Commentary on Philippians (Super Epistolam ad Philippenses Lectura)

“The path of the just is like a shining light, et cetera. Prov. IV, 18. In this authority the life of the saints is described from three things. From their narrowness, there, path, because Matth. VII, 14: narrow is the way, etc.; Job XXVIII, 7: the path the bird has not known, et cetera. From their brightness, there, a shining light. Eph. V, 8: you were once darkness, et cetera. For the just are shining, and therefore their way is bright. From their advancement, because it always grows. I Peter II, 2: that in it you may grow, et cetera. And this even unto the perfect day, namely of glory. I Cor. XIII, 10: when that which is perfect has come, it shall be done away, et cetera. Conversely the way of the wicked is broad; dark, shadowy, and failing. Whence Prov. IV, 19 is added the way of the wicked is dark, et cetera. And Matth. VII, 13: wide is the gate, and broad is the way, that leads to destruction, et cetera. From these words the matter of this epistle can be drawn. For the Philippians were in the right path of Christ, sustaining many tribulations for Christ. Likewise, illumined through faith, below II, 15: among whom you shine, et cetera. Likewise, they were advancing, as is clear through the whole epistle. Likewise, fittingly after the epistle to the Ephesians, in which instruction is given as to how ecclesiastical unity is to be preserved, these are set forth as an example of preserving ecclesiastical unity, who preserved it best.”

“This epistle is divided into the greeting and the epistolary narration. The second part begins at *I give thanks*, etc. Concerning the first he does three things: first the persons greeting are described; second, the persons greeted, at *to all the saints*, etc.; third, the goods wished for, at *grace to you*, etc. Concerning the first, first the persons greeting are set down; second, their condition, at *servants*, etc. Concerning the first, first the principal person is set down, when he says *Paul*. And Paul is interpreted as meaning something small, in which his humility is noted. Isaiah 60:22: *the least shall become a thousand, and the small one a very strong nation*. Second, at *and Timothy*, the associated person is set down, because he had been their preacher. Below, 2:20: *for I have no one so like-minded, who is solicitous for you with sincere affection*. Then when he says *servants*, etc., their condition is set down. 2 Corinthians 4:5: *for we do not preach ourselves, but Jesus Christ our Lord: but ourselves your servants through Jesus*, etc. But against this, John 15:15: *now I will not call you servants*, etc. I answer: servitude is twofold, according to a twofold fear. For the fear of punishment causes an evil servitude, and it is of this that the aforesaid saying, John 15:6, is to be understood. But chaste fear causes the servitude of reverence, and it is of this that the Apostle speaks here. The persons greeted are all those of the church of Philippi. And, first, the lesser members. Hence he says *to all the saints who are at Philippi*, which is the city that Philip founded; and he says *saints* on account of Baptism. Romans 6:3: *whoever of us have been baptized in Christ, have been baptized in his death*. But he touches on the greater members, saying *with the bishops*, etc. The question is why he places the lesser before the greater. Because the people come before the prelate. Ezekiel 34:2: *are not the flocks fed by the shepherds?* For flocks are to be fed by shepherds, not the other way around. Likewise, why does he pass over the priests? I answer: it must be said that they are included with the bishops, because in one city there are not several bishops. Hence, speaking in the plural, he gives one to understand the priests as well. And yet there is another order, because from the Gospel itself this is read: that after the designation of the twelve apostles (whose persons the bishops bear), he designated seventy-two disciples, whose place the priests hold. Dionysius also distinguishes bishops and priests. But in the beginning, although the orders were distinct, the names of the orders were not; hence here he includes the priests together with the bishops. Then he sets down the goods wished for, at *grace*, etc. And there are two things that include everything. The first is the grace of God remitting sins. Ephesians 2:8: *by grace you are saved*, etc. The last is the peace of man. Psalm 147:14: *who has set your borders as peace*, etc. And consequently he wishes for the intermediate goods, and this *from God the Father*. James 1:17: *every best gift, and every perfect gift, is from above, coming down from the Father of lights*. Likewise, through the merit of the humility of Christ, and therefore he adds *and the Lord Jesus Christ*. John 1:17: *grace and truth came through Jesus Christ*. Ephesians 2:14: *for he himself is our peace*, etc. Consequently he sets down the epistolary narration. And concerning this he does two things: first he gives thanks for the past; second he exhorts to progress in the future, at *but I want you to know*, etc. Concerning the first, first he sets forth the giving of thanks for them; second, its matter, at *upon your fellowship*, etc. Now he gives thanks together with an adjoined joy and entreaty. And so, touching these three things, he says *I give thanks to our God*. To give thanks is to recognize the grace done to oneself. 1 Thessalonians, last chapter: *in all things give thanks*. *In every remembrance of you*, because nothing occurred to the Apostle among them that was not worthy of an act of thanksgiving. And this is a very great thing. Proverbs 10:7: *the memory of the just is with praises*, etc. *For all*. Isaiah 60:21: *but your people shall be all just forever*, etc. He gives thanks, therefore, for their good; prayer and entreaty for their preservation; yet all of it for joy. 1 Kings 12:23: *but far be this sin from me before the Lord, that I should cease to pray for you*. Then when he says *upon the fellowship*, etc., he touches on the matter of the three aforesaid things. And first he sets down the matter of the thanksgiving; second, of the joy concerning things to come, at *being confident*, etc.; third, of the entreaty, at *witness*, etc. He says therefore: *upon the fellowship*, namely by which you share in the teaching of the Gospel, by believing it and fulfilling it in deed. For this is true fellowship. Hebrews, last chapter: *do not forget beneficence and fellowship*, etc. *From the first day*, etc. Ecclesiasticus 27:12: *a holy man remains in wisdom like the sun*, etc. *And being confident of this very thing I rejoice concerning you, that he who has begun*, etc. Jeremiah 17:5f: *cursed is the man who trusts in man, and makes flesh his arm. Blessed is the man who trusts in the Lord, and the Lord shall be his confidence*. And this is by the power of God. And therefore he says *he who has begun*, etc. John 15:5: *without me you can do nothing*. This is against the Pelagians, who say that the beginning of a good work is from us, but its completion from God. But this is not true: for the beginning of a good work in us is to think about the good, and this itself is from God. 2 Corinthians 3:5: *not that we are sufficient to think anything of ourselves, as if from ourselves*, etc. *Until the day of Christ Jesus*, on which he will reward each one. 2 Timothy, last chapter: *as for the rest, there is laid up for me a crown of justice, which the Lord will render to me*, etc. 1 Corinthians 1:8: *he will confirm you unto the end, without reproach*, etc. The reason for the joy is set down when he says *as it is right for me*, etc.; namely because it is just that you rejoice together with me over my goods. *Because I have you*, etc., as if he were to say: I have this conviction about you, that you are such that you rejoice over those things over which I too rejoice — that the joy is *in my chains*, since at that time he was bound for Christ, over which he was rejoicing. James 1:2f: *count it all joy, my brothers, when you fall into various trials, knowing*, etc. Acts 5:41: *the apostles went rejoicing from the presence of the Council, because they were counted worthy to suffer reproach for the name of Jesus*, etc. *And in the defense and in the confirmation of the Gospel*, namely by preaching boldly against tyrants and heretics, and by confirming the Gospel in the hearts of the faithful. Acts 12: *going through in order the region of Galatia and Phrygia, confirming all the disciples*. Or otherwise, according to the Gloss: *in heart*, that is, in desire, that you may be companions of everlasting joy. John 16:22: *no one shall take your joy from you*. And this cannot be withdrawn from my heart, because even while existing in chains and intent upon the confirmation and defense of the Gospel, solicitude for you does not depart from my heart.”

“Having set out the matter of joy concerning future hope, he here shows for what he makes his prayer on their behalf. And first he sets forth his desire, which is shown to be utterly fervent; second, the matter of the prayer, at *and this I pray*, etc. And because the desire of the heart is manifest to God alone, therefore he calls God as witness that he prays for them with desire. Job ch. 12: *behold, in heaven is my witness*, namely God, etc. *How I long for you* — namely I — existing in the bowels of Jesus Christ. Or, how I long for you to be in them; as if he were to say: how I long for your salvation and participation in the visceral charity of Christ. Luke 1:78: *through the bowels of the mercy of God*, etc.; as if to say: because the power of love reaches to the depths and inmost parts of the heart. Or, I long that you be in the bowels of Jesus Christ, that is, that you love him intimately, so that you may also be loved by him; for in this consists the life of man. Then, when he says *and this I pray*, etc., he sets forth the prayer, and he desires three goods. First, as to the increase of interior charity. For interior affection is perfected through charity, and therefore for one who does not have charity, it should be desired that he have it; but for one who has it, that it be perfected. Hence he says *that charity*, etc. But for the increase of charity, God must be prayed to, because God alone works this in us. 2 Cor. 9:8: *And God is able to make all grace abound in you, that, always having all sufficiency in all things, you may abound unto every good work*, etc. And this it is necessary that we too ask, because Matt. 5:20: *unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven*. Second, as to the intellect. Hence he says *in all knowledge*. But does knowledge come from charity? Yes, because it is said in 1 John 2:27: *and as for you, let the anointing which you have received from him abide in you, and you have no need that any man teach you, but as his anointing teaches you concerning all things*, etc. Likewise, charity is the spirit, of which it is said in John 16:13: *when that spirit of truth shall come, he will teach you all*, etc. The reason for this is that whoever has a habit — if the habit is right, a right judgment follows from it concerning those things that pertain to that habit; but if it is corrupt, a false one. Just as, concerning venereal matters, the temperate man has good judgment, while the intemperate man does not, but a false one. But all things that are done by us are to be informed by charity, and therefore he who has charity has right judgment, also as to things knowable. And thus he says *in all knowledge*, namely by which he may recognize the truth and adhere firmly concerning those things that belong to faith. This is the knowledge of the saints, of which it is spoken in Wisdom 10:10. And as to things to be done, and thus he says *and in all sense*, which is the cognitive power concerning exterior objects. And it is proper to it that it immediately judges rightly concerning its proper sensible object. And therefore this name has been transferred to the interior judgment of reason; hence those are called "sensible" who have right judgment concerning things to be done. Wisdom 1:1: *have a sense of the Lord in goodness*, etc. Wisdom 6:16: *to think, then, upon her, is a consummated sense*, etc. But this sense ought to be not only considerative but also discretive between good and evil, and between good and better. Hence he adds *that you may approve*, etc. Note that charity perfects the sense so that it approves good things; but perfect charity, so that it approves better things. 1 Cor. 12:31: *be zealous for the better gifts*, etc.; and below, ch. 14: *follow after charity*, etc. And therefore he says *more excellent things*. Third, as to the effect. And first he sets forth immunity from evil; second, perfection in good. The first, in that he says *that you may be sincere*. For there is a twofold sin to be avoided: namely, that of interior corruption, by which a man is corrupted in himself, and this is excluded by sincerity. 1 Cor. 5:8: *in the unleavened bread of sincerity*, etc. The other is against one's neighbor, namely offense. And therefore he says *and without offense*. 1 Cor. 4:10: *be without offense to the Jews and the Gentiles, and to the Church of God, as I also*, etc. And 2 Cor. 6:3: *giving no offense to any man*, etc. *Unto the day of Christ Jesus*, that is, until the end of life. Matt. 24:13: *he who shall persevere unto the end, he shall be saved*. As to grace he says *filled with the fruit of justice*, so that the works of justice are, as it were, a fruit. Rom. 6:22: *you have your fruit unto sanctification*, etc. Or *the fruit of justice*, that is, the reward of justice, namely the crown. 2 Tim. 4:8: *as to the rest, there is laid up for me a crown of justice*, etc. Wisdom 4: *for the fruit of good labors is glorious*, etc. And this is had through Christ, because all things that we do are good through him. John 15:5: *without me you can do nothing*, etc. And these things are to be done for this end, namely unto the glory and praise of God, because from the works of the saints God is glorified, since others thereby break forth into the praise of God. Ps. 150:1: *praise the Lord in his saints*, etc. Jer. 33:9: *it shall be to me a name, and a joy, and a praise, and an exultation to all the nations of the earth, who shall hear of all the good things*, etc. Then, when he says *but I would have you know*, etc., he admonishes concerning things to come. And first he sets forth examples to be followed and to be avoided; second, he concludes with a moral admonition in ch. 4, at *therefore, my most beloved brethren*, etc. Concerning the first he does two things, for first he shows what things are to be imitated; second, what things are to be avoided, ch. 3, at *as for the rest*, etc. Likewise the first is divided into two, for first he puts himself forward for them to imitate; second, others, ch. 2, at *if there be therefore*, etc. Likewise the first into three, for first he sets forth as an example his own progress; second, the joy which he has from that progress, at *for what*, etc.; third, the fruit from his own progress, at *for I know*, etc. Likewise the first into two. First he sets forth the progress; second, the manner, at *so that my bonds*, etc. He says therefore: I have admonished you unto progress, and that you may have my progress as a pattern, I wish you to know, both the things that concern me — outwardly, because the tribulations, even though they were exterior, did not change me inwardly, but rather they turned out unto progress, since from them the faith preached made greater progress. 2 Cor. 1:6: *whether we be in tribulation, it is for your exhortation and salvation; or whether we be comforted, it is for your consolation*, etc. And he shows the progress. First as to himself; second as to others, at *so that the more*, etc. As to himself indeed it had been manifest that he suffered such things for Christ constantly, so that he was bound in chains, whence it is said *so that my bonds*, etc., which is glorious for Christ's sake. 1 Peter 4:15: *let none of you suffer as a murderer, or a thief, or a coveter of other men's goods; but if as a Christian, let him not be ashamed*, etc. *In every praetorium*, as in the court of Caesar, etc. But on the part of others, the faith was growing in common. Hence he says *so that the more*, etc. 1 Macc. ch. 4: concerning the elephants. Ecclus. 10:2: *according to the judge of the people, so also are his ministers*, etc. Prov. 18: *the just, like a confident lion, shall be without dread*, etc. Yet on the part of others there is diversity, because some spoke well, some ill. And those who spoke well, some did so out of general charity and some out of a special love for the apostle. And those who spoke ill, some did so out of general malice, some out of a special hatred toward the apostle. But as it seems to me, the apostle shows a twofold cause on account of which some were preaching. First, on account of envy. And therefore the apostle shows their depraved intention, saying *some indeed out of envy*, etc. James 3:16: *where jealousy and contention are, there is inconstancy, and every depraved work*. 1 Cor. 3:3: *since there is among you jealousy and contention, are you not carnal?* Second, on account of love of Christ and of the Gospel. Hence he says *some out of good*, etc. Ps. 150:20: *deal kindly, in good will*, etc. But the apostle adds, saying *but some out of charity*, namely that which produces good will, etc., because they preached in order to supply the deficiency of me as teacher. Then the apostle explains what he had said, stating that some preached not according to a sound intention, but out of contention. Their corrupt intention was manifest in two ways: in one way, that by preaching publicly, they might cause disturbance among the Gentile people against the apostle, over and above that which he already had. In the other way, because they believed that Paul, hearing them usurp the office committed to him, would be troubled, and thereby affliction would be added to one already afflicted.”

“Above, the Apostle described the progress that followed from him; here he treats of the joy conceived from this progress. And first he sets down the matter of the joy; second, the joy itself, there "and in this I rejoice," etc. Now it happens sometimes that some joy arises from a good cause, and this directly and per se, and sometimes from a bad cause, and this indirectly and per accidens. For when it is from a good cause, one should rejoice both in the effect and in the cause, as in an almsdeed done for God's sake. But when it is from a bad cause, then one should rejoice in the effect, but not in the cause. And so it is with the redemption through Christ, although it came about from the wickedness of Judas and of the Jews. So it happens in the Church, where benefit comes about sometimes through good preachers as regards a good intention, sometimes through bad ones as regards a bad intention; and one should rejoice in both, as has been said. And therefore he says "for what," etc. By occasion he proclaims Christ, who does not intend this as his principal aim but for the sake of something else, say, gain or glory. Prov. 18: "he who wishes to withdraw from a friend seeks an occasion." By truth, however, when it is from a right intention. Isaiah 38:3: "I beseech thee, O Lord, remember, I pray thee, how I have walked before thee in truth and with a perfect heart," etc. But since it happens in either way to the benefit of the Church, therefore he says "if Christ is proclaimed," etc., because if he were proclaiming something other than Christ, then it would matter greatly, which happens when false doctrine is taught. Augustine: "the shepherd who proclaims for the sake of truth is to be loved; the hireling who does so for gain is to be tolerated; he who is false is to be expelled." Then he sets down the joy that follows, saying "and in this," namely that my bonds are made manifest for Christ's sake, that Christ is proclaimed, "I rejoice," in the present, John 14:28: "if you loved me, you would indeed rejoice," etc., "and I shall rejoice" in the future, Isaiah 51:3: "they shall obtain joy and gladness," etc. Then, when he says "for I know," etc., he sets down the fruit arising from his own progress. And first he sets down the fruit itself; second he raises a certain doubt, there "for whether to live," etc. Likewise, first he proposes the fruit; second, the help for obtaining it, there "through your prayer," etc.; third he assigns the matter of the fruit, there "but not in every," etc. He says therefore: I rejoice in these things, and this on account of the fruit arising from them unto eternal salvation. Isaiah 45:17: "Israel is saved in the Lord with eternal salvation," etc. And this is so because when we do some good things by cooperating in the salvation of others, it redounds to our own salvation. For if, as is said in Matthew 18:6, "whoever shall scandalize one of these little ones," etc.; how great a glory is he worthy of who procures the salvation of many? Now the help is threefold: namely, on the part of others, mutual prayer. Hence he says "through your prayers," namely, from which I hope to be helped by God. James, last chapter: "pray for one another, that you may be saved," etc. On the part of God, from whom we have the hope of salvation. Isaiah 26:17-18: "from thy face, O Lord, we have conceived, and have been as it were in labor, and have brought forth the spirit of salvation." And therefore he says "and the supply of the Spirit of Jesus Christ." Romans 8:26: "the Spirit helps our infirmity." And he speaks by way of likeness. For when someone is weak, he needs one to relieve him so that he may be sustained, and this is to supply; and we are weak, therefore we need the supply of the Spirit. John 14:26: "and he shall suggest to you all things," etc.; as it were supplying to you. On our part there is hope in God, because, Prov. 11:28: "he who trusts in riches shall fall." Our hope, therefore, must be in God, etc. Psalm 124:1: "they who trust in the Lord are as mount Sion," etc. And therefore he says "according to my expectation and hope." But is not hope the expectation of future beatitude? It must be said that hope is a movement of the appetite toward an arduous good. And this in two ways: for when someone hopes to attain through himself, thus hope is without expectation; but when through another, then it is hope with expectation, and thus we expect, having hope of attaining something through another. Psalm 39:2: "with expectation I have waited for the Lord," etc. Romans 8:24: "we are saved by hope." But he says "I know," and afterward "I hope and I expect." Is this hope then certain? The Apostle answers, saying: "yes, because in nothing shall I be confounded." 1 Maccabees 2:61: "all who hope in him do not grow weak." Romans 5:5: "but hope does not confound." Ecclesiasticus 2:11: "no one has hoped in the Lord and been confounded." Of this he first assigns the reason, second he expounds it, there "for to me to live," etc. This reason is taken from the fact that he himself is wholly ordered to the service of Christ, as if he were saying: therefore these things will come to me unto salvation, because I am wholly for the service of Christ. And first he sets down confidence; second, perseverance; third, the certainty of intention. He says therefore "but in all confidence," etc., as if to say: many persecute me, but I trust in God. Isaiah 12:2: "I will act with confidence and will not fear." Psalm 11:6: "I will act with confidence in him." "As always," that is, from the beginning of his conversion. Acts 9:27: "how in Damascus he had acted with confidence," etc. "So also now," Job 27:6: "my justification which I have begun to hold, I will not abandon." Third, he shows that his intention is right, because Christ will be magnified, who, since he is true God, cannot be magnified or diminished in himself, but in us, that is, in the knowledge of others. Then, therefore, one magnifies Christ when one extends knowledge of him. Ecclesiasticus 43:35: "who shall magnify him as he is from the beginning?" And this both in word and in deed, when the greatness of a divine effect shows his greatness. And among the marvelous effects, justification is one such, and as long as it lies hidden in a man's heart, Christ is not magnified through it, except as regards that man's own heart, not as regards others; but whenever it bursts forth into outward, visible bodily acts, then it is truly and properly magnified. And therefore he says "in my body." In our body Christ is magnified in two ways. In one way insofar as we devote our body to his service, carrying out his ministries bodily. 1 Corinthians 6:20: "glorify and carry God in your body." In another way by exposing our body for Christ. 1 Corinthians 13:3: "if I should deliver my body, so that I burn," etc. But the first way comes about through life; the second through death. Therefore he says "whether through life," because by living he operates, "or through death." Romans 14:8: "whether we live, or whether we die, we are the Lord's," etc. This can also be understood of spiritual death. Colossians 3:5: "mortify your members which are upon the earth," etc. Then he explains how he will be magnified through life and through death, saying "for to me to live," etc. For life imports a certain motion. For those things are said to live which are moved of themselves. And hence it is that that seems to be radically a man's life, which is the principle of motion in him. Now this is that to which his affection is united as to an end, because from this a man is moved to all things. Hence some call that from which they are moved to act their life, as hunters call the hunt, and friends call their friend. So therefore Christ is our life, since the whole principle of our life and operation is Christ. And therefore the Apostle says "for to me to live," etc., because Christ alone moved him. "And to die is gain" — here the Apostle speaks properly. For anyone reckons it a gain to himself when he can perfect the life which he has imperfectly. Thus the sick man reckons a healthy life as gain. Our life is Christ. Colossians 3:3: "your life is hidden with Christ in God." But here it is imperfect. 2 Corinthians 5:6: "as long as we are in the body, we are exiled from the Lord." And therefore when we die in body, our life, namely Christ, is perfected for us, to whom we are then present. Psalm 126:2: "when he shall have given sleep to his beloved," etc. 2 Timothy 4:6: "for I am already being poured out, and the time of my dissolution is at hand," etc. Then, when he says "but if to live," etc., he sets down a certain doubt concerning the things that have been said. And concerning this he does two things. First he sets down the doubt; second he resolves it, there "and this trusting," etc. Likewise, the first part into two: for first he sets down the doubt; second he proposes reasons for either side, there "but I am straitened," etc. He says therefore: if to live in the flesh, this to me is fruit, etc.; it is true that in my body, while I live, Christ is magnified. Therefore my living in the flesh, that is, my life in the flesh, is fruit of this sort. Hence he predicates the effect of the cause, that is, if life brings me this fruit, that Christ be magnified, life in the flesh is good and fruitful. Romans 6:22: "you have your fruit unto sanctification," etc. If then it is so, "I know not what I shall choose," whether to die, or to live. Romans 8:26: "for what we should pray for as we ought, we know not," etc. Wisdom 9:14: "for the thoughts of mortal men are fearful, and our counsels uncertain." But why do you doubt? Because "I am straitened," etc. First he sets down the reason for one side; second for the other. For in man there is a twofold motion, namely of nature and of grace. Of nature, toward not dying. 2 Corinthians 5:4: "we would not be unclothed, but clothed upon," etc. John, last chapter: "and another shall lead thee whither thou wouldst not," etc. And of grace, which charity suggests, which moves toward the love of God and of neighbor. This affection toward the love of God moves us to be with Christ. And therefore he says "having a desire to be dissolved," not simply, but "to be with Christ." 2 Corinthians 5:8: "but we are confident, and have a good will to be absent rather from the body, and to be present with the Lord," etc. In which is noted the falsity of the opinion of the Greeks, that the souls of the saints after death are not immediately with Christ. And this he desires because it is "much better to be with Christ." Psalm 72:25: "for what have I in heaven," etc. "My flesh and my heart have fainted," namely as regards possessing the good. Psalm 83:11: "better is one day in thy courts above thousands," etc. But the love of neighbor moves toward the progress of the neighbor, and therefore he says "but to remain," etc., that is, my life is necessary on account of your benefit. 2 Corinthians 5:13: "whether we are transported in mind, it is to God; or whether we are sober, it is for you," etc. Or otherwise, "I am straitened," etc., that is, from a twofold side the desire arises "to be dissolved," etc., "better," etc. The sense is not changed. But this does not seem doubtful; indeed the Apostle even seems to incline toward the former part. For the first desire is roused in us by the love of God, the second by the love of neighbor; but the first desire is greater and better; therefore, etc. I answer. It must be said that the love of God is twofold: namely, the love of concupiscence, by which one wills to enjoy God and delight in him, and this is the good of man. Likewise there is the love of friendship, by which a man puts the honor of God ahead even of this delight by which he enjoys God, and this is perfect charity. Hence Romans 8:38: "neither death, nor life, nor angels," etc. And he adds in chapter 9:3: "I wished myself to become an anathema for my brethren," etc. And this he said in order to show that he was of a more perfect charity, as it were being ready, for the love of God and his glory, to forgo the delight of the vision of God; and therefore he chose this, and rightly, as being more perfect.”

“Having set forth the doubt and the arguments on both sides, here he resolves the doubt. And first, as though choosing one part, he foretells his future coming to them so far as it concerns himself; second, he shows what is required on their part, at the place *only worthily*, etc. Likewise the first is divided into three: first he sets forth his future coming; second he shows the fruit of it; third he explains that fruit. He says therefore: after it was said above that to remain in the flesh is necessary for your sake, and that my life is fruitful for you, *I know* — namely, for this reason, that I shall remain — but this as one trusting in God. Prov. 18: *the just man, trusting, is like a lion*, etc. *I shall stay and I shall remain*, that is, I shall live, and live long. But on the contrary, he was put to death shortly afterward by Nero. I respond: it must be said that the epistle was made, or written, in the first year of his imprisonment, which was the first year of Nero. Hence afterward he lived seven years. *To all of you*, that is, for the benefit of all of you. 1 Cor. 10:33: *not seeking what is useful to me, but what is useful to many, that they may be saved*. *And this for your progress*, that is, that through my exhortation you may progress in faith and rejoice over my life which you have heard of — but you would rejoice more if I were present. Rom. 1:11: *for I long to see you*, etc. Then he explains what he had said, saying *that your rejoicing*, etc., that is, if it be granted that I come to you again, the result is that I may be an abundant joy to you. Eph. 3:20: *but to him who is able to do all things more abundantly than we ask or understand*, etc. *And this in Christ Jesus*, because this very fact, that they rejoiced over him, was on account of Christ. Philem. 20: *may I enjoy you in the Lord*, etc. Then when he says *only worthily*, etc., he shows what is required on their part. And concerning this he does three things: first he states this requirement; second he makes clear the benefit that follows from it; third he explains it. He says therefore that only this is required on their part, that they conduct themselves worthily in the Gospel of Christ, namely, according to what befits such a teaching. 1 Thess. 2:12: *we testified, that you should walk worthily of God, who called you into his kingdom and glory*, etc. Col. 1:10: *that you walk worthily of God*, etc. *So that whether when I come and see you, or being absent, I may hear good things about you.* And this is a joy to me. 1 Jn. 3: *I have no greater grace than these, than to hear that my children walk in truth*, etc. And now in particular he asks of them, first unity, second constancy, at the place *and in nothing*, etc. Now for the saints a threefold unity is necessary: namely, of love; hence he says *I may hear about you*, namely, that you *stand in one spirit*, which is through love. Eph. 4:3: *solicitous to keep the unity of the spirit in the bond of peace*. And 1 Cor. 6:17: *but he who cleaves to the Lord is one spirit*. Likewise, of concord; hence he says *of one mind*, that is, having one will and one spirit. Acts 4:32: *of the multitude of believers there was one heart and one soul*. Ps. 67:7: *who makes those of one manner to dwell in a house*, etc. Likewise, of cooperation; hence he says *working together*, etc., namely, that one should help another. To this pertains what is said in 1 Kings 25:1: *all Israel was gathered together, and they mourned him*, namely Samuel. Prov. 18:19: *a brother who is helped by a brother is like a fortified city*. Second, he asks for constancy, at the place *and in nothing*, etc. And first he leads them to fortitude; second he gives the reason. He says therefore *and in nothing*, etc.; because they can do nothing except insofar as God permits. Lk. 21:18: *a hair of your head shall not perish*. Ps. 1:3: *his leaf shall not fall*, etc. Is. 51:12: *who are you, that you should fear a mortal man, and a son of man, who shall wither like grass?* Now the reason is threefold: the first is taken from the fruit of tribulation; the second from the twofold gift of God; the third from its author. He says therefore *be not terrified*, because there is *a fruit* for you — that is, the very persecution which, in them, that is, in those persecuting, is a cause of perdition, is for you a cause of salvation. Matt. 16:25: *whoever wishes to save his soul shall lose it*, etc. Jn. 12:25: *he who loves his soul shall lose it*. Hos. 12: *your destruction is from you, Israel; your help is only from me*, etc. *And this from God*, by whom it has been given to you as a gift, that you endure tribulations patiently. The second reason, *that you may believe in him*. Eph. 2:8: *for by grace you are saved through faith*, which is a great and first gift. And also that *you suffer for him*, which is a greater gift, namely, that you take up Christ's cause, as it were his athletes. Acts 5:41: *the apostles went rejoicing from the presence of the Council*, etc. If therefore it is useful and honorable, act therefore bravely. The third reason is taken from example, because he treats them in the same way as us, who are the firstfruits of the faithful. And therefore he says *having the same struggle, such as you also saw in me*, namely among you, when I was stripped and beaten at Philippi on account of the pythoness who was freed, Acts 16:16f.: *and now you have heard about me, who am in chains*.”

“Above he presented himself as an example of patience and holiness; here, for the same purpose, he brings forward the examples of others. And first he sets down the example of Christ; second, the examples of his own disciples, whom he promises to send for their confirmation, at the place, "But I hope in the Lord," etc. Concerning the first he does three things: first he sets forth the exhortation; second he introduces the example, at the place, "For feel this," etc.; third he draws the conclusion he intends from the example of Christ, at the place, "Therefore, my dearest," etc. Concerning the first, first is to be considered the means by which he leads them on; second, that to which he leads them, at the place, "fulfill my joy," etc. Now concerning the first he uses a fourfold means. First, from devotion to Christ himself; second, from love of neighbor; third, from a special fellowship; fourth, from compassion. He says therefore, "If there is therefore any consolation," etc. These four means, which are here set down in order, are all referred to what he adds below, "fulfill," etc. And the sense is as if he were saying: I wish to be consoled in you. "If there is therefore any consolation," that is, if you wish to bring me any consolation in Christ, "fulfill my joy." Isaiah 61:3: "that I might appoint strength for those who mourn in Sion," etc. 2 Corinthians 1:4: "he consoles us in every tribulation, that we too may be able to console," etc. But on the part of fraternal charity, he says, "if there is any solace of charity," namely there is, "fulfill my joy." Galatians 3: "but the fruit of the spirit is charity, joy, peace," etc. Psalm 132:1: "Behold how good," etc. Likewise from special fellowship, and this exists among men who share in common in things. Just as comrades are united in the arms of war, so are good men spiritually, who share among themselves in spiritual goods. And therefore he says, "if there is any fellowship of the spirit," namely there is between me and you, "fulfill my joy." As if he were saying: I have shown you great consolation of yours; if therefore you are my comrades, show the same also to me. Ephesians 4:3: "careful to keep the unity of the spirit in the bond of peace." Proverbs 18:24: "A man friendly to fellowship will be more a friend than a brother." Likewise from compassion, when he says, "if there are any bowels of compassion." Colossians 3:12: "Put on, as the elect of God, holy and beloved, the bowels of mercy," etc. Then he sets forth those things to which he leads them. And first in general, saying "fulfill," etc., as if he were saying: I rejoice in you on account of the good things which I have seen and heard about you; but when these are perfected, then my joy will grow and at last be perfected. Hence that "fulfill," namely, by advancing in good. Second, in particular he admonishes to mutual charity, whose unity consists in two things, namely, interiorly in affection and exteriorly in effect. 1 John 3:18: "Let us not love in word, nor in tongue, but in deed and truth." The first is designated in the object of charity, when he says, "think the same." For wisdom is the knowledge of the highest causes, because it belongs to it to judge, which no one can do without the highest cause. And therefore wisdom is knowledge concerning divine things. "Think the same," therefore, etc., as if he were saying: you should think the same concerning those things which belong to the faith. Romans 15:5f.: "But may the God of patience and comfort grant you to think this very thing toward one another according to Jesus Christ, that with one mouth you may glorify God." But this comes about through the same charity; therefore there follows, "having the same charity." Colossians 3:14: "Above all things having charity, which is the bond of perfection." Likewise, as regards effect, two things are necessary: namely, the agreement of the two into the same on the part of affection, and a concordant judgment of reason on the same. As to the first he says, "of one mind," namely, in matters to be done. Psalm 67:7: "who makes those of one manner to dwell in a house." Romans 15:6: "that with one mouth you may honor God." As to the second he says, "feeling the very same thing." And this differs from what he says, "think the same," just as what he says, "of one mind," differs from what he says, "having the same charity." Second, he admonishes to humility; concerning which he first excludes the things contrary to humility, second he admonishes to it. Now the things contrary to humility are those which arise from pride. And these are properly exterior contention, because the humble yield to one another. Proverbs 13:10: "Among the proud there are always quarrels," etc. James 3:16: "Where there is envy and contention, there is instability and every depraved work." Therefore he says, "nothing through contention." Another is vain glory. For the proud man inordinately desires his own excellence, even in the opinion of others. Galatians 5:26: "Let us not become desirous of vain glory, provoking one another, envying one another," etc. John 8:50: "But I do not seek my own glory," etc. Therefore here he says, "nor through vain glory." And there follows the admonition, "but in humility esteeming one another superior." For just as it pertains to pride that a man should extol himself above himself, so it pertains to humility that a man should subject himself according to his own measure. But how will the superior be able to fulfill this? For either he does not know himself to be superior, and his own virtue, and thus he is not virtuous, because he is not prudent; or he knows it, and thus he cannot esteem another superior to himself. I respond. It must be said that no one is so good that there is not in him some defect, and no one is so bad that he does not have something good. Hence it is not necessary that he prefer the other to himself absolutely, but as to this he should say in his own mind thus: perhaps in me there is some defect which is not in him. And Augustine shows this in the book On Virginity, how a virgin might prefer to herself a married woman, because she is perhaps more fervent. But granted that as to all things this one is good and that one bad, nevertheless you and he each bear a twofold person, namely your own, and Christ's. If therefore you do not prefer him by reason of his own person, prefer him by reason of the divine image. Romans 12:10: "In honor preceding one another." Third, he admonishes to mutual solicitude, saying, "not the things which are his own," etc. 1 Corinthians 12:25: "the members are solicitous for one another," etc. 1 Corinthians 13:5: "Charity seeks not the things that are its own."”

“Since the Apostle has set forth his exhortation, here he exhorts to the virtue of humility, by the example of Christ. And first he leads them to imitate Christ's example; second he sets forth his example, at "who, when he was in the form," etc. He says therefore: be humble, as I have said; therefore feel this, that is, hold by experience what was in Christ Jesus. It should be noted that we ought to feel this in five ways, namely by the five senses. First, to see his brightness, that being enlightened we may be conformed to him. Isaiah 33:17: they shall see the king in his beauty, etc. 2 Corinthians 3:18: but we all, beholding the glory of God with open face, etc. Second, to hear his wisdom, that we may be made blessed. 3 Kings 10:8: blessed are your men, and blessed are your servants, who stand before you and hear your wisdom. Psalm 17:45: at the hearing of the ear he obeyed me. Third, to smell the graces of his gentleness, that we may run to him. Song of Songs 1:3: draw me after you, we will run in the odor of your ointments. Fourth, to taste the sweetness of his loving-kindness, that we may always be beloved in God. Psalm 33:9: taste and see that the Lord is sweet. Fifth, to touch his power, that we may be saved. Matthew 9:21: if I shall but touch the hem of his garment, I shall be safe. And thus feel, as it were by touching, through the imitation of his work. Then, when he says "who, when he was in the form of God," etc., he sets forth the example of Christ. And first he premises Christ's majesty; second he sets forth his humility, at "himself," etc.; third his exaltation, at "wherefore," etc. And first he premises the majesty of Christ, that his humility may be the more commended. And he sets forth two things pertaining to Christ's dignity: namely the truth of the divine nature; second, equality, at "not robbery." He says therefore "who," namely Christ, "when he was in the form," etc. For each thing is said to be in the nature of a genus or species through its form, whence form is called the nature of a thing. And thus to be in the form of God is to be in the nature of God, by which it is understood that he is true God. 1 John, last chapter: that we may be in his true Son Jesus Christ. But it is not to be understood that the form of God is one thing and God himself another: because in simple and material things the form and that whose form it is are the same, most of all in God. But why does he say rather "in form" than "in nature"? Because this befits the proper names of the Son in three ways. For he is called both Son, and Word, and Image. For the Son is he who is begotten, and the end of generation is form. And therefore, that he may be shown to be the perfect Son of God, he says "in form," as one having perfectly the form of the Father. Likewise a word is not perfect unless it leads to knowledge of the nature of the thing; and thus the Word of God is said to be in the form of God, because he has the whole nature of the Father. Likewise an image is not said to be perfect, unless it has the form of that whose image it is. Hebrews 1:3: since he is the brightness of glory, and the figure of his substance, etc. But does he have it perfectly? Yes, because "not robbery," etc. This could be understood in two ways. In one way, of his humanity, and Paul did not understand it thus, because this would be heretical; for it would be robbery, if it were referred to his humanity. Therefore it must be expounded in another way, namely of his divinity, according to which it is said of Christ. It is also repugnant to reason to say otherwise, because the nature of God is not receivable in matter; but that someone existing in some nature should participate in it more or less comes from matter, but there it is not so; therefore it must be said that he judged it not to be robbery, namely that he himself is equal to God, because he is in the form of God, and knows well his own nature. And because he knows this, therefore it is said in John 5:18: he makes himself equal to God; but this was not robbery — unlike when the Devil and man wished to be made equal to him. Isaiah 14:14: I will be like the most high, etc.; and Genesis 3:5: you shall be as gods. But this was robbery; therefore for this Christ came to make satisfaction. Psalm 68:5: the things I did not steal, then I paid back. Then, when he says "but himself," etc., he commends the humility of Christ. First as to the mystery of the incarnation; second as to the mystery of the passion, at "he humbled himself," etc. Concerning the first he sets forth the humility; second its manner and form. He says therefore "but himself," etc. But since he was full of divinity, did he then empty himself of divinity? No, because what he was, he remained, and what he was not, he took up. But this is to be understood according to the assumption of that which he did not have, but not according to the assumption of that which he had. For just as he descended from heaven, not that he ceased to be in heaven, but because he began to be in a new way on earth, so also he emptied himself, not by laying aside the divine nature, but by assuming human nature. Beautifully, however, he says "emptied." For "empty" is opposed to "full." But the divine nature is quite full, because there is the perfection of all goodness. Exodus 33:19: I will show you all good. But human nature, and the soul, is not full, but in potency to fullness; because it is made as it were a blank tablet. Human nature therefore is empty. He says therefore "he emptied," because he assumed human nature. He touches, therefore, first, on the assumption of human nature, saying "taking the form of a servant." For man from his creation is a servant of God, and human nature is the form of a servant. Psalm 99:3: know that the Lord himself is God, etc. Isaiah 42:1: behold my servant, etc. Psalm 3:4: but you, Lord, are my protector, etc. Why is it more fittingly said "the form of a servant," than "a servant"? Because "servant" is the name of a hypostasis or suppositum, which is not what was assumed, but the nature was; for what is taken up is distinguished from that which takes it up. Therefore the Son of God did not assume a man; for it would be given to be understood that man was something other than the Son of God, whereas the Son of God was made man. He therefore received a nature into his own person, so that the Son of God and the Son of man might be the same in person. Second, he touches on the conformity of nature, saying "made in the likeness of men," namely according to species. Hebrews 2:17: he ought in all things to be made like unto his brethren. And if you should say that it is not fitting for the Lord Jesus Christ to take on a species, it is true, one that would result from divinity and humanity, as if divinity and humanity had come together into one common nature. Whence it would follow that the divine nature (if I may speak so) would be changed. Third, he sets forth the conditions of human nature, saying "and being found in habit as a man," because he took on all the defects and properties comprised in the species, except sin. And therefore "found in habit as a man," namely in outward manner of life, because he hungered as a man, was wearied, and the like. Hebrews 4:15: tempted in all things after our likeness, without sin. Baruch 3:38: after this he was seen upon the earth, and conversed with men. And thus we can refer "habit" to outward conditions. Or "habit," because he took on humanity itself as a habit. Now habit is fourfold. One changes the one who has it, and it itself is not changed, as the fool through wisdom. Another is changed and changes, as food. Another, which neither changes nor is changed, as a ring coming onto a finger. Another, which is changed, and does not change, as a garment. And by this likeness human nature in Christ is called a habit, which so came to the divine person, that it did not change it; but it was changed for the better, because it was filled with grace and truth. John 1:14: we saw his glory, glory as it were of the only-begotten of the Father, full of grace and truth. He says therefore "made in the likeness of men," yet in such a way that he is not changed, because he was "found in habit as a man." But it must be noted that from this word "habit," etc., some have erred. Whence a threefold opinion is touched upon in distinction VI of Book III of the Sentences. The first is that the humanity of Christ came to him accidentally, which is false: because the suppositum of the divine nature was made the suppositum of the human nature; and therefore it did not come to him accidentally, but substantially — not that divinity did not come to him naturally, but that it is predicated of him substantially. And by this also is excluded the error of Photinus, who said that Christ was a mere man, not born of a virgin, since it is said "when he was in the form of God." Therefore he was in the form of God before he took the form of a servant, from which he is less than the Father, because "not robbery," etc. It is established therefore that it was through the form of a servant that he merited. Likewise the error of Arius is excluded, who said that he was less than the Father, because "not robbery," etc. Likewise that of Nestorius, who said that the union was to be understood according to indwelling, namely insofar as God dwelt in a man, and that the Son of man is one and the Son of God another. But Rabanus says that the Apostle names the incarnation "emptying." But it is clear that the Father and the Holy Spirit also indwell: therefore these also would be emptied, which is false. Again he says: "he emptied himself"; therefore he who was emptied and he who empties are the same. But such is the Son of God, because he himself emptied himself; therefore the union is in person. Likewise that of Eutyches, who said that from the two natures one nature also results. Therefore he did not take the form of a servant, but some other, which is against this. Likewise that of Valentinus, who said that he brought a body from heaven. Likewise that of Apollinaris, who said that he did not have a soul. For thus he would not have been made in the likeness of men. Then, when he says "he humbled himself," etc., he commends the humility of Christ as to the mystery of his passion. And first he shows the humility of Christ; second the manner, at "become obedient," etc. He is therefore man, but very great, because he is the same one who is God and man, and yet he humbled himself. Ecclesiasticus 3:20: the greater you are, humble yourself in all things. Matthew 11:29: learn from me, because I am meek and humble of heart. The manner of humiliation and the sign of humility is obedience, because it is proper to the proud to follow their own will: for the proud man seeks height; but it pertains to a high thing that it not be ruled by another, but that it itself rule others, and therefore obedience is contrary to pride. Whence, wishing to show the perfection of the humility and passion of Christ, he says that he was made obedient, because if he had suffered not out of obedience, it would not have been so commendable: for obedience gives merit to our sufferings. But how was he made obedient? Not by the divine will, because that is itself the rule; but by the human will, which was regulated in all things according to the will of the Father. Matthew 26:39: nevertheless not as I will, but as you. And fittingly he brings in obedience in the passion, because the first transgression was committed through disobedience. Romans 5:19: for as through the disobedience of one man many were made sinners, so also through the obedience of one man many are made righteous. Proverbs 21:28: an obedient man shall speak of victories. But that this obedience is great and commendable is clear: because obedience is then great, when it follows the command of another against one's own inclination; but the inclination of the human will tends to two things: to life and to honor; but Christ did not refuse death. 1 Peter 3:18: Christ died once for our sins, etc. Likewise he did not flee disgrace. Whence he says "even the death of the cross," which is the most disgraceful. Wisdom 2:20: let us condemn him to a most shameful death. Thus therefore he shunned neither death, nor the kind of disgraceful death.”

“Above he commended the humility of Christ; here he commends his reward, which is exaltation and glory. Lk. 14:11 and 18:14: *everyone who exalts himself will be humbled, and he who humbles himself will be exalted.* Job 22:29: *he who has been humbled will be in glory.* Note the threefold exaltation of Christ: namely as to the glory of the one rising, there "wherefore," etc.; as to the making known of his divinity, there "and he gave," etc.; and as to the reverence of the whole creature, there "that in the name," etc. He says therefore *wherefore God also exalted him*, namely that he might rise from death. Likewise, from mortality to immortality. Rom. 6:9: *Christ rising from the dead now dies no more, death will no longer have dominion over him.* Ps. 117:16f: *the right hand of the Lord has exalted me, I shall not die, but live.* Likewise, he exalted him by establishing him at his right hand. Eph. 1:20f: *establishing him at his right hand in the heavens above every principality, and power, and virtue, and dominion, and every name*, etc. But it is true that others are exalted in glory and in immortality; but he more so, because *he gave him a name*, etc. Now a name is imposed to signify some thing, and a name is the higher, the higher the thing signified by it is; and therefore the name of divinity is the higher. Ps. 8:2: *O Lord our Lord, how admirable is your name*, etc. Therefore this name, that he might be called and be God, the Father gave to this one, namely to Christ, as to the true God. But Photinus says that this is set down here as the reward of Christ's humility, and says that he is not true God, but that a certain eminence of a creature, and a likeness of divinity, was given to him — which is not true, because it was said above: *when he was in the form of God*, etc. It must therefore be said that in Christ there is a twofold nature, and one supposit. For this one person is God and man; and therefore this can be expounded in two ways. In one way, that the Father gave him this name insofar as he is the Son of God, and this from eternity through eternal generation; which giving is nothing other than his eternal generation. Jn. 5:26: *as the Father has life in himself, so he has given to the Son also to have life in himself*, etc. In another way, concerning Christ as man: and thus the Father gave to that man a name, that he might be God — not through nature, since the nature of God is one thing and that of man another, but that he might be God through grace, not of adoption but of union, by which he was at once God and man. Rom. 1:4: *predestined the Son of God in power*, he namely who was made to him from the seed of David according to the flesh. And this is the exposition of Augustine according to the intention of the apostle. Likewise it is found in Acts 2:36: *let all the house know most certainly*, etc. But the first is that of Ambrose. But you ask, objecting as to both expositions, why, after he said *he humbled himself*, etc., there follows here *wherefore*, etc., since a reward does not precede merit. Therefore neither the eternal generation nor the incarnation is the reward of Christ's passion, since they precede it. But it must be said that in sacred Scripture something is said to happen when it becomes known. *He gave* therefore, that is, he made manifest to the world, that he had this name. For this was made manifest in the resurrection, since before, the divinity of Christ was not so known. And the following text agrees with this — as though he did not give what he did not have, but that all might venerate this. And a twofold veneration is set down: namely in the subjection of work, and in the confession of mouth, there *and every tongue*, etc. He says therefore *and he gave him a name that is above every name*, even according as he is man. Therefore he adds *that in the name of Jesus*, which is the name of the man, *every knee should bow*. Phil. 2:10 and Isa. 45:24: *to me every knee shall bow*, etc. But here Origen erred: for when he heard that every knee should bow, which is to show reverence, he took it as a future event that at some time every rational creature — whether Angels, or men, or Demons — would be subjected to Christ by the subjection of charity. But against this stands Matt. 25:41: *depart, you cursed, into eternal fire*, etc. But it must be said that there is a twofold subjection: one voluntary, the other involuntary. And it is a future event that all the holy Angels will be subjected to Christ voluntarily; and therefore he says: *every knee should bow*. And the sign is put for the thing signified. Ps. 96:7: *adore him, all you his Angels.* Likewise, blessed men, and saints and the just, will be subjected in this manner. Ps. 85:9: *all the nations, whatsoever you have made, shall come, and shall adore before you, O Lord, and shall glorify your name.* But Demons and the damned not so, but are subjected involuntarily. Jas. 2:19: *the Demons believe, and tremble*, etc. Then when he says *and every tongue should confess*, etc., the showing of reverence in the confession of mouth is set down. *Every tongue* — namely of the heavenly, the earthly, and those of the lower regions. This is not said of the confession of praise with respect to those of the lower regions, but of a forced confession, which comes about through the recognition of God. Isa. 40:5: *all flesh together shall see, that the mouth of the Lord has spoken*, etc. Ps. 98:3: *let it confess to your great name, because it is terrible and holy*, etc. And this, *because the Lord Jesus Christ*, etc. — this one, namely the man — *in glory*, etc. He does not say "in a like glory," because in the same glory. Jn. 5:23: *let all honor the Son, as they honor the Father.* And it must be noted that at the beginning he says *who, when in the form*, etc., here he says *in glory*, because it was to be that what he had from eternity would become known to all, as in Jn. 17:5: *glorify me, you, Father, with yourself, with the glory which I had before the world was made, with you.* Then when he says *therefore, brethren*, etc., the exhortation is concluded. And concerning this he does three things: for first he exhorts to doing well; second he shows how they ought to act, there *but all things*, etc.; third, with what fruit, there *that you may be*, etc. Likewise the first divides into three: for first he recalls their past obedience; second he shows what they ought to do, there *not in presence*, etc.; third he gives confidence of fulfilling it, there *for God*, etc. He says therefore: therefore, since Christ so humbled himself and for this is exalted, you ought to know that if you humble yourselves you will also be exalted; and you ought to do this, because you have always obeyed. And he makes mention of obedience, commending their good deeds, and this for the reason that by obedience is understood every virtue — since it is from this that a man is just, that he keeps the commandments of God. Rom. 6:16: *you are the servants of him whom you obey, whether of sin unto death, or of obedience unto justice*, etc. Likewise, every good, however good it is in itself, is rendered better through obedience. Prov. 21:28: *an obedient man shall speak of victories.* Likewise, because obedience among the others is the greatest. For to offer of exterior things is great, but greater if of the body, but greatest if of the soul and your will — which is done through obedience. 1 Kgs. 15:22: *obedience is better than sacrifices, and to hearken rather than to offer the fat of rams*, etc. But if you have done thus, I exhort that you still do thus henceforth. Then when he says *not in presence*, etc., he shows what they ought to do. And first he admonishes them to act faithfully, because an unfaithful servant does not serve except when the master sees, since he cares for nothing but to please; but a faithful one always works well. And therefore he says *not in my presence only*, because otherwise it would seem that you were not acting from the instinct of good will. Eph. 6:6f: *not serving to the eye, as pleasing men, but as servants of Christ, doing the will of God: from the soul, with good will, serving the Lord, and not men.* Second, that they act humbly, there *with fear and trembling*, etc. For a proud man does not fear, but a humble one does. 1 Cor. 10:12: *he who thinks himself to stand, let him take heed lest he fall.* Prov. 28:14: *blessed is the man who is always fearful.* Ps. 2:11: *serve the Lord in fear, and rejoice unto him with trembling.* Third, that they act salutarily, there *work out your salvation.* Matt. 24:13: *he who shall persevere unto the end, he shall be saved.* Then when he says *for God*, etc., he confirms this confidence and excludes four false opinions. One, of men believing that man through free will can be saved without divine help. Against this he says *God*, etc. Jn. 14:10: *the Father abiding in me, he does the works*: and 15:5: *without me you can do nothing.* Others altogether deny free will, saying that man is necessitated by fate, or by divine providence. And this he excludes, when he says *in you*, because inwardly, through instinct, he moves the will to work well. Isa. 26:12: *for you have wrought all our works in us.* The third, of the Pelagians, as also the first, saying that the choosing is in us, but the carrying out of the works in God, since to will is from us but to accomplish is from God. And this he excludes, saying *both to will and to accomplish*. Rom. 9:16: *it is not of him that wills* — namely to will — *without the help of God, nor of him that runs* — namely to run — *but of God that shows mercy.* The fourth, that God does every good in us, and this through our merits. This he excludes, when he says *for good will* — namely his own, not for our merits — since before the grace of God there is no good merit in us. Ps. 50:20: *deal kindly, O Lord, in your good will*, etc.”

“Above, the Apostle exhorted them to do works of salvation; here he teaches them the manner of doing them. And first he teaches the manner itself; second he assigns the reason for it, at "that you may be," etc. He teaches a twofold manner of doing them, namely without murmuring and without doubting. For works of virtue are most difficult, and in these murmuring has a place. 1 Cor. 10:10: "neither murmur, as some of them murmured, and perished by the destroyer." And lest you doubt whether they are to be done. James 1:6: "for he who hesitates is like a wave of the sea, which is moved by the wind, and carried about," etc. He then gives the reason for this, first on the part of them; second on the part of the Apostle, at "to my glory," etc. Concerning the first, a threefold reason is given. The first, in comparison to the faithful, when he says "that you may be without complaint." Luke 1:6: "walking in all the commandments and justifications of the Lord without complaint," etc. But no one can be without sin, though he can well be without complaint. Hence he admonishes to this. Second, in comparison to God, at "simple," etc. For a son is like the father; but God is simple; hence we should be simple as sons of God, which is, when the intention is toward one thing. James 1:8: "a man double in soul is inconstant in all his ways." Matt. 10:16: "be prudent as serpents, and simple as doves." Third, in comparison to unbelievers, at "without reproach," etc., that is, that they may conduct themselves well toward unbelievers, namely that they be without offense, "in the midst of a nation" that is "depraved," as to evil works, "and perverse," as to unbelief: and this is when they cannot be defamed by them. 1 Tim. 5:14: "give no occasion to the adversary for the sake of reviling." And the reason for this is given, at "among whom," etc. Because however the world may be varied, the lights of heaven remain bright. Matt. 5:14: "you are the light of the world," etc. Shining, not as to essence, for in that way only God is light. John 1:4: "and the life was the light of men," etc. But the saints are not so. John 1:8: "he was not the light," etc. But they are light, insofar as they have something of the light of him who was the light of men, namely of the Word of God shining upon us. And therefore he says "holding fast the word of life," namely the word of Christ. John 6:68: "Lord, to whom shall we go? You have the words of eternal life." Ps. 118:105: "your word is a lamp to my feet," etc. Then he gives the reason on the part of the Apostle, at "to my glory." Second, he makes the reason clear, that subjects ought to act well, also so that it may redound to the glory of their prelates. For it is their glory when subjects are well instructed. Prov. 10:1: "a wise son gladdens the father," etc. 1 Thess. 2:20: "for you are our glory," etc. And this "in the day of Christ," namely when he will bring the faithful with him. And this is for glory on account of two things, namely on account of labor in preaching and on account of the suffering of death which he sustained. And therefore he says "that I have not run in vain, nor labored in vain." By "course" he means preaching, on account of its swiftness, since it went from Jerusalem even to Spain. Likewise "labors," on account of the contradictions and punishments which he endured, and this not in vain, but rather to much fruit. 1 Cor. 15:10: "his grace in me has not been empty." Likewise on account of suffering, at "but if I am also sacrificed." For in converting some, he offers a sacrifice to God, as it were from those whom he converts. But sometimes those offering were killed by tyrants upon the sacrifice, as is found in Luke 13:1. And therefore he says: I offer to God a sacrifice from you. But if it should happen that I too am sacrificed upon this, that is, that on occasion of the sacrifice of your conversion I be killed, I rejoice on my own account. James 1:2: "count it all joy, my brothers, when you fall into various temptations," etc. And I congratulate you that you have faith even with danger to my person, for which also in this you should rejoice. And therefore he says "in the same way, rejoice and congratulate me." Rom. 12:15: "to rejoice with those who rejoice." Then when he says "but I hope," etc., he sets forth his disciples as an example. And first Timothy, second Epaphroditus, at "but necessary," etc. Concerning the first, first he sets forth the sending of Timothy; second he commends him, at "no one," etc.; third he indicates the time of the sending, at "him therefore," etc. He says therefore "I hope," etc. It should be noted that the Apostle had such confidence in God that he attributed even the smallest things to God. 2 Cor. 3:5: "not that we are sufficient to think anything of ourselves as of ourselves, but our sufficiency is from God." The letter is plain. Then he commends him, first from his charity toward them; second from his devotion to the Apostle, at "the proof," etc. And thus a good mediator acts, for he loves the one, and reveres the other. Likewise, first he sets down the commendation; second he explains it, at "for all seek the things which," etc. He says therefore "I send," etc., because "no one," etc., namely for your profit. Ps. 67:7: "who makes those of one manner to dwell in a house." "Who may be solicitous." Rom. 12:8: "he who is over others in solicitude." "With sincere affection," because it is only on account of God. 2 Cor. 1:17: "out of sincerity, as from God, before God, we speak in Christ." But the reason why "no one," etc., is because "all seek the things which," etc., that is, they do not seek the things which pertain to the salvation of neighbors and to the honor of God, but the things which pertain to gain and glory, and the things which are their own. But did not Luke and Epaphroditus and the others who were with the Apostle seek the things that were their own? I respond. It must be said that in the Apostle's company there were many who sought this, who also deserted him. 2 Tim. 4:10: "for Demas has forsaken me, loving this present world, and has gone to Thessalonica: Crescens to Galatia: Titus to Dalmatia: Luke alone is with me." But it is a custom that Scripture sometimes speaks of some as if of all. Jer. 6:13: "for from the least even to the greatest all are given to avarice, and from the prophet even to the priest all act deceitfully," etc. And so it is a fitting distribution. And if you wish to know how he conducts himself toward me, I respond, "the proof," etc., that is, as though he were a special son. 1 Cor. 4:17: "therefore I have sent to you Timothy, who is my dearest and faithful son in the Lord," etc. Him, therefore, so solicitous for you, so dear to me, I hope, etc. But why not at once? It should be known that it is otherwise with Christ than with the other saints. For in Christ is the fullness of graces, hence he always had knowledge of all things; not so the other saints. Hence the Apostle foresaw some things about the future concerning himself, and some things he did not know. And thus it had not been revealed to him whether he was to be freed from his chains. And therefore he says "soon," etc. Because if the opportunity is given, I will come in person. And therefore he says "I trust," etc. Yet nevertheless he was not freed from his chains. Ps. 17:29: "for you light my lamp, O Lord my God, enlighten my darkness." For there is always something dark in the saints. Then when he says "necessary," etc., he sets forth another of his disciples as an example, namely Epaphroditus. And first he describes him; second he shows how he should be received, at "receive," etc. Concerning the first he does two things: first he commends him; second he shows the cause of his sending, at "since indeed," etc.; third he explains it, at "for he was also sick," etc. He says therefore "necessary," etc. He calls him "brother," on account of faith. Matt. 23:8: "you are all brothers," etc. "Fellow-worker," namely in the labor of preaching. Prov. 18:19: "a brother who is helped by a brother is like a strong city." And "fellow-soldier," etc. Because they suffered tribulation together. 2 Tim. 2:3: "labor as a good soldier of Christ Jesus," etc. "Apostle," that is, teacher. This one was bishop of the Philippians, and was sent by them that he might serve the Apostle, and therefore he says "the minister of my need." Below, 4:18: "I am filled, having received from Epaphroditus, whom you sent, an odor of sweetness, an acceptable sacrifice, pleasing to God." But why? To satisfy the desire with which he desired to see you. Rom. 1:11: "for I desire you," etc. Likewise to relieve his own sorrow, because he was sorrowful over your sorrow, which you had conceived when you heard that he was sick. And he explains the cause, saying "for he was also sick even unto death," namely according to the judgment of the physicians, but not according to divine providence, but for the honor of God. John 11:4: "this sickness is not unto death, but for the glory of God." Therefore there follows, "but God had mercy on him." Ps. 6:3: "have mercy on me, O Lord, for I am weak," etc. "And not only," etc., because he had a temporal and natural sorrow over his afflictions, just as Christ also is read to have had at times. Consequently he concludes the sending, and the letter is clear, and he shows how he should be received, and second the reason for this. He is to be received honorably in the Lord, whose minister he is. Gal. 4:14: "you received me as an angel of God, as Christ Jesus." 1 Tim. 5:17: "the priests who preside well are to be held worthy of double honor: especially those who labor in word and doctrine," etc. And this "on account of," etc., that is, on account of God and the salvation of the faithful, "he approached even unto death." John 15:13: "no one has greater love, than that someone lay down his soul for his friends," etc. "Handing over." John 10:11: "the good shepherd lays down his soul for his sheep." And this "that he might fulfill," etc., what you personally were not able to do concerning service to me.”

“He set forth examples which they ought to follow; here he shows whose examples they ought to avoid. And concerning this he does three things: first, he sets forth beforehand whom they ought to avoid; second, an example of avoidance through the conduct of the saints, where it says "For we," etc.; third, he leads them to avoid those whom they considered worthy of imitation, where it says "Imitators," etc. Again, the first part is divided into three parts: first he sets forth beforehand the purpose of this teaching; second, the necessity of writing, where it says "the same things to you," etc.; third, the reason for the necessity, where it says "See," etc. The intention of the admonition is to remove the faithful Gentiles from legal observances, to which certain persons were leading them. And therefore he says "O brothers"—namely, through faith—"for the rest," that is, after I have admonished you, as above, "rejoice in the Lord" only, not in legal observances. Habakkuk 3:18: "But I will rejoice in the Lord, and I will exult in God my Jesus," etc. And this, because "the same things" which I said in your presence, it is not tedious for me to write to you in your absence. For words easily pass away, but written things remain. Ecclesiasticus 38:25: "Write wisdom in the time of leisure," etc. Jude 1:3: "Using all diligence to write to you concerning your common salvation, I had need to write to you," etc. Romans 15:15: "I have written to you, brothers, more boldly in part, as it were bringing you back into memory," etc. And the cause of this necessity is that seducers press in; and therefore it is fitting to write the truth more insistently, whence he says "See," that is, observe, etc. And he says three things about these: namely, the irrational savagery of heart; whence he says "dogs." The Gloss: it is the nature of a dog that it barks immediately out of anger, not from reason, but from habit. So also those men. Isaiah 56:11: "Most shameless dogs, they knew not fullness; these shepherds knew not understanding," etc. The last chapter of the Apocalypse: "Outside are the dogs," etc. Second, the sowing of perverse doctrine, where it says "evil workers," because they do not labor faithfully in the vineyard of the Lord, nor do they cast good seed into the field. Matthew 13:28: "An enemy man has done this," etc. 2 Timothy 2:15: "Take care to show yourself approved to God," etc. Third, of dissension, where it says "concision." And he uses this word as a rebuke against them. For they preach circumcision, which cannot stand together with the grace of Christ. Galatians 5:2: "If you are circumcised, Christ will profit you nothing." Whence, playing on the word, he says "concision," as though they have not circumcision but concision. Then when he says "But we," etc., he shows how they are to be avoided by the saints. And first, how by all; second, how by himself, where it says "wherefore," etc. He says therefore: I say that they are the concision, but we are the true circumcision, who in spirit, etc. Now circumcision is twofold, namely bodily and spiritual. Romans 2:28: "For he is not a Jew who is one openly, nor is that circumcision which is openly in the flesh; but he is a Jew who is one in secret, and circumcision is of the heart, in spirit, not in the letter," etc. For circumcision of the flesh is that which is of the excess of the flesh, but circumcision of the spirit is that by which the Holy Spirit cuts away the excessive interior concupiscences. And therefore he says "we are," etc., that is, who inwardly circumcises us to God. Romans 2: "For God is my witness, whom I serve in my spirit in the Gospel of his Son," etc. 1 Corinthians 14:15: "I will sing psalms in spirit, I will sing psalms also with the mind; I will pray in spirit, I will pray also with the mind," etc. Now circumcision was given, as is shown in Romans 4:16, so that it might be shown as a sign of Abraham's faith, namely so that his faith might be shown true, which was faith concerning the future seed. Galatians 3:16: "To Abraham were the promises spoken," etc. Circumcision, therefore, is a sign of Abraham's faith concerning Christ. He therefore is circumcised who is inwardly renewed by the Holy Spirit in Christ, who is the truth of circumcision. Colossians 2:11: "You have been circumcised with a circumcision not made by hand, in the stripping off of the body of the flesh, but in the circumcision of Christ," etc. And "not having confidence in the flesh," that is, in carnal circumcision, because, as is said in John 6:63: "It is the spirit that gives life, but the flesh profits nothing." Now "flesh" is taken in us sometimes for carnal concupiscence, sometimes for care of the flesh, and sometimes for carnal observance. And we ought to circumcise both, and not glory in them. Then when he says "although I," etc., he sets forth his own example, and first he sets forth beforehand his own eminence, which he had in the legal state; second he shows how he despised it, where it says "but what things," etc. The first he sets forth first in general; second he explains part by part, where it says "circumcised," etc. Concerning the first he does two things: first he shows the confidence which he could have had in legal observances, saying: we ought not to have confidence in legal observances, "although I have"—that is, I could have if I wished—because "in whatever anyone is bold—I speak in foolishness—I also am bold," etc., as is said in II, 21. And this even more excellently, because "I more." 2 Corinthians 11:23: "As one less wise, I say, I more," etc. And all this he brings forward so that he might more effectively destroy the legal observances. For many despise what they do not know, or do not have, and this is worth nothing; but it counts when someone has something and despises it, and does not glory in it. Thus, if the Apostle had not had a place in the legal state, it could be said that he came to the state of the Gospel for that reason. And therefore he shows through this his eminence in that state. And first as to lineage; second as to manner of life, where it says "according to the law," etc. As to the first, in three ways: as to the sacrament of his lineage, because "circumcised the eighth day." Genesis 17:10: "That it may be a sign of the covenant between me and you," etc. And he says "the eighth day," because this was the difference between proselytes and those who were of the lineage of Abraham: for the former were circumcised not on the eighth day, but already as adults when they were converted, whereas these, according to the law, were circumcised on the eighth day. Genesis 17:12: "An infant of eight days shall be circumcised among you." Thus therefore he was not as a proselyte, but as a true Israelite. Second, as to the lineage itself, and first as to the people, when he says "of the race of Israel." For from Abraham two peoples descended: one through Isaac, and the other through Ishmael. From the first, two: one through Esau, and the other through Jacob. But the two, namely those from Esau and the Ishmaelites, did not obtain the inheritance, but Jacob alone, who is also Israel. Therefore he says "of the race of Israel." 2 Corinthians 11:22: "Are they Israelites? So am I." Likewise as to the tribe, because in the tribe of Israel there were some from the handmaids, namely from Bilhah and Zilpah; some from the free women, namely Leah and Rachel; and among these certain ones were always in the worship of God, namely Levi, Judah, and Benjamin. The others, in the time of Jeroboam, were turned to idols. And therefore the tribe of Benjamin was privileged, because it was in the faith and love of his wife, and the temple was in it. Deuteronomy 33:12: "Benjamin, most beloved of the Lord, shall dwell confidently in him; as it were in a bridal chamber he shall abide all the day, and he shall rest between his shoulders," etc. Genesis 49:27: "Benjamin a ravenous wolf, in the morning shall eat the prey, and in the evening shall divide the spoil." By which Paul was prefigured, who was at one time against the Church. Third, as to name and language, when he says "Hebrew." Some say that "Hebrew" is said from Abraham: and this Augustine says, but afterward he retracts it. But it is said from Heber, concerning whom Genesis 11:14. But that it is not from Abraham is clear, because even Abraham is called a Hebrew. Genesis 14:13: "It was announced to Abraham the Hebrew." The Gloss on Genesis 11 says that in the time of Heber the lip of all peoples was divided, and that language, which was before, remained in the family of Heber, and in the worship of the one God, and among all the Hebrews. He was also born of Hebrew parents, and therefore he says "of the Hebrews." Then he shows his eminence as to manner of life. And first as to sect, when he says "according to the law, a Pharisee." Among the Jews indeed there were three sects, namely of the Pharisees, the Sadducees, and the Essenes. But the Pharisees approached more closely to the truth, because the Sadducees denied the resurrection, nor did they believe there to be angels, nor spirits. But the Pharisees confess both, as is said in Acts 23:8. And therefore in this the sect of the Pharisees is more commendable. But how he was a Pharisee is stated in Acts 26:5: "Since according to the most certain sect of our religion I lived a Pharisee." Second, as to the zeal which the Jews had, although not according to knowledge, in persecuting Christians, therefore he says "persecuting the Church of God." Galatians 1:23: "He who once persecuted us now preaches the faith which he once assailed." And Acts 26:9: "And I indeed had thought that I ought to do many things contrary to the name of Jesus of Nazareth, which also I did at Jerusalem, and many of the saints I shut up in prisons," etc. 1 Corinthians 15:9: "I am not worthy to be called an apostle, because I persecuted the Church of God." Third, as to the innocence of his manner of life. Therefore he says "according to righteousness," etc. This righteousness consists in exterior things, but the righteousness of faith is of the heart. Acts 15:9: "Purifying their hearts by faith." For, as to exterior righteousness, the Apostle lived innocently. And therefore he says "without complaint," etc. But he does not say "without sin," because complaint is the sin of scandal to one's neighbors in those things which are exterior. Luke 1:6: "Walking in all the commandments and justifications of the Lord without complaint," etc. And therefore it is not contrary to what is said in Ephesians 2:3: "Among whom we also walked," because he did not then have the true righteousness of faith, which makes a man pure, but only that of the law. Then when he says "but what things to me," etc., he shows the contempt of his eminence in legal observances. And first he shows for what reason he despised legal observances in general; second, in particular, where it says "nevertheless," etc. He says therefore: "these things which were," etc., that is, which I reckoned great, namely that I was a Pharisee, etc.—"these I have judged, because of Christ, to be losses to me," that is, I reckon that they are to my detriment. For the legal observances, which in the time of the law were efficacious, through Christ have been made harmful. And therefore he says "losses." And the end of this is Christ. And therefore he says "because of Christ." And he explains, because first, for the sake of knowing Christ; second, for the sake of gaining Christ. As to the first he says, "nevertheless I count all things to be loss"; this is true, if one relied on them. And what I once did, I reckon a loss to me, and this on account of the desire for the right knowledge of Christ my Lord. 1 Corinthians 2:2: "I judged not myself to know anything, except Jesus Christ, and him crucified." And this on account of the surpassing knowledge, etc. For this surpasses all other knowledge. For nothing better can be known than the word of God, in whom are all the treasures of wisdom and knowledge hidden, Colossians 2:3. As to the second he says, "for whom all things," etc. And first he shows that he despised legal observances for the sake of gaining Christ; second he shows that he might gain Christ, where it says "not having," etc. He says therefore, "I have counted all things loss," regarding himself toward them as toward a loss and worthless things, and this "that I may gain Christ," that is, that I may obtain him, and be joined to him through charity.”

“Above he showed that he counts past gains as nothing for the sake of Christ, and he showed that he intended to know Christ, and to gain Christ, and this he intends here to explain in particular. And first, how he desires to gain Christ and be found in him through righteousness; second, through endurance of the passion, at the place "conformed," etc. Concerning the first, first he shows what the righteousness is which he abandoned; second, what the righteousness is which he seeks, at the place "but," etc. But it must be known that righteousness is sometimes taken as a special virtue, by which a man establishes rectitude in those things which pertain to common life together, and insofar as it is directive in these matters. For temperance concerns the interior passions, but righteousness is toward another. In another way righteousness is called a general virtue, insofar as a man keeps the law for the sake of the common good, and in this way it is frequently put in sacred Scripture for the observance of the divine law. Ps. 118:121: "I have done judgment and righteousness," namely, the law, which he kept out of love, as it were moved from himself: and thus it is a virtue. But not so, if kept in another way, that is, from some exterior cause, namely either for the sake of gain, or for the sake of penalties, and if the observance is displeasing to him. And according to this there is a twofold mode of righteousness: one is of moral righteousness, the other is of legal righteousness, by which one keeps the law not out of love, but out of fear. And therefore he says "not having my righteousness, which is from the law," because, as Augustine says, the brief difference between the law and the Gospel is love and fear. Rom. 8:15: "You have not received the spirit of bondage again in fear, but you have received the spirit of adoption," etc. But if it is yours, how is it from the law? He answers: rather it is mine, because by human power, without the habit of interior justifying grace, I do such works, but it is from the law, as from one who teaches. Or it is mine, in that I presume to keep it by myself. Rom. 10:5: "For Moses wrote, that the righteousness which is from the law, the man who does it shall live in it." Concerning this righteousness, which he seeks, he says three things: namely the manner of obtaining it, the author, and the fruit. The manner is that he does not obtain it, except from faith in Christ. Rom. 5:1: "Being justified therefore by faith, let us have peace with God through our Lord Jesus Christ." Rom. 3:22: "But the righteousness of God through faith of Jesus Christ unto all, and upon all who believe." The author, however, is God, and not man. Rom. 8:33: "God, who justifies." Rom. 4:5: "But to him who believes in him who justifies the ungodly, his faith is reckoned unto righteousness, according to the purpose of the grace of God." And therefore he says "which is from God," etc. Acts 5:32: "And the Holy Spirit, whom God has given to all," etc. The fruit is the knowledge of him, and the power of his resurrection, and the fellowship of his holy ones. And concerning this, according to a twofold knowledge, it can be treated in two ways. In one way, by expounding concerning the knowledge of the way, and thus it is necessary to know three things about him. First, his person, namely that he is true God and true man. And therefore he says "to know him." John 14:9: "I have been with you so long a time, and you have not known me," etc. Second, the glory of his resurrection. Hence he says "and the power of his resurrection," that is, a resurrection full of power, wrought by his own power. Third, how they might imitate him, at the place "and the fellowship," namely that we be joined with him in the passion. 1 Peter 2:21: "Christ suffered for us, leaving you an example, that you should follow his steps." Second, concerning experiential knowledge, and he begins from what is posterior, which is last in execution, and first in intention. The first is the recognition of God through essence, to which faith leads. Jer. 31:34: "All shall know me, from the least of them even to the greatest, says the Lord," etc. And therefore he says "to know him." Second, because not only is the soul glorified, but from this the body also will be glorious. Therefore he says "and the power of his resurrection," namely by which we shall rise again. 1 Cor. 15:14: "If Christ has not risen, our faith is vain," etc. Third, the fellowship, because through experience we shall have how much the fellowship of his passion avails. 1 Cor. 1:9: "But God is faithful, through whom you have been called into the fellowship of his Son Jesus Christ our Lord." Then, when he says "conformed," etc., he shows how he wishes to gain and be found in him through endurance of the passion. And first he sets forth the endurance, second the fruit, at the place "if by any means," etc. He says therefore: may I be found not only having righteousness, but "conformed to his death," so that I may suffer for the sake of righteousness and truth, as Christ did. Gal., last chapter: "For I bear the marks of the Lord Jesus in my body." The fruit indeed is, "if by any means," etc. For from the sufferings endured here, man arrives at glory. Rom. 6:5: "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." 2 Tim. 2:11: "If we are dead with him, we shall also live with him; if we endure, we shall also reign with him." Rom. 8:17: "If yet we suffer with him, that we may also be glorified with him." And he says "if by any means," on account of the difficulty, the arduousness, and the labor. Matt. 7:14: "Narrow is the way that leads to life, and few there are who find it," etc. Amos 4:12: "Prepare to meet your God, O Israel," etc. For Christ rose by his own power, but man not by his own power, but by the grace of God. Rom. 8:11: "He who raised up Jesus Christ from the dead shall also give life to your mortal bodies, on account of his Spirit dwelling in you." Or it can be understood of the meeting of the saints, when they will meet Christ descending from heaven to judgment. Then, when he says "for what already," etc., he shows how his desire is deferred. And first he shows what he feels about himself; second he exhorts others to feel the same about themselves, at the place "for as many as are perfect," etc. Again the first part is divided into two, because first he shows how he falls short of interior perfection; second he explains this, at the place "brothers, I," etc. Concerning the first he does two things. First he shows that he has not arrived at perfection; second, that he presses on toward it, "but I follow after," etc. Tending toward another thing he intends two things, namely to obtain what is sought and to enjoy it. For he would seek in vain, if he did not enjoy it and cling to it. And therefore he says "not that I have already received," namely the glory which I seek. Wisdom 5:17: "They shall receive a kingdom of glory, and a crown of beauty from the hand of their own God." "Or that I am already perfect." 1 Cor. 13:10: "When that which is perfect has come, that which is in part shall be done away." But on the contrary: "Be perfect," Matt. 5:48, and Gen. 17:1: "Be perfect." I respond. It must be said that perfection is twofold, namely of the homeland and of the way. For the perfection of man consists in this, that he cling to God through charity, because each thing is perfect according to the manner in which it clings to its own perfection. But the soul can cling to God perfectly in two ways. In one way, so that it refers all its action to God actually, and knows him as he is knowable: and this is the perfection of the homeland. But the clinging of the way is twofold. One is of the necessity of salvation, to which all are bound, namely that one apply his heart in nothing to that which is against God, but habitually refer his whole life to him. And in this way the Lord says, Matt. 22:37: "You shall love the Lord your God," etc. The other is of supererogation, when someone clings to God beyond the common state, which comes about by removing the heart from temporal things, and thus he draws nearer to the homeland; because the more desire fails, the more charity grows. What therefore is said here is understood of the perfection of the homeland. Then, when he says "but I follow," etc., he shows the effort toward it, saying "I follow," namely Christ. John 8:12: "He who follows me does not walk in darkness," etc. John 10:3: "My sheep hear my voice, and follow." And this, "if by any means I may comprehend." 1 Cor. 9:25: "So run, that you may comprehend." But on the contrary, God is incomprehensible, for Jer. 31:37 it is said: "If the heavens above can be measured, and the foundations of the earth below searched out," etc. I respond. It must be said that to comprehend in one way is to enclose, just as a house encloses us. In another way it is the same as to attain and to hold. In the first way, then, he is incomprehensible, because he cannot be enclosed within a created intellect, since he is most simple, for you do not see him nor love him perfectly, as he is visible and lovable, just as one who does not know a demonstration, knows it not demonstratively, but by opinion. But God perfectly knows himself as he is knowable. The reason for this is that a thing is known according to the mode of its being and truth. But God is light and infinite truth, but our light is finite. And therefore he says "I follow, if by any means I may comprehend," understanding this in the second way, namely by attaining. Canticle, last chapter: "I held him, and will not let him go," etc. "In which also I am comprehended." This is understood in three ways. For the whole of glory consists in the said comprehension of God, namely that God be present to our soul. But not all have equal blessedness, because some see more clearly, just as also some will love more ardently and rejoice more. Hence each one will have a certain measure, and this from divine predestination. And therefore he says "in which also I am comprehended"; as if to say: in such a measure I intend to comprehend, according as it has been disposed for me by Christ. Or, I follow that I may comprehend as I am comprehended; as if to say: that I may see him as he himself sees me. 1 John 3:2: "We shall see him as he is," that is, not through a likeness, but through essence. Or, I may comprehend by seeing Christ glorious. "In which I am comprehended," that is, in that glory in which he appeared when I was converted. Then, when he says "brothers, I," etc., he explains what he had said; and first concerning the defect of perfection; second concerning the following after, at the place "but one thing," etc. He says therefore "I," etc.; as if to say: I am not so proud as to attribute to myself what I do not have, but "I follow," etc.; which is read in three ways: in one way thus: "one thing I think," namely that "the things which are behind," etc. Or, I do not think that I have comprehended, but I follow after one thing, namely "toward the mark," etc. Or, I do not think that I have comprehended that above. Ps. 26:4: "One thing have I asked," etc. And then he shows what he has abandoned, whether temporal gains or temporal goods, or past merits, because man ought not to compare past merits to God. Second he shows toward what he tends, namely "to those," etc., that is, either the things which pertain to the faith of Christ, or greater merits, or heavenly things. Ps. 83:6: "He has disposed ascents in his heart," etc. And he says "stretching forth." For he who wishes to grasp something, stretches himself as much as he can. But the heart ought to stretch itself through desire. Wisdom 6:21: "The desire of wisdom leads to an everlasting kingdom," etc. But toward what does he tend? Toward "the appointed prize," which is the reward of him alone who runs. 1 Cor. 9:24: "All indeed run, but one receives the prize." I say, moreover, toward this prize appointed for me by God, which is "of the supernal calling of God." Rom. 8:30: "Whom he predestined, these he also called," etc. And this "in Christ Jesus," that is, through faith in Christ.”

“Above he set forth how they were falling short of the ultimate perfection; now he exhorts others to think the same thing. And first the exhortation is set down; second, what is necessarily required of them, there: *nevertheless, that to which we have attained*, etc. He says therefore *whosoever*, etc., namely what I think, namely that I am not perfect. How then, if we are perfect, do we think as if not perfect? I respond. It must be said that they are perfect with the perfection of the way, but not perfect with the perfection of comprehension, namely when the whole intention is borne in act unto God. But in the way, habitually, namely that we do nothing against God. And he says *whosoever*, because the more perfect someone is, the more he recognizes himself as imperfect. Job, last chapter: *with the hearing of the ear I have heard you, but now my eye sees you. Therefore I reprehend myself, and do penance in ashes and dust*, etc. Hebrews 5:14: *solid food is for the perfect: of those who by custom have their senses exercised unto the discernment of good and evil*. *And if anything otherwise*, etc. In the Gloss it is said in four ways, and first two more literal senses are set down. One is this: I say that you should think what I think, namely that you are imperfect; nevertheless if you think anything otherwise, that is, better about yourselves than I think about myself, this very thing has been granted to you through divine revelation. And when something has been revealed to you more deeply which was not to me, I do not contradict, but yield to your revelation. Nevertheless I do not wish that on account of this revelation you should depart from the unity of the Church; but let us hold, out of unity, that to which we have attained, that we may think the same thing, etc. Which unity of the Church consists in unity of the truth of faith, and of rightness of good operation. And each is to be kept. II Corinthians, last chapter, 13:11: *be perfect, exhort one another, think the same thing*, etc. And the same rule of good life and operation. Galatians, last chapter, 6:16: *whoever shall have followed this rule, peace upon them and mercy*, etc. Or otherwise: I say, even if you think otherwise on account of ignorance or weakness than the truth holds, humbly confess it, and do not defend it stubbornly. Matthew 11:25: *you have hidden these things from the wise and prudent, and have revealed them to little ones*, etc. Or otherwise: I say that we should think the same thing, namely that we have not yet comprehended; but if you now think anything otherwise than is to be thought in the future, because now we see in a mirror, but then face to face, God will reveal it in the future. Psalm 28:9: *he will reveal the thick places*, etc. Or otherwise: whether you think here obscurely, or in the future manifestly, God will reveal, because faith is from God. *Nevertheless*, etc., is not changed. Then when he says *imitators*, etc., he leads them to the imitation of himself and of others, so that they may beware of the wicked. And first he sets forth the intention; second the reason, there: *for many*, etc. He says therefore: because I reckon these things as dung, etc., in this be imitators, etc. John 10:3: *they will hear his voice*, etc. I am the shepherd, you are my sheep through imitation. *Be imitators of me*, I Corinthians 4:17, *as I also am of Christ*, etc. And *observe*, that is, diligently consider, *those who so walk*, as I do. And you can know it from my rule and teaching. I Timothy 4:12: *be an example of the faithful in word, in conduct, in charity, in faith, in chastity*. I Peter 5:3: *being made a pattern of the flock from the heart*. Then when he says *many*, etc., the reason for the admonition is set down: and first on the part of those to be avoided, second on the part of those to be imitated, there: *but our conversation*, etc. But lest this should seem to be said out of hatred, he prefaces his affection; second he shows what sort those to be avoided are, there: *enemies*, etc. He says therefore: I say that those to be imitated need observation, because certain ones walk otherwise, namely from bad to worse. Psalm 81, verse 5: *they walk in darkness*, etc. *Whom*, etc., with you present, but now also *weeping*, out of compassion. Jeremiah 9:1: *who will give water to my head, and to my eyes a fountain of tears, and I will weep day and night for the slain of my people?* And he shows the reason for this, saying *enemies*, etc., whom he describes, first from their work; second from their intention, there: *whose God*, etc. Likewise concerning the first, first he sets forth the work; second he shows the outcome of the work, there: *whose end*, etc. Their work is the exercise of enmity against the cross of Christ, namely of those saying that no one can be saved without the legal observances, in which they empty out the power of the cross of Christ. Galatians 2:21: *for if justice is by the law, then Christ died for nothing*, that is, without benefit. I Corinthians 1, verse 18: *for the word of the cross is to those who perish indeed foolishness: but to those who are saved*, that is, to us, *it is the power of God*. And what will come of it? Certainly for us life through the cross of Christ; but for them the contrary, because they will incur death. Hence he says *whose end is destruction*, namely of eternal death. Job 28, verse 3: *he divides the stone of darkness and the shadow of death*, etc. Then he describes them as to their intention. And first he manifests their intention; second he shows the outcome of the intention, there: *and whose glory*, etc. He says therefore *whose God*, etc., as if he were to say: therefore they sow this abroad, namely that the legal observances are to be kept, on account of gain and their own glory, that they may satisfy the belly. Romans, last chapter: *they do not serve the Lord, but their own belly, and by sweet speeches and blessings they seduce the hearts of the innocent*. Ecclesiastes 6:7: *all the labor of man is in his mouth, but his soul will not be filled*. And he says *God*, because it is proper to God that he be the first principle and the last end. Hence whoever has something as his end, that is his God. Likewise they seek their own glory, against that word of John 8:50: *I do not seek my own glory; there is one who seeks and judges*, etc. But their outcome will be in confusion. Hosea chapter 4:7: *I will change their glory into ignominy*. And this belongs to them, who *mind earthly things*, that is, to whom earthly things are pleasing, and they seek them. And these will be confounded, because their status passes away. Romans 8:13: *if you live according to the flesh, you will die*, etc. The Gloss: *whose God*, etc., it is proper to God to justify; those therefore who placed justification in foods, called their belly God. Likewise, *is in confusion*, because it is in confounding things, namely in the circumcision of the shameful parts, and the slaying of brute animals. Consequently he shows what sort those to be imitated are, there: *but our conversation*, etc. And first he describes in them the heavenly manner of life; second the expectation, there: *whence also the savior*, etc.; third the benefit, there: *who will reform the body of our lowliness*. He says therefore: they mind earthly things, but it is not so with us, because our manner of life is in the heavens, that is, it is perfected through contemplation. II Corinthians 4:18: *while we look not at the things which are seen, but at the things which are not seen*, etc. Likewise through affection, because we love only heavenly things. Likewise through operation, in which there is a heavenly representation. I Corinthians 15:49: *as we have borne the image of the earthly, let us also bear the image of the heavenly*. But why is our manner of life there? Because from thence we await the best help. Psalm 120, verse 1: *I have lifted up my eyes to the mountains*, etc. Matthew 6:21: *where your treasure is, there also is your heart*. Hence he says *whence also we await our savior*. Isaiah 30:18: *blessed are all who await him*. Luke 12:36: *like men awaiting their lord, when he shall return from the wedding*, etc. Now this coming does three things. First, the common resurrection. Therefore he says *he will reform the body of lowliness*, that is, of abjection, because it is subject to mortality. Job chapter 25:6: *man is rottenness, and the son of man a worm*. I Corinthians 15:43: *it is sown in corruption, it will rise in incorruption: it is sown in dishonor, it will rise in glory: it is sown in weakness, it will rise in power*. This body thus cast down he will reform, that is, he will bring it back to its proper form. Romans 8:11: *he who raised Jesus Christ from the dead, will also give life to our mortal bodies*, etc. Second, the imitation of the saints. Therefore he says *conformed to the body of his glory*. For the body of Christ is glorified through the glory of his divinity, and this he merited through his passion: whoever therefore participates in the power of the divinity through grace, and imitates the passion of Christ, will be glorified. Apocalypse 3:21: *he who shall overcome, I will give him to sit with me on my throne, as I also have overcome, and have sat with my Father on his throne*. I John 3:2: *we shall be like him*. Matthew 13:43: *then the just will shine like the sun in the kingdom of their Father*. And he does this according to the operation of his divinity, that is, through the power in himself, by which he is able to subject all things to himself. For all will be subjected to Christ, some as to salvation, some as to punishment: in the former he will exercise mercy, in the latter justice. Psalm 8:8: *you have subjected all things under his feet*, etc. I Corinthians 15:28: *the Father has subjected all things to the Son*. John 5:19: *whatsoever things the Father does, the Son likewise does*.”

“Above he set before them examples to be followed; here, by moral admonition, he shows how they ought to conduct themselves. And first he shows how they should conduct themselves for the future; second he commends them for the past, at "but I rejoiced," etc. Concerning the first he does two things. First he admonishes them to persevere in what they already have; second, to advance to what is better, at "rejoice in the Lord always," etc. Again the first is divided into two parts. For first he leads them to persevere in general; second he sets down special ways for particular persons, at "I ask Euodia," etc. Concerning the first, he first recalls to them his affection; second he sets down the admonition, at "so stand," etc. Now he commends his affection in five ways. First according to faith, showing them beloved to him; hence he says "brothers," namely through faith. Matt. 23:8: "you are all brothers." Second, through charity; hence he says "most dear." 1 Cor. 10:14: "most dear to me," etc. Third, according to desire; hence he says "most longed-for." Above: "God is my witness how I long," etc. And he says "most longed-for," because I long for you, or because you long for me. Fourth, through joy; hence he says "my joy." And this, namely because you are good. Prov. 10:1: "a wise son makes his father glad," etc. Fifth, through the reason for joy; hence he says "my crown." 1 Thess. 2:19: "for what is our hope or joy, or crown of glory, is it not you?" etc. Then when he says "so stand," etc., he sets down the admonition concerning perseverance, saying "so stand," etc., that is, persevere as I do; or thus: as you stand. Matt. 10:22: "he who perseveres to the end, he will be saved." Then when he says "I ask Euodia," etc., he sets down the particular admonitions. And first concerning concord, second concerning the care of helping, at "I ask you also." These two holy women ministered to the saints in the city of Philippi; and perhaps there was some discord between them, therefore he calls them back to concord. 2 Cor. last, 13:11: "be of the same mind." Then when he says "I ask you also," etc., he asks a certain one to help certain persons. And he says "companion," because he was a partner in his preaching. Prov. 18:19: "a brother who is helped by a brother is like a strong city. Help them," etc. And to this he asks all, "whose names," etc. He puts this lest, if he did not name the others, they should be troubled; as if to say: it is no great matter if I do not write the names of all, because they are written in a better place. Matt. 5:12: "rejoice and exult," etc. The book of life, according to the Gloss, is the predestination of the saints, and this is true as to the reality, but it differs in aspect. Now it must be known that formerly there was a custom that those who were appointed to some office or dignity were enrolled in a register, as soldiers and senators, who were enrolled in the palace. Now all the predestined saints are chosen by God for something great, namely for eternal life. And this ordination is predestination. The enrollment of this ordination is called the book of life: this enrollment is in the divine memory, insofar as it ordains, it predestines. But insofar as it knows immovably, it is called foreknowledge. Therefore a firm knowledge concerning the predestined is called the book of life. But are any then blotted out from it? It must be known that some are written simply, others in a qualified way. For there are some predestined by God as those who are simply to have eternal life, and these are written indelibly. Others so as to have eternal life not in itself, but in its cause, insofar as they are ordered to present righteousness, and such are said to be blotted out of the book of life when they fall away from present righteousness. Then when he says "rejoice in the Lord," etc., he exhorts them to advance to what is better, and first he orders their mind to advance to what is better; second, their act, at "for the rest," etc. Now he orders the mind in three ways: first as to spiritual joy; second as to spiritual quiet, at "be anxious about nothing," etc.; third as to peace, at "and the peace," etc. Concerning the first, he first describes what our joy ought to be like; second he shows the cause of joy, at "the Lord is near," etc. For it is necessary for anyone wishing to progress that he have spiritual joy. Prov. 17:22: "a joyful mind makes a flourishing age," etc. Now the Apostle touches on four conditions of true joy. First, that it ought to be right, which is when it concerns man's own proper good, which is not something created, but God — Ps. 72:28: "it is good for me to cling to God," etc. But it is right precisely when it is in the Lord. Therefore he says "in the Lord." Neh. 8:10: "the joy of the Lord is your strength." Likewise, continuous; hence he says "always." 1 Thess. last: "rejoice always." Which happens when it is not interrupted by sin: for then it is continuous. But sometimes it is interrupted by temporal sadness, which signifies an imperfection of joy. For when someone rejoices perfectly, his joy is not interrupted, because he cares little for a thing that lasts but little. And therefore he says "always." Likewise it ought to be multiplied; for if you rejoice concerning God, it is incumbent on you to rejoice concerning his incarnation. Lk. 2:10: "I proclaim to you great joy, because there is born," etc. Likewise, that you should rejoice concerning action. Prov. 21:15: "it is a joy to the just to do judgment," etc. There is also incumbent on you joy concerning contemplation. Wis. 8:16: "her company has no bitterness." Likewise, if you rejoice concerning your own good, it is incumbent on you to rejoice likewise concerning the good of others. Likewise, if concerning the present, it is incumbent also concerning the future; and therefore he says "again," etc. Likewise it ought to be moderate, lest it flow out through pleasures, as the joy of the world does. And therefore he says "your modesty," etc.; as if to say: let your joy be so moderated that it not turn into dissoluteness. Judith last: "the people were joyful according to the face of the saints," etc. Prov. 12:11: "he who is agreeable lives in moderations." And he says "let it be known to all men"; as if to say: let your life be so moderated in external things that it offend no one's regard, for it would impede your manner of life. Then when he says "for the Lord is near," the cause of joy is touched upon. For a man rejoices at the nearness of a friend. The Lord indeed is near by the presence of his majesty. Acts 17:27: "he is not far from each one." Likewise he is near on account of the nearness of the flesh. Eph. 2:13: "you who were far off have been made near." Likewise he is near through indwelling grace. Jas. 4:8: "draw near to God, and he will draw near to you." Likewise through the clemency of hearing prayer. Ps. 144:18: "the Lord is near to those who call upon him." Is. 14:1: "it is near, that his time should come, and his days shall not be prolonged," etc. Then when he says "be anxious about nothing," etc., he shows that our mind ought to be quiet; and first he points out superfluous anxiety; second he shows what should take its place in the mind, at "but in every prayer," etc. And quite fittingly he adds "be anxious about nothing," etc., to what he had said, "the Lord is near"; as if to say: he himself will grant all things, hence it is not necessary that you be anxious. Matt. 6:25: "be not anxious for your soul what you shall eat, nor for your body, what you shall put on," etc. But on the contrary, it is said in Rom. 12:8: "he who is over others, in solicitude." I respond. It must be said that solicitude sometimes implies diligence in seeking what is lacking, and this is commendable, and is opposed to negligence; sometimes it implies anxiety of mind together with a lack of hope and fear about obtaining that about which one is solicitous, and this the Lord forbids in Matthew 6, and the Apostle here, because one ought not to despair that the Lord will give what is necessary. But in place of solicitude we ought to have recourse to God. 1 Pet. last: "casting all your solicitude upon him, because he has care for you." And this is done by praying. And therefore he says "but in every," etc. And fittingly, after he said "the Lord is near," he adds concerning petition. For to a new lord who is coming, petitions are extended. And he sets down four things that are necessary in any prayer. For prayer implies the ascent of the intellect into God. And therefore he says "in every prayer." Sir. 35:21: "the prayer of him who humbles himself will penetrate the clouds," etc. Likewise it ought to be with confidence of obtaining, and this from God's mercy. Dan. 9:18: "for we do not lay down our prayers before your face on account of our own justifications, but on account of your many mercies," etc. And therefore he says "supplication," which is an appeal made through God's grace and his holiness, and therefore belongs to one who humbles himself. Prov. 18:23: "the poor man speaks with supplication." And this is done when we say: "through your passion and cross," etc. But since one ungrateful for benefits received is unworthy to receive others, therefore he adds "with thanksgiving." 1 Thess. last: "in all things give thanks." And then he sets forth the petition. And therefore he says "your petitions." Matt. 7:7: "ask, and you shall receive." And these four, if we consider well, all the prayers of the Church have: for first God is invoked; second the divine benefit is commemorated; third the benefit is petitioned; fourth the supplication is placed: "through our Lord," etc. But it must be noted that he says "let your petitions become known before God." Does the Lord not know this? Therefore this is explained in three ways in the Gloss. First, "let them become known," that is, let them be approved before God, and appear as worthy and holy. Ps. 140:2: "let my prayer be directed, Lord, as incense in your sight," etc. Or, let them become known to ourselves, that they are always before God; as if to say: do not pray for the favor of the people. Matt. 6:6: "but you, when you pray, enter into your chamber, and having shut the door, pray to your Father in secret," etc. Or, let them become known to those who are with God, that is, to the Angels, through whose ministry they are carried to God — not as to one ignorant, but because they intercede for us. Rev. 8:4: "the smoke of the incenses from the prayers of the saints went up from the hand of the Angel before God," etc. Then when he says "and the peace," etc., he orders the mind, disposed by the aforesaid things, as to peace. And this he asks for in the manner of one praying. Peace, according to Augustine, is the tranquility of order, for the disturbance of order is the destruction of peace. This tranquility of order is considered in three ways. First as it is in the principle of order, namely in God. Rom. 13:2: "the things that are of God are ordered," etc. From this depth, in which peace is, it is derived first and most perfectly into the blessed, in whom there is no disturbance, neither of fault nor of punishment, and consequently it is derived to holy men. And the more one is holy, the less he suffers disturbance of mind. Ps. 118:165: "much peace to those who love your law, and there is no stumbling-block for them," but it is perfect in the blessed. Is. last: "behold, I will turn upon her as it were a river of peace," etc. But because our heart cannot be free of all disturbance except through God, it is necessary that it come about through him. Hence he says "of God." And this, according as it is considered in the very principle, surpasses every created sense, because, as it is said in 1 Tim. last: "he dwells in unapproachable light." Job 36:26: "behold, God is great, surpassing our knowledge," etc. And according as it is in the homeland, it surpasses every sense of the Angels; but according as it is in the saints on the way, it surpasses every human sense of those not having grace. Rev. 2:17: "to him who conquers I will give hidden manna, and I will give him a stone," etc. This peace, therefore, "let it guard your hearts," that is, your affections, so that you turn aside from the good in nothing. Prov. 4:23: "with all watchfulness keep your heart, because from it life proceeds." Likewise "your understandings," namely so that you deviate from the true in nothing. And this "in Christ Jesus." Through whose charity, namely, the affection is preserved from evil, and through whose faith the intellect perseveres in the true. Then when he says "for the rest," etc., he orders the act, and first he leads them to acting well, where he sets down the object of the action, namely the good which is done; second the motive of the act; third the act; fourth the fruit of the act. These four are here. Now the object of a good act is either the object of knowledge, or of affection. As regards the intellect it is the true, as regards the affection it is the good. And therefore he says "for the rest," that is, since you are thus made firm, "think on the things that are true" through faith. Zech. 8:19: "love peace and truth," etc. But as regards the affection, it must be known that some things belong to the necessity of virtue, some are added over and above. Of the necessity of virtue there are three. First, that it be whole in itself; and as to this he says "whatsoever things are modest," that is, chaste. Jas. 3:17: "the wisdom that is from above is first indeed modest," etc. Likewise, that it be directed toward one's neighbor; hence he says "whatsoever things are just," etc. Matt. 5:6: "blessed are they who hunger and thirst for justice," etc. Likewise, ordered toward God; hence he says "holy." Lk. 1:75: "let us serve him in holiness and justice before him, all our days," etc. Now the objects added over and above necessity are two: first, that it be inductive to friendship; second, that it be conservative of good reputation. As to the first he says "whatsoever things are lovely," that is, which lead to mutual friendship. Eccle. 7:39: "let it not weary you to visit the sick. For from these things you will be strengthened in love." Prov. 18:24: "a man friendly to fellowship will be more a friend than a brother." As to the second he says "whatsoever things are of good repute." For many things could be done with a good conscience which nevertheless must be left off on account of reputation. Sir. 41:15: "take care for a good name. For this will remain more than a thousand great and precious treasures." The motive for acting is twofold. First, the inclination of an interior habit; second, exterior discipline or instruction. As to the first he says "if there be any virtue," that is, if a habit of virtue is in you, namely let it lead you to this. Sir. 44:6: "rich in virtue, having zeal for beauty, at peace in their houses." As to the second he says "if there be any praise," that is, praiseworthy discipline, namely is in you, do good things. Ps. 118:66: "teach me goodness and discipline and knowledge," etc. And he explains what this discipline is, saying "think on these things," namely which you learned while I was teaching. Matt. 11:29: "learn from me, for I am meek and humble of heart," etc.; and 1 Thess. 2:13: "when you had received from us the word of the hearing of God, you received it not as the word of men, but as it truly is, the word of God," etc. And "and have seen," through examples. For thus the motive of the act and the object are evident, because discipline is had through doctrine. And it is necessary that it first be grasped; hence he says "think on these things." Likewise, that one assent to it; hence he says "and you have learned and received." Likewise it is had through hearing and sight; hence he says "which you have heard and seen." A good act is twofold: one interior, which is set down at "think on these things" — 1 Tim. 4:15: "meditate on these things"; the other exterior, at "do" — Is. 1:16: "cease to act perversely, learn to do good," etc. The fruit is God, at "and the God of peace," etc.; as if to say: if you do this, God will be with you. 2 Cor. last: "have peace, and the God of peace and love will be with you."”

“Above he showed how the faithful ought to conduct themselves for the future; here he commends them for a benefit bestowed on him in the past. And first he sets down the commendation; second he ends the epistle with a prayer and a salutation, at "But God," etc. Concerning the first he does two things. First he commends them for the benefit bestowed; second he explains the benefit more fully, at "not as though," etc. Likewise the first part is divided into three sections, because first he sets down the joy conceived from their benefit; second he commends their benefit, at "that at length," etc.; third he excuses the delay, at "being occupied," etc. He says therefore: I admonish you to rejoice, but I have rejoiced because of the things you have done, not in the things themselves, but in the Lord. Hab. 3:18: "But I will rejoice in the Lord," etc. I have rejoiced, I say, greatly, because it was on account of my children. Then the matter of the joy is set down, at "that at length," etc. Good works are works of mercy, and they are called flowers, because just as fruit comes forth from a flower, so from these the enjoyment of the blessed life is received. Ecclus. 24:23: "My flowers are the fruit of honor and of honesty." When therefore a good work is interrupted, and afterward resumed, it is said to flower again. Now these people had at one time provided for the Apostle, and again now they have provided; therefore he says that they have flowered again. And he explains this, when he adds "to feel for me," that is, to have compassion for me. Above 1:7: "as it is right for me to feel this for you all," etc. 1 Macc. 10:20: "that you may feel with us the things that are ours, that you may keep friendship with us," etc. "As you also felt formerly," namely when you provided for me. And this "at length, at some time," because although late, yet at some time you did it. Rom. 1:10: "if somehow at length at some time I may have a prosperous journey," etc. Then when he says "being occupied," etc., he excuses the delay; as if he were to say: I do not impute it to negligence or fault, but to necessity, because you were occupied on account of the tribulations which you suffered. Ecclus. 40:1: "Great occupation is created for all men," etc. Then when he says "not as though on account of," etc., he explains the benefit, and first the cause of the joy; second the benefit by which they flowered, at "and you also know"; third he recalls the present benefit, at "but I have all things." Likewise first he excludes the estimated cause of the joy; second he declares his own constancy of mind, at "for I have learned," etc.; third he approves their beneficence, at "nevertheless you have done well." He says therefore: I do not rejoice on account of the want driven away by you, which was grievous. Is. 48:10: "I have chosen you in the furnace of poverty." But nevertheless it does not weigh down the mind, except of those who delight in riches, or who glory in substance. And this is so because the Apostle is not saddened by poverty, the reason for which is the constancy of his mind, which he sets down first, second its cause, at "I can do all things," etc. Likewise first he sets down constancy in a particular case, second generally in all things, at "everywhere," etc. He says therefore: I do not fear poverty, because I have learned, etc. Nothing so shows the mind of a perfect wise man, as that he knows how to make use of any state. For just as he is a good commander who works in any army according to its requirement, and the leather-worker who out of any hide makes the best shoes: so that man is perfect who knows how to make use of any state, so that if he is in a great one, he is not lifted up, and if in the least, he is not cast down. And therefore he says "I have learned," etc. Is. 50:5: "The Lord God has opened my ear, and I do not contradict, I have not gone back," etc. And this suffices, if I have little; if much, I know how to temper myself. And therefore he explains himself, saying "I know how to be humbled." Now humility sometimes denotes a certain virtue, Luke 14:12, and 18:14: "he who humbles himself shall be exalted"; sometimes a casting-down, Ps. 104:18: "they humbled his feet in fetters." And thus he speaks here, saying "I know how to be humbled," that is, to bear abjection moderately, as is fitting. And because men are exalted through riches and are weighed down through poverty, therefore he calls the exaltation "abundance." And in each there is danger, because from abundance the mind is raised up against God, from poverty it is cast down. And therefore it is said Prov. 30:8: "Give me neither poverty nor riches." But the Apostle speaks better, because by virtue he knows how to make use of each, and this "everywhere," that is in every place, in affairs, states, and conditions, "I am instructed." 2 Cor. 6:4: "in all things let us exhibit ourselves as the ministers of God," etc. Then when he says "I can do all things," etc., he sets down the cause of his constancy, saying "I can do all things," as if he were to say: I could not sustain these insults, unless the hand of God were strengthening me. Ez. 3:14: "the hand of the Lord was with me." Is. 40:31: "they who hope in the Lord shall have strength, they shall take up wings like eagles," etc. But is what we have sent then superfluous, since you know how to be in want? No, because although I know how to suffer want, which is a virtue, nevertheless the assistance ought not to be withheld from me. Rom. 12:13: "sharing in the necessities of the saints." Heb. 10:34: "for you had compassion also on them that were in bands." And thus the cause of the joy is clear. Second he recalls the past benefit, at "and you know." For from certain ones he was accepting nothing, namely from the Corinthians and the Thessalonians, and because the Corinthians were avaricious, and would have ministered with disturbance, and because the Thessalonians were given over to idleness, he labored, giving them an example of laboring. But these were good both in his absence and in his presence. Hence he says 2 Cor. 11:8: "I despoiled other churches, taking wages for your ministry." By reason of the spiritual thing given and the temporal thing received. 1 Cor. 9:11: "If we have sown unto you spiritual things, is it a great thing if we reap your carnal things?" "Because even to Thessalonica," etc. And this is an argument that the Pope can receive from one church for the aid of others, but not without any cause whatsoever. Now it must be known, that when someone gives something to someone, two things are to be considered, namely the substance of the gift and the merit of the giver. He who rejoices over temporal things, rejoices over the substance of the gift, and seeks only the giver, and this one is a hireling; but he who seeks the merit of the giver, seeks the fruit of virtue and justice, and such a one is a shepherd. "The fruit," I say, "which abounds in your account." "Account" is said in two ways. Either according as it is a power of the soul, and thus every virtue belongs to reason. Rom. 12:1: "your reasonable service." Sometimes it is reasoning and computation. Matt. 18:23: "who wished to settle accounts with his servants." Therefore he speaks of abundance "in account," because they gave more than they were bound to; because some only gave in his presence, but these were even sending to Rome. "But I have the things which you sent." "I am filled, having received," namely these things, "which you sent, an odor," etc. Lev. 3:5 and 4:31: "offer a holocaust for an odor of sweetness to the Lord." For the devotion of those offering is a sweet odor to God, and among all sacrifices alms are worth much. Heb. 13:16: "But do not forget beneficence and communion, for by such sacrifices God is won over." Then when he says "But God," etc., he finishes the epistle with a prayer, and first he sets down the prayer, "But my God." God is one for all through creation and power, but "mine," because I serve him singularly. Rom. 1:9: "for God is my witness, whom I serve." "May he fulfill," etc., because you have fulfilled mine. And this the Lord is able to do, because he abounds according to riches. Rom. 10:12: "the same Lord over all, rich unto all who call upon him," etc. And this is true "in glory," namely his own, because there the whole desire will be fulfilled. Ps. 16:15: "I shall be satisfied when your glory shall appear." Ps. 102, v. 5: "who fills your desire with good things." And this is "in Christ," that is, through Christ. 2 Pet. 1:4: "through whom he has granted to us the greatest and precious things." "And for all these things, to God" — the Trinity — "and to our Father, be glory." 1 Tim. 1:17: "to God alone be honor and glory forever and ever." An "age" is a space or duration of the generation or memory of men. Having first set down the prayer, and second the giving of thanks, third he sets down the salutation, saying "greet every saint," that is, the faithful in Christ, because sanctified through Christ. Heb. 13:12: "that he might sanctify the people by his own blood, he suffered outside the gate." "Especially," etc. And by this it is understood that he converted many from the household of Caesar. Above, ch. 1:13: "that my bonds became manifest in Christ in the whole praetorium, and to the rest of the men," etc. But although it is said in Matt. 11:8: "they who are clothed in soft garments are in the houses of kings," yet for the sake of promoting the good, and hindering the wicked, it seems lawful for the saints to dwell in the courts of kings, but not for the sake of delights and the desire of pleasures. And he says "who are of Caesar's household," so as to encourage them to joy and to faith. Then he sets down his own salutation by his own hand, saying "the grace of the Lord," etc.”