Commentary on Philippians (Super Epistolam ad Philippenses Lectura)

Above he set before them examples to be followed; here, by moral admonition, he shows how they ought to conduct themselves. And first he shows how they should conduct themselves for the future; second he commends them for the past, at "but I rejoiced," etc. Concerning the first he does two things. First he admonishes them to persevere in what they already have; second, to advance to what is better, at "rejoice in the Lord always," etc. Again the first is divided into two parts. For first he leads them to persevere in general; second he sets down special ways for particular persons, at "I ask Euodia," etc. Concerning the first, he first recalls to them his affection; second he sets down the admonition, at "so stand," etc.

Now he commends his affection in five ways. First according to faith, showing them beloved to him; hence he says "brothers," namely through faith. Matt. 23:8: "you are all brothers." Second, through charity; hence he says "most dear." 1 Cor. 10:14: "most dear to me," etc. Third, according to desire; hence he says "most longed-for." Above: "God is my witness how I long," etc. And he says "most longed-for," because I long for you, or because you long for me. Fourth, through joy; hence he says "my joy." And this, namely because you are good. Prov. 10:1: "a wise son makes his father glad," etc. Fifth, through the reason for joy; hence he says "my crown." 1 Thess. 2:19: "for what is our hope or joy, or crown of glory, is it not you?" etc.

Then when he says "so stand," etc., he sets down the admonition concerning perseverance, saying "so stand," etc., that is, persevere as I do; or thus: as you stand. Matt. 10:22: "he who perseveres to the end, he will be saved."

Then when he says "I ask Euodia," etc., he sets down the particular admonitions. And first concerning concord, second concerning the care of helping, at "I ask you also." These two holy women ministered to the saints in the city of Philippi; and perhaps there was some discord between them, therefore he calls them back to concord. 2 Cor. last, 13:11: "be of the same mind."

Then when he says "I ask you also," etc., he asks a certain one to help certain persons. And he says "companion," because he was a partner in his preaching. Prov. 18:19: "a brother who is helped by a brother is like a strong city. Help them," etc. And to this he asks all, "whose names," etc. He puts this lest, if he did not name the others, they should be troubled; as if to say: it is no great matter if I do not write the names of all, because they are written in a better place. Matt. 5:12: "rejoice and exult," etc.

The book of life, according to the Gloss, is the predestination of the saints, and this is true as to the reality, but it differs in aspect. Now it must be known that formerly there was a custom that those who were appointed to some office or dignity were enrolled in a register, as soldiers and senators, who were enrolled in the palace. Now all the predestined saints are chosen by God for something great, namely for eternal life. And this ordination is predestination. The enrollment of this ordination is called the book of life: this enrollment is in the divine memory, insofar as it ordains, it predestines. But insofar as it knows immovably, it is called foreknowledge. Therefore a firm knowledge concerning the predestined is called the book of life. But are any then blotted out from it? It must be known that some are written simply, others in a qualified way. For there are some predestined by God as those who are simply to have eternal life, and these are written indelibly. Others so as to have eternal life not in itself, but in its cause, insofar as they are ordered to present righteousness, and such are said to be blotted out of the book of life when they fall away from present righteousness.

Then when he says "rejoice in the Lord," etc., he exhorts them to advance to what is better, and first he orders their mind to advance to what is better; second, their act, at "for the rest," etc. Now he orders the mind in three ways: first as to spiritual joy; second as to spiritual quiet, at "be anxious about nothing," etc.; third as to peace, at "and the peace," etc.

Concerning the first, he first describes what our joy ought to be like; second he shows the cause of joy, at "the Lord is near," etc. For it is necessary for anyone wishing to progress that he have spiritual joy. Prov. 17:22: "a joyful mind makes a flourishing age," etc. Now the Apostle touches on four conditions of true joy. First, that it ought to be right, which is when it concerns man's own proper good, which is not something created, but God — Ps. 72:28: "it is good for me to cling to God," etc. But it is right precisely when it is in the Lord. Therefore he says "in the Lord." Neh. 8:10: "the joy of the Lord is your strength." Likewise, continuous; hence he says "always." 1 Thess. last: "rejoice always." Which happens when it is not interrupted by sin: for then it is continuous. But sometimes it is interrupted by temporal sadness, which signifies an imperfection of joy. For when someone rejoices perfectly, his joy is not interrupted, because he cares little for a thing that lasts but little. And therefore he says "always." Likewise it ought to be multiplied; for if you rejoice concerning God, it is incumbent on you to rejoice concerning his incarnation. Lk. 2:10: "I proclaim to you great joy, because there is born," etc. Likewise, that you should rejoice concerning action. Prov. 21:15: "it is a joy to the just to do judgment," etc. There is also incumbent on you joy concerning contemplation. Wis. 8:16: "her company has no bitterness." Likewise, if you rejoice concerning your own good, it is incumbent on you to rejoice likewise concerning the good of others. Likewise, if concerning the present, it is incumbent also concerning the future; and therefore he says "again," etc. Likewise it ought to be moderate, lest it flow out through pleasures, as the joy of the world does. And therefore he says "your modesty," etc.; as if to say: let your joy be so moderated that it not turn into dissoluteness. Judith last: "the people were joyful according to the face of the saints," etc. Prov. 12:11: "he who is agreeable lives in moderations." And he says "let it be known to all men"; as if to say: let your life be so moderated in external things that it offend no one's regard, for it would impede your manner of life.

Then when he says "for the Lord is near," the cause of joy is touched upon. For a man rejoices at the nearness of a friend. The Lord indeed is near by the presence of his majesty. Acts 17:27: "he is not far from each one." Likewise he is near on account of the nearness of the flesh. Eph. 2:13: "you who were far off have been made near." Likewise he is near through indwelling grace. Jas. 4:8: "draw near to God, and he will draw near to you." Likewise through the clemency of hearing prayer. Ps. 144:18: "the Lord is near to those who call upon him." Is. 14:1: "it is near, that his time should come, and his days shall not be prolonged," etc.

Then when he says "be anxious about nothing," etc., he shows that our mind ought to be quiet; and first he points out superfluous anxiety; second he shows what should take its place in the mind, at "but in every prayer," etc. And quite fittingly he adds "be anxious about nothing," etc., to what he had said, "the Lord is near"; as if to say: he himself will grant all things, hence it is not necessary that you be anxious. Matt. 6:25: "be not anxious for your soul what you shall eat, nor for your body, what you shall put on," etc. But on the contrary, it is said in Rom. 12:8: "he who is over others, in solicitude." I respond. It must be said that solicitude sometimes implies diligence in seeking what is lacking, and this is commendable, and is opposed to negligence; sometimes it implies anxiety of mind together with a lack of hope and fear about obtaining that about which one is solicitous, and this the Lord forbids in Matthew 6, and the Apostle here, because one ought not to despair that the Lord will give what is necessary. But in place of solicitude we ought to have recourse to God. 1 Pet. last: "casting all your solicitude upon him, because he has care for you." And this is done by praying. And therefore he says "but in every," etc.

And fittingly, after he said "the Lord is near," he adds concerning petition. For to a new lord who is coming, petitions are extended. And he sets down four things that are necessary in any prayer. For prayer implies the ascent of the intellect into God. And therefore he says "in every prayer." Sir. 35:21: "the prayer of him who humbles himself will penetrate the clouds," etc. Likewise it ought to be with confidence of obtaining, and this from God's mercy. Dan. 9:18: "for we do not lay down our prayers before your face on account of our own justifications, but on account of your many mercies," etc. And therefore he says "supplication," which is an appeal made through God's grace and his holiness, and therefore belongs to one who humbles himself. Prov. 18:23: "the poor man speaks with supplication." And this is done when we say: "through your passion and cross," etc. But since one ungrateful for benefits received is unworthy to receive others, therefore he adds "with thanksgiving." 1 Thess. last: "in all things give thanks." And then he sets forth the petition. And therefore he says "your petitions." Matt. 7:7: "ask, and you shall receive." And these four, if we consider well, all the prayers of the Church have: for first God is invoked; second the divine benefit is commemorated; third the benefit is petitioned; fourth the supplication is placed: "through our Lord," etc.

But it must be noted that he says "let your petitions become known before God." Does the Lord not know this? Therefore this is explained in three ways in the Gloss. First, "let them become known," that is, let them be approved before God, and appear as worthy and holy. Ps. 140:2: "let my prayer be directed, Lord, as incense in your sight," etc. Or, let them become known to ourselves, that they are always before God; as if to say: do not pray for the favor of the people. Matt. 6:6: "but you, when you pray, enter into your chamber, and having shut the door, pray to your Father in secret," etc. Or, let them become known to those who are with God, that is, to the Angels, through whose ministry they are carried to God — not as to one ignorant, but because they intercede for us. Rev. 8:4: "the smoke of the incenses from the prayers of the saints went up from the hand of the Angel before God," etc.

Then when he says "and the peace," etc., he orders the mind, disposed by the aforesaid things, as to peace. And this he asks for in the manner of one praying. Peace, according to Augustine, is the tranquility of order, for the disturbance of order is the destruction of peace. This tranquility of order is considered in three ways. First as it is in the principle of order, namely in God. Rom. 13:2: "the things that are of God are ordered," etc. From this depth, in which peace is, it is derived first and most perfectly into the blessed, in whom there is no disturbance, neither of fault nor of punishment, and consequently it is derived to holy men. And the more one is holy, the less he suffers disturbance of mind. Ps. 118:165: "much peace to those who love your law, and there is no stumbling-block for them," but it is perfect in the blessed. Is. last: "behold, I will turn upon her as it were a river of peace," etc.

But because our heart cannot be free of all disturbance except through God, it is necessary that it come about through him. Hence he says "of God." And this, according as it is considered in the very principle, surpasses every created sense, because, as it is said in 1 Tim. last: "he dwells in unapproachable light." Job 36:26: "behold, God is great, surpassing our knowledge," etc. And according as it is in the homeland, it surpasses every sense of the Angels; but according as it is in the saints on the way, it surpasses every human sense of those not having grace. Rev. 2:17: "to him who conquers I will give hidden manna, and I will give him a stone," etc. This peace, therefore, "let it guard your hearts," that is, your affections, so that you turn aside from the good in nothing. Prov. 4:23: "with all watchfulness keep your heart, because from it life proceeds." Likewise "your understandings," namely so that you deviate from the true in nothing. And this "in Christ Jesus." Through whose charity, namely, the affection is preserved from evil, and through whose faith the intellect perseveres in the true.

Then when he says "for the rest," etc., he orders the act, and first he leads them to acting well, where he sets down the object of the action, namely the good which is done; second the motive of the act; third the act; fourth the fruit of the act. These four are here.

Now the object of a good act is either the object of knowledge, or of affection. As regards the intellect it is the true, as regards the affection it is the good. And therefore he says "for the rest," that is, since you are thus made firm, "think on the things that are true" through faith. Zech. 8:19: "love peace and truth," etc. But as regards the affection, it must be known that some things belong to the necessity of virtue, some are added over and above. Of the necessity of virtue there are three. First, that it be whole in itself; and as to this he says "whatsoever things are modest," that is, chaste. Jas. 3:17: "the wisdom that is from above is first indeed modest," etc. Likewise, that it be directed toward one's neighbor; hence he says "whatsoever things are just," etc. Matt. 5:6: "blessed are they who hunger and thirst for justice," etc. Likewise, ordered toward God; hence he says "holy." Lk. 1:75: "let us serve him in holiness and justice before him, all our days," etc.

Now the objects added over and above necessity are two: first, that it be inductive to friendship; second, that it be conservative of good reputation. As to the first he says "whatsoever things are lovely," that is, which lead to mutual friendship. Eccle. 7:39: "let it not weary you to visit the sick. For from these things you will be strengthened in love." Prov. 18:24: "a man friendly to fellowship will be more a friend than a brother." As to the second he says "whatsoever things are of good repute." For many things could be done with a good conscience which nevertheless must be left off on account of reputation. Sir. 41:15: "take care for a good name. For this will remain more than a thousand great and precious treasures."

The motive for acting is twofold. First, the inclination of an interior habit; second, exterior discipline or instruction. As to the first he says "if there be any virtue," that is, if a habit of virtue is in you, namely let it lead you to this. Sir. 44:6: "rich in virtue, having zeal for beauty, at peace in their houses." As to the second he says "if there be any praise," that is, praiseworthy discipline, namely is in you, do good things. Ps. 118:66: "teach me goodness and discipline and knowledge," etc. And he explains what this discipline is, saying "think on these things," namely which you learned while I was teaching. Matt. 11:29: "learn from me, for I am meek and humble of heart," etc.; and 1 Thess. 2:13: "when you had received from us the word of the hearing of God, you received it not as the word of men, but as it truly is, the word of God," etc. And "and have seen," through examples.

For thus the motive of the act and the object are evident, because discipline is had through doctrine. And it is necessary that it first be grasped; hence he says "think on these things." Likewise, that one assent to it; hence he says "and you have learned and received." Likewise it is had through hearing and sight; hence he says "which you have heard and seen." A good act is twofold: one interior, which is set down at "think on these things" — 1 Tim. 4:15: "meditate on these things"; the other exterior, at "do" — Is. 1:16: "cease to act perversely, learn to do good," etc.

The fruit is God, at "and the God of peace," etc.; as if to say: if you do this, God will be with you. 2 Cor. last: "have peace, and the God of peace and love will be with you."

Above he showed how the faithful ought to conduct themselves for the future; here he commends them for a benefit bestowed on him in the past. And first he sets down the commendation; second he ends the epistle with a prayer and a salutation, at "But God," etc. Concerning the first he does two things. First he commends them for the benefit bestowed; second he explains the benefit more fully, at "not as though," etc. Likewise the first part is divided into three sections, because first he sets down the joy conceived from their benefit; second he commends their benefit, at "that at length," etc.; third he excuses the delay, at "being occupied," etc.

He says therefore: I admonish you to rejoice, but I have rejoiced because of the things you have done, not in the things themselves, but in the Lord. Hab. 3:18: "But I will rejoice in the Lord," etc. I have rejoiced, I say, greatly, because it was on account of my children. Then the matter of the joy is set down, at "that at length," etc. Good works are works of mercy, and they are called flowers, because just as fruit comes forth from a flower, so from these the enjoyment of the blessed life is received. Ecclus. 24:23: "My flowers are the fruit of honor and of honesty." When therefore a good work is interrupted, and afterward resumed, it is said to flower again. Now these people had at one time provided for the Apostle, and again now they have provided; therefore he says that they have flowered again. And he explains this, when he adds "to feel for me," that is, to have compassion for me. Above 1:7: "as it is right for me to feel this for you all," etc. 1 Macc. 10:20: "that you may feel with us the things that are ours, that you may keep friendship with us," etc. "As you also felt formerly," namely when you provided for me. And this "at length, at some time," because although late, yet at some time you did it. Rom. 1:10: "if somehow at length at some time I may have a prosperous journey," etc.

Then when he says "being occupied," etc., he excuses the delay; as if he were to say: I do not impute it to negligence or fault, but to necessity, because you were occupied on account of the tribulations which you suffered. Ecclus. 40:1: "Great occupation is created for all men," etc.

Then when he says "not as though on account of," etc., he explains the benefit, and first the cause of the joy; second the benefit by which they flowered, at "and you also know"; third he recalls the present benefit, at "but I have all things." Likewise first he excludes the estimated cause of the joy; second he declares his own constancy of mind, at "for I have learned," etc.; third he approves their beneficence, at "nevertheless you have done well."

He says therefore: I do not rejoice on account of the want driven away by you, which was grievous. Is. 48:10: "I have chosen you in the furnace of poverty." But nevertheless it does not weigh down the mind, except of those who delight in riches, or who glory in substance. And this is so because the Apostle is not saddened by poverty, the reason for which is the constancy of his mind, which he sets down first, second its cause, at "I can do all things," etc. Likewise first he sets down constancy in a particular case, second generally in all things, at "everywhere," etc.

He says therefore: I do not fear poverty, because I have learned, etc. Nothing so shows the mind of a perfect wise man, as that he knows how to make use of any state. For just as he is a good commander who works in any army according to its requirement, and the leather-worker who out of any hide makes the best shoes: so that man is perfect who knows how to make use of any state, so that if he is in a great one, he is not lifted up, and if in the least, he is not cast down. And therefore he says "I have learned," etc. Is. 50:5: "The Lord God has opened my ear, and I do not contradict, I have not gone back," etc. And this suffices, if I have little; if much, I know how to temper myself.

And therefore he explains himself, saying "I know how to be humbled." Now humility sometimes denotes a certain virtue, Luke 14:12, and 18:14: "he who humbles himself shall be exalted"; sometimes a casting-down, Ps. 104:18: "they humbled his feet in fetters." And thus he speaks here, saying "I know how to be humbled," that is, to bear abjection moderately, as is fitting. And because men are exalted through riches and are weighed down through poverty, therefore he calls the exaltation "abundance." And in each there is danger, because from abundance the mind is raised up against God, from poverty it is cast down. And therefore it is said Prov. 30:8: "Give me neither poverty nor riches." But the Apostle speaks better, because by virtue he knows how to make use of each, and this "everywhere," that is in every place, in affairs, states, and conditions, "I am instructed." 2 Cor. 6:4: "in all things let us exhibit ourselves as the ministers of God," etc.

Then when he says "I can do all things," etc., he sets down the cause of his constancy, saying "I can do all things," as if he were to say: I could not sustain these insults, unless the hand of God were strengthening me. Ez. 3:14: "the hand of the Lord was with me." Is. 40:31: "they who hope in the Lord shall have strength, they shall take up wings like eagles," etc.

But is what we have sent then superfluous, since you know how to be in want? No, because although I know how to suffer want, which is a virtue, nevertheless the assistance ought not to be withheld from me. Rom. 12:13: "sharing in the necessities of the saints." Heb. 10:34: "for you had compassion also on them that were in bands." And thus the cause of the joy is clear.

Second he recalls the past benefit, at "and you know." For from certain ones he was accepting nothing, namely from the Corinthians and the Thessalonians, and because the Corinthians were avaricious, and would have ministered with disturbance, and because the Thessalonians were given over to idleness, he labored, giving them an example of laboring. But these were good both in his absence and in his presence. Hence he says 2 Cor. 11:8: "I despoiled other churches, taking wages for your ministry." By reason of the spiritual thing given and the temporal thing received. 1 Cor. 9:11: "If we have sown unto you spiritual things, is it a great thing if we reap your carnal things?" "Because even to Thessalonica," etc.

And this is an argument that the Pope can receive from one church for the aid of others, but not without any cause whatsoever. Now it must be known, that when someone gives something to someone, two things are to be considered, namely the substance of the gift and the merit of the giver. He who rejoices over temporal things, rejoices over the substance of the gift, and seeks only the giver, and this one is a hireling; but he who seeks the merit of the giver, seeks the fruit of virtue and justice, and such a one is a shepherd. "The fruit," I say, "which abounds in your account." "Account" is said in two ways. Either according as it is a power of the soul, and thus every virtue belongs to reason. Rom. 12:1: "your reasonable service." Sometimes it is reasoning and computation. Matt. 18:23: "who wished to settle accounts with his servants." Therefore he speaks of abundance "in account," because they gave more than they were bound to; because some only gave in his presence, but these were even sending to Rome.

"But I have the things which you sent." "I am filled, having received," namely these things, "which you sent, an odor," etc. Lev. 3:5 and 4:31: "offer a holocaust for an odor of sweetness to the Lord." For the devotion of those offering is a sweet odor to God, and among all sacrifices alms are worth much. Heb. 13:16: "But do not forget beneficence and communion, for by such sacrifices God is won over."

Then when he says "But God," etc., he finishes the epistle with a prayer, and first he sets down the prayer, "But my God." God is one for all through creation and power, but "mine," because I serve him singularly. Rom. 1:9: "for God is my witness, whom I serve." "May he fulfill," etc., because you have fulfilled mine. And this the Lord is able to do, because he abounds according to riches. Rom. 10:12: "the same Lord over all, rich unto all who call upon him," etc. And this is true "in glory," namely his own, because there the whole desire will be fulfilled. Ps. 16:15: "I shall be satisfied when your glory shall appear." Ps. 102, v. 5: "who fills your desire with good things." And this is "in Christ," that is, through Christ. 2 Pet. 1:4: "through whom he has granted to us the greatest and precious things." "And for all these things, to God" — the Trinity — "and to our Father, be glory." 1 Tim. 1:17: "to God alone be honor and glory forever and ever." An "age" is a space or duration of the generation or memory of men.

Having first set down the prayer, and second the giving of thanks, third he sets down the salutation, saying "greet every saint," that is, the faithful in Christ, because sanctified through Christ. Heb. 13:12: "that he might sanctify the people by his own blood, he suffered outside the gate." "Especially," etc. And by this it is understood that he converted many from the household of Caesar. Above, ch. 1:13: "that my bonds became manifest in Christ in the whole praetorium, and to the rest of the men," etc. But although it is said in Matt. 11:8: "they who are clothed in soft garments are in the houses of kings," yet for the sake of promoting the good, and hindering the wicked, it seems lawful for the saints to dwell in the courts of kings, but not for the sake of delights and the desire of pleasures. And he says "who are of Caesar's household," so as to encourage them to joy and to faith. Then he sets down his own salutation by his own hand, saying "the grace of the Lord," etc.