In stripes, in prisons, in seditions, in labours, in watchings, in fastings,

“Be on your guard against every evil word, and every evil desire, and purify your heart from all the vanities of this world. If you guard against these things, your fasting will be perfect. And you will do also as follows. Having fulfilled what is written, on that day on which you fast you will taste nothing but bread and water; and from your meats, which you would have eaten, you will calculate the amount of that day's expenditure, which you would have incurred, and will give it to a widow, or an orphan, or to one in want, and thus you will exhibit humility of mind, so that he who has received benefit from your humility may fill his own soul, and pray for you to the Lord.”

“"In stripes, in imprisonments, in tossings to and fro." Yet every one of these by itself was intolerable, the being scourged only, and being bound only, and being unable through persecution to remain fixed any where, (for this is "in tossings to and fro,") but when both all, and all at once, assail, consider what a soul they need. Then along with the things from without, he mentions those imposed by himself. "In labors, in watchings, in fastings; in pureness." But by "pureness" here, he means either chasteness again, or general purity, or incorruptness, or even his preaching the Gospel freely.”

“Above, the Apostle commended the ministry of the apostolate; here he consequently carries out that very ministry committed to him for the benefit of his subjects. And concerning this he does two things. First, he exhorts them in general to all the things which are commonly necessary for a good life; second, he exhorts them concerning a certain special contribution to be made for the saints in Jerusalem, and this in chapter 8, where it says, "Now we make known to you, brothers," etc. Concerning the first he does two things. First, he exhorts them to present goods; second, he commends them for goods done in the past, and this in chapter 7, where it says, "Having therefore these promises," etc. Concerning the first he does three things. First, he exhorts them in general not to receive the grace of God in vain; second, he shows that the grace of God has been conferred on them, where it says, "For he says: in an accepted time," etc.; third, he teaches them in particular the manner of using the said grace, where it says, "giving no offense to anyone," etc. He says therefore first: since the capacity to do good is present to us, and this is the grace of God, and we for our part discharge an embassy for Christ in this; therefore, "helping" — we, that is, by preachings, examples, and exhortations. Prov. 18:19: "A brother who is helped by a brother," etc. Or, "helping," namely, God. 1 Cor. 3:9: "We are God's helpers." But against this, Is. 40:13: "Who has helped the spirit of the Lord," etc. Therefore it is not well said, "helping God." Response: to help God can be understood either as supplying him strength for doing something, and in this way no one helps God, nor can help him; or as carrying out his command, and in this way holy men are said to help God, by carrying out his commands. We, I say, thus helping, exhort you — Rom. 12:8: "he who exhorts," etc. This, namely, we exhort: that you not receive the grace of God in vain, as if he were to say: let not the reception of grace be useless and empty for you, which happens when someone does not perceive fruit from the reception of grace. This fruit is indeed twofold: namely, the remission of sins — Is. 27:9: "this is all the fruit," etc.; and that man, by living justly, may arrive at heavenly glory — Rom. 6:21: "you have your fruit." Whoever, therefore, having received grace, does not use it to avoid sins and to obtain eternal life, receives the grace of God in vain. Phil. 2:16: "I have not run in vain," etc. And lest anyone should doubt about the reception of this grace from God, the Apostle consequently proves that they have already received this grace, or have it ready to receive, saying, "For he says: in a time," etc. And concerning this he does two things. First, he introduces the authority of the prophet; second, he adapts what was introduced to his purpose, where it says, "behold, now is the time," etc. He says therefore first: I say that you are preparing yourselves to receive fruitfully the grace which has been conferred, or prepared, for you. "For he says" — the Lord, through Isaiah 49:8 — "in an accepted time," etc. Concerning this it must be known that the Lord is said to grant us grace either by hearing us in our petitions, or by helping us in our works; and he hears us, that we may obtain what we ask — Jas. 1:5: "If anyone lacks wisdom, let him ask," etc. He helps, that we may accomplish what we do — Ps. 93:17: "unless the Lord had helped me," etc. And this grace is twofold: namely, preventing and cooperating, or subsequent — a grace which is indeed necessary for us to obtain. And first, the preventing grace, which we ought to desire, that we may be accepted by God — Ps. 31:6: "For this shall every saint pray to you." And as to this he says "in an accepted time," that is, of acceptance and being made gracious; for that is done in an accepted time which is done freely. Rom. 4:6: "the blessedness of the man to whom God credits justice," etc. "I have heard you," that is, I have accepted you. Or, "in an accepted time," that is, in the time of grace. And in this way the preventing grace is called that by which we are freed from sins; but the subsequent grace is called that by which virtues are conferred on us from perseverance in good. Second, the cooperating grace is necessary for us; and this he was asking for in Ps. 22:6: "and his mercy shall follow me," etc. And as to this he says, "in the day of salvation I have helped you." For the time before Christ was not day, but night. Rom. 13:12: "the night is passed," etc. But the time of Christ is called day, and not only day, but the day of salvation. For before, there was no salvation, because no one arrived at the goal of salvation, namely the vision of God; but now, when salvation has already been born into the world, men pursue salvation. Matt. 1:21: "You shall call his name Jesus, for he shall save the people," etc. 1 Pet. 4: "work out your salvation." And this happens by the help of cooperating grace, by which through our works we arrive at eternal life. Phil. 2:13: "it is God who works," etc. Consequently, he adapts the authority he introduced to his purpose, saying "behold, now," etc., as if he were to say: these things which the Lord said about the time of grace through the prophet are being fulfilled now, because behold, now is the acceptable time, that is, of being made gracious, by which we are heard by God, because now has come the fullness of time, namely of the incarnation of Christ, Gal. 4:4. And this as to the first part of the authority, Ps. 68:14: "a time of good pleasure, O God." Behold, now is the day of salvation, in which, namely, helped by cooperating grace, we can work to attain eternal salvation. Jn. 9:4: "I must work," etc. Gal. 6:10: "while we have time," etc. Consequently, when he says "giving no one," etc., he teaches the manner of using the grace conferred on them. And first in general, namely how it may not be received in vain; second in particular, where it says "in much patience," etc. He says therefore: grace must be used in such a way that we give no offense to anyone. For grace is given for two things: to avoid evils, and to work goods. And therefore he teaches two things — that we should avoid evils, and as to this he says "giving no one," etc. This can be explained in two ways. In one way, so that it be referred to the apostles, as if he were to say: we, helping you, exhort you; we, I say, giving no offense to anyone, because if by a bad life we should offend some, our ministry would be reviled, and our preaching despised. Rom. 2:24: "The name of God is blasphemed because of you." Gregory: "He whose life is despised — it remains that his preaching be held in contempt." Whence a public and notorious sinner ought to beware lest he preach, otherwise he sins. Ps. 49:16: "But to the sinner God has said," etc. In another way, so that it be referred to the subjects, as if he were to say, "we exhort you, not in vain," etc.; you, I say, giving no offense to anyone, etc.; that is, not doing anything by which others might be scandalized. 1 Cor. 10:32: "Be without offense," etc. Rom. 14:13: "let us not put a stumbling block," etc. And the reason for this is "that it may not be reviled," etc. That is, so that you conduct yourselves so irreproachably that our ministry, that is, our apostolate, may not be reviled. For when subjects behave badly, the reproach falls on the prelates. 1 Pet. 2:12: "your conduct among the Gentiles," etc. Or, so that the common ministry may not be reviled, which belongs both to you and to us, who are ministers of God. We, I say, are ministers of God for carrying out his will in us and in others. But you, for carrying out his will in yourselves only. Is. 61:6: "you shall be called the priests of the Lord," etc. Consequently, when he says "but let us exhibit ourselves in all things," etc., he teaches them the manner of using the grace received as to working goods. He says therefore: let us give no offense to anyone, but let us show ourselves, both us and you, in deed and word, in all things that pertain to the virtues, such as ministers of God ought to be, namely, that we conform ourselves to God by doing his will. Ecclus. 10:2: "As the judge of the people is, so also are his ministers." 1 Cor. 4:1: "let a man so account of us, as of ministers," etc. Consequently, when he says "in much patience," etc., he shows in particular how we ought to show ourselves as ministers of God in the use of the grace conferred. And this as to three things. First, as to exterior work; second, as to greater devotion, where it says "our mouth is open," etc.; third, as to the avoidance of unbelievers, where it says "do not bear the yoke," etc. Concerning the first he does three things, according to the three things in which exterior work consists. For first, it consists in the suffering of evils; and as to this he says "in much patience," etc. Second, in the working of goods, and as to this he says "in chastity," etc. Third, in the mutual cooperation of goods against evils, and as to this he says "through the arms of justice," etc. The virtue of patience, therefore, is necessary in enduring evils. Whence he says "in much patience," etc. Where he does three things. First, he leads them to patience. And this because in Ps. 91:15 it is read: "they shall be well-patient, that they may announce." And as to this he says "in much patience." Prov. 19:11: "the teaching of a man is known through patience." Lk. 21:19: "in your patience you shall possess your souls." He says "in much," that is, on account of the many tribulations that occur. Second, he shows the matter of patience in general, and this in two ways: namely, in the coming of evils; whence he says "in tribulations" — Rom. 12:12: "patient in tribulation"; Acts 14:12: "through many tribulations," etc. And in the lack of necessary things; whence he says "in necessities," namely of those things which are necessary for life. Ps. 24:17: "out of necessities," etc. Third, he shows the matter of patience in particular. And first in those things which pertain to tribulations, which are voluntary, and this as to the tribulations that pertain to the soul; and thus he says "in anguishes," namely of heart, that is, when it is so constricted by adversities that no way of escape lies open. Heb. 11:37: "in want, afflicted," etc. Likewise, as to the tribulations that are in the body, and thus he says "in stripes," namely inflicted by others, "and in imprisonments" — Acts 16:23: "when they had inflicted many stripes upon him," etc.; below, 11:23: "in prisons more abundantly, in stripes above measure," etc. "In seditions," namely of the whole people stirred up. Acts 19:40: "we are in danger of being accused of this day's sedition," etc. Second, in those things which pertain to necessities. Now necessity is sometimes voluntary. And thus he says "in labors," working with his own hand among the Corinthians, because they were avaricious, lest he burden them with expenses; and among the Thessalonians, because they were idle, that he might give an example of exertion. Acts 11: "to those things which were needful for me," etc. "In watchings," on account of preachings. Below, 11:27: "in watchings." "In fastings," sometimes voluntary, sometimes involuntary on account of want. 1 Cor. 9:27: "I chastise my body," etc. But against this is what is said in Matt. 11:30: "my yoke is sweet." Yet here it is said "in many tribulations," etc. Therefore not sweet, but most grievous. I respond: these things are harsh in themselves, but on account of love and the interior fervor of the spirit they are sweetened. Whence Augustine: "Love makes all things, however great and immense, easy and almost nothing."”

“By pureness,.... The apostle having observed how he, and other ministers of God, showed themselves to be such by patiently bearing everything that was afflictive and distressing to the outward man, proceeds to show how they approved themselves in other respects; and which more chiefly regard the inward man, the exercise of grace, and a spiritual behaviour: "by pureness"; of doctrine and conversation, chastity of body and mind, sincerity of heart, and integrity of life: by knowledge; of the Scriptures of truth, the mysteries of grace; or by a prudent conduct, a walking in wisdom with caution and circumspection: by longsuffering: not easily provoked to wrath, but bearing with patience every indignity and affront: by kindness; gentleness, sweetness of temper and manners, affability and courteousness: by the Holy Ghost; influencing and assisting in the exercise of every grace, and the discharge of every duty, or by the gifts of the Holy Ghost, ordinary and extraordinary: by love unfeigned; without dissimulation, being not in word only, but in deed and in truth towards the brethren, and to all men.”

“In stripes, in imprisonments - Of these the history of the Acts of the Apostles gives ample testimony; and there were doubtless many instances of persecution in various forms which are not on record. In tumults - Ακαταστασιαις· Insurrections raised against them because of the Gospel. It is more natural to understand the word thus, than of agitations, or tossings to and fro in consequence of their unsettled state of life; or because of persecution, which obliged them to flee from place to place. In labors - Both with our own hands to provide for ourselves the necessaries of life, that we might not be chargeable to others; and in labors to spread the Gospel of God through all countries where his providence opened our way. In watchings - Passing many nights without sleep or rest. In fastings - Partly constrained through want of food; and partly voluntary, as a means of obtaining an increase of grace both for ourselves and for the Churches.”

“stripes-- (Co2 11:23-24; Act 16:23). imprisonments-- (Co2 11:23). He had been, doubtless, elsewhere imprisoned besides at Philippi when he wrote this Epistle. tumults-- (Act 13:50; Act 14:5, Act 14:19; Act 16:22; and recently Acts 19:23-41). labours--in the cause of Christ (Co2 11:23; Rom 16:12). watchings-- (Co2 11:27). Sleepless nights. fastings--The context here refers to his trials, rather than devotional exercises (compare Co2 11:27). Thus "foodlessness" would seem to be the sense (compare Co1 4:11; Phi 4:12). But the usual sense of the Greek is fasts, in the strict sense; and in Co2 11:27 it is spoken of independently of "hunger and thirst." (Compare Luk 2:37; Act 10:30; Act 14:23). However, Mat 15:32; Mar 8:3, justify the sense, more favored by the context, foodlessness, though a rare use of the word. GAUSSEN remarks "The apostles combine the highest offices with the humblest exterior: as everything in the Church was to be cast in the mould of death and resurrection, the cardinal principle throughout Christianity."”