Commentary on the Epistle to the Philippians

OECUMENII TRICCAE EPISCOPI PAULI APOSTOLI AD PHILIPPENSES EPISTOLA

^A 65 I, 1, 2. "Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons: grace to you and peace from God our Father and from the Lord Jesus Christ."

By writing this epistle as though to those who were equal in honor, he does not set forth his own dignity, namely, the apostleship, but used the common name belonging to all. "Servant," he says, "of Jesus Christ." "To the saints in Christ Jesus." For there were also Jews who called themselves saints, but he refers to those who are in Christ Jesus. "With the bishops and deacons." Why does he write to the clergy here, since he is not in the custom of doing so? Because those of the clergy were the ones who had sent Epaphroditus with the necessary provisions. "With the bishops." It is not that there were many bishops in one city, but he calls the presbyters bishops; for then they still shared the names: both the bishops were called deacons and presbyters, and conversely, the presbyters were called bishops.

Chapter I. Thanksgiving for the virtue of the Philippians, and prayer for their perfection.

66 I, 3-5. "I thank my God in all my remembrance of you, always in every prayer of mine for you all making my prayer with joy, because of your partnership in the gospel, from the first day until now."

Because they had progressed in virtue, he made his remembrance of them with thanksgiving to God. "In all my remembrance of you." Whenever I remember, he says, I give thanks; and I always remember. "With joy." For it happens that one remembers with sorrow regarding those who are not virtuous. For he says elsewhere: "For out of much affliction and anguish of heart I wrote to you." Therefore, to have remembrance with joy is a sign of their virtue. "Making my prayer." And making my prayer because of your partnership, that is, your almsgiving. Why, he says, do I give thanks to God? Because of your partnership. He testifies to something great and apostolic about them, for he says that from the time you believed until this day, you do everything to participate in the Gospel. ^B Being always present with me, he says, by sending what ^C

was ^A necessary. "Participation." What sort? That which was from the first day in which you believed, he says, until now. "For your participation in the Gospel." But what he says, "from the first day," either means that from the first day in which you believed until this present time I give thanks to my God for all of you, making my prayer with joy; or, "for your participation in the Gospel," which is dispensed from the first day until now. But it seems what follows is more consistent with the former interpretation. For how could you give thanks from the beginning, having not yet seen them confirmed in that participation? Confident, he says, that He who implanted such readiness of mind and such a beginning, full of fervor, would Himself also bring this to the perfection of the work.

Confident of this very thing, that He who began a good work in you will perform it until the day of Jesus Christ, as it is meet for me to think this of you all, because I have you in my heart, both in my bonds, and in the defence and confirmation of the Gospel, being all partakers of my grace.

I give thanks to God for your participation, confident of this, that He who began to perform a good work in you, will also perform and complete it until the end. See how he has referred everything to God, so that they might not think highly of themselves; yet even in this, it is a great honor that they were able to draw God entirely to act in them. For this would not have happened without the greatest virtue. "Until the day of Jesus Christ." For, he says, I am confident not only concerning you, but also concerning those who shall descend from you. "As it is meet." Confident of this very thing, as it is meet; that is, since it is meet for me, who exactly know the things concerning you, to think this concerning all of you. What? That He who began a good work in you will perform it until the day of Jesus Christ. "To think this of you all." For he thinks and reckons that students who have applied great zeal and care toward them perform good and great things. Or, it is meet for me to reckon this, having such a disposition toward you, that not even in my bonds do I forget you, but always carry you in my inmost heart. But what is the cause for which he keeps them in his heart and never forgotten? Because they are, he says, my fellow partakers of grace: either of the spiritual gift dispensed to them through faith, which at that time worked in them in various ways, or simply the grace communicated through the regeneration of baptism and adoption. "I said," he says, "that I have you in my heart," because you are my fellow partakers in my bonds and in the defence and confirmation. "Of grace," that is, through grace. For without divine grace, no one is ^D deemed worthy of such participation. "Because I have you." He stated the cause for which it was meet for him to think this, that God who had begun would also perform it: "Because I have you," he says, "in my heart." "In my heart." O the praise of being in the heart of Paul! For this was not simply said. And, "And in..."

my bonds, and in the defense," this is greater; and the "confirmation of the Gospel." — He calls the temptations and the afflictions and the bonds the "confirmation of the Gospel." How? Because he chose these things. Although it was permitted to him not to endure them, he was confirming the resurrection and the common retribution. For, he says, I could by no means have endured these things if the things preached by me were not true. [CHRYSOSTOM] For not only are the dead being raised, and lepers cleansed, but we also, being bound, confirm the Gospel. Specifically, in what way? Because, suffering countless things and not giving in, but becoming rather more eager, we provide sufficient proof that we are heralds of the truth, and that a certain divine power is in us, ^B which softens all these things and does not allow the multitude of afflictions to overcome those who preach. For it is not of human power to get the better of such obstacles. Nor are these things a confirmation of the Gospel for others only, but also for us ourselves. For it renders us more approved and stronger to despise the snares. "Partakers of my grace." Why then do I testify these things to you, and why do I have you in my heart? Because, he says, you are partakers of my grace, either speaking of the apostleship or of the afflictions. "For my power," he says, "is perfected in infirmity." For they were afflicted together with him as with a teacher and spiritual father. Observe, moreover, that he did not simply say "partners," but ^C he said "partakers," showing that he himself also is a partaker. For elsewhere he himself says, "That I may become a partaker of the Gospel," that is, that I may partake of the promised goods with those who announce the Gospel.

1.8-11. For God is my witness, how I yearn for you all in the bowels of Jesus Christ. And this I pray, that your charity may abound yet more and more in knowledge and in all understanding, that you may approve the things that are more excellent, that you may be sincere and without offense unto the day of Christ, filled with the fruit of justice, which is through Jesus Christ, unto the glory and praise of God.

"For God is my witness." He does not invoke God as a witness as though he were not believed, but because what he says is most true, and because he vehemently ^D loves all; for all were virtuous. "In the bowels." He signified the intensity of his love through "bowels." "Of Jesus Christ." That is, in the love which is through Christ, because you are faithful. He says this, moreover, so that they might not think they were loved by him because they had sent him the things that were necessary for him: or that I desire you with the bowels given to me by Christ. "In the bowels of Jesus Christ." That is, not with human bowels, nor disposed in a human manner, but entirely according to Jesus Christ. It is a great thing indeed to be desired by

and in the heart, as greater. And "in the heart of Jesus Christ," he leaves no room for increase. ^A "That your love." Being so loved by them, he prays that they be loved still more and more. For there is no limit to love according to God, or he speaks also regarding others, that they might love them too. "In knowledge and all discernment." That is, that you do not love all simply, but with trial and knowledge; lest, he says, friendship toward heretics harm you. For if, he says, you love in this way, you are able to discern what is beneficial, whom it is necessary to love, because they are faithful, and whom not, namely the unfaithful and the heretics. How, then, does he say elsewhere, "If it be possible, so far as it depends on you, live peaceably with all"? We answer that it is one thing to live in peace, and quite another to love. He calls the beneficial things "excellence." ^B "That you may be pure." That no adulterous doctrine, he says, may flow into you under the pretext of love; pure, indeed, toward God, and blameless toward men. For it scandalizes many to see a believer having friendship with an unbeliever or a heretic. And to scandalize someone brings punishment. "Filled with the fruit of righteousness." For after the correctness of doctrines, one must also be careful of one's life. He did not say simply, "that you may be righteous," but "that you may be filled in this." And he calls "fruit" that which is through Jesus Christ. For there is, indeed, a supposed righteousness, but not according to Christ, such as that of the Greeks, who, for the sake of vainglory and seeking to please men, seem to take care of what is just. But if you are such as I have said, the matter will result to the glory of God, not to my glory. For I do not advise these things and pray for them, he says, so that I, the teacher, may be glorified. For what comes to pass, he says, proceeds to the glory of God and to praise, who also provides help toward this.

CAPUT II

1, 12-18. "I want you to know, brothers, that what has happened to me has served rather to the advancement of the Gospel, so that my bonds have become manifest in Christ throughout the whole Praetorium and to all the rest; and that the greater part of the brothers, having confidence in the Lord by my bonds, are much more bold to speak the word without fear. Some indeed preach Christ even out of envy and strife, but some also out of good will. The former proclaim Christ out of partisanship, not sincerely, thinking to add affliction to my bonds. But the latter out of love, knowing that I am ^D appointed for the defense of the Gospel. What then? Only that in every way, whether by pretext or in truth, Christ is proclaimed, and in this I rejoice, and will also rejoice."

It was likely that they, having learned that he was bound, would be troubled, as if the preaching were hindered by this. This, therefore, he says, showing that his bonds have not only not been an impediment to the Gospel, but have even been an advancement. And he gives the reason. "That what has happened to me." It was of one belonging to a lover, to declare the things concerning him. "So that my bonds..."

^A became manifest in the Praetorium," that is, in the palace, "and in all the rest." And what follows from this? He says that from this, boldness has come to the believers, and a way of conversion for many of the unbelievers. "To be in Christ," or the bonds in Christ, that is, those that are for the sake of Christ, so that the syntax is by hyperbaton; or he calls them bonds that were made manifest in Christ. That is to say, those manifested by the good pleasure and dispensation of Christ. For Paul would have been achieving nothing in his suffering, had he not referred it to Christ. Or, the bonds of those are manifested in Christ, who do nothing for display, but act so that those who see them are edified, and glorify God who is in heaven. "And that most of the brethren in the Lord." Since he said that my bonds provided boldness, and the statement seemed great, he adds, "in the Lord," that is, for the Lord's sake. "Becoming confident in my bonds." For they received boldness, being confirmed in the faith through Paul's bonds. For if it were not divine, he says, the preaching, Paul would not have endured being bound for it. This he said also above. "In the confirmation of the Gospel," he says; for the bonds of holy Paul are a confirmation of the preaching. "To speak more boldly." For they were speaking even before, but now more. "Some indeed even through envy." Since Paul had been seized, many of the unbelievers, wishing to provoke Nero to anger so that he would by all means kill him, preached Christ, so that when Nero heard the preaching dispersed, he might kill Paul, the author of this. Or, because they themselves wished to be held in esteem (for great was the honor of Paul), even though they were unbelievers, they preached Christ. "But some also through good will." Through faith, through love, through good judgment and good intent. "Some indeed out of strife, out of contentiousness and envy and rivalry." "Not sincerely." That is, not from a pure heart, thinking to bring him into greater danger and affliction by this, according to the things written above. "Thinking to add affliction." For it did not turn out to be as they supposed. For I rejoiced all the more at these things. "But others out of love." Others, he says, from the love which they bore toward the Lord and toward me. "Knowing," he says, "that I am appointed for the defense of the Gospel." They know, he says, that I was commanded by God to preach the Gospel, and that I shall give an account for this; it lightens my burden if many are instructed and the preaching runs forth. Those, therefore, knowing this, he says, in order to lighten the account I must give before God, instruct many, preaching the word. "For what?" Or, "For what else," he says, "if not this?" As if to say, "For what else, if not that I am appointed for the defense of the Gospel?" For what, he says, do I speak at length? Or what does it concern me with what intention someone preaches, provided he preaches rightly in the meantime? "Whether by pretense," because of envy toward me, "or in truth, Christ is preached." From these words some foolish people have supposed that the Apostle gave passage to all heresies, by saying: "Whether by pretense or by truth, Christ ^D is preached." But you pay attention. First of all, he did not say, "Let it be preached," that he...

might be thought to be establishing this as a rule, but "is preached," explaining what was happening. ^A Then, even if he had spoken as if setting a rule (for many of the heretics corrupted the Scripture, as if it contained, "Let Christ be preached"), he would still not have given passage to the heresies. In what way? Because those of whom he speaks were not preaching spurious dogmas, but were indeed correctly handing down the faith, though with a wicked mind, as if they desired either to be honored or to cast the Apostle into greater danger. But the heretics, in addition to having an evil mind (for most of them have this, too), also introduce spurious dogmas: some not confessing the God who was crucified, others asserting that there are two persons after the union; again, others as though he did not take on flesh of the same substance as ours, and others that the Son is less than the Father, insofar as he is and is understood to be God; and some even monstrously invent confusion in the holy Trinity. "And in this I rejoice." They, he says, do these things to grieve me, but I rejoice. What do I mean, I rejoice? I shall rejoice, he says, with eternal joy. For I know that this will turn out for me unto sal- ^B vation through your prayer, and the supply of the Spirit of Jesus Christ according to my expectation and hope, that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death." "This." Either the being bound, or the preaching of Christ by them, or even being plotted against by them. "Unto salvation." He calls "salvation" that he did not yet suffer martyrdom. "Through your prayer." Observe his humility: when, on account of countless excellent deeds, salvation was owed to him, he says, "through your prayer." For if, he says, I abound in your prayers, there will be for me profusion and, as it were, an increase of the spirit. "According to my expectation." He calls "expectation" the vehement and intense hope, which one watches for and desires, even with one's head turned. "And my hope." ^C From these things he teaches that one ought not to trust in the prayers of others alone, unless one also contributes something from oneself. Therefore, he says, I also contribute hope, than which there is nothing greater. "For hope," he says elsewhere, "does not put to shame." And, "Let Thy mercy, O Lord, occur upon us, just as we have hoped in Thee." "That in nothing I shall be ashamed." Because the plotters will not be superior; for if they kill me, in this I have most of all won. "But with all boldness." That is, clearly, openly, not in a covered way. "And now Christ will be magnified." — [PHOT.] Christ was always magnified in Paul, both when He gave him over to chains and to lashes to be afflicted, and when He took him out and delivered him. For through the former the preaching was confirmed and gained strength, as those who saw it reasoned ^D

^A that if Paul's chains and afflictions were not something divine and his preaching entirely true, he would not have gladly surrendered himself to countless evils, when it was in his power to cease and be released. Therefore, Christ was deservedly magnified, as the preaching was confirmed. And again, when He took him out and snatched him from dangers, He was magnified thereby. For if it were not some divine grace, surpassing human nature, that was rescuing Paul, how would the chains have been loosed? How would the doors have been opened? How would those countless miracles have happened? Christ, therefore, bore witness to Paul by the fact that He delivered him from dangers, and Paul, in turn, by the fact that he remained steadfast in his afflictions, bore witness to the preaching; and by both Christ was magnified. Thus, then, even now he says: ^B "Whether Christ shall deliver me from death or not, in me He shall be magnified." For I, even if I am living, will not depart from the boldness of my preaching, and even if it is ordained for me to die, I will die with this [boldness]. "In my body." Those men, by preaching Christ from rivalry, thought they would destroy him. But it will not be so, he says, but Christ will be magnified in my body, as He always rescues and delivers me, as is His custom. Then, since he had been acquitted in his first defense and was subsequently released, he says, Christ is magnified. "Whether by life." Since He snatched me from the mouth of Nero. "Or by death." Since He gave me strength so that I might despise death. He says this, not as one about to die immediately, but to comfort them, lest they be troubled when this should happen. ^C

I. 21-26. "For to me to live is Christ, and to die is gain. But if it be to live in the flesh, this is fruit for me of my work, and what I shall choose I know not. But I am constrained by these two, having a desire to depart and to be with Christ, which is far better. But to remain in the flesh is more necessary for you. And being persuaded of this, I know that I shall remain and abide with you all, for your progress and joy of faith, that your boasting may abound in Christ Jesus in me, through my returning to you."

He says elsewhere: "And that I now live in the flesh, I live in the faith of the Son of God, who loved me," and he says this now as well; I have Him as my life. For one who despised the world did not live a worldly life, but that of Christ, which Christ willed. He calls dying ^D gain, because to be with Christ and to attain the crowns. "But if it be to live in the flesh." He said that to die is gain. Lest anyone, however, should think that he is belittling life, see what he says: "But if it be to live." Since, he says, to live in the flesh is fruit of work (for one can use this life for the fruit of good works. For he says: "Bearing fruit and growing"), since therefore living itself also contributes to fruit-bearing, it is not yet determined for me, nor do I know enough what I would prefer and choose, to live, he says, and to bear fruit-

^A unto God, or to die and be with Christ. Observe, however, that he showed himself master of both living and dying. "I am pressed from both sides." Since, therefore, I do not know what I shall choose, I am naturally pressed from both sides: both from that of departing, and from that of remaining in this life. But then, O Paul, you who love Christ so much, do you at all hesitate and doubt what you ought to choose? And yet it should have been indubitable to you what is better, namely, to depart and be with Christ. I know, he says, this too myself; indeed, having the desire to depart and be with Christ, and knowing this part to be much, far better for me, I said that I am pressed from the two. But why this? On account of your salvation, he says, and for your sakes, which I consider more necessary, since I do not look to what is mine, but to what is profitable for you. Do you see a soul preferring the benefit of the disciples to its own advantage? For while remaining, he was both confirming those who had been instructed at the beginning, and was gathering others. "Far better." The word "having" is to be taken in common; for instance, "Having the desire to depart, and having far better, the being with Christ." "More necessary for your sake." And it is more necessary in another respect, because to bring more to God through faith makes him even more intimate with Christ. "And being persuaded of this I know," namely, that remaining in the flesh is more necessary. "And being persuaded of this I know" ^B— [PHOT.] instead of "And being persuaded of this and not doubting, I know." And what is it that he knows while being persuaded and not doubting? That it is more necessary for their sake to remain in the flesh. Then, "I know that I shall remain and remain with you." For I know is to be taken in common. Or the whole is to be taken in common; as if to say, that being confident I know, not only that it is more necessary for me to remain in the flesh, but that I shall also remain and remain with you. For he who was a mystic of secret and supercelestial things did not even have his own life in doubt, and that he would still live on for the present. One may also, by arranging the statement differently, understand it more readily thus: To remain, he says, is more necessary for your sakes. Then, "And being confident of this, that it is more necessary," he says, "I know that I shall remain and remain with you," and so forth. "And remain with you all." I know, he says, that I shall remain and remain with you all. For since I am confident that it is more necessary to remain, I know that I shall remain, not only in bonds, but also with you, and I shall see you. But I shall remain, he says, for your progress and joy of faith. For to progress in faith is to be more firmly ^C established in it and to rejoice with spiritual joy. This, moreover, is a quiet way of instilling fear. For if I remain for your sake, see to it that you do not put my perseverance to shame. "That your boast." But how would their boast abound? By their having been strengthened in the faith, and by living rightly, clearly. "In Christ Jesus in me." Since he had spoken of his perseverance as being for their progress, now he wishes to show that their progress also contributes to his own benefit, so that he may not seem to be burdening them, as though he were disregarding his own advantage for their sake, because, he says, "Your boast also abounds in me." For if you are approved, the boasting also ^D extends to me.

way, however, will [his] glory be able to abound? By this, that they are confirmed in the faith and live, to be sure, rightly. "Through Christ Jesus in me." Since he said that his remaining was for their benefit, he now wishes to show that their ^A progress redounds to his own advantage, so that he might not appear to burden them by the fact that he has despised his own advantage for their sake. For your glory, he says, abounds also in me. For if you are proven, the glory will redound to me also, [your] teacher. "Through my coming." For Paul's coming and presence was an advantage to all. He shows, moreover, that he was to return.

CHAPTER III

Exhortation to a conversation according to God and a divine life.

I, 27–29. "Only, behave yourselves worthy of the Gospel of Christ; that whether I come and see you, or be absent, I may hear of your affairs, that you stand fast in one spirit, with one soul, striving together for the faith of the Gospel; and in nothing terrified by your adversaries; which to them is indeed ^B an evident token of perdition, but to you of salvation, and that from God; because unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake."

"Only, behave yourselves worthy." And so, I shall remain for your progress; only, he says, do this: behave yourselves as is worthy of the Gospel; that is, increase in virtue. "And see you." With the implied [sense], I shall rejoice. "Or be absent." He does not say this as if changing [his plan to] return, but stated what would happen. For if, he says, you behave as is worthy of the Gospel, when I come and see you, I shall rejoice (for this must be understood), and even before I come, if I am absent and hear of it, I shall rejoice. "In one spirit." In one gift of charity and concord. "With one soul." Bound together by charity to such a degree that you seem to have one soul, supporting one another in the struggles and dangers for the sake of the Gospel. "And in nothing terrified." I do not say, he says, lest you fall away, but do not be disheartened in spirit, that is, do not be troubled at all, even ^C if the adversaries threaten death, even if they reproach you for my chains. "Which to them is indeed." If you are not terrified by the adversaries, their insurrection against you will be turned for them into an evident token of perdition. As if to say, either that the things of perdition will be shown and made manifest to them through your steadfastness, and they will depart from the vain glory of their own pursuits, and from this there will be for you a greater abundance of salvation, as you who have been to others also the cause of escaping perdition and gaining salvation. Or therefore it must be understood in that way, or more simply, that their incursion and their battle against you, when you are not terrified, will exhibit and bring upon them nothing other than their own perdition, while to you, instead of harm, it ^D will be declared a proof of salvation and an occasion for more perfect virtue. "Evidence of perdition." Which incursion of theirs will be for them a sign of perdition, if you stand unperturbed. How? For if, having set in motion every manner of ambush, I do not say they do not cast you down, but [even] if they do not trouble you at all, they will know that our things are true and divine, and providers of salvation, but that their things are false,

and causes of perdition. He speaks, however, of certain unbelievers who were ^A opposing the preaching: "For to you it has been granted." ^B Observe how he does not know of any difference between the will of the Father or of the Son. For having said that this too is from God, he adds: "Because to you it has been granted by Christ," presenting the matter as a common gift of the Father and the Son. "The [suffering] for Christ." Making the matter greater and more worthy of account—the being troubled by those who oppose the preaching—he says that this has been given to them by God: both the believing in Christ and the being able to strive together in trials.

"Having the same struggle, such as you saw in me, and now hear in me. If therefore there is any consolation in Christ, if there be any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill my joy, that you may be of the same mind, having the same love, being of one soul, thinking the one thing, doing nothing through contention or empty glory, but in humility of mind counting others as superior to yourselves; not looking each to your own things, but each also to the things of others."

Papae! What a thing it is to have the same struggle as Paul! For Paul became a pattern to them, having striven in Philippi, as to how one ought to strive for the faith. "If therefore there is any consolation." "If," he says, "there is with you any account of me, and if you wish to give me any consolation in my trials, and if [you wish to give] any comfort, moved by love, fulfill my joy." "If there is any fellowship of the Spirit." "If you have," he says, "fellowship with me in the Holy Spirit, and if there is in you any [stirring] of bowels and mercies, fulfill," he says, "my joy in loving one another," as if he were saying: If you owe me any recompense for my labors on your behalf, render it to me in this, in loving one another. "That you may be of the same mind." And what is it that you wish to be provided for you by us instead of all things? "That," he says, "you may be of the same mind, and that no one may stir up faction against another." Or he speaks even concerning the dogma, seeking for all to be of one mind in the faith. "Having the same love." Not one having much and another little, but all [having] the equal and the same. "Being of one soul." For this is [the meaning of] "being of one soul." Again he doubles the being of the same mind. "Doing nothing through contention." Henceforth he even teaches how it is possible to be of one soul. "Doing nothing," he says, "through contention," that is, through jealousy or rivalry, or through empty glory. "But in humility of mind." Papae! What he says! Through humility, he says, let each one consider the other to be superior and greater than himself in all things. For indeed it is a great thing—even if only one part considers this—that "so-and-so surpasses me." For if he shall consider this, he will also honor, and will feel shame, and will love, and will not even envy; for that which surpasses is better than envy, since envy is accustomed to be exercised against an equal rival. But if this opinion shall exist from both sides, see what peace will follow. Notice, however. He did not say "greater," but, which was more, he says "superior" to yourselves. "Not looking each to his own things." For when the personal interest... ^{C D}

is left behind, and a person turns toward the interest of his brother, such a one has a life that is no longer human, but angelic.

^A II, 5-8. "For let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."

He is about to discourse on humility. What is it that is suggested in Christ and through Christ, if not extreme modesty and humility of soul? ^B [PHOT.] Do you wish to know that humility does not harm you, nor cause you loss, nor cast down those who possess its height, but rather becomes proof of it? Consider Christ, he says. For most of all, herein it is shown by nature that he is God, in that he was willing to be humbled and to wear human nature. He knew indeed that from this humility, he would suffer no loss of the heights of the divinity that was his. For if he had possessed this as something acquired, he would have feared to humble himself, lest he fall from an honor barely acquired. Humility, therefore, was a demonstration of the height of his divinity, which was his by nature. If, therefore, one exceptional in virtue and great in status humbles himself, humility is what shows and testifies to the height of his virtue. Imitate Christ; whoever humbles himself loses nothing, but rather gains greater things. The one who is poor in virtue cannot be humbled: he fears to fall from the false and feigned height. But the one who is rich and high in virtue, let him be humbled. For herein he actually shows himself all the more as truly high, because he does not fear to be humbled and knows he is firm. "Who, being in the form of God." Observe how, in these few words, all heresies are overturned by the Spirit. First, by saying "being," he signifies the co-eternal with the Father, and casts down Arius; next, he overturns Marcion of Pontus. For if he was in the form of God, how can you say that he began from Mary? By this, Paul of Samosata is also overturned, who claimed that the Lord was a mere man formed by God. For we can say to him: As the form of a servant is the nature of a servant and not an effect or work, so the form of God is the nature of God, and not an activity. By this, Marcellus of Galatia and Sophronius and Photinus are also overturned. ^C See also that he strikes at Sabellius. "He thought it not robbery," he says, "to be equal with God." Equality is not spoken of one person, but of two or more. How then do you say that names are mere words, spoken of one hypostasis—the Father, and the Son, and the Holy Spirit? See him striking at Arius again. For we can say to him: What is it, "he took the form of a servant"? It is clear that he became man. Therefore, since he is also said to have the form of God, he was God. For in both cases, "form" is used. But what of Arius? "So," he says, "the Son is inferior, because he did not snatch at being equal with the great God." For when someone snatches at something, he says, it is because he does not have it. But what are we to him? First of all, the Scriptures nowhere introduce a "great" or "small" God to us. Next, how could the one who is small, according to your argument, have snatched at becoming great? For he would not have been able to, even if he had wished. Besides, Paul introduced an example of humility. He would not, therefore, have said: "Since the small one did not rise up against the great God, you ought to submit to one another." But having shown the equality of the Father and the Son, he said that out of humility he wore flesh. For what sort of humility is it, not to rise up against one who is greater? That would rather have been a sign of weakness and inability. But for the one who possessed equality and equal power to be willing to be humbled and to become man—this is of a modest soul. Observe, moreover, the text of the book itself. For it is written here as in a riddle: "He did not count it robbery." This means, by way of robbery. "To be equal with God." When someone snatches something, he does not wish to set it aside, fearing the loss of it. But when someone has something natural and his own, he easily sets it aside. For he knows that whenever he wishes, he takes it again. ^D What then does he say? The Son of God did not fear to descend from his dignity. For he did not consider his divinity to be robbery—that is, he knew that he did not have his equality with the Father by way of robbery, but by way of natural dignity. For this cause, he emptied himself until the form of a servant, being made in the likeness of men. What is the likeness of man? Clearly, another man. And why did he say "likeness" of man? Because he had something beyond man, in that he was also God, and was born without physical intercourse. Regarding the phrase "being found in fashion as a man," the Eutychianists say: "Lo, he was not a man by nature." But we say this was stated so that the divinity might not be thought to have been turned into humanity. "Fashion," he says, is like "in flesh." For it is proper to flesh to be fashioned as a man. For he was not one of the many, but had things that were also changed. Or "as a man" means "as it were" a man. For we say even regarding a king who has come out with glory, "He went out as a king." And the Evangelist even says: "And we saw his glory, glory as of the Only-Begotten from the Father," that is, as it were the Only-Begotten. [alt-version omitted] For Christ our God did not look to his own things, but to the benefit and salvation of all. For this reason, he humbles himself through the incarnation, and exalts us all through his own humility. Whoever, then, humbles himself becomes an imitator of Christ. Although he himself is God by nature and high by essence. Those, however, who are high among men have acquired what is high in them from robbery, from greed.

^A and from the exaltation of pride among one another, and they know not their own measures. If we are humbled, God also superexalts us, graciously granting us what "eye hath not seen, nor ear heard, neither hath it entered into the heart of man." "Blessed," he says, "are the poor in spirit, for theirs is the kingdom of heaven." And yet, even if this were not so, it is of itself high and great to be deemed worthy to become imitators of Christ. "But... himself." Where are those who say that he became incarnate against his will, by necessity and the command of the Father? "He emptied." Since he knew that he did not possess being equal to God by robbery, but by nature and coeternal dignity, for this reason he confidently emptied himself; that is, he humbled himself and became man, without casting aside his being God. As if to say: if he knew he possessed being equal to God by robbery, he would never have become incarnate, fearing that he might be brought low. "Taking the form of a servant." Observe the security of Paul. For concerning the divinity, he uses the word "being," declaring his coeternity; but concerning the humanity, "taking" and "becoming," showing that it was adventitious. "Found as man." As a man. Observe the note below. "He humbled himself." If he were a mere man, as it seems to the heretics, how was he humbled by becoming what he was? But again, the phrase "himself" shows us the voluntary nature of the act. "Becoming obedient." As a Son, not as a servant. For by this he showed most of all that he is the genuine Son, whom he obeyed. For this reason he said "he humbled himself," lest you should think anything servile. For this reason he said "obedient," so that he might show the honor he offered to the Father as his cause. "Unto death." There are many degrees of humiliation: to become man, to die, and that by the cross. ^B "Wherefore also God hath highly exalted him, and given him a name which is above every name, that in the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." When the Apostle takes up the subject of the incarnation, he thereafter speaks boldly of all the lowly things, since the flesh receives what is lowly. "And he gave him a name." Accept these things concerning the flesh, nowhere dividing [the person]. What, then, is the name that was given? Christ, Son, God. For by these names he is called even with the flesh. [BASIL.] If after the incarnation, on account of his obedience, the Father gave the name which is above every name to the Son who was God, and every tongue confessed him Lord, but before the incarnation he held neither the name which is above every name, nor did he have the confession from all that he is Lord, he therefore became greater after the incarnation than he was ^C before the incarnation. That is absurd. Similar to this is also that which says, "All power is given unto me" ^D

^B in heaven and on earth. Therefore, these things must be understood as referring to the incarnation, and not to the divinity. "Every knee should bow." To adoration, clearly. "Of things in heaven, and things on earth." Of angels, and men, and demons. For even demons recognized him; hence they said, "We know thee who thou art," that is, the holy one of God. And they shall recognize him when he sits as Judge. Or, it refers to both the righteous and the sinners. "And every tongue should confess." What will they confess? That Jesus Christ is ^C Lord, to the glory of God the Father. For it is the glory of the Father to have such a Son, the Master and Creator and God of all, and to whom every knee bends and every tongue confesses.

II, 12, 13. "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure."

Since everyone more easily receives exhortations accompanied by praise, he says: "As ye have always obeyed," as if he were saying: Imitate your own selves now also; what you were doing, do again. "Not as in my presence only." For then perhaps you seemed to do everything out of respect for me; but now, if you increase in virtue for God's sake, you will be seen to be doing what is right. "With fear and trembling." For it is not possible to perform any good deed without reverence and fearing and trembling. How, then, is it possible to tremble? If we consider that God is present everywhere, and sees and hears all things, and that the account required is strict. "Serve," he says, "the Lord with fear, and rejoice unto him with trembling." With fear and trembling. Correct: for it behooves everyone to fear and tremble while working out their own salvation, lest, being tripped up by fraud, one should fall from it. For temptations are many, and the plotters are many—where even the very practice of virtue has in some cases resulted in the opposite, becoming a source of arrogance and pride. For these reasons, therefore, it is necessary to work out our own salvation with fear and trembling. For unless God, seeing the struggle and the zeal maintained with fear, lends his aid, even the will itself will not result in a good end, nor could the working be judged a good action. For Cain willed to offer a sacrifice to God—a deed at that time highly laudable—and he acted; for he did sacrifice. But neither ^D was accepted by God, because it was not done with fear and trembling. Therefore, the divine [aid] did not assist him, nor did these things turn out to a good end for him. Rightly, however, he says that God works; for by lending us his aid, he himself is the one who perfects and, as it were, forms our own will and action.

^A and, as it were, I offer myself as a sacrifice and a libation to Christ—for to die for Christ is to offer oneself as a sacrifice to Christ—I rejoice, he says. He did not say this as one who was about to die immediately, but he is predicting what would happen later, and he is comforting the disciples beforehand, showing that they should not be saddened by his passing, which is being offered to Christ as a libation and sacrifice, but rather that they should rejoice. “Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. And in the same way do ye also joy, and rejoice with me.”

^B [PHOT.] This passage should be understood either as those before us interpreted it, or in this way also: “Yea, and if I am sacrificed upon the sacrifice and service of your faith, which I have offered to God, I rejoice indeed in truth. For the joy of a teacher is the perfection of those who have been taught. And I rejoice with you, because you yourselves, by being perfected, enjoy the greatest joy.” Therefore, I on my part rejoice for this reason and rejoice with you, and you also ought to rejoice, because you are coming into perfection, and to rejoice with me, because you have gladdened your teacher. Perhaps, however, the expression “Yea, and if I be offered” appears to introduce the idea that if he were not being sacrificed for their sake, he would be saddened. For the arrangement of the discourse hints at this. And we say that this is not absurd. For if he himself predicted that he deemed it more necessary to remain in the flesh for the progress and perfection of his disciples, he would certainly be saddened if he were sacrificed having not yet perfected them, nor being able to offer their faith as a sacrifice and service to Christ.

And in another way: He would not simply have chosen to be sacrificed, had he not been a proven and fervent preacher of the faith, and had he not so perfected his disciples that he could offer their faith as a sacrifice and service to God. For he who is sacrificed for these reasons is one who truly rejoices and exults in being sacrificed. For no one chooses to be slaughtered in vain.

It is also possible to understand it this way: I am being sacrificed now by temptations and afflictions. For he says elsewhere, “I die daily.” But, he says, even if I am sacrificed by temptations and afflictions (for he was bound by chains), yet I rejoice over the sacrifice and service of your faith, and so on. Or also in this way: But surely because of the sacrifice, that is, on account of you and the preaching among you, I rejoice, and so on.

“Upon the sacrifice.” Even if I die, he says, and am poured out as a libation, I rejoice and rejoice with you over the sacrifice and service of your faith, that is to say, I rejoice that I am offering you yourselves as a sacrifice and service to Christ; or rather, not you, but your faith, which I am offering as a sacrifice and service. I rejoice, therefore, that I am being poured out, and I rejoice with you that I am about to offer your faith as a sacrifice and service to Christ. “Joy, and rejoice with me.”

^A He sends this one also with praises, just as he did Timothy, for the reason written therein: “And my fellow soldier.” This is greater than being a helper. For one can be a helper even in trivial things, but a fellow soldier is a helper in dangers and trials. “Your apostle and minister to my need.” For it was through him that they had sent him the things he needed. Therefore, he calls him their apostle, and the minister of his own need. “Since he was longing.” He advances his love as a recommendation. “And was anxious.” He was anxious, he says, knowing that he was loved by you, and therefore knowing that you would be grieved by his sickness. “For he was indeed sick.” He shows that it was not from negligence that he was slow to send someone to them, but that he was compelled. For Epaphroditus was ill. And as for Timothy, he had only him who was able to come; how, therefore, could he have sent him? “But God had mercy on him.” What will they say, the heretics who claim that the world is evil? For behold, the Apostle calls it a mercy of God that Epaphroditus was left in this life. But why does he call the present life a mercy at all (for this must be researched as among Christians, if it was better to depart and be with Christ)? We say that for the same reason he said above, “To remain in the flesh is more necessary for you,” for this reason he says this now as well. “But also on me.” See how he makes him respectable, in that he says the Lord had mercy on him through his health. “Lest I should have sorrow upon sorrow.” Beyond the sorrow that had arisen from his sickness, ^B also that which would have come from his death; that is, that I might not possess the sorrow of his sickness upon the sorrow of his death.

Therefore, I sent him more eagerly, so that when you see him again you may rejoice, and I may be more free from sorrow. Receive him therefore in the Lord with all joy, and hold such men in honor, because for the work of Christ he drew near even unto death, taking no account of his own life, that he might supply that which was lacking in your service toward me. “Rejoice again.” Not only from hearing that he is healed, but also from the sight. “And I may be more free from sorrow.” For if you rejoice, I also rejoice; he did not say, “I rejoice,” nor did he simply say, “I shall be without sorrow,” but “more free from sorrow,” showing that he was never without the sorrow for his disciples, and that which arose for the war of the faith. For he always rejoiced for the sake of the hope. “Receive him therefore.” Receive him, therefore, either for the sake of the Lord, or because it is the will of God. “And hold such men in honor,” not for the sake of those men themselves, but for the sake of you who are receiving them, so that your reward may abound. “Because for the work of Christ.” Having gone to the city of Rome to bring the things necessary to Paul, it is probable that he found him in great danger, so that it was not permitted for anyone even to approach him, but there was also danger to those who came. Epaphroditus, therefore, having despised such danger, both met with him, and gave the necessary things, and ^{C D}

^A denying the Son, know not the Father either), or on account of their shamelessness, or as those who return to their own vomit, or on account of their hidden biting. “Evil workers.” For they do work, but unto evil. For they pull up what has been well planted. “The concision.” He refers to those who are being circumcised. But since the circumcision was no longer being performed lawfully among the Jews (for the lawful one now is to be circumcised in the soul by the Spirit), he called it the concision, indicating that circumcision is nothing else than the cutting of the flesh. For when the truth has come, it is necessary that the types cease. Or [he says this] because those who preach the circumcision attempt to cut up the body of the Church. “Who worship God in the Spirit.” Those who serve God spiritually, and are spiritually circumcised. For in no other way can anyone serve Him. “And glory in Christ Jesus.” Observe how he showed the difference. For which is better—to trust in Christ or in the flesh? It is manifest that it is in Christ. Therefore, our circumcision is true, that of those who glory in Christ, and not of those who glory in the flesh. “Though I also.” If I wished, he says, to glory as they do, I have more cause for confidence in the flesh. As if to say, I could also, like them, glory in the circumcision of my flesh, and even more than they. “Having confidence.” If the Apostle had originated from the Gentiles, one might have been able to say that he disparaged the Jews’ circumcision as being deprived of their nobility. Now, however, he says: Although I have confidence also in the flesh, I speak these things, not because this was a boast for him (for this is what “confidence” signifies), but he spoke in this way on account of them. “Also in the flesh.” I have it in Christ, he says, but I also have that which is esteemed to be in the flesh. Wherefore I do not censure them out of being deprived of the nobility that is according to the flesh. ^C If any other man thinks to have confidence in the flesh, I more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. Well does he use the word “thinks”; either as [implying] that they did not possess as much confidence as he himself had, or as [implying] that the confidence which is in the flesh is not, strictly speaking, any confidence at all. And he said, “another,” showing that he would never have come to these words had not others, trusting in the flesh, led him to this. Observe, too, how he attacks them anonymously, fearing lest he make them more shameless. “Circumcised the eighth day.” He put first what was held in high regard among them, namely, circumcision. Observe also how much bodily nobility he mentions, so that the Jews might not think that he said what he said because he was deprived of these things. For they were put to the greatest shame when he censured the things among them, although he himself possessed everything—even saying that he was circumcised on the eighth day...

τάτου τὴν ἡμῶν δηλῶσαι θέλων, οὐδὲν περὶ τὴν λέξιν ἠκριβώσατο, ἀλλ᾽ ἀντὶ τοῦ εἶπεῖν, ἐτυράννησεν ἤ ἐβιάσατο, εἶπεν, ἐβασίλευσεν, ὀνόματι εὐσήμῳ τὴν δύσφημον αὐτῆς τυραννίδα σημαίνων, οὕτω καὶ νυν. τὴν ἀποβολὴν τῶν ἐπιζημίων εὔφημον οὖσαν, λέξει παρεδήλωσεν οὐκ εὐφήμῳ, εἰπὼν ἐζημιώθην, ^A * Ζημίαν. » Φασί τινες τῶν αἱρετικῶν, Ἰδοὺ ὁ νόμος ζημία ἐστὶ καὶ σκύβαλα. Πῶς οὖν φατε ὑπὸ Θεοῦ αὐτὴν δεδόσθαι ; Αλλ᾿ ὅρα, οὐκ εἶπε, Ζημία ἐστιν, ἀλλ', Ηγημαι αὐτὸν ζημίαν. Καὶ γὰρ τοῖς τῷ γράμματι παρακαθημένοις καὶ ἀφισταμένοις Χριστοῦ, ζημίας γίνεται πρόξενος, οὐ παρὰ τὴν οἰκείαν φύσιν, ἀλλὰ παρὰ τὴν ἀπειρίαν τῶν κακῶς αὐτῷ χεωμένων. Καὶ γὰρ καὶ χρυσοῦ καὶ μολίβδου προκειμένων, καὶ ἀνάγκης οὔσης ἐν τῶν δύο λαβεῖν, εἰ ἐπιλέξεται τις τὸν μόλιβδον, ζημίαν πέπονθεν, οὐ τοῦ μολίβδου φύσει ζημίας οὔσης, ἀλλὰ τῇ τοῦ βελτίονος ἀποστερήσει. ^B Τοίνυν καὶ ὁ νόμος, εἰ μέν τις αὐτῷ χρήσαιτο ὡς δεῖ, κέρδος ἐστί. Χριστῷ γάρ παραπέμπει. Ὁ γάρ νομοθέτης Μωσῆς περὶ τοῦ Χριστοῦ εἰπὼν ὅτι προφήτην ὑμῖν ἀναστήσει ὡς ἐμὲ, ὡς ἐμὲ δὲ, διά τε τὴν σάρκα καὶ τὴν μεσιτείαν, εἶπεν αὐτοῦ δεῖν ἀκούειν. Εἰ δὲ τῷ γράμματι παρακαθίσει, ζημίας ἐστὶ πρόφασις. Ταῦτα καὶ περὶ τοῦ, Ἡγοῦμαι σκύβαλα εἶναι, νοεῖν ἔχεις. Καὶ πρῶτον μὲν εἰπεῖν ἔνι, ὅτι οὐ περὶ τοῦ νόμου τό, Σκύβαλα, εἶπεν, ἀλλὰ καὶ περὶ τῶν κοσμικῶν πραγμάτων. Εἰ δὲ καὶ περὶ τοῦ νόμου, κατὰ τὴν τῆς ζημίας διάνοιαν νοήσεις καὶ τοῦτο καλόν. Σκύβαλα γὰρ εἴρηται ἡ καλάμη τοῦ σίτου. ^C 'Αλλ' ἄχρι μέν μή πω φανῇ ὁ σίτος, ἀναγκαῖα ἡ καλάμη ὡς συντηρητικὴ οὖσα, τοῦ ἐσομένου σίτου, φανέντος δὲ, ἄχρηστος ἀνθρώποις ἡ καλάμη. Οὕτω καὶ ὁ νόμος. Ἄχρι μεν μὴ ἐνηνθρωπήκει ὁ Χριστὸς, χρειώδης ἦν αὐτῷ γὰρ παρέπεμπε. Φανέντος δὲ, περιττὸς ὅσον πρὸς τὸ σωματικῶς φυλάττεσθαι τὰ ἐν αὐτῷ. "Ην δὲ καὶ ἄλλῳ τρόπῳ χρειώδης ὁ νόμος πρὸ Χριστοῦ. Φιλοσοφώτερος μὲν γὰρ ἦν τῶν Ἑλληνικών δογμάτων, παχύτερος δὲ τῆς ἐν Χριστῷ Φιλοσοφίας. Μέσος οὖν τῆς εἰδωλολατρεία καὶ τῆς Χριστοῦ πίστεως παρεντεθεὶς ὠφέλησε, κατὰ μικρὸν ὑπεξαγαγὼν τῆς εἰδωλολατρείας, καὶ τοῦ ἐκεῖθεν πάχους, καὶ ἐπιτηδειοτέρους ποιῶν, Χριστῷ φανέντι πιστεῦσαι. ^D Ἐπεὶ οὖν τὸ οἰκεῖον πεπλήρωκε καὶ Χριστῷ παρέπεμψε, περιστὸς λοιπὸν εἰς τὸ σωματικῶς φυλάττεσθαι, ὥσπερ καὶ παιδὶ εἰς ἄνδρας τελέσαντι ἡ παιδικὴ ἐσθῆς καὶ ἀγωγή. — ΟΙΚΟΥΜΕΝΙΟΥ,] Δύνῃ δὲ καὶ κατ' άλλο σκύβαλα νοῆσαι τὸν νόμον. Τὸ γὰρ σκύβαλον, κτηνώδης ἐστὶ τροφή. Καὶ ὁ νόμος τοίνυν μετὰ τὴν πίστιν, ἀλογωτέροις ἀνθρώποις ἐστὶν ἐν παραφυλακῇ. Διατί δὲ ὅλως ἤγησαι αὐτὸν ζημίον καὶ σκύβαλα, ὦ Παῦλε ; ὅτι ἐπὶ πολὺν χρόνον ἐζημιωσέ με Χριστοῦ, τῷ γράμματι παρακαθήμενον, οὐχ ὅτι νῦν ἐζημιοῦτο ἐξ αὐτοῦ. Ἤδει γὰρ αὐτῷ πνευματικῶς χρήσασθαι, ἀλλὰ

ἀλλὰ ^A περὶ τῆς ζημίας ἐκείνης φησί, τῆς πρὸ τῆς πίστεως αὐτοῦ. Καὶ γὰρ μετὰ τὸ παρελθεῖν τὴν ζημίαν ζημιώσασαν ἡμᾶς, ὅτι αὐτῆς μεμνημένοι, ζημίαν αὐτὴν καλοῦμεν. Ὅρα γὰρ πῶς ἀσφαλῶς εἶπεν, « Ἡγοῦμαι αὐτὸν ζημίαν, διὰ τὸ ὑπερβάλλον τῆς γνώσεως τοῦ Χριστοῦ »· ὡσεὶ εἶπε, Φύσει μὲν οὐκ ἔστι ζημία, ἀλλ᾽ ἐπειδὴ δῆθεν φυλάττων αὐτὸν οὐκ ἐπεγίνωσκον τὸν Χριστόν, εἰς ζημίαν μοι ἐγένετο. « Ἀλλὰ μὲν οὖν καὶ ἡγοῦμαι. » Ἐπειδὴ τό, « Ἡγημαι », παρεληλυθότος χρόνου ἔμφασιν εἶχε, φησὶν, ὅτι καὶ νῦν ἡγοῦμαι. Καὶ γάρ, φησί, πολύν με χρόνον ἐζημίωσε τοῦ Χριστοῦ, οὐ παρὰ τὴν οἰκείαν, ὡς ἄν τις εἴποι, θέλησιν, ἀλλὰ παρὰ τὴν ἐμὴν πρὸς αὐτὸν οὐ κατ᾿ ἐπίγνωσιν σχέσιν. « Πάντα ζημίαν εἶναι. » Εἰ γάρ, φησίν, ἀντιπαραθείη τις τὴν τοῦ νόμου σωματικὴν παραφυλακὴν πρὸς τὴν τοῦ Χριστοῦ γνῶσιν, ζημίαν εὑρήσει τὸν νόμον. Τοσαύτη διαφορὰ τῆς τοῦ Χριστοῦ, φησί, γνώσεως. « Δι᾿ ὃν τὰ πάντα ἐζημιώθην. » Οὐ μόνον νόμον ἑκὼς εἰς τὸ μὴ σωματικῶς αὐτὸν καὶ τὰ ἐν αὐτῷ τηρεῖν, ἀλλὰ καὶ πάντα τὰ ἐν τῷ κόσμῳ. Τὸ γὰρ « Ἐζημιώθην », οἷον εἴασα καὶ ἀπεστερήθην αὐτῶν. « Μὴ ἔχων ἐμὴν δικαιοσύνην. » Ἐμὴν, φησί, τὴν οἷον ἐξ ἔργων ἐμῶν καὶ πόνων τῶν κατὰ νόμον. Ἡ γὰρ τοιαύτη, φησὶν, οὐδὲ ἔστι κυρίως δικαιοσύνη (τί γὰρ καὶ ποιήσει ἄνθρωπος ;), ἀλλ᾽ ἡ διὰ χάριτος καὶ πίστεως Χριστοῦ, ἔστι κυρίως δικαιοσύνη. Εἰ οὖν ὁ ἔχων ἐξ ἔργων δικαιοσύνην, προσέδραμε τῇ ἐκ πίστεως ἵνα σωθῇ, ὁ μηδὲ ἔχων καὶ μὴ προστρέχων, τί πείσεται ; ^B

Chapter III

Τὴν ἐκ Θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει· τοῦ γνῶναι αὐτὸν, καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ, καὶ τὴν κοινωνίαν τῶν παθημάτων αὐτοῦ, συμμορφούμενος τῷ θανάτῳ αὐτοῦ, εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τῶν νεκρῶν. Οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τελείωμαι. Διώκω δὲ εἰ καὶ καταλάβω, ἐφ᾽ ᾧ καὶ κατελήφθην ὑπὸ τοῦ Χριστοῦ Ἰησοῦ. Ἀδελφοί, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι. Ἕν δὲ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, κατὰ σκοπὸν διώκω ἐπὶ τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ Θεοῦ ἐν Χριστῷ Ἰησοῦ.

« Τὴν ἐκ Θεοῦ δικαιοσύνην. » Ἡ γὰρ διὰ πίστεως Χριστοῦ, ἐκ Θεοῦ ἐστιν, οὐκ ἐκ νόμου. « Ἐπὶ τῇ πίστει. » Ἡ ἐκ Θεοῦ, φησί, δικαιοσύνη, τῇ ἐπὶ πίστει ἐστὶ καὶ ἐρείσεται τοῦ γνῶναι αὐτόν. « Ὁ γὰρ τὸν Υἱὸν γινώσκων, γινώσκει τὸν Πατέρα, καὶ ἔμπαλιν. » — « Καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ. » Εἰ γὰρ μὴ πίστις ἡμῖν δηλώσει τὴν δύναμιν τῆς ἀναστάσεως, ποῖος παραστήσει λόγος ; « Καὶ τὴν κοινωνίαν τῶν παθημάτων αὐτοῦ. » Καὶ γὰρ καὶ τὸ δεῖν κοινωνεῖν τῶν παθημάτων τοῦ Χριστοῦ, διὰ πίστεως ἔγνωμέν τε καὶ ἐπιτελοῦμεν. Ὁ γὰρ πιστεύων ὅτι συμπάσχων καὶ συμβασιλεύσει, οὐδέποτε συμπάσχειν ὀκνήσει. « Συμμορφούμενος. » Τουτέστιν ἐξομοιούμενος. Ὥσπερ γὰρ αὐτός, φησίν, ὑπὲρ ^C ἁμαρτιῶν ^D

died for men, so I for the benefit of men am dying. This is, to die also for Christ. ^A “If by any means I might attain.” “If by any means,” he says. Do you see him, even after so much, still feeling uncertainty? “Unto the resurrection of the dead.” That glorious resurrection, which leads to Him, concerning which he says elsewhere: “And so shall we ever be with the Lord.” ^B “Not that I have already received.” Since he said, “Being made conformable unto his death”—and it was a great word—he was not content merely to say, “If by any means I might attain unto the resurrection,” but also, showing us more clearly that he who is made conformable to the death of Christ does not yet do anything worthy of the cross of Christ, he adds: “Not that I have already received,” he says, the prize through the being made conformable to the death of Christ, or that I am already perfect from this. “But I follow after, if that I may apprehend.” I pursue, he says, the prize, if by chance I may apprehend it. ^C See also how much emphasis the word “pursue” carries, and “if I may apprehend.” For he who pursues, while uncertain whether he shall apprehend, keeps his eye on nothing else, thinks of nothing else, except to attain that which he is pursuing. “In that for which I am apprehended of Christ Jesus.” That is, in the thing for which I was apprehended by Christ. For he apprehended me, he says, while I was fleeing, and made me to believe. In those things, therefore, for which I was apprehended—that is, to preach and bear His name before the nations and kings—I run, if by any means I might apprehend, so as to become such as I was chosen to be. ^D Or, understand “in that for which” as “since,” so that the sense is: “But I pursue if I apprehend, since I have been apprehended,” speaking of the matter as a debt. “I count not myself.” Simultaneously, by the example which concerned himself, he teaches them also to think modestly of themselves, and not to be puffed up as though they had already apprehended. “I count not yet.” He speaks of everything as though of a runner. But what is it that you do not count yourself to have attained? The goal, he says, the prize for which I was sent, to be worthy of the apostleship. But if Paul, being so great, has not apprehended, what shall we say? How, then, does he say elsewhere: “I have fought a good fight, I have finished my course”? Because at that time he was near his departure. “But one thing.” I do one thing, he says, and I am occupied with but one. The phrase “But one thing” must be considered as having been said by ellipsis, as those before us have taken it; for he is frequent in this figure of speech, that there should be missing: “I care, I am solicitous, I anxiously cogitate.” What is that? The things which are behind, he says, and the rest. Either, therefore, this is the way it must be accepted, or it must be referred rather to another figure, namely, by common usage. For the divine Paul is abundant in this, too: that “I count myself to have apprehended” should be taken from the common sense. As if to say: “I count myself to have apprehended nothing, save one thing.” And what is that which I count myself to have apprehended? That forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the goal, and so forth. For he needed to have apprehended that he is pressing toward the goal, and that his course is not in vain for him. Wherefore he also says elsewhere: “So run I, not as uncertainly; so fight I, not as one that beateth the air.” And again: “So run, that ye may attain.” “The things that are behind, forgetting—I press,”

^A that is, toward the prize laid up for him, for he always considered it to be before him and far distant from him, and he ran toward it. “And reaching forth unto those things which are before.” The expression “reaching forth” signifies a sustained race, as if he had said: I am still in the running, as if the prize were yet far ahead. For that man reaches forth who, while his feet are indeed running, already inclines the rest of his body toward the mark, and in the inclination of the body, he almost outruns himself; this comes from great readiness and fervor. ^B “I press toward the mark.” And what is the mark of his race? The kingdom of heaven, which he also calls the prize. For, interpreting himself, he asks: And what is the mark? The prize, he says, of the high calling “in Christ Jesus.” He attributes all things to Christ; for by Christ, he says, I run. For without Christ and His prompt aid, it is impossible to complete this race, even if we should desire it. “Let us therefore, as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereunto we have already attained, let us walk by the same rule, let us mind the same thing.” ^C “Let us be thus minded.” What, then? That we ought to forget the things which are behind and reach forth unto those which are before. For this constitutes the perfect: to consider that one is still short of the prize. “And if in anything ye be otherwise minded.” If in anything, he says, you have achieved something, supposing that you do not fall short of the prize but have already attained it, God will reveal to you that you do not rightly think so. For he who thinks thus becomes more sluggish. And he says this, as he does all other things, attributing his own teaching to God. “Nevertheless, whereunto we have already attained,”—in the meantime, however, until God reveals that, let us stand in the measure and rule to which we have arrived; that is, let us not lose what has already been achieved. ^D To “walk” means to be content, to obey, to stand still. Or perhaps he calls the faith the “rule.” For just as in a rule, if you take away or add anything, you ruin the whole, so also it is in matters of faith. In the meantime, he says, until He reveals the truth to you, let us not lose what we have grasped. And how is it lost? If we neglect our earlier zeal and turn aside from the race. But it behooves us to walk by the same rule, that is, to preserve the same contest, to exhibit the same manner of life, to think the same thoughts both concerning our conduct and our dogmas. For just as...

he who has altered any one of the dogmas has dissolved everything that came before, so also in his way of life, he who has transgressed and faltered, not observing the same diligence, has corrupted his prior attainments. Then, so that it might not appear to be prescribing something difficult and laborious—namely, that they should be exercised in virtues and piety throughout their whole life—he subjoins: Be imitators of me. It is a very easy thing, he says, that I ask, and nothing impossible; I am a man of like passions, and just as you see me struggling, so also do you struggle. To walk by the same rule. This passage is either an exhortation or a prayer. If it is an exhortation, the word "must" is missing: "You must walk by the same rule, to think the same thing." If you ought to walk by the same rule, you ought to think the same thing. But if it is a prayer, it shall be taken from the common sense that "He will reveal" [it to you]: such as, "He will reveal to you to walk by the same rule," and so forth. For he knows that nothing is accomplished without divine impulse. To think the same thing, he says, in that to which we have attained in the faith, neither more nor less. ^C

III, 17-19. Be imitators together of me, brethren, and observe those who so walk, even as you have us for an example. For many walk of whom I often told you: now, however, I say it even weeping, the enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame; who mind earthly things. "Be imitators together of me." For this blessed man did not teach only by words, but also set himself before them as a pattern in his deeds. "And observe." In the preceding verses he said, "Beware of the dogs, beware of the evil workers"—namely, those who even after accepting the faith were still Judaizing. Now, however, he gives them a common observation: that you should associate with those who bear the type of my manner of life among you. "Those who so walk." He takes "to walk" here simply as "to live" and "to conduct oneself." Since, he says, many walk, in order to distinguish who walk rightly and who do not, "observe who walk according to the pattern which we walked, and follow them." "For many walk." Badly, he says, and otherwise than I do. "Now, however, I say it even weeping." Observe the bowels of Paul, weeping over the misdeeds of others. Since their malady was becoming prolonged, he mourns for them. "The enemies of the cross of Christ." Who are these whom you command us to watch out for? The enemies, he says, of the cross of Christ. For there were some who were Christians, supposedly, but who spent their lives in delights and ease; these he calls enemies of the cross, for they act in a manner contrary to it. For it requires a generous soul, one prepared for dangers and imitating its own Lord, but these are slaves to their belly. "Whose end is destruction." He rightly called their end destruction, provided they remain such until the end; for it was likely that they could still be changed. "Whose God is their belly." For as a mistress, or rather as...

a god, they serve it. Regarding whom he says elsewhere: "Let us eat and drink, for tomorrow we shall die." For even there he was speaking about the gluttonous. "And whose glory is in their shame." Many say that he indicated circumcision through these words, but it is not so. But rather, he says, they boast in those things for which they ought to be hidden and covered in shame. "Who mind earthly things." For those who seek rest and luxury mind earthly things. "For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." ^B It is necessary, therefore, to seek those things which are in heaven, where our conversation, or the administration of our commonwealth, is. For there we serve as soldiers, there we are governed. "From whence also we look for the Saviour." From heaven we await our Lord and Saviour, who will appear in the Father's glory at the second coming with his holy angels; he, he says, will both transfigure and change this present body. He called it "vile"—or "of humiliation"—because it is subject to corruption, passions, and pains. And he says he will make it like that body of his, which sits at the right hand of the Father, and is worshipped by the incorporeal powers. For our body too shall be transformed into immortality through the grace of our God, Jesus Christ. Woe to those who fall from this glory and are numbered with the demons. "Who shall change." Many think that a different body is raised in the resurrection, and not this which we now wear, because it is said, "He shall change our vile body into the body of his glory." But see what Methodius says in his treatise On the Resurrection. ^C This body of ours was a body of glory before the transgression, and it was so glorious that now, after the transgression, it is called a body of humiliation. For if it had not been glorious and renowned, it would by no means be called "of humiliation" now. For that which was glorious is humbled and cast down by a fall. For that which was always humble could not be said to have been made humble through a fall. For even of one who was standing, if he falls, we say that he has fallen; but of one who has always been lying on the ground, no one could say that he fell after sinning. Therefore, this body, having been made humble and subsequently glorious, rises again, and not another. "That it may be fashioned like unto his glorious body." He posits a strong and indubitable faith that our body of humiliation will by all means be transfigured (if only we are willing) so that it may become conformed to his glory. For if, he says, our Lord Jesus Christ comes for this reason, who shall dispute that this will by all means happen?

And then, do you wish also for another demonstration? He wishes to subject all things to himself. "For it is necessary," he says, "that he should reign until all things are subjected to him." And, "But when all things shall have been subjected to him." If, therefore, the Son himself reigns until all things are subjected to him, and all things shall by all means be subjected to him, it is manifest that even the body of our lowliness (if only we be willing) will be subjected to him. It is subjected, moreover, when it carries nothing seditious or hostile within itself against the one who subjected it, but everything is harmonious and accordant, both in faith and in course of life. And when our body of lowliness is thus subjected to him, it is evidently transfigured from the lowliness which is from sin and corruption, and is made conformable to the body of his glory. The fear is vain. But one should not say that the Son will subject all things to his own body, but rather that he subjects them to himself, he who said: "All authority has been given to me in heaven and on earth." As also Paul says elsewhere: "For it is necessary that he should reign until he has placed all his enemies under his feet." And: "But when all things shall have been subjected to him." Since, therefore, the divine oracles clearly state these things, is it not necessary to say that our Lord and Saviour Jesus Christ is himself the one who even transfigures the body of our lowliness and effects the subjection of all things to himself? While the Son subjects, the Father also subjects; for the things of the Father and the Son are common. "According to the working." Then, consequently, he also gives a consideration for a matter so wondrous. For it is wondrous that our body should become conformable to that divine body. For this, he says, God and the Father will perform, from the working—that is, according to that working by which he is able and was able to subject all things to his own Son. Therefore, he says, he will subject it, so that it may be transmuted into incorruptibility. Observe also what agreement of the Holy Trinity he recognizes, for whereas he had previously set forth that the Son effects the change of our body, now he says that the Father does this. But is it audacious if we understand it in this way: that the Son will perform this according to that power of his, by which he subjected all things to his own body? But if we understand it in this way, there is a fear lest we might seem to divide, after the union, the one incarnate nature of the Word of God.

Chapter VII. Exhortations proper to certain persons and common to all.

IV, 1-3. "Proinde, fratres mei dilecti ac desiderati, gaudium et corona mea, sic state in Domino, dilecti. Evodiam obsecro et Syntychen obsecro ut eodem modo affectæ sint in Domino. Sane rogo et te, compar germane, et adjuva illas quæ in Evangelio decertarunt mecum, una cum Clemente."

^A Let your kindness or gentleness diminish the present sorrow; for "Let your moderation [or gentleness] be known to all men." Because he had earlier rebuked some—those whose God is their belly and whose glory is in their shame—it was likely that the faithful would behave in a hostile manner toward them. He says therefore: Do not treat them as enemies, but treat them with gentleness; and not only them, but all men. "The Lord is at hand: be careful for nothing." Why, he asks, do you lose heart because of their plots or other afflictions? The Lord, he says, is at hand; the judgment is near, and both you and they shall receive your rewards. Be careful for nothing, then; but in everything, "that is, in every situation," use prayer and supplication. It is indeed the greatest consolation for those who are afflicted that the Lord is at hand. See, he adds another medicine: prayer with thanksgiving. For this is properly called prayer. And so, by means of prayer and supplication with thanksgiving, "let your requests be made known unto God." As if suggesting that prayers that lack thanksgiving are not truly made known to God. For he who does not give thanks for what he has already received, ^B how shall he ask for or receive what is to come? Use prayer and supplication in every matter, that through them your requests may be made known with thanksgiving. "And the peace of God." By peace, he signifies the reconciliation of God toward us. He does well to call it peace, for we were once made his enemies, but through the blood of the Only-begotten, he has reconciled us to himself. He speaks, therefore, of that peace of which Christ says: "My peace I give unto you, my peace I leave with you." For when he says that even toward our enemies we ought to have peace, does this not surpass all understanding? "Which passeth all understanding." If the peace of God surpasses all understanding, what then shall one say of those who curiously scrutinize his essence? "Shall keep your hearts," so that you may not be overwhelmed by afflictions or carried about and deceived by fraud. "In Christ Jesus." Either he will keep you in him, so that you remain and do not fall from him, or he will keep you through him. ^C "Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, and if there be any praise, think on these things: those things which you have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you." Everything has been said to you; it only remains that someone might put these words into practice. He calls those things "true" which are virtuous, for vice is a lie. "Honest" things refer to those in habit, in speech, in gait, and in actions. "Pure" things are mentioned in contrast to those who set their minds on earthly things. "Lovely" things are those pleasing either to God or to the faithful. "If there be any virtue, and if there be any praise." He wishes for them to live in such a way as also to be pleasing to men.

autem, tanquam ad differentiam eorum qui terrena curant. Amabilia vero, aut Deo aut fidelibus. « Si qua virtus et si qua laus. » Vult ipsos ita vivere, ut etiam hominibus placeant. ^A from which they glory—that they might be found as I am; for he used to receive, not so much because of his own necessity, as because of the utility of those who provided. For how else could he have been fed in a foreign land, since he had brought nothing with him, and did not occupy himself with manual labor, but with preaching?

« Not that I speak because of penury. » Since he had covertly rebuked them by writing, he says at last: What I have said, I did not say because I am in want, but for your own benefit, I say, so that you might not be without fruit, just as he said further down. I said that I rejoiced in the Lord greatly, that you have flourished again to be solicitous for me. But do not think, he says, that I say this because I was in want. For I, he says, have learned, etc. I have been exercised in all things; and not even when pressed by need do I complain; but I rejoiced nonetheless for your sake, that you have done well. For in making yourselves partakers of my affliction, you shall also be partakers of the rewards; and for this reason I rejoiced greatly. ^B After he said, I have rejoiced greatly because you have done well, having become co-participants in my affliction, he reminds them that from the beginning he had attributed this grace and this benefit to them, that he should receive necessary things from them, and through this, make them also partakers of the afflictions inflicted for the sake of Christ, and of the rewards that are laid up for these things. Do not think, he says, that it is because I am far away, and in a place where the preaching has not been spread as it has among you, and where there are none who provide for my needs with a ready mind, that I have therefore accepted the contribution from you, and have deemed you worthy ^C to become partakers of my affliction and of the reward. For even when I was still near, and had many who would have provided for me had I wished, I chose you. For even when I was departing from Macedonia, and at Thessalonica, I deemed you worthy to be providers for my need. Do not think, however, that I am saying these things and extolling this action of yours, so that you might provide more and more, and satisfy my needs. I am so far from saying these things for that reason, that lo, I say: I have all things, that is, I am free from care regarding everything that concerns necessity; I am free from care, I say, in such a way that I no longer have need of these things. Then, lest he affect them with sorrow as if he were rejecting their gift: Not so, he says, but because I am in abundance, etc. « For I have learned in what state I am. » This is surely a matter of doctrine and exercise. But what have you learned, O blessed soul? In those things in which I exist—that is, ^D to be content with the present and to have sufficiency. « I know both how to be brought low. » Perhaps someone will say: To know indeed how to endure hunger is a virtue; but to know how to be filled, of what virtue will that be? It is a virtue, and in the highest degree. For as straitness, so also security is wont to beget many evils. For many who attain to abundance have become lazier and have not been able to endure a sated belly. For Israel did not bear satiety, but kicked against it. But not so Paul. « To be brought low, » that is, to be pressed by hunger. « To abound, » that is, to be satisfied. In everything and in all things I have been instructed. In every matter, he says, and in

everything. « I can do all things through Christ, who strengthens me. » Lest he should seem to be boasting, and also so that he might show his gratitude, he attributes everything to Christ. These things that have been spoken, he says, are not my own achievement, but [the achievement] of Christ, who provides me this strength. « However, you have done well. » ^A Since matters stood thus, he says, and I have the power to bear all things, you did well, he says, in sharing in my affliction. For in order that they might not become slothier after hearing that I am in need of nothing, he handles the discourse differently. For through the preceding points he suppressed their arrogance, but by means of these present ones, he makes them readier. He did not say, "You gave and stopped my grief," but—which was more venerable—« You shared in my affliction. » How great a thing it is even to become a partner of Paul, and [that] in the affliction [borne] on behalf of Christ.

IV, 15-19. « And you yourselves know, Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no church shared with me in the matter of giving and receiving, except you alone. For even in Thessalonica, once and twice, you sent to me for my need. Not that I seek the gift, but I seek the fruit that increases for your account. I have received all things and abound. I have been filled, having received from Epaphroditus what was sent by you, a fragrance of sweet smell, a sacrifice acceptable, well-pleasing to God. And my God shall supply every need of yours according to his riches, in glory in Christ Jesus. » ^B Regarding the aforementioned rebuke where he said, « You have already once more revived, » now he answers secretly. Do not think, he says, that I have said these things because I am in need or requiring [them], but because I have confidence in you, he says. And you gave the occasions for that confidence by providing for me at the beginning of the Gospel. « In the beginning of the Gospel. » Before entirely, he says, you were confirmed. « When I departed from Macedonia. » It is not possible to say, he says, that you gave as [to one] residing among you. When I departed, he says, not only from your city, but also from the province. « No church shared with me. » He did not say, "No church gave to me," but, « Shared with me. » For the thing is a communion. For I was giving, he says, spiritual things, and I was receiving carnal things, ^C just as he says elsewhere: « If we have sown for you the spiritual things, is it a great thing if we shall reap your carnal things? » But the phrase, « In the matter of giving and receiving, » also has an evaluation in another way. For [the others] did not give carnal things, but neither did they wish to receive spiritual things. « For even in Thessalonica. » This is more, that while staying in their mother-city, he was supported by these [people]. Therefore he says, « For my need, » that is, for necessary expenses. « Not that I seek the gift. » Since he spoke humbly, having said "for my needs," to prevent them from becoming puffed up because of this, he says: It is not that I seek your gift, that I say these things, but I seek your fruit, which is for your ^D account.

^A You see that they themselves were benefited by the providing of these things? It is as if he were saying: For your own advantage I seek these things, that you might bring forth fruit.

"I have received all things." By this he again makes them more eager. I have received, he says, everything and I abound; that is, even those things from the prior time in which you did not send. "And I abound." That is, I count myself to have received more than what was left behind. "I am full." Everything, he says, that was needed by me. For he knows the matter to be a debt. I am full, he says, having received from Epaphroditus. Through him you had sent them. "An odor of a sweet smell." He says those things are an odor of a sweet smell and a sacrifice acceptable to God. Bravo! To what heights he has raised the things given! Not to me, he says, but to God have you given. For I received, he says, from you what were an odor of a sweet smell and a sacrifice to God. ^B For incense and rational sacrifice are offered to God alone; and the gifts that came from you, he says, turn out to have been offered to God.

"And my God shall supply all your need." Since he said above, "But you lacked opportunity," that is, you were in indigence, he now prays that they may have sufficiency, so as to be able to provide for others as well. "According to his riches in glory." He said this, showing that it is also easy for Him to give, for He is rich. But He will give to you in glory; that is, so that the gift may proceed to His glory. "In Christ Jesus." Or, He will give through Jesus Christ. For he who has been filled with necessities gives thanks to the One who gave.

^C 20-23. "Now to God and our Father be glory for ever and ever. Amen. Salute every saint in Christ Jesus. The brethren who are with me salute you. All the saints salute you, especially they that are of Caesar's household. The grace of our Lord Jesus Christ be with you all. Amen."

Since he said, "Through Jesus Christ He will supply all your need," he glorifies also the Father, who gives the sufficiency through the Son. ^D "The brethren who are with me salute you." For there were many with him, except that only Timothy was of like soul toward them, as he says above. Nevertheless, consider the heart of Paul, that he calls even these "brethren." "All the saints salute you." It was a sign that Paul was praising the Philippians among them, therefore they also salute them. "Especially they that are of Caesar's household." He comforts them, indicating that the preaching has reached even the royal household. For they would not have saluted the Philippians unless they had believed. Besides this, he also teaches this: If those who are in the palaces have despised all things and believed in Christ, how much more does it behoove you, who are poor, to do this? "The grace of our Lord Jesus Christ be with you all." As is his custom, he concludes the Epistle with a prayer, as he does now.

The End, with God's help, of the Epistle to the Philippians. It was written from Rome by Epaphroditus.

l." As is his custom, he concludes the Epistle with a prayer, as he does now. The End, with God's help, of the Epistle to the Philippians. It was written from Rome by Epaphroditus.

ORDER OF THE CONTENTS CONTAINED IN THIS VOLUME

Oecumenius, Bishop of Trikka in Thessaly. Notitia. Epistle dedicatory of Donatus of Verona. Preface of John Hentheus the translator. His monitor to the reader. To the Philhellenes. Argument of the Book of Acts. Another argument on the Acts of the Apostles. The argument of the Epistles in iambic verse.

COMMENTARY ON THE ACTS OF THE APOSTLES.

Chapter I. Concerning the doctrine of Christ, which was from the resurrection and appearance to the disciples, and concerning the promise of the Holy Spirit, the visible assumption of Christ, and his glorious second advent. Cap. II. Peter’s discourse to those who knew of the death and apostolate of Judas the traitor; in which is also narrated the substitution of Matthias, who by prayer was chosen for the grace of the apostleship. Cap. III. On the coming of the divine Holy Spirit on the day of Pentecost upon those who had believed; in which is also contained Peter’s instruction from the prophets, namely, concerning the passion, resurrection, and assumption of Christ, and the gift of the Holy Spirit; concerning the faith of those who were present through baptism; concerning the consensus for common utility, and the addition of believers. Cap. IV. Concerning the healing, effected by the power of Christ, of the man lame from birth, and the choice of Peter’s instruction into which he descends, and brings counsel for their salvation; in which is also added the censure of the high priests regarding the zeal for what had been done, and the contention concerning the miracle. Cap. V. Concerning the incredulous high priests who ordered that they should not speak openly in the name of Christ, and the restoration of the apostles; concerning the Church’s thanksgiving for the constancy of the faith of the apostles; concerning the unanimity and universal communion of the believers. In which is also contained the account of Ananias and Sapphira and their bitter death. Cap. VI. An angel of God led the apostles out of prison by night, giving charge that they should not cease from the preaching of Jesus on account of any opposing prohibition; in which is also contained that the high priests later apprehending them again, after having ordered them to teach no more, dismissed them. The persuasive sentiment of Gamaliel concerning the apostles, together with some examples and evident proofs. Cap. VII. Concerning the election of the seven deacons. Cap. VIII. The insurrection and calumny of the Jews against Stephen, and his discourse concerning God’s testament toward Abraham and the twelve patriarchs; in which is also contained an account of the famine, the purchase of grain, and the recognition of the sons of Jacob; and concerning the birth of Moses, the divine appearance made to him on Mount Sinai, the exodus of the sons of Israel, and the vital formation up to the times of Solomon; concerning the nullification of the temple. The confession of the heavenly glory of Jesus Christ revealed to Stephen, in which Stephen himself, stoned, piously fell asleep. Cap. IX. Concerning the persecution of the Church and the burial of Stephen; in which is also treated the apostle Philip, who was healing many in Samaria. Cap. X. Concerning Simon Magus who, with many others, believed and was baptized; in which is also treated the delegation of Peter and John to them, and the invocation of the Holy Spirit upon those who had been baptized. Cap. XI. That the communication of the Holy Spirit is given not to those who use silver, nor to simulators, but to those who believe through faith; in which are also placed the matters concerning the simulation and rebuke of Simon. Cap. XII. That God grants prosperous success to the common salvation of the saints and the faithful, taking the argument from those things which happened concerning the eunuch. Cap. XIII. Concerning the divine calling of Paul to the apostleship of Christ, made from heaven; in which is also treated the salvation and baptism of Paul through Ananias according to divine revelation, and the freedom of speech and the conversation contracted toward the apostles through Barnabas. Cap. XIV. Concerning the paralytic Eneas at Lydda, cured through Peter; in which is also treated the beloved widow Tabitha, whom Peter raised from the dead at Joppa through prayer. Cap. XV. Concerning Cornelius, and what the angel said to him, and what in turn was said to Peter from heaven concerning the vocation of the Gentiles; in which it is narrated that Peter was sent and came to Cornelius. What the angel had testified and had narrated to Cornelius himself is repeated by Cornelius. Peter’s instruction concerning Christ, and the gift of the Holy Spirit upon those who were listening, and how those who had believed from the Gentiles were baptized. Cap. XVI. How Peter subsequently narrates to the apostles disputing against him each of the things that were done. Then they sent Barnabas to the brethren who were at Antioch. Cap. XVII. The prophecy of Agabus concerning the general famine throughout the world, and alms collected among the brethren who were at Antioch. Cap. XVIII. The slaying of the apostle James, in which is narrated the apprehension of Peter by Herod; and how an angel by divine command freed him from chains; and where Peter had appeared to the brethren by night, and departed secretly. In which is narrated the vengeance upon the guards, and consequently the miserable and bitter perdition of the impious Herod. Cap. XIX. The delegation of Barnabas and Paul by the divine Spirit into Cyprus, and what they wrought in Elymas the magus through the name of Christ. Cap. XX. The flourishing doctrine of Paul leading to Christ, both from the Law and afterward from the prophets, historical and evangelical, which is both collective and ratiocinative. Concerning the translation of the preaching to the Gentiles, and the persecution and division of them there into Iconium. Cap. XXI. How they preached Christ at Iconium; and when many had believed, the apostles suffered persecution. Cap. XXII. Concerning the man lame from birth who was healed by the apostles at Lystra; on account of which they seemed to the inhabitants to be gods and to be moved by divine fury. Where later Paul is stoned by the Jews neighboring the city. Cap. XXIII. That it is not necessary for those believing from the Gentiles to be circumcised, according to the decree and sentiment of the apostles; in which is placed the delegation of the apostles to those who believed from the Gentiles concerning the things that were to be observed. The altercation of Paul against Barnabas on account of Mark. Cap. XXIV. Concerning the instruction of Timothy, and the sending of Paul into Macedonia according to revelation, in which is narrated the faith and salvation of a certain woman, Lydia; concerning the salvation of a girl having a divining spirit, on account of which the masters enclosed Paul in prison. Concerning the earthquake and the miracle that happened there, and how the jailer, when he had believed, was suddenly baptized that same night with his whole family. That the apostles, when asked, then departed from the prison. Cap. XXV. Concerning the sedition made at Thessalonica on account of the preaching, and the flight of Paul into Berea, and thence into Athens. Cap. XXVI. Concerning the writing that was on the altar at Athens, and concerning Paul’s learned preaching and his piety. Cap. XXVII. Concerning Aquila and Priscilla and the incredulity of the Corinthians, and God’s good pleasure, which was revealed to Paul according to the providence that was toward them; in which is also treated Crispus the archisynagogue, who with certain others believed and was baptized; that a sedition having been stirred at Corinth, Paul departed secretly, and when he had come to Ephesus and had disputed, departed; concerning Apollo, an eloquent and faithful man. Cap. XXVIII. Concerning the baptism and the gift of the Holy Spirit given through the prayer of Paul to those who had believed at Ephesus, and concerning the salvation of the people; in which is also narrated concerning the sons of Sceva, and that one ought not to approach the incredulous and those who have rendered themselves unworthy of the faith; likewise concerning the confession of the believers, and of the sedition moved at Ephesus by Demetrius the silversmith against the apostles.

orteat ad incredulos accedere, eosque qui se reddiderunt fide indignos: item de confessione credentium, de mota Ephesi seditione a Demetrio fabro argentario adversus apostolos. 247

WHAT IS CONTAINED IN THIS VOLUME

Cap. XXIX. The circuit of Paul, in which is also narrated the death of Eutychus and his recall from death through the prayer of Paul. His exhortation to the presbyters who were at Ephesus as to what sort of person a pastor ought to be: in which is also Paul's voyage from Ephesus to Caesarea in Palestine. 254

Cap. XXX. The prophecy of Agabus concerning those things that were about to happen to Paul in Jerusalem. 262

Cap. XXXI. The exhortation of James to Paul, concerning the fact that it was said that Paul did not judge that Hebrews should be circumcised. 263

Cap. XXXII. Concerning the sedition moved in Jerusalem against Paul, and how the tribune rescued him from the multitude; in which Paul also narrates in order concerning himself and his vocation to the apostolate. Concerning those things which Ananias said to Paul, concerning the vision and voice of God once made to him in the temple, and when after these things Paul was about to be scourged by them, upon saying that he was a Roman, he was set free. 266

Cap. XXXIII. Concerning those things which Paul suffered while descending into the council and what he did while taking proper counsel for himself. 274

Cap. XXXIV. Concerning the snares intended for Paul by the Jews, and that they were judged by him: in which it is narrated that Paul was sent to Caesarea to the governor with soldiers and a letter. 278

Cap. XXXV. The accusation of Tertullus against Paul, and his defense to the governor. 279

Cap. XXXVI. Concerning the death of Felix and the succession of Festus, and Paul’s interrogation and appeal before him. 283

Cap. XXXVII. The arrival of Agrippa and Bernice, and the interrogations concerning the matters involving Paul; in which is also narrated Paul’s response to these things, concerning his lawful worship and vocation to the Gospel; that Agrippa said to Festus that Paul had done no wrong to the Jews. 286

Cap. XXXVIII. Paul’s voyage toward Rome, full of many and great dangers: in which is also narrated Paul’s exhortation to those who were with him concerning the hope of salvation. Paul’s shipwreck, and how they escaped unharmed to the island of Melite, and what miracles Paul performed there. 294

Cap. XXXIX. How Paul arrived in Rome from Melite. 302

Cap. XL. Paul’s known address to the Jews who were at Rome. 302

COMMENTARIES ON THE EPISTLES OF PAUL. A narrative concerning the divine Apostle Paul. 307 Prologus of Enthalius the deacon. 307 The travel of the Apostle Paul. 311 The martyrdom of the Apostle Paul. 315

Argument of the Epistle to the Romans. 318 Scholium. 322

COMMENTARY ON THE EPISTLE TO THE ROMANS. 323 Caput primum. Evangelical doctrine concerning those who live outside the grace of Christ, and those who are in grace; and concerning spiritual conversation. 323 Cap. II. Concerning the judgment that is brought against the nations that do not observe those things which are according to nature. 339 Cap. III. Prologue. Concerning the judgment brought against the Israelites not keeping the legal requirements. 354 Cap. IV. Concerning the prerogative of the Israelites who attained the promise. 367 Cap. V. Concerning the grace by which alone men are justified, differentiating no race, but by which the gifts of God are equally honored according to the type of Abraham. 378 Cap. VI. Concerning the reserved hope. 406 Cap. VII. How Jesus Christ, made man, introduced us to salvation for earthy Adam who had fallen from the beginning. 415 Cap. VIII. Concerning the exercise of good works which ought to accompany faith. 430 Cap. IX. Repetition concerning the life that is in charity. 446 Cap. X. Concerning the condemnation which was under the law because of sin. 447 Cap. XI. Concerning the affections of human nature, which render conformity to the law impossible. 462 Cap. XII. Concerning the transformation of natural affections through conformity to the Spirit. 470 Cap. XIII. Repetition concerning the grace of God which is reserved for the saints. 482 Cap. XIV. Concerning the love which is owed to Christ. 495 Cap. XV. Concerning the cause of the rejected Israelites, and the vocation of the true ones who were introduced with the nations. 498 Cap. XVI. When, according to unbelief, the fall of the Jews was through erroneous knowledge, and preaching, which did not suit them. 526 Cap. XVII. Concerning the purpose according to which they were cast out, so that they might afterwards return in imitation of honored nations, that is, of the faithful, who have come together in faith. 538 Cap. XVIII. Exhortation to the virtue which is toward God and men. 559 Cap. XIX. Concerning the imitation of the clemency of Christ. 610 Cap. XX. The prophecy of Agabus concerning what was to happen in the East and West. 618 Cap. XXX. Concerning the ministry of Paul himself in the parts of the Orient and Occident. 618 Cap. XXXI. The exhortation of James to Paul, in that Paul was said not to judge that Hebrews should be circumcised. 618

Argument of the first Epistle to the Corinthians. 635

COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS. Prooemium. 639 Caput primum. That one ought not to be discordant with one another because of a love of glory which is of human wisdom. 639 Cap. II. Against debauchery and fornication and those who participate in these. 693 Cap. III. That one ought not to have disputes and trials. 705 Cap. IV. Concerning marriages and widowhood and celibacy. 713 Cap. V. Concerning the diversity of foods, and abstinence from the worship of demons. 746 Cap. VI. Concerning the dissension of men and women in prayers and prophecies. 794 Cap. VII. Concerning communion, which ought to befit the worshippers of God, and not be for gluttony. 802 Cap. VIII. Concerning the variety of gifts and their dispensation. 811 Cap. IX. Concerning the universal resurrection of bodies. 859

Argument of the latter Epistle of Paul to the Corinthians. 909

COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS. 910 Caput primum. Thanksgiving concerning divine aid, in which he says that he was comforted. 910 Cap. II. Concerning the love which he had toward them; and that he spared them so as not to sadden them, although by causing sorrow he might bring about utility; just as in the case of him who had been reproved for fornication, whom he also forgives. 923 Cap. III. Concerning the utility provided through him to those who were suitable, through which he also says that he is commended. 939 Cap. IV. Concerning the minister according to the Spirit, and his glory being more divine than that which was according to the law. 947 Cap. V. Concerning divine glory and the consequent life, that it is known by the saints. 955 Cap. VI. Concerning infirmity according to the body and the deposition of the body and its full resumption. 963 Cap. VII. Concerning Paul’s love toward God and fraternal love according to God. 971 Cap. VIII. Concerning the commendation of the obedience of the Corinthians and the love gladdening Paul. 994 Cap. IX. Exhortation to a more abundant contribution of goods to the saints, and concerning the honor of those who set out for this. 1006 Cap. X. Narrative of his own labors and purpose and the grace that was in him, lest he should assent to the feigned Corinthians. 1027

Argument of the Epistle to the Galatians. 1030

COMMENTARY ON THE EPISTLE TO THE GALATIANS. 1091 Caput primum. Narrative concerning himself, how through revelation he migrated from Judaism. 1095 Cap. II. Concerning the bringing forth of the apostles as witnesses for the life that is through faith. 1102 Cap. III. Concerning the altercation against Cephas regarding salvation situated in faith and not in law. 1110 Cap. IV. That sanctification was through faith and not through the law. 1119 Cap. V. That Abraham is justified from faith, he being in our type. 1122 Cap. VI. That the law does not justify, but argues; and adds a curse, which Christ dissolves. 1122 Cap. VII. That goods are not from the law, but from the promise: the law, however, was preparatory through reproof. 1123 Cap. VIII. That those who were in the law were subject to creatures. 1131 Cap. IX. That those who were figured by the natural wife of Abraham and her legitimate son ought not to serve the law. 1143 Cap. X. That our vocation is not subject to circumcision and the law because of Christ’s passion. 1150 Cap. XI. A subscription of liberty, which is according to the spirit. 1154 Cap. XII. Aversion from those who draw to circumcision, and exhortation to a new life which is passed under the spirit. 1162

Argument of the Epistle to the Ephesians. 1162

^A the sorrow or pain that is at hand, as the expected joy obscures the present sorrow or pain. "Let your forbearance be known to all men." Since, in the preceding, he had censured some, saying: "Whose God is their belly, and their glory is in their shame," it was likely that the faithful would be hostile toward them because of these things. He says, therefore: Do not treat them as enemies, but with forbearance, and not only toward them, but toward all men. "The Lord is at hand; be anxious for nothing." For why do you pine away, he says, because of their insidious plots or other afflictions? The Lord is at hand, he says; the judgment is imminent, and both you and they ^B shall have your recompenses. "Be anxious for nothing," he says, "but in everything," that is, in every matter, "by prayer and supplication," use them. For it is a very great consolation to those who are afflicted that the Lord is at hand. But behold, he adds another remedy, "prayer with thanksgiving." For this is properly prayer. Therefore, by prayer and supplication with thanksgiving, "let your requests be made known unto God." As if to say that prayers which do not have thanksgiving are not even made known to God. For he who does not give thanks for things past, how shall he request or receive things future? "But in every matter" use prayer and supplication, through which your requests, with thanksgiving, may be made known. "And the peace of God." By peace he means the reconciliation of God toward us. And well did he call it peace. For we had become his enemies, ^C but through the blood of the Only-begotten he reconciled us to himself. Or he speaks of that peace concerning which Christ says: "My peace I give unto you; my peace I leave with you." For when he says that one should have peace even toward enemies, does it not exceed all understanding? "Which surpasses all understanding." But if the peace of God surpasses all understanding, what shall one say of those who curiously scrutinize his essence? "Shall guard your hearts," so that you may not be overwhelmed by temptations, nor be carried about by deceit. "In Christ Jesus," either he will guard you so that you may remain in him and not fall away from him, or he will guard you through him. ^D IV, 8, 9. "Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things of good report: if there be any virtue, and if there be any praise, think on these things: those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you." All has been said to you; this now remains, that there be one who attends to the words. He calls "true" those things that are virtuous; for falsehood is a vice. "Honest" things are those that are such in bearing, and in words, and in walk, and in deeds. "Pure" are they, as if in contrast to those who mind earthly things. "Lovely" are they, either to God or to the faithful. "If there be any virtue, and if there be any praise." He wishes them to live in such a way as to be pleasing also to men.

^A For, he says, "do these things." Not looking to commendation, but living in a praiseworthy manner. "Think on these things." Do you see that he wishes to banish even evil thoughts from our souls? "Which you have also learned." You learned them through instruction, and received them, and heard them. Through deeds, you saw them, and that he himself became a pattern for them. "See in me." For since he could not write about everything—about manner, about gait, about words, about laughter, and all other things—he taught everything in one word, by saying, "See in me." "And the God of peace shall be with you." "For if you do these things," he says, "you will be in tranquility, in peace, in security. For if we, through virtue, live in peace toward God and toward men—'For with those who hate peace,' he says, 'I was peaceful'—then God shall be with you." But when God is with you, what else is there to be concerned about? ^B

IV, 10-14. "But I rejoiced in the Lord greatly that now at length you have revived your concern for me, in which you were indeed concerned, but lacked opportunity. Not that I speak in regard to need. For I have learned in what state I am, to be content. I know how to be abased, I know also how to abound; in everything and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me. Nevertheless you have done well that you took part in my affliction."

"But I rejoiced in the Lord greatly." Therefore, greatly, because the joy was not carnal, but in the Lord. But he rejoiced, not because he himself received, but because those who gave benefited. "That now at length." The phrase "now at length" signifies a long time, during which they neglected to do this, namely, to send him what was needed. But the word, "You have revived," is as it were concerning plants that had dried up and blossomed again. For thus, he says, you also, having withered in your almsgiving, blossomed again. The phrase, "Your concern for me," showed that they had been negligent only in matters concerning him, not in those concerning everyone, by which he heals and tempers the reproach. "That you were concerned for me," he says, that is, that you remembered me as you always remembered me. Then, as if responding on behalf of the lethargy that had been held against him, he says: "But you lacked opportunity." That is, it was not out of lethargy that you neglected me, ^C but you did not have the time to send, either because you were not in abundance, or because you did not have a messenger. But why, since he always boasts of not taking (for "it is better for me," he says, "to die than that anyone should make my boasting void"), does he now receive? And we say that he did not take among the Corinthians because of the false apostles, "that in that in which they boast, they may be found just as I am." Since he took, it was not so much for the need, as that those who provide might be benefited. For from where would he have had to be fed in a foreign land, bringing nothing with him, and not working with his hands, but occupied with preaching ^D

is need, so that the providers might be benefited. For whence could he have food in a foreign land, having neither anyone to bring it, nor working with his hands, but by preaching? ^A “Not that I speak in respect of want.” Since he had gently reproved them in writing, he now says, “What I said, I did not say because I was in need, but for your benefit,” he says, “so that you might not be unfruitful,” which he says later. — [PHOT.] “I rejoiced in the Lord greatly that you have flourished again in your care for me.” But do not think, he says, that I mean by this—because I had this need—that I had been in penury. For I, he says, have learned, and so forth. Well instructed, he says, in all things, and not even when I am lacking do I find it difficult. I rejoiced, however, over you, that you did well. For by making yourselves partakers of my affliction, you shall also be partakers of the reward. ^B Therefore I rejoiced greatly. Since he said, “I rejoiced greatly,” because you did well have you become participants in my affliction, he reminds them that from the beginning he had entrusted this grace and benefit to them, and that he was willing to receive it for the sake of their need, and thereby prepares them to be also participants in the rewards for Christ’s sake, and in the afflictions. For do not think, he says, that I am now, because I have been far away, and in a place where the preaching has not spread as it has with you, or because you eagerly provide for my needs, that I have therefore approved of your contribution and deemed you worthy to become partakers of my reward and of my affliction.

^C For being near, and having many whom I could have wished to provide for me, I preferred you. For departing from Macedonia, and being at Thessalonica, I deemed you worthy to provide for my needs. Do not think that I say these things to puff up this action of yours, and to incite you further to provide for my needs! For I am so far from saying these things for that reason, that I say, “I have received all, and have abounded, I have been filled,” I am, as it were, no longer in need of these things. Then, so that he might not grieve them or reject them, “No,” he says, “but to abound,” and so forth. “I have learned in whatever state I am.” Truly a matter of instruction and of exercise. What have you learned, O divine soul? “To be content.” That is, present needs are enough. “I know also how to be abased.” ^D Perhaps someone will say, is it virtue to know how to hunger? Yes, and very great virtue. For as in hardship, so also in ease, it knows how to produce many things. For many, when they have come into abundance, have become more slothful, and have not been able to bear fullness. For Israel also did not bear satiety, but kicked. But not Paul. “To be abased,” that is, to suffer famine. “To abound,” that is, to be sated. “In everything and in all things I have been instructed. In everything and in all things,” he says, both in

all things that happen, I am instructed. That is, I have experience of all things. “I can do all things in Christ who strengthens me.” ^A Lest he appear to boast, and also because he is grateful, he attributes everything to Christ. He says, the things spoken of are not my own achievement, but [the achievement] of Christ who provides me with this strength. “Nevertheless, you have done well.” And, these things being so, he says, and I being able to bear all things, you did well, he says, by having fellowship in my affliction. For, lest they become more slothful having heard that I am in need of nothing, he handles the discourse in another way. For by the former things, he ^B restrained their conceit; through the things present, however, he makes them more eager. He did not say, “You have given and caused my grief to cease,” but—what was more noble—is “by having fellowship in my affliction.” For how great a thing it is even to become a partner of Paul, and in his affliction for the sake of Christ.

“But you yourselves also know, Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving but you only. For even in Thessalonica, once and twice you sent for my need. Not that I seek the gift, but I seek the fruit that abounds to your account. And I have all and abound. I am filled, having received from Epaphroditus what was sent by you, a sweet-smelling aroma, an acceptable sacrifice, well-pleasing to God. And my God shall supply every need of yours according to His riches in glory in Christ Jesus.”

Regarding the rebuke mentioned above where he said, “You have at last revived,” now he offers an apology. For, he says, do not think that I spoke as one in need or one requesting, but that I have confidence in you, he says. ^C And you have provided the grounds for this confidence, by having supplied me in the beginning of the Gospel. “In the beginning of the Gospel.” Before you were at all established. “When I departed from Macedonia.” It is not possible, he says, to say that you gave as if I were among you. When I departed, he says, not only of your city, but also of the province. “No church had fellowship with me.” He did not say, no church has given to me, but, “had fellowship.” For the thing is a fellowship. For I was giving spiritual things, he says, ^D and receiving carnal things, as he also says elsewhere: “If we have sown to you spiritual things, is it a great thing if we reap your carnal things?” But the phrase, “In the matter of giving and receiving,” also has another interpretation. For they did not give carnal things, but neither did they wish to receive spiritual things. “For in Thessalonica.” This is more, that while living in their very metropolis, he was sustained by these [Philippians]. Therefore he says that “in Thessalonica, for my necessity,” that is, for necessary expenses. “Not that I seek the gift.” Since he spoke humbly, having said “for my necessity,” so that they would not be puffed up from this, he says: Not that I seek the gift from you, do I say these things, but I seek your fruit, that which is for

your gain, not mine. Do you see that they themselves were benefited by the giving? As if he were saying: Because of your own profit, I seek these things, so that you may have fruit. ^A “I have received all things.” Again, by the "all things" he makes them more ready. I have received, he says, everything and more, that is, even the things beyond the former time, in which you did not send. “And I abound.” That is, I have more than sufficient. “I am full.” All things, he says, that were owed to me, I have received from Epaphroditus. Therefore, they were senders. “An odor of a sweet smell.” He says an “odor of a sweet smell” and a sacrifice acceptable to God. Behold where he has brought the gifts! Not to me, he says, but to God have you given them. I was receiving, he says, an odor of a sweet smell and a sacrifice acceptable to God. For indeed, incense and a reasonable sacrifice are offered ^B to God alone. And what you have sent are gifts, which happen to be offered to God. “But my God shall supply all your need.” Since he had said before, “You had no opportunity,” that is, “in need,” now he promises them self-sufficiency, so that they may be able to provide for others as well. “According to his riches in glory,” showing that it is easy for him to give. For he is rich. He will give to you in glory. That is, giving in such a way that his gift leads to his glory. “Through Christ Jesus.” For the one who is filled with necessities gives thanks to the One who gave.

“But to God and our Father be glory forever and ever. Amen.” ^C “Salute every saint in Christ Jesus. They that are with me salute you, all the saints, especially they that are of Cæsar's household.” “The grace of our Lord Jesus Christ be with you all. Amen.”

Since he said, “Through Jesus Christ he will supply all your need,” he gives glory to the Father who gives self-sufficiency through the Son. “They that are with me salute you.” For there were many with him, unless Timothy alone was equal to them in soul, as he said before. But see the bowels of Paul, that he calls even these brothers. “All the saints salute you.” ^D It is a sign that Paul praised these Philippians, and therefore they salute them. “Especially they that are of Cæsar's household.” It is a marvel that the preaching reached the royal house, for those who had not believed would not have saluted the Philippians. Furthermore, this teaches us: if those in the imperial palace despised everything and believed in Christ, how much more ought you who are poor to do this! “The grace of our Lord Jesus Christ be with you all.” This is his customary prayer to end the Epistle, and now as well.

End of the Epistle to the Philippians.