The grace of our Lord Jesus Christ, and the charity of God, and the communication of the Holy Ghost be with you all. Amen.

“And having said, "Salute one another with an holy kiss," he added, "All the saints salute you." By this also giving them good hopes. He has added this in the place of the kiss, knitting them together by the salutation, for the words also proceed from the same mouth from which the kiss. Seest thou how he brings them all together, both those who are widely separated in the body and those who are near, these by the kiss and those by the written message?”

“In what precedes, the Apostle rebuked those seduced by the false apostle; here, however, he consoles those persisting in the faith and his teaching. And first he sets down an admonition; second he appends a greeting, where he says, greet with a kiss, et cetera. Concerning the first, first he sets down the admonition; second, the reward of the fulfilled admonition, where he says, and the God of peace, et cetera. Now he admonishes them concerning three things. First, how they should conduct themselves in themselves; second, how they should conduct themselves toward their neighbors; third, how all should be toward one another. In themselves, moreover, they ought to have two goods. First, joy over the good possessed, and as to this he says, for the rest, brothers, who have been steadfast, rejoice, in those things which you do for the service of God. And this is necessary in order that you be just and virtuous, because no one is virtuous, or just, who does not rejoice in just and virtuous activity. And therefore it is said in Ps. 99:2: shout with joy to God, all the earth, serve the Lord in gladness; Phil. 4:4: rejoice in the Lord always; again I say, rejoice, et cetera. And truly one must always rejoice, because joy preserves a man in a good disposition, since no one can remain long in that which saddens him. Second, the good ought to have in themselves an emulation of perfection, and as to this he says, be perfect, that is, always strive toward advancement. Hebr. 6:1: wherefore, leaving behind the discourse of the beginning of Christ, unto perfection, et cetera. Now this, what is said here, is not a precept, namely that a man be perfect, but this, that he always strive toward perfection. And this is necessary, because he who does not study to advance is in danger of falling short. For we see that unless the rowers strive to go upward, the ship always goes downward. And therefore the Lord said, Mc. ult.: be perfect, et cetera. To neighbors, however, exhortation to good things is to be extended. And as to this he says, exhort, et cetera. Eccli. 17:12: God has commanded each one concerning his neighbor, et cetera. Rom. c. 12:8: he who exhorts, in exhorting; Apoc. ult.: let him who hears say, come. Two things, moreover, ought to be common to all, namely that they think the same thing, and therefore he says, think the same thing, and that they have peace, and therefore he says, have peace. And these two stand thus, that one is exterior, the other interior. For it is agreed that bodies cannot be preserved and ordered unless the members are ordered to one another. Likewise neither the Church, nor the members of the Church, unless they are ordered and united to one another. Now there is a twofold union necessary for uniting the members of the Church. One is interior, namely that they think the same thing through faith, as to the intellect, believing the same thing, and through love, as to the affection, loving the same thing. And therefore he says, think the same thing, that is, that you feel the same about the faith, and that you love with the affection of charity the same thing. Because then there is true wisdom, when the operation of the intellect is perfected and consummated through the quieting and delight of the affection. Whence wisdom is called, as it were, a savory knowledge. Rom. 15:6: that thus, of one mind, with one mouth you may honor God, et cetera. I Cor. 1:10: that you say the same thing, et cetera. Phil. c. 2:2: think the same thing, et cetera. The other is exterior, namely peace, and therefore he says, have peace among yourselves. Hebr. 12:14: follow after peace, et cetera. Ps. 33:15: seek peace. II Thess. 3:16: may the God of peace himself give you everlasting peace in every place. Consequently, when he says, and the God of peace and of love will be with you, he sets down the reward that is given to those fulfilling the aforesaid admonition; as if he were saying: if you keep peace among yourselves, the God of peace and of love will be with you. Concerning which it should be noted that among the gentiles it was customary that some named gods from gifts, because although there was only one God, nevertheless they named their individual gifts gods from those gifts, just as from the gift of peace they named the God of peace, and from the gift of health, the God of health. Alluding to this usage, the Apostle says, God of peace, et cetera. Not that peace is one God, as they said, but Christ is called the God of peace for this reason, that he is the giver of peace and its lover. Io. 14:27: my peace I give you, et cetera. I Cor. 14:33: God is not a God of dissension, but of peace. Rom. 5:5: the charity of God is poured out in our hearts, et cetera. He himself is also the author of peace. Io. 16:33: in me you will have peace, et cetera. He himself dwells in peace. Ps. 75:3: in peace his place has been made, et cetera. Likewise, he is not only the God of peace, but also of love. And therefore he says, the God of peace and of love will be with you. And this is so because he who is in true peace of heart and body is in charity, and he who abides in charity abides in God and God in him, as is said in I Io. 4:16, and because man does not merit save through peace and love. Io. 14:23: if anyone loves me, et cetera. Consequently, when he says, greet one another with a kiss, etc., he sets down the greeting, and concerning this, first he enjoins on them a mutual greeting; second he greets them on behalf of others, where he says, all greet you, etc.; third he greets them on his own behalf, where he says, the grace of God, et cetera. The mutual greeting he enjoins to be done by a kiss. Whence he says, greet one another, you yourselves, with a holy kiss. Here it should be noted that a kiss is a sign of peace. For through the mouth, in which the kiss is given, a man breathes. And therefore when men give one another mutual kisses it is a sign that they unite their spirit to peace. Now there is a feigned peace, and this is that of those who speak peace with their neighbor, but evil things are in their hearts, etc., as is said in Ps. 27:3. Which indeed is brought about through the deceit of a kiss. Prov. 27:6: better are the wounds of one who loves, et cetera. There is also an evil and shameful peace, namely when men come together to do evil. Sap. 14:22: living in a great war of ignorance, et cetera. And this is brought about through a lustful kiss. Prov. 7:13 it is said of the evil woman, that having caught the young man she kisses him, et cetera. There is also a holy peace which God makes. Phil. c. ult.: and the peace of God, which surpasses, et cetera. And this is brought about through a holy kiss, because it unites the spirit to holiness. And of this kiss it is said here, with a holy kiss. And from this the custom grew up, that the faithful and holy men, in sign of charity and union, kiss one another, and peace is given in the churches with a holy kiss. On behalf of others, moreover, he greets them, saying, all the saints greet you, because all the saints and faithful hope and desire, and by their prayers procure, our salvation; whence all the faithful of Christ hope and desire salvation for one another. Ps. 118: make me a partaker, O God, et cetera. On his own behalf, however, the Apostle greets them, saying, the grace of our Lord, et cetera. Here it should be known that there is a twofold manner of appropriating something to the divine persons. One is essential, the other causal; essentially, indeed, power is appropriated to the Father, because he is essentially power, inasmuch as he is the principle; wisdom to the Son, inasmuch as he is the Word; love to the Holy Spirit, inasmuch as he is goodness. Here, however, the Apostle does not appropriate these things in this manner, namely through essence, because thus all would be appropriated to the Holy Spirit, but he appropriates through cause. And therefore, since grace is the gift by which our sins are forgiven, Rom. c. 3:24: justified freely, etc., and the remission of sins was made for us through the Son, who, taking on our flesh, made satisfaction for our sins, Io. 1:17: grace and truth came through Jesus Christ, etc.; for this reason the Apostle attributes grace to Christ. Whence he says, the grace of our Lord, et cetera. Charity, however, is necessary for us, because we must be united to God. I Io. 4:16: he who abides in charity abides in God, et cetera. And because this is from God the Father, inasmuch as he so loved the world that he gave his only-begotten Son, as is said in Io. 3:16, Rom. 5:8: but God commends his own charity, therefore he attributes charity to himself, as the principle of this charity, when he says, and the charity of God, namely of the Father. The communication of divine things, however, comes about through the Holy Spirit, because he is the distributor of spiritual gifts. I Cor. 12:11: all these things the one and the same Spirit works. And therefore he attributes communication to the Holy Spirit, when he says, and the communication of the Holy Spirit. Or he attributes this to him because he himself is common to the other two persons. Thus, then, the Apostle in his greeting wishes for all necessary things, when he says, the grace of our Lord Jesus Christ, and the charity of God, and the communication of the Holy Spirit, be always with you all. Amen. The grace of Christ, by which we are justified and saved; the charity of God the Father, by which we are united to himself; and the communication of the Holy Spirit, distributing to us divine gifts. Amen.”

“The grace of the Lord Jesus Christ.... Meaning either the love of Christ; see Co2 8:9 which is the same with that of his Father's, is as early, and of the same nature, being a love of complacency and delight; and which, as it is without beginning, will be without end. This is the ground and foundation of all he has done and underwent for his people; of his becoming their surety; of his incarnation, obedience, sufferings, and death in their room and stead; an interest in which, though they always have, yet they have not always an abiding sense of it with them, which is what the apostle here prays for: or else by the grace of Christ is meant the fulness of grace that is in him as Mediator; which is desired to be with the saints as the object of their trust and dependence; to be strong in, draw living water with joy out of, receive and derive daily from; not forsake it, and hew out broken cisterns, but continually apply to, and make use of it, as the fountain of gardens, the well of living waters, and streams from Lebanon; to be with them as a supply to their wants, to furnish them with every thing they stand in need of, and to enable them to do his will and work: or else the redeeming grace of Christ is particularly designed, and the intent of the petition is, that they might see their interest in it, and in all the branches of it; as that they were redeemed by his blood from sin, law, and wrath, had all their sins expiated and forgiven through his sacrifice, and were justified from all things by his righteousness. And the love of God; the Father, as the Arabic version adds very justly, as to the sense, though it is not in the text; meaning the love of God to his people, which is eternal, from everlasting to everlasting, free and undeserved, special and peculiar, is dispensed in a sovereign way, is unchangeable, abides for ever, is the source and spring of all the blessings both of grace and glory. Now when this is entreated to be with all the saints, it does not suppose that it is ever from them, or that it can be taken away from them, but whereas they may be without a comfortable sense of it, and a view of interest in it, the apostle prays, that in this respect it might be with them; that they might be directed into it, have it shed abroad in their hearts, and they be rooted and grounded in it, and comprehend for themselves the height, and depth, and length, and breadth of it. And the communion of the Holy Ghost; either a larger communication of the gifts and graces of the Spirit of God, called "the supply of the Spirit", Phi 1:19 necessary to carry on the good work of grace, and perform it to the end; or else that communion and fellowship which the Spirit of God leads the saints into with the Father, by shedding abroad his love in their hearts, and with the Son, by taking of the things of Christ, and showing them to them; and also that nearness which the spirits of believers have with the Spirit of God, when he witnesses to their spirits that they are the children of God, becomes the earnest of the inheritance in their hearts, and seals them up unto the day of redemption: all which is requested by the apostle, to be, says he, with you all; or "with your company", or "congregations", as the Arabic version reads it, with all the saints; for their interest in the love of the Father, in the grace of the Son, and in the favour of the Spirit, is the same, whatever different sense and apprehensions they may have thereof. This passage contains no inconsiderable proof of a trinity of persons in the Godhead, to whom distinct things are here ascribed, and of them asked, equal objects of prayer and worship. "Amen" is by way of assent and confirmation, and as expressive of faith in the petitions, and of earnest desire to have them fulfilled. According to the subscription at the end of this epistle, it was written by the apostle when he was at Philippi, a city of Macedonia, and transcribed by Titus and Lucas, and by them sent or carried to the Corinthians; which seems to be agreeable to what is suggested in the epistle itself, though these subscriptions are not to he depended upon. The Syriac version only mentions Luke; and some copies read, by Titus, Barnabas, and Luke. Next: Galatians Introduction”

“For my part, I wish you, with all my heart, that the grace of our Lord Jesus Christ, the charity of God, and the communication of his holy Spirit, may dwell with you all. Amen is wanted in the Greek, but was added by the Church of Corinth, which was accustomed to make this reply as often as this epistle was read. When we recall to our mind the excess of corruption that had reigned in the city of Corinth under paganism, excess attested by profane authors, and which St. Paul brings to their recollection, (1 Corinthians vi. 9.) we are all astonishment that in the short space of four years the gospel had operated amongst the faithful of this church, such a prodigious change in their manners, and that they were become capable of receiving lessons of morality so very pure as is this of the apostle. (Bergier.)”

“The Father is specially so styled, who is even named in the text used by St. Chrysostom, but the- Son and the Holy Spirit are necessarily included in the term. The order in which they are here mentioned differs from the relations of the Divine Persons. Probably Christ is here considered in his character of Redeemer, God as the Triune Deity, and the communication of the Holy Ghost as His special gift.”