imitation of himself and of others, so that they may beware of the wicked. And first he sets forth the intention; second the reason, there: *for many*, etc. He says therefore: because I reckon these things as dung, etc., in this be imitators, etc. John 10:3: *they will hear his voice*, etc. I am the shepherd, you are my sheep through imitation. *Be imitators of me*, I Corinthians 4:17, *as I also am of Christ*, etc. And *observe*, that is, diligently consider, *those who so walk*, as I do. And you can know it from my rule and teaching. I Timothy 4:12: *be an example of the faithful in word, in conduct, in charity, in faith, in chastity*. I Peter 5:3: *being made a pattern of the flock from the heart*.

Then when he says *many*, etc., the reason for the admonition is set down: and first on the part of those to be avoided, second on the part of those to be imitated, there: *but our conversation*, etc. But lest this should seem to be said out of hatred, he prefaces his affection; second he shows what sort those to be avoided are, there: *enemies*, etc. He says therefore: I say that those to be imitated need observation, because certain ones walk otherwise, namely from bad to worse. Psalm 81, verse 5: *they walk in darkness*, etc. *Whom*, etc., with you present, but now also *weeping*, out of compassion. Jeremiah 9:1: *who will give water to my head, and to my eyes a fountain of tears, and I will weep day and night for the slain of my people?* And he shows the reason for this, saying *enemies*, etc., whom he describes, first from their work; second from their intention, there: *whose God*, etc. Likewise concerning the first, first he sets forth the work; second he shows the outcome of the work, there: *whose end*, etc. Their work is the exercise of enmity against the cross of Christ, namely of those saying that no one can be saved without the legal observances, in which they empty out the power of the cross of Christ. Galatians 2:21: *for if justice is by the law, then Christ died for nothing*, that is, without benefit. I Corinthians 1, verse 18: *for the word of the cross is to those who perish indeed foolishness: but to those who are saved*, that is, to us, *it is the power of God*. And what will come of it? Certainly for us life through the cross of Christ; but for them the contrary, because they will incur death. Hence he says *whose end is destruction*, namely of eternal death. Job 28, verse 3: *he divides the stone of darkness and the shadow of death*, etc. Then he describes them as to their intention. And first he manifests their intention; second he shows the outcome of the intention, there: *and whose glory*, etc. He says therefore *whose God*, etc., as if he were to say: therefore they sow this abroad, namely that the legal observances are to be kept, on account of gain and their own glory, that they may satisfy the belly. Romans, last chapter: *they do not serve the Lord, but their own belly, and by sweet speeches and blessings they seduce the hearts of the innocent*. Ecclesiastes 6:7: *all the labor of man is in his mouth, but his soul will not be filled*. And he says *God*, because it is proper to God that he be the first principle and the last end. Hence whoever has something as his end, that is his God. Likewise they seek their own glory, against that word of John 8:50: *I do not seek my own glory; there is one who seeks and judges*, etc. But their outcome will be in confusion. Hosea chapter 4:7: *I will change their glory into ignominy*. And this belongs to them, who *mind earthly things*, that is, to whom earthly things are pleasing, and they seek them. And these will be confounded, because their status passes away. Romans 8:13: *if you live according to the flesh, you will die*, etc. The Gloss: *whose God*, etc., it is proper to God to justify; those therefore who placed justification in foods, called their belly God. Likewise, *is in confusion*, because it is in confounding things, namely in the circumcision of the shameful parts, and the slaying of brute animals.

Consequently he shows what sort those to be imitated are, there: *but our conversation*, etc. And first he describes in them the heavenly manner of life; second the expectation, there: *whence also the savior*, etc.; third the benefit, there: *who will reform the body of our lowliness*. He says therefore: they mind earthly things, but it is not so with us, because our manner of life is in the heavens, that is, it is perfected through contemplation. II Corinthians 4:18: *while we look not at the things which are seen, but at the things which are not seen*, etc. Likewise through affection, because we love only heavenly things. Likewise through operation, in which there is a heavenly representation. I Corinthians 15:49: *as we have borne the image of the earthly, let us also bear the image of the heavenly*. But why is our manner of life there? Because from thence we await the best help. Psalm 120, verse 1: *I have lifted up my eyes to the mountains*, etc. Matthew 6:21: *where your treasure is, there also is your heart*. Hence he says *whence also we await our savior*. Isaiah 30:18: *blessed are all who await him*. Luke 12:36: *like men awaiting their lord, when he shall return from the wedding*, etc. Now this coming does three things. First, the common resurrection. Therefore he says *he will reform the body of lowliness*, that is, of abjection, because it is subject to mortality. Job chapter 25:6: *man is rottenness, and the son of man a worm*. I Corinthians 15:43: *it is sown in corruption, it will rise in incorruption: it is sown in dishonor, it will rise in glory: it is sown in weakness, it will rise in power*. This body thus cast down he will reform, that is, he will bring it back to its proper form. Romans 8:11: *he who raised Jesus Christ from the dead, will also give life to our mortal bodies*, etc. Second, the imitation of the saints. Therefore he says *conformed to the body of his glory*. For the body of Christ is glorified through the glory of his divinity, and this he merited through his passion: whoever therefore participates in the power of the divinity through grace, and imitates the passion of Christ, will be glorified. Apocalypse 3:21: *he who shall overcome, I will give him to sit with me on my throne, as I also have overcome, and have sat with my Father on his throne*. I John 3:2: *we shall be like him*. Matthew 13:43: *then the just will shine like the sun in the kingdom of their Father*. And he does this according to the operation of his divinity, that is, through the power in himself, by which he is able to subject all things to himself. For all will be subjected to Christ, some as to salvation, some as to punishment: in the former he will exercise mercy, in the latter justice. Psalm 8:8: *you have subjected all things under his feet*, etc. I Corinthians 15:28: *the Father has subjected all things to the Son*. John 5:19: *whatsoever things the Father does, the Son likewise does*.