Thomas Aquinas

In his own words on Philippians

• Philippians 1:1

  This letter is divided into a greeting and a message (1:3). In the greeting he does three things: first, the persons who send the greeting are described; secondly, the persons greeted (1:1); thirdly, the good things he wishes them (1:2). In regard to the first he does two things: first, he mentions the persons who send the greeting; secondly, their condition (1:1). In regard to the first he mentions, first of all, the principal person, when he says, Paul, which means "small." In this he indicates his humility: "The least one shall become a clan, and the smallest one a mighty nation" (Is. 60:22). Secondly, the co-sender, when he says, and Timothy, because he was their preacher: "I have no one like him, who will be genuinely anxious for your welfare" (2:20). Then when he says, servants of Christ Jesus, he states their condition: "For what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus' sake" (2 Cor. 4:5). But this seems to conflict with John (15:15): "No longer do I call you servants, for the servant does not know what his master is doing." I answer that there are two kinds of servitude, corresponding to the two kinds of fear. Fear of punishment causes evil servitude, and this is the kind meant in the above text from John. But chaste fear causes reverential servitude, which is the kind the Apostle has in mind. The persons greeted are the saints of the Church in Philippi: first, the lesser ones; hence he says, to all the saints who are at Philippi, which is a city founded by Philip. He calls them saints on account of their baptism: "Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?" (Rom. 6:3). He includes the greater ones when he says, with the bishops and deacons. But why does he mention the lesser ones before the greater? Because the people are prior to the prelate: "Should not shepherds feed the sheep?" (Ez. 34:2). For the flocks are to be fed by the shepherds, and not vice versa. But why does he not mention the priests? I answer that they are included with the bishops, because there are not a number of bishops in a city; hence when he puts it in the plural, he means to include priests. Yet it is a distinct order, because we read in the gospel that after appointing twelve apostles (whose persons the bishops manifest), He appointed seventy-two disciples, whose place the priests hold. Dionysius also distinguished bishops from priests. But in the beginning, although the orders were distinct, there were not distinct names for the orders; hence here he includes priests with bishops.

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• Philippians 1:2

  Then he mentions the good things he desires for them when he says, grace to you and peace. These two goods include everything: first, there is God's grace remitting sins: "For by grace you have been saved through faith" (Eph. 2:8); lastly, there is man's peace: "He makes peace in your borders" (Ps. 147:14). Consequently, he wishes them all the good things between the two: and this, from God our Father: "Every good endowment and every perfect gift is from above, coming down from the Father of lights" (Jas. 1:17), and by the merit of Christ's humanity; hence he says, and from the Lord Jesus Christ: "Grace and truth came through Jesus Christ" (Jn. 1:17); "For he is our peace, who has made us both one" (Eph. 2:14).

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• Philippians 1:3

  Then he begins the letter's message, in which he does two things: first, he gives thanks for past benefits; secondly, he urges them to continue making progress (1:12). In regard to the first: first, he gives thanks for them; secondly, he mentions the subject matter (1:5). First, therefore, he expresses thanks along with joy and a prayer. And so, touching these three things he says, I thank my God. To give thanks is to acknowledge a favor conferred on oneself: "Give thanks in all circumstances" (1 Thess. 5:18). In all my remembrance of you, because in regard to them nothing occurred to the Apostle that was not worthy of thanksgiving; and this is very great: "The memory of the righteous is a blessing" (Prov. 10:7).

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• Philippians 1:4

  For you all: "Your people shall all be righteous; they shall possess the land forever" (Is. 60:21). He gives thanks for their blessings, he makes a prayer for their protection, and all of this with joy: "Far be it from me that I should sin against the Lord by ceasing to pray for you" (1 Sam. 12:23).

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• Philippians 1:5

  Then when he says, for your partnership in the gospel, he touches on the matter of the three things mentioned above. First, he mentions the reason for his thanksgiving; secondly, for his joy in things to come (1:6); thirdly, for his prayer (1:8). He says, therefore, for your partnership, whereby you share in the doctrine of the gospel by believing and by fulfilling it in work; for this is true partnership: "Do not neglect to do good and to share what you have" (Heb. 13:16); from the first day until now: "Among thoughtful people stay on" (Si. 27:12).

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• Philippians 1:6

  And being confident of this very thing, I take joy in you because, he who began a good work in you will bring it to completion: "Cursed is the man who trusts in man" (Jer. 17:5), and in (17:7): "Blessed is the man who trusts in the Lord, whose trust is the Lord." And this by God's power; hence he says, he who began a good work in you will bring it to completion: "Apart from me you can do nothing" (Jn. 15:5). This is against the Pelagians, who say that the principle of every good work is from ourselves, but its completion is from God. But this is not true, because the principle in us of every good work is to think of it, and this itself is from God: "Not that we are sufficient of ourselves to claim anything as coming from us; our sufficiency is from God" (2 Cor. 3:5). At the day of Jesus Christ, when He will reward each person: "Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day" (2 Tim. 4:8); "He will sustain you to the end, guiltless in the day of our Lord Jesus Christ" (1 Cor. 1:8).

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• Philippians 1:7

  The reason for his joy is given when he says: It is right for me to feel thus about you all, because it is right that you should rejoice with me in my blessing, because I hold you in my heart. As if to say: I have this knowledge of you that you are such; therefore, I rejoice so that you might rejoice in the things in which I rejoice, which is in my imprisonment. For he was imprisoned for Christ at that time and he rejoiced in it: "Count it all joy, my brethren, when you meet various trials, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect" (Jas. 1:2); "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name" (Acts 5:41). And in the defense and confirmation of the gospel, namely, in preaching boldly against tyrants and heretics, and confirming the gospel in the hearts of the faithful: "He departed and went from place to place through the region of Galatia and Phrygia, strengthening all the disciples" (Acts 18:23). Or another way according to a Gloss: in my heart, i.e., in my desire that you be partakers of eternal joy: "No one will take your joy from you" (Jn. 16:22). And this cannot be snatched from my heart, for even though I am imprisoned and intent on confirming and defending the gospel, my anxiety for you has not slipped from my heart.

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• Philippians 1:8

  Having stated the reason for hope concerning the future, he now indicates the matters for which he makes supplication for them. First, he mentions his desire, which is shown to be very fervent; secondly, the matter of his prayer (1:9). Since the heart's desire is known to God alone, he calls on God to witness that he prays for them with desire: "Behold, my witness," God, "is in heaven" (Job 16:19). How I yearn for you all, i.e., I, living with the affection of Christ Jesus. Or, how I long for you to be in it; as if to say: How I long after your salvation and participation in the merciful heart of Christ. "Through the tender mercy of our God" (Lk. 1:78): As if to say that the power of love reaches to the inmost depths of the heart. Or, I long for you to be in the heart of Jesus Christ, i.e., that you may love Him intimately, and that you may be loved by Him; for man's life consists in this.

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• Philippians 1:9

  Then when he says, and it is my prayer, he mentions his prayer. He asks three things: the first pertains to increasing charity within. For the interior affections are perfected by charity; therefore, if one lacks charity, he should desire to obtain it; if he has it, he should desire that it be made perfect. Hence he says, that your love may abound more and more. God is the one from whom an increase of charity should be sought, because God is the only one who works this in us: "God is able to provide you with every blessing in abundance, so that you may always have enough of everything and may provide in abundance for every good work" (2 Cor. 9:8). Hence it is necessary that we pray for it, because "unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven" (Mt. 5:20). The second request regards understanding; hence he says, with knowledge. But does knowledge arise from charity? It seems so, because it is stated in 1 John (2:27): "But the anointing which you received from him abides in you, and you have no need that any one should teach you; as his anointing teaches you about everything, and is true, and is no lie." Furthermore, charity is the Spirit, of whom it is said in John (16:13): "When the Spirit of truth comes, he will guide you into all the truth." The reason for this is that when a person has a habit, if that habit is right, then right judgment of things pertaining to that habit follows from it; but if it is corrupted, then false judgment follows. Thus, the temperate person has good judgment in regard to sex, but an intemperate person does not, having a false judgment. Now all things that are done by us must be informed with charity. Therefore, a person with charity has a correct judgment both in regard to things knowable; hence he says, with knowledge, by which one recognizes the truth and adheres to the truths of faith; and this is the knowledge of holy things mentioned in Wisdom (10:10); and in regard to things to be done; hence he says, and all discernment (sense), which is the faculty that deals with external objects. Its function is to judge correctly and quickly about the proper object of sense. As a result, this name has been transferred to the internal judgment of reason; hence, those who possess correct judgment in regard to what they should do are called sensible: "Think," i.e., sense, "of the Lord with uprightness" (Wis. 1:1): "To fix one's thought on," i.e., to sense, "her is perfect understanding" (Wis. 6:15).

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• Philippians 1:10

  But this discernment should be able not only to recognize, but also to distinguish between, good and evil, and between good and better; hence he says, so that you may approve what is excellent: "Earnestly desire the higher gifts" (1 Cor. 12:31) and in (15:1): "Make love your aim, and earnestly desire the spiritual gifts;" hence he says, what is excellent. The third request concerns behavior. First, he mentions immunity from evil, when he says that you may be pure. For there are two evils to be avoided: first, internal destruction, by which a man is destroyed in himself; and this is excluded by sincerity: "the unleavened bread of sincerity and truth" (1 Cor. 5:8). The other concerns our neighbor, namely, offenses; hence he says, and blameless: "Give no offense to Jews or to Greeks or to the church of God, just as I try to please all men in everything I do" (1 Cor. 10:32); "We put no obstacle in anyone's way, so that no fault may be found with our ministry" (2 Cor. 6:3). For the day of Christ, i.e., to the end of our lives: "He who endures to the end will be saved" (Mt. 24:13).

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• Philippians 1:11

  As to the effects of grace he says, filled with the fruits of righteousness. Good works are the fruit: "The return (fruit) you get is sanctification and its end, eternal life" (Rom. 6:22). Or, the fruits of righteousness, i.e., the reward of justice, namely, the crown: "Henceforth there is laid up for me the crown of righteousness" (2 Tim. 4:8); "For the fruit of good labors is renowned" (Wis. 3:15). This is obtained through Jesus Christ, because all that we do is good through Him. "Apart from me you can do nothing" (Jn. 15:5). Furthermore, these things must be done for this end, to the glory and praise of God, because God is glorified by the works of the saints, since they cause other people to break out in praise of God: "Praise God in his sanctuary (saints)" (Ps. 150:1); "And it shall be to me a name of joy, a praise and a glory before all the nations of the earth who shall hear of all the good that I do for them" (Jer. 33:9).

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• Philippians 1:12

  When he says, I want you to know, brethren, he advises them in regard to the future. First, he gives examples to be followed and to be avoided; secondly, he concludes his moral exhortation (ch. 4). In regard to the first he does two things: first, he shows what should be imitated; secondly, what should be avoided (ch. 3). The first is divided into two parts: first, he urges them to imitate him; secondly, to imitate others (ch. 2). The first part is divided into three parts: first, he gives his own progress as an example; secondly, the joy he has in this progress (1:18); thirdly, the fruit of this progress (1:19). The first is again divided into two parts: first, he mentions his progress; secondly, the manner (1:13). He says, therefore: I have urged you to make progress; and in order that you might have my progress as a pattern, I want you to know, brethren, that what has happened to me outwardly, namely, tribulations, did not change me inwardly, but has really served to advance the gospel, because the result was that the faith I preached made greater progress: "If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer" (2 Cor. 1:6).

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• Philippians 1:13

  Then he shows his own progress; secondly, that of others (1:14). In regard to himself, of course, it was obvious that he suffered for Christ with constancy, so that it has become known that my imprisonment is for Christ. This redounds to Christ's glory: "But let none of you suffer as a murderer, or a thief, or a wrongdoer, or a mischief-maker; yet if one suffers as a Christian, let him not be ashamed, but under that name let him glorify God" (1 Pet. 4:15). Throughout the whole praetorian guard, and in Caesar's court.

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• Philippians 1:14

  As for the progress of others, their faith has grown apace: most of the brethren have been made confident in the Lord because of my imprisonment, and are much more bold to speak the word of God without fear. "Like the magistrate of the people, so are his officials" (Si. 10:2); "The righteous are bold as a lion" (Prov. 28:1).

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• Philippians 1:15

  Yet there is some diversity among these, because some spoke properly and some not. Of those who spoke properly, some did so out of general love, and others out of love for the Apostle; of those who spoke improperly, some acted out of general malice, and some out of personal hatred of the Apostle. Yet it seems to me that the Apostle is revealing the two reasons why some preached: first, because of envy; consequently, to show their evil intention the Apostle says, from envy and rivalry: "For where jealousy and selfish ambition exists, there will be disorder and every vile practice" (Jas. 3:16); "For while there is jealousy and strife among you, are you not of the flesh?" (1 Cor. 3:3); secondly, out of love for Christ and the gospel; hence he says, but others from good will: "Deal favorably, O Lord, in your good will with Sion" (Ps. 51:18).

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• Philippians 1:16

  The Apostle continues, the latter do it out of love, which causes good will, because they preached to make up for my being prevented from teaching.

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• Philippians 1:17

  Then the Apostle explains what he had said, saying that, the former proclaim Christ out of partisanship and not according to a right intention. For their depraved intention is clear in two ways: first, by preaching publicly they caused a disturbance among the Gentiles against the Apostle and thus added to the affliction he already had; secondly, because they believed that Paul would be disturbed, when he heard that they were usurping the task committed to him, thereby adding more affliction to one already afflicted.

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• Philippians 1:18

  Above, the Apostle described the progress he has made; here he deals with the joy born of this progress: first, the cause of this joy; secondly, the joy itself (1:18b). Sometimes it happens that joy arises from a good cause, and this directly and of itself; sometimes from an evil cause, and this indirectly and by accident. For when it springs from a good cause, one should rejoice both in the effect and in the cause, as in the case of giving an alms for the glory of God; but when it springs from an evil cause, one should rejoice in the effect but not in the cause, as in the redemption by Christ, since it came about from the crime committed by Judas and the Jews. The same thing happens in the Church when something beneficial results from good preachers with a good intention, and from evil preachers with an evil intention; nevertheless, one should rejoice in both cases, as has been said. He says, therefore: what then? Only that in every way, whether in pretence or in truth, Christ is proclaimed; and in that I rejoice. Yes, and I shall rejoice. One announces Christ in pretense when he does not chiefly aim at this but at something else, as profit or glory; "He who is estranged seeks pretexts" (Prov. 18:1); but in truth, when it is done with a right intention: "Remember now, O Lord, I beseech thee, how I have walked before thee in faithfulness and with a whole heart, and have done what is good in thy sight" (Is. 38:3). But either way the results are good for the Church; hence he says, Christ is proclaimed, and in that I rejoice, because if something other than Christ were proclaimed, there would be reason for concern. This happens when false doctrine is taught; "The shepherd who teaches for the sake of the truth should be loved; the hireling who teaches for gain should be tolerated; but the one who teaches what is false must be expelled" (Augustine). Then he mentions the joy which followed, when he says, in that, namely, that my chains are manifested for the sake of Christ, I rejoice, at present in the fact that Christ is preached: "If you loved me, you would have rejoiced" (Jn. 14:28); and I shall rejoice in the future: "They shall obtain joy and gladness" (Is. 51:11).

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• Philippians 1:19

  Then when he says, for I know that through your prayers..., he mentions the fruit resulting from his progress: first, he mentions the fruit; secondly, he raises a question (1:22). In regard to the first he does three things: first, he mentions the fruit; secondly, his help in obtaining it (1:19); thirdly, he assigns the material of the fruit (1:20b). He says, therefore: I rejoice in these things on account of the fruit resulting from them for life everlasting: "Israel is saved by the Lord with everlasting salvation" (Is. 45:17), because when we do good by helping in the salvation of others, it redounds to our salvation. For if it is true that "whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened about his neck and to be drowned in the depth of the sea" (Mt. 18:6), how much glory does he deserve who gains the salvation of many? Now help depends on three things: first, on prayer by others; hence he says, through your prayers, by which I hope to be helped by God: "Pray for one another that you may be healed. The prayer of a righteous man has great power in its effects" (Jas. 5:16). Secondly, on God, in whom we place our hope for salvation: "In your presence we have conceived, and have been as it were in labor and have brought forth the spirit of salvation" (Is. 26:18); hence he says, and the help of the Spirit of Jesus Christ: "The Spirit helps us in our weakness" (Rom. 8:26). This will turn out for my deliverance. He speaks in a simile; for when a person is infirm, he needs to be delivered from his infirmity, if he is to be kept alive; and this is to help. But we are weak and infirm; therefore, we need the help of the Spirit: "He will teach you all things, and bring to your remembrance all that I have said to you" (Jn. 14:26), by helping us, as it were.

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• Philippians 1:20

  Thirdly, help depends on our trust in God, because "he who trusts in his riches will fail" (Prov. 11:28). Therefore, our hope must be in God: "Those who trust in the Lord are like Mount Zion, which cannot be moved, but abides forever" (Ps. 125:1); hence he says, it is my eager expectation and hope. But isn't hope the expectation of future happiness? I answer that hope is a movement of the appetite toward an arduous good; and this can occur in two ways: sometimes a person hopes to obtain something by himself, and then there is hope without expectation; but sometimes he hopes to obtain something through someone else, and then there is hope with expectation. This is the way we expect, when we have the hope of obtaining something through someone else: "With expectation I have waited for the Lord, and he was attentive to me" (Ps. 40:1); "For in this hope we were saved" (Rom. 8:24). But he says I know, and then speaks of expectation and hope. Is this hope certain? The Apostle answers that it is, saying, I shall not be at all ashamed: "None who put their trust in him will lack strength" (1 Macc. 2:61); "Hope does not disappoint us" (Rom. 5:5); "Whoever trusted in the Lord and was put to shame?" (Si. 2:10). He gives the reason for this and explains it, when he says, for to me to live is Christ, and to die is gain. The reason is based on the fact that he is entirely dedicated to the service of Christ. As if to say: the reason why this will turn out to my salvation is that I am totally at the service of Christ. He mentions his confidence when he says that with full courage now as always Christ will be honored in my body. As if to say: many persecute me, but I put my trust in the Lord: "I will trust, and will not be afraid" (Is. 12:2). As always, i.e., from the beginning of my conversion: "At Damascus he had preached boldly in the name of Jesus" (Acts 9:27); so now also: "I hold fast my righteousness, and will not let it go" (Job 27:6). He shows that his intention is right because Christ will be honored. Since He is God, He cannot be honored (increased) or diminished in Himself, but in us, i.e., in our knowledge. For a person honors Christ when he increases his knowledge of Him: "Who can extol him as he is?" (Si. 43:31). And this in word and deed, when the greatness of His effects shows His greatness. Among these marvelous effects is justification. But as long as this lies hidden in a man's heart, Christ is not honored by it, except in that heart, but not in regard to others, until it breaks out into external visible actions. Hence he says, in my body. Christ is honored in our body in two ways: in one way, inasmuch as we dedicate our body to his service by employing our bodies in his ministry: "Glorify God in your body" (1 Cor. 6:20); in another way by risking our body for Christ: "If I deliver my body to be burned" (1 Cor. 13:3). The first is accomplished by life, the second by death: hence he says, whether by life, because the body acts only when living, or by death: "If we live, we live to the Lord, and if we die, we die to the Lord" (Rom. 14:8). This can also refer to spiritual death: "Put to death therefore what is earthly in you" (Col. 3:5).

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• Philippians 1:21

  Then he explains how He will be honored by life and death, saying: for to me to live is Christ, and to die is gain. Now life produces activity, for that seems to be at the root of man's life which is the principle of his activity. Hence some call that by which they are roused to activity, their life; as hunters call hunting their life, and friends their friend. So, Christ is our life, because the whole principle of our life and activity is Christ; hence the Apostle says, for to me to live is Christ, because Christ alone moved him, and to die is gain. Here the Apostle is speaking precisely. For a person regards it a gain when he can improve the imperfect life he has; thus a sick person regards a healthy life a gain. Our life is Christ: "Your life is hid with Christ in God" (Col. 3:3). But here it is imperfect: "While we are at home in the body we are away from the Lord" (2 Cor. 5:6). Therefore, when we die in the body, our life, namely, Christ, with whom we are then present, is perfected in us: "He gives to his beloved in sleep" (Ps. 127:2); "The time of my departure has come" (2 Tim. 4:6).

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• Philippians 1:22

  Then when he says, If it is to be life in the flesh, that means fruitful labor for me, he raises a doubt in regard to what has been said: first, he states the doubt; secondly, he solves it (1:25). In regard to the first he does two things: first, he states the doubt; secondly, he gives a reason for both sides (1:23). He says, therefore: If it is to be life in the flesh, that means fruitful labor for me; as if to say: If Christ is glorified in my body as long as I am alive, my life in the flesh will bear fruit, i.e., if life brings me as its fruit that Christ is honored, life in the flesh is good and fruitful: "The return (fruit) you get is sanctification and its end, eternal life" (Rom. 6:22). Therefore, if that is the case, I cannot tell which I shall choose, whether to die or to live: "For we do not know how to pray as we ought" (Rom. 8:26); "The reasoning of mortals is worthless, and our designs are likely to fail" (Wis. 9:14).

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• Philippians 1:23

  But why do you hesitate? Because I am hard pressed between the two. First, he gives a reason for one side; secondly, for the other side. The first reason is that there are two impulses in man, the impulse of nature and that of grace: of nature, not to die: "Not that we would be unclothed, but that we would be further clothed" (2 Cor. 5:4); "And another will carry you where you do not wish to go" (Jn. 21:18); and the impulse of grace, which charity follows, is to love God and neighbor. This impulse to love God moves us to be with God; hence he says, my desire is to depart, not absolutely, but to be with Christ: "We are of good courage, and we would rather be away from the body and at home with the Lord" (2 Cor. 5:8). This shows the error in the opinion of the Greeks that the souls of the saints are not with Christ immediately after death. The reason why I desire this is that to be with Christ is far better. "Whom have I in heaven but thee? And there is nothing upon earth that I desire besides thee" (Ps. 73:25); "For a day in thy courts is better than a thousand elsewhere" (Ps. 84:10).

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• Philippians 1:24

  But love of neighbor moves us to desire his betterment; hence he says, but to remain in the flesh is more necessary on your account, i.e., my life is necessary for your benefit: "For if we are beside ourselves, it is for God; if we are in our right mind, it is for you" (2 Cor. 5:13). Or another way, I am hard pressed between the two, i.e., on two sides: there arises a desire to depart and be with Christ, for that is far better. But to remain in the flesh is more necessary on your account. The sense is not changed. But this does not seem to be subject to doubt; indeed, the Apostle seems to be inclined to the worse side. For the love of God rouses the first desire in us, and the love of neighbor the second. But the first is a greater and better desire. Therefore Paul has chosen the less perfect. I answer that the love of God is twofold, namely, concupiscible love, by which a man wills to love God and find his delight in Him; and this is for the man's good. The other is the love of friendship, by which a man prefers the honor of God, even over this delight with which he enjoys God; and this is perfect charity. Hence it is stated in Romans (8:38): "For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord." And then he continues in (9:3): "For I could wish that I myself were accursed and cut off from Christ for the sake of my brethren." He said this to show that he possessed a more perfect charity, as though for the love of God and neighbor he was prepared to lose the delight of seeing God. Therefore, he shows this as something more perfect.

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• Philippians 1:25

  Having stated the doubt and the reason for both sides, he then resolves it: first, as though choosing one side, he foretells what will be the result of his plan to visit them; secondly, he shows what is required on their part (1:26). In regard to the first he does three things: first, he mentions his coming visit; secondly, he shows its fruit; thirdly, he explains this fruit. He says, therefore: After saying that to remain in the flesh is necessary for you, because my life is fruitful for you, I know that I shall remain, being as it were convinced of this in God: "The righteous are bold as a lion" (Prov. 28:1); I shall remain and continue, i.e., I shall live and continue to live. But on the other hand he was soon killed by Nero. I answer that this letter was written in the first year of his imprisonment, which was also the first year of Nero's reign. Hence he lived for seven years after this. With you all, i.e., for the benefit of all of you: "I do not seek my own advantage, but that of many, that they may be saved" (1 Cor. 10:33). And this, for your progress, i.e., that through my exhortation you may progress in the faith and rejoice in my life, which you have heard about; but you would rejoice more, if I were present: "I long to see you, that I may impart to you some spiritual gift to strengthen you" (Rom. 1:11).

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• Philippians 1:26

  Then he explains what he had said, saying, so that in me you may have ample cause to glory, i.e., if it is granted me to come to you again, it will be in order that joy may abound in you: "Now to him who by the power at work within us is able to do far more abundantly than all that we ask or think, to him be glory in the church" (Eph. 3:20). And this in Christ Jesus, because the fact that they rejoiced in him was for the sake of Christ: "I want some benefit from you in the Lord!" (Philem. 1:20).

  Commentary on Philippians

• Philippians 1:27

  Then when he says, only let your manner of life be worthy of the gospel of Christ, he shows what is required on their part. He says that the only thing required of them is that they live worthy of the gospel of Christ, in a manner that conforms to that gospel: "We exhorted each one of you and encouraged you and charged you to lead a life worthy of God, who calls you into his own kingdom and glory" (1 Thess. 2:12); "To lead a life worthy of the Lord, fully pleasing to him" (Col. 1:10). And this is my joy: "No greater joy can I have than this, to hear that my children follow the truth" (3 Jn. 4). Now he specifically desires from them unity and constancy. There are three kinds of unity required of the saints: first, the unity of love; hence he says, that I may hear, namely, that you stand firm in one spirit, through love: "Eager to maintain the unity of the Spirit in the bond of peace" (Eph. 4:3), and in 1 Corinthians (6:17) "He who is united to the Lord becomes one spirit with him." Secondly, the unity of concord; hence he says, with one mind, i.e., have one will and one soul: "Now the company of those who believed were of one heart and soul" (Acts 4:32); "God makes men of one mind to dwell in one house" (Ps. 68:6). Thirdly, the unity of cooperation; hence he says, striving side by side for the faith of the gospel, i.e., one helping the other. This is brought about by what is stated in 1 Kings (25:1) "All Israel assembled and mourned for him," namely, Samuel; "A brother helped is like a strong city" (Prov. 18:19).

  Commentary on Philippians

• Philippians 1:28

  Secondly, he expects constancy: and not frightened in anything by your opponents. First, he urges them to be brave, because their opponents can do only as much as God allows: "But not a hair of your head will perish" (Lk. 21:18); "Its leaf does not wither" (Ps. 1:3); "Who are you that you are afraid of man who dies, of the son of man who is made like grass?" (Is. 51:12). There are three reasons for this: the first is taken from the fruit of tribulation. He says, therefore: not frightened, because there is fruit for you in that persecution which to them, i.e., to the persecutors, is a clear omen of their destruction; but to you it is a cause of salvation: "Whoever would save his life will lose it, and whoever loses his life for my sake will find it" (Mt. 16:25); "He who loves his life loses it" (Jn. 12:25); "I will destroy you, O Israel; who can help you?" (Hos. 13:9). And this from God, from whom it has been granted to you to endure tribulation patiently.

  Commentary on Philippians

• Philippians 1:29

  The second reason is that you should believe in him: "For by grace you have been saved through faith" (Eph. 2:8), which is the great and first gift; but also suffer for his sake, which is a greater gift, namely, that you should act for Christ as his athlete: "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name" (Acts 5:41). This is useful and honorable; hence you should act bravely.

  Commentary on Philippians

• Philippians 1:30

  The third reason is taken from his example, because he deals with them as people who are the first fruits of the faith. Hence he says, engaged in the same conflict which you saw to be mine, namely, when among you I was naked and beaten by the Philippians because I freed the girl with the spirit of divination (Acts 16); and now hear to be mine, who am in prison.

  Commentary on Philippians

• Philippians 2:1

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

  Commentary on Philippians

• Philippians 2:2

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

  Commentary on Philippians

• Philippians 2:3

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

  Commentary on Philippians

• Philippians 2:4

  Thirdly, he urges them to mutual care, saying let each of you look not only to his own interests, but also to the interests of others: "That the members may have the same care for one another" (1 Cor. 12:25); "Love does not insist on its own way" (1 Cor. 13:5).

  Commentary on Philippians

• Philippians 2:5

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

  Commentary on Philippians

• Philippians 2:6

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

  Commentary on Philippians

• Philippians 2:7

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

  Commentary on Philippians

• Philippians 2:8

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

  Commentary on Philippians

• Philippians 2:9

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

  Commentary on Philippians

• Philippians 2:10

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

  Commentary on Philippians

• Philippians 2:11

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

  Commentary on Philippians

• Philippians 2:12

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

  Commentary on Philippians

• Philippians 2:13

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

  Commentary on Philippians

• Philippians 2:14

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

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• Philippians 2:15

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

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• Philippians 2:16

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

  Commentary on Philippians

• Philippians 2:17

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

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• Philippians 2:18

  With whom you rejoice in this too; hence he says, likewise you also should be glad and rejoice with me: "Rejoice with those who rejoice" (Rom. 12:15).

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• Philippians 2:19

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

  Commentary on Philippians

• Philippians 2:20

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

  Commentary on Philippians

• Philippians 2:21

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

  Commentary on Philippians

• Philippians 2:22

  And if you would know how he has behaved in regard to me, I answer that, Timothy's worth you know, how as a son with a father he has served with me in the gospel, i.e., as though he were a special son: "I sent to you Timothy, my beloved and faithful child in the Lord" (1 Cor. 4:17).

  Commentary on Philippians

• Philippians 2:23

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

  Commentary on Philippians

• Philippians 2:24

  Consequently, I trust in the Lord that shortly I myself shall come also. But he was not freed from his prison: "Yea, thou dost light my lamp: the Lord my God lightens my darkness" (Ps. 18:28). For there is always some darkness in the saints.

  Commentary on Philippians

• Philippians 2:25

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

  Commentary on Philippians

• Philippians 2:26

  But why? To satisfy the desire with which he has been longing for you all: "For I long to see you" (Rom. 1:11), and also to relieve him of his sorrow, because he was sad at the sorrow you felt, when you heard that he was sick.

  Commentary on Philippians

• Philippians 2:27

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

  Commentary on Philippians

• Philippians 2:29

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

  Commentary on Philippians

• Philippians 2:30

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

  Commentary on Philippians

• Philippians 3:1

  Above, he proposed the example they should follow; here he shows whose example they should avoid. In regard to this he does three things: first, he mentions whom they should avoid; secondly, the examples the saints gave of avoiding (3:3); thirdly, he urges them to avoid those whom they considered worthy of imitation. The first is divided into three parts: first, he mentions the purpose of his doctrine; secondly, why he must write (3:1); thirdly, the reason it is necessary (3:2). The aim of the admonition is to keep the Gentile believers from the ceremonies of the Law, to which certain persons were persuading them; hence he says finally, i.e., after my warnings, my brethren, namely, in the faith, rejoice in the Lord only, and not in the ceremonies of the Law: "I will rejoice in the Lord, I will joy in the God of my salvation" (Hab. 3:18). And this because it is not irksome to me to write in my absence the same things I said when I was present. For words soon pass away, but writings endure: "The wisdom of the scribe depends on the opportunity of leisure; and he who has little business may become wise" (Si. 38:24); "Beloved, being very eager to write to you of our common salvation, I found it necessary to write" (Jude 1:3); "But on some points I have written to you very boldly by way of reminder" (Rom. 15:15).

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