“But the apostle, writing to us with reference to the endurance of afflictions, says, "And this is of God, that it is given to you on behalf of Christ, not only to believe on Him, but also to suffer for His sake; having the same conflict which ye saw in me, and now hear to be in me. If there is therefore any consolation in Christ, if any comfort of love, if any communion of spirit, if any bowels and mercies, fulfil ye my joy, that ye may be of the same mind, having the same love, unanimous, thinking one thing. And if he is offered on the sacrifice and service of faith, joying and rejoicing" with the Philippians, to whom the apostle speaks, calling them "fellow-partakers of joy," how does he say that they are of one soul, and having a soul?”

“When we are in the midst of ills and labor under the ills of the world, if we have mutual love for one another, God will be our "consolation in love." "If, therefore," he says, "there is this consolation in love, so that, because I love you, you console me in the midst of my ills, make my joy complete." … He has done well to put [the Spirit] third. For the first is to be called in Christ, the next to have love. But when both are true and they have already been called in Christ and enjoy the consolation of loving and being loved, without doubt the fellowship of the Spirit is there.… The church becomes one body when those who have been called are bound to one another in the love of Christ, when they are bound also in the Spirit and have the same "affection and sympathy." The affection corresponds to the calling in Christ and the fellowship of the Spirit, the sympathy to the consolation of love.”

“There is nothing better, there is nothing more affectionate, than a spiritual teacher; such an one surpasses the kindness of any natural father. Do but consider, how this blessed one entreats the Philippians concerning the things which were to their own advantage. What says he, in exhorting them concerning concord, that cause of all good things? See how earnestly, how vehemently, with how much sympathy he speaks, "If there be therefore any comfort in Christ," that is, if ye have any comfort in Christ, as if he had said, If thou makest any account of me, if thou hast any care of me, if thou hast ever received good at my hands, do this. This mode of earnestness we use when we claim a matter which we prefer to everything else. For if we did not prefer it to everything, we should not wish to receive in it our recompense for all things, nor say that through it all is represented. We indeed remind men of our carnal claims; for example, if a father were to say, If thou hast any reverence for thy father, if any remembrance of my care in nourishing thee, if any affection towards me, if any memory of the honor thou hast received of me, if any of my kindness, be not at enmity with thy brother; that is, for all those things, this is what I ask in return. But Paul does not so; he calls to our remembrance no carnal, but all of them spiritual benefits. That is, if ye wish to give me any comfort in my temptations, and encouragement in Christ, if any consolation of love, if ye wish to show any communion in the Spirit, if ye have any tender mercies and compassions, fulfil ye my joy. "If any tender mercies and compassions." Paul speaks of the concord of his disciples as compassion towards himself, thus showing that the danger was extreme, if they were not of one mind. If I can obtain comfort from you, if I can obtain any consolation from our love, if I can communicate with you in the Spirit, if I can have fellowship with you in the Lord, if I can find mercy and compassion at your hands, show by your love the return of all this. All this have I gained, if ye love one another.”

“These words mean the following: if you wish to bring me any consolation in my trials; if you wish to show any comfort that love produces; if you intend to prove that you have some fellowship with me in spiritual matters and for the Lord's sake; if you grieve for me and sympathize with my sufferings; then for all this repay me with mutual love for one another.”

“Above, he offered himself as an example of patience and holiness; here he presents others as an example of the same: first, he gives the example of Christ; secondly, the examples of his disciples, whom he promises to send to strengthen them (2:19). In regard to the first he does three things: first, he prefaces his exhortation; secondly, he gives an example (2:5); thirdly, he concludes with the example of Christ (2:12). In regard to the first we must consider: first, the means by which he leads them; secondly, to what he leads them (2:2). In regard to the first he uses four means: first, their devotion to Christ; secondly, their love of neighbor; thirdly, their society; fourthly, their mercy. He says: So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy. These four means which were mentioned all refer to his request: complete my joy. The meaning is as though he were saying: I want to be consoled in you. If there is any encouragement in Christ, i.e., if you wish to afford me consolation in Christ, complete my joy: "To grant to those who mourn in Zion—to give to them a garland instead of ashes, the oil of gladness instead of mourning" (Is. 61:3); "Who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God" (2 Cor. 1:4). As for fraternal charity he says, if any incentive of love... complete my joy: "The fruit of the Spirit is love, joy, peace" (Gal. 5:22); "Behold, how good and pleasant it is when brothers dwell in unity" (Ps. 133:1). As for that special fellowship which prevails among men who share various things, as soldiers share the arms of warfare, he says, if any participation in the Spirit between me and you, complete my joy. As if to say: I have afforded you much consolation; therefore, if you are my companions, afford the same to me: "Eager to maintain the unity of the Spirit in the bond of peace" (Eph. 4:3); "There is a friend who sticks closer than a brother" (Prov. 18:24). As to their mercy he says, if any affection and sympathy: "Put on then, as God's chosen ones, holy and beloved, compassion, kindness" (Col. 3:12).”

“Being mindful of your love and of your zeal in Christ, which ye have manifested towards us, we thought it fitting to write to you, who display such a godly and spiritual love to the brethren, to put you in remembrance of your Christian course, "that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith," [Philippians 2:2] as Paul admonished you. For if there is one God of the universe, the Father of Christ, "of whom are all things; " and one Lord Jesus Christ, our [Lord], "by whom are all things; " and also one Holy Spirit, who wrought in Moses, and in the prophets and apostles; and also one baptism, which is administered that we should have fellowship with the death of the Lord; and also one elect Church; there ought likewise to be but one faith in respect to Christ. For "there is one Lord, one faith, one baptism; one God and Father of all, who is through all, and in all."”

“Remember that God is one, his Son is one and his Holy Spirit is one, and all three are one. If so, then we too ought to be one in our thoughts, so as to "be of the same mind" with the one God. Then it follows that we are to "have the same love." To be of the same mind pertains to knowledge, while to have the same love pertains to discipline, to the conduct of life.”

“These words mean the following: if you wish to bring me any consolation in my trials; if you wish to show any comfort that love produces; if you intend to prove that you have some fellowship with me in spiritual matters and for the Lord's sake; if you grieve for me and sympathize with my sufferings; then for all this repay me with mutual love for one another. Notice how he sees their unanimity as a personal benefit to himself and considers it as though he himself had been deemed worthy of a kindness. And he did not say: bring me joy, but "fulfill." You, he says, have begun joy in me and have already brought me peace; I desire that this joy be brought to completion. And what is my joy? Not that I should be delivered from danger, or receive something from you, but that you should be of the same mind. "Have the same love." This is more than thinking alike. When you are loved exceedingly, respond not with weak love, but with equal measure. "Be of one accord and of one mind." Be as though one soul, not by nature, but by thoughts and agreement; to this the apostle points with the words: "be of one mind."”

“Then he indicates what he is urging them to do: first, in general, when he says, complete my joy. As if to say: I always rejoice in you on account of the good things I have seen and heard of you; but when these multiply, my joy will grow and finally become perfect. Therefore, complete it, by making progress in good. Secondly, in particular, when he urges them to mutual love, whose unity consists in two things: first, in the affections: "Let us not love in word or speech but in deed and in truth" (1 Jn. 3:18), bearing on the object of charity; hence he says, being of the same mind. For wisdom in the mind is knowledge of the loftiest causes, because it pertains to wisdom to judge, and no one can do this without knowing the highest cause. Consequently, wisdom is concerned with divine things. Therefore, being of the same mind. As if to say: Have the same mind in regard to the things of faith: "May the God of steadfastness and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ" (Rom. 15:5). But this depends on having the same charity; hence he says, having the same love: "And above all these put on love, which binds everything together in perfect harmony" (Col. 3:14). As for its effect, which consists in two persons consenting to the same thing, two things are required. As to the first he says, being in full accord, namely, in acting: "God makes men of one mind to dwell in one house" (Ps. 68:6); "That together you may with one voice glorify God" (Rom. 15:6). As to the second he says, and of one mind. This differs from the statement being of the same mind, as being in full accord differs from having the same love.”

“I therefore did what belonged to me, as a man devoted to unity; adding this also, that where there is diversity of judgment, and wrath, and hatred, God does not dwell. To all them that repent, God grants forgiveness, if they with one consent return to the unity of Christ, and communion with the bishop. I trust to the grace of Jesus Christ, that He will free you from every bond of wickedness. I therefore exhort you that ye do nothing out of strife, but according to the doctrine of Christ. For I have heard some saying, If I do not find the Gospel in the archives, I will not believe it. To such persons I say that my archives are Jesus Christ, to disobey whom is manifest destruction. My authentic archives are His cross, and death, and resurrection, and the faith which bears on these things, by which I desire, through your prayers, to be justified. He who disbelieves the Gospel disbelieves everything along with it. For the archives ought not to be preferred to the Spirit. "It is hard to kick against the pricks; " it is hard to disbelieve Christ; it is hard to reject the preaching of the apostles.”

“There is, too, another chief spur of impatience, the lust of revenge, dealing with the business either of glory or else of malice. But "glory," on the one hand, is everywhere "vain; " and malice, on the other, is always odious to the Lord; in this case indeed most of all, when, being provoked by a neighbour's malice, it constitutes itself superior in following out revenge, and by paying wickedness doubles that which has once been done.”

“Nothing, he says, should be done out of envy or rivalry, which happens when we say: look, I will exert myself so that so-and-so does not surpass me; this is precisely what contentiousness consists of. Then the apostle presents vainglory as the mother of such rivalry, because the former is born from the latter. When we seek the glory of men, what will we not do for it? Now the apostle shows us the path by which we can avoid vainglory, and offers us saving instruction. If, he says, you imagine that the other person is not simply greater than you, but exceedingly surpasses you, and by great humility you are convinced that this is truly so, then you will honor him in every way. Acting thus, you will not be grieved when you see that others also honor him; even if he were to revile or strike you, you would bear it patiently, because having acknowledged him as superior to yourself, you will not even envy him, for envy is directed toward equals, not toward those whose preeminence we have acknowledged. And he, in his turn, will think that you are more excellent than he, and thus complete peace will reign between you.”

“The very truth of the divine law dictates that each person ought to think more humbly of himself than of another, and on this account ought to regard himself as more vile than others—not because he is certain that he is such, but because he is more certain of his own vanity or vileness than of another's. Therefore, as is said in the Gloss on Philippians 2: In humility esteeming one another as superior to themselves, "we ought not so to esteem this that we pretend to esteem it, but truly esteem that there can be something hidden in another by which he is superior to us, even if our own good, by which we seem superior to him, is not hidden." And thus it is apparent that self-abasement is not founded upon falsehood but upon truth, namely according to experiential knowledge of one's own defect, which each person has, as it were, singularly with respect to another.”

“Then he exhorts them to humility: first, he excludes whatever is contrary to humility; secondly, he exhorts them to it. The things contrary to humility are those which spring from pride—one is outward contention, because the humble yield to one another: "By insolence the heedless make strife" (Prov. 13:10); "For where jealousy and selfish ambition exist, there will be disorder and every vile practice" (Jas. 3:16). Therefore, he says, do nothing from selfishness. The other is vainglory, for a proud person desires his own excellence, even in the opinion of others: "Let us have no self-conceit, no provoking of one another, no envy of one another" (Gal. 5:26); "I do not seek my own glory; there is One who seeks it and he will be the judge" (Jn. 8:50). Thus, he says here, or conceit. This is followed by the admonition, but in humility count others better than yourselves. For just as it pertains to pride that a man extol himself above himself, so to humility that he restrain himself according to his limitations. But how can a superior person do this? For he either does not know that he is superior and virtuous, and then he is not virtuous, because he is not prudent; or he does know, and then he cannot consider some as superior to himself. I answer that no one is so good that there is no defect in him, or so evil that he has no good. Therefore, he should not prefer another to himself absolutely, but because he can say in his mind: "Perhaps there is some defect in me that is not in this other person." Augustine shows this in the book On Virginity, when he recommends that a virgin prefer a married woman to herself on the ground that she may be more fervent. But suppose that one person is good from every aspect, and another evil; nevertheless, you and he bear a double person, namely, yours and Christ's. Therefore, if you cannot prefer him to yourself by reason of his person, you can do so by reason of the divine image: "Outdo one another in showing honor" (Rom. 12:10).”

“Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.”

“If we think only of ourselves, we may act for our own benefit and bother only with our own affairs, our hope, our own deliverance. But this is not enough. We are truly acting for ourselves if we also have a concern for others and strive to be of benefit to them. For since we are all one body, we look out for ourselves when we look out for others.”

“Above he has given two injunctions, first that they should delight in humility, then that they should think not only of their own affairs but of those of others. Then he says, "Have this mind among yourselves that was in Christ Jesus." Which of these two then do we take to have been manifested in Christ Jesus? One or the other or both? For the first, his humility, is manifest, since Christ humbled himself and assumed the character of a slave. But the second injunction could be here as well, since he bore this for others and thought of others rather than of himself.”

“As Christ says: "Be merciful, just as your heavenly Father is merciful" (Lk. 6:36), and then: "Learn from Me, for I am gentle" (Mt. 11:29); so also Paul, teaching humility, in order to shame us all the more, brings forth Christ as an example, as he also says in another place: "Though He was rich, yet for your sakes He became poor" (2 Cor. 8:9). When he points to the Son of God, who is higher than every height and yet humbled Himself so greatly, which of those who think highly of themselves would he not put to shame by this?”

“After giving his exhortation, the Apostle urges them to the virtue of humility according to Christ's example. First, he exhorts them to follow the example of Christ; secondly, he gives the example (2:6). He says, therefore: Be humble, as I have said; hence have this mind among yourselves, i.e., acquire by experience the mind which you have in Christ Jesus. It should be noted that we should have this mind in five ways according to the five senses: first, to see His glory, so that being enlightened, we may be conformed to Him: "Your eyes will see the king in his beauty" (Is. 33:17); "And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another" (2 Cor. 3:18); secondly, to hear His wisdom, in order to become happy: "Happy are these your servants, who continually stand before you and hear your wisdom" (1 Kgs. 10:8); "As soon as they heard of me they obeyed me" (Ps. 18:44). Thirdly, to smell the grace of His meekness, that we may run to Him: "Your anointing oils are fragrant... draw me after you" (Cant. 1:3); fourthly, to taste the sweetness of His mercy, that we may always be in God: "Taste and see that the Lord is good" (Ps. 34:8); fifthly, to touch His power, that we may be saved: "If I only touch his garment, I shall be made well" (Mt. 9:21).”

“For he says of Christ, that, "being in the form of God, He thought it not robbery to be equal with God; but emptied Himself, and took upon Him the form of a servant," not the reality, "and was made in the likeness of man," not a man, "and was found in fashion as a man," not in his substance, that is to say, his flesh; just as if to a substance there did not accrue both form and likeness and fashion.”

“And the Sethians say that from the water was produced a first-begotten principle, namely a vehement and boisterous wind, and that it is a cause of all generation, which creates a sort of heat and motion in the world from the motion of the waters. And they maintain that this wind is fashioned like the hissing of a serpent into a perfect image. And on this the world gazes and hurries into generation, being inflamed as a womb; and from thence they are disposed to think that the generation of the universe has arisen. And they say that this wind constitutes a spirit, and that a perfect God has arisen from the fragrance of the waters, and that of the spirit, and from the brilliant light. And they affirm that mind exists after the mode of generation from a female-(meaning by mind) the supernal spark-and that, having been mingled beneath with the compounds of body, it earnestly desires to flee away, that escaping it may depart and not find dissolution on account of the deficiency in the waters. Wherefore it is in the habit of crying aloud from the mixture of the waters, according to the Psalmist, as they say, "For the entire anxiety of the light above is, that it may deliver the spark which is below from the Father beneath," that is, from wind. And the Father creates heat and disturbance, and produces for Himself a Son, namely mind, which, as they allege, is not the peculiar offspring of Himself. And these heretics affirm that the Son, on beholding the perfect Logos of the supernal light, underwent a transformation, and in the shape of a serpent entered into a womb, in order that he might be able to recover that Mind which is the scintillation from the light. And that this is what has been declared, "Who, being in the form of God, thought it not robbery to be equal with God; but made Himself of no reputation, and took upon Him the form of a servant." And the wretched and baneful Sethians are disposed to think that this constitutes the servile form alluded to by the Apostle. These, then, are the assertions which likewise these Sethians advance.”

“Count how many heretics are overthrown here. Marcion of Pontus said that the world and the flesh are evil, and that therefore God did not assume flesh. Marcellus of Galatia, Photinus, and Sophronius said that the Word of God is a power and not a hypostatic being, and that this power dwelt in Him Who came from the seed of David. And Paul of Samosata said that the Father, Son, and Holy Spirit are mere names ascribed to one person. Arius said that the Son is a creature. Apollinarius of Laodicea said that He did not assume a rational soul. So then, see how all these heretics fall by almost a single blow: "being in the form of God." How then do you, Marcellians, say that the Word is a power and not a substance? The form of God means the substance of God, just as the form of a servant means the nature of a servant. And how do you, Samosatan, say that He began His existence from Mary? For He pre-existed in the form and substance of divinity. But see how Sabellius also falls. "He did not consider it robbery," says the apostle, "to be equal with God." "Equal" is not said of one person; if He is equal, He is equal to someone. Thus it is clear that two persons are spoken of. And Arius is refuted in many ways: "in the form of God," that is, in substance. And he did not say "having become" — γεγονώς, but "being" — ὑπάρχων, which is similar to the saying: "I am He Who Is" (Ex. 3:14). And: "He did not consider it robbery to be equal with God." Do you see the equality? After this, how do you say that the Father is greater and the Son is lesser? But look at the senseless obstinacy of the heretics. The Son, they say, being a lesser God, did not consider it robbery to be equal with the great God. But first of all, what Scripture teaches us that there is a lesser and a greater God? Thus teach the pagans. And that the Son is also a great God, hear what Paul says: "looking for," he says, "the appearing of the glory of the great God and our Savior Jesus Christ" (Tit. 2:13). Then, if He is small, how did He not consider it robbery for Himself to be great? Furthermore, Paul, intending to teach humility, would have appeared absurd if he were suggesting the following: since the lesser God did not revolt against the greater God, you also must humble yourselves before one another. For what kind of humility is it when the lesser does not revolt against the greater? That is mere powerlessness. Humility is that He, being equal and co-equal in power with God, voluntarily became man. So then, enough about this. Next, see what Paul says: "He did not consider it robbery." When someone has stolen something, he is afraid to set it aside, lest he lose what does not belong to him. But when he has something by nature, he easily disregards it, knowing that he cannot be deprived of it, and if he should seem to renounce it, he will take it up again. Thus the apostle says that the Son of God was not afraid to lower His own dignity, because He possessed it — that is, equality with God the Father — not through robbery, but recognized this dignity as belonging to His own nature. Therefore He also chose self-emptying, since even in self-emptying He preserves His greatness.”

“"Lord, who is like you?" Who, if not the brightness and figure of your substance? Who, if not your image? He alone in your form, he alone did not consider it robbery to be equal to you, the Most High Son of the Most High. How is he not equal? Indeed you and he are one. His seat is at your right hand, not beneath your feet. How does anyone dare to invade the place of your Only-begotten? Let him be cast down. He sets his seat on high; let the seat of pestilence be overturned.”

“Then when he says, who, though he was in the form of God, etc., he proposes the example of Christ. First, he mentions Christ's majesty; secondly, His humility (2:7); thirdly, His exaltation (2:9). He mentions Christ's majesty first, in order that His humility might be more easily recommended. In regard to His majesty he proposes two things, namely, the truth of His divine nature, and His equality. He says, therefore: who, namely, Christ, though he was in the form of God. For it is through its form that a thing is said to be in a specific or generic nature; hence the form is called the nature of a thing. Consequently, to be in the form of God is to be in the nature of God. By this is understood that He is true God: "That we may be in his true Son, Jesus Christ" (1 Jn. 5:20). However, it should not be supposed that the form of God is one thing and God himself another, because in simple and immaterial things, and especially in God, the form is the same as that whose form it is. But why does he say, in the form, rather than "in the nature"? Because this belongs to the proper names of the Son in three ways: for He is called the Son, the Word and the Image. Now the Son is the one begotten, and the end of begetting is the form. Therefore, to show the perfect Son of God he says, in the form, as though having the form of the Father perfectly. Similarly, a word is not perfect unless it leads to a knowledge of a thing's nature; and so the Word of God is said to be in the form of God, because He has the entire nature of the Father. Finally, an image is not perfect, unless it has the form of that of which it is the image: "He reflects the glory of God and bears the very stamp of his nature" (Heb. 1:3). But does He have it perfectly? Yes, because He did not count equality with God a thing to be grasped. This can be taken two ways: in one way, of His humanity. But this is not the way Paul understood it, because it would be heretical; for it would be a grasping [robbery] if it referred to his humanity. Therefore, it must be explained in another way, namely, of His divinity, according to which equality with God is said of Christ. It is contrary to reason to say otherwise: because the nature of God cannot be received in matter; but the fact that someone existing in a certain nature participates in that nature to a greater or lesser degree is due to the matter; which is not the case here. Therefore, we must say that He did not count equality with God a thing to be grasped, because He is in the form of God and knows His own nature well. And because He knows this, it is stated in John (5:18): "He called God his Father, making himself equal with God." But this is not a grasping, as it was when the devil and man wished to be equal to Him: "I will make myself like the Most High" (Is. 14:14); "You will be like God" (Gen. 3:5), for which Christ came to make satisfaction: "What I did not steal must I now restore?" (Ps. 69:4).”

“And the Mediator executes the Father's will; for the Mediator is the Word, who is common to both-the Son of God, the Saviour of men; His Servant, our Teacher. And the flesh being a slave, as Paul testifies, how can one with any reason adorn the handmaid like a pimp? For that which is of flesh has the form of a servant. Paul says, speaking of the Lord, "Because He emptied Himself, taking the form of a servant," calling the outward man servant, previous to the Lord becoming a servant and wearing flesh. But the compassionate God Himself set the flesh free, and releasing it from destruction, and from bitter and deadly bondage, endowed it with incorruptibility, arraying the flesh in this, the holy embellishment of eternity-immortality.”

“Where are those who say that He descended not voluntarily, but fulfilling a command? Let them know that He emptied Himself as Lord, as One having authority over Himself. By saying "the form of a servant," the apostle thereby puts Apollinarius to shame; because He who takes the form, or, in other words, the nature of a servant, also has a fully rational soul. "Having become like men." Based on this, the Marcionites say that the Son of God became incarnate only in appearance; for, they say, do you see how Paul says that He took the likeness of a man and clothed Himself in human form, and did not essentially become a man? But what does this mean? It means that the Lord did not have everything of ours, but lacked something, namely: He was not born in the natural order and He did not sin. But He was not only what He appeared to be, but also God: He was not an ordinary man. Therefore the apostle says "in the likeness of men," because we are soul and body, but He was soul and body and God. On this basis, when the apostle says "in the likeness of sinful flesh" (Rom. 8:3), he does not mean that He did not have flesh, but that this flesh did not sin, and was like sinful flesh in nature, but not in evil. Thus, just as there the likeness is not in the sense of complete equality, so here too he speaks of likeness in the sense that He was not born in the natural order, was sinless, and was not a mere man. "And in appearance having become as a man." Since the apostle said that "He emptied Himself," lest you consider this an act of change and transformation, he says: remaining what He was. He took on what He was not; His nature did not change, but He appeared in outward form, that is, in the flesh, because it is proper to flesh to have a form. For when he said, "taking the form of a servant," after that he dared to say this as well, as if thereby stopping the mouths of some. He said well, "as a man," since He was not one of many, but as one of many. For God the Word did not turn into a man, but appeared as a man, and being invisible, appeared having a "form." Some, however, interpreted this passage thus: "and in form," as already truly a man, just as John says in the Gospel: "glory as of the Only-Begotten of the Father" (Jn. 1:14), instead of saying: the glory which is fitting for the only-begotten to have; because "as" signifies both hesitation and affirmation.”

“What is more benevolent than that the Lord should take on the form of a servant for the salvation of the servant? Indeed, this is of such great kindness that nothing more merciful, nothing more kind, nothing more loving can be conceived. This mode was therefore most suitable for God the restorer, for the commending of the divine power, wisdom, and benevolence.”

“Then when he says, but emptied himself, he commends Christ's humility: first, as to the mystery of the incarnation; secondly, as to the mystery of the passion (2:8). In regard to the first: first, he mentions His humility; secondly, its manner and form (2:7). He says, therefore, He emptied himself. But since He was filled with the divinity, did He empty Himself of that? No, because He remained what He was; and what He was not, He assumed. But this must be understood in regard to the assumption of what He had not, and not according to the assumption of what He had. For just as He descended from heaven, not that He ceased to exist in heaven, but because He began to exist in a new way on earth, so He also emptied Himself, not by putting off His divine nature, but by assuming a human nature. How beautiful to say that He emptied himself, for the empty is opposed to the full! For the divine nature is sufficiently full, because every perfection of goodness is there. But human nature and the soul are not full, but capable of fulness, because it was made as a slate not written upon. Therefore, human nature is empty. Hence he says, He emptied himself, because He assumed a human nature. First, he touches on the assumption of human nature when he says, taking the form of a servant. For by reason of his creation man is a servant, and human nature is the form of a servant: "Know that the Lord is God! It is he that made us, and we are his" (Ps. 100:3); "Behold my servant, whom I uphold" (Is. 42:1). But why is it more fitting to say the form of a servant, rather than "Servant"? Because servant is the name of a hypostasis, which was not assumed, but the nature was; for that which is assumed is distinct from the one assuming it. Therefore, the Son of God did not assume a man, because that would mean that he was other than the Son of God; nevertheless, the Son of God became man. Therefore, He took the nature to His own person, so that the Son of God and the Son of man would be the same in person. Secondly, he touches on the conformity of His nature to ours when he says, being born in the likeness of men, namely, according to species: "Therefore he had to be made like his brethren in every respect" (Heb. 2:17). If you say that it is not fitting to speak of a species in the Lord Jesus Christ: it is true in the sense that a new species does not arise from His divinity and humanity, as though His divinity and humanity agreed in having one common species of nature, for it would follow that His divine nature, so to say, would have changed. Thirdly, he mentions the conditions of His human nature when he says, and being found in human form. For He assumed all the defects and properties associated with the human species, except sin; therefore, he says, and being found in human form, namely, in His external life, because He became hungry as a man and tired and so on: "One who in every respect has been tempted as we are, yet without sinning" (Heb. 4:15); "Afterward He appeared upon earth and lived among men" (Bar. 3:37). Thus, we can refer form to outward activities. Or in human form, because He put humanity on as a habit. For there are four kinds of habit or ways in which something is "had": one "had" thing changes a person without itself being changed, as a fool by wisdom; another is changed and also changes the possessor, as food; a third neither changes the possessor nor is changed, as a ring worn on the finger; another is changed and does not change the possessor, as a dress. And by this likeness the human nature in Christ is called a habit or "something had"; because it comes to the divine person without changing it, but the nature itself was changed for the better, because it was filled with grace and truth: "We have beheld his glory, glory as of the only Son from the Father" (Jn. 1:14). He says, therefore, being born in the likeness of men, but in such a way that He is not changed, because in habit He was found as a man. It should be noted that some have fallen into error on account of this phrase, being found in human form. Hence he touches on several opinions: the first is that Christ's humanity accrues to Him as an accident. This is false, because the person existing in the divine nature became a person existing in the human nature; therefore, it is present not as an accident, but substantially: not that the humanity is united to the Word in His nature, but in His person. By this is excluded the error of Photinus, who said that Christ was true man but not of the Virgin: however, Paul says, he was in the form of God; therefore, He was in the form of God before receiving the form of a servant, as a result of which He is less than the Father, because He did not count equality with God a thing to be grasped. Arius' error is also excluded, for he said Christ was less than the Father; but Paul says, He did not count equality with God a thing to be grasped. And Nestorius' error, who said that the union should be taken as an indwelling, so that God dwells in the Son of man as in a temple, and that the Son of man is a person distinct from the Son of God. And Rabanus says that the incarnation was an emptying. Now it is evident that the Father and the Holy Spirit are involved in every indwelling; therefore, they too are emptied. But this is false. Furthermore, Paul says, He emptied himself; therefore the person emptied and the one emptying are the same. But this is the Son, because He emptied Himself. Therefore, the union is in the person. Also the error of Eutyches, who said that one nature results from the two. Therefore, He did not receive the form of a servant, but a different one, which is contrary to what the Apostle says. Also the error of Valentinus, who said that He took His body from heaven; and the error of Apollinaris, who said that He had no soul. If this were so, He would not have been born in the likeness of man.”

“"Why, sir," I asked, "is the Son of God in the parable in the form of a slave?" "Hear," he answered: "the Son of God is not in the form of a slave, but in great power and might." "How so, sir?" I said; "I do not understand." "Because," he answered, "God planted the vineyard, that is to say, He created the people, and gave them to His Son; and the Son appointed His angels over them to keep them; and He Himself purged away their sins, having suffered many trials and undergone many labours, for no one is able to dig without labour and toil. He Himself, then, having purged away the sins of the people, showed them the paths of life by giving them the law which He received from His Father. [You see," he said, "that He is the Lord of the people, having received all authority from His Father.]"”

“Paul himself also-after that the Lord spoke to him out of heaven, and showed him that, in persecuting His disciples, he persecuted his own Lord, and sent Ananias to him that he might recover his sight, and be baptized-"preached," it is said, "Jesus in the synagogues at Damascus, with all freedom of speech, that this is the Son of God, the Christ." This is the mystery which he says was made known to him by revelation, that He who suffered under Pontius Pilate, the same is Lord of all, and King, and God, and Judge, receiving power from Him who is the God of all, because He became "obedient unto death, even the death of the cross."”

“Suppose the terms figure (or image or fashion), likeness and form referred merely to a phantom. There would then have been no substance to Christ's humanity. But in this case figure, likeness and form all point to the reality of his humanity. He is truly God, as Son of the Father, in his figure and image. He is truly man, as the Son of Man, found in the figure and image of man. It is noteworthy that elsewhere Paul calls Christ the "image of the invisible God." And indeed he had a reason for saying found, meaning that Christ was most certainly a man; for what is found surely must exist. Just as he was found to be God in power, so too he was a man in flesh. The apostle would not have declared him to become obedient to death if he had not been constituted of a mortal substance. Still more plainly does this appear when he adds the heavily laden words "even unto the death of the cross." For he would not exaggerate the atrocity in extolling his power in a conflict which he knew to have been imaginary or a mere fantasy. In that case Christ would rather have eluded the cross than experienced it. There would then have been no virtue in his suffering but only an illusion.”

“Again he says: "humbled Himself," lest anyone think that He condescended not voluntarily. But the Arians say: behold, it is said of Him: "obedient." So what of it, you senseless ones? We too obey our friends, and this in no way diminishes our dignity. As the Son, He voluntarily obeyed the Father, showing by this also His kinship with Him; because it is the duty of a true Son to honor the Father. Pay attention to the intensification of the expression: not only did He become a servant, but He accepted death, and even more than that — a shameful death, that is, death on the cross, accursed, appointed for the lawless.”

“Since therefore Christ Jesus, insofar as he was God, was equal to the Father in the form of God; insofar as he was an innocent man, he was in no way a debtor of death: when he emptied himself and became obedient unto death, he paid back to God what he had not stolen through the homage of perfect satisfaction, and offered a sacrifice of supreme sweetness for the perfect placation of God.”

“Then when he says, He humbled himself, he commends Christ's humility as indicated in His passion: first, he shows Christ's humility; secondly, its manner (2:8). Therefore He was man, but very great, because the same one is God and man; yet He humbled himself: "The greater you are, the more you must humble yourself" (Si. 3:18); "Learn from me, for I am gentle and lowly in heart" (Matt. 11:29). The manner and the sign of His humility is obedience, whereas it is characteristic of the proud to follow their own will, for a proud person seeks greatness. But it pertains to a great thing that it not be ruled by something else, but that it rule other things; therefore, obedience is contrary to pride. Hence, in order to show the greatness of Christ's humility and passion, he says that He became obedient; because if He had not suffered out of obedience, His passion would not be so commendable, for obedience gives merit to our sufferings. But how was He made obedient? Not by His divine will, because it is a rule; but by His human will, which is ruled in all things according to the Father's will: "Nevertheless, not as I will but as thou wilt" (Mt. 26:39). And it is fitting that He bring obedience into His passion, because the first sin was accomplished by disobedience: "For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous" (Rom. 5:19); "The obedient man shall speak of victory" (Prov. 21:28). That this obedience is great and commendable is evident from the fact that obedience is great when it follows the will of another against one's own. Now the movement of the human will tends toward two things, namely, to life and to honor. But Christ did not refuse death: "Christ also died for sins once for all, the righteous for the unrighteous" (1 Pet. 3:18). Furthermore, He did not flee ignominy; hence he says, even death on a cross, which is the most shameful: "Let us condemn him to a shameful death" (Wis. 2:20). Thus, He neither refused death nor an ignominious form of death.”

“Let us wait for Him, beloved brethren, our Judge and Avenger, who shall equally avenge with Himself the congregation of His Church, and the number of all the righteous from the beginning of the world. Let him who hurries, and is too impatient for his revenge, consider that even He Himself is not yet avenged who is the Avenger. God the Father ordained His Son to be adored; and the Apostle Paul, mindful of the divine command, lays it down, and says: "God hath exalted Him, and given Him a name which is above every name, that in the name of Jesus every knee should bow, of things heavenly, and things earthly, and things beneath." And in the Apocalypse the angel withstands John, who wishes to worship him, and says: "See thou do it not; for I am thy fellow-servant, and of thy brethren. Worship Jesus the Lord." How great is the Lord Jesus, and how great is His patience, that He who is adored in heaven is not yet avenged on earth! Let us, beloved brethren, consider His patience in our persecutions and sufferings; let us give an obedience full of expectation to His advent; and let us not hasten, servants as we are, to be defended before our Lord with irreligious and immodest eagerness. Let us rather press onward and labour, and, watching with our whole heart, and stedfast to all endurance, let us keep the Lord's precepts; so that when that day of anger and vengeance shall come, we may not be punished with the impious and sinners, but may be honoured with the righteous and those that fear God.”

“When Paul mentioned the flesh, he boldly speaks of all His humiliation, since this is proper to the flesh. Thus, understand these words also as referring to the flesh, without dividing the one Christ. What then is the name bestowed upon the human nature of the one Christ? This name is Son, this name is God; because this Man is the Son of God, as the archangel also said: "and the holy thing which shall be born shall be called the Son of God" (Luke 1:35).”

“Above he praised Christ's humility, here he cites its reward, which is exaltation and glory: "Every one who exalts himself will be humbled, and he who humbles himself will be exalted" (Lk. 14:11); "God saves the lowly" (Job 22:29). Note the threefold exaltation of Christ. First, as to the glory of the resurrection (2:9a); secondly, as to the manifestation of His divinity (2:9b); thirdly, as to the reverence shown by every creature (2:10). He says, therefore God has highly exalted him, namely, that He should rise from the dead and pass from mortality to immortality: "Christ being raised from the dead will never die again; death no longer has dominion over him" (Rom. 6:9); "The right hand of the Lord does valiantly! I shall not die, but I shall live" (Ps. 118:16). He also exalted Him by setting Him on His right hand: "He raised him from the dead and made him sit at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in that which is to come" (Eph. 1:20). But while it is true that others are raised to glory and immortality, He is more so, because God bestowed on him the name which is above every name. Now a name is imposed to signify some thing, and the loftier the thing signified by a name, the loftier is the name: hence the name of the divinity is highest: "O Lord, our Lord, how majestic is thy name in all the earth!" (Ps. 8:1). Therefore, this name, that He should be called and should be God, the Father gave Him, i.e., to Christ, as to the true God. But Photinus says that this is mentioned here as a reward for Christ's humility and that it does not mean He is true God, but merely that He received a certain pre-eminence over the creature and a likeness of the godhead. This however, is not true, because it was stated that he was in the form of God. Therefore, one must answer that there are two natures and one hypostasis in Christ: for this person is God and man. Therefore, this can be explained in two ways: in one way, that the Father gave Him this name inasmuch as He is the Son of God; and this from all eternity by an eternal engendering, so that this giving is no more than His eternal generation: "For as the Father has life in himself, so he has granted the Son also to have life in himself" (Jn. 5:26). In another way it can refer to Christ as man; and then the Father gave that man the name of being God not by nature, because God's nature is distinct from the nature of man, but to be God by the grace, not of adoption, but of union, by which He is at once God and man: "Designated Son of God in power," He, namely, "who was descended from David according to the flesh" (Rom. 1:4). This second way is Augustine's explanation in keeping with the Apostle's intention. Similarly, it is stated in Acts (2:36) "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." The first is Ambrose's. But you might object to both explanations and ask why he says, he humbled himself and became obedient unto death and follows with, therefore God has highly exalted him, since the reward does not precede the merit. Therefore, neither the eternal engendering nor the incarnation is the reward of Christ's passion, because they precede it. The answer is that in Sacred Scripture a thing is said to occur when it is known. Therefore, God bestowed, i.e., made manifest to the world, that He has this name. This was manifested in the resurrection, because prior to it the divinity of Christ was not that well known.”

“The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father "to gather all things in one," and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, "every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess" to Him, and that He should execute just judgment towards all; that He may send "spiritual wickednesses," and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning [of their Christian course], and others from [the date of] their repentance, and may surround them with everlasting glory.”

“I have heard that there was a certain conjurer of demons. One day, when he was invoking a demon in the midst of certain persons who wished to obtain something from the demon, a certain priest passed by carrying the Body of Christ, and immediately the demon bowed down before him, and likewise on his return. And the conjurer said: whence is this? You have forbidden me to adore Christ, and yet you adore him? The demon replied: I did so unwillingly. Is it not written: "At the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth?"”

“This is supported by the text which follows: it implies that He did not give Him a name He did not already have, but that all should venerate it. And he mentions two types of veneration, namely, subjecting the body and confessing with the mouth: and every tongue confess. He says therefore: He has given Him a name which is above all names, even as man; hence he adds, that at the name of Jesus, which is the name of the man, every knee should bow; "To me every knee shall bow, every tongue shall swear" (Is. 45:23). But here is where Origen erred, because when he heard that every knee should bow, which is a sign of subjection, he believed that at some future time every rational creature, whether angels or men or devils, would be subjected to Christ by the allegiance of charity. But this is contrary to Matthew (25:41): "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels." It should be noted that there are two kinds of subjection: one is voluntary and the other involuntary. In the future it will come about that all the holy angels will be subject to Christ voluntarily; hence he says, every knee should bow, where he mentions the sign for the thing signified: "Adore him all his angels" (Ps. 97:7). Likewise, holy and just and beatified men will be subject in this way: "All the nations thou hast made shall come and bow down before thee, O Lord, and shall glorify thy name" (Ps. 86:9); but not the devils and the damned, for they will be subject involuntarily: "Even the demons believe—and shudder" (Jas. 2:19).”

“And why should we add many words concerning those who are sisted before the bar? Then the righteous shall shine forth like the sun, while the wicked shall be shown to be mute and gloomy. For both the righteous and the wicked shall be raised incorruptible: the righteous, to be honoured eternally, and to taste immortal joys; and the wicked, to be punished in judgment eternally. Each ponders the question as to what answer he shall give to the righteous Judge for his deeds, whether good or bad. With all men each one's actions shall environ him, whether he be good or evil. For the powers of the heavens shall be shaken, and fear and trembling shall consume all things, both heaven and earth and things under the earth. And every tongue shall confess Him openly, and shall confess Him who comes to judge righteous judgment, the mighty God and Maker of all things. Then with fear and astonishment shall come angels, thrones, powers, principalities, dominions, and the cherubim and seraphim with their many eyes and six wings, all crying aloud with a mighty voice, "Holy, holy, holy is the Lord of hosts, omnipotent; the heaven and the earth are full of Thy glory." And the King of kings and Lord of lords, the Judge who accepts no man's person, and the Jurist who distributes justice to every man, shall be revealed upon His dread and lofty throne; and all the flesh of mortals shall see His face with great fear and trembling, both the righteous and the sinner.”

“The glory of the Father is that the human race not only was created but was re-created when lost. It was given life once again when dead, so as to become a renewed temple of God. For the powers in heaven also, the angels and the archangels, worship him and now worship the Lord "in the name of Jesus." This joy and exaltation belongs to human beings, because the Son of God, having himself become a human being, is now worshiped. The heavenly powers are not offended when they behold all of us being led into our heavenly abode as we share in his body. This could not have happened in any other way. It happened only because, "being in the form of God and taking the form of a slave, he humbled himself,"”

“"And every tongue," should "confess that Jesus Christ is Lord, to the glory of God the Father." That is, that all should say so; and this is glory to the Father. Seest thou how wherever the Son is glorified, the Father is also glorified? Thus too when the Son is dishonored, the Father is dishonored also. If this be so with us, where the difference is great between fathers and sons, much more in respect of God, where there is no difference, doth honor and insult pass on to Him. If the world be subjected to the Son, this is glory to the Father. And so when we say that He is perfect, wanting nothing, and not inferior to the Father, this is glory to the Father, that he begat such a one. This is a great proof of His power also, and goodness, and wisdom, that He begat one no whit inferior, neither in wisdom nor in goodness. When I say that He is wise as the Father, and no whit inferior, this is a proof of the great wisdom of the Father; when I say that He is powerful as the Father, this is a proof of the Father's power. When I say that He is good as the Father, this is the greatest evidence of His goodness, that He begat such (a Son), in no whit less or inferior to Himself. When I say that He begat Him not inferior in substance but equal, and not of another substance, in this I again wonder at God, His power, and goodness, and wisdom, that He hath manifested to us another, of Himself, such as Himself, except in His not being the Father. Thus whatsoever great things I say of the Son, pass on to the Father. Now if this small and light matter (for it is but a light thing to God's glory that the world should worship Him) is to the glory of God, how much more so are all those other things?”

“That is, so that all would say that the Lord Jesus Christ is Lord and God. The glory of the Father consists in this: that He has such a Son, to Whom everything submits. Do you see that in the glorification of the Only-Begotten lies the glory of the Father? So that, on the contrary, His diminishment constitutes the dishonor of the Father.”

“Then when he says, and every tongue confess, he touches on the reverence shown by confessing with the mouth: Every tongue, namely, in heaven and on earth and under the earth. This does not refer to a confession of praise from those under the earth, but to a forced confession, which is made by recognizing God: "And the glory of the Lord shall be revealed, and all flesh shall see it together" (Is. 40:5); "Let them praise thy great and terrible name! Holy is he!" (Ps. 99:3). And this confession will recognize that Jesus Christ is Lord in the glory of God the Father. He does not say in a similar glory, because it is the same glory: "That all may honor the Son, even as they honor the Father" (Jn. 5:23). It should be noted that earlier he had said that, he was in the form of God, but here he says in the glory, because it would come to pass that what He had from all eternity would be known by all: "Father, glorify thou me in thy own presence with the glory which I had with thee before the world was made" (Jn. 17:5).”

“The admonitions which we give ought to be accompanied with commendations; for thus they become even welcome, when we refer those whom we admonish to that measure of zeal which they have themselves exhibited; as Paul, for instance, did here; and observe with what singular discretion; "So then, my beloved," he says; he did not say simply "be obedient," not until he had first commended them in these words, "even as ye have always obeyed"; i.e. "it is not other men, but your own selves, whom I bid you take example by." "Not as in my presence only, but much more in my absence." And why, "much more in my absence"? "Ye seemed perhaps at that time to be doing everything out of respect to me, and from a principle of shame, but that is no longer so; if then ye make it evident that ye now strive more earnestly, it is also made evident that neither then was it done out of consideration to me, but for God's sake." Tell me, what wouldest thou? "not that ye give heed to me, but that ye 'work out your own salvation with fear and trembling'"; for it is impossible for one, who lives devoid of fear, to set forth any high or commanding example; and he said not merely "with fear," but "and with trembling," which is an excessive degree of fear. Such fear had Paul: and therefore he said, I fear "lest having preached to others, I myself should be rejected." For if without the aid of fear temporal things can never be achieved, how much less spiritual matters; for I desire to know, who ever learnt his letters without fear? who has become a proficient in any art, without fear? But if, when the devil does not lie in the way, where indolence is the only obstacle, so much of fear is necessary merely in order that we may master that indolence which is natural to us; where there is so fierce a war, so great hindrances, how can we by any possibility be saved without fear? And how may this fear be produced? If we but consider that God is everywhere present, heareth all things, seeth all things, not only whatsoever is done and said, but also all that is in the heart, and in the depth of the soul, for He is "quick to discern the thoughts and intents of the heart", if we so dispose ourselves, we shall not do or say or imagine aught that is evil. Tell me, if thou hadst to stand constantly near the person of a ruler, wouldest not thou stand there with fear? and how standing in God's presence, dost thou laugh and throw thyself back, and not conceive fear and dread? Let it never be that thou despisest His patient endurance, for it is to bring thee to repentance that He is longsuffering. Whenever thou eatest, consider that God is present, for He is present; whenever thou art preparing to sleep, or giving way to passion, if thou art robbing another, or indulging in luxury, or whatever thou art about, thou wilt never fall into laughter, never be inflamed with rage. If this be thy thought continually, thou wilt continually be in "fear and trembling," forasmuch as thou art standing beside the King. The architect, though he be experienced, though he be perfectly master of his art, yet stands with "fear and trembling," lest he fall down from the building. Thou too hast believed, thou hast performed many good deeds, thou hast mounted high: secure thyself, be in fear as thou standest, and keep a wary eye, lest thou fall thence. For manifold are the spiritual sorts of wickedness which aim to cast thee down. "Serve the Lord with fear," he says, "and rejoice unto Him with trembling." And how is rejoicing compatible with "trembling"? Yet this, be assured, is the only rejoicing; for when we perform some good work, and such as beseemeth those who do anything "with trembling," then only do we rejoice. "Work out your own salvation with fear and trembling": he says not "work," but "work out," i.e. with much earnestness, with much diligence; but as he had said, "with fear and trembling," see how he relieves their anxiety: for what does he say? "It is God that worketh in you." Fear not because said, "with fear and trembling." I said it not with this view, that thou shouldest give up in despair, that thou shouldest suppose virtue to be somewhat difficult to be attained, but that thou mightest be led to follow after it, and not spend thyself in vain pursuits; if this be the case, God will work all things. Do thou be bold; "for it is God that worketh in you." If then He worketh, it is our part to bring a mind ever resolute, clenched and unrelaxed.”

“Exhortation must be combined with praise, for through this they become more readily acceptable. Therefore Paul also extols the Philippians, calling them beloved, and says: "as you have always been obedient," as if saying by this the following: I have shown you that the Son of God was obedient; therefore, imitate Him and yourselves. "Not only in my presence, but much more now in my absence." Because then it might have seemed that you were doing everything out of respect for me; but if even now you show zeal for virtue, then it is clear that even then you were such not for my sake, but for God's. "With fear and trembling work out your own salvation." Not for my own sake, he says, do I exhort you, but so that you may work out what pertains to your salvation with fear, and indeed an intense fear with trembling, because without fear nothing good is accomplished, neither in the literary sciences nor in the mechanical arts. How then can such perfect fear be born? If we consider that God is present everywhere, hears all things and sees all things — not only what is done, but also what is in our thoughts. "Serve," says the prophet, "the Lord with fear and rejoice with trembling" (Ps. 2:11). Joy with trembling occurs when someone, doing a good deed, and moreover with trembling, has a clear conscience. He said "work out" (κατεργάζεσθε), and not simply "do" (ἐργάζεσθε), that is, with great diligence and care.”

“The fear of God avails for obtaining the influx of divine grace. "Work out your salvation with fear and trembling. For it is God who works in you both to will and to accomplish according to his good will." We cannot have the grace of God except through the fear of God, because "the mercy of the Lord is from eternity and unto eternity upon those who fear him." No one receives the grace of God unless he fears God. Bernard says: "In truth I have learned that nothing is equally efficacious for meriting, preserving, and multiplying the grace of God as if at all times you are found before God not to be wise in lofty things, but to fear. Fear, therefore, when grace has smiled upon you: fear, when it has departed: fear, when it returns again." He who does not have grace ought to fear greatly for himself; likewise, if the Lord restores to a man the grace he had lost, he ought to fear greatly for himself, lest he lose it and become ungrateful, and the last state of that man becomes worse than the first.”

“Then when he says, Therefore, my beloved, the exhortation is brought to an end. In regard to this he does three things: first, he exhorts them to act well; secondly, how to do so (2:14); thirdly, with what fruit (2:15). The first part is divided into three: first, he recalls their past obedience; secondly, he shows what they should do (2:12); thirdly, he gives them confidence in accomplishing this (2:13). He says, therefore: Since Christ thus humbled Himself and was exalted for it, you ought to realize that if you are humbled, you shall also be exalted; and you should do this as you have always obeyed. He recalls their obedience to show its relevance to good works, because every virtue is included under obedience. For a man is just inasmuch as he keeps God's commandments: "Do you not know that if you yield yourself to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?" (Rom. 6:16). Furthermore, every good work, no matter how good it is of itself, is made better by obedience; "The obedient man shall speak of victories" (Prov. 21:28). Finally, obedience is one of the greatest of the virtues: for to offer something from one's external things is great; to offer something from the body is greater; but the greatest is to offer something from your soul and will: and this is done by obedience: "To obey is better than sacrifice, and to hearken than the fat of rams" (1 Sam. 15:22). If you have acted thus, I urge you to continue doing the same. Then when he says, not only as in my presence, he shows what they should do. First, he urges them to act faithfully, because an unfaithful servant serves only when the master is looking, because he seeks only to please; but a faithful servant always works well. Hence he says, not only as in my presence, for then it would appear that you are not acting from the instinct of good will: "Not in the way of eye-service, as men-pleasers, but as servants of Christ, doing the will of God from the heart" (Eph. 6:6). Secondly, that they act humbly, when he says, with fear and trembling, for the proud man does not fear, but the humble does: "Let anyone who thinks that he stands take heed lest he fall" (1 Cor. 10:12); "Blessed is the man who fears the Lord always" (Prov. 28:14); "Serve the Lord with fear, with trembling kiss his feet" (Ps. 2:11). Thirdly, that they act with an eye toward salvation—work out your own salvation: "He who endures to the end will be saved" (Mt. 24:13).”

“Some say, "If willing is from God and working is from God, then whether we will evil or do evil, that is from God, and in that case we have not free will." … To this one must reply that the apostle's words do not mean that willing evil is from God or that willing good is from God, and likewise with our working well or ill. Rather it is willing in general and performance in general. For just as our being animals and our being human are things we have from God, so is willing in general as, so to speak, is motion in general.”

“"For it is God that worketh in you both to will and to work." "If He does Himself work in us to will, how dost thou exhort us? for if He works Himself even the will, the words, which you speak to us, have no meaning, 'that ye have obeyed'; for we have not 'obeyed'; it is without meaning that thou sayest, 'with fear and trembling'; for the whole is of God." It was not for this that I said to you, "for it is He that worketh in you both to will and to work," but my object was to relieve your anxiety. If thou wilt, in that case He will "work in thee to will." Be not affrighted, thou art not worsted; both the hearty desire and the accomplishment are a gift from Him: for where we have the will, thenceforward He will increase our will. For instance, I desire to do some good work: He has wrought the good work itself, and by means of it He has wrought also the will. Or he says this in the excess of his piety, as when he declares that our well-doings are gifts of grace. As then, when he calls these gifts, he does not put us out of the pale of free will, but accords to us free will, so when he says, "to work in us to will," he does not deprive us of free will, but he shows that by actually doing right we greatly increase our heartiness in willing. For as doing comes of doing, so of not doing comes not doing. Hast thou given an alms? thou art the more incited to give. Hast thou refused to give? thou art become so much the more disinclined. Hast thou practiced temperance for one day? Thou hast an incitement for the next likewise. Hast thou indulged to excess? Thou hast increased the inclination to self-indulgence. "When a wicked man cometh into the depth of vice, then he despises." As, then, when a man cometh into the depth of iniquity, he turns a despiser; so when he cometh into the depth of goodness, he quickens his exertions. For as the one runs riot in despair, so the second, under a sense of the multitude of good things, exerts himself the more, fearing lest he should lose the whole. "For His good pleasure," he says, that is, "for love's sake," for the sake of pleasing Him; to the end that what is acceptable to Him may take place; that things may take place according to His will. Here he shows, and makes it a ground of confidence, that He is sure to work in us, for it is His will that we live as He desires we should, and if He desires it, He Himself both worketh in us to this end, and will certainly accomplish it; for it is His will that we live aright. Seest thou, how he does not deprive us of free will?”

“Having said "with fear and trembling," the apostle now says: do not be troubled by this. I said this not so that you would retreat from good, but so that you would be more attentive, because if you are diligent, God will accomplish everything in you. For He Himself gives us both the disposition toward good and brings the very doing of good to completion. God produces in us the willing, that is, He assists us in desiring good and strengthens our good will and at the same time arouses its zeal. Or alternatively: since He Himself completes the work, and we, being human, direct our desire toward what we see already accomplished, therefore the apostle says that the very willing is produced by God. For example, you desired something — you immediately began to do it; if the completion of the work followed, an even greater desire to do the same work is born in you; but if not, your will becomes weaker. So if the completion of the work depends on God, and it arouses our desire as well, then the apostle is entirely right in saying that the very desire depends on God. Or else Paul speaks out of a feeling of great gratitude, that God produces the very desire in us, just as he also calls virtue a gift, not denying freedom of choice, but wishing that we always be grateful and attribute everything to God. Note the expression "in you," that is, who work out salvation with fear and trembling; because it is only in such people that God accomplishes everything. "By His good pleasure." That is, so that His good pleasure and His good will may be fulfilled in you, namely that we may live as He Himself wills. So be assured: God will help you in every way to live rightly, if for no other reason, then because this is well-pleasing to Him.”

“The fear of God avails for obtaining the influx of divine grace. "Work out your salvation with fear and trembling. For it is God who works in you both to will and to accomplish according to his good will." We cannot have the grace of God except through the fear of God, because "the mercy of the Lord is from eternity and unto eternity upon those who fear him." No one receives the grace of God unless he fears God.”

“Then when he says, for God is at work in you, both to will and to work, he strengthens their confidence, and he excludes four false opinions: the first is the opinion of those who believe that man can be saved by his own free will without God's help. Against this he says: For God is at work in you, both to will and to work: "The Father who dwells in me does his works" (Jn. 14:10); "Apart from me you can do nothing" (Jn. 15:5). The second are those who deny free will altogether and say that man is necessitated by fate or by divine providence. He excludes this when he says, in you, because He moves the will from within to act well: "Thou hast wrought for us all our works" (Is. 26:12). The third, like the first, is that of the Pelagians who say that choices are in us, but the performing of works in God, because willing comes from us, but accomplishing comes from God. He excludes this when he says, both to will and to work: "It depends not upon man's will," i.e., without God's help, "or exertion, but upon God's mercy" (Rom. 9:16). The fourth is the opinion that God accomplishes every good in us and does this through our merits. He excludes this when he says for his good pleasure, and not our merits, because before we get God's grace there is no good merit in us: "Do good to Zion in thy good pleasure" (Ps. 51:18).”

“That we must never murmur, but bless God concerning all things that happen. In Job: "Say some word against the Lord, and die. But he, looking upon her, said, Thou speakest as one of the foolish women. If we have received good things from the Lord's hand, why shall we not endure evil things? In all these things which happened unto him, Job sinned not with his lips in the sight of the Lord." Also in the same place: "Hast thou regarded my servant Job? for there is none like unto him in the earth: a man without complaint: a true worshipper of God, restraining himself from all evil." Of the same thing in the thirty-third Psalm: "I will bless the Lord at all times: His praise shall ever be in my mouth." Of this same thing in Numbers: "Let their murmuring cease from me, and they shall not die." Of this same thing in the Acts of the Apostles: "But about the middle of the night Paul and Silas prayed and gave thanks to God, and the prisoners heard them." Also in the Epistle of Paul to the Philippians: "But doing all things for love, without murmurings and revilings, that ye may be without complaint, and spotless sons of God."”

“"Do all things without murmurings and disputings." The devil, when he finds that he has no power to withdraw us from doing right, wishes to spoil our reward by other means. For he has taken occasion to insinuate pride or vainglory, or if none of these things, then murmuring, or, if not this, misgivings. Now then see how Paul sweeps away all these. He said on the subject of humility all that he did say, to overthrow pride; he spoke of vainglory, that is, "not as in my presence only"; he here speaks of "murmuring and disputing." But why, I want to know, when in the case of the Corinthians he was engaged in uprooting this evil tendency, did he remind them of the Israelites, but here has said nothing of the sort, but simply charged them? Because in that case the mischief was already done, for which reason there was need of a more severe stroke and a sharper rebuke; but here he is giving admonitions to prevent its being done. Severe measures then were not called for in order to secure those that had not yet been guilty; as in leading them to humility he did not subjoin the instance in the Gospel, wherein the proud were punished, but laid the charge as from God's lips; and he addresses them as free, as children of pure birth, not as servants; for in the practice of virtue a rightminded and generous person is influenced by those who do well, but one of bad principles by those who do not do well; the one by the consideration of honor, the other of punishment. Taking these things to heart, let us do everything "without murmuring and disputing." Is it some good work that thou hast before thee, and dost thou murmur? wherefore? art thou then forced? for that there are many about you who force you to murmur, I know well, says he. This he intimated by saying, "in the midst of a crooked and perverse generation"; but it is this that deserves admiration, that we admit no such feeling when under galling provocation. For the stars too give light in the night, they shine in the dark, and receive no blemish to their own beauty, yea they even shine the brighter; but when light returns, they no longer shine so. Thus thou too dost appear with the greater lustre, whilst thou holdest straight in the midst of the crooked. So that murmuring is left for unprincipled and graceless slaves. For tell me, what manner of son is that, who murmurs at the very time that he is employed in the affairs of his father, and is working for his own benefit? Consider, he says, that you are laboring for yourself, that it is for yourself that you are laying up; it is for those to murmur, when others profit by their labors, others reap the fruit, while they bear the burden; but he that is gathering for himself, why should he murmur? Because his wealth does not increase? But it is not so. Why does he murmur who acts of free-will, and not by constraint? It is better to do nothing than to do it with murmuring, for even the very thing itself is spoilt. And do you not remark that in our own families we are continually saying this; "it were better for these things never to be done, than to have them done with murmuring"? and we had often rather be deprived of the services some one owes us, than submit to the inconvenience of his murmuring. For murmuring is intolerable, most intolerable; it borders upon blasphemy. Otherwise why had those men to pay a penalty so severe? It is a proof of ingratitude; the murmurer is ungrateful to God, but whoso is ungrateful to God does thereby become a blasphemer. Now there were at that time, if ever, uninterrupted troubles, and dangers without cessation: there was no pause, no remission: innumerable were the horrors, which pressed upon them from all quarters; but now we have profound peace, a perfect calm. Wherefore then murmur? Because thou art poor? Yet think of Job. Or because sickness is thy lot? What then if, with the consciousness of as many excellencies and as high attainments as that holy man, thou hadst been so afflicted? Again reflect on him, how that for a long time he never ceased to breed worms, sitting upon a dunghill and scraping his sores; for the account says that "(after a long time had passed,) then said his wife unto him, How long wilt thou persist, saying, Yet a little while I bide in expectation? Speak some word against the Lord, and die." But your child is dead? What then if thou hadst lost all thy children, and that by an evil fate, as he did? For ye know, ye know well, that it is no slight alleviation to take our place beside the sick man, to close the mouth, to shut the eyes, to stroke the beard, to hear the last accents; but that just man was vouchsafed none of these consolations, they all being overwhelmed at once.”

“The devil, when he is unable to completely turn someone away from good, drives him either to despair or to vainglory; and if he cannot accomplish even this, he suggests to him murmuring or doubt and unbelief. Since the Philippians were subjected to temptations and constant dangers, as a result many of them fell into murmuring and blasphemy; therefore the apostle says: "do all things without murmuring." For whoever murmurs becomes ungrateful and abusive in speech. By doubt the apostle means wavering of thoughts, for example if, when a commandment is set before one to fulfill, one were to say: will there indeed be a reward for me? is this really good? For such doubtful thoughts must not be entertained, but one must act with confidence; whether labor or exertion is required, one must not allow wavering.”

“Above, the Apostle exhorted them to do works leading to salvation; here he teaches them how. First, he teaches them the way to do these works; secondly, he gives the reason (2:15). First, he points out two ways to act, namely, without grumbling or questioning. For virtuous works are very difficult, and offer a fertile field for grumbling: "We must not grumble, as some of them did and were destroyed by the Destroyer" (1 Cor. 10:10). Furthermore, they should not hesitate about doing them: "He who doubts is like a wave of the sea that is driven and tossed by the wind" (Jas. 1:6).”

“Such is the Word, such is the Instructor, the Creator of the world and of man: and of Himself, now the world's Instructor, by whose command we and the universe subsist, and await judgment. "For it is not he who brings a stealthy vocal word to men," as Bacchylidis says, "who shall be the Word of Wisdom;" but "the blameless, the pure, and faultless sons of God," according to Paul, "in the midst of a crooked and perverse generation, to shine as lights in the world."”

“That is, blameless and unspotted, because murmuring is subject to punishment — this is because he speaks with the Philippians as with free people. "Children of God, blameless." So then, to murmur is characteristic of slaves and the ungrateful; for what son, laboring for his own father and for himself, murmurs? "Among a crooked and perverse generation." I know that many wage war against you, thus compelling you to murmur; but therein lies the highest praise, if someone, even when provoked by others, does nothing of the sort. "You shine as lights in the world." As stars shine in the darkness, so you too, being righteous among the unrighteous, strive to shine all the more. For the expression "in which you shine" (φαίνεσθε) should be taken in the imperative sense.”

“The rational power indeed needs to be freed in the speculation, choice, and execution of truth: through the gift of understanding it is freed for speculating upon the true, through the gift of counsel for choosing the true, through the gift of knowledge for executing what has been chosen; for through the gift of knowledge we rightly conduct ourselves in the midst of a crooked and perverse nation.”

“He gives reasons for this: first, on their part, and then on the part of the Apostle. On their part he gives three reasons: first, in regard to the faithful when he says, that you may be blameless: "Walking in all the commandments and ordinances of the Lord blameless" (Lk. 1:6). For no one can exist without sin, but he can without grumbling; hence he urges them to do this. Secondly, in regard to God, and innocent children of God. For a son is like his Father. But God is innocent; hence we are innocent sons of God, when our intention is directed to one object: "A double-minded man is unstable in all his ways" (Jas. 1:8); "Be as wise as serpents and innocent as doves" (Mt. 10:16). Thirdly, in regard to unbelievers, without blemish, i.e., behave well toward unbelievers and give no offense in the midst of a crooked, as to evil works, and perverse generation, as to unbelief. And this is when they cannot be defamed by them: "Give the enemy no occasion to revile us" (1 Tim. 5:14). He gives the reason for this when he says, among whom you shine as lights in the world, because no matter how the world changes, the lights of the world remain bright: "You are the light of the world" (Mt. 5:14). They are luminous, not in essence, because God alone is light in this way: "The life was the light of man" (Jn. 1:4). The same is true of the saints: "He was not the light" (Jn. 1:8).”

“What means "holding fast the word of life"? i.e. "being destined to live, being of those that are gaining salvation." Observe how immediately he subjoins the rewards, which are in reserve. Lights [i.e. luminaries], he says, retain the principle of light; so do ye the principle of life. What means "the word of life"? Having the seed of life, i.e. having pledges of life, holding life itself, i.e. "having in yourselves the seed of life," this is what he calls "the word of life." Consequently the rest are all dead, for by these words he signified as much; for otherwise those others likewise would have held "the word of life." "That I may have whereof to glory," he says; what is this? I too participate in your good deeds, he says. So great is your virtue, as not only to save yourselves, but to render me illustrious. Strange kind of "boasting," thou blessed Paul! Thou art scourged, driven about, reviled for our sakes: therefore he adds, "in the day of Christ, that I did not run," he says, "in vain, nor labored in vain," but I always have a right to glory, he means, that I did not run in vain.”

“"Holding forth the word of life," that is, having within yourselves the seed of life and intending to continue living thus, and already now having within yourselves the pledge of salvation. Or: just as luminaries shine and enliven bodies by warming them, so you too strive to be a life-giving force for the rest of mankind. "To my boasting in the day of Christ." Let your virtue, he says, be such that it not only leads you to life, but also shows me more glorious at the coming of Christ. "I did not run in vain nor labor in vain." My glory consists in the fact that I raised you to be such people, and that my labor among you was not in vain.”

“There is an order of levels intended for enlightenment, that of acolytes, subdeacons, and deacons. And these orders are for the sake of enlightenment. The second enlighten by word and example: "guileless, children of God without blemish in the midst of a depraved and perverse generation... among these shining like stars in the world, holding fast the word of life," as are the subdeacons who hold fast the words of the Epistles.”

“But they are light inasmuch as they have some of that light which was the light of men, i.e., of the Word of God radiating on us. Therefore he says, holding fast the word of life, i.e., the word of Christ: "Lord, to whom shall we go? You have the words of eternal life" (Jn. 6:68); "Thy word is a lamp to my feet and a light to my path" (Ps. 119:105). Then he gives a reason on the part of the Apostle: so that I may be proud; secondly, he explains the reason, because subjects should act well so as to redound to the glory of their prelates. For it is their glory, when subjects are well behaved: "A wise son makes a glad father" (Prov. 10:1); "You are our glory and joy" (1 Thess. 2:20). And this, in the day of Christ, namely, when He will lead His faithful to Himself. This redounds to his glory for two reasons; because of the labor and suffering he endured in preaching. Therefore, he says, that I did not run in vain or labor in vain. He calls preaching a running because of his agility in traveling from Jerusalem to Spain. He says labor, because of the contradictions and punishments he suffered; and this not in vain, but in much fruit: "His grace toward me was not in vain" (1 Cor. 15:10).”

“But writing in bonds to the Thessalonians, he certainly affirmed that they were blessed, since to them it had been given not only to believe on Christ, but also to suffer for His sake. "Having," says he, "the same conflier which ye both saw in me, and now hear to be in me." "For though I are offered upon the sacrifice, I joy and rejoice with you all; in like manner do ye also joy and rejoice with me.”

“"Yea, and if I am offered." He said not, "and if I die even," nor did he when writing to Timothy, for there, too, he has made use of the same expression, "For I am already being offered." He is both consoling them about his own death, and instructing them to bear gladly the death that is for Christ's sake. I am become, he says, as it were a libation and a sacrifice. O blessed soul! His bringing them to God he calls a sacrifice. It is much better to present a soul than to present oxen. "If, then, over and above this offering," he says, "I add myself, my death as a libation, I rejoice." For this he implies, when he says, "Yea, and if I am offered upon the sacrifice and service, I joy and rejoice with you all; and in the same manner do ye also joy and rejoice with me." Why dost thou rejoice with them? Seest thou that he shows that it is their duty to rejoice? On the one hand then, I rejoice in being made a libation; on the other, I rejoice with you, in having presented a sacrifice; "and in the same manner do ye also joy and rejoice with me," that I am offered up; "rejoice with me," "who rejoice in myself." So that the death of the just is no subject for tears, but for joy. If they rejoice, we should rejoice with them. For it is misplaced for us to weep, while they rejoice. "But," it is urged, "we long for our wonted intercourse." This is a mere pretext and excuse; and that it is so, mark what he enjoins: "Rejoice with me, and joy." Dost thou miss thy wonted intercourse? If thou wert thyself destined to remain here, there would be reason in what thou sayest; but if after a brief space thou wilt overtake him who has departed, what is that intercourse which thou dost seek? for it is only when he is forever severed from him that a man misses the society of another, but if he will go the same way that thou wilt go, what is the intercourse which thou longest for? Why do we not bewail all that are upon foreign travel? Do we not just a little, and cease after the first or the second day? If thou longest for thy wonted intercourse with him, weep so far only. "It is no evil that I suffer," says he, "but I even rejoice in going to Christ, and do ye not rejoice." "Rejoice with me." Let us too rejoice when we see a righteous man dying, and yet more even when any of the desperately wicked; for the first is going to receive the reward of his labors, but the other has abated somewhat from the score of his sins.”

“Although, he says, I also die, for he calls death a sacrifice, "I am being poured out as a libation upon the sacrifice and service of your faith," that is, having first made you a sacrifice to God, having dedicated you to the service of God and having first made you believers. But in view of death I am not in the least grieved, but I rejoice and rejoice together with you all. I rejoice that I am becoming a sacrifice, and I rejoice together that I bring your faith to Christ as an offering.”

“He refers to his suffering when he says, even if I am to be poured as a libation upon the sacrificial offering of your faith. For in converting others he offers to God a sacrifice of those he converts. But sometimes tyrants mingle the blood of the offerers with their sacrifices, as in Luke (13:1); hence he says: I offer God the sacrifice of your faith. And if it turn out that I myself am immolated, i.e., killed, by reason of offering the sacrifice of your conversion, I am glad on my part: "Count it all joy, my brethren, when you meet various trials" (Jas. 1:2), and rejoice with you all, that you have the faith, even with danger to my person.”

“"And in the same manner do ye also joy and rejoice with me." Why dost thou rejoice with them? Seest thou that he shows that it is their duty to rejoice? On the one hand then, I rejoice in being made a libation; on the other, I rejoice with you, in having presented a sacrifice; "and in the same manner do ye also joy and rejoice with me," that I am offered up; "rejoice with me," "who rejoice in myself." So that the death of the just is no subject for tears, but for joy. If they rejoice, we should rejoice with them. For it is misplaced for us to weep, while they rejoice. "But," it is urged, "we long for our wonted intercourse." This is a mere pretext and excuse; and that it is so, mark what he enjoins: "Rejoice with me, and joy." Dost thou miss thy wonted intercourse? If thou wert thyself destined to remain here, there would be reason in what thou sayest; but if after a brief space thou wilt overtake him who has departed, what is that intercourse which thou dost seek? for it is only when he is forever severed from him that a man misses the society of another, but if he will go the same way that thou wilt go, what is the intercourse which thou longest for? Why do we not bewail all that are upon foreign travel? Do we not just a little, and cease after the first or the second day? If thou longest for thy wonted intercourse with him, weep so far only.”

“He had said, "have fallen out unto the progress of the Gospel; so that my bonds became manifest in Christ throughout the whole praetorian guard." Again, "Yea, and if I am offered upon the sacrifice and service of your faith." By these words he strengthened them. Perchance they might suspect that his former words were spoken just to comfort them. What then? "I send Timothy unto you," says he; for they desired to hear all things that concerned him. And wherefore said he not, "that ye may know my state," but, "that I may know yours"? Because Epaphroditus would have reported his state before the arrival of Timothy. Wherefore further on he says, "But I counted it necessary to send to you Epaphroditus, my brother; but I wish to learn of your affairs. For it is likely that he had remained long time with Paul through his bodily weakness. So that he says, I wish to "know your state." See then how he refers everything to Christ, even the mission of Timothy, saying, "I hope in the Lord Jesus," that is, I am confident that God will facilitate this for me, that I too may be of good courage, when I know your state. As I refreshed you when ye heard the very things of me which ye had prayed for, that the Gospel had advanced, that its enemies were put to shame, that the means by which they thought to injure, rather made me rejoice; thus too do I wish to learn of your affairs, that I too may be of good courage when I know your state. Here he shows that they ought to rejoice for his bonds, and to be conformed to them, for they begat in him great pleasure; for the words, "that I too may be of good comfort," imply, just as you are. Oh, what longing had he toward Macedonia! He testifies the same to the Thessalonians, as when he says, "But we, brethren, being bereaved of you for a short season," etc. And here he says, "I hope to send Timothy" that I may "know your state," which is a proof of excessive care: for when he could not himself be with them, he sent his disciples, as he could not endure to remain, even for a little time, in ignorance of their state. For he did not learn all things by revelation of the Spirit, and for this we can see some reason; for if the disciples had believed that it were so, they would have lost all sense of shame, but now from expectation of concealment, they were more easily corrected. In a high degree did he call their attention by saying, "that I too may be of good comfort," and rendered them more zealous, so that, when Timothy came he might not find any other state of things, and report it to him. He seems to have acted in like sort in his own person, when he delayed his coming to the Corinthians, that they might repent; wherefore he wrote, "to spare you I forbare to come to Corinth." For his love was manifested not simply in reporting his own state, but in his desire to learn of theirs; for this is the part of a soul which has a care of others, which takes thought for them, which is always wrestling for them.”

“As with everything else, he attributes the sending of Timothy to Christ as well. I am confident, he says, that he will make it easier for you, on the one hand, to be comforted in spirit when you learn through this letter about my affairs, namely that the preaching of the Gospel was proceeding successfully and that the schemes of the enemies were destroyed; and on the other hand, for me also to be comforted when I learn about your affairs, about which Timothy must give me a precise report.”

“Then when he says, I hope in the Lord Jesus to send Timothy to you soon, he proposes his own disciples as an example: first, Timothy and then, Epaphroditus. In regard to the first he does three things: first, he promises to send Timothy; secondly, he commends him (2:20); thirdly, he hints at the time he will send him (2:23). He says, therefore, I hope in the Lord Jesus to send Timothy to you soon. Here it should be noted that the Apostle has such trust in God that he attributes the slightest things to God: "Not that we are sufficient of ourselves to claim anything as coming from us; our sufficiency is from God" (2 Cor. 3:5).”

“But the apostle, writing to us with reference to the endurance of afflictions, says, "And this is of God, that it is given to you on behalf of Christ, not only to believe on Him, but also to suffer for His sake; having the same conflict which ye saw in me, and now hear to be in me. If there is therefore any consolation in Christ, if any comfort of love, if any communion of spirit, if any bowels and mercies, fulfil ye my joy, that ye may be of the same mind, having the same love, unanimous, thinking one thing. And if he is offered on the sacrifice and service of faith, joying and rejoicing" with the Philippians, to whom the apostle speaks, calling them "fellow-partakers of joy," how does he say that they are of one soul, and having a soul? Likewise, also, writing respecting Timothy and himself, he says, "For I have no one like-souled, who will nobly care for your state. For all seek their own, not the things which are Jesus Christ's."”

“At the same time too, he honors them by sending Timothy. "What sayest thou? dost thou send Timothy? and wherefore?" Because "I have no one likeminded"; that is, none of those whose care is like mine, none who "will care truly for you." Had he then no one of those who were with him? No one likeminded, that is, who has yearnings and takes thought for you as I do. No one would lightly choose, he means, to make so long a journey for this purpose. Timothy is the one with me who loves you. For I might have sent others, but there was none like him. This then is that likemindedness, to love the disciples as the master loves them. "Who," says he, "will truly care for you," that is, as a father.”

“I could, he says, have sent another, but there is no one equal to me in zeal except this one, that is, one who cares about your affairs as I do, who would sincerely, that is, in a fatherly manner, look after you. Notice how he cares: when he himself did not have a convenient time to come to them, he sends others, so that those under his guidance would at no time give themselves over to carelessness.”

“Then he praises him: first, on account of his love for them, and secondly, because of his devotion to the Apostle. Thus he makes a good mediator, because he loves them and he venerates him. He says: I am sending Timothy because I have no one like him, i.e., so interested in your progress: "He makes men of one mind to dwell in one house" (Ps. 68:6); who will be genuinely anxious for your welfare. Genuinely anxious, because it is for God alone: "We are as men of sincerity, as commissioned by God, in the sight of God we speak in Christ" (2 Cor. 2:17).”

“That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away." Also in the same place: "The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven." Of this same matter to the Philippians: "All seek their own, and not those things which are Christ's; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory." Of this very matter to Galatians: "But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully." Of this same thing to the Colossians: "If ye be dead with Christ from I the elements of the world, why still, as if living in the world, do ye follow vain things? " Also concerning this same thing: "If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory." Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth." Of this same thing in the Epistle of Peter: "As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God." Of this same thing in the Epistle of John: "He who saith he abideth in Christ, ought himself also to walk even as He walked." Also in the same place: "Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever." Also in the first Epistle of Paul to the Corinthians: "Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."”

“To the charge being given to Timothy as one "who is faithfully anxious on your behalf" he adds this explanation: The others "seek after their own interests"; that is, they are anxious to protect and keep what is theirs and in this are not Christians. For what is it to be a Christian? To seek rather in every companion and brother that which is Christ's.”

“"For they all seek their own, not the things of Jesus Christ," their own comfort, their own safety. This too he writes to Timothy. But why doth he lament such things as these? To teach us his hearers not to fall in like sort, to teach his hearers not to seek for remission from toil; for he who seeks remission from toil, seeks not the things that are Christ's, but his own. We ought to be prepared against every toil, against every distress.”

“The reason why I have no one of the same mind is because all look after their own interests, not those of Jesus Christ, i.e., they do not seek things pertaining to the salvation of their neighbor and the glory of God, but pertaining to their profit and glory and themselves. But did Luke and Epaphroditus and the others, who were with the Apostle seek the things that were their own? I answer that in the company of the Apostle were many who sought this and who deserted him: "For Demas, in love with this present world, has deserted me and gone to Thessalonica; Crescens has gone to Galatia, Titus to Dalmatia. Luke alone is with me" (2 Tim. 4:10). But it is a custom that sometimes the Scripture speaks of some as though of all: "From the least to the greatest of them, every one is greedy for unjust gains and from prophet to priest, every one deals falsely" (Jer. 6:13). Therefore it is a narrowed use of the word "all."”

“"Ye know the proof of him, that as a child serveth a father, so he served with me in furtherance of the Gospel." And that I speak not at random, "ye yourselves," he says, "know, that as a child serveth a father, so he served with me in furtherance of the Gospel." He presents then Timothy to them, and with reason, that he might enjoy much honor from them. This too he does when he writes to the Corinthians, and he says, "Let no man therefore despise him, for he worketh the work of the Lord as I also do." This he said not as caring for him, but for those who receive him, that they might receive a great reward.”

“You yourselves, he says, are witnesses that he served me as a son serves a father, not only in bodily needs, but, what is far more important, in the preaching of the Gospel. Therefore, as my son, he is worthy of honor, and as a servant of God — all the more so. Through this he commends Timothy to them, not so much bestowing honor on him as doing good for them; for if they heed him as one most worthy, then from his word they will, of course, receive benefit and be deemed worthy of the highest reward.”

“I hope therefore to send him, so solicitous for you and so dear to me. But why not at once? Because it is otherwise with Christ and with the other saints. In Christ was fulness of grace; hence He always had knowledge of all things; but not so the other saints. Hence the Apostle foresaw some things about himself and was ignorant of others. Thus, he received no revelation that he would be delivered from his imprisonment; hence he says, just as soon as I see how it will go with me, because if I were granted leave, I would come to you in person.”

“"But I trust in the Lord that I also myself shall come to you shortly." I am not therefore sending him, as though I myself would not come, but that I may be of good courage when I know your state, that even in the mean time I may not be ignorant of it. "But I trust in the Lord," says he. See how he makes all things depend on God, and speaks nothing of his own mind. That is, God willing.”

“"But I counted it necessary to send to you Epaphroditus, my brother, and fellow-worker, and fellow-soldier." And him too he sends with the same praises as Timothy, for he commended him on these two points; first, in that he loved them, when he says, "who will care truly for you"; and secondly, in that he had approved himself in the Gospel. And for the same reason, and in the same terms, he praises this man also: and how? By calling him a brother, and a fellow-worker, and not stopping at this point, but also "fellow-soldier," he showed how he shared in his dangers, and testifies of him the same things which he testifies of himself. For "fellow-soldier" is more than "fellow-worker"; for perchance he gave aid in quiet matters, yet not so in wars and dangers; but in saying "fellow-soldier," he showed this too. "To send to you your messenger, and minister to my needs"; that is, I give you your own, since I send to you him that is your own, or, perhaps, that is your Teacher. Again he adds many things concerning his love.”

“He sends this one too with praise, just like Timothy, and for the very same reason we mentioned above. "Fellow soldier" is greater than "fellow worker," because in safe undertakings anyone might cooperate, but a "fellow soldier" cooperates in dangers. "But your messenger and minister to my need." That is, the one sent by you to me I am returning to you; for through him they were sending what was necessary to Paul. Or else: your apostle means your teacher.”

“Then when he says, I have thought it necessary, he proposes another disciple as an example, namely, Epaphroditus. First, he describes him; secondly, he suggests how he should be received (2:29). In regard to the first he does three things: first, he praises him; secondly, he states the reason why he is sending him (2:26); thirdly, he explains it (2:27). He says, therefore: I have thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, and your messenger and minister to my need. He calls him his brother on account of the Father: "You are all brethren" (Mt. 23:8); and fellow worker, i.e., in the work of preaching: "A brother helped is like a strong city" (Prov. 18:19); and fellow soldier, because we have suffered tribulation together: "Take your share of suffering as a good soldier of Christ Jesus" (2 Tim. 2:3); and your messenger, i.e., teacher. He was the bishop of the Philippians and sent by them to serve the Apostle; hence he says, and minister to my need: "I am filled, having received from Epaphroditus the things you sent, a fragrant offering, a sacrifice, acceptable and pleasing to God" (4:18).”

“"Since he longed after you all, and was sore troubled, because ye had heard that he was sick. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow." Here he aims at a farther point, making it manifest, that Epaphroditus too was well aware, how he was beloved of them. And this is no light thing toward loving. You know how he was sick, he says; and he grieved that on his recovery he did not see you, and free you from the grief ye had by reason of his sickness. Here too he gives another reason for sending so late to them, not from any remissness, but he kept Timothy because he had no one else, (for, as he had written, he had "no one likeminded,") and Epaphroditus because of his sickness. He then shows that this was a long sickness, and had consumed much time, by adding, "for he was sick nigh unto death." You see how anxious Paul is to cut off from his disciples all occasion of slighting or contempt, and every suspicion that his not coming was because he despised them. For nothing will have such power to draw a disciple toward one, as the persuasion that his superior cares for him, and that he is full of heaviness on his account, for this is the part of exceeding love. Because "ye have heard," he says, "that he was sick; for he was sick nigh unto death." And that I am not making an excuse, hear what follows. "But God had mercy on him." What sayest thou, O heretic? Here it is written, that God's mercy retained and brought back again him who was on the point of departure. And yet if the world is evil, it is no mercy to leave a man in the evil. Our answer to the heretic is easy, but what shall we say to the Christian? for he perchance will question, and say, "if to depart and to be with Christ is far better," how saith he that he hath obtained mercy? I would ask why the same Apostle says, that "it is more needful to abide with you"? For as it was needful for him, so too for this man, who would hereafter depart to God with more exceeding riches, and greater boldness. Hereafter that would take place, even if it did not now, but the winning souls is at an end for those who have once departed thither. In many places too, Paul speaks according to the common habits of his hearers, and not every where in accordance with his own heavenly wisdom: for he had to speak to men of the world who still feared death. Then he shows how he esteemed Epaphroditus, and thence he gets for him respect, by saying, that his preservation was so useful to himself, that the mercy which had been shown to Epaphroditus reached him also. Moreover, without this the present life is a good; were it not so, why does Paul rank with punishment untimely deaths? as when he says, "For this cause many are weak and sickly among you, and not a few sleep"; for the future life is not (merely) better than an evil state, since (then) it were not good, but better than a good state. "Lest I should have," he says, "sorrow upon sorrow"; sorrow from his death in addition to that which sprung from his sickness. By this he shows how much he prized Epaphroditus.”

“Here he also presents something else. He justifies himself before them for sending him to them late, saying approximately this: this happened not through my negligence, but I am keeping Timothy with me, as one who is of one mind with me. Epaphroditus, however, fell ill, and therefore could not come earlier, since the illness was prolonged, and he was even close to death. "But God had mercy on him." What do you say, Manichean? If the world, and life in it, is evil in your view, then how does the apostle now call the preservation of Epaphroditus in life a mercy of God? The heretics cannot answer this. But Christians may ask: if it is good to depart and be with Christ, then why does the apostle call the earthly life of Epaphroditus a mercy of God? Either because Epaphroditus, who was a teacher, by continuing to live, was bound to turn very many to God (which, as was said above, is more needful than departing). Or else Paul says many things adapting himself to the common custom of his hearers, and does not philosophize everywhere. He was speaking to people who were attached to life and who feared death. Besides, the present life is in itself a good thing. Otherwise, why would the apostle reckon untimely death among punishments? "For this reason many among you are weak and sick, and a number have died" (1 Cor. 11:30). For the future life of an evil person is by no means a better life, because it is not good, whereas that of a good person is better. "And not his only, but mine also." Do you see how he here esteems Epaphroditus highly, when he considers the restoration of his health a special benefaction of God and a particular mercy? "So that sorrow would not be added to me upon sorrow." That is, so that together with the sorrow which I had on account of his illness, I might not have another sorrow which could have come from his death.”

“He explains the reason, saying: Indeed he was ill, near to death, i.e., in the opinion of the physicians, though not according to God's providence, but for the glory of God; "This illness is not unto death; it is for the glory of God" (Jn. 11:4). Thus he continues: but God had mercy on him; "Be gracious to me, O Lord, for I am languishing" (Ps. 6:2); and not only on him but on me also, because Paul had suffered the temporal and natural sadness of his affliction, as Christ is said to have suffered sometimes.”

“Is it possible that the apostle prayed for him and the prayer was not answered by his immediate recovery? Remember that signs are for unbelievers. This man's illness was designed not for his hurt but for his growth. Many indeed are the trials of the faithful … and therefore the petition of the apostle was not spurned, but a better provision was made for him on whose behalf Paul prayed.”

“Why does Paul add the phrase "and I may be less anxious?" Because he has already said that Epaphroditus had ministered to his needs. He did not want it to appear as though he was sad to be sending him. Since Epaphroditus desired to be with them and since they are going to be glad if they see him, Paul could then be "less anxious."”

“"I have sent him therefore the more diligently." What means "more diligently"? It is, without procrastination, without delay, with much speed, having bidden him lay all aside, and to go to you, that he might be freed from heaviness; for we rejoice not on hearing of the health of those we love, so much as when we see them, and chiefly so when this happens contrary to hope, as it was in the case of Epaphroditus. "I have sent him therefore the more diligently, that when ye see him again, ye may rejoice, and that I may be the less sorrowful." How "less sorrowful"? Because if ye rejoice, I too rejoice, and he too joys at a pleasure of such sort, and I shall be "less sorrowful." He said not sorrowless, but "less sorrowful," to show that his soul never was free from sorrow: for he who said, "Who is weak, and I am not weak? who is made to stumble, and I burn not?", when could such an one be free from sorrow? That is, this despondency I now cast off.”

“That is, he sent immediately, so that you, having seen him, might be freed from sorrow over his illness, or rather that you might rejoice. "And I was less sorrowful." How then can I be less sorrowful? In this way: if you rejoice, I too will likewise rejoice. He did not say "without sorrow" but "less sorrowful," showing by this that his soul was never entirely free from sorrow. "Who," he says, "is weak, and I am not weak?" (2 Cor. 11:29).”

“"Receive him therefore in the Lord with all joy." "In the Lord" either means spiritually and with much zeal, or rather "in the Lord" means God willing. Receive him in a manner worthy of saints, as saints should be received with all joy. All this he does for their sakes, not for that of his messengers, for greater gain has the doer than the receiver of a good deed. "And such hold in honor," that is, receive him in a manner worthy of saints.”

“That is, receive him graciously, in a manner pleasing to God, or as befits saints. Paul says this for the benefit of the Philippians themselves, because the one who does good receives more benefit than the one who receives it. "Hold such people in honor." Lest it should seem that he favors Epaphroditus alone, he exhorts them to honor all in general who display the same virtue.”

“Then he concludes by indicating how he should be received and why. He should be received honorably in the Lord, whose minister he is: "You received me as an angel of God, as Christ Jesus" (Gal. 4:14); "Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching" (1 Tim. 5:17).”

“To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow citizens [from destruction]. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others.”

“"Because for the work of Christ he came nigh unto death, hazarding his life, to supply that which was lacking in your service towards me." This man had been publicly sent by the city of the Philippians, who had come as minister to Paul, and perchance bringing him some contribution, for toward the end of the Epistle he shows that he also brought him money, when he says, "Having received of Epaphroditus the things that came from you." It is probable then, that on his arrival at the city of Rome, he found Paul in great and urgent peril, so that those who were accustomed to resort to him were unable safely to do so, but were themselves in peril by their very attendance; which is wont to happen chiefly in very great dangers, and the exceeding wrath of kings, (for when any one has offended the king, and is cast into prison, and is strictly guarded, then even his servants are debarred from access, which probably then befell Paul,) and that Epaphroditus, being of a noble nature, despised all danger, that he might go in unto him, and minister unto him, and do everything which need required. He therefore sets forth two facts, by which he gains for him their respect; the one, that he was in jeopardy well nigh unto death, he says, for my sake; the other, that in so suffering he was representing their city, so that the recompense for that his peril would be accounted to those who sent him, as if the city had sent him as their ambassador, so that a kind reception of him and approval of what he had done may rather be called a participation in the things that he had dared. And he said not, "for my sake," but obtains the more credit for his words, by saying, "because for the work of God," since he acted not for my sake, but for God's sake "he was nigh unto death." What then? though by the providence of God he died not, yet he himself regarded not his life, and gave himself up to any suffering that might befall him, so as not to remit his attendance on me. And if he gave himself up to death to attend on Paul, much more would he have endured this for the Gospel's sake. Or rather, this also had been for the Gospel's sake, even to have died for Paul. For we may bind about our brows the crown of martyrdom, not only by refusing to sacrifice, but such causes as these also make death martyrdom, and if I may say something startling, these latter do so far more than the former. For he who dares to face death for the lesser cause, will much more for the greater. Let us therefore, when we see the Saints in danger, regard not our life, for it is impossible without daring ever to perform any noble act, but need is that he who takes thought beforehand for his safety here, should fall from that which is to come. "To supply," he says, "your lack of service toward me." What is this? the city was not present, but by sending him, it fulfilled through him all service toward me. He therefore supplied your lack of service, so that for this reason too he deserves to enjoy much honor, since, what ye all should have done, this hath he performed on your behalf. Here he shows that there is also a foregoing service rendered by those in safety to those in danger, for so he speaks of the lack, and the lack of service. Seest thou the spirit of the Apostle? These words spring not from arrogance, but from his great care towards them; for he calls the matter a "service" and a "lack," that they may not be puffed up, but be moderate, nor think that they have rendered some great thing, but rather be humble-minded. For we owe the saints a debt, and are not doing them a favor. For as supplies are due by those who are in peace and not engaged in war to such as stand in the army and fight (for these stand on their behoof), thus too is it here. For if Paul had not taught, who would have cast him into prison? Wherefore we ought to minister to the Saints.”

“The Philippians sent Epaphroditus to Paul so that he might bring him what was needed. He found Paul in Rome in danger, so that it was not safe to approach him, for the emperor himself was against him. Then, disregarding every danger, he ministered to Paul. About this Paul now speaks. Note, he did not say "for me," but "for the work of Christ" he exposed himself to danger, that is, he consigned himself to death. Even if he did not die, by God's providence, he nevertheless showed his readiness for it. So too let us, when we see the saints in danger, not spare ourselves, because to expose ourselves to danger in matters of this kind is itself our safety. "To supply what was lacking in your service to me." You, he says, were not in Rome to serve me bodily, although you sent what was needed for me. This very thing that you lacked, that is, that you did not serve me with your hands and body, he alone fulfilled, having served me in place of all of you. And therefore he is worthy of great goodwill on your part, since he did on your behalf everything that all of you ought to have done. So consider how he calls this matter both a service and a supplying of what was lacking (that is, a duty, the non-fulfillment of which is a deficiency in them), in order to show that it is the duty and obligation of those who enjoy safety to help those who are in danger, and whoever does not do this violates his obligation, since he does not fulfill a public service. Therefore, lest they become proud and lose their reward, thinking that they had done something great, he called this matter by this name, teaching them thereby to think of themselves humbly, since they had done what they were obligated to do.”

“And this because he nearly died for the work of Christ, i.e., for God and the salvation of the faithful: "Greater love has no man than this, that a man lay down his life for his friends" (Jn. 15:13); risking his life: "The good shepherd lays down his life for the sheep" (Jn. 10:11). And he did this, to complete your service to me, which you personally could not do.”