COMMENTARIUS IN EPISTOLAM AD PHILIPPENSES

1260THE EPISTLE OF PAUL THE APOSTLE TO THE PHILIPPIANS.

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 the Lord Jesus Christ.

Here, as writing to men of equal honor, he does not set down his dignity — that is, his apostleship — but has used the name common to all. A servant, he says, of Jesus Christ. «To the saints in Christ Jesus.» For there were Jews also who called themselves saints; but, To those in Christ Jesus, he says. «With the bishops and deacons.» Why ever does he write here to the clergy, though this is not his custom? Because it was the clerics themselves who had sent Epaphroditus with the supplies. «With the bishops.» Not because there were many bishops in one city; rather, he calls the presbyters bishops. For at that time they still shared the names in common, and the bishops were called deacons and presbyters, and conversely the presbyters, bishops.

CHAPTER 1. Thanksgiving for the virtue of the Philippians, and a prayer for their perfecting.

I thank my God upon all my remembrance of you, always in every supplication of mine for you all, making the supplication with joy for your fellowship in the Gospel, from the first day until now.

Since they had advanced in virtue, he remembered them with thanksgiving toward God. «Upon all my remembrance of you.» Whenever I remember you, he says, I give thanks; and I remember always. «With joy.» For it is possible also to remember with grief, in the case of those who are not virtuous. «For out of affliction, he says elsewhere, and anguish of heart I wrote to you.» But to remember with joy was a sign of their virtue. «Making the supplication.» And making the supplication for your fellowship — that is, your almsgiving. For what, he says, do I thank God? For your fellowship. Something great and apostolic he attests of them. For, he says, from the time you believed until even now, you do everything so as to become fellows of the Gospel.

As though always present with me, he says, by sending what 1261met the need. «Fellowship.» What fellowship? That from the first day on which you believed, he says, until now. «For your fellowship in the Gospel.» — [ΦΩΤ.] As for the words From the first day: either, From the first day from which you believed until now I thank my God for you all, making the supplication with joy; or, For your fellowship in the Gospel, ministered from the first day until now. And what follows seems rather to agree with the former construal. For how were you giving thanks from the beginning, when you had not yet seen them confirmed in the fellowship? Trusting, he says, that he who had implanted a beginning so eager and brimming with warmth would himself also carry it forward to the perfection of the work.

And trusting in this very thing, that he who has begun a good work in you will complete it until the day of Jesus Christ; even as it is right for me to think this on behalf of you all, because I have you in my heart, both in my bonds and in the defense and confirmation of the Gospel, you all being fellow-partakers with me of the grace.

And I thank God for your fellowship, trusting this: that he who has begun to do a good work in you will both complete it and bring it to fullness until the consummation. And see how he has referred everything to God, that they may not think highly of themselves; yet even so it is great praise that they were able at all to draw God to work in them. For this would not have come about without the greatest virtue. «Until the day of Jesus Christ.» For not about you alone, he says, am I confident, but also about those who shall come from you. «Even as it is right.» Trusting this very thing, even as it is right — that is, since it is right for me, who know exactly the things that concern us [the Latin gives quae apud vos sunt, the things that are with you], to think this on behalf of you all. What? That he who has begun a good work in you will complete it until the day of Jesus Christ. «To think this on behalf of you all.» For he thinks — and reckons — that his disciples are accomplishing things good and great, who has laid out great zeal and care upon them. Or: it is right for me to reckon this, who have such a disposition toward you that not even in my bonds do I forget you, but carry you always in my heart. And what is the cause of his holding them in his heart and beyond forgetting? Because they are, he says, fellow-partakers with me of the grace — either of the spiritual gift supplied to them through faith, which was then working in them in manifold ways; or simply of grace, that of the rebirth and adoption through baptism. Or: I said that I have you in my heart, as being fellow-partakers with me both in my bonds and in the defense and confirmation. And of the grace stands for: through the grace. For without divine grace no one is counted worthy of such fellowship. «Because I have you.» He stated the cause according to which it was right for him to think this — that God who has begun will also bring it to fullness: because I have you, he says, in my heart. «You in my heart.»

O what praise, 1264to be in the heart of Paul! For this was no light thing. And the words, «And in my bonds, and in the defense,» are greater still. «And confirmation of the Gospel.» By confirmation of the Gospel he means the trials and the afflictions and the bonds. How? Because he chose them. And indeed, though it was open to him not to endure them, he confirmed the resurrection and the recompense. For I would not, he says, have borne to endure these things, were the things preached by me not true. — [ΧΡΥΣ.] For it is not only the dead being raised, nor lepers being cleansed, but we too, being bound, who confirm the Gospel. How, and in what manner? Because, suffering countless things and not giving way, but becoming the more eager, we furnish sufficient proof that we are heralds of truth, and that a certain divine power is in us, both easing all these things and not permitting the multitude of the trials to prevail over those who preach. For it is not within human power to master so many hindrances. And these things are a confirmation of the Gospel not for the others only, but for our very selves; for it renders us more approved, and stronger to despise the plots against us. «Fellow-partakers with me of the grace.» And why do I attest these things to you, and why do I have you in my heart? Because, he says, you are fellow-partakers with me of the grace — meaning either of the apostleship, or of the afflictions. «For my power, he says, is perfected in weakness.» For they were afflicted along with him, as with a teacher and a spiritual father. And see how he did not say, partakers, but «fellow-partakers», showing that he himself also is a partaker. For he himself says elsewhere, «That I may become a partaker of the Gospel» — that is, that I may share in the good things promised to those who proclaim the Gospel.

For God is my witness, how I long after you all in the bowels of Jesus Christ. And this I pray, that your love may abound yet more in knowledge and all perception, that you may prove the things that excel, that you may be sincere and without offense unto the day of Christ, filled with the fruit of righteousness which is through Jesus Christ, to the glory and praise of God.

«For God is my witness.» Not as though he were disbelieved does he call God to witness, but because he both speaks the utter truth and loves them all exceedingly. For they were all virtuous. «In the bowels.» The intensity of his love he signified through the bowels. «Of Jesus Christ.» That is, in the love that is for Christ's sake, because you are believers. And he says this so that they may not suppose that they are loved by him because they sent him what he needed for his want. Or: that I long for you with the bowels given me by Christ. «In the bowels of Jesus Christ.» Such as are not human, nor feel anything human, but are wholly disposed according to Christ Jesus.

Great indeed it is to be longed for by Paul; 1265but "in the bowels" is greater; and "in the bowels of Jesus Christ" leaves no room for any surpassing. «That your love.» Being so loved by them, he prays to be loved yet more and more. For there is no limit to the love that is according to Christ — or he speaks also concerning the others, that they may love them too. «In knowledge and all perception.» That is: that you may not love all men indiscriminately, but with testing and knowledge; lest somehow, he says, friendship toward heretics harm you. For if you love in this way, he says, you are able to test what is profitable — whom you ought to love, namely the faithful, and whom not, namely the unbelievers and heretics. How then does he say elsewhere, "If it be possible, so far as it lies with you, live at peace with all men" [the Latin column omits Εἰ δυνατόν, giving the command unconditionally — Quantum ex vobis est, cum omnibus hominibus in pace vivite]? And we say that to live at peace is one thing, and to love another. And by "the things that excel" he means the things that are profitable. «That you may be sincere.» That no spurious doctrine, he says, may flow into you under the guise of love. Sincere, that is, as toward God; without offense, as toward men. For it offends many to see a believer having friendship with an unbeliever or a heretic; and to be an offense to anyone falls under punishment. «Filled with the fruit of righteousness.» For besides rightness of doctrines, care must be taken for one's life as well. And he did not say simply, That you be righteous, but, That you be filled in this. And by the fruit he means the one that is through Jesus Christ. For there is a righteousness in appearance, but not according to Christ — such as that of the Greeks, who for vainglory and to please men make a show of caring for what is just. And if you are such, the matter will be to the glory of God, not to my glory. For it is not that I the teacher may be glorified, he says, that I exhort these things and pray. For what is being done, he says, advances to the glory and praise of God, who also works together toward this.

CHAPTER 2. Narrative of his own contending manner of life, and of his eagerness.

But I would have you know, brothers, that the things concerning me have fallen out rather to the advancement of the Gospel, so that my bonds have become manifest in Christ in the whole Praetorium and to all the rest, and that most of the brothers in the Lord, being confident by my bonds, are much more bold to speak the word without fear. Some indeed proclaim Christ even out of envy and strife, but some also out of good will. The one sort announce Christ out of contentiousness, not purely, thinking to bring affliction upon my bonds; but the others out of love, knowing that I am set for the defense of the Gospel. What then? Only that in every way, whether in pretext or in truth, Christ is proclaimed; and in this I rejoice, yes and I shall rejoice.

It was likely that they, on learning that he was bound, were troubled, as though the preaching were hindered thereby. This, therefore, he says, showing that the bonds have not only been no hindrance to the Gospel, but even an advancement. And he states the cause. «That the things concerning me.» It was the part of one who loves, to make plain the things concerning himself.

«So that my bonds.» 1268For neither were my bonds, he says, which are for Christ's sake, hidden, but they have become manifest both in the Praetorium — that is, the palace — and among the rest. And what follows from this? That from it, he says, courage came to the faithful, and a way of conversion to many of the unbelievers. «Have become in Christ.» Either the bonds that are in Christ — that is, those for Christ's sake, so that the construction is by hyperbaton; or he means the bonds that have been made manifest in Christ, that is, made manifest by the good pleasure and dispensation of Christ. For there was nothing that Paul suffered or accomplished aright which he did not refer to Christ. Or: the bonds of those men are made manifest in Christ who do nothing for display, but act in such a way that those who see are benefited and glorify God who is in heaven. «And that most of the brothers in the Lord.» Since he had said that the bonds furnished courage, and the saying seemed a great one, he adds, «In the Lord,» that is, For the Lord's sake. «Being confident by my bonds.» For they took courage, being confirmed toward the faith through Paul's bonds. For if the preaching were not divine, he says, Paul would not have borne to be bound for it. This he said above also: In the confirmation, he says, of the Gospel. For the bonds of holy Paul are a confirmation of the preaching. «Much more bold.» For they had spoken before as well, but now more. «Some indeed even out of envy.» Since Paul had been arrested, many of the unbelievers, wishing to provoke Nero to anger so that he should by all means kill him, proclaimed Christ, that Nero, hearing the preaching sown abroad, might put to death Paul the author of it. Or: that they themselves, wishing to be honored (for great was the honor of Paul), even being unbelievers, proclaimed Christ. «But some also out of good will.» For faith's sake, for love's sake, out of a good mind and a good purpose. «The one sort out of contentiousness,» out of rivalry and envy and strife. «Not purely.» That is, not from a pure heart, supposing by this to bring him into greater danger and affliction, according to the things written above. «Thinking to bring affliction.» For it did not turn out as they supposed; for I rejoiced the more at these things. «But the others out of love.» But the others, he says, out of the love toward the Lord and toward me. «Knowing, he says, that I am set for the defense of the Gospel.» They know, he says, that I have been charged by God to preach the Gospel, and that I shall render account for this; and it lightens for me, he says, the account concerning it, that many are catechized and that the preaching has run its course. Knowing this, therefore, he says, those men, in order to lighten for me the account to be rendered to God, catechize many, preaching the word. What then? Either, For what else, he says, but this? — as though to say, What else, but that I am set for the defense of the Gospel? Or, Why, he says, do I speak at length? Or, What concern is it of mine, he says, with what aim a man preaches, so long as he preaches rightly? «Whether in pretext,» because of envy toward me, «or in truth Christ is proclaimed.»

From these words certain foolish men have supposed that the Apostle 1269gave entry to all the heresies, by saying, «Whether in pretext or in truth Christ is proclaimed.» But do you attend. First, he did not say, Let him be proclaimed, that this might be taken for laying down a law, but, Is proclaimed, narrating what was happening. Then, even if he had spoken as one laying down a law — for many of the heretics also falsified the Scripture, as though it read, Let Christ be proclaimed — not even so has he given entry to the heresies. How?

Because these men, of whom he speaks, were not preaching spurious doctrines; rather they preached the doctrine rightly, but with an evil mind, as wishing either to be honored or to cast the Apostle into greater danger. But the heretics, besides having an evil mind as well (for the greater number have this too), also introduce spurious doctrines: some not confessing that he who was crucified is God; others saying that there are two hypostases after the union; others that he did not take flesh consubstantial with us; others that the Son is less than the Father, in that he is and is understood to be God; and others telling monstrous tales of a confusion in the holy Trinity. «And in this I rejoice.» Those men, he says, do these things to grieve me, but I rejoice. Why do I say, I rejoice? I shall rejoice, he says, with the eternal joy.

For I know that this shall turn out for me unto salvation through your supplication and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope, that in nothing I shall be put to shame, but with all boldness, as always, so now also Christ shall be magnified in my mouth [Gk σώματί μου, "in my body"], whether through life or through death.

«This.» Either his being bound, or Christ's being preached by them, or even his being plotted against by them. «Unto salvation.» And by salvation he means the martyrdom that is all but come [the Latin construes the phrase the other way — quod nondum pateretur martyrium, that he was not yet suffering martyrdom]. «Through your supplication.» See his humility: having salvation owed to him from countless right achievements, he says, through your supplication. For if, he says, I am well supplied with your prayers, there will be for me an abundance and, as it were, an increase of spirit. «According to the expectation.» By earnest expectation he means the vehement and strained hope, which a man watches and scans about for, craning his very head. «And my hope.» From these words he teaches that one must not take courage in the prayers of others alone, unless one contribute something also from oneself. Accordingly, he says, I too contribute my hope, than which nothing is greater. «For hope, he says elsewhere, does not put to shame.» And, «Let thy mercy, O Lord, be upon us, according as we have hoped in thee.» — «That in nothing I shall be put to shame.» Because, he says, the plotters shall not prevail; for if they kill me, then most of all have I prevailed. «But with all boldness.» That is, plainly, openly, not in a veiled manner. — «And now Christ shall be magnified.» — [ΦΩΤ.] Always was Christ magnified in Paul: both when he gave him over to be worn down by bonds and by scourges, and when he drew him out and ransomed him.

For through the former the preaching was confirmed and made strong, since those who saw 1272Paul's bonds and afflictions reckoned that, if his preaching were not something divine and wholly true, he would not have given himself over rejoicing to countless evils, when it was open to him to stop and be rid of them. Therefore with reason was Christ magnified, the preaching being confirmed. And again, when he drew him out and snatched him from the dangers, he was magnified from that very thing. For if the grace that delivered Paul were not something divine and above man, how were the bonds loosed? How were the doors opened? How had those countless wonders come to pass? Christ, then, bore witness to Paul by the things in which he delivered him from the dangers; and Paul in turn, by the things in which he endured in the trials, bore witness to the preaching; and through both Christ was magnified. So then he says now also: Whether Christ delivers me from death, or does not, he shall be magnified in me. For I, both while living, shall not stand off from the boldness that is for the preaching; and if I must die, with this same boldness shall I die. «In my body.» Those men, by proclaiming Christ out of contentiousness, thought to destroy him. But it shall not be so, he says; rather Christ shall be magnified in my body, as one who always delivers me, as is his custom, and ransoms me. Then, since having escaped the first defense he was afterwards put to death, Christ, he says, is magnified. «Whether through life.» Because he snatched me out of the mouth of Nero. «Whether through death.» Because he put sinew in me to despise death for his sake. And this he says, not as one about to die at once, but making them secure, that they be not troubled when this comes to pass.

For to me to live is Christ, and to die is gain. But if to live in the flesh, this is for me the fruit of labor; and what I shall choose I do not make known. I am constrained by the two, having the desire to depart and to be with Christ, which is much rather better; but to remain in the flesh is more needful for your sake. And trusting this I know that I shall abide and continue with you all, for your advancement and joy of faith, that your boasting may abound in Christ Jesus in me, through my coming to you again.

Elsewhere he says, But the life that I now live in the flesh, I live by the faith of the Son of God who loved me. This also he says now: Him I have as my life. For neither did he who despised the world live the worldly life, but the life of Christ, the life that Christ willed. And he calls dying gain, because of being with Christ and obtaining the crowns. «But if to live in the flesh.» He had said that to die is gain. But that no one may suppose that he is disparaging life, see what he says: «But if to live.»

Since, he says, to live in the flesh is the fruit of labor — for one can use this life for the fruit of good works: For, he says, bearing fruit and increasing — since, then, living also contributes to the bearing of fruit, I do not know, nor do I make known, what I shall choose and prefer: to live, he says, and bear 1273fruit to God, or to die and be with Christ. And observe that he showed himself lord of living and of not living. «I am constrained by the two.» Since, then, what I shall choose I do not make known, with reason am I constrained by the two — both by departing and by continuing in life. But, O Paul, you who so love Christ, do you doubt at all and waver as to what you ought to choose? And yet it ought to have been beyond doubt to you which is good: to depart and be with Christ. I too know this, he says; indeed, having the desire to depart and to be with Christ, and knowing that this is much rather better for me, I said that I am constrained by the two. And why this? For your salvation, he says, and for your sakes, which I judge to be more needful, since I look not to my own advantage but to what is profitable for you. Do you see a soul preferring the benefit of the disciples to its own advantage? For by remaining he both confirmed those who had been catechized before, and took others to himself. «Much rather better.» The word "having" is taken in common — as though to say: Having the desire to depart, and having what is much rather better, to be with Christ. «More needful for your sake.» And it is more needful in another respect also: that to bring more men to God through faith makes him more Christ's own. «And being confident of this I know,» namely that continuance in the flesh is more needful. — «And trusting this I know.» — [ΦΩΤ.] It stands for: And this, having taken confidence and not doubting, I know. And what is it that, being confident and not doubting, he knows? That it is more needful, for their sake, to remain in the flesh.

Then, I know that I shall abide and continue with you. For the word "I know" is taken in common. Or the whole is taken in common — as though to say: Being confident, I know not only that it is more needful for me to remain in the flesh, but that I shall both remain and continue with you. For he who was initiate of the unspeakable and supercelestial mysteries did not know even his own life in doubt, and that he should yet live on now. And one may also arrange the saying otherwise and so take it more readily: To remain, he says, is more needful for your sake. Then: And being confident in this, that it is more needful, I know, he says, that I shall abide and continue with you, and what follows. «And I shall continue with you all.» I know, he says, that I abide and shall continue with you all. For since I am confident that to remain is more needful, I know that I shall remain, not only in bonds, but also together with you, and that I shall see you. And I shall remain, he says, for your advancement and joy of faith. For to advance in faith is possible: namely, to be the more confirmed in it and to rejoice with the spiritual joy. And this comes from one who is gently putting them in fear as well: for if I remain for your sake, see that you do not put my perseverance to shame. «That your boasting.» And how should their boasting abound? By their being made firm in the faith, and by their living rightly, plainly. «In Christ Jesus in me.» Since he had said that his remaining was for their advancement, he now wishes to show that their advancement also tends to his own benefit — that he may not seem to burden them, as one who for their sakes overlooks his own advantage — because, he says, Your boasting abounds in me also.

For if you are approved, the boast runs back to me 1276your teacher as well. «Through my coming.» For Paul's coming was a benefit to them all. And he showed that he would depart.

CHAPTER 3. Exhortation to the manner of life that is according to God, and to the life inspired by God.

Only, conduct yourselves worthily of the Gospel of Christ, that whether I come and see you, or be absent, I may hear the things concerning you, that you stand in one spirit, with one soul, striving together for the faith of the Gospel, and not being terrified in anything by the adversaries — which is to them indeed a token of perdition, but to you of salvation. And this is from God; because to you it has been granted, on Christ's behalf, not only to believe in him, but also to suffer for him.

«Only worthily.» I for my part, then, shall continue with you for your advancement; only do this, he says: conduct yourselves worthily of the Gospel — that is, increase toward virtue. «And see you.» That I may be gladdened, he says. «Or be absent.» He did not say this as having changed his mind about departing, but he said what would come about. For if, he says, you conduct yourselves worthily of the Gospel, then coming and seeing you I shall be gladdened (for this must be supplied), and before I come, being absent and hearing of you, I shall be gladdened. «In one spirit.» In one gift of love and concord. «With one soul.» So bound together by love as to seem to have one soul, taking hold with one another in the contests and struggles for the Gospel. — «And not being terrified.» — [ΦΩΤ.] I do not say, he says, not falling down, but not being terrified — that is, not being thrown into confusion in anything, though the adversaries threaten death, though they cast my bonds in your teeth. «Which is to them indeed.» If you are not terrified, he says, by the adversaries, their rising up against you will be turned for them into a token of perdition. That is, either that through your steadfastness the things of perdition will be shown and made manifest to them, and they will stand off from their vain glory and their pursuits, and from this there will be for you the greater wealth of salvation, as having procured for others also to flee perdition and to gain salvation. Either, then, it is to be understood thus, or more simply: that their attempt and their war against you, when you are not terrified, will show and procure for them nothing else but their own perdition, while for you, in place of harm, it shall be reckoned both a ground of salvation and an occasion of more perfect virtue. «A token of perdition.» Which attempt of theirs will be to them a proof of perdition, if you stand unshaken. «How?»

For if, having set in motion every manner of plot, they — I do not say fail to cast you down, but — fail even to throw you into confusion, they will know that our affairs are true and divine, and procure salvation, but that theirs are false 1277and a cause of perdition. And he speaks of certain unbelievers who were opposed to the preaching. «Because to you it has been granted.» See how he knows no difference between the will of the Father and that of the Son. For having said that this too is from God, he adds, Because to you it has been granted by Christ — setting down the matter as a common gift of Father and Son. «The thing on Christ's behalf.» Making it a greater and more considerable thing to be harassed by those opposed to the preaching, he says that this has been given them by God: to believe in Christ, and to be able to contend in the trials.

Having the same contest which you saw in me, and now hear of in me. If then there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and compassions, fulfil my joy, that you may mind the same thing, having the same love, joined in soul, minding the one thing; nothing according to contentiousness, or according to vainglory, but in lowliness of mind counting one another to excel yourselves; let each of you look not on your own things, but each on the things of others also.

Ah, what a thing it is to have Paul's contest! For Paul became to them a pattern, having contended at Philippi, of how one must strive for the faith. «If then there be any consolation.» If, he says, any account of me is made by you, and if you wish to give me any consolation in the trials, and any comfort, being moved out of love, fulfil my joy. «If any fellowship of the Spirit.» If you have, he says, fellowship with me in the Holy Spirit, and if there is in you anything of bowels and compassions, fulfil my joy, he says, by loving one another — as though he said: If you owe me any recompense for my labors toward you, in this render it to me, in loving one another. «That you may mind the same thing.» And what is it that you wish to have furnished you by us in place of all things? That you may mind the same thing, he says, and that no one raise faction against another; or he speaks also of doctrine, seeking in place of all things a like judgment as to the faith. «Having the same love.» Not much toward one and little toward another, but all of you the equal and the same. «Becoming of like soul.» For this is what "joined in soul" means. Again he doubles the like-mindedness. «Nothing according to contentiousness.» Next he teaches also how it is possible to be of like soul. Doing nothing, he says, according to contentiousness — that is, out of jealousy or rivalry — or according to vainglory. «But in lowliness of mind.» Ah, what a thing he says! Through lowliness of mind, he says, let each count the other to excel him, and to be greater than himself in all things. For it is a great thing that even the one party should count that So-and-so takes precedence of me. For if he shall count this, he will both honor him and stand in awe of him and love him, and will not even envy him; for what excels is stronger than envy, since envy is wont to arise toward a rival.

And if this opinion shall be on both sides, see how great the peace is. And observe: he did not say greater, but — what was more — he says, excelling yourselves.

«Let not each look on his own things.» 1279For when each man leaves his own advantage and becomes a man of his brother's advantage, so that you look to my advantage and I to yours, such a life is no longer human but angelic.

For let this be minded in you which was also in Christ Jesus, who, being in the form of God, counted it not a seizure to be equal with God, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient unto death, even the death of the cross.

He is about to treat of lowliness of mind. For what was minded in Christ and through Christ? The utmost lowliness of mind. — [ΦΩΤ.] Do you wish to know that lowliness of mind in no way harms you, nor damages you, nor brings you down from the height that belongs to you, but rather becomes itself a proof of it? Consider Christ, he says. For most of all is he shown in this to be God by nature: in being humbled and in bearing the man. For he knew that from this humbling he would suffer no loss of the height of the Godhead that belongs to him by nature. But if he had had it as a thing acquired, he would have feared to humble himself, lest he fall from a dignity hardly acquired by him. The humbling, then, is a proof of the height of his Godhead which is by nature. If, therefore, anyone desires to be lofty in virtue and great, let him be lowly of mind; for it is lowliness that shows and bears witness to the height of virtue. Let him imitate Christ: he will lose nothing by being humbled, but rather will gain greatly. He who is poor in virtue cannot be humbled, for he fears lest he fall from a counterfeit and pretended height. But let him who is rich and lofty in virtue be humbled. For in this he the more shows himself to be truly lofty: that he does not fear to be humbled, and knows that he stands firm. «Who, being in the form of God.» See how, out of these few words of the Spirit, all the heresies are undone. For first, in saying Being, he has declared his coeternity with the Father, and has thrown down Arius; then Marcion of Pontus as well. For if he was in the form of God, how do you not say that he began from Mary? Along with him Paul of Samosata too is undone, who said that the Lord was a mere man, wrought upon by God. For we would say to him: As the form of a servant is the nature of a servant, and not an operation, so also the form of God is the nature of God, and not an operation. And Nestorius, who thinks the same things, is undone along with them. Among these also Marcellus the Galatian, and Sophronius and Photinus, have been overthrown. And see Sabellius too falling. «He counted it not, he says, a seizure to be equal with God.» For "equal" is not said of one person, but of two and more. How then do you say that they are bare names, spoken of one hypostasis — the name of Father, and of Son, and of the Holy Spirit? See Arius struck a second time. For we would say to him: What is, He took the form of a servant?

It is plain that he was becoming man. 1281Therefore, being said to have also the form of God, he was God; for form is used of the two alike. But what says Arius? Thus, he says, the Son is inferior, in that he did not seize being equal — he says — to the great God; for a man seizes that which he does not have, he says. But what have we to say to him? First, nowhere do the Scriptures introduce to us a great or a small God. Next, he who by your account is small — how should he have seized becoming great? For he could not have, even if he had wished. Next, Paul brought in an example of lowliness of mind. He would not, then, 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 Father and Son, he said that out of lowliness of mind he bore flesh. For not to rise up against the greater — what sort of lowliness of mind is that? Rather that was weakness and want of power. But for one who has what is equal and of equal power to be humbled and to become man — this is of lowliness of mind. And look at the book itself; for here it is written as in a riddle: «He counted it not a seizure.» That is, by way of seizure. «To be equal with God.» When a man has seized something, he does not even wish to lay it aside, fearing its loss. But when a man has something natural and his own, he lays it aside readily; for he knows that whenever he wills, he takes it again. What then does he say? The Son of God did not fear to come down from the dignity. For he counted not his Godhead a seizure — that is, he did not know himself to have by seizure his being equal to the Father, but by a natural dignity, he says. Therefore he emptied himself as far as the form of a servant, being made in the likeness of men. And what is the likeness of a man? Plainly, another man. And why did he say the likeness of a man? Because he had certain things above man: his being God also, and his being born without intercourse. As to the words, Being found in fashion as a man, the Eutychians say: Behold, he was not by nature a man. But we say that this was said lest the Godhead be thought to have been turned into manhood. And by fashion, he says, he means as it were 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 differing also. Or the words, as a man, he uses for, such as a man. For of a king too, when he comes forth in glory, we say, He went forth as a king. And the Evangelist also says, «And we saw his glory as of an Only-begotten from the Father,» that is, such as an Only-begotten's. — [ΦΩΤ.] For Christ our God looked not to his own, but to what was profitable and salutary for all. Therefore he humbles himself through the incarnation, and exalts us all through his own humbling. He, then, who humbles himself becomes an imitator of Christ — and that though he himself is God by nature and lofty according to essence. But those who are lofty among men have acquired the loftiness in them by seizure, by covetousness; since indeed the nature of all men is common and equal and of like honor.

If, then, he who is God by nature and lofty by nature humbled himself for us, ought not we 1284, who are by nature of like honor and alike lowly, to be humbled to one another, and to be conscious of our own measures? And if we are humbled, God exalts us also above measure, granting us freely what eye has not seen and ear has not heard and has not come up upon the heart of man. «Blessed, he says, are the poor in spirit, for theirs is the kingdom of the heavens.» And yet, even if this were not so, it is of itself lofty and great to be counted worthy to become imitators of Christ. «But himself.» Where are they who say that by necessity and by the Father's command he willingly became man [the Latin gives invitus est incarnatus, "unwillingly was he made man"]? «He emptied.» For since he knew that he had his being equal with God not by seizure, but from nature and a coeternal dignity, therefore he confidently emptied himself — that is, he humbled himself and became man, without casting away his being God. Whereas if he had known that he had his being equal with God by seizure, he would never have become man, being afraid lest he be brought down. «Taking the form of a servant.» See Paul's exactness.

For of the Godhead he has set down the word Being, showing the coeternity; but of the manhood, the words Taking and Being made, showing this to be a thing acquired. «Being found in fashion as a man.» Such as a man. And see the note below. «He humbled himself.» If, then, he was a mere man, as it seems to the heretics, how was he humbled by becoming what he was? And again the word Himself shows us the voluntariness of it. «Becoming obedient.» As a Son, not as a servant. For by this most of all he showed that he is a true Son to him whom he obeyed. For this reason he said, He humbled himself, that you might think nothing servile. And for this reason he said obedient, that he might show the honor toward the Father as toward the cause. «Unto death.» Many are the excesses of the humbling: to become man, to die, and that by the cross.

Wherefore God also highly exalted him, and granted him a name, the name that is above every name, that at the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Whenever the Apostle takes hold of the incarnation, he thereafter utters all the lowly things without fear, since the flesh admits the lowly things. «And granted him a name.» Take these words of the flesh, in no way dividing. And what is the name that was granted? Christ, Son, God. For by these names he is called even with the flesh. — [ΒΑΣΙΛ.]

If it was after the incarnation, because of the obedience, that the Father granted the name above every name to the Son who was God, and that every tongue confessed him Lord — while before the incarnation he had neither the name that is above every name, nor the confession by all men that he is Lord — then he became greater after the incarnation than he was before the 1285incarnation. Which is absurd. And of this sort is also the saying, «All authority in heaven and on earth has been given me.» These things, therefore, must be understood of the incarnation, and not of the Godhead. «Every knee should bow.» For adoration, plainly. «Of things in heaven and things on earth.» Of angels and of men and of demons. For the demons too recognized him. (Wherefore they say, «We know thee, who thou art,» that he is the Holy One of God.) And they shall recognize him, when he sits as judge. Or that both the righteous and the sinners shall bow. «And every tongue confess.» What shall it confess? That Jesus Christ is Lord, to the glory of God the Father. For it is the glory of the Father to have such a Son, Master of all and Maker and God, and one to whom every knee bows and every tongue shall make confession.

Wherefore, my beloved, as you 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 God is the one who works in you both the willing and the working, for his good pleasure.

For exhortations that come with praises everyone receives readily. «As you have always obeyed,» as though he said: Imitate yourselves now also, and what you were doing, do again. «Not as in my presence only.» For then perhaps you seemed to be doing everything out of respect for me; but now, if you heighten your virtue, you will be seen to be doing what is required for God's sake. «With fear and trembling.» For it is not possible to do any good thing without reverence and without fearing and trembling. And how does one tremble? If we consider that God is present everywhere, and sees and hears all things, and that the accounts are hard. «Serve the Lord, he says, in fear, and rejoice unto him with trembling.» With fear and trembling. — [ΦΩΤ.] Well said. For each man must fear and tremble in working out his own salvation, lest at some time he be tripped up and fall away from it. For many are the trials, and many those who plot; seeing that for some men the very practice of virtue has turned out to the contrary, becoming an occasion of madness and of pride. It is needful, therefore, on account of these things, that men work out their own salvation in fear and trembling. For unless God, seeing the contest and the zeal that goes with fear, takes hold along with them, the willing itself will not come out to a good end, nor could the working be judged a good deed. For Cain willed to bring a sacrifice to God — willing a thing that was then most of all praiseworthy — and he did the work; for he sacrificed. But neither of the two was accepted by God. For it was not with fear and trembling. Therefore neither did the Divine take hold along with him, nor did these things come out for him to a good end. And with reason does he say that God works.

For indeed, taking hold along with us, it is he who brings to completion, and who as it were gives form to our own willing and working. 1288And the words, For God is the one who works, and what follows, may also have been said as causes of doing all things without murmurings and disputings. For why will you murmur, he says, as one who is toiling? God is the one who works all things; and why do you dispute about the laboriousness of virtue, having God as fellow-worker? «For God is the one who works.» Since he had said, in fear and trembling, he says: But do not be terrified on this account. For God is the one who works in you both the willing and the working — that is, the doing of the good. So that you need only bring a reverent judgment, and the willing of good things with fear and trembling. For when this is so, God thereafter increases the willing itself, and will work the accomplishing of the good things. Or that out of his great thankfulness Paul says that even the willing itself is worked by God — as when he often calls his own right achievements gifts of grace, not doing away with free will. Away with the thought! Rather, being exceedingly thankful and referring all things to God, that even for the things which we accomplish we may have thanks toward God. «In you.» In you who work out your own salvation with fear and trembling; for with such as these he works together. «For his good pleasure.» That his good pleasure and his counsel may be fulfilled in you.

Do all things without murmurings and disputings, that you may become blameless and pure, children of God without blemish, in the midst of a crooked and perverse generation, among whom you shine as luminaries in the world, holding forth the word of life, for a boast to me in the day of Christ, that I did not run in vain, nor labor in vain.

«Without murmurings.» For he who murmurs is unthankful to God; and he who is unthankful blasphemes. And by disputings, he says, he means doubts. For when God's commandment is set before us, we must not dispute whether it is to be done or not done, but do all things. «That you may become blameless.» That you may become, he says, sincere and without offense and beyond reproach. «In the midst of a generation.» He shows that there were many who warred against them and led them toward murmuring. But this, he says, is a work of virtue: that the man who is goaded should neither murmur nor fall into doubt or wavering. «Among whom you shine.» Among whom, being crooked and perverse, you shine as luminaries. For just as the luminaries shine in darkness, so you also shine in the midst of the darkness of their sins. «Holding forth the word of life.» That is, having the seeds of life and provisions for the way — as though he said: Being known for this, that you are of those who shall live the immortal life.

For those others belong to such as shall die the deathless death. Do you see, even from this, at once, the recompenses of virtue? «For a boast to me.» For this brings a boast not to you only, but to me also, that I trained such men as these. «That I did not run in vain.» What boast have you, O blessed soul? That I did not run in vain, he says, nor labor. That is, that my teaching toward you has not proved vain and unprofitable.

But if I am poured out as a libation — that is, even if I die, 1289he says, and am about to offer myself to Christ as it were a sacrifice and a libation (for to die for Christ's sake is to offer oneself a sacrifice to Christ) — I rejoice, he says. And he did not say this as though he were now about to die; rather he expounds beforehand what shall be afterward, and consoles his disciples in advance, showing that one must not grieve over his end — which is brought to Christ as a libation and a sacrifice — but even rejoice.

But if I am even poured out as a libation upon the sacrifice and ministration of your faith, I rejoice and rejoice with you all. And do you also in the same way rejoice and rejoice with me.

[ΦΩΤ.] This passage must be taken either as those before us expounded it, or in this way as well: But if I am indeed sacrificed because of the sacrifice and ministration of your faith, which I offered in sacred rite to God, I do truly rejoice — for a teacher's joy is the perfecting of those he has taught; and I rejoice with you, because you also, being perfected, enjoy the greatest joy. So then I for my part rejoice on this account and rejoice with you; and you too ought to rejoice, because you are coming to be in perfection, and to rejoice with me, because you have gladdened your teacher. But perhaps the words, «But if I am even poured out as a libation,» seem to introduce the thought that, had he not been poured out upon their sacrifice, he would have been grieved; for this is what the turn of the phrase suggests. And we say that neither is this absurd. For if he himself said above that he held it more needful to remain in the flesh for the advancement and the perfecting of the disciples, he would certainly have been grieved to be sacrificed without having yet perfected them, and without having their faith to bring to Christ as a sacrifice and a ministration. — And in another way also. He would not simply have chosen to be sacrificed, but on this ground, that he had become a diligent and fervent herald of the faith, and on this ground, that he had so equipped his disciples that their faith could be brought to God as a sacrifice and a ministration. For he who is sacrificed for these things — he it is who truly rejoices and exults in being sacrificed. For no one chooses to be slaughtered for nothing. — And it may be taken thus as well: I am poured out now by the trials and the afflictions. For elsewhere too he says, «I die daily.» But even if I am sacrificed, he says, by the trials and the afflictions — for bonds lay about him — yet still I rejoice upon the sacrifice and ministration of your faith, and so on. — Or in this way as well: Yet still, because upon the sacrifice — that is, for your sake and for the preaching to you — I rejoice, and so on. «Upon the sacrifice.» Even if I come to my end, he says, and am poured out as a libation, I rejoice and rejoice with you upon the sacrifice and ministration of your faith; that is, I rejoice because I offer you also to Christ as a sacrifice and a ministration — or rather, not you, but your faith do I offer as a sacrifice and a ministration. I rejoice, then, because I myself am poured out; and I rejoice with you also, because I am about to offer your faith to Christ as a sacrifice and a ministration. «Rejoice and rejoice with me.»

Upon your 1292faith rejoice; but for those things for which I am about to be poured out, rejoice with me.

CHAPTER 4. Concerning Timothy and Epaphroditus, whom he sent to them.

But I hope in the Lord Jesus to send Timothy to you shortly, that I too may be of good heart when I know the things concerning you. For I have no one like-souled, who will genuinely care for the things concerning you. For all seek their own, not the things of Christ Jesus. You know the proof of him, that as a child with a father he served with me for the Gospel. Him therefore I hope to send, as soon as I shall have seen the things concerning me, straightway. And I trust in the Lord that I myself also shall come shortly.

The very sending of Timothy he refers to the purpose of Jesus Christ. «That I too may be of good heart.» Even as you, he says, are of good heart on learning the things that concern me — both that the Gospel has come to advancement, and that the enemies have been put to shame, their contrivances having been turned about to my good — so may I too be of good heart and of good cheer, when I know the things that concern you. «For I have no one like-souled.» I could indeed, he says, have sent another; yet one who would so take your part or care for the things that concern us, I have not even one other. For it belongs to like-souledness that Timothy also should care for them as Paul does. «For all seek their own.» That is, their own repose. For no one, he says, would readily choose, for what seems good to Christ and for your advantage, to undertake so long a journey abroad as the one that reaches to you. And this he says not to revile the others, but to praise Timothy, and to teach us not to fall into the like. Yet observe that he who seeks ease, or only his own advantage, does not seek the things of Christ. «That as a child with a father.» You have no need, he says, to learn from me that, besides being subject to me, he served for the preaching. And with reason does he commend him, and this too for their advantage, that holding him in honor they may hear the more and be the more profited. «As soon as I shall have seen the things concerning me.» When I see, he says, to what end the things concerning me will come. Straightway. Immediately. «And I trust in the Lord.» It is not as one who is not coming, he says, that I send Timothy, but that in the meantime I may be of good heart, when I know the things concerning you.

But I thought it necessary to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier, but your apostle and minister to my need; since he was longing after you all and in distress, because you heard that he was sick nigh unto death, but God had mercy on him — and not on him only, but on me also, that I might not have grief upon grief.

1293This man too he sends with praises, as he did Timothy, for the reason written there. «And my fellow-soldier.» This is more than fellow-worker. For it is possible to work together even in slight things; but the fellow-soldier works together in dangers and trials. «But your apostle and minister to my need.» For it was through him that they had sent him the things for his need. Therefore he calls him their apostle, and minister of his own need. «Since he was longing after you.» His love he puts forward by way of commendation. «And in distress.» He was in distress, knowing that he was loved by you, and therefore aware that you would be grieved at his sickness. «For indeed he was sick.» He shows that it was not through neglect that he was slow to send anyone to them, but that he was constrained. For Epaphroditus was ill, and Timothy — the one who was also able to come — he had alone; how then could he have sent him? «But God had mercy on him.» What will the heretics say, who call the world evil? For behold, the Apostle calls it a mercy of God that Epaphroditus was suffered to remain in this life.

But why at all — for this must be asked as among Christians, if to depart and be with Christ is good — does he call the life here a mercy? And we say that for the same cause for which he said above, But to remain in the flesh is more needful for your sakes, for this cause he says this now also. «But on me also.» See how he makes him worthy of reverence, in saying that by that man's health mercy was shown to himself. «That I might not have grief upon grief.» Besides the grief from his sickness, that from his death also; that is, that I might not have the grief of his sickness upon the grief of [our Greek source breaks off in mid-clause here; the plate's continuation is recorded in the crux].

Therefore I sent him the more diligently, that seeing him again you may rejoice, and that I may be less sorrowful. Receive him therefore in the Lord with all joy, and hold such men in honor; because for the work of Christ he came near unto death, hazarding his life, that he might fill what was lacking on your part in the ministration toward me.

«Again you may rejoice.» Not from the report only that he was made well, but from the sight of him as well. «And that I may be less sorrowful.» For if you rejoice, I too rejoice; yet he did not say, I rejoice, nor even, I shall be without sorrow, but less sorrowful — showing that he was never at any time free of the sorrow he bore for his disciples, and of that for the war over the faith. For in hope he always rejoiced. «Receive him therefore.» Receive him, then, either for the Lord's sake, or because God so wills. «And hold such men in honor» — not for their own sakes, but for yours who receive them, that your reward may abound. «Because for the work of Christ.» When this man had gone away to Rome to convey to Paul the things for his need, it is likely that he found him in great danger, so that it was not permitted to anyone even to come near him, and there was danger also for those who met with him.

Epaphroditus, then, despising such danger, both met with him and gave the things for his need, and 1296ministered to him. And such a thing he calls a work of the Lord. For he who gives me rest, he says, does this not for my sake, but for the Lord's. — «For the work of Christ.» [an attribution siglum stands here; its letters are lost in our source] Rightly does he call it a work of Christ. For if he who receives the disciples receives Christ himself — «For he that receiveth you, he says, receiveth me» — then he also who ministers to the disciples in anything ministers to Christ. And in another way too it is a work of Christ, because it is Christ's commandment to lay down one's own life for one's friends. And if for friends, how much more for teachers! «Hazarding his life.» For what if God, he says, saved him beyond expectation? Still, he himself took the hazard, and threw himself into danger. «That he might fill up your lack.» You sent me, he says, the things for my need, and remembered me in my absence, and showed your love. There was lacking, then, to the whole work, that I should receive what had been sent; and this alone was wanting. This man therefore filled the lack that remained over, toward the ministration to me, hazarding his life. And he shows that for this there will be a reward for those who sent as well, seeing that what was wanting for the completing of the work that is according to God, this Epaphroditus supplied besides. And in saying, Your lack, and, of the ministration, he showed that it is a debt owed by those who are in safety to send to those who are in dangers. And this he says to check them, and to show that they have paid a debt.

CHAPTER 5. Concerning the spiritual life, the life not lived as in the flesh, which is an imitation of the death of Christ.

For the rest, my brethren, rejoice in the Lord. To write the same things to you is to me indeed not irksome, but for you it is safe. See the dogs, see the evil workers, see the concision. For we are the circumcision, who serve God in spirit, and boast in Christ Jesus, and have not confidence in the flesh, though I myself have confidence in the flesh.

For if I, he says, shall not die now, and the Gospel comes to increase, and the enemies shall be put to shame, you ought to rejoice in the Lord. For what has befallen tends to the glory of the Lord. [an attribution siglum stands here; its letters are lost in our source] And further, if the apostle has revived you and has been sent back to you, and I have been rid of the grief I bore over him, and your lack has been filled up, you ought to rejoice with a joy that is spiritual and worthy of the Lord. «See.» They were hard to discern. Therefore he says, See — that is, watch yourselves and be on your guard. «The dogs.» There were certain men from among the Jews, supposed believers, who mingled Judaism also with the faith and corrupted the preaching; these he calls dogs. And the Gentiles were once called dogs, because they did not know God; for dogs bark even at him who gives to them.

But now these men are dogs (for they who 1297deny the Son do not know the Father either) — either for their shamelessness, or as returning to their own vomit, or for their biting in secret. «The evil workers.» For they do work, but unto evil; for they tear up what has been well planted. «The concision.» He means those who are circumcised. But since circumcision was no longer performed lawfully among the Jews [the Latin gives nondum facta erat apud Judaeos vera et legitima circumcisio, there was not yet among the Jews a true and lawful circumcision] (for the lawful circumcision now is to be circumcised in the soul by the spirit), he called it a concision, showing that circumcision is nothing else than a cutting-up of the body. For when the truth has come, the types must needs fall idle. Or: because those who preach circumcision attempt to cut in pieces the body of the Church. «Who serve God in spirit.» Those who serve God spiritually, and are spiritually circumcised. For otherwise no one is able so much as to serve him. «And boasting in Christ Jesus.» See how he showed the difference. For which is better, to have confidence in Christ, or in the flesh? Clearly in Christ. Therefore ours is the true circumcision — ours who boast in Christ, and not theirs who boast in the flesh. «Though I myself.» If I wished, he says, to boast as those men do, I too have rather more confidence in the flesh. That is, I too could, like them, boast in the circumcision of my flesh, and more than they. «Having confidence.» If the Apostle had been of the Gentiles, someone might have said this — that he was cheapening the circumcision of the Jews as one deprived of their nobility. But as it is he says: Though having confidence in the flesh also, I say these things — not because this was a boasting to him (for this is what confidence means) — but for their sakes he spoke thus. «And in the flesh.» I have it, he says, in Christ, but I have also the confidence that seems to be in the flesh. Therefore I do not blame them as one deprived of the [our Greek source breaks off in mid-phrase here; the plate's continuation is recorded in the crux].

If any other man thinks he has confidence in the flesh, I more: circumcised the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the law, a Pharisee; as touching zeal, persecuting the Church; as touching the righteousness which is in the law, having become blameless.

Well said is the word Thinks: either as though those men had not so great a confidence as he himself has, or as though the confidence that is in the flesh were not properly a confidence at all. And he said, Another, showing that he would never have come to these words, had not others, who had confidence in the flesh, brought him to it.

But see how he lays hold of them without naming them, fearing lest he make them more shameless [the Latin gives veritus ne nimium pudore ipsos afficeret, fearing lest he affect them with too much shame]. «Circumcised the eighth day.» What was held in honor among them he set down first — circumcision. And see how great a bodily nobility he alleges, lest the Jews suppose that he says what he has said as one deprived of these things.

For otherwise they were put to shame, when he blamed the things that were theirs — he who had all of them in the highest degree; and he says, Circumcised the eighth day. 1300Meanwhile he shows that he was not a proselyte. «Of the race of Israel.» He shows that he was not even of proselyte parents. «Of the tribe of Benjamin.» Of the tribe held in repute, he says, among the Jews. «A Hebrew of Hebrews.» From my forefathers, he says, I am of the Jews of repute (for it is possible to be of the race of Israel and yet not a Hebrew) — taking the word «Hebrew» as having to do with the knowledge of the Hebrew tongue. For after they had been scattered among the nations, in their great ignorance of the ancestral tongue they had no exact knowledge of the scriptures current among the Jews, nor of the law itself. «As touching the law, a Pharisee.» This was the sect of repute among the Jews. For now he speaks also of the virtue that comes of deliberate choice; for the first things were not of choice. Of choice is the zeal; but not of choice are circumcision, being of the race of Israel, of the tribe of Benjamin, and the rest. «As touching zeal.» For it is possible to be a Pharisee, and yet not a zealot. As touching the righteousness which is in the law. Since the Jews too persecuted the Church, not for zeal of God but for love of rule, he makes this point secure as well. For he who was blameless as touching the righteousness in the law — how should he have persecuted for love of rule, and not for zeal of God?

But whatsoever things were gains to me, these I have counted loss for Christ's sake. Nay rather, I even count all things to be loss, because of the surpassing worth of the knowledge of Christ Jesus my Lord, for whose sake I suffered the loss of all things, and count them to be refuse, that I may gain Christ, and be found in him, not having my own righteousness which is of the law, but that which is through faith in Christ.

[ΦΩΤ.] By gain he means the things gathered to him from the law. So then he does not speak ill of the law, as the followers of Marcion babble. And if he does count these things loss, he does not say it simply — which would be the mark of one speaking ill of the law — but he calls them loss by the comparison with Christ; and this tends the rather to the law's praise, that he does not dare to call it loss otherwise than by the setting of it beside Christ and the comparison with him. «These I have counted.» [ΤΟΥ ΑΥΤΟΥ] If you count all things loss, O Paul — even the very things of the law that are kept after the flesh — because of the surpassing worth of the knowledge [our Greek source breaks off here and resumes in mid-argument; the parallel Latin column shows the extent of what is missing — see the crux] it is not to cast off a loss (for this is rather to make gain, namely to be set free of loss), but rather signifies the casting away of certain profitable things [the Latin column gives quarumdam vilium rerum abjectionem, "the casting away of certain worthless things"]. How then, when you put away the things you have counted loss, do you say, That I suffered loss? And we say that he did not count these things loss simply, but by comparison with the more perfect knowledge that is according to Christ, since in itself he reckoned them gain. Therefore the words, I count it loss, are by comparison with the better things; but the words, I suffered loss, are said in themselves, with regard to the nature of the law. Or this too must be said: that the divine Paul takes no care for the choice of Greek words; he looks only to make plain the matter in hand.

For just as elsewhere, wishing to make plain the power of death 1301over us, he was in no way exact about the wording, but instead of saying, it played the tyrant, or it did violence, said, it reigned — signifying by a word of good omen its ill-omened tyranny — so now too, the casting away of harmful things, which is a thing of good omen, he indicated by a word not of good omen, saying, I suffered loss. «Loss.» Certain of the heretics say: Behold, the law is loss and refuse; how then do you say that it was given by God? But observe: he did not say, It is loss, but, I have counted it loss. For to those who sit beside the letter and stand away from Christ it becomes the procurer of loss — not by its own nature, but by the inexperience of those who use it ill. For if gold and lead lie before a man, and there is need to take one of the two, and he chooses the lead, he has suffered loss — the lead not being loss by nature, but by the deprivation of the better. So then the law also, if a man use it as he ought, is gain; for it conducts to Christ. For Moses the lawgiver, speaking of Christ — that He will raise up for you a prophet like me (like me, that is, both in respect of the flesh and of the mediation) — said that they must hearken to him. But if a man will sit beside the letter, it is an occasion of loss. These things you may understand of the words, I count them to be refuse, as well. And first it may be said that he did not say Refuse of the law, but of worldly things as well. And if of the law also, you will understand it according to the sense given for loss; and this too is well. For the straw of the wheat is called refuse. Yet so long as the wheat has not yet appeared, the straw is necessary, as preserving the wheat that is to be; but when it has appeared, the straw is useless to men. So also the law. So long as Christ had not become man, it was needful, for it conducted men to him; but when he had appeared, it is superfluous, so far as concerns the keeping of the things in it after the flesh. And in another way too the law was needful before Christ. For it had more of philosophy than the doctrines of the Greeks, but was grosser than the philosophy that is in Christ. Set therefore midway between idolatry and the faith of Christ, it profited, leading men little by little out of idolatry and out of the grossness that came of it, and making them fitter to believe in Christ when he appeared. Since, then, it has fulfilled its own office and has conducted men to Christ, it is henceforth superfluous for being kept after the flesh — as the child's dress and training are to a boy who has come to man's estate. — [ΟΙΚΟΥΜΕΝΙΟΥ] You may also understand the law to be refuse in another way. For refuse is fodder for beasts; and the law accordingly, after the faith, is under observance among the more irrational sort of men. But why at all have you counted it loss and refuse, O Paul? Because for a long time it deprived me of Christ, while I sat beside the letter — not that he was now suffering loss from it.

For he knew how to use it spiritually; but 1304he speaks of that loss which was before his believing. For even after the loss that damaged us has passed by, we still, in remembering it, call it loss. For see how safely he spoke: I count it loss, because of the surpassing worth of the knowledge of Christ — as though he said, By nature it is not loss; but since, while I supposedly kept it, I did not recognize Christ, it became a loss to me. «Nay rather, I even count.» Since the word, I have counted, carried the force of past time, he says that even now I count. For indeed, he says, for a long time it deprived me of Christ — not by its own will, as one might say, but by my relation toward it, which was not according to knowledge. «That all things are loss.» For if, he says, one should set the bodily observance of the law over against the knowledge of Christ, he will find the law to be loss. So great, he says, is the difference made by the knowledge of Christ.

«For whose sake I suffered the loss of all things.» Not only having let the law go, so as not to keep it and the things in it after the flesh, but all the things in the world as well. For the word, I suffered loss, is as if to say, I let them go and was deprived of them. «Not having my own righteousness.» My own, he says — that which is, as it were, of my own works and labors according to the law. For such righteousness, he says, is not properly righteousness at all — for what indeed shall a man do? — but that which is through grace and faith in Christ is properly righteousness. If then he who had a righteousness of works ran to the righteousness of faith that he might be saved, what shall he suffer who neither has one nor runs to it?

The righteousness which is of God upon faith, of knowing him, and the power of his resurrection, and the fellowship of his sufferings, being conformed to his death, if by any means I may attain unto the resurrection of the dead. Not that I have already received, or am already perfected [the Latin gives aut jam mortuus sim, or have already died]. But I pursue, if I may also lay hold of that for which I was also laid hold of by Christ Jesus. Brethren, I do not yet reckon myself to have laid hold. But one thing: forgetting the things behind, and stretching forward to the things before, I pursue toward the mark, unto the prize of the calling above of God in Christ Jesus.

«The righteousness which is of God.» For that which is through faith in Christ is of God, not of the law. «Upon faith.» The righteousness which is of God, he says, rests and is founded upon the faith of knowing him. «For he that knows the Son knows the Father, and conversely.» — «And the power of his resurrection.» For if faith shall not make plain to us the power of the resurrection, what argument will present it? «And the fellowship of his sufferings.» For that one must have fellowship in the sufferings of Christ we have both learned through faith and perform. For he who does not believe that in suffering with him he shall also reign with him would never suffer with him at all. «Being conformed.» That is, being made like.»

For just as he himself, he says, died for men, 1305so I too die for the profit of men. And this is also to die for Christ. «If by any means I may attain.» If by any means, he says. Do you see him, after so much, still in doubt? «Unto the resurrection of the dead.» That glorious resurrection which leads to him, concerning which he says elsewhere, «And we shall ever be with the Lord.» «Not that I have already received.» Since he had said, Being conformed to the death of Christ — and the word was a great one — he was not content only to say, If by any means I may attain unto the resurrection, but showing us yet more plainly that even one who is conformed 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 being conformed to the death of Christ, nor that I am already thereby perfect. «But I pursue, if I may also lay hold.» But I pursue, he says, the prize, if indeed I may lay hold of it. And see how much force the words have, I pursue, and, if I may lay hold. For he who pursues, and is in doubt whether he shall lay hold, sees nothing else and reckons nothing else than to attain what he pursues. «That for which I was also laid hold of by Christ Jesus.» That is, in that matter for which I was taken hold of by Christ. For he laid hold of me already, he says, as I was fleeing, and made me believe. As to the things, then, for which I was laid hold of — as, to preach, to bear his name before nations and kings — whether I may lay hold so as to become such as I was chosen to be. Or understand the words, for which, as meaning since, so that the sense is: But I pursue, if I may lay hold, since I too was laid hold of — calling the thing a debt. «I myself.» At the same time, by the example drawn from himself, teaching them also to be modest in mind and not to be puffed up as having laid hold. «I do not yet reckon.» He says everything as of a runner. And what is it that you do not reckon to have laid hold of? The mark, he says, for which I was sent, the prize, the being worthy of the apostleship. And if Paul, so great a man, has not laid hold, what shall we say? How then does he say elsewhere, «I have fought the fight, and have finished the course»? Because he was then near his departure. «But one thing.» One thing I do, he says, and I become wholly of one thing only. The words, But one thing, must be thought to be said either by ellipse, as those before us took them — for in this figure too he is frequent, so that there is wanting: but one thing I care for, one thing I study and am anxious about. What is this? The things behind, he says, and so on. Either, then, it must be taken thus, or it rather falls under another figure, that of taking a word in common. For the divine Paul abounds in this too, so that the words, I reckon to have laid hold, are taken in common: that is, I reckon that I have laid hold of nothing, save one thing. And what is it that I reckon to have laid hold of? That, forgetting the things behind and stretching forward to the things before, I pursue toward the mark, and so on. For he must needs have laid hold of this: that he pursues toward the mark, and that his course is not in vain. Therefore he says elsewhere also: «So I run, not as uncertainly; so I fight, not as one beating the air.»

And again: «So run, that you may lay hold.» — «Forgetting the things behind.» 1308For this it was that made him stretch forward to the things before: the forgetting of the good deeds behind. And before, he says, is with regard to the prize laid up. For always accounting it to be before me and far distant from me, I run toward it. «And stretching forward to the things before.» The word, stretching forward, shows the swift course [the Latin gives continuum cursum, the continuous course], as if he had said: I am still in the course, since the prize is before me and far distant. For that man stretches forward who, while his feet are still running, has already bent the rest of his body toward the mark, and all but outstrips his feet by the leaning of the rest of the body. And this comes of great eagerness and warmth. «I pursue toward the mark.» And what is the mark of his course? The kingdom of the heavens, which he also calls the prize. For interpreting himself he says: And what is the mark? The prize, he says, of the calling above. «In Christ Jesus.» He refers all to Christ: for in Christ, he says, I run. For without Christ and his inclining to help it is not possible to accomplish this course, even if we should wish.

As many of us then as are perfect, we are of this mind; and if in anything you are otherwise minded, this also God will reveal to you. Nevertheless, whereunto we have attained, to walk by the same rule, to be of the same mind.

«We are of this mind.» Of what? That one must forget the things behind and stretch forward to the things before. For this is what makes men perfect: to account that one falls short of the prize. «And if in anything otherwise.» If in anything otherwise, he says, you have succeeded — namely, that you do not fall short of the prize, but have already attained it — God will reveal to you that you are not rightly so minded. For he who is so minded becomes the more slothful. And he says, This also, as all the rest as well; for he refers his own teaching to God. «Nevertheless, whereunto we have attained.» For the present, he says, while God is revealing that other thing, let us stand in the measure and rule whereunto we have attained — that is, in not losing what has already been accomplished. And the word, to walk by rule, is as if to say, to be content, to obey, to stand fast.

Or: he calls faith a rule. For just as with a rule, whether you take away or add, you have ruined the whole, so also with the faith. — [ΦΩΤ.] For the meantime, he says, until he reveal to you the truth, let us not lose what we have laid hold of. And how is it lost? If we grow negligent of our former zeal and are turned aside from the course. But one must walk by the same rule — that is, keep up the same contest, display the same manner, be of the same mind, both concerning the conduct of life and concerning the doctrines.

For as he who has altered any one of the doctrines 1309has dissolved all that went before as well, so too he who has shifted any point of the conduct of life and let it slacken and does not keep the same exactness has ruined what preceded also. Then, that he may not seem to be enjoining a thing hard to accomplish and difficult — to be trained through the whole of life in the virtues and in piety — he adds: Be imitators of me. What I require, he says, is a very easy thing, and nothing impossible; I too am a man of like passions: as you see me contending, so contend yourselves also.

To walk by the same rule, to be of the same mind. This passage is either exhortation or prayer. But if it is exhortation, the word "must" is wanting: You must walk by the same rule, be of the same mind. If you are bound to walk by the same rule, you are bound to be of the same mind. But if it is a prayer, the words "he will reveal" will be supplied from the common construction: as, He will reveal to you to walk by the same rule, and so on. For he knows that without the divine impulse nothing is rightly accomplished. To be of the same mind, he says, in that which we have attained in the faith — no more, no less.

Be fellow-imitators of me, brethren, and mark those who so walk, even as ye have us for a pattern. For many walk, of whom I often told you; and now I tell you even weeping, the enemies of the cross of Christ, whose end is destruction, whose God is the belly, and whose glory is in their shame, who mind earthly things.

«Be fellow-imitators of me.» For this blessed man taught not by words alone, but in his works also he became their pattern. «And mark.» Above he was saying, Beware of the dogs and the evil workers — namely, those who even after the faith were judaizing. But now he gives them a general observation: that you may mingle, he says, with these, who bear the pattern of my conversation among you. — «Those who so walk.» [ΦΩΤ.] To walk he takes here simply for to live and to conduct oneself. Since, he says, many walk, then, for the distinguishing of those who walk rightly and those who do not, mark who walk according to the pattern in which we walked, and follow these. «For many walk.» Badly, he says, and otherwise than I. «And now I tell you even weeping.» Behold the bowels of Paul, weeping over the evils of others. For since the disease was straining upon them, he mourns for them. «The enemies of the cross of Christ.» What sort are these whom you bid us guard against? The enemies, he says, of the cross of Christ. For there were some who were Christians in name, but lived in luxury and ease, whom he calls enemies of the cross. For they do things contrary to it; for it requires a noble soul, drawn up in array against dangers and imitating its own Master, whereas these are slaves to the belly. «Whose end is destruction.» Well did he call the end destruction — if they remain such to the end; for it was likely that they should also be changed. «Whose God is the belly.»

For they serve it as a mistress, or rather as 1312a god. Of whom he says elsewhere: «Let us eat and drink, for tomorrow we die.» For there too he was speaking of the gluttonous. «And their glory is in their shame.» Many say that by these words he was hinting at circumcision; but it is not so. Rather, he says, they boast in those things for which they ought to have hidden their faces and been ashamed. «Who mind earthly things.» For they who seek after ease and luxury mind earthly things.

For our commonwealth is in the heavens, whence also we look for a Saviour, the Lord Jesus Christ, who shall transfigure the body of our humiliation, that it may become conformed to the body of his glory, according to the working whereby he is able even to subject all things to himself.

We must therefore seek the things in heaven, where our commonwealth is. For there we serve as soldiers, there we live as citizens. «Whence also a Saviour.» From heaven we look for our Lord and Saviour, who shall appear in the Father's glory, at the second coming, with his holy angels; who, he says, shall both transfigure and change the present body. And he called it a body of humiliation because it is subject to corruption and to passions and pains. And he will make it, he says, like to that body of his own, which sits at the right hand of the Father, which is adored by the incorporeal powers. For our body also shall be changed into incorruption, by the grace of our God Jesus Christ. Woe to those who fall away from this glory and are ranked with the demons. «Who shall transfigure.» Many suppose that another body, a spiritual one, is raised at the resurrection, and not this one which we now wear about us, because it is said, He shall transfigure the body of our humiliation into the body of his glory. But see what Methodius says in his discourse On the Resurrection. This body of ours also was once, before the transgression, a body of glory; and it was so glorious that now, after the transgression, it is called a body of humiliation. For had it not been glorious, it would not now have been called a body of humiliation. For it is the glorious that is humbled by a fall. Since of that which is always lowly no one would say that it was humbled through the transgression. For indeed of him who stands, if he fall, we say that he fell; but of him who always lies, no one would say that he fell by sinning. So then it is this body that rises, become incorruptible and glorious, and not another. «That it may become conformed.» He lays down a strong and indisputable ground of belief that the body of our humiliation shall assuredly 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, who will dispute but that this shall assuredly be? 1313Then, do you want yet another demonstration? He wills to subject all things to himself. «For it behoves him, he says, to reign until all things be subjected to him» [Gk 1 Cor 15:25 reads ἄχρις οὗ θῇ πάντας τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ, "till he put all his enemies under his feet" — the form Migne prints at 1316]. And: «But when all things shall have been subjected to him.» If then the Son himself reigns in order that he may subject all things to himself, and all things shall assuredly be subjected to him, it is plain that the body of our humiliation also — if only we ourselves shall be willing — shall be subjected to him. And it is subjected when it bears in itself nothing seditious and hostile toward him who subjected it, but all things concordant and in tune, both in faith and in the conduct of life. And when the body of our humiliation has thus been subjected to him, it is plainly transfigured from the humiliation that is according to sin and corruption, and becomes conformed to the body of his glory. Vain, then, is the fear. And we must not say that the Son will subject all things to the body of the Son, but that he subjects them to himself — he who said: «All authority hath been given me in heaven and on earth.» As Paul also says elsewhere:

«For it behoves him to reign until he put all his enemies under his feet.» And: «But when all things shall have been subjected to him.» Since, then, the divine oracles say these things plainly, how must it not be said that our Lord and Saviour Jesus Christ is himself both he who transfigures the body of our humiliation and he who works the subjection of all things unto himself? And when the Son subjects, the Father also subjects; for the things of the Father and of the Son are common. «According to the working.» Then, in what follows, he gives also the reason of a thing so marvellous. For it is marvellous, that our body should become conformed to that divine body. For this, he says, God and Father will do out of the working — that is, according to that working by which he is able, and was able, to subject all things to his Son. He will therefore, he says, subdue it, so as to change it into incorruption. And see how great a concord of the Holy Trinity he knows: that, having above laid it down that the Son effects the change of our body, he now says that the Father does this. Surely, then, it is not rash, if we so understand it, that the Son will do this according to that power of his in which he subjected all things to his own body? But if we shall so understand it, there is fear lest we seem to divide, after the union, the one incarnate nature of God the Word.

CHAPTER 6. Exhortations proper to certain persons, and common to all.

Therefore, my brethren beloved and longed for, my joy and crown, so stand fast in the Lord, beloved. I beseech Euodia, and I beseech Syntyche, to be of the same mind in the Lord.

Yea, I ask thee also, genuine yokefellow, help these women, who laboured with me in the Gospel, together with Clement 1316and the rest of my fellow-workers, whose names are in the book of life.

Great are the praises — to be brethren of Paul. And not this only, but also beloved and longed for; and not only that, but also his joy and his crown. «So stand fast.» So — how? As he now says: unswerving and steadfast in the faith of Christ. «I beseech Euodia and Syntyche.» These women were exceedingly among the well-approved. «To be of the same mind in the Lord.» Which very thing they now think. «I ask thee also.» I beseech thee also, he says, as I did those women. «Genuine yokefellow.» From this some have supposed that Paul had a wife, and was writing to her. But such a notion is foolish. For what a thing it would be, if at Philippi he had left her behind in a strange and alien land, and neither at Tarsus, where he had been born, nor at Jerusalem, where he had been brought up? But we shall say either that he was the husband of one of the two women he mentioned, or that it is a proper name — some man of good repute, to whom he also commends the said women. «Help them.» Work together with them in the things that pertain to God. «They laboured with me.» He hints at dangers, which these women too endured along with him. «And of the rest of my fellow-workers.» There were indeed, he says, others also who were fellow-workers toward the preaching; nevertheless these women too laboured with me. «Whose names are in the book of life.» What is greatest of the things God said to his own disciples, this Paul says also concerning these women. For what says Christ? «Rejoice not, he says, that the demons are subject unto you, but that your names are written in the book of life.»

Rejoice in the Lord always; again I will say, rejoice. Let your forbearance be known unto all men. The Lord is at hand; be careful for nothing, but in everything by prayer and by supplication with thanksgiving let your requests be made known unto God. And the peace of God, which surpasses all understanding, shall guard your hearts and your thoughts in Christ Jesus.

Christ says: «Blessed are they that mourn,» and: «Woe unto them that laugh.» How then does Paul say, Rejoice? Neither did Christ enjoin the worldly mourning — such as mourning over the loss of kinsfolk — but the spiritual, the mourning for sins. Nor does Paul speak of the worldly joy. Wherefore he also adds, In the Lord. So that that mourning becomes the occasion of this joy. For he who mourns his own sins shall have the joy that is in the Lord, having by this blotted out his sins through the mourning, and rejoicing according to God with a conscience privy to Christ. And what does his doubling it mean — «Again I will say, rejoice»? They were in grief because of the trials and the afflictions which they were enduring. He shows, then, that to suffer and to be grieved for Christ's sake is a procurer of the true joy.

Or: that the grief for Christ's sake which comes about from the persecutors is itself joy, since the joy that lies in expectation overshadows 1317the grief that is at our very feet. «Let your forbearance be known unto all men.» Since above he had accused certain men, saying, Whose God is the belly, and their glory is in their shame, it was likely that on account of these things the faithful would be set at war with those men. He says therefore: Do not treat them as enemies, but with forbearance; and not toward them only, but toward all men also. «The Lord is at hand; be careful for nothing.» For why are you distressed, he says, at their plots, or at the other trials? The Lord is at hand, he says, the judgment is upon us, and both you and they shall have your recompenses. Be careful, then, he says, for nothing: «but in everything» — that is, in every matter — use prayer and supplication. Now it is a very great comfort to those who are afflicted that the Lord is at hand. And behold, he adds yet another medicine, the prayer that is with thanksgiving. For this is prayer in the proper sense. Through the prayer, then, and the supplication that is with thanksgiving, let your requests be made known unto God. So that prayers which have not thanksgiving are not even made known unto God. For he who gives no thanks for the things that are past, how shall he either ask or receive the things to come? But in every matter use prayer and supplication, through which let your requests, with thanksgiving, be made known. «And the peace of God.» By peace he means God's reconciliation toward us. And well did he say peace. For we had been set at war with him, but through the blood of the Only-begotten he reconciled us to himself. Or else he speaks of that peace of which Christ says: «My peace I give unto you, my peace I leave unto you» [Gk John 14:27 has the clauses in the reverse order — εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν, "peace I leave with you, my peace I give unto you" — and "my" with "give" only]. For when he bids us be at peace even toward our enemies, does it not surpass all understanding? «Which surpasses all understanding.» And if the peace of God surpasses all understanding, what would one say to those who busy themselves about his essence? «Shall guard your hearts.» So as not to be swamped by trials, nor carried about by deceit. «In Christ Jesus.» Either he will guard you in him, so that you abide and do not fall away from him; or he will guard you through him.

Finally, brethren, whatsoever things are true, whatsoever seemly, whatsoever just, whatsoever pure, whatsoever lovely, whatsoever of good report — if there be any virtue and if any praise, these things consider. What things ye also learned, and received, and heard, and saw in me, these do; and the God of peace shall be with you.

All things have been told you; this alone now remains.

But the words are those of one urging them on. And by true he means the things of virtue; for vice is falsehood. By seemly, all that lies in bearing and in words and in gait and in deeds. By pure, as by way of contrast with him who minds earthly things. By lovely, either to God or to the faithful. «If there be any virtue, and if any praise.»

He wills them so to live as to please men also. (Without offence 1320be ye, he says.) Not looking to praise, but living praiseworthily. «These things consider.» Do you see that he wills to banish even the evil thought out of our souls? «What things ye also learned.» Through teaching ye learned, and received, and heard; but through works ye saw. And that he became for them a pattern, this is the meaning of, Ye saw in me. For since it was not possible to write about all things — about bearing, about gait, about words, about laughter, and all the rest — in one word he taught all, in saying, And ye saw in me. «And the God of peace shall be with you.» For if ye do these things, he says, ye shall be free from fear, in peace, in security. For if we through virtue are at peace toward God and toward men — «For with them that hated peace, he says, I was peaceable» — God also shall be with you. And God being with you, what need is there to busy oneself about the rest?

But I rejoiced in the Lord greatly, that now at length ye have flourished again in your thought for me; wherein ye were indeed minded, but ye lacked opportunity. Not that I speak in respect of want; for I have learned, in whatsoever state I am, to be self-sufficient. I know also how to be humbled, and I know also how to abound; in every thing and in all things I have been initiated, both to be filled and to hunger, both to abound and to suffer want. I am strong for all things in Christ who empowers me. Nevertheless ye did well, in that ye had fellowship with my affliction.

«But I rejoiced in the Lord greatly.» Greatly, for this reason: because the joy was not fleshly, but in the Lord. And he rejoiced, not because he himself received, but because those who gave were benefited. «That now at length.» The phrase, Now at length, indicates a long time in which they had neglected to do this, namely to send him the things needful. And the phrase, Ye have flourished again, is as of fruits that had been dried up and afterwards budded once more. For thus, he says, ye also, having withered away in almsgiving, have flourished again. The phrase, «Your thought for me,» showed that they had been negligent only in the things that concerned him, and not in the things that concerned all men — which was the act of one recovering the force of his rebuke. For the thought for me, he says — that is, the remembering of me, as ye always used to remember me, he says. Then, as though making apology for their remissness toward him, he says: «But ye lacked opportunity.» That is, Ye did not neglect me out of remissness, but ye had no opportunity of sending, either because ye were not in plenty, or because ye had not one to carry the things. But why does he who always boasts in not receiving (for it is good for me rather to die, he says, than that anyone should make void my boasting) now receive? And we say that there, among the Corinthians, it was on account of the false apostles that he did not receive. For, he says, that wherein they boast, they may be found even as I. Since he did receive, not so much for his need as that those who supplied might be benefited.

For whence had he wherewith even to be fed in a foreign land, neither carrying anything with him, nor giving his leisure to handiwork, but to the preaching 1321? «Not that I speak in respect of want.» Since he had gently rebuked them by writing, Now at length, he says: The things I said, I did not say for this reason, as being in want, but for your advantage, he says, I spoke, that ye be not without fruit — which he says lower down. — [ΦΩΤ.] I said that I rejoiced in the Lord greatly, that ye have flourished again in your thought for me. But do not suppose, he says, that I say this because of the want I had. For I, he says, have learned, and so forth. I am trained, he says, in all things, and not even when in want am I put out. Yet I rejoiced nevertheless over you, that ye did well. For having made yourselves partakers of my affliction, ye shall be partakers also of the prizes. For this reason I rejoiced greatly. Since he had said, I rejoiced greatly, because ye did well in becoming fellow-partakers of my affliction, he reminds them that from the beginning he had laid up for them this grace and this benefaction — namely, to receive from them the things needful, and thereby to make them partakers both of the afflictions borne for Christ's sake and of the prizes laid up for these. For do not suppose, he says, that it is because I am now far away, and in a place where the preaching has not been spread abroad as among you, nor are there men who so readily supply the things needful — that for this reason I accepted your supply and counted you worthy to become partakers both of my affliction and of the recompense. For indeed, when I was still near, and had many who would have supplied the cost had I been willing, I preferred you. For when I went forth from Macedonia, and at Thessalonica, I counted you worthy to be the suppliers of my need. But do not suppose that I say these things and extol this deed of yours in order that ye may supply again and again, and satisfy my necessities. For so far am I from saying them for this reason, that behold, I say, I have all things — that is, I am discharged as regards all the things that pertain to need; and I am discharged in this sense, that I no longer have need of them. Then, that he may not grieve them as though disdaining them: Not so, he says, but that I abound, and so forth. «For I have learned, in whatsoever state I am.» The thing, then, is a matter of teaching and of discipline. And what didst thou learn, O divine soul? In whatsoever state I am. That is, to be content, he says, with what is present, and to be self-sufficient. «I know also how to be humbled.» Perhaps someone will say: To know how to bear hunger belongs to virtue; but to be filled — of what virtue is that? Of very great virtue indeed. For as straitness, so also freedom from care knows how to breed many evils. For many, coming to be in plenty, have become more careless, and have not been able to bear a belly that is filled. For indeed Israel bore not the fulness, but kicked against it. But not so Paul. «To be humbled.» That is, to suffer hunger. «To abound.» That is, to be sated. In every thing and in all things I have been initiated.

In every matter, he says, and in 1324all the things that befall, I have been initiated. That is, I have experience of all things. «I am strong for all things in Christ who empowers me.» That he may not seem to speak boastfully, and moreover as being thankful, he refers all to Christ. What has been said, he says, is no achievement of mine, but of Christ who supplies me this strength. «Nevertheless ye did well.» And these things being so, he says, and I being strong to bear all things, ye did well, he says, in becoming fellow-partakers of my affliction. For lest they should become more careless on hearing that I need nothing, he handles the argument in another way. For by what went before he abated their conceit, but by what he says now he makes them more eager. He did not say, Ye gave and stopped my grief, but — what was more venerable — «Ye had fellowship with my affliction.» And what a thing it is to become a partner of Paul, and that in the affliction borne for Christ's sake!

And ye yourselves also know, Philippians, that in the beginning of the Gospel, when I went forth from Macedonia, no church had fellowship with me as concerning an account of giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my need. Not that I seek the gift, but I seek the fruit that abounds unto your account. But I have all things and abound. I am filled, having received from Epaphroditus the things sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. And my God shall fill up every need of yours according to his riches, in glory, in Christ Jesus.

For the rebuke spoken above, where he said, Now at length ye have flourished again, he now quietly makes his apology. For do not suppose, he says, that I have spoken as one in need or as one demanding, but because I am confident of you, he says. And it is you who gave the occasions of this confidence, in that ye supplied me in the beginning of the Gospel. «In the beginning of the Gospel.» Before, he says, ye were confirmed at all. «When I went forth from Macedonia.» It cannot be said, he says, that ye gave to me as to one who was among you. When I went forth, he says, not only out of your city, but out of the province also. «No church had fellowship with me.» He did not say, No church gave to me, but, «Had fellowship.» For the thing is a fellowship. For I gave spiritual things, he says, and received carnal, as he says elsewhere also: «If we have sown unto you spiritual things, is it a great matter if we shall reap your carnal things?» And the phrase, As concerning an account of giving and receiving, carries its condemnation in yet another way. For they neither gave carnal things, nor were they willing even to receive spiritual. «For even in Thessalonica.» This is yet more: that while he was living in their very metropolis, he was maintained by these men. Wherefore he says, In Thessalonica, unto my need — that is, for the necessary expenses. «Not that I seek the gift.»

Since he had spoken lowlily in saying, unto my needs, that they might not be lifted up thereby, he says: Not that I seek your gift do I say these things, but I seek your fruit, which abounds unto 1325your account, not mine. Do you see that they themselves were benefited by supplying? As though he were saying: For your advantage I seek these things, that ye may bear fruit. «But I have all things.» By this again he makes them more eager. I have, he says, all things, and abound — that is, the things due for the former time also, in which ye sent not. «And abound.» That is, I count that I have received more than the things that were passed over. «I am filled.» All things, he says, that were owing to me; for he counts the thing a debt. I am filled, he says, having received from Epaphroditus. Through him they had sent. «An odour of a sweet smell.» He says that they are an odour of a sweet smell and a sacrifice acceptable to God. Ah, to what a place has he carried up the things that were given! Ye gave, he says, not to me, but to God. For I received the things from you, he says, as being an odour of a sweet smell and a sacrifice to God. For indeed incense and a rational sacrifice are offered to God alone. And the gifts from you, he says, prove to have been offered to God. «And my God shall fill up every need of yours.» Since he said above, «But ye lacked opportunity» — that is, Ye were in want — he now prays for them self-sufficiency, so as to be able to supply others also. «According to his riches, in glory.» This he said, showing that it is also easy for him to give; for he is rich. And he will give to you in glory. That is, so that the giving may advance unto his glory. «With Christ Jesus» [the Latin column prints Per Christum Jesum, and its note glosses ἐν — Nam ἐν capitur pro… id est In pro Per — not σύν]. Or: he will give through Jesus Christ. For he who has been filled with the things needful gives thanks to him who gave.

Now unto God and our Father be the glory unto the ages of the ages. Amen. Salute every saint in Christ Jesus. The brethren who are with me salute you. All the saints salute you, but chiefly 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 shall fill up every need of yours, he glorifies the Father also, who through the Son gives the self-sufficiency. «The brethren who are with me salute you.» For there were many with him, save that Timothy alone was like-souled, as he says above. Yet see the bowels of Paul, that he calls these also brethren. «All the saints salute you.» It was a sign that Paul praised the Philippians among them, and therefore they salute them. «But chiefly they that are of Caesar's household.» He braced them up by indicating that the preaching had reached even the imperial household. For had they not believed, they would not have saluted the Philippians. Besides these things he teaches this also: If they who are in the palaces despised all things and believed in Christ, how much more must ye who are poor do this? «The grace of the Lord Jesus Christ be with you all.» As is his custom, with a prayer he ends the Epistle now also.

The End, with God's help, of the Epistle to the Philippians. It was written from Rome by Epaphroditus. [our source truncates this subscription mid-phrase, after τῆς πρὸς Φιλιππησίους; the remainder — Ἐπιστολῆς. Ἐγράφη ἀπὸ Ῥώμης δι᾽ Ἐπαφροδίτου — is restored from the plate, scan leaf 672.]