The apostle’s affection for the Philippians.
Hauing signified that he vseth to thanke God for their vertue, 9 and also to pray for their encrease: 12 he certifieth them (for their confirmatiō & comfort) vvhat good was come through his trouble at Rome, 24 & that he doubteth not (though he rather desire martyrdom) but to come againe vnto them, 27 exhorting them to liue as they ought to do, 28 and namely not to shrinke for persecution.
1Paul and Timothy, the servants of Jesus Christ: to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons.Paolo, e Timoteo servi di Gesù Cristo a tutti i santi in Cristo Gesù, che sono a Filippi, insieme co' vescovi, e diaconi.PAVL and Timothee the seruants of IESVS Christ: to al the sainctes in Christ IESVS that are at Philippi, vvith the Bishops and Deacons.Paulus et Timotheus, servi Jesu Christi, omnibus sanctis in Christo Jesu, qui sunt Philippis, cum episcopis et diaconibus. 2Grace be unto you and peace, from God our Father and from the Lord Jesus Christ.Grazia a voi, e pace da Dio padre nostro, e dal Signore Gesù Cristo.Grace to you and peace from God our father, and our Lord IESVS Christ.Gratia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo. 3I give thanks to my God in every remembrance of you:Rendo grazie al mio Dio ogni volta ché mi ricordo di voi,I giue thankes to my God in al memorie of you (Gratias ago Deo meo in omni memoria vestri, 4Always in all my prayers making supplication for you all with joy:(Porgendo sempre suppliche per tutti voi in ogni mia orazione con gaudio)alvvaies in al my praiers for al you, vvith ioy making petition)semper in cunctis orationibus meis pro omnibus vobis, cum gaudio deprecationem faciens, 5For your communication in the gospel of Christ, from the first day until now.A motivo della partecipazione vostra al vangelo di Cristo dal primo dì fino ad ora:for your communicating in the Gospel of Christ from the first day vntil novv.super communicatione vestra in Evangelio Christi a prima die usque nunc. 6Being confident of this very thing: that he who hath begun a good work in you will perfect it unto the day of Christ Jesus.Avendo pur questa speranza, che colui, il quale ha principiato in voi la buona opera, la perfezionerà fino al giorno di Cristo Gesù:trusting this same thing, that he which hath begōne in you a good worke, vvil perfit it vnto the day of Christ IESVS. as it is reason for me,Confidens hoc ipsum, quia qui cœpit in vobis opus bonum, perficiet usque in diem Christi Jesu: 7As it is meet for me to think this for you all, for that I have you in my heart; and that, in my bands and in the defence and confirmation of the gospel, you all are partakers of my joy.Conforme è giusto, ch'io pensi così di tutti voi, a motivo, che ho fisso in cuore, come voi e nelle mie catene, e nella difesa, e confermazione del vangelo siete tutti compagni del mio gaudio.this to thinke for al you, for that I haue you in hart, & in my bandes, and in the defense, and the confirmation of the Gospel, al you to be partakers of my ioy.sicut est mihi justum hoc sentire pro omnibus vobis: eo quod habeam vos in corde, et in vinculis meis, et in defensione, et confirmatione Evangelii, socios gaudii mei omnes vos esse.
8For God is my witness how I long after you all in the bowels of Jesus Christ.Imperocché testimone è a me Dio, in qual modo io ami tutti voi nello viscere di Gesù Cristo.For God is my vvitnes, hovv I couet you al in the bowels of IESVS Christ.Testis enim mihi est Deus, quomodo cupiam omnes vos in visceribus Jesu Christi. 9And this I pray: That your charity may more and more abound in knowledge and in all understanding:E questo io domando, che la carità vostra abbondi ancora più, e più in cognizione, e in ogni discernimento:And this I pray, that your charitie may more and more abound in knovvledge and in al vnderstanding:Et hoc oro, ut caritas vestra magis ac magis abundet in scientia, et in omni sensu: 10That you may approve the better things: that you may be sincere and without offence unto the day of Christ:Affinchè eleggiate il meglio, affinchè siate schietti, e sicuri da inciampo fino al giorno di Cristo,that you may approue the better things, that you may be sincere and vvithout offence vnto the day of Christ,ut probetis potiora, ut sitis sinceri, et sine offensa in diem Christi, 11Filled with the fruit of justice, through Jesus Christ, unto the glory and praise of God.Ricolmi di frutti di giustizia per Gesù Cristo a lode e gloria di Dio.replenished vvith the fruite of iustice by IESVS Christ, vnto the glorie and praise of God.repleti fructu justitiæ per Jesum Christum, in gloriam et laudem Dei. 12Now, brethren, I desire you should know that the things which have happened to me have fallen out rather to the furtherance of the gospel:Or io voglio, che voi sappiate, o fratelli, come le cose avvenutemi si sono maggiormente rivolte in profitto del vangelo:And I vvil haue you knovv brethren, that the things about me are come to the more furtherance of the Gospel:Scire autem vos volo fratres, quia quæ circa me sunt, magis ad profectum venerunt Evangelii: 13So that my bands are made manifest in Christ, in all the court and in all other places.Di modo, che le catene mie per Cristo sono diventate note a tutto il pretorio, e a tutti gli altri.so that my bandes vvere made manifest in Christ in al the court, and in al the rest,ita ut vincula mea manifesta fierent in Christo in omni prætorio, et in ceteris omnibus, 14And many of the brethren in the Lord, growing confident by my bands, are much more bold to speak the word of God without fear.E molti de' fratelli nel Signore preso coraggio dalle mie catene, hanno avuto maggior ardimento di annunziare senza timore la parola di Dio.that many of our brethren in our Lord, hauing confidence in my bandes, vvere bold more aboundantly vvithout feare to speake the vvord of God.et plures e fratribus in Domino confidentes vinculis meis, abundantius auderent sine timore verbum Dei loqui.
15Some indeed, even out of envy and contention: but some also for good will preach Christ.Alcuni veramente per invidia, e per picca, alcuni poi ancora con buona volontà predicano Cristo;Some in deede euen for enuie and contention: but some also for good vvil preache Christ.Quidam quidem et propter invidiam et contentionem: quidam autem et propter bonam voluntatem Christum prædicant: 16Some out of charity, knowing that I am set for the defence of the gospel.Alcuni per carità sapendo, com'io sono stato collocato alla difesa del vangelo;Some of charitie: knovving that I am set vnto the defense of the Gospel.quidam ex caritate, scientes quoniam in defensionem Evangelii positus sum. 17And some out of contention preach Christ not sincerely: supposing that they raise affliction to my bands.Altri poi per picca annunziano Cristo, non sinceramente, credendo di aggiungere afflizione alle mie catene.And some of contention preache Christ not sincerely: supposing that they raise affliction to my bandes.Quidam autem ex contentione Christum annuntiant non sincere, existimantes pressuram se suscitare vinculis meis. 18But what then? So that by all means, whether by occasion or by truth, Christ be preached: in this also I rejoice, yea, and will rejoice.Ma che? Purché in ogni modo, o per pretesto, o con lealtà Cristo sia predicato; di questo io pur godo, e ancora ne goderò.But vvhat? So that by al meanes, vvhether by occasion, or by truth, Christ be preached: in this also I reioyce, yea & vvil reioyce.Quid enim ? Dum omni modo sive per occasionem, sive per veritatem, Christus annuntietur: et in hoc gaudeo, sed et gaudebo. 19For I know that this shall fall out to me unto salvation, through your prayer and the supply of the Spirit of Jesus Christ,Imperocché io so, che questo gioverammi a salute per la vostra orazione, e pel soccorso dello Spirito di Gesù Cristo,For I knovv that this shal fall out to me vnto saluatiō by your praier and the subministration of the Spirit of IESVS Christ,Scio enim quia hoc mihi proveniet ad salutem, per vestram orationem, et subministrationem Spiritus Jesu Christi, 20According to my expectation and hope; that in nothing I shall be confounded: but with all confidence, as always, so now also, shall Christ be magnified in my body, whether it be by life or by death.Secondo la aspettazione, e speranza mia, che in niuna cosa sarò confuso: ma con tutta fidanza come sempre, così adesso sarà esaltato Cristo nel corpo mio sia per la morte, sia per la vita.according to my expectation & hope, because in nothing shal I be confounded, but in al confidence as alvvaies, novv also shal Christ be magnified in my body, vvhether it be by life, or by death.secundum exspectationem et spem meam, quia in nullo confundar: sed in omni fiducia sicut semper, et nunc magnificabitur Christus in corpore meo, sive per vitam, sive per mortem.
21For to me, to live is Christ: and to die is gain.Imperocché il mio vivere è Cristo, ed il morire un guadagno.For vnto me, to liue is Christ: and to die is gaine.Mihi enim vivere Christus est, et mori lucrum. 22And if to live in the flesh: this is to me the fruit of labour. And what I shall choose I know not.Se poi questo vivere nella carne compie a me pel lavoro, o io qual cosa mi elegga, non so.And if to liue in the flesh, this vnto me be the fruit of the vvorke, and vvhat I shal choose I knovv not.Quod si vivere in carne, hic mihi fructus operis est, et quid eligam ignoro. 23But I am straitened between two: having a desire to be dissolved and to be with Christ, a thing by far the better.E sono messo alle strette da due lati: bramando di essere disciolta, e di esser con Cristo, che è meglio d'assai:And I am straitened of the tvvo: hauing desire to be dissolued & to be vvith Christ, a thing much more better.Coarctor autem e duobus: desiderium habens dissolvi, et esse cum Christo, multo magis melius: 24But to abide still in the flesh is needful for you.Ma il restar nella carne (è) necessario riguardo a voi.but to abide in the flesh, necessarie' for you.permanere autem in carne, necessarium propter vos. 25And having this confidence, I know that I shall abide and continue with you all, for your furtherance and joy of faith:E affidato su questo io so, che resterò, e farò mia dimora con tutti voi per vostro profitto, e per gaudio della fede:And trusting this, I know that I shal abide and continue vvith you al, vnto your furtherance and ioy of the faith:Et hoc confidens scio quia manebo, et permanebo omnibus vobis ad profectum vestrum, et gaudium fidei: 26That your rejoicing may abound in Christ Jesus for me, by my coming to you again.Onde più abbondanti siano le vostre congratulazioni riguardo a me in Cristo Gesù nel mio nuovo ritorno a voi.that your gratulation may abound in Christ IESVS in me, by my comming againe to you.ut gratulatio vestra abundet in Christo Jesu in me, per meum adventum iterum ad vos. 27Only let your conversation be worthy of the gospel of Christ: that, whether I come and see you, or, being absent, may hear of you, that you stand fast in one spirit, with one mind labouring together for the faith of the gospel.Diportatevi soltanto, come esige il vangelo di Cristo: affinchè o venga io, e vi vegga, o lontano senta parlar di voi, siate costanti in un solo spirito, in una sola anima, cooperando per la fede del vangelo:Only conuerse ye vvorthie of the Gospel of Christ: that vvhether vvhen I come and see you, or els be absent, I may heare of you that you stand in one Spirit, of one minde labouring together to the faith of the Gospel.Tantum digne Evangelio Christi conversamini: ut sive cum venero, et videro vos, sive absens audiam de vobis, quia statis in uno spiritu unanimes, collaborantes fidei Evangelii:
28And in nothing be ye terrified by the adversaries: which to them is a cause of perdition, but to you of salvation, and this from God.Nè per cosa alcuna siate atterriti dagli avversari; quel, che è per essi causa di perdizione, lo è di salute per voi, e questo è da Dio:And in nothing be ye terrified of the aduersaries, vvhich to them is cause of perdition: but to you of saluation, & this of God:et in nullo terreamini ab adversariis: quæ illis est causa perditionis, vobis autem salutis, et hoc a Deo: 29For unto you it is given for Christ, not only to believe in him, but also to suffer for him:Imperocché per mezzo di Cristo a voi è stato dato il dono non solo di credere in lui, ma anche di patire per lui:for to you it is giuen for Christ, not only that you beleeue in him, but also that you suffer for him,quia vobis donatum est pro Christo, non solum ut in eum credatis, sed ut etiam pro illo patiamini: 30Having the same conflict as that which you have seen in me and now have heard of me.Sostenendo lo stesso conflitto, che vedeste in me, e ora avete udito di me.hauing the same combat like as you haue seen in me, and novv haue heard' of me.idem certamen habentes, quale et vidistis in me, et nunc audistis de me.
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Witham
With the bishops and deacons.[Ver. 1. Cum episcopis et diaconis, sun episkopois kai diakonois. St. Jerome, St. Chrysostom, etc. take notice, that though the office of bishop and priest was different, yet both these different orders were sometimes expressed by the word bishop, episkopos; sometimes by the word priest, presbuteros. St. Jerome, tom. 4. in Titum. p. 413.: Quia eosdem episcopos illo tempore, quos et presbyteros appellabant, propterea indifferenter de episcopis quasi de presbyteris est locutus. See again, tom. 4, part 2, Epist. ad Oceanum, p. 648. and Ep. ad Evangelium, p. 802. St. Chrysostom on this place: Tunc nomina erant communia; atque etiam ipse episcopus vocabatur diaconus. (tom. 4. log. a. p. 5. Ed. Savil.) Tous presbuterous outos ekal[]. Tote gar ekoinonoun tois onomasi, kai diakonos o episkopos elegeto.] By bishops many understand those who were only priests; for the name of priests, at that time, was common to those who were by their ordination priests or bishops, though the order as well as the functions were different. St. Chrysostom also takes notice, that the name of deacon then signified any minister of Christ. St. Paul also might mean the bishops, or priests and deacons, not only of Philippi, but also of the adjacent places. (Witham)
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Witham
For your fellowship. This word is divers times used by St. Paul for a contribution of charitable alms, which it may also signify in this place; though others expound it of their being made partakers of the graces of Christ, by the gospel. (Witham)
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Witham
In the defence, etc. being then a prisoner, waiting for his trial; and the defence he could make for himself, and the sentence of the judge. (Witham)
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That your charity, etc. It is worthy of remark, that St. Paul does not beg that the Philippians may enjoy temporal blessings, but that they may be rewarded with an increase of spiritual favours; (Calmet) and as he remarks in the succeeding verses, that they may be filled with the fruits of justice.
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Now I desire, etc. From hence it appears, that what was intended as the greatest hindrance to the propagation of the Christian religion, eventually proved the most direct method of extending it. St. Paul was not less zealous in prison, and in chains, than when he laboured under no obstacles to his designs: how much the reverse is the conduct of our late reformers!
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Witham
In all the court,[Ver. 13. In omni Praetorio, en olo to praitorio.] or in the whole palace of the emperor, and to all others, or in all other places at and near Rome. (Witham)
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Calmet
And many of, etc. encouraged by the intrepidity and perseverance of the apostle. (Calmet)
Knowing that sufferings undergone for the cause of Jesus Christ were most honourable, and the portion truly enviable of all the saints, as by sufferings they were known to be his disciples, and by sufferings they were to purchase that eternal weight of glory prepared for all that suffer patiently and joyfully for God's sake.
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Witham
Some...out of envy and contention publish and preach Christ, thinking perhaps that this would displease me, or exasperate my persecutors against me; but whatever their motive be, if they preach the true doctrine of Christ, I rejoice. (Witham)
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Witham
I know that this shall turn to my salvation, etc. It may either signify to his spiritual good and the salvation of his soul, or to his safety and deliverance out of prison: if this was his first imprisonment. (Witham)
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Witham
Whether it be by life, or by death. To live longer, if God pleaseth, or to suffer death at this time, he shews himself resigned to either. (Witham)
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To live is Christ. If it be his will that I live, my life shall be spent in his service.
Witham
To die, and suffer martyrdom, will be my gain, by coming to the enjoyment of Christ sooner. (Witham)
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Challoner
This is to me, etc. His meaning is, that although his dying immediately for Christ, would be his gain, by putting him presently in possession of heaven; yet he is doubtful what he should choose, because by staying longer in the flesh, he should be more beneficial to the souls of his neighbours. (Challoner)
Witham
What I shall choose I know not: though my earnest desire is to be dissolved from this mortal body, and to be with Christ, as my greater happiness, yet if it be the will of God that I labour longer, as necessary for your good, and that I again come to you, let God dispose of me according to his holy will. (Witham)
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Calmet
And having this confidence. In effect St. Paul escaped this first danger, for after having remained two years at Rome, he was taken from his confinement. (Calmet)
Witham
I know (or am persuaded, as in the Greek) that I shall remain....by my coming to you again. This is one argument that this epistle was written during his first imprisonment at Rome: yet this is not agreed upon by the interpreters, and especially whether he ever returned again to Philippi. (Witham)
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Witham
etc. Whether when I come, and see you, etc. This implies a doubt of his seeing them again. At least endeavour you to lead a life worthy of the gospel, according to the principles of your faith; and be not terrified by your adversaries and persecutors: God permits this for your salvation, though an occasion of perdition to your persecutors: you having the like to combat as you have seen in me, when whipped at Philippi. See Acts xvi. (Witham)
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This is to me, etc.... His meaning is, that although his dying immediately for Christ would be his gain, by putting him presently in possession of heaven; yet he is doubtful what he should choose, because by staying longer in the flesh, he should be more beneficial to the souls of his neighbours.
1:2
2. Bishops and deacons.] Bishops and Priests alwais distinct functions. Vviclesse and other Heretikes vvould proue by this that Priests are not here named, and for that there could not be many Bishops of this one tovvne, that there is no difference betvvixt a Bishop and a Priest, vvhich vvas the old heresie of Aërius, of vvhich matter, See Annot. Tit. 1. v. 5. in other places: for this present it is ynough to knovv that in the Apostles time there vvere not obserued alvvaies proper distinct names of either function, as they vvere quickly aftervvard, though they vvere alvvaies diuers degrees & distinct functions. See S. Chrysostom, Occup•enius, Theophylactus, and the rest of the Gracians vpon this place.
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In the liturgy The Epistle vpon the 22 Sunday after Pentecost.
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more necessarie
1:27
Concordance Eph. 4, 1
1:28
〈Greek〉, A manifest proofe and euidence.
1:29
〈Greek〉
1:30
doe heare
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St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
96. How many masters has he who has forsaken the One! But let us not forsake Him. Who would forsake Him Whom they follow bound with chains indeed, but chains of love, which set free and do not bind, those chains in which they who are bound boast, saying: “Paul the bondservant of Jesus Christ, and Timothy.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.8
… When thou writest to the Ephesians, thou sayest, “I therefore, the prisoner of the Lord, beseech you, that ye walk worthy of the vocation wherewith ye are called.” And when thou speakest to Timothy, “Wherein I suffer trouble as an evil-doer, even unto bonds.” And again, when to Philemon, thus; “Paul, a prisoner of Jesus Christ.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… And yet this is not the case in the Churches. But is it to the Presbyters that the management belongs? And yet at present there was no Bishop, but the Apostles only. Whence I think it clearly and manifestily follows, that neither Deacons nor Presbyters is their designation: but it was for this particular purpose that they were ordained.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… 20 .) For the joy indeed and without alloy is this, to suffer aught for Christ’s sake. (i) “And that through much tribulation:” what sort of cheering ( προτροπή ) is this? how did they persuade them, by telling them at the outset of tribulations? Then also another consolation. “And when they had appointed for them elders in every Church,
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
Wherefore then, when writing to the Ephesians,
St Jerome † AD 420 The Letters of St. Jerome 146
… Do you ask for proof of what I say? Listen to this passage: “Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi with the bishops and deacons.”
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St John Chrysostom † AD 407 Homilies on Philippians 1
Ver. 2 . “Grace to you and peace from God our Father and the Lord Jesus Christ.”
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St John Chrysostom † AD 407 Homilies on Philippians 1
Ver. 3 . “I thank my God,” he says, “upon all my remembrance of you.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 10
… In that place, moreover, where he says, “I thank my God in every remembrance of you, always in every prayer of mine for you all making quest with joy for your fellowship in the gospel from the first day until now, being confident of this very thing, that He who has begun a good work in you will perform it until the day of Jesus Christ,”
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St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Syriac Version 8
For, so long as there is not implanted in you any one lust which is able to torment you, behold, ye live in God. I rejoice in you, and offer supplication
St John Chrysostom † AD 407 Homilies on Philippians 1
Ver. 4 . “Always in every prayer of mine for you all making request also with joy.”
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St Polycarp † AD 155 Epistle to the Philippians 1
… and because the strong root of your faith, spoken of in days
St Polycarp † AD 155 Epistle to the Philippians 11
… But who of us are ignorant of the judgment of the Lord? “Do we not know that the saints shall judge the world?” as Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended
St John Chrysostom † AD 407 Homilies on Philippians 1
Ver. 5 . “For your fellowship in furtherance of the Gospel from the first day even until now.”
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St Gregory of Nyssa † AD 395 Letters 16
I am well persuaded that by God’s grace the business of the Church of the Martyrs is in a fair way. Would that you were willing in the matter. The task we have in hand will find its end by the power of God, Who is able, wherever He speaks, to turn word into deed. Seeing that, as the Apostle says, “He Who has begun a good work will also perform it
St John Chrysostom † AD 407 Homilies on Philippians 1
Ver. 6 . “Being confident of this very thing, that He which began a good work in you will perfect it until the day of Jesus Christ.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 2.18
… For when the Lord says, “Without me ye can do nothing,” in this one word He comprehends both the beginning and the ending. The apostle, indeed, as if he were an expounder of the Lord’s saying, distinguished both very clearly when he says, “Because He who hath begun a good work in you will perfect it even to the day of Christ Jesus.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 33
… Forasmuch as in beginning He works in us that we may have the will, and in perfecting works with us when we have the will. On which account the apostle says, “I am confident of this very thing, that He which hath begun a good work in you will perform it until the day of Jesus Christ.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.34
… Because he said, “It is God that worketh in you both to will and to do for His good pleasure,” did he not also exhort that we should both will and do what is pleasing to God? or because he said, “He who hath begun a good work in you shall carry it on even unto the day of Christ Jesus,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 108.2
… and do not so without the aid of God’s grace, but by His sanctifying of their progress, even as He sanctified their outset? And hence the apostle likewise says: “He who hath begun a good work in you, will perform it until the day of Jesus Christ.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.21
21. “And save the Son of Thine handmaid.” The Lord is the Son of the handmaid. Of what handmaid? Her who when He was announced as about to be born of her, answered and said, “Behold the handmaid of the Lord: be it unto me according to Thy word.” He saved the Son of His handmaid, and His own Son: His own Son, in the Form of God;
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St John Chrysostom † AD 407 Concerning Lowliness of Mind 4
… and not so strongly were his hands bound with the chains as his soul was bound together and rivetted by his longing for the disciples: which very thing itself indeed also declaring, in the preface of the Epistle he said, “On account of my having you in my heart, both in my bonds, and in the defence and confirmation of the Gospel.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans the-argument
… For, what belongs to men beloved, they who love them know above all others; because they are interested in them. And this also this blessed Apostle shows in what he said to the Philippians; “Even as it is meet for me to think this of you all, because I have you in my heart, both in my bonds, and in the defence and confirmation of the Gospel.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 13
… iv. 19 .) To the Ephesians again, “For this cause I bow my knees” for you. ( Eph. iii. 14 .) And to the Philippians, “For what is my hope, or joy, or crown of rejoicing? are not even ye?” and he said that he bare them about in his heart, and in his bonds. (
St John Chrysostom † AD 407 Homilies on Philippians 1
Ver. 7 . “Even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as both in my bonds, and in the defence and confirmation of the Gospel, ye all are partakers with me of grace.”
St John Chrysostom † AD 407 Homilies on Philippians 15
… This is the part of true and spiritual friendship. Think not, saith he, because I was not in want, that I had no need of this act of yours. I have need of it for your sake. How then, did they share his afflictions? By this means. As he said when in bonds, “Ye all are partakers with me of grace.” (
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St Augustine of Hippo † AD 430 On Lying 28
28. It is also written, “But I say unto you, Swear not at all.” But the Apostle himself has used oaths in his Epistles.
St Augustine of Hippo † AD 430 On Marriage and Concupiscence a-letter-addressed-to-the-coun.1
… This holy man, who is bound to me, as you may have ascertained from his own lips, by the ties of a most intimate love, had much conversation with me about your excellence, and gave me undoubted proofs of his complete knowledge of your character “in the bowels of Christ;”
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St John Chrysostom † AD 407 Homilies on Philippians 2
… that ye may be sincere” ( Matt. v. 29 .), that is, before God, “and without offence,” that is, before men, for many men’s friendships are often a hurt to them. Even though it hurts thee not, says he, still another may stumble thereat. “Unto the day of Christ”; i.e. that ye may then be found pure, having caused no one to stumble.
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Tertullian † AD 220 An Answer to the Jews 13
… After a space of two days, on the third day” —which is His glorious resurrection—He received back into the heavens (whence withal the Spirit Himself had come to the Virgin ) Him whose nativity and passion alike the Jews have failed to acknowledge. Therefore, since the Jews still contend that the Christ is not yet come, whom we have in so many ways approved
1:11
St John Chrysostom † AD 407 Homilies on Philippians 2
Ver. 11 . “Being filled with the fruits of righteousness which are through Jesus Christ unto the glory and praise of God;” i.e. holding, together with true doctrine, an upright life.
Pope St Leo I the Great † AD 461 Letters 105
… hearts of all, and that darkness-loving foe might not triumph over certain weak souls, whom not only those who stood unhurt but also those whom he had made to totter have overcome, and that by the abolition of error the true Faith might reign throughout the world, and “every tongue might confess that the Lord Jesus Christ is in the glory of God the Father
1:12
St John Chrysostom † AD 407 Concerning Lowliness of Mind 4
… For earlier than this he says, “Now I wish you to know, brethren, that the circumstances in which I am have come rather to the furtherance of the Gospel; so that my bonds have become manifest in Christ in the whole Court, and to all the others; and a good many of the brethren, trusting to my bonds, the more exceedingly dare fearlessly to speak the word.”
St John Chrysostom † AD 407 Concerning Lowliness of Mind 5
Sitting then in the prison he wrote the letter to the Philippians from that so great distance. For such as this is the love that is according to God: it is interrupted by no one of human things, since it has its roots from above in the heavens and its recompense. And what says he? “Now I desire that ye should know, brethren.”
St John Chrysostom † AD 407 Concerning Lowliness of Mind 7
7. And then therefore being in bonds he writes to the Philippians, saying, “Now I desire that ye should know, brethren,”
St John Chrysostom † AD 407 Homilies on Second Corinthians 12
… For consider. Was Paul bound? This too was on behalf of the Gospel. For, saith he, “the things which happened unto me have fallen out unto the progress of the Gospel; so that most of the brethren, being confident through my bonds, are more abundantly bold to speak the word without fear.” (
St John Chrysostom † AD 407 Homilies on Philippians introductory-discourse
… For that they sent also to know this he shows at once in the beginning of the epistle, writing of his own matters, and saying, “But I would have you know that the things which happened unto me have fallen out rather unto the progress of the Gospel.” (
St John Chrysostom † AD 407 Homilies on Philippians 2
Ver. 12, 13 . “Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the Gospel, so that my bonds became manifest in Christ throughout the whole prætorian guard, and to all the rest.”
St John Chrysostom † AD 407 Homilies on Philippians 9
He had said, “have fallen out unto the progress of the Gospel; so that my bonds became manifest in Christ throughout the whole prætorian guard.” (
1:13
St Athanasius of Alexandria † AD 373 Second Arian Persecution under Constantius 1
… although afterwards, like Pharaoh, he repented. The holy men therefore shaking off the dust, and looking up to God, neither feared the threats of the Emperor, nor betrayed their cause before his drawn sword; but received their banishment, as a service pertaining to their ministry. And as they passed along, they preached the Gospel in every place and city
St John Chrysostom † AD 407 Concerning Lowliness of Mind 7
… hast thou then cleansed lepers, and all were astounded? hast thou driven away demons, and been exalted? No one of these things, he says. How then did the furtherance of the gospel take place? tell me. “So that my bonds,” he says, “have become openly known in the whole Court, and to all the rest.”
St John Chrysostom † AD 407 Homilies on Ephesians 8
… No, saith he, not such are my bonds. They can shine brightly even in kings’ palaces. “So that my bonds,” saith he, “became manifest in Christ, throughout the whole prætorian guard: and most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear.” (
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.59
… and yet when you have done this be not lifted up, as if by your own works, nor boast as if you had not received this. For it is God who worketh in you both to will and to do for His good will,
1:14
Tertullian † AD 220 The Five Books Against Marcion 5.20
… (the apostle) mentions the several motives of those who were preaching the gospel, how that some, “waxing confident by his bonds, were more fearless in speaking the word,” while others “preached Christ even out of envy and strife, and again others out of good-will,” many also “out of love,” and certain “out of contention,” and some “in rivalry to himself,”
St John Chrysostom † AD 407 Concerning Lowliness of Mind 7
… Yes, he says: Hear at least what comes next, that thou mayest learn that the bonds not only proved no hindrance, but also a ground of greater freedom of speech. “So that several of the brethren in the Lord, in reliance on my bonds, more abundantly dare fearlessly to speak the word.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.8
… “Paul, a prisoner of Jesus Christ.” And again, when debating with the Jews, thou sayest, “For the hope of Israel I am bound with this chain.” And writing to the Philippians, thou sayest, “Many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.”
St John Chrysostom † AD 407 Homilies on Philippians 2
Ver. 14 . “And that most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word without fear.”
St John Chrysostom † AD 407 Homilies on Colossians 10
… In his bonds he was referred to on behalf of the Churches everywhere; in his bonds he builded up incalculably. Then was he rather at large. For hear him saying, “So that most of the brethren being confident through my bonds are more abundantly bold to speak the word without fear.” (
1:15
St John Chrysostom † AD 407 Concerning Lowliness of Mind 9
… the one preaching out of sincerity, and the others out of love of contention and the hatred they felt towards Paul. And by way of declaring this he said, “Some indeed through envy and strife are preaching Christ,” (pointing out those his enemies) “but some also through good pleasure;” saying this about his own scholars.
St John Chrysostom † AD 407 Homilies on Philippians 2
Ver. 15 . “Some indeed preach Christ even of envy and strife, and some also of good will.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.15
… as also our Lord bore with guilty Judas, even until he met the end which he deserved, and permitted him to take part in the sacred supper along with the innocent disciples; as the apostles bore with those who preached Christ through envy,—a sin peculiarly satanic;
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.47
… “The baptism of John, whence was it? from heaven, or of men?” But the baptism which Peter administered was the baptism, not of Peter, but of Christ; that which Paul administered was the baptism, not of Paul, but of Christ; that which was administered by those who, in the apostle’s time, preached Christ not sincerely, but of contention,
St Augustine of Hippo † AD 430 Against Lying 16
… of whom the Apostle saith that they preached Christ not chastely, but of envy and strife. And on this account even at that time some were tolerated while preaching truth not with a chaste mind: yet not any have been praised as preaching falsehood with a chaste mind. Lastly, he saith of those, “Whether in pretence or in truth Christ be preached:”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.9
… And yet with the bowels of fatherly and motherly love he endured them, lest that, by rooting out the tares before their time, the wheat should also have been rooted up, imitating assuredly the Apostle Paul, who, with the same love towards the Church, endured those who were ill-disposed and envious towards him.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.13
… for "he that hateth his brother is still in darkness." And they at any rate hated Paul, who, preaching Christ of envy and malicious strife, supposed that they added affliction to his bonds;
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.49
… by whom he understands, not the heretics and schismatics who are mentioned by the Apostle Paul,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.82
… and some also of good will, some of love, knowing that I am set for the defense of the gospel. But some indeed preach Christ even of contention, not sincerely, supposing to add affliction to my bonds. What then? notwithstanding every way, whether in pretense, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice."
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 5
… but the baptism of the Lord, even when given through an evil servant, is preferred to the baptism even of a servant who was a friend. Listen to the sort of persons whom the Apostle Paul mentions, false brethren, preaching the word of God through envy, and what he says of them: “And I therein do rejoice, yea, and will rejoice.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 46.6
… And why such dislike, but just because they were seeking after temporal things? But mark what he adds: “What then, notwithstanding, every way, whether in pretence or in truth, Christ is preached: and I therein do rejoice, yea, and will rejoice.”
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St John Chrysostom † AD 407 Concerning Lowliness of Mind 9
… but the others out of love;” (this again about his own brethren;) “knowing that I am set for the defence of the gospel.” For what? Nevertheless, in any way; whether in pretence or in sincerity, Christ is being announced.”
St John Chrysostom † AD 407 Homilies on Philippians 2
Ver. 16 . “The one proclaim Christ of faction not sincerely.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.16
… But when men of this kind have the gospel preached to them, and receive the sacraments at the hand of those who are spiritual, it is as though Rebecca gave birth to them of her own womb, as she did to Esau; but when they are produced in the midst of the people of God through the instrumentality of those who preach the gospel not sincerely,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.9
… But what follows? “Then will I say to them, I never knew you; depart from Me, all ye that work iniquity.” Hear the Apostle sighing concerning such as these. He says that some preach the Gospel “through charity,” others “by occasion;” of whom he says, “They do not preach the Gospel rightly.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 50.8
… he was loved by some, and envied by others. For he himself tells us in a certain place of some, that they preached Christ not sincerely, but of envy; “thinking,” he says, “to add affliction to my bonds.” But what does he add? “Whether in pretence or in truth, let Christ be preached.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 12.7
7. “The words of the Lord” are “pure words” ( ver. 6 ). This is in the person of the Prophet himself, “The words of the Lord” are “pure words.” He says “pure,” without the alloy of pretence. For many preach the truth impurely;
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St John Chrysostom † AD 407 Concerning Lowliness of Mind 10
… For it was not they might increase the gospel that they were doing this; but that they might wage war against him, and throw him into greater danger—on this account he accuses them. And see how with exactitude he laid it. “Thinking,” he says, “that they were putting pressure upon my bonds.”
St John Chrysostom † AD 407 Homilies on Philippians 2
Ver. 17 . “But the other of love, knowing that I am set for the defense of the Gospel.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.5
… Whence the apostle says, "For in Christ Jesus I have begotten you through the gospel." And yet he allows even those to preach the gospel who were preaching it not in purity, and rejoices in their preaching;
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Tertullian † AD 220 The Five Books Against Marcion 5.20
… But while he exposes these tempers as the sole cause of the diversity, he avoids inculpating the regular mysteries of the faith, and affirms that there is, notwithstanding, but one Christ and His one God, whatever motives men had in preaching Him. Therefore, says he, it matters not to me “whether it be in pretence or in truth that Christ is preached,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.14
14. For as to what some say, as if it tended to favour heretics, that the Apostle Paul declared, “Only every way, whether in pretence or in truth, let Christ be preached,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 74.20
20. But to what they allege and say on behalf of the heretics, that the apostle said, “Whether in pretence or in truth, Christ is preached,”
Eusebius of Caesarea † AD 339 The Life of Constantine 3.58
… And further, the emperor, being anxious that here also as many as possible might be won to the truth, bestowed abundant provision for the necessities of the poor, desiring even thus to invite them to seek the doctrines of salvation, as though he were almost adopting the words of him who said, “Whether in pretense, or in truth, let Christ be preached.”
St John Chrysostom † AD 407 Concerning Lowliness of Mind 3
… seeming as it does to many to afford a pretext for indolence; so that some may not, providing for themselves hence a certain frigid defence, neglect their own salvation—to this let us direct our discourse. What then is this saying? “Whether in pretence,” it says, “or in sincerity, Christ is preached.”
St John Chrysostom † AD 407 Homilies on Philippians 2
Ver. 18 . “What then? only that every way, whether in pretense, or in truth, Christ is proclaimed.”
St John Chrysostom † AD 407 Homilies on 1 Timothy 2
But not such are the pleasures enjoyed by us; they are truly delightful, they do not agitate nor inflame. They leave the soul free, and cheer and expand it. Such was the pleasure of Paul when he said, “In this I rejoice, yea, and I will rejoice”; and again, “Rejoice in the Lord always.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 3
… Because he would not consider himself, but what was beneficial to his son. So, were our regard “to Christ,” it would lead us to say, “Let good be done, whether by ourselves or by any other.” As Paul said, “Whether in pretense or in truth Christ is preached.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
But my discourse is not addressed to women only, but also to men. For the rest of the things which we have are all superfluous; only the poor possess no superfluities; and perhaps they too from necessity: since, if it had been in their power, even they would not have abstained [from them]. Nevertheless, “whether in pretense or in truth” (
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.31-2
… And this we see partly fulfilled even now, since we can distinguish between the reward of those who follow God willingly and those who follow Him through necessity. But,
St Augustine of Hippo † AD 430 City of God 16.2
… For the apostle testifies that there are some who preach Christ from no pure motives; “but,” says he, “whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.27
… The man who speaks wisely and eloquently, but lives wickedly, may, it is true, instruct many who are anxious to learn; though, as it is written, he “is unprofitable to himself.” Wherefore, also, the apostle says: “Whether in pretence or in truth Christ is preached.”
St Augustine of Hippo † AD 430 On the Holy Trinity 3.8
… but God gave the increase.” As, therefore, in the case of spiritual life itself, no one except God can work righteousness in our minds, yet men also are able to preach the gospel as an outward means, not only the good in sincerity, but also the evil in pretence;
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.55
… "What they say, do; but do not after their works." And again, the apostolic life, when enduring imprisonment, says: "Whether Christ is preached in pretence or in truth, I therein do rejoice, yea, and will rejoice."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.7
Chapter 7.— 11. For in fact, as to what some opposed to the reasoning of Cyprian, that the apostle says, "Notwithstanding every way, whether in pretence or in truth, let Christ be preached;"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.11
… all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say and do not." Whence the apostle also says of those envious and malicious ones who yet preach salvation through Christ, "Whether in pretense, or in truth, let Christ be preached."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.50
… For he says of them, "Whether in pretense or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 51.10
… Hear the Apostle, who as I have said already gives us to understand this. “What then?” “So that in every way, whether by occasion or in truth, Christ is preached; and herein I do rejoice, yea, and will rejoice. For I know that this shall turn to my salvation through your prayer.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.5
… The Shepherd is to be loved, the hireling is to be tolerated, of the robber must we beware. There are men in the Church of whom the Apostle speaks, who preach the Gospel by occasion, seeking of men their own advantage, whether of money, or of honour, or human praise.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.11
11. But they did not preach chastely, concerning whom the Apostle sighs. But what doth he say? “What then? Notwithstanding every way, whether by occasion or in truth, Christ is preached.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 11.9
… How of the evil, evil? The apostle declares that there were certain preachers of the gospel, who, he says, did not use to preach the gospel with a pure motive, whom, however, he tolerates in the Christian society, saying, “What then, notwithstanding every way, whether by occasion or in truth, Christ is preached, and in this I rejoice.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.23
… We take the Covenant of God in our mouth, and we preach to you the instruction and judgment of God. And what saith God to the sinner? “Why dost thou?” Doth He then forbid preachers that be sinners? And where is that, “What they say do, but what they do, do not”? Where is that, “Whether in truth or on occasion Christ be preached”?
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.4
… He is called also the Spirit of the Son of God, as it is said, And because ye are sons, God hath sent forth the Spirit of His Son . He is called also the Spirit of Christ, as it is written, Searching what or what manner of time the Spirit of Christ which was in them did signify ; and again, Through your prayer, and the supply of the Spirit of Jesus Christ
St John Chrysostom † AD 407 Homilies on Philippians 2
Ver. 19 . “For I know,” says he, “that this shall turn to my salvation through your supplication, and the supply of the Spirit of Jesus Christ.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
But, as I said, if we be active also ourselves, the prayers for us avail too. Hear Paul saying, “For I know that this shall turn to my salvation, through your supplication, and the supply of the Spirit of Jesus Christ.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 11
Why dost thou admire these trifles? Why long for things of no real worth? How long is one poor?
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 31
… for, observe, he anathematizes such as hold this opinion. See, too, how he refuses to hold our natural free will, or the law and doctrine, as equivalent to that grace of God which helps us through our single actions. What else then is left to him but to understand that grace which the apostle tells us is given by “the supply of the Spirit?”
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Tertullian † AD 220 On the Apparel of Women ii.11
… (and) all the more, in that (you have to go) to such as are strangers to the faith? so that between the handmaids of God and of the devil there may be a difference; so that you may be an example to them, and they may be edified in you; so that (as the apostle says) “God may be magnified in your body.”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 76.7
… that we who here are united in the bond of charity and peace, and have stood together against the wrongs of heretics and the oppressions of the heathens, may rejoice together in the heavenly kingdom. I bid you, most blessed and most beloved brethren, ever farewell in the Lord, and always and everywhere remember me.
St Cyprian of Carthage † AD 258 On the Mortality 7
… Remembering which truth, the blessed Apostle Paul in his epistle lays it down, saying, “To me to live is Christ, and to die is gain;”
St Basil the Great † AD 379 The Letters 18
… Against them all let sound reason do battle, invoking the championship and succour of our Lord Jesus Christ, the teacher of true religion, for Whom to suffer is sweet, and “to die is gain.”
St Basil the Great † AD 379 The Letters 159
… What, indeed, could give greater gratification to one who prays ever to be in communication with them who fear the Lord, and to share their blessings, than a letter of this kind, wherein questions are asked about the knowledge of God? For if, to me, “to live is Christ,”
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.40
40. We see, then, that this death is a gain and life a penalty, so that Paul says: “To me to live is Christ and to die is gain.”
St John Chrysostom † AD 407 Homilies on Philippians 3
Ver. 21 . “For to me,” he says, “to live is Christ, and to die is gain.”
St John Chrysostom † AD 407 Homilies on 1 Timothy 14
… Nothing of all these, but all there is full of prayer, of hymns, and of a spiritual savor. Nothing carnal is there. They fear no attacks of robbers, having nothing of which they can be deprived, no wealth, but a soul and body, of which if they are robbed, it is not a loss but a gain. For it is said, “To me to live is Christ, and to die is gain.” (
St Jerome † AD 420 The Letters of St. Jerome 60.7
… The sisters of Lazarus could not help weeping for him, although they knew that he would rise again. And the Saviour himself—to shew that he possessed true human feeling—mourned for him whom He was about to raise. His apostle also, though he says: “I desire to depart and to be with Christ,” and elsewhere “to me to live is Christ and to die is gain,”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.27
… and yet it delights to abide here long among the devil’s weapons, although it should rather be our craving and wish to hasten to Christ by the aid of a quicker death.” Again, in the same treatise he says: “The blessed Apostle Paul in his epistle lays it down, saying, ‘To me to live is Christ, and to die is gain;’
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 5.4
… when born, it is nourished; when nourished, it is strengthened; when strengthened, it is perfected; when it has come to perfection, what saith it? “To me to live is Christ, and to die is gain. I wished to be dissolved, and to be with Christ; which is far better: nevertheless to abide in the flesh is needful for you.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 122.13
… for, “To me to live is Christ, and to die is gain.” But, “I spoke peace of thee, for my brethren and companions’ sakes.” For he wished to depart, and to be with Christ: but, since he must preach these things to his companions and his brethren, to abide in the flesh, he addeth, is more needful for you.
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… The divine writer recognises Christ as the foundation, and glories in this title, as when he says, “I am crucified with Christ: nevertheless I live; yet not I but Christ liveth in me.” And again “To me to live is Christ and to die is gain,”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.43
… But, if perchance adversity is the consequence, we ought to persist unanimously, and show even by dying that in case of harm to the generality we do not love anything of our own especially. Let us say with Paul, To me to live is Christ, and to die is gain (
Pseudo-Cyprian On the Glory of Martyrdom 14
… “My son,” says He, “if thou come to serve God, stand fast in righteousness, and fear, and prepare thy soul for temptation.” Moreover, also, the blessed Apostle Paul exclaimed, and said, “To me to live is Christ, and to die is gain.”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.12.4
4. But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that “to live in the flesh was the fruit of [his] work;”
St John Chrysostom † AD 407 Commentary on Galatians 1
… We assert then that evil cannot be the cause of good, yet that the present life is productive of a thousand prizes and rewards. And so the blessed Paul himself extols it abundantly in the words, “But if to live in the flesh, if this is the fruit of my work, then what I shall choose I wont not;” (
St John Chrysostom † AD 407 Homilies on Philippians 3
Ver. 22 . “But if to live in the flesh,—if this is the fruit of my work, then what I shall choose I wot not.”
St Augustine of Hippo † AD 430 On Christian Doctrine 3.2
… It is where the apostle says: “What I shall choose I wot not: for I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better: nevertheless to abide in the flesh is more needful for you.”
John Cassian † AD 435 The Conferences of John Cassian 23.5
… “What I shall choose I know not. For I am in a strait betwixt two, having a desire to depart and to be with Christ, for it were much better: but to abide in the flesh is more necessary for your sakes.”
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Tertullian † AD 220 The Shows, or De Spectaculis 28
… in that they find entertainment: they even glory in it. You long for the goal, and the stage, and the dust, and the place of combat! I would have you answer me this question: Can we not live without pleasure, who cannot but with pleasure die? For what is our wish but the apostle’s, to leave the world, and be taken up into the fellowship of our Lord?
Tertullian † AD 220 On Patience 9
… Besides, impatience in matters of this kind bodes ill for our hope, and is a dealing insincerely with the faith. And we wound Christ when we accept not with equanimity the summoning out of this world of any by Him, as if they were to be pitied. “I desire,” says the apostle, “to be now received, and to be with Christ.”
Tertullian † AD 220 To His Wife i.5
… To us this is idle. For why should we be eager to bear children, whom, when we have them, we desire to send before us (to glory) (in respect, I mean, of the distresses that are now imminent); desirous as we are ourselves, too, to be taken out of this most wicked world, and received into the Lord’s presence, which was the desire even of an apostle?
Tertullian † AD 220 On Exhortation to Chastity 12
… And is it to be a reason for a man to repeat marriage, if from his first (marriage) he have no children? And shall he thus have, as the first benefit (resulting therefrom), this, that he should desire longer life, when the apostle himself is in haste to be “with the Lord?”
Origen † AD 254 Origen De Principiis 1.7.5
… See also whether the following words of Paul can apply to those who, although not willingly, yet in accordance with the will of Him who subjected them, and in hope of the promises, were made subject to vanity, when he says, “For I could wish to be dissolved,” or “to return and be with Christ, which is far better.”
Origen † AD 254 Origen De Principiis 2.11.5
5. Some such desire, I apprehend, was indicated by him who said, “I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better;”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.17
… Wherefore the creation was made subject to vanity, not willingly, but he who does unwillingly the things of the body does what he does for the sake of hope, as if we should say that Paul desired to remain in the flesh, not willingly, but on account of hope. For though he thought it better
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 10
… For when the blessed apostle Paul had undergone many persecutions, and had shown forth the prizes of many contests, though he knew that it was far better to “depart, and to be with Christ,” yet he brings this forward, and says, “Nevertheless to abide in the flesh is more needful for you.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.1.5
5. But they, hastening on, obtained far better things,
St Basil the Great † AD 379 De Spiritu Sancto 28
… Furthermore what boundless lack of sensibility does it not shew in these men to confess that the Saints are with Christ, (if, as we know is the case, Paul, on becoming absent from the body, is present with the Lord, and, after departing, is with Christ
St Basil the Great † AD 379 The Letters 29
… Gone are the counsels of a mind which truly moved in God. Ah! how often, for I must accuse myself, was it my lot to feel indignation against him, because, wholly desiring to depart and be with Christ, he did not prefer for our sakes to remain in the flesh!
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.54
… at one time he threatens a rod, at another he offers the spirit of meekness; at one time he is haughty toward the lofty, at another lowly toward the lowly. Now he is least of the apostles, now he offers a proof of Christ speaking in him; now he longs for departure and is being poured forth as a libation,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 8.19
… especially as she so longed for and desired it. I will do so therefore, as concisely as I can. She longed for her dissolution, for indeed she had great boldness towards Him who called her, and preferred to be with Christ, beyond all things on earth.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.78
78. But when, after he had finished his course, and kept the faith, he longed to depart, and the time for his crown was approaching,
St Gregory of Nyssa † AD 395 On Virginity 3
… it is always in the presence of the undying Bridegroom; it has the offspring of devotion always to rejoice in; it sees continually a home that is truly its own, furnished with every treasure because the Master always dwells there; in this case death does not bring separation, but union with Him Who is longed for; for when (a soul) departs
St Gregory of Nyssa † AD 395 On Virginity 12
… and after that they covered themselves with the skins of dead animals; and then were sent forth into this pestilential and exacting land where, as the compensation for having to die, marriage was instituted . Now if we are destined “to depart hence, and be with Christ
St Gregory of Nyssa † AD 395 On the Making of Man 26
… and they rehearse many such trivialities, unworthy of God’s great power and authority, for the overthrow of the doctrine, arguing as though God were not able to restore to man his own, by return
St Ambrose of Milan † AD 397 On the Holy Spirit 2.8
79. Hear that what you are afraid to acknowledge of the Spirit, the Apostle did not fear to claim for himself; for he says: “To be dissolved and to be with Christ is much better.”
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.41
… Though we are in the body, let us not follow the things which are of the body, let us not reject the rightful claims of nature, but desire before all the gifts of grace: “For to be dissolved and to be with Christ is far better; yet to abide in the flesh is more needful for your sakes.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.12
150. It is a good thing to be in the kingdom of Christ, so that Christ may be with us; as He Himself says: “Lo I am with you always, even unto the end of the world.” But it is better to be with Christ: “For to depart and be with Christ is far better.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.8
… If, for instance, love of this life, or flesh and blood, or earthly intercourse (for perhaps we seem pleasing to some), were to withstand them? But he who loves me here, would show his love much more if he would suffer me to become Christ’s victim, for “to depart and be with Christ is much better, though to abide in the flesh is more needful for you.”
St John Chrysostom † AD 407 To Olympias 1
… Paul when he says “To depart and to be with Christ is far better, but to abide in the flesh is more necessary for your sake.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
… And what evil, small or great, would he not welcome, on condition of seeing and enjoying Him? Now let us reason just so with respect to that glory also. For no child, be he never so virtuous, is so desirable and lovely to a father, as the having our portion in those good things, and “to depart and be with Christ.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 28
And from many other things too one might perceive, that it is not possible for a disembodied soul to remain here. For both Stephen saith, “Receive my spirit;” and Paul, “To depart and to be with Christ is far better;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
… and let him not only delay it, but let him even depart without martyrdom; who will be the more approved after his removal hence? We need not have many words, nor a long circumlocution. For the blessed Paul is at hand, giving his judgment, and saying, “To depart and to be with Christ is better, nevertheless to abide in the flesh is more needful for you;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… He was no coward, but he was also prudent ( οἰκονομικός ) (in husbanding himself). Wherefore he thought it no great thing to die for the Gospel’s sake, unless he should do this to great advantage: willing not even to see Christ, Whom most of all he longed to see, while the work of his stewardship among men was not yet complete. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… It is not so, surely it is not! But such a notion is that of worms nestling in their dunghill. For had he said this, in what sense would he be wishing himself accursed from Christ? For death (
St John Chrysostom † AD 407 Homilies on Ephesians 8
… And how is it, say ye, that, as being released from great evils, he prays? Marvel not: he prays, because he is afraid lest he should die; and of dying he is afraid, because he would fain have his life to be still a subject for further sufferings. For hearken to what the blessed Paul himself also saith. (
St John Chrysostom † AD 407 Homilies on Philippians 3
Ver. 23 . “I am in a strait betwixt the two, having the desire.”
St John Chrysostom † AD 407 Homilies on Colossians 1
Now that this love is greater than the other, hear Paul saying; “For I could wish that I myself were anathema from Christ for my brethren.” ( Rom. ix. 3 .) What father would have thus wished himself in misery? And again, “To depart, and to be with Christ” is “very far better; yet to abide in the flesh” is “more needful for your sake.” (
St John Chrysostom † AD 407 Homilies on Colossians 12
In that sight many have been partakers, and those who have not so been, Christ the rather calls blessed, saying, “Blessed are they that have not seen, and yet have believed” ( John xx. 29 .); but unto this not many have attained. For if to stay here for Christ’s sake were more needful than to depart to Him (
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.26
… “Woe is me that my sojourning is prolonged, that I have my habitation among the inhabitants of Kedar,” “my soul has long been a pilgrim,” and again “O wretched man that I am, who will deliver me from the body of this death?” and in another place “It is better to return and be with Christ,”
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 1.22
… “Woe is me that my sojourn is prolonged; I have inhabited the habitations of Kedar, my soul hath had a long pilgrimage.” And also the words of the Apostle: “O wretched man that I am, who shall deliver me from the body of this death?” and
St Jerome † AD 420 The Letters of St. Jerome 3.5
… but the cry of the apostle will repel him: “When I am weak, then am I strong,” and “My strength is made perfect in weakness.” He will hold out threats of death; but the reply will be: “I desire to depart and to be with Christ.”
St Jerome † AD 420 The Letters of St. Jerome 22.17
17. Let your companions be women pale and thin with fasting, and approved by their years and conduct; such as daily sing in their hearts: “Tell me where thou feedest thy flock, where thou makest it to rest at noon,” and say, with true earnestness, “I have a desire to depart and to be with Christ.”
St Jerome † AD 420 The Letters of St. Jerome 60.7
… The sisters of Lazarus could not help weeping for him, although they knew that he would rise again. And the Saviour himself—to shew that he possessed true human feeling—mourned for him whom He was about to raise. His apostle also, though he says: “I desire to depart and to be with Christ,”
St Jerome † AD 420 The Letters of St. Jerome 108.1
… “I am a stranger with thee and a sojourner as all my fathers were,” and again, I desire “to depart and to be with Christ.”
St Jerome † AD 420 Against Jovinianus 1.48
48. When Theophrastus thus discourses, are there any of us, Christians, whose conversation is in heaven and who daily say
St Jerome † AD 420 Against Jovinianus 2.6
… Hence also the Apostle says: “When I am weak, then am I strong.” And “Though our outward man is decaying, yet our inward man is renewed day by day.” And
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.25
… Hence Paul says that he desired, as something far better, to depart and to be with Christ: “nevertheless,” he adds, “to remain in the flesh is expedient for you”
St Augustine of Hippo † AD 430 Letters of St. Augustin 158.2
2. He desired also to “depart and to be with Christ,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 228.9
… on which account he says, “I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: nevertheless to abide in the flesh is more needful for you.”
St Augustine of Hippo † AD 430 City of God 14.7
… and having and enjoying it, is joy; fleeing what is opposed to it, it is fear; and feeling what is opposed to it, when it has befallen it, it is sadness. Now these motions are evil if the love is evil; good if the love is good. What we assert let us prove from Scripture. The apostle “desires to depart, and to be with Christ.”
St Augustine of Hippo † AD 430 City of God 14.9
… though hampered by fightings without and fears within; desiring to depart and to be with Christ;
St Augustine of Hippo † AD 430 On the Holy Trinity 3.4
10. If, therefore, the Apostle Paul, although he still bare the burden of the body, which is subject to corruption and presseth down the soul, and although he still saw only in part and in an enigma, wishing to depart and be with Christ,
St Augustine of Hippo † AD 430 On the Good of Marriage 17
… But then they married even several without any blame, even those who could much more easily contain, were it not that piety at that time had another demand upon them. For, as the wise and just man,
St Augustine of Hippo † AD 430 The Correction of the Donatists 6
… But yet, before the good sons can say they have "a desire to depart, and to be with Christ,"
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 57.2
… Therefore saith the Church: “I have washed my feet; how shall I defile them?” She says so even in the case of those who, purified from all dross, can say: “I desire to depart, and to be with Christ; nevertheless to abide in the flesh is more needful for you.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 60.4
4. But says some one: Ought the mind of the Christian to be troubled even at the prospect of death? For what comes of those words of the apostle, that he had a desire to depart, and to be with Christ,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 123.5
… Whose love ought, in one who feedeth His sheep, to grow up unto so great a spiritual fervor as to overcome even the natural fear of death, that makes us unwilling to die even when we wish to live with Christ. For the Apostle Paul also says that he had a desire to be dissolved, and to be with Christ,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 124.3
… an extent that he was counted worthy to recline on His breast, the gift of a protracted sleep in the body, when He delivered the blessed Peter, by the eminent glory of martyrdom, from the burden of the body itself, and vouchsafed to him what the Apostle Paul said that he desired, and committed to writing, namely, “to be let loose, and to be with Christ”?
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 9.2
… from desire of the present life there comes a reluctance against death, but yet he takes to him patience and fortitude, that he may with an even mind meet death; he dies patiently. But when a man desires, as the apostle saith, “to be dissolved and to be with Christ,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.7
… For it had not as though its own them, wherewith it could not fly. Bound wings make a burden. “Who,” he saith, “shall give me wings as to a dove, and I shall fly and shall rest?” Shall rest, where? I have said there are two senses here: either, as saith the Apostle, “To be dissolved and to be with Christ, for it is by far the best thing.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.15
… But, in fact, the fetters are the infirmity and the corruptibleness of the body, which do weigh down the soul. For by means of the frailty thereof, as a kind of material for certain pains and troubles, the persecutor might constrain her unto ungodliness. From these fetters the Apostle was longing to be unbound, and to be with Christ;
John Cassian † AD 435 The Conferences of John Cassian 1.14
… saying: “I desire to be dissolved and to be with Christ, which is far better, for while we are in the body we are absent from the Lord:” and therefore “we are bold and have our desire always to be absent from the body, and present with the Lord. Wherefore also we strive, whether absent or present, to be pleasing to Him;”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 25.6
… that you have ever afforded necessary supplies from your own just acquisitions; that in all things you have always shown yourself in some sense present; that in no part of your duty have you hung behind as a deserter.
St John Chrysostom † AD 407 Concerning Lowliness of Mind 10
… But “he who seizes the cunning in their craftiness” did not permit that this should take place then. By way of declaring this very thing at least Paul said, “But the continuing in the flesh is the more necessary for your sake; and this I confidently know, that I shall continue and remain in company with you all.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.14
… while others are drinking their fill, and living sumptuously, and gormandizing; think those the better off, who endure sufferings. For not only is the flame of voluptuousness cut off by these misfortunes, but they also depart to the future Judgment, and that dread tribunal,
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 9.1
1. It was but lately that I spoke to you as I do now to you again! And O that I could be always with you,—yea, rather am I always with you, though not by bodily presence, yet by the power of love! For I have no other life but
St John Chrysostom † AD 407 Homilies on Philippians 3
Ver. 24 . “Yet to abide in the flesh is more needful for your sake.”
St John Chrysostom † AD 407 Homilies on Philippians 4
Ver. 24 . For this cause “to abide in the flesh is more needful for your sake.”
St John Chrysostom † AD 407 Homilies on Philippians 9
… Our answer to the heretic is easy, but what shall we say to the Christian? for he perchance will question, and say, “if to depart and to be with Christ is far better,” how saith he that he hath obtained mercy? I would ask why the same Apostle says, that “it is more needful to abide with you”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 46.7
… Had he, then, no care of the sheep, whom he thus abandoned at the approach of the wolf? Clearly he had, but he commended them by his prayers to the Shepherd who was sitting in heaven; and for their advantage he preserved himself by flight, as he says in a certain place, “To abide in the flesh is needful for you.”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 32
… And since joy is always hasty, and gladness can bear no delay, he reads on the Lord’s day, in the meantime, for me; that is, he has made a beginning of peace, by solemnly entering on his office of a reader. Do you frequently be urgent in supplications, and assist my prayers by yours, that the Lord’s mercy favouring us may soon restore both the priest
St John Chrysostom † AD 407 Homilies on Philippians 4
Ver. 26 . “That your glorying may abound in Christ Jesus in me, through my presence with you again.”
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St Polycarp † AD 155 Epistle to the Philippians 5
… If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live
St Basil the Great † AD 379 The Letters 22.1
… I shall thus leave behind me detailed evidence, easy of apprehension, for the information of industrious students, who in their turn will be able to inform others. The Christian ought to be so minded as becomes his heavenly calling, and his life and conversation ought to be worthy of the Gospel of Christ.
St John Chrysostom † AD 407 Homilies on Philippians 4
Ver. 27 . “Only let your manner of life be worthy of the Gospel of Christ.”
St John Chrysostom † AD 407 Homilies on Philippians 6
… What encouragement is equal to this? None. This Paul well knowing, when he would exhort them to humility, first beseeches and supplicates them, then to awe them he says, “That ye stand fast in one Spirit”; he says also, that it “is for them an evident token of perdition, but of your salvation.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 122
… Wherefore, my dearly-beloved brethren, act so that, as the apostle says, “whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.11
“‘We believe in one God, Father Almighty, the Maker of all things, visible and invisible; and in one Lord Jesus Christ, the Word of God, God of God, Light of Light, Life of Life, Only-begotten Son, First-born of every creature, begotten of the Father before all worlds; by Whom all things were made; Who for our salvation was incarnate, and lived among men
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St John Chrysostom † AD 407 Homilies on Philippians 4
Ver. 28 . “And in nothing affrighted by the adversaries; which is for them an evident token of perdition, but to you of salvation.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.6
… “And that ye be in nothing terrified by your adversaries, which indeed is to them a cause of perdition, but of your salvation, and that of God; for unto you it is given in the behalf of Christ not only to believe on Him, but also to suffer for His sake.”
Pope St Leo I the Great † AD 461 Letters 38
… “Be ye in nothing affrighted by the adversaries; which is for them a cause of perdition, but to you of salvation
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Tertullian † AD 220 Scorpiace 13
… while we look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal”—he is speaking of troubles; “but the things which are not seen are eternal”—he is promising rewards. But writing in bonds to the Thessalonians,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 13
… yet, God having comforted us by our mutual faith , behold, I write to you even from Rome. Keeping the feast here with the brethren, still I keep it with you also in will and in spirit, for we send up prayers in common to God, ‘Who hath granted us not only to believe in Him, but also now to suffer for His sake
St Ambrose of Milan † AD 397 Concerning Repentance 1.11
… Do we dare to say that life is not restored to those to whom Christ has given a crown? As, then, a crown is given to many after they have lapsed, so, too, if they believe, their faith is restored, which faith is the gift of God, as you read: “Because unto you it hath been granted by God not only to believe in Him, but also to suffer in His behalf.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.9
… Whence is this apparent? “I rejoice,” saith he, “in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh.” And again; “Unto you it is given in the behalf of Christ, not only to believe on Him, but to suffer for His sake.”
St John Chrysostom † AD 407 Homilies on First Corinthians 33
… and when they shall have learned of the true life, then will they know the beauty also of this iron, and the lustre which comes of these bonds.” Furthermore, discoursing with others, he even calls the thing a free gift, saying, “It hath been granted in the behalf of Christ, not only to believe on Him, but also to suffer in His behalf.” (
St John Chrysostom † AD 407 Homilies on Ephesians 6
… because the disciples of those days were better than the teachers of these, isolated as they were in the midst of the populace, and of tyrants, and having all men on all sides their enemies, and yet not in the slightest degree dragged down or yielding. Hear at least what he saith to the Philippians, (
St John Chrysostom † AD 407 Homilies on Ephesians 8
… ( Philip. i. 23, 24 .) “To depart, and to be with Christ, is very far better;” “Yet to abide in the flesh is more needful for your sake.” This he calls even a favor where he writes, and says, “To you it hath been granted, (as a favor ἕχαρίσθη ) in the behalf of Christ, not only to believe on Him, but also to suffer in His behalf.” (
St John Chrysostom † AD 407 Homilies on Philippians introductory-discourse
… Here the magistrates requested them to depart, and were afraid of them, and the preaching had an illustrious commencement. And he bears them many and high testimonies himself, calling them his own crown, and saying they had suffered much. For, “To you,” he saith, “it hath been granted of God, not only to believe on Him, but also to suffer in His behalf.” (
St John Chrysostom † AD 407 Homilies on Philippians 4
Ver. 29 . “For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer in his behalf.”
St John Chrysostom † AD 407 Homilies on Philippians 14
… For he who grieveth for his own faults, and confesseth them, rejoiceth. Moreover, it is possible to grieve for our own sins, and yet to rejoice in Christ. Since then they were afflicted by their sufferings, “for to you it is given not only to believe in him, but also to suffer for him” (
St John Chrysostom † AD 407 Homilies on Philippians 15
… I have need of it for your sake. How then, did they share his afflictions? By this means. As he said when in bonds, “Ye all are partakers with me of grace.” ( Philip. i. 7 .) For it is grace to suffer for Christ, as he himself saith in another place, “For to you it is given from God not only to believe on Him, but also to suffer for Him.” (
St Augustine of Hippo † AD 430 On Christian Doctrine 3.33
… “Unto you it is given, in the behalf of Christ, not only to believe on Him, but also to suffer for His sake.”
St Augustine of Hippo † AD 430 On Patience 22
… but also in the Apostolic writings we read, “Because unto you is given on behalf of Christ, not only to believe on Him, but to suffer for Him.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.34
… “According as God hath dealt to every man the measure of faith”? But if it is contended that faith is so bestowed as to be a recompense for merit, not a free gift, what then becomes of another saying of the apostle: “Unto you it is given in the behalf of Christ, not only to believe in Him, but also to suffer for His sake”?
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 28
… it is the gift of God;” and again another in the same Epistle to the Ephesians: “Peace be to the brethren, and love with faith, from God the Father, and the Lord Jesus Christ;” and to the same effect that passage in which he says, “For unto you it is given in the behalf of Christ not only to believe on Him, but also to suffer for His sake.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.4
… And this assertion when put before him, Pelagius himself condemned, that he might not be condemned. Whoever, then, wishes on every side to avoid this condemnable opinion, let him understand that what the apostle says is said with entire truthfulness, “Unto you it is given in the behalf of Christ not only to believe on Him, but also to suffer for His sake.”
John Cassian † AD 435 The Conferences of John Cassian 3.15
… “For it is God which worketh in you both to will and to do according to good will.” What could well be clearer than the assertion that both our good will and the completion of our work are fully wrought in us by the Lord? And again “For it is granted to you for Christ’s sake, not only to believe in Him but also to suffer for Him.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 139
… None the less did that day convict some men of treachery; some of cowardice; while to me a ground of confidence was given by my sufferings for the truth’s sake. And to me our master Christ hath granted the boon “not only of believing on Him but also of suffering for His sake.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 142
… For truly we have reckoned dishonour honour, and death life. We have heard the words of the apostle “For unto us it is given by God not only to believe on Him, but also to suffer for His sake.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 31
… Therefore also the Apostle himself said, “Having the same conflict which ye saw in me and heard.” (
St John Chrysostom † AD 407 Homilies on Philippians 4
… For to some he says, “For ye took joyfully the spoiling of your possessions” ( Heb. x. 34 .); and to others, “For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor” ( Rom. xv. 26 .); and “your zeal hath stirred up very many of them.” ( 2 Cor. ix. 2 .)
St John Chrysostom † AD 407 Homilies on 1 Timothy 6
… It is for our own advantage, not for theirs for whom we pray, to act thus. For let us ever consider, that he who blesses his enemy, blesses himself, he who curses his enemy, curses himself, and he who prays for his enemy, prays not for him, but for himself. If we thus act, we shall be able to reduce to practice this excellent virtue,
St John Chrysostom † AD 407 Homilies on 2 Timothy 6
… And often not only from a bad life, but from one defect, we enter into Hell, where there are not good qualities to counterbalance it, since the virgins were not accused of fornication or adultery, nor of envy or ill-will, nor of drunkenness, nor of unsound faith, but of a failure of oil, that is, they failed in almsgiving, for that is the oil meant.
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Verse 1. PAUL AND TIMOTHY, SERVANTS OF JESUS CHRIST, TO ALL THE SAINTS (to all the faithful sanctified in baptism) in Christ Jesus, who are at Philippi. — Note: The name "servant" here is a title of honor: for just as in other epistles Paul calls himself an Apostle, so here he calls himself a servant; "servant therefore of Christ" is the same as Apostle of Christ. Where observe: Formerly there were three degrees of servants. The first and most vile were slaves held in chains and fetters. The second were "mediastini," as are the servants of citizens both common and noble. The third were honorary and stewards, dispensers, administrators, vicars, who in Hebrew are called משרתים mescaretim, that is "ministers," while the first yabadim, that is "servants," are commonly called so. St. Paul and the Apostles were servants of the third order. Whence in 1 Corinthians IV, 1, he calls them dispensers, and the Psalmist calls them princes: "Thou shalt," he says, "make them princes over all the earth;" for just as princes serve the king, so that they may rule and extend his kingdom, so the Apostles serve Christ; namely, thus to serve Christ is to reign. Thus Christ is called "servant" of God for the sake of honor, when the Father addresses him thus, Isaiah xlix, 3: "Thou art," he says, "my servant Israel, because in thee I will be glorified." For that these words are directed to Christ is evident from what precedes and follows. "Israel" therefore here is Christ, who is called "Israel," because he was born, says St. Jerome, of the seed of Israel and the Jews; secondly, because he prevailed over God (for this is what "Israel" signifies in Hebrew), and he resisted the divine vengeance brought upon men. Whence his type was Jacob wrestling with the angel of God as his vicar and prevailing, who from this was called "Israel," Genesis xxxii, 28. Note secondly: "Saints in Christ" are Christians, called to true sanctity of mind and body. These are called saints "in Christ," that is through Christ and Christ's merits. Thus Vatablus. Or rather properly "in Christ," because they are grafted into Christ and Christ's body, which is the Church, through baptism, faith, grace and sanctity, just as branches are grafted into a tree. Chrysostom notes that this is said against the Jews, who boasted that they were holy in the law and in Moses: for they had been told by the Lord, Exodus xix, 6: "You shall be to me a priestly kingdom and a holy nation." Against these the Apostle says that we are holy not in Moses, but in Christ, who is the Holy of Holies, and holiness itself, and the root and fountain of all holiness, so that unless someone is grafted into Christ as a branch into a tree, and from him draws and drinks holiness, he cannot be holy. Conversely, those who are fully grafted into Christ, these are holy, and the more they are grafted into Christ and united to him, the more they are sanctified. WITH BISHOPS AND DEACONS. — You will say: In the one city of Philippi there was only one bishop, how therefore does Paul write to Bishops in the plural? I answer that by "Bishops" the Apostle here understands presbyters. Thus Chrysostom, Theophylactus, Oecumenius and others. Whence the Syriac version renders it, "with presbyters and their ministers." For the Apostle wishes with these two names to greet the entire clergy of the Philippians. Whence he names Presbyters as Bishops, and deacons moreover, subdeacons and the rest of the lower orders, he embraces with the more worthy name of deacons. But he does not greet the Bishop, because this was Epaphroditus, the bearer of this letter, says Theodoret. Where note: These names "Bishop" and "Presbyter" were formerly common to all priests both greater, whom we now properly call Bishops, and lesser, whom we call Presbyters. Thus in Acts xx, 28, Paul to the elders of the Church of Ephesus: "Take heed," he says, "to yourselves and to the whole flock, in which the Holy Ghost has placed you Bishops (that is presbyters and pastors) to rule the Church of God:" for neither at Ephesus were there more than one Bishop properly so called. Whence both here and in 1 Timothy iii, from Bishops he passes to deacons, and does not name presbyters, because namely he understands them by the name of Bishops. From this occasion of error Aerius and Wycliffe took their start, saying that by divine right a presbyter is equal to a bishop in order and power: but I answer that he is equal in priesthood (in the power of consecrating, sacrificing, absolving from sins), which is the seventh and highest Order; but not in the power of ordaining and consecrating, nor in the power of jurisdiction; for in these the Bishop excels the Presbyter. See Bellarmine, book I On Clergy, chapter V. You will say: Why then were Presbyters formerly called Bishops? I answer, for two reasons. The first is the one I have mentioned, because in the highest Order, which is that of the priesthood, a Presbyter is equal to a Bishop. The second, because formerly before the schism (as Jerome says, in his commentary on Titus 1) the Churches were governed not so much by distinct and divided authority and jurisdiction, as by the common counsel, labour and spirit of the Presbyters. Whence Presbyters were called and were Bishops, that is, overseers and correctors of the morals of the people together with the Bishop properly so called, indeed they even sat in Councils with the Bishops, and when asked gave their opinion, as is evident from Acts 15, 6: "The Apostles and ancients (presbyters)," he says, "came together to see of this matter." These therefore are the reasons why both were called Presbyters and Bishops; but afterwards, when the Church grew and the number of the faithful increased, and to govern it properly there was need of due order and subordination of ministers under one rector the Bishop, and when (if we believe Jerome in his commentary on Titus 1, of which we shall speak there) the Presbyters abused that first mentioned communication of the Bishops, and wished insolently to be equal to them and to preside over them, and made schisms: then the Bishops began to protect their authority and pre-eminence, and were placed over all. But this took place in the time of the Apostles at the very beginning of the Church, when one said: "I am of Cephas;" another, "I am of Paul;" that one, "I am of Apollo." 1 Corinthians 1, 12. This is evident from 1 Timothy 5, 17: "Against a presbyter," he says, "receive not an accusation, but under two or three witnesses." In the time of Paul therefore Timothy as a Bishop was judge of the presbyters and superior in jurisdiction. Thus the Apostle commands Titus to constitute presbyters through the cities. Thus Ignatius to the Trallians and to the Smyrneans: "Presbyters," he says, "be subject to the Bishop." You will ask secondly, why does Paul here greet the laity and people first, rather than the Bishops and deacons? Chrysostom answers, that this epistle was written only to the Bishops and deacons, that is to the clergy of Philippi: for he himself reads συνεπισκόποι, "coepiscopis," in one word, not two, namely "with Bishops," as if Paul does not write "to all the saints," that is to Christians, absolutely, but only "to the saints coepiscopis" (that is who were with him Bishops and teachers of the people) and "to the deacons," that is to the clergy. But it should be read divided in this way, σὺν ἐπισκόποις, that is "with Bishops": for thus read the Latin, Syriac: the more correct Greek texts. Whence secondly, St. Thomas answers better, that the Apostle observed the order of nature, by which a flock is accustomed to precede its pastor, so that the pastor following may see it and rule and direct it: in processions the people precedes, the clergy and Prelates follow; the last place therefore is more honourable there, whereas among the laity at tables and councils the first place is more honourable. And so here Paul sends the sheep before the pastor, that is, greets the people first, rather than the clergy.
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3. I GIVE THANKS TO MY GOD IN EVERY REMEMBRANCE OF YOU, — that is, whenever I remember you, says Vatablus, whenever you come to my remembrance, I give thanks to God. Otherwise Maldonatus in his manuscript Notes: for "of you" he takes actively, not passively. Whence he explains thus: I give thanks to God, because you are bound to be mindful of me. Note: According to custom the Apostle begins his prayers and epistles and actions from the giving of thanks, and this he teaches us to do.
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4 and 5. I GIVE THANKS TO MY GOD IN EVERY PRAYER OF MINE FOR YOU ALL, MAKING SUPPLICATION WITH JOY, FOR YOUR FELLOWSHIP IN THE GOSPEL OF CHRIST FROM THE FIRST DAY UNTIL NOW. — Note: The phrase "for your fellowship" can be referred to what immediately precedes, "making supplication with joy," as if to say: Your fellowship in the Gospel is the cause of my joy, and that I supplicate God with joy. Second and better, it can be referred to "I give thanks"; for verses 4 and 5 depend on this, indeed the Royal Bible and the Louvain Bible enclose verse 4 in parentheses, as if verse 5, "for your fellowship," etc., should be referred to verse 3, "I give thanks," etc., as if to say: I give thanks to God with joy, beseeching Him, because He has given you fellowship in the Gospel of Christ. Second note: This "fellowship" is first the participation in the Gospel, that is, in the faith and evangelical doctrine, as if to say: I give thanks to God, because you have been made partakers of the Gospel by Him, when you believed in it and persevere in it. Second and better, this "fellowship" in the Gospel, that is, in the preaching and propagation of the Gospel, is cooperation and participation in the labors and sufferings which Paul and the Apostles either endured or undertook for this propagation of the Gospel, in which the Philippians communicated and participated, as if to say: I give thanks to God exulting in spirit, because you share in my labors, afflictions, and bonds undertaken for the Gospel, because you labor with me, suffer with me, help me with all your strength and works, while you send your Bishop Epaphroditus to me, while through him you bring me sustenance and gifts, while you comfort and encourage me bound in prison, and thus you promote me and my Gospel with all zeal, and this not for one or another day, but constantly and continually, "from the first day" on which you believed, "until now." Thus Chrysostom and Theophylactus. And this is what the Greek κοινωνία signifies. Whence in verse 7, he calls them συγκοινωνούς, that is, partners, colleagues, and as it were equally sharers in his joy, which he perceived from his bonds, and from the defense and confirmation of the Gospel. Note here third, the fervor of the first Christians of Philippi, to whom it was not enough to believe, but being solicitous for the salvation of others and the propagation of the Gospel, they helped Paul and the Apostles with all their strength and resources in preaching. For this reason, the first Christians sold their possessions and brought the proceeds to the feet of the Apostles, Acts IV, 35. This is still done by fervent Catholics in England, Holland, and India. Hence second, through this they became and become sharers in all the labor (and consequently in all the merit) which the Apostle and preacher undertakes, and therefore this is a most noble act of virtue: for those cooperating look to the same object and do the same thing which the Apostle himself does, and thus they themselves through the Apostle travel about, evangelize, convert thousands of souls. Hence third, they will receive a similar reward with the Apostles, as if they themselves had been Apostles and had fulfilled the apostolic office. This Christ teaches, Matthew x, 40: "He who," He says, "receives you, receives me; and he who receives me, receives Him who sent me. He who receives a prophet (a teacher and preacher of the Gospel) in the name of a prophet (because he is a prophet and preacher), shall receive the reward of a prophet," that is, of a preacher, "because namely, just as he cooperates with the prophet and helps him as a prophet and preacher, so he is a sharer in his labor and merit, and consequently it is worthy and just that he be a sharer also in the reward which the prophet and preacher obtain: a sharer, I say, not in equal degree with the prophet himself, but according to the participation and measure of his cooperation and charity, by which he helped him: for thus by common right sharers and receivers of thieves, are punished with thieves by similar punishment." St. Gregory elegantly explains this, homily 20 in the Gospel: "He who receives," he says, "a prophet in the name of a prophet, shall receive the reward of a prophet. In which words it should be noted that he does not say: Reward from the prophet, but, Reward of the prophet," that is, the rewards of the prophet he shall receive. And further: "For since there are few who perceive spiritual gifts, and many who abound in temporal things, through this the rich insert themselves into virtues by means of the poor, in that they comfort these same holy poor from their riches." And he adds that such are promised and signified by the elm through Isaiah, when he says: "I will set in the desert," in the desert hitherto of the Gentile Church, "the fir tree, the elm and the box tree together. And what by the elm," he says, "but the minds of secular men are expressed? which, while they still serve earthly cares, bear no fruit of spiritual virtues; but even if the elm has no fruit of its own, it is accustomed to bear fruit with the vine: because secular men also, within the holy Church, although they do not have the gifts of spiritual virtues, yet while they sustain holy men full of spiritual gifts by their generosity, what else do they bear but the vine with its grapes? Although therefore the elm has no fruit, yet bearing the vine with its fruits, it itself effects these things, which it well sustains by supporting others."
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6. BEING CONFIDENT OF THIS VERY THING, THAT (namely) HE WHO HATH BEGUN A GOOD WORK IN YOU (namely God), WILL PERFECT IT UNTIL THE DAY OF CHRIST JESUS. — Note: For "being confident," in Greek it is πεποιθώς, which the Novations translate as "believing," namely most certainly that you will persevere in the good work, as if Paul wished to make all the faithful secure and certain of their perseverance. But this is said incorrectly; for it is established that the gift of actual perseverance is not possessed by all the faithful: for many indeed fall away from a pious life, and even from faith itself, and become impious, heretics, and even atheists. Therefore Vatablus and Beza translate πεποιθώς better, that is "having been persuaded"; but most excellently Chrysostom, Theophylactus, Ambrose, the Syriac version and others translate it "being confident." See what is said at Rom. viii, 38, as if to say: I am confident that, just as you have begun the good work of aiding and promoting the preaching of the Gospel, so in the same work you will persevere through God's grace to the end, until death and the day of judgment; and therefore I am confident that God, who has begun this good work in you, will himself also perfect it. Hence note secondly, with Chrysostom and Theophylactus: The Apostle could plainly have said: I am confident that you will perfect the good work begun; for thus he said in verse 5: "Upon your communication in the Gospel of Christ;" and in verse 7, he calls those in his bonds his companions in the defense and confirmation of the Gospel; and in verse 9: "This I pray, that your charity may more and more abound, that you may approve the better things, that you may be sincere and without offense," etc. Thus therefore, even stimulating their judgment and virtue, he could have said here: I am confident that the good which you have begun, you will pursue and perfect; but in order to teach them modesty and humility, he preferred to say: "I am confident" that God will perfect it: because since both are required for perseverance, namely both the grace of God and the cooperation and constancy of free will, the grace of God holds the first place in it. Whence, as elsewhere, so also here Paul attributed it to the grace of God. Hence just as in the preceding verse he gave thanks to God, because he had begun this good work through his grace in the Philippians, so in this verse he is confident that his God will perfect this work in them; understand, unless the Philippians themselves fail the grace of God, and are unwilling to follow it and themselves cooperate. It is therefore a metalepsis, "I am confident because God will perfect it," that is I am confident that you through God's grace will perfect the good work which you have begun: for from God and from God's grace, the operation and effect of grace is to be understood as left to us. Note thirdly: Since the gift of perseverance is twofold, one as it were potential, by which one is able to persevere in the grace and justice received; the other actual, by which one perseveres in act: the former is given to all the just, as the Council of Trent teaches, session VI. For God gives to all the just those aids of grace, those excitations of mind and will, impulses and strengthenings, which are necessary for avoiding all mortal sins, and for persevering in grace and a good life, so that if the just use them rightly, as they ought, they will be about to persevere and be saved. The latter gift of perseverance, which is great, indeed the greatest, is not given to all the just, but only to those who persevere in act, and it comprises the whole series of graces by which it comes about that a man perseveres in act in grace, and thus dies and is saved. Concerning which the Apostle teaches three things here, and from him the Council of Trent, session VI, chapter XIII: first, that it is a gift of God, not from us; secondly, that no one is certain that he has it or will have it; thirdly, that each one ought to hope for it from God, yet in such a way that he fear lest on his part he fail God and God's grace, and thus lose this gift. "Similarly," says the Council, "concerning the gift of perseverance, concerning which it is written: He that shall persevere unto the end, he shall be saved: which indeed cannot be obtained from any other source than from him who is able to make him who stands stand perseveringly, and to restore him who falls: let no one promise himself anything with absolute certainty, although all ought to place and repose their most firm hope in God's aid: for God, unless they themselves fail his grace, just as he has begun a good work, so will he perfect it, working both to will and to perfect. Nevertheless, let those who think they stand see that they do not fall, and with fear and trembling let them work out their salvation in labors and vigils, in almsdeeds and prayers." Hence, fourthly, St. Augustine, in the book On the Good of Perseverance, teaches that this gift and grace of perseverance is distinct from justifying grace, and that by justifying grace alone man cannot persevere in the justice received, so as to overcome and conquer all temptations and difficulties: but he needs frequent impulses and excitations of grace, by which he is continually stirred up, strengthened, and protected by God in his weakness and torpor, so that he may proceed constantly and courageously in the way of virtue begun: which various and manifold graces are and are called the gift of perseverance; for this gift is not a single act or habit, but many. Secondly, the Council of Trent teaches above that these many and greater graces are given to the humble, to those who pray, to those who are solicitous, that they may live well and persevere. And this seems to be what Chrysostom wishes to say here, when he says that we by our desire and effort attract and draw to ourselves the grace of God; for he speaks not of the first grace: for this is not given nor drawn by any desire or effort of ours, since it prevents all effort of nature, and is the first and pure grace; but he speaks of the same grace of which the Apostle speaks, namely the grace of perseverance: for he who is just attracts and draws this by his effort and cooperation, namely greater and greater day by day. Thus the Apostles and other illustrious Saints, who are said by some to be confirmed in grace, did not receive some habit of grace which would confirm them in grace; but laboring and praying strenuously day by day they received such vehement illuminations and excitations, that it was difficult for them not to persevere and to sin, at least mortally. Finally, a wise and pious counsel for obtaining this gift is that we pray for it continually, namely that God not only give abundant grace by which we can persevere, but grace by which He foresees we shall actually persevere, and that as a good shepherd He may rule, direct, and lead us as His sheep in those ways, means, and aids by which He knows we shall go straight forward in grace, so that we may incur no fall into graver sin, but proceed by right paths to heavenly glory and blessedness. A GOOD WORK — not so much some special work, as in general "a good work," that is the Evangelical or Christian life, so that we may pursue and propagate it by continual work and study: for this work is a sharing in the Gospel of Christ, supply, promoting and propagating it both in ourselves and in others, as I said in the preceding verse. UNTIL THE DAY OF CHRIST, — that is until the day of judgment, both particular and rather universal: for then will properly be the public, solemn, and glorious day of Christ the judge. Where note: Paul is accustomed here, in 1 Thessalonians IV, 15, and elsewhere, to speak thus of the day of the last judgment, as if it were at hand and near, not to the posterity of the Philippians to be born afterwards, as Chrysostom wishes, but to those themselves to whom Paul writes here, so that namely each one, both they themselves and we, may have it continually before our eyes, and direct this brief and momentary life of ours toward it: for that day will be the beginning of eternity, with which all this life of ours compared, seems to be only a point or instant of time. "A thousand years," says the Psalmist, "before thy eyes are as the day yesterday which is past." Therefore we act and live here a moment (would that we do so well and wisely!) upon which our eternity depends: after this moment we shall enter into eternity; why then should it not be at hand and imminent, which after this moment is at hand and imminent?
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7. AS IT IS RIGHT FOR ME TO FEEL THIS (that is, to be confident, as has preceded) FOR (that is, concerning) ALL OF YOU, BECAUSE I HAVE YOU IN MY HEART AND IN MY BONDS, AND IN THE DEFENSE AND CONFIRMATION OF THE GOSPEL. — Note: To have someone in one's heart is to have him in mind, in love and affection, and consequently in memory, that is to love him and to remember him often: for those things which we love always recur to the mind and are present to memory. Hence by metaleipsis, as Chrysostom and his followers note, in this place "to have in the heart" signifies to have in memory and to be mindful, as if to say: I Paul have of you, O Philippians, a constant memory, and I often remember that you are sharers of my joy both in my bonds and in the defense and confirmation of the Gospel; for those words: "And in my bonds, and in the defense and confirmation of the Gospel," pertain not so much to what preceded, "because I have you in my heart," as to what follows, "that you are all sharers of my joy," as will be more evident from what follows. Note secondly: For "defense," in Greek it is ἀπολογία, apologia, by which namely the accused defends himself in court against accusers, and purges himself from the crime objected: Paul therefore signifies his apologies, by which as the accused both publicly before Nero and privately in prison before the Romans and Jews, either coming to him of their own accord, or being called to him, Acts XXVIII, 17, he pleaded his cause, and defended, established and confirmed both himself and the Gospel of Christ. Note thirdly: By "confirmation of the Gospel" he understands that by which in prison either by living voice or by letters he confirmed Christians in the faith of the Gospel: for the zeal of the Apostle did not suffer him to be idle in prison, but either to teach, or to write, or to pray, or to devise ways and practices of propagating the Gospel compelled him: and as fire confined burns more fiercely, so Paul here bound and constrained burned more ardently for evangelizing. Secondly and better, by "confirmation of the Gospel" he understands that by which through his aforesaid apologies Paul defended and confirmed the Gospel: for this confirmation was made through defense, and ought to be joined to it, as the Syriac, Ambrose and the Greek join it, which do not have two articles, but one and the same article attributed to both, saying: καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει. Add that the Gospel pertains both to defense (for this has no other genitive or pronoun) and to confirmation: therefore he understands the same defense and confirmation of the Gospel. THAT YOU ARE ALL SHARERS OF MY JOY. — Our Interpreter reads χαρᾶς, that is of joy, and thus Ambrose reads it; already the Greek texts have χάριτος, that is of grace, and thus the Syriac and Chrysostom with his followers read it: but the sense comes to the same thing; because he calls grace here that benefit by which it was given to him to suffer and to be bound for Christ, or he calls the very bonds themselves his joy. See what is said at Ephesians III, 1. Otherwise Vatable, as if to say: You are sharers of my grace, because you are chosen with me by God for eternal life, and in it you will be sharers with me: for this is the greatest grace, and cause of joy; but the former sense is more fitting to this place, as is evident from what precedes and follows. Note secondly: For "sharers," in Greek it is συγκοινωνούς, that is consorters, and equally partakers, concerning which I have spoken at verse 5. Note thirdly: For "are," in Greek it is the participle ὄντας, that is "existing," which some think is redundant by Hebraism; hence with it removed the sense is plain: I am confident that God will perfect in you the work begun, "because I have, etc., you all sharers of my joy." Secondly, Ambrose takes τὸ ἐπεὶ as causal, as if it gives the reason for his confidence, namely because (as Ambrose reads it) you are all partakers of my joy. Thirdly most plainly, as Beza admits, our Interpreter translated ὄντας "are," so that by Greek usage the participle is put for the infinitive, as if to say: I am confident that God will perfect in you the work begun, because I have in my heart, that is in my memory, you to have been and to be sharers and partakers of the grace and joy of mine, which I feel in my bonds, and in the defense and confirmation of the Gospel: because namely I am mindful that in these things as it were sharers you have suffered with me, you have helped me with all aid and expense, and so in my bonds and tribulations undertaken for faith you have rejoiced with me, nay you have comforted and refreshed me: for I am confident that God will reward this fervor of yours and such heroic acts of your faith and charity with more abundant grace, so that namely you may persevere in them, nay grow, and be perfected.
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8. FOR GOD IS MY WITNESS. — The Apostle calls God as a witness and swears an oath; therefore, the oath is not permitted to the Jews as to imperfect people and forbidden to Christians, as the Anabaptists wish to claim. HOW I LONG FOR YOU ALL (supply, "to be," says Anselmus) IN THE BOWELS (that is, in the inmost heart and love) OF JESUS CHRIST, — so that I may join you intimately to Christ, and as it were thrust you into his bowels, and so that Christ may love you as his own bowels. Secondly, Vatablus, as if to say: God is my witness how much I long for Christ to pour out his mercy (for these are the symbols of bowels) upon you. Thirdly and better, the Syrian and Chrysostom: "How I long," that is, "love you in the bowels," that is, on account of the visceral and intimate love of Christ, whom I love with all my bowels: or "in the bowels," that is, from the intimate and visceral love which Christ as it were breathed forth to me from his own bowels. Thus Theophylactus. Fourthly and best: "How," that is, how earnestly, how greatly and ardently, "I long," in Greek ἐπιποθῶ (which corresponds to Hebrew כמה cama, that is, love you, with what love I embrace you: thus the Syrian; "in the bowels of Christ," that is, with that affection and feeling by which Christ in his bowels, that is, intimately and most tenderly loves you and all Christians; "in" therefore, that is, "in the manner" (beth for caph, of similitude) of bowels, that is, of the visceral love of Christ: or "in," that is, from the bowels of Christ, as if namely I, constituted in the mercy and love of Christ's bowels and as it were transformed in them, should love you from those same bowels, namely with so tender, cordial, ardent and visceral a love as Christ loves all his own. For the Hebrews are accustomed to call רחמים rachamim, that is, bowels, the inmost, most tender, and as it were maternal affections of love. And thus we put on, and as it were transform ourselves into the bowels of Christ, when we put on his mercy, compassion and love, and are transformed into him.
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9. AND THIS I PRAY, THAT YOUR CHARITY MAY ABOUND MORE AND MORE, — as if to say: I praise the charity which you have hitherto shown, both in promoting the Gospel and in my bonds, and I pray God that he may foster it, nay, increase it. ABUND IN (that is, with, all) KNOWLEDGE — namely of the things of faith and salvation, and especially of justification, so that you may know that true justice is to be sought not from the Philosophers, not from Simon Magus, but from Christ, and from Christ's faith and doctrine, as if to say: I pray that you may abound both in charity and in knowledge, that is, in Christian faith and doctrine.
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10. THAT YOU MAY PROVE THE BETTER THINGS, — namely that you may discern whether the faith of Simon Magus and of other Judaizers and heretics is better, superior and truer, or mine; whether it is better to help and promote him and his sect, or me and my Gospel: namely, that by this discernment you may distinguish my true Gospel from the falsehood and impostures of the Judaizers and heretics, embrace it, foster it and promote it by your charity. THAT YOU MAY BE SINCERE (lest you mix and adulterate true faith with heresy and Judaism, as if to say: See that your charity is not indiscreet, so that you foster the Simonians and other false teachers insinuating themselves under the appearance of piety; for this would not be true, but adulterous charity: but that you may be sincere both in faith and in charity, and in the works of charity) AND WITHOUT OFFENSE (both active, namely that you offend and scandalize no one; and passive, namely that you nowhere stumble your conscience, offend it, and fall into some sin: but inoffensive, as Ambrose reads it, that is, with inoffensive foot, you proceed in the way and life of Christ) UNTIL THE DAY OF CHRIST, — that is, until the day of judgment. Thus Chrysostom. The Greek ἀπρόσκοποι signifies both, namely both inoffensive and not offending.
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11. FILLED WITH THE FRUIT (in Greek καρπῶν, that is fruits) OF JUSTICE THROUGH JESUS CHRIST UNTO THE GLORY AND PRAISE OF GOD. — "The fruit of justice" he calls the works of justice, either general, which embraces all virtue, as if to say: I pray that you be filled with good works of every virtue, or particular justice, that is almsgiving and mercy: for this is often called justice in the Scriptures, as I said at II Corinthians IX, 9; indeed it alludes to the alms sent to him by the Philippians, as if to say: I pray that you be heaped up with similar acts of mercy. Thus Chrysostom and Theophylactus. Secondly, Anselm by "the fruit of justice" understands the reward which they were to receive in heaven for just works. But the former sense is clearer, so that by "fruit" we understand not reward, but the works of justice. Note τὸ through Jesus Christ, for which in Greek is τῶν (namely καρπῶν, fruits) διὰ Ἰησοῦ Χριστοῦ, as if to say: Which fruits we make and have through Christ, and his merits and grace, and that "unto the praise and glory of God," so that namely from this not we Apostles, who advise and propose these fruits by external voice alone, but God, the internal and vital giver and author of fruits, may be praised and glorified. Morally, Theophylactus notes that the faithful, who make true fruits of virtues unto the glory of God, make them through Christ; but others who seek themselves and their own, make only shadowy fruits of virtues, not through Christ, but through vain glory.
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12. I WISH YOU TO KNOW, BRETHREN, THAT THE THINGS CONCERNING ME HAVE COME RATHER UNTO THE FURTHERANCE OF THE GOSPEL. — Paul feared, says Chrysostom, lest the Philippians and other Christians, hearing that Paul was bound at Rome, should be troubled, thinking that a great mark of infamy was to be branded upon him and the Gospel, and that the Christian cause and the course of the Gospel would suffer hindrance and impediment by this. Hence the Apostle here relates that the contrary has happened, namely that through his bonds the Gospel has not been hindered, but rather promoted.
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13. SO THAT (he says) MY BONDS BECAME MANIFEST IN CHRIST, — that is, through Christ and Christ's providence, says Theophylactus. Secondly and rather the same with Anselm, as if to say: So that it became manifest that I am bound for Christ, not for debts or crimes, and thus through my bonds the name of Christ shines forth everywhere. IN THE WHOLE PRAETORIUM. — In Greek ἐν ὅλῳ τῷ πραιτωρίῳ, that is in the whole praetorium, namely in the whole court of Nero, as if to say: The whole court through my bonds heard something of the faith and Gospel of Christ. Note: A universal name is sometimes taken for the collective, or the whole quantity, namely "all" for "the whole": for both the Hebrew כל col signifies. Thus Chrysostom. AND IN ALL THE REST, — not "praetoriums" (for he names but one praetorium here, as is evident from the Greek), but places, streets and districts of the city of Rome. Chrysostom, Theophylactus and others refer τὸ "the rest" to persons. Whence in the Greek there is no preposition "in," as if to say: Not only to the praetorians, but also to the rest of the Roman citizens my bonds became manifest, namely that I am bound to them for the faith of Christ.
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14. AND MANY OF THE BRETHREN IN THE LORD, TRUSTING IN MY BONDS, DARED MORE ABUNDANTLY WITHOUT FEAR TO SPEAK THE WORD OF GOD, — as if to say: Many brethren, that is Christians, at Rome seeing my constancy, freedom, fruit and glory of my bonds, were kindled unto emulation, so that in like manner they would fearlessly preach the word of God. Note first, τὸ "in the Lord" by Chrysostom and Theophylactus is referred to the following "trusting," as if to say: Taking courage and boldness from hope and confidence in the Lord; for because it seems a great thing to say of oneself, "I myself animated them, and made them bold": therefore he anticipates by saying: "In the Lord," as if to say: Not I, but the Lord both animated me in bonds, and them through my bonds, and made them fearless preachers of the word. But more plainly you would refer τὸ "in the Lord" to "brethren": for to brethren according to carnal kinship he opposes "brethren in the Lord," namely Christ, that is brethren in the faith and religion of Christ, in Christianity. See Canon 37. Note secondly: "Trusting," in Greek πεποιθότες, that is taking confidence, boldness, courage. Vatablus translates, "relying on my bonds." Note thirdly: For "without fear," in Greek is ἀφόβως, that is fearlessly, intrepidly to speak the word of God, etc.
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15. SOME INDEED PREACH CHRIST EVEN THROUGH ENVY AND CONTENTION: BUT SOME ALSO THROUGH GOOD WILL. — Note: Envy is the companion of virtue; and just as cantharides (small worms) are born upon roses, so envy is born upon virtue, and therefore it is a sign of heroic virtue and heroic deeds when someone feels rivals stirred up against him. Thus Paul, when he had imbued all of Greece and Asia with his Gospel, and was therefore imprisoned, gained for himself a celebrated name, fame and glory: whence he stirred up many rivals against himself, who, envying his glory and grieving that they and their preaching were being obscured by Paul, labored to depress him, to exalt themselves, and to make themselves celebrated, famous and glorious preachers of the Gospel. These therefore, seeking not God's glory but their own, evangelized through envy and contention, that is, impelled by the zeal of contention, by which they strove to contend with Paul over fame and glory, and to surpass and supplant him. But others, sincere preachers, preached Christ "through good will," in Greek δι' εὐδοκίαν, that is, through benevolence, right and sincere will, namely so that they might propagate not their own but Christ's glory, and might gain many souls for Him and save them. Whence, explaining this good will in general in particular through a species, namely charity, he adds:
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16. SOME FROM CHARITY, KNOWING THAT I AM SET FOR THE DEFENCE OF THE GOSPEL. — These are they who preach Christ with good and right will, namely who preach from charity, both toward God and Christ, and toward me, because they love me who am Christ's preacher; these are impelled not by envy, not by hypocrisy, but by charity to evangelize; charity, I say, not only of Christ but also of me; concerning this he adds: "Knowing that I am set for the defence of the Gospel." St. Chrysostom with his followers understands the defence to be made by Paul on the day of judgment, when he will have to render to Christ the judge an account of the evangelical preaching and conversion of the Gentiles entrusted and committed to him, as if to say: These sincere preachers know that I must render an account to Christ the judge of this preaching entrusted to me; so that I may then easily be able to defend myself and show that I have fulfilled the preaching of the Gospel, either through myself or through others, for which reason they themselves help me in preaching and propagating the Gospel. But more simply with Anselm and others we shall understand defence, or as it is in Greek ἀπολογίαν, which Paul was about to make before Nero, the Romans and the Jews, so as to defend himself and his cause. Whence he says: "I am set for the defence of the Gospel"; for on the day of judgment he will not make a defence of the Gospel, but of himself, as if to say: Others preach from charity, by which they love me as one designated and constituted by God as defender and champion of the Gospel; they therefore help me in preaching, so that they might help and advance the cause of the Gospel. Whence because it is not permitted to me to preach openly in bonds, hence they themselves preach publicly and more ardently for me, and thus they help my cause for which I am imprisoned, and the defence which I am about to make before Nero, and strive to persuade all that my cause, namely the Gospel, is just and holy.
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17. BUT SOME ANNOUNCE CHRIST FROM CONTENTION NOT SINCERELY, THINKING THAT THEY RAISE UP AFFLICTION FOR MY BONDS. — The Greeks transpose these words, but with the same meaning. For "not sincerely," the Greek is οὐχ ἁγνῶς, that is, not purely, and, as St. Augustine, book II Against Petilian, not chastely; Ambrose renders it, "not simply": whence it appears he read οὐχ ἁπλῶς, as if to say: They do not preach Christ with pure and sincere intention, but falsely, fraudulently, contentiously and perniciously; namely, so that by their preaching and the propagation of the Gospel and Christianity they might stir up Nero more against me, as if I were the author of all this preaching, so that Nero might press me more in bonds, afflict me, indeed kill me; so that, namely, with me killed, they alone might evangelize, draw all disciples after themselves, and thus glory and triumph as if they were the supreme teachers and Apostles. Thus Chrysostom, Theophylactus, Anselm and others. "Affliction" therefore he understands to be inflicted by Nero; and secondly, sorrow of mind, which they wished to inflict upon Paul's mind by their envious and contentious preaching. Whence he removes this sorrow from himself in the following verse. Chrysostom exclaims here: "O cruelty! O diabolical energy! They saw him imprisoned, and yet they still envied him, they wished to increase his calamities, to make him subject to greater wrath of the king." Truly Paul might have said what Socrates said: Not Nero, not the Romans, but envy alone, which has killed so many most excellent men, has also killed me.
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18. WHAT THEN (τί γάρ, that is, indeed what? what therefore? as if to say, They think I am being pressed, afflicted and stung, so do they truly press, afflict and sting me? I answer: Not at all; for) IN EVERY (any) WAY, WHETHER BY PRETENSE, OR BY TRUTH, CHRIST IS PROCLAIMED, AND IN THIS I REJOICE, BUT I SHALL ALSO REJOICE. — The Greek προφάσει signifies not only occasion, but also pretext; for it is opposed to truth, that is to sincerity. Whence Tertullian, in book V Against Marcion, translates it as "causation," as if to say, These contentious and envious men preach Christ, but in appearance only; because they seek not the glory of Christ, but their own; nor the gain of souls, but of money: yet to this ambition, envy and avarice of theirs they attach as a pretext the preaching of Christ, making the excuse that they labor for Christ, which however in reality is to preach Christ by occasion, as Our translator renders it. Note: The Apostle does not praise their deed and preaching, inasmuch as it is fraudulent and hypocritical, nor does he rejoice in it in itself (for thus he would rejoice in sin and hypocrisy), but in its effect, namely that through it Christ is proclaimed in some manner and glorified: thus a fornicator while repenting grieves over his fornication, but rejoices in the effect, namely in some notable offspring born from it. Secondly, the Apostle despises their hatred and envy toward him, because he seeks the glory of Christ alone, in which he rejoices, in whatever manner it comes to pass: which is an efficacious remedy for overcoming the hatred and envy of others. "A great," says Chrysostom, "and philosophical mind can be troubled by none of those things which happen sadly in this life, not by accusations of enemies, not by detraction, not by dangers, not by snares; for it cannot be seized, as if stationed on some lofty mountain peak, by any of those things by which one is assailed from below the subject earth. Such was the mind of Paul. He held a place in spiritual philosophy more sublime than any mountain peak, that philosophy certainly which is true philosophy alone. Things that happen from without are merely words and children's play. That blessed man had both a king hostile to him and therefore also other enemies, by whom especially he was afflicted with bitter calumnies. And what does he say? Not only, he says, am I affected by no sorrow from this, nor do I depart from my duty, but I also rejoice and shall rejoice. Not for a time, he says, but always shall I rejoice on account of these things: for I know that this will result in my salvation, namely future salvation: add, that this enmity and this rivalry which is against me, even helps and advances the preaching of the Gospel." You ask, what sort of preachers were these hypocrites—Catholics or heretics? Chrysostom and Theophylactus above consider them to have been heretics, namely Simonians, whom St. Ignatius describes in nearly the same notes and words in his epistle to the Trallians: "Flee," he says, "those having the heresy of Simon, Menander, Basilides and their followers, the Nicolaitans, Theodotus, Cleobolus: for they are vain talkers, seducers, not Christians, but Christ-mockers, Christ-profiteers, and those who make gain from the name of Christ, deceiving by fraud that name and adulterating the word of the Gospel." And the epistle to the same Philippians deals almost entirely against the same, because they taught that Christ was not truly and in reality, but only in opinion and appearance born and crucified: whom Paul also refutes below, chapter III. But the Apostle does not speak here of such a kind and simulation of Christ, but of the simulation and pretense of the preachers themselves: for he calls this πρόφασιν, as I have said. Second, that the Apostle does not mean the Simonians and other heretics is proved from the fact that he says he rejoices that Christ is announced through them: but he did not rejoice at the preaching of Simon. For Simon taught heresies and preached about Christ, and thus removed the true Christ, the mediator and Son of God, from the midst. Whence Paul grieved greatly at his preaching. Thus it is never permissible to rejoice at the preaching and propagation of heresy even among pagans: for although they announce Christ, yet at the same time they announce many heresies about him, or about his Church and Sacraments, which are more pernicious than paganism itself: so that it is far better to receive nothing of truth and doctrine from them, than to drink in that truth so contaminated with such errors and heresies. I say therefore with Anselm, it is more probable that these contentious preachers were Christians, sprung from the Jews, as it appears, but ambitious, mercenary and wicked, being rivals of Paul from the Gospel, seeking nothing but their own glory and gain. Such were also those against whom Paul contends, II Corinthians XI. Behold what blind ambition and envy do even among Christians: it breaks forth to oppress Paul even in chains, and plots snares and death against him through his own Gospel, and by the very deed says: Let Paul perish, let preaching perish, let faith perish, let the commonwealth perish, let the Church perish, and together with it let us ourselves perish, provided that for a brief time, for a moment we are in honor and glory. Truly St. Chrysostom, homily 41 on Matthew, says: "Envy," he says, "makes a man pestilent from a man, and converts him into a most savage demon: envy first brought about the slaughter of a man (Abel); envy despised fraternal charity; envy stained the earth with human blood; envy finally brought it about that the earth with its mouth swallowed alive Dathan, Core and Abiron and their whole people." Note here the condition of envy. For envy is like ophthalmia, which is offended and harmed by things very bright and shining: thus envy is embittered and wastes away at the goods, virtue and glory of others. Whence Aristotle, when asked what envy was, replied: It is the antagonist of the fortunate. On the other hand, Actius, a noble and wise man, when Physicists were discoursing before King Frederick about what chiefly contributed to the clarity of sight, and some brought forward the eating of fennel, others the use of glass, others something else: "But I," he said, "say envy: for this is what causes one to see keenly in the affairs of others": thus Pontanus reports it. I have said more about envy at Genesis XXXVII, 4.
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19. I KNOW THAT THIS (their hatred and envy, by which they strive to bring sorrow upon me and the wrath of Nero) SHALL FALL OUT TO ME UNTO SALVATION,—either present, as Chrysostom says, so that I may be freed from death and Nero's wrath; or rather spiritual and eternal: for that the Apostle looks to this, not to the present and bodily, is clear from what follows, when he says: "Christ shall be magnified in my body, whether by life or by death." Therefore the Apostle despised this life, and likewise death, and looked only to the spiritual and future, so that in it Christ might be magnified, that is to say: They strive to afflict me and consume me with sorrow: but I rejoice; for I know, and trusting in God's goodness and providence I am certain that all their machinations shall turn out to my good, namely to a greater merit of patience, honor and an example to others, and consequently to the salvation both of myself and of many others: for God shall turn all these things to this end, because all things work together unto good for those who love and hope in him, and this shall come to pass. THROUGH YOUR PRAYER AND THE SUPPLY (the Syriac, "donation") OF THE SPIRIT OF JESUS CHRIST (if namely you pray, which I tacitly ask, for me, and by your prayer obtain for me the Spirit of Christ, so that namely it may be given and supplied to me abundantly by God), ACCORDING TO MY EXPECTATION AND HOPE,—that is to say: Which Spirit I expect to be supplied to me with great hope and desire, as with head and mouth stretched forth to heaven, gasping from God: for this is the Greek ἀποκαραδοκία, as I have said at Romans VIII, 19.
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FOR I SHALL NOT BE ASHAMED IN ANYTHING. — Some refer this to the immediately preceding words, as if to say: I hope that I shall not be ashamed in anything; but it is better to refer it to the foregoing, "I know that this shall turn out to me unto salvation," as if to say: I know that these hatreds shall turn out to me unto salvation and glory, because whatever shall happen to me from them, I shall not be ashamed, I shall not be put to confusion: because I am conscious of no true fault or sin in myself. BUT IN ALL CONFIDENCE, AS ALWAYS, (so) ALSO NOW CHRIST SHALL BE MAGNIFIED IN MY BODY, WHETHER BY LIFE OR BY DEATH. — For "confidence," in Greek it is παρρησία, that is, boldness, constancy, as if to say: Whatever shall happen to me, whether I be slain or live, I shall use my accustomed boldness and constancy, so that through it Christ may be magnified in my body, whether by life or by death: for if I be slain and die constantly for Christ, I shall magnify Christ by my martyrdom; but if I live, I shall constantly preach Christ, and thus I shall magnify him in the same way. Note: For "I shall magnify," the Apostle says passively "shall be magnified," out of modesty, lest he seem to ascribe this magnification to himself and his own powers.
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21. FOR TO ME TO LIVE IS CHRIST, AND TO DIE IS GAIN. — "To live," that is, my life is Christ, my life, I say, that is, Christ is the cause of my life, and this is threefold. First, he is the efficient cause of my spiritual life, and preserves it. Second, he is the objective and exemplary cause of the same life. Thus Anselmus. Third, and more aptly to the mind of the Apostle here, Christ is the final cause of my life; because the love and honor of Christ moves me to undertake all works, labors and sufferings courageously; for that which is radically in man is life, which is the principle of motion and vital actions in him. "Christ," says Theophylactus, "is to me spirit and light and life, both natural, and supernatural, and blessed." Indeed, Chrysostom speaks most excellently: "For me to live is Christ, and to die is gain, as if to say: Even in dying I shall not die, because I have life in myself. Then indeed, when they shall have killed me, through fear and terror they might be able to shake faith from my soul; but as long as Christ shall be in me, even if death should come upon me, I shall live. And in this life also this living is not mine, but Christ's. But if not even in this life, what in the future? But what now in the flesh, he says, I live, in faith I live. He says this also elsewhere: I live, now not I, but Christ liveth in me. Such ought a Christian to be." And further on: "Those who kill me shall bring no trouble, because they shall dismiss me to my life and promote me, and shall free me from this not very comfortable state. What then, Paul? Are you not here a follower of Christ? and here indeed I am his: but if it should happen that I live in the flesh, this is fruit of my work, and what I should choose I know not; lest anyone say: If death is life to you, in what way has Christ left you here? It is fruit of my work, he says." AND TO DIE IS GAIN. — First, simply, as if to say: Death is gain of blessedness; therefore I do not fear death, because if I be slain and die, I shall gain eternal life, and shall fly to heaven, and stand present and enjoy Christ. Thus Chrysostom, Anselmus, Ambrose, St. Thomas, Theophylactus, Oecumenius; thus also nearly Vatablus: "The reason," he says, "for desiring a longer life is, that I may announce Christ to more; but eternal life, which I esteem gain, incites me to desire death." And Erasmus: "If I live, I live for the sake of Christ; if I die, I die for my own advantage and gain": as if to him, if he regard his own advantage, it would be more useful to die; but if he regard the advantage of Christ, it would be more useful to live. Whence also St. Ambrose, in the book On the Good of Death, chapter III: "The Apostle," he says, "first refers to the necessity of life, afterwards to the usefulness of death: for a servant of God to live is Christ, to die is gain; as if a servant indeed does not shrink from the laborious service of life, and as if a wise man embraces the gain of death, as if the Apostle said: I, as a servant of Christ, do not shrink from the laborious services of life; and, as a wise man, I embrace the gain of death." But in this sense the word "for" gives the reason not of the immediately preceding words, but of that which he said in verse 19: "I know that this shall turn out to me unto salvation"; because namely, if these hatreds of the envious should bring me death through Nero, I shall esteem this death as gain of salvation and eternal blessedness. Now indeed it seems that the word "for" (enim) rather gives the reason for the immediately preceding statements, namely why Christ should be magnified in himself, whether through life or through death: "For to me," he says, "to live is Christ, and to die is gain": where "to live" refers back to what he had said "life," and "to die" "death." Whence we shall expound it better thus: "to die," that is, the gain of my death is, namely Christ, the same who is also my life; Christ, I say, that is the union and enjoyment of Christ. Whence these words, ἐμοὶ γὰρ τὸ ζῆν Χριστὸς, καὶ τὸ ἀποθανεῖν κέρδος, that is, to me to live is Christ, and to die is gain, seem to have been transposed by the Apostle for the sake of elegance, and by supplying the preposition κατά should thus be arranged: Χριστός ἐμοὶ κατὰ τὸ ζῆν, καὶ κατὰ τὸ ἀποθανεῖν ἐστι κέρδος, that is, Christ is to me in life and in death gain, so that Christ is the subject, gain is the predicate, life and death are the circumstances and condition of time, which affects and denominates the predicate, or rather the conjunction of the predicate with the subject, as if to say: "In all confidence (that is, constancy, boldness) I shall magnify (that is, I shall magnify) Christ in my body, whether through life or through death," so that namely I may constantly live and preach for Christ, or undergo martyrdom and die; the reason for which constancy he subjoins, saying: For to me Christ is gain both in life and in death, therefore I do not refuse to live, nor do I fear to die, because both in death and in life I shall serve Christ, be united to Christ, gain Christ, and thus Christ shall be magnified and glorified both in death and in my life. For Christ is my love and all things: apart from him I love nothing, I fear nothing. Whence if I find and gain Christ, it is the same to me whether I live or die. Thus in Rom. xiv, 8, he said: "Whether we live, we live to the Lord; or whether we die, we die to the Lord; whether therefore we live, or we die, we are the Lord's." For this gain of death and Christ St. Ignatius yearned: "I beseech you," he says, in his epistle to the Romans, "be not untimely kind to me: allow me to be food for beasts, through which it is permitted to attain to God; I am the wheat of God, and I am ground by the teeth of beasts, that I may be found pure bread of God: rather entice the beasts, that they may become a tomb for me, and leave nothing of my body, lest, when I fall asleep, I be found burdensome to anyone. Then truly shall I be a disciple of Christ Jesus, when the world shall not even see my body." And a little further on: "Now I learn, bound in him, to desire nothing worldly or vain. From Syria to Rome I fight with beasts, through land, through sea, bound night and day with ten leopards, that is, ten soldiers who guard me, who also, though treated with kindness, become worse. Would that I might enjoy those beasts which are prepared for me! which I wish to find swift for me, which I shall also entice, that they may devour me speedily, not as they have not touched some who were terrified, and unless they are willing, I shall myself offer violence. Let fire, cross, the encounters of beasts, dissections, distractions, the scattering of bones, the cutting of limbs, the constriction of the whole body and the torment of the devil come upon me, only that I may attain Jesus." Morally, St. Chrysostom in his moral homily 3 teaches that Christians ought not to mourn the faithful dead because they are dead, because death is to them the gain of a better life; but they should be mourned and helped if they died in some sins. "Let us weep," he says, "for these, let us help them as much as we are able, let us procure for them some aid. How, and in what manner? by praying let us exhort and others that they pray for them, and let us give alms to the poor unceasingly for them." And below: "It is not in vain that it was ordained by the Apostles, that in the celebration of the venerable mysteries memory be made of those who have departed hence. They knew that much benefit and much utility came to them from this; for with the whole people standing and extending their hands to heaven, and the priestly assembly also present, and the venerable sacrifice being placed, how should we not placate God by praying for them?" Let the Novatians note these things, and let them learn that in the time of Chrysostom, when the Church was pure and undefiled, or by their own admission, prayers, suffrages and sacrifices were customarily offered for the dead, certainly for those existing in Purgatory: for for those damned in hell, where there is no redemption, it is not permitted to pray; therefore the Church then believed Purgatory to exist, and that souls detained in it could be helped by the living. Again, it then used sacrifice: by what other, I ask, than the Eucharistic sacrifice of the Mass? Finally, it prayed in it for the dead, and this from the tradition and sanction of the Apostles, as Chrysostom says. Therefore the sacrifice of the Mass is propitiatory, not only for the living, but also for the dead.
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22. THAT IF TO LIVE IN THE FLESH, THIS (In Greek τοῦτο, that is "this": but both forms are permitted by the syntax of both Latin and Greek, and the meaning is the same) is fruit of work for me. — The Syrian translator renders it, if in this life fruit is for me in my works; Vatable, if by living I can produce some fruit, that is to say, If it is still worthwhile for me to live, fruitful and useful to many. Thus Anselm. AND WHAT I SHALL CHOOSE I KNOW NOT. — The conjunction "and" here produces difficulty and obscurity, for it does not appear what it here connects, or what it does. First, Beza for "that if," translating the Greek εἰ δὲ, "if indeed," or "whether indeed," thus connects it: Whether indeed to live in the flesh, this be worthwhile for me, and what I shall choose I know not, that is to say, I know not whether it be worthwhile for me still to live, and consequently I know not what I ought to choose, death or life. But the Apostle could not have been ignorant whether it were worthwhile for him still to live, seeing that he saw so many nations converted by him, and all the Churches of Asia depending upon him alone, and looking to him alone: nay, he himself shortly after asserts the same thing, saying: "But to remain in the flesh is necessary for you." Add to this: The Greeks take τι δὲ not as a question, but as an assertion. Thus Chrysostom, Theophylactus, Oecumenius; indeed Oecumenius takes it as causal, that is to say, Since it is worthwhile for me to live, hence I know not what I shall choose, life or death. Second, Erasmus supplies the verb "should happen" understood, and makes two propositions, which he connects with the conjunction "and," in this manner: That if to live in the flesh should happen to me, this will be fruit of work, and therefore what I shall choose, whether to live or to die, I know not: but here he supplies the verb "should happen" of himself and without foundation. Third, more obscurely the same Erasmus and others from him teach that the conjunction "and" here has a hidden force of excluding that which is different, but they do not explain it sufficiently. I say therefore that by ellipsis it must be supplied from the preceding verse, "to die is gain," that is to say, If to live in the flesh is fruit of work, and on the other hand to die is gain for me, what I shall choose from these two I know not; for this is what the word "choose" signifies: for choice is between two things: since therefore here the Apostle sets down only one, namely to live, he leaves the other to be supplied from the preceding verse; for thus do men speak who are doubtful, involved and perplexed, so that they express one thing in words, and leave the other, which they retain in mind, to be understood: thus they speak, as if they were speaking to their own mind and imagination, with which they are full. Thus Reuben, Gen. xxxvii, 30, speaks: "The boy (Joseph) is not here, and whither shall I go?" that is to say, The boy is not here, and he, as the elder of the brothers, the father will seek from me, whither therefore shall I go? For if I go to my father, I have nothing to answer; and if he understand, as is to be feared, the crime committed against Joseph, he will impute it to me: but if I go elsewhere, I shall make myself more suspected to my father of this crime. For vehement affection produces broken words, passes over much in silence, nay closes the mouth, and often connects words not with words, but with the conception, sorrow and affections which it bears in mind. WHAT I SHALL CHOOSE. — "A great," says Chrysostom, "mystery is here revealed, namely that he has the power to depart (by death): for when choice and election are given, we have the power of choosing. What I shall choose, he says, I know not: it is therefore in your power: surely if you wish to pray to God and depart to go to heaven and be with Christ, do you not know what you ought to choose? You lead a bitter life in hunger, thirst, cold, nakedness, cares, persecutions, distresses, and do you still desire this bitter life? What merchant having a ship full of many goods, when it is now permitted to put into port and rest safely, would still prefer to sail on the sea? What athlete would wish for more contest, when it is now permitted to be crowned? What soldier, when it is now permitted to be freed from war with celebration and trophies, and to rest and be refreshed with the king in his own palace, would endure still to sweat in war and be placed in the line of battle? How therefore do you wish still to remain in this life, which you live so bitterly?" And further on: "You fear the future, you are subject to innumerable evils, and yet you do not wish to be with Christ? No, he says, and that for the sake of Christ himself, so that those whom I have gained as servants for him, I may make more ready and more steadfast, and so that the husbandry which I have planted, I may make fruitful. Did you not hear me, seeking not what is useful for me, but the things of others? Did you not hear how I desired to be anathema from Christ, so that many might come to him?" And finally he concludes with this exclamation: "Who shall declare your powers, O Lord, that you have exhibited Paul to the world? All the angels praised you together, when you created the stars and the sun: yet not so, as when you made Paul conspicuous to us throughout the whole world. Therefore the earth has become more splendid than heaven: for this man, clearer than the light of the sun, sent forth a more brilliant splendor, extended clearer rays." Behold how much Paul esteemed the gain of souls and the salvation of his neighbors, so that he preferred it to his own beatitude and on account of it desired his conversation with Christ to be deferred: for although the Apostle does not express this his wish and choice explicitly, yet he sufficiently hints at it when he says in verse 25: "And being confident of this I know that I shall remain," etc.
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23 and 24. I am straitened between two: having a desire to be dissolved, and to be with Christ, much more better: but to remain in the flesh, necessary for you. — St. Augustine, book III of On Christian Doctrine, chapter II, teaches that this passage can be distinguished and read in two ways. In the first way thus: "I am straitened between two, having a desire;" that is to say, I am straitened by two things, namely life and death, by desire. Whence in Greek for "straitened" is συνέχομαι, that is, I am held, or held on all sides, namely on one side by life, on the other by desire of death. In the second way and genuinely, with the Romans and Louvain scholars, it should be distinguished and read thus, that after "I am straitened between two" a punctuation mark, or two points, should be placed; then follows: "having a desire to be dissolved," etc. The sense is: "I am straitened between two," that is, I am pressed and straitened by two things, two things on both sides press and straiten me as if I were in the middle. Thus the Syriac. Or, so that τὸ ἐκ τῶν δύο, that is "between two," be taken for ἀμφοτέρωθεν, that is on both sides, that is to say, I am pressed and straitened on both sides, on this side by desire of dissolution, that I may be with Christ, on that side by necessity of remaining in the flesh for you: for this is plainly what the words signify. To be dissolved, — that is to die, for death is the dissolution of soul and body. Note: He does not say: I desire to be resolved, namely into the elements of which I consist; for to be resolved signifies only to perish and destruction: but this is not to be desired, nor does the Apostle desire to perish, but to die; yet in such a way that he may remain and pass over to a better life and state; hence he does not say: I desire to be resolved, but, "I desire to be dissolved," namely from the bond by which the soul in this life is bound to the body, as if to its clay house or garment. Whence St. Gregory of Nazianzus was accustomed to pray: "Lord, loose this heavy and burdensome tunic for me (this mortal and toilsome body), and give me a lighter one." Indeed the soul is bound to the body as if to a prison and shackles, or rather as if to a corpse, as Hortensius used to say (as I said on Rom. v, 12). Just as therefore those who were bound alive by Mezentius to corpses, so that mouth was fastened to mouth, eyes to eyes, hands to hands of the corpse, so that they were tormented and exhausted by its stench, desired this bond to be loosed and to be freed from the corpse: so Paul desired to be freed from his body and loosed, that he might be joined to Christ: for the body which is corruptible weighs down the soul, so that it cannot think of heavenly things, but is depressed to the necessities and lusts of the body, likewise to diseases and hardships: for the soul must feel and suffer all the stenches of the body, phlegms, excretions, filth, equally as bestial desires, just as if it were bound to a corpse; for take away the soul, what is the body other than a corpse? indeed with the soul present the body stinks, is foul, wastes away, rots, as if it were a corpse. Who would not desire to be loosed and freed from this corpse, these bonds? Truly St. Gregory, book IV of the Morals, chapter XLI: "Paul," he says, "would not seek to be dissolved unless he saw himself bound. But these bonds, because he had perceived they would most certainly be broken in the resurrection, already as if broken the Prophet rejoiced, when he said: Thou hast broken my bonds, to thee will I offer the sacrifice of praise." And St. Augustine: "He who desires," he says, "to be dissolved and to be with Christ, does not die patiently, but lives patiently and dies delightfully." Note: For "to be dissolved," in Greek is ἀναλῦσαι, which is of the middle voice; hence it can be taken both actively and passively, so as to signify not only to be dissolved, as our translator, Vatable and others render it; but also to dissolve, or to loose, and it is a verb of sailors setting out from port and departing; for just as καταλύειν is of charioteers, when they loosen the reins of horses and chariots, so that they prepare themselves in the inn to which they turn aside: so ἀναλύων are said of those who move their baggage and change their lodging, namely sailors when they loose the ropes, and travelers and soldiers when they loosen the ropes of their tents, so that they move their camp. Whence Chrysostom renders ἀναλύειν as μεθίστασθαι, that is to migrate; St. Jerome Against Rufinus renders it, to return; Tertullian, book On Patience, chapter ix, renders it "to be received" (but it seems Tertullian read ἀναληφθῆναι for ἀναλῦσαι), that is to say, Paul: I am an exile here, and from this exile I desire to migrate, to sail, to depart, to return to the harbor of the heavenly homeland. But truly it is better with our translator to render "to be dissolved" than "to dissolve"; for it follows, "And to be with Christ;" that is to say, Now I am bound to the body; if I am loosed from this bond, I shall be with Christ and bound to him. But if the Apostle had wished to speak actively: I desire to loose, he would rather have added: And to depart to Christ, than, "To be with Christ." TO BE WITH CHRIST IS MUCH MORE BETTER,—that is, to be with Christ is best. For the Hebrews signify the superlative and vehemence and excess of a thing through gemination or reduplication. Thus Jeremiah, cap. xxiv, vers. 3, saw figs good good, very much; and bad, bad very much, that is, figs most excellent and most wretched. Note from this place against the Greeks and Calvin, that souls entirely pure, as soon as they depart from the body, do not sleep, but are with Christ in heaven and eternal life; for this reason the Apostle desires to be dissolved and to die, that he may be with Christ. But if after death he ought to have waited for the day of judgment, so that only then he might enjoy Christ, he would have desired in vain to be dissolved rather than to live, because after dissolution and death he would have been absent from Christ just as much as if he had remained in life. Thus Chrysostom, Theophylactus, Oecumenius. Morally, very many Saints desired this dissolution, and commended that desire to us. St. Augustine was accustomed to praise, as Possidius testifies, cap. xxvii in the Life of St. Augustine, that saying of St. Ambrose at his death, by which, when his people wept and begged him to ask God for a longer life, he answered: "I have not lived in such a way that I am ashamed to live among you: but neither do I fear to die, because we have a good Lord." And Possidius says that Augustine frequently reported a saying of a certain fellow bishop and most intimate friend of his, in his final moments: when Augustine had come to visit him as he was approaching death, and he signified by a gesture of his hand that he would depart from the world, and Augustine had answered him that he could still be necessary to the Church if he lived, he, lest he be thought to be held by desire for this life, answered him: "If never, well: if at some time, why not now?" Augustine also cited that saying of a certain sick Bishop, concerning whom the holy martyr Cyprian in his epistle, which he wrote On Mortality, thus reported, saying: "When a certain one of our colleagues and fellow priests, worn out by infirmity and anxious about approaching death, begged for leave, there stood by him as he prayed and was now nearly dying a youth venerable in honor and majesty, tall in stature and bright in appearance: whom he standing by could scarcely be perceived by human sight with carnal eyes, except that he who was about to depart from the world could now see him thus. And he, not without a certain indignation of mind and voice, growled and said: You fear to suffer, you do not wish to depart, what shall I do with you?" Climacus, degree 6: "He is approved," he says, "who expects death each day; but he is holy who desires it each hour." Thus St. Paul, says St. Jerome in his Life, the first Hermit, to St. Anthony visiting him: "Behold," he says, "him whom you have sought with such labor, putrid old age covers with unkempt gray hair. Behold you see a man soon to become dust. But because the time of my sleep draws near, and, what I have always desired, to be dissolved and to be with Christ, after finishing my course there remains for me the crown of justice; you have been sent by the Lord that you cover my little body with earth, or rather return earth to earth." Moreover, there are three causes which incited St. Paul and other Saints to this desire, that they should wish to be dissolved, which St. Ambrose pursues in the book On the Good of Death, and Cyprian in the book on Mortality. For there are three bonds which bind and press us here. The first is the afflictions of the body; the second, concupiscence and sins; the third, the earth and earthly things. Death dissolves all these, and makes us impassible, impeccable, heavenly and divine. "Triple," says St. Bernard in the passing of St. Malachy, "is the congratulation in death: men are freed from all labor, sin and danger." The first cause, therefore, which makes us desire this dissolution, is the sicknesses and afflictions of this body and life: for these are so great that St. Augustine rightly disputes in book XIII of the City of God, chapter x, whether this life ought rather to be called death than life. The same, on the Psalm "Let the groaning of the prisoners enter into thy sight," says: "Fetters are infirmities and the corruptibility of the body, which weigh down the soul. From these fetters the Apostle desired to be dissolved, and to be with Christ; until therefore this corruptible shall put on incorruption, and this mortal shall put on immortality, just as with fetters the weak flesh impedes the ready spirit." And St. Gregory, homily 37 on the Gospel: "Temporal," he says, "life compared to eternal life, ought rather to be called death than life; for the daily defect of corruption itself, what is it other than a certain prolongation of death." Indeed this life seems to be nothing other than a vital, long and slow death. On the contrary, what else is the death of the just but the end of labors, the beginning of rest; the flight of sadness, and the coming of joy; the calming of the tempest, and the beginning of tranquility; the consummation of exile, and the return to the homeland, to which, having overcome so many afflictions, having endured so many labors, having traversed so many tribulations, we long to return? The second cause of this desire is both concupiscence, with which all the Saints wage a perpetual, manifold and difficult struggle, and the dangers of sinning mortally, and the necessity of sinning venially. For this reason the Apostle groans that he is sold under sin, Romans vii, and therefore: "Unhappy," he says, "man that I am, who shall deliver me from the body of this death?" Whoever penetrates and weighs the gravity of sin, how great an evil it is, and the cause of how many evils, to offend God, he sighs for death, as it were for the end of sin and all evils, that he may become impeccable. You will say: Charity inclines always to greater and greater increase of itself, and to accumulating ever greater merits and rewards: but these are acquired not through a brief, but through a long life. I answer: It is so; but nevertheless if you place on one scale the hope of this increase of merits and charity, and on the other scale the danger of sinning, this will far outweigh that. For the danger of sinning, especially mortally, to which the saints are always exposed in this life, and consequently the danger of eternal damnation, is so great an evil that it cannot be compensated equally by any hope of increase of charity or eternal glory. The Saints judge similarly, in their own way and proportion, concerning venial sins. Listen, to say nothing of others, to the burning and ardent vow of a certain recently martyred Saint of ours, an Englishman, on this matter. "If thou truly lovest God," he says, "certainly nothing can be so grievous to thee, and to offend even in the least things his supreme majesty, nor shall anything be so greatly desired by thee, and some remedy by which thou mayest be secure, that thou wilt never again offend God; which since it cannot be had in this life, thou wilt continually cry out with the Psalmist: Woe is me, that my sojourning is prolonged! and: I desire to be dissolved; and: Who will give me wings? It is indeed great to labour for the love of God, to endure pains and torments; great to gain souls; great to live in Religion with continual victory over oneself: yet if these things cannot be done without my offending God, I would rather, all these things being omitted, die quickly, than with daily offence to God, however slight, to accomplish all these things. I would indeed rather, as St. Augustine testifies, that the whole world should fall, than to commit even a venial sin against God. Yet if God, conscious of this misery, should wish to prolong life and to exercise me in this valley of calamity: let labour come, prisons, torments, cross, gridiron, lions, let finally whatever can come, come: nay, I pray thee from my heart, good Jesus, that they come, and through thy wounds and those of thy Saints I humbly beseech thee, that from this hour in which I write this, they begin, and endure to the end of my life. Permit me to be tortured for thee, torn asunder, scourged, beaten and mangled; I refuse nothing, I embrace all things, I will endure all things: not that I, dust, am able to do this, but because I can do all things in thee and without thee nothing. Foster in me this desire, and graciously grant the effect of my desire." Thus he, with the swan-like voice of one already clothed for martyrdom. The third cause of this desire, and that the principal one, is that we may pass over to that blessed and eternal life and be with Christ, and with the angels, and with the Saints. Whence the Apostle here expresses this alone as the cause of his desire. St. Gregory beautifully, hom. 45 in Ezech., explaining those words, "And he measured the chamber one reed in length," etc., thus says: "The chambers in the holy Church are the hearts of those in which souls are joined by love to an invisible spouse, so that the mind burns with desire for him, covets nothing now that is in the world, accounts the length of the present life a punishment, hastens to depart, and to rest in the embrace of love in the vision of the heavenly spouse. The mind therefore, which is already such, receives no consolation of the present age, but sighs for her whom it loves from the depths, burns, pants, is anxious. The very health of its own body becomes vile to it, because it is pierced through with the wound of love." Then he subjoins the same medicine of this desire and wound as the Apostle here, thus saying: "But to a mind that loves its spouse strongly, there is wont to be one consolation alone, if through this, that it is deferred from the vision of God, the souls of others may be set on fire with the torches of love for the heavenly spouse. Of which it is said in the Canticles: Stay me up with flowers, compass me about with apples, for I languish with love. Flowers are souls, already beginning good and breathing forth heavenly desire. But apples from flowers are minds already perfect, which attain to the fruit of good work. She therefore who languishes with love seeks to be stayed up with flowers, to be compassed about with apples, that she may rest in the good work of her neighbour, which she is not yet able to see the face of God." Thus St. John when old, and desiring to enjoy Christ, at the end of the Apocalypse, says: "Come, Lord Jesus." By this argument St. Cyprian (whom St. Ambrose followed, lib. De Bono mortis) wrote a treatise On Mortality, for the consolation of Christians in a common plague and pestilence, by which in his age all Africa was ravaged for fifteen years: in which by many reasons he teaches that Christians ought not to fear death, but to desire it. And at the end, this third cause of which we are now treating, he thus presses: "It must be considered," he says, "dearest brethren, and thought upon again and again, that we have renounced the world, and as guests and pilgrims dwell here for a time. Let us embrace the day which assigns each one to his own dwelling, which snatches us hence and, freed from the snares of the world, restores us to paradise and the heavenly kingdom. A great number of our dear ones awaits us there, a frequent and abundant throng of parents, brothers, sons desires us, already secure in their immortality and still solicitous for our salvation. To come to the sight and embrace of these, what great joy is it both to them and to us in common!" Then he pursues the joys of that blessed life and of the heavenly citizens thus: "What pleasure of the heavenly kingdoms there! without fear of dying and with eternity of living! what supreme and perpetual happiness! There the glorious chorus of the Apostles; there the exulting number of the Prophets; there the innumerable multitude of Martyrs crowned for the victory of their struggle and passion; there the triumphant virgins, who subdued the concupiscence of flesh and body by the strength of continence; the merciful rewarded, who by food and alms to the poor performed the works of justice, and transferred their earthly patrimony to the heavenly chambers. To these, most beloved brethren, let us hasten with eager desire, that we may wish to be soon with them, to come soon to Christ. Let God see this thought of ours, let the Lord Christ behold this purpose of our mind and faith, about to give them greater rewards of His glory, whose desires toward Him shall have been greater." Thus far Cyprian. I have drawn this out somewhat at greater length, because this is the end toward which our whole life tends, and therefore we continually desire with Paul to be dissolved and to be with Christ. Rufinus relates in the Lives of the Fathers, book III, chapter ix, that Abbot Mutius, a man of wondrous holiness, stood still so that he might reach a disciple who was dying far away, "And when he found him already dead, having made prayer he kissed him, and said: What desire have you more, brother, to depart and be with Christ, or to remain in the flesh? Then he, his spirit being recovered, sat up a little and said to him: Why do you call me back, Father? It is better for me to depart and be with Christ; but to remain in the flesh is not necessary for me. He said to him: Sleep then in peace, my son, and pray for me. And he immediately reclining himself on the bed, fell asleep." Similarly St. Gregory, book I of the Dialogues, chapter II, relates that Marcellus, raised from death by St. Fortunatus, Bishop of Todi, groaned and said: "O what have you done? O what have you done?" Thus also St. Gregory of Tours, book VII of the History of the Franks, narrates at length that St. Salvius the Bishop, when raised again, groaned. We read in the Life of St. Nicholas of Tolentino, that he himself for six whole months before his death, a little before the night prayers, heard every night the sweetest concert of angels, which afforded him as it were a foretaste of the future life. Wherefore he frequently repeated this saying of the Apostle: "I desire to be dissolved and to be with Christ;" and when the time of his dissolution drew near, in his last breath he began to pour forth words of joy and of a soul longing; and the Brethren who were present, seeking the cause of this unusual joy, heard from him: "My Lord Jesus Christ, leaning upon His most holy Mother and upon Augustine our Father, says to me: Well done, good and faithful servant, enter into the joy of your Lord:" in which words he expired. Who would not desire such a death, or rather such a passage into paradise, and wish for it with all his prayers? If you desire such a death, imitate and embrace a similar life. 24. BUT TO REMAIN IN THE FLESH IS MORE NECESSARY (in Greek ἀναγκαιότερον, that is, more necessary) FOR YOU.
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25. AND THIS (namely, that it is necessary for you that I remain in the flesh) confident (in Greek πεποιθώς, that is, persuaded), I know that (that is, that) I shall remain, — as if to say: Persuading myself that my life is necessary for you, I know that God will yet grant me to you and will cause me to remain in life. Hence it is clear that this epistle was written from his first imprisonment, not from his second: for from the first he was set free, in the second he was put to death by Nero. I SHALL REMAIN AND SHALL ABIDE WITH YOU ALL. — In Greek μενῶ καὶ συμπαραμενῶ, I shall remain and shall remain with you all, as if to say: Do not fear and mourn your orphanhood, as if you were to be deprived of me, your father; I shall remain and shall abide with you; as a father I shall be present to you, my children, I shall visit you when present, I shall comfort and strengthen you by letters and messengers when absent, so that you may make progress in faith and grace, and may rejoice both in your own growth in faith and in that of others. By these words the Apostle resolves his doubt, whether it is more desirable to live or to die, and sufficiently indicates that it is better to live for the instruction and salvation of our neighbors than to die and be with Christ. Whence St. Augustine, commenting on that verse of Psalm liv: "Who will give me wings like a dove?" citing this passage of Paul, and comparing Paul to a dove groaning and sighing toward heaven: "A dove," he says, "delicate, bound by affection, not by desire, could not fly because of the duty to be performed." Indeed, St. Chrysostom teaches, in homily 79 on Matthew, that the salvation of our neighbor is to be preferred even to martyrdom. Hence also St. Augustine, in epistle 81 to Abbot Eudoxius, writes that one should not refuse to labor for the Church and the salvation of one's neighbor, if such labor be necessary, nor excuse oneself from it by monastic profession, and he gives this reason: "Because," he says, "if those who are able should be unwilling to minister to the Church in travail, how shall children be born?" Much more does the same Augustine teach, in epistle 180 to Honoratus, that a Bishop should remain among his subjects when persecution rages, and should endure all adversities, even death itself if need be, for this reason.
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26. THAT YOUR REJOICING (in Greek καύχημα, that is, glorying) MAY ABOUND IN CHRIST JESUS (that is, in the doctrine of Christ, his law, grace, Church, as if to say, in Christianity) IN ME (concerning me freed from bonds and restored to you) BY MY COMING AGAIN TO YOU.
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27. ONLY CONDUCT YOURSELVES WORTHILY OF THE GOSPEL OF CHRIST. — "Conduct yourselves" is imperative, as if to say, I demand only this of you, that you conduct yourselves as it is fitting and worthy for Christians, who follow the Gospel and the law of Christ, to conduct themselves. THAT I MAY HEAR OF YOU, THAT (which) YOU STAND IN ONE SPIRIT (that is, you persevere in equal zeal and fervor of religion and mutual charity) WITH ONE MIND, (in Greek μιᾷ ψυχῇ, in one soul, as if you all had but one soul of charity) LABORING TOGETHER, — in Greek συναθλοῦντες, that is, contending, that is, as Ambrose says, contending together and in harmony. FOR THE FAITH OF THE GOSPEL, — as if to say, the faith of the Gospel is in struggle; you, as athletes, aid the faith struggling and laboring with the common spirit and zeal of religion and charity, so that you may contend generously with it and in it against the Pagans and all enemies of the faith.
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28. AND BE TERRIFIED IN NOTHING (in Greek μὴ πτυρόμενοι, that is, as Erasmus says, not disturbed, not in tumult; Ambrose, not fearful) BY YOUR ADVERSARIES (the Gentiles who persecute Christians): WHICH IS TO THEM A CAUSE OF PERDITION, BUT TO YOU OF SALVATION, AND THIS FROM GOD, — as if to say, this persecution of the Gentiles will destroy them and lead them to hell, but will lead you to salvation and glory, God directing and leading you to it by this way. Note: For "cause," in Greek it is ἔνδειξις, that is, indication, argument, manifestation, and, as Ambrose reads it, manifestation. Whence Beza here criticizing our version: "The old," he says, "translator preferred to interpret ἔνδειξιν as cause, rashly seeking an alien signification, when nowhere is the affliction of the faithful called the cause of their salvation, but a testimony." But let Erasmus and Vatablus themselves answer that ἐνδείξειν, that is, to show, is often taken for "to make." Thus Paul says, II Timothy iv, 14: "Alexander the coppersmith showed me much evil," that is, did, exhibited. Thus the Psalmist prays: "Show," that is, grant, exhibit to us, O Lord, thy mercy." Thus Ecclesiastes ii, 24: "Is it not better to eat and drink and show (give and bestow) to one's soul good things from one's labors?" In like manner here ἔνδειξιν appears to signify not so much an indication as a cause: because the persecution of the Gentiles was to them themselves a cause of perdition, not an indication, nor did they by this indication believe themselves to be about to perish and be damned, but rather thought they were doing well and would receive grace and reward from Jupiter and other gods. But that affliction is not only a testimony but also a cause of the salvation of the faithful and is so called in the Scriptures, is evident from II Corinthians iv, 17: "That which is at present momentary and light of our tribulation, works for us above measure exceedingly an eternal weight of glory." If it works a weight of glory, it is therefore a cause of it. Romans v, 3: "Tribulation works patience, and patience works proof, and proof works hope, and hope does not confound:" because namely those hoping with certainty are led to salvation and glory. Whence below he says: "We are saved by hope." Therefore mediately (namely by means of hope) tribulation and patience are causes of salvation. Revelation ii, 10: "You shall have tribulation ten days: be faithful (constant in tribulation) unto death, and I will give you the crown of life." Therefore constancy in tribulation begets and merits the crown of eternal life, just as victory in the stadium and contest begets and merits the prize; therefore this constancy and victory is a meritorious cause of the crown and prize.
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29. BECAUSE IT HAS BEEN GRANTED TO YOU FOR CHRIST, NOT ONLY THAT YOU BELIEVE IN HIM, BUT THAT YOU ALSO SUFFER FOR HIM. — The phrase "for Christ" (τὸ «pro Christo») presents a difficulty; for it does not cohere with what follows, "that you believe in him"; for we do not believe in Christ for Christ. St. Anselm explains it thus: "for Christ," that is, on account of Christ, and by the merits of Christ it has been given to you to believe in him. Second, Photius in Oecumenius: "for Christ" (ὑπὲρ Χριστοῦ), he says, is taken for "from Christ" (ἀπὸ Χριστοῦ), that is, it has been given to you by Christ that you believe in him: but ὑπὲρ is nowhere put for ἀπὸ. Third, Beza translates it worse, "in Christ," that is, in the matter of Christ, in his religion; for union is not signified by "in." I say therefore that there is a hyperbaton; for when the Apostle wished to say only: It has been granted to you for Christ to suffer, it came into his mind that it had also been given to them to believe in Christ, and he inserted that, and soon returns to what he first intended, adding: "But that you also suffer for him:": for we have seen such raptures and hyperbata in Ephesians iii, 1, and elsewhere often. Whence the Syriac, omitting τὸ «pro Christo», translates it clearly thus, and this from God himself has been given, that not only in believing you believe in the Messiah (Christ), but also that you suffer for him. Hence first, St. Augustine and the Council of Orange, canon 5, against Faustus and the Massilienses, proves and defines that faith and the beginning of faith, or the very will to believe, is a gift of God, and from this derives the beginning of salvation in an adult. Add, that this very will to believe is not only a gift of God, but also comes to us from the merits of Christ. Which a certain Interpreter does not rightly deny here, teaching that faith and the other dispositions, by which the merit of Christ is applied to us, are not given from the merits of Christ, but from the mercy and grace of God, which precedes the merit of Christ. But this is contrary to the Apostle, who attributes all gifts and whatever graces by which we are directed to salvation to the merits of Christ: for he himself, as mediator of God, redeemer and savior of men, merited, procured and obtained for us all the means and aids of our reconciliation, redemption and salvation, as I showed in Ephesians 1, 3. Second, Chrysostom and Theophylactus note here that to suffer for Christ is called by the Apostle a gift of God for two reasons: first, that they may not be ashamed of suffering, but be constant in it, and accept it as it were a great gift of God; second, that they may not be exalted in it, since they do not have it from themselves, but from God. Just as therefore to most faithful servants proved in war, honorable crosses are given by kings as reward for their labors, so also are they given to great Saints by God. Third, the same note that this gift of suffering for Christ is greater than raising the dead and performing wonderful signs. "For here," they say, "I am a debtor (to God, who gave the grace of raising), but there I have Christ as my debtor. O wonderful thing! And he gives to me, and beyond this he himself owes me," that is to say, In this suffering of yours therefore you ought to rejoice and exult, O Philippians. See the sayings from the same Chrysostom, Ephesians cap. III, 1. Note fourth, that to suffer for Christ is a singular gift of God, not only insofar as God presents to man an occasion, just as of faith, so also of martyrdom and similar afflictions to be endured for faith and Christ (as the commentary ascribed to Jerome here explains, which is rather that of Pelagius, or of some Pelagian, as is evident from this place and similar ones), but also this very suffering for Christ is a gift of God, because God inspires in the sufferer the affection, desire and fortitude of suffering for Christ, as Augustine teaches throughout against Pelagius.
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30. HAVING THE SAME CONTEST (in Greek ἀγῶνα, the same agon) WHICH YOU ALSO SAW IN ME, AND NOW HEAR OF ME. — In Greek ἀκούετε, that is, you hear. That is to say, In this contest of faith you contend with me as athletes, O Philippians, the same agon is yours as mine, the same arena, the same contest for the Gospel: because for it you suffer persecutions, exiles, imprisonments, plunderings of goods and many other things, such as you now hear that I suffer at Rome, and formerly saw me suffer at Philippi, when I was beaten with rods and imprisoned among you, Acts xvi, 22.
Machine translation from the Latin, not reviewed.
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Dividitur autem haec epistola in salutationem et epistolarem narrationem. Secunda, ibi gratias ago, et cetera. Circa primum tria facit: quia primo describuntur personae salutantes; secundo personae salutatae, ibi omnibus sanctis, etc.; tertio bona optata, ibi gratia vobis, et cetera. Circa primum, primo ponuntur personae salutantes; secundo earum conditio, ibi servi, et cetera. Circa primum, primo ponitur persona principalis, cum dicit Paulus. Et interpretatur Paulus quasi modicus, in quo notatur eius humilitas. Is. LX, 22: minimus erit in mille, et parvus in gentem fortissimam. Secundo, ibi et Timotheus, ponitur persona adiuncta, quia fuerat eorum praedicator. Infra II, 20: neminem enim habeo tam unanimem, qui sincera affectione pro vobis sollicitus sit. Deinde cum dicit servi, etc., ponitur conditio eorum. II Cor. IV, 5: non enim nosmetipsos praedicamus, sed Iesum Christum dominum nostrum: nos autem servos vestros per Iesum, et cetera. Sed contra Io. XV, 15: iam non dicam vos servos, et cetera. Respondeo. Duplex est servitus secundum duplicem timorem. Timor enim poenae causat malam servitutem, et de hac intelligitur dictum praemissum Io. XV, 6. Timor vero castus causat servitutem reverentiae, et de hac loquitur apostolus hic. Personae salutatae sunt omnes de Ecclesia Philippensi. Et, primo, minores. Unde dicit omnibus sanctis qui sunt Philippis, quae est civitas quam Philippus condidit; et dicit sanctis, et hoc propter Baptismum. Rom. c. VI, 3: quicumque baptizati sumus in Christo, in morte ipsius baptizati sumus. Maiores autem tangit, dicens cum episcopis, et cetera. Quaestio est quare minores praeponit maioribus? Quia prius est populus, quam praelatus. Ez. XXXIV, 2: nonne greges pascuntur a pastoribus? Greges enim pascendi sunt a pastoribus, non e converso. Item cur intermittit presbyteros? Respondeo. Dicendum est quod comprehenduntur cum episcopis, quia in una civitate non sunt plures episcopi. Unde dicens in plurali, dat intelligere etiam presbyteros. Et tamen est alius ordo, quia ex ipso Evangelio hoc legitur quod post designationem duodecim apostolorum (quorum personas gerunt episcopi), designavit septuaginta duos discipulos, quorum locum sacerdotes tenent. Dionysius etiam distinguit episcopos et sacerdotes. Sed in principio, licet ordines fuerint distincti, non tamen nomina ordinum; unde hic comprehendit presbyteros cum episcopis. Deinde ponit bona optata, ibi gratia, et cetera. Et sunt duo quae includunt omnia. Primum est gratia Dei remittens peccata. Eph. II, 8: gratia salvati estis, et cetera. Ultimum est pax hominis. Ps. CXLVII, 14: qui posuit fines tuos pacem, et cetera. Et per consequens optat bona media, et hoc a Deo patre. Iac. I, 17: omne datum optimum, et omne donum perfectum de sursum est, descendens a patre luminum.
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Item, per meritum humilitatis Christi, et ideo addit et domino Iesu Christo. Io. I, v. 17: gratia et veritas per Iesum Christum facta est. Eph. II, 14: ipse enim est pax nostra, et cetera. Consequenter ponit epistolarem narrationem. Et circa hoc duo facit, quia primo agit gratias de praeteritis; secundo hortatur ad profectum in futurum, ibi scire autem vos volo, et cetera. Circa primum, primo praemittit gratiarum actionem pro eis; secundo materiam eius, ibi super communicatione, et cetera. Gratias autem agit super adiuncto gaudio et deprecatione. Et ideo haec tria tangens, dicit gratias Deo nostro. Gratias agere, est recognoscere gratiam sibi factam. I Thess. ult.: in omnibus gratias agite.
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In omni memoria vestra, quia in eis nihil occurrit apostolo, quod non esset dignum gratiarum actione. Et hoc est valde magnum. Prov. X, 7: memoria iusti cum laudibus, et cetera. Pro omnibus. Is. LX, 21: populus autem tuus, omnes iusti in perpetuum, et cetera. Agit ergo gratias pro eorum bono, orationem et deprecationem pro custodia: totum tamen pro gaudio. I Reg. XII, 23: absit autem a me hoc peccatum in domino, ut cessem orare pro vobis. Deinde cum dicit super communicatione, etc., tangit de materia trium praedictorum. Et primo ponit materiam gratiarum actionis; secundo gaudii de futuris, ibi confidens, etc.; tertio deprecationis, ibi testis, et cetera. Dicit ergo: super communicatione, scilicet qua communicatis doctrinae Evangelii, credendo et opere implendo. Haec est enim vera communicatio. Hebr. ult.: beneficentiae autem et communionis nolite oblivisci, et cetera.
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A prima die, et cetera. Eccli. XXVII, v. 12: homo sanctus in sapientia manet sicut sol, et cetera. Et hoc ipsum confidens de vobis gaudeo, quia qui coepit, et cetera. Ier. XVII, 5 s.: maledictus homo, qui confidit in homine, et ponit carnem brachium suum. Benedictus vir qui confidit in domino, et erit dominus fiducia eius. Et hoc in virtute Dei. Et ideo dicit qui coepit, et cetera. Io. XV, 5: sine me nihil potestis facere. Quod est contra Pelagianos, qui dicunt principium boni operis esse ex nobis, sed consummationem ex Deo. Sed hoc non est verum: quia principium boni operis in nobis est cogitare de bono, et hoc ipsum est a Deo. II Cor. III, 5: non quod sufficientes simus cogitare aliquid a nobis, quasi ex nobis, et cetera.
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In diem Christi Iesu, quo remunerabit singulos. II Tim. ult.: in reliquo reposita est mihi corona iustitiae, quam reddet mihi dominus, et cetera. I Cor. I, 8: confirmabit vos usque in finem sine crimine, et cetera. Ratio gaudii ponitur cum dicit sicut est mihi, etc.; quia scilicet id iustum est quia congaudetis mihi de bonis meis.
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Eo quod habeam vos, etc., quasi dicat: habeo de vobis hanc conscientiam tales vos esse, ut scilicet gaudeatis de his de quibus et ego ideo gaudeo, quod gaudium est in vinculis meis, quia tunc pro Christo fuit ligatus, de quo gaudebat. Iac. I, 2 s.: omne gaudium existimate, fratres mei, cum in varias tentationes incideritis, scientes, et cetera. Act. V, 41: ibant apostoli gaudentes a conspectu Concilii, quoniam digni habiti sunt pro nomine Iesu contumeliam pati, et cetera. Et in defensione, et in confirmatione Evangelii, scilicet audacter praedicando, contra tyrannos et haereticos, et confirmando Evangelium in cordibus fidelium. Act. XII: perambulans ex ordine Galatiam regionem, et Phrygiam, confirmans omnes discipulos. Vel aliter, secundum Glossam. In corde, id est desiderio ut socii sitis sempiterni gaudii. Io. XVI, 22: gaudium vestrum nemo tollet a vobis. Et hoc non potest abstrahi a corde meo, quia etiam in vinculis existens et intentus confirmationi et defensioni Evangelii, sollicitudo de vobis non recedit de corde meo.
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Posita materia gaudii de spe futura, hic ostendit super quo deprecationem pro eis facit. Et primo praemittit suum desiderium, quod ostenditur omnino fervens; secundo materiam deprecationis, ibi et hoc oro, et cetera. Et quia cordis desiderium soli Deo est manifestum, ideo invocat Deum testem quod pro eis deprecetur cum desiderio. Iob c. XII: ecce in caelo testis meus est, scilicet Deus, et cetera. Quomodo cupiam vos, scilicet ego, existens in visceribus Iesu Christi. Vel quomodo cupiam vos esse in eis; quasi dicat: quomodo cupiam vestram salutem et participationem viscerosae charitatis Christi. Lc. I, 78: per viscera misericordiae Dei, etc.; quasi dicat: quia ad profunda et intima cordis, virtus amoris pertingit. Vel cupiam ut sitis in visceribus Iesu Christi, id est ut ipsum intime diligatis, ut et diligamini ab eo; in hoc enim vita hominis consistit. Deinde cum dicit et hoc oro, etc., ponit deprecationem, et tria bona optat. Primo quantum ad interioris charitatis augmentum. Affectus enim interior perficitur per charitatem, et ideo non habenti charitatem optandum est ut habeat; habenti vero, ut perficiatur. Unde dicit ut charitas, et cetera. Pro augmento autem charitatis orandus est Deus, quia solus Deus hoc in nobis operatur. II Cor. IX, 8: potens est autem Deus omnem gratiam abundare facere in vobis, ut in omnibus semper omnem sufficientiam habentes, abundetis in omne opus bonum, et cetera. Et hoc necessarium est ut petamus et nos, quia Matth. V, 20: nisi abundaverit iustitia vestra plus quam Scribarum et Pharisaeorum, non intrabitis in regnum caelorum. Secundo quantum ad intellectum. Unde dicit in omni scientia. Sed numquid ex charitate provenit scientia? Sic, quia dicitur I Io. II, 27: et vos unctionem quam accepistis ab eo, maneat in vobis, et non necesse habetis ut aliquis doceat vos, sed sicut unctio eius docet vos de omnibus, et cetera. Item, charitas est spiritus, de quo dicitur Io. XVI, 13: cum venerit ille spiritus veritatis, docebit vos omnem, et cetera. Cuius ratio est, quia qui habet habitum, si rectus est habitus, sequitur inde rectum iudicium de his quae pertinent ad illum habitum; si vero corruptus, falsum. Sicut circa venerea temperatus habet bonum iudicium, intemperatus non sed falsum. Omnia autem quae a nobis fiunt, sunt informanda charitate, et ideo habens charitatem, habet rectum iudicium, et quantum ad cognoscibilia. Et sic dicit in omni scientia, qua scilicet agnoscat veritatem et inhaereat circa ea quae sunt fidei. Haec est scientia sanctorum, de qua dicitur Sap. X, 10.
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Et quantum ad operabilia, et sic dicit et in omni sensu, qui est vis cognoscitiva circa exteriora obiecta. Et proprium eius est ut statim iudicet de proprio sensibili recte. Et ideo hoc nomen translatum est ad interius iudicium rationis; unde sensati dicuntur qui habent rectum iudicium circa agibilia. Sap. I, v. 1: sentite de domino in bonitate, et cetera. Sap. c. VI, 16: cogitare ergo de illa, sensus est consummatus, et cetera. Sed hic sensus debet esse non tantum considerativus sed etiam discretivus inter bonum et malum, et inter bonum et melius. Unde subdit ut probetis, et cetera. Nota quod charitas perficit sensum ut probet bona; sed perfecta charitas ut probet meliora. I Cor. XII, 31: aemulamini meliora charismata, etc. et infra cap. XIV: sectamini charitatem, et cetera. Et ideo dicit potiora. Tertio quantum ad effectum. Et primo ponit immunitatem a malo; secundo perfectionem in bono.
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Primum in hoc quod dicit ut sitis sinceri. Est enim duplex peccatum vitandum, scilicet interioris corruptionis, qua homo corrumpitur in se, et hoc excluditur per sinceritatem. I Cor. V, 8: in azymis sinceritatis, et cetera. Aliud est in proximum, scilicet offensa. Et ideo dicit et sine offensa. I Cor. IV, 10: sine offensione estote Iudaeis et gentilibus, et Ecclesiae Dei, sicut ego, et cetera. Et II Cor. VI, 3: nemini dantes ullam offensionem, et cetera. In diem Christi Iesu, id est usque in finem vitae. Matth. XXIV, 13: qui perseveraverit usque in finem, hic salvus erit.
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Quantum ad gratiam dicit repleti fructu iustitiae, ut opera iustitiae quaedam fructus sint. Rom. VI, 22: habetis fructum vestrum in sanctificatione, et cetera. Vel fructu iustitiae, id est praemio iustitiae, scilicet corona. II Tim. IV, 8: in reliquo reposita est mihi corona iustitiae, et cetera. Sap. IV: bonorum enim laborum gloriosus est fructus, et cetera. Et hoc habetur per Christum, quia omnia, quae facimus, sunt bona per ipsum. Io. XV, 5: sine me nihil potestis facere, et cetera. Et haec facienda sunt hoc fine, scilicet in gloriam et laudem Dei, quia ex operibus sanctorum, Deus clarificatur, cum inde alii prorumpunt in laudem Dei. Ps. CL, 1: laudate dominum in sanctis eius, et cetera. Ier. XXXIII, 9: erit mihi in nomen, et in gaudium, et in laudem, et in exultationem cunctis gentibus terrae, quae audierint omnia bona, et cetera. Deinde cum dicit scire autem, etc., admonet ad futura. Et primo ponit exempla exequenda et vitanda; secundo concludit moralem monitionem in IV cap., ibi itaque, fratres mei charissimi, et cetera. Circa primum duo facit, quia primo ostendit quae sunt imitanda; secundo quae sunt vitanda, III cap., ibi de caetero, et cetera. Item prima dividitur in duas, quia primo inducit se eis imitandum; secundo alios, secundo cap. si qua ergo, et cetera. Item prima in tres, quia primo ponit exemplum profectum suum; secundo gaudium, quod habet ex profectu, ibi quid enim, etc.; tertio fructum ex profectu suo, ibi scio enim, et cetera. Item prima in duas. Primo praemittit profectum; secundo modum, ibi ita ut vincula mea, et cetera.
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Dicit ergo: monui vos ad profectum, et ut formam habeatis profectum meum, scire vos volo, et quae circa me sunt, exterius, quia tribulationes etsi exterius essent, non immutabant interius, sed magis ad profectum venerunt, quia ex eis fides praedicata magis profecit. II Cor. I, 6: sive tribulamur, pro vestra exhortatione et salute, sive consolamur, pro vestra consolatione, et cetera. Et ostendit profectum. Primo quantum ad se; secundo quantum ad alios, ibi ut plures, et cetera. Quantum ad se quidem manifestum fuerat quod talia pro Christo pateretur constanter, ita ut vincularetur, unde dicitur ut vincula, etc., quod est gloriosum pro Christo. I Petr. c. IV, 15: nemo vestrum patiatur quasi homicida, aut fur, aut alienorum appetitor; si autem ut Christianus, non erubescat, et cetera.
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In omni praetorio, sicut in curia Caesaris, et cetera. Ex parte vero aliorum fides crescebat in communi. Unde dicit ut plures, et cetera. I Mach. c. IV: de elephantibus. Eccli. X, 2: secundum iudicem populi, sic et ministri eius, et cetera. Prov. XVIII: iustus quasi leo confidens absque terrore erit, et cetera. Ex parte tamen aliorum est diversitas, quia quidam bene loquebantur, quidam male. Et qui bene, quidam ex generali charitate et quidam ex speciali amore ad apostolum. Et qui male, quidam ex generali malitia, quidam ex speciali odio ad apostolum. Sed ut mihi videtur, apostolus duplicem ostendit causam propter quam quidam praedicabant. Primo propter invidiam.
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Et ideo apostolus eorum pravam intentionem ostendit, dicens quidam quidem propter invidiam, et cetera. Iac. III, 16: ubi zelus et contentio, ibi inconstantia, et omne opus pravum. I Cor. c. III, 3: cum sit inter vos zelus et contentio, nonne carnales estis? Secundo propter amorem Christi, et Evangelii. Unde dicit quidam propter bonam, et cetera. Ps. CL, 20: benigne fac in bona voluntate, et cetera. Sed apostolus addit dicens quidam vero ex charitate, scilicet quae facit bonam voluntatem, etc., quia ut supplerent defectum mei docentis, praedicaverunt. Deinde apostolus exponit quod dixerat, dicens quod quidam non secundum sanam intentionem, sed ex contentione. Corrupta eorum intentio dupliciter patuit: uno modo ut publice praedicando, turbationem facerent in populo gentili contra apostolum, supra illam quam habuit. Alio modo quia credebant quod Paulus audiens eos usurpare officium sibi commissum, turbaretur et ex hoc adderetur afflictio afflicto.
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Supra apostolus descripsit profectum ex ipso subsecutum, hic agit de gaudio concepto ex hoc profectu. Et ponitur primo materia gaudii; secundo ipsum gaudium, ibi et in hoc gaudeo, et cetera. Contingit autem quandoque quod aliquod gaudium provenit ex bona causa, et hoc directe et per se, et quandoque ex mala causa et hoc indirecte et per accidens. Quando enim est ex bona causa, gaudendum est de effectu et de causa, sicut de eleemosyna facta propter Deum. Sed quando est ex causa mala, tunc est gaudendum de effectu, sed de causa non. Et sic de redemptione per Christum, licet fuerit ex scelere Iudae et Iudaeorum. Ita contigit in Ecclesia, ubi provenit utilitas quandoque per bonos praedicatores quo ad bonam intentionem, quandoque per malos quo ad malam; et de utraque gaudendum est, sicut dictum est. Et ideo dicit quid enim, et cetera. Per occasionem annuntiat Christum, qui non intendit hoc principaliter sed propter aliud, puta lucrum vel gloriam. Prov. XVIII, v. 1: occasionem quaerit, qui recedere vult ab amico. Per veritatem autem, quando ex recta intentione. Is. XXXVIII, 3: obsecro, domine, memento, quaeso, quomodo ambulaverim coram te in veritate, et corde perfecto, et cetera. Sed hoc utroque modo fit ad utilitatem Ecclesiae, ideo dicit si Christus annuntietur, etc., quia si aliud annuntiaret quam Christum, tunc multum interesset, quod fit quando falsa doctrina docetur. Augustinus: pastor qui propter veritatem annuntiat, est amandus; mercenarius qui propter lucrum, est tolerandus; qui falsus, expellendus. Deinde ponit gaudium consequens, dicens et in hoc, scilicet quod vincula mea manifesta sunt propter Christum, quod Christus annuntiatur, gaudeo, in praesenti, Io. XIV, v. 28: si diligeretis me, gauderetis utique, etc., et gaudebo in futurum, Is. LI, 3: gaudium et laetitiam obtinebunt, et cetera. Deinde cum dicit scio enim, etc., ponit fructum ex profectu suo provenientem. Et primo ponit ipsum fructum; secundo movet quamdam dubitationem, ibi quod si vivere, et cetera. Item primo proponit fructum; secundo auxilium ipsum consequendi, ibi per vestram orationem, etc.; tertio assignat materiam fructus, ibi sed non in omni, et cetera. Dicit ergo: gaudeo de his, et hoc propter fructum provenientem ex eis in salutem aeternam. Is. XLV, 17: salvatus est Israel in domino salute aeterna, et cetera. Et hoc ideo, quia quando nos aliqua bona facimus cooperando saluti aliorum, redundat in salutem nostram. Si enim, ut dicitur Matth. XVIII, 6, qui scandalizaverit unum ex his pusillis, etc.; quanta gloria dignus est qui salutem multorum procurat? Auxilium autem est triplex, scilicet ex parte aliorum mutua oratio. Unde dicit per vestras orationes, scilicet ex quibus spero adiuvari a Deo. Iac. ult.: orate pro invicem, ut salvemini, et cetera. Ex parte Dei, de quo habemus spem salutis. Is. XXVI, 17 s.: a facie tua, domine, concepimus, et quasi parturivimus, et peperimus spiritum salutis.
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Et ideo dicit et subministrationem spiritus Iesu Christi. Rom. VIII, v. 26: spiritus adiuvat infirmitatem nostram. Et loquitur similitudinarie. Quando enim aliquis est debilis, indiget relevante ut sustentetur, et hoc est subministrare; et nos debiles sumus, ideo indigemus subministratione spiritus. Io. XIV, 26: et suggeret vobis omnia, etc.; quasi vobis subministrando. Ex parte nostra est spes in Deo, quia, Prov. c. XI, 28: qui confidit in divitiis, corruet. Oportet ergo quod spes nostra sit in Deo, et cetera. Ps. CXXIV, 1: qui confidunt in domino sicut mons Sion, et cetera. Et ideo dicit secundum expectationem, et spem meam. Sed nonne spes est expectatio futurae beatitudinis? Dicendum est quod spes est motus appetitus in bonum arduum. Et hoc dupliciter: quia quando quis sperat adipisci per se, sic spes est sine expectatione; quando autem per alium, tunc est spes cum expectatione, et sic nos expectamus, spem habentes aliquid consequi per alium. Ps. XXXIX, 2: expectans expectavi dominum, et cetera. Rom. VIII, 24: spe salvi facti sumus. Sed dicit scio, et postea spero et expecto. Numquid certa est haec spes?
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Respondet apostolus dicens: ita, quia in nullo confundar. I Mac. II, 61: omnes qui sperant in illo, non infirmantur. Rom. V, 5: spes autem non confundit. Eccli. II, 11: nullus speravit in domino, et confusus est. Huius primo rationem assignat, secundo exponit eam, ibi mihi enim vivere, et cetera. Ratio haec sumitur ex hoc, quod ipse totaliter ordinatur ad servitium Christi, quasi dicat: ideo haec mihi provenient in salutem, quia totaliter sum ad servitium Christi. Et primo ponit fiduciam; secundo perseverantiam; tertio certitudinem intentionis. Dicit ergo sed in omni fiducia, etc., quasi dicat: multi persequuntur me, sed ego confido in Deum. Is. XII, 2: fiducialiter agam, et non timebo. Ps. XI, 6: fiducialiter agam in eo. Sicut semper id est a principio conversionis. Act. IX, 27: quomodo in Damasco fiducialiter egerit, et cetera. Ita et nunc, Iob XXVII, v. 6: iustificationem meam quam coepi tenere, non deseram. Tertio, ostendit quod sit eius recta intentio, quia magnificabitur Christus, qui cum sit verus Deus, non potest in seipso magnificari vel minorari, sed in nobis, id est in cognitione aliorum. Tunc ergo quis magnificat Christum, quando eius cognitionem dilatat. Eccli. c. XLIII, 35: quis magnificabit eum sicuti est a principio? Et hoc et verbo et facto, quando magnitudo divini effectus ostendit magnitudinem eius. Et inter effectus mirabiles iustificatio est haec, quamdiu est in corde hominis latens, non magnificabitur per eam Christus, nisi quantum ad cor illius, non quantum ad alios, sed quandocumque prorumpit in exteriora per actus corporales apparentes; tunc vere et proprie magnificatur. Et ideo ait in corpore meo. In corpore nostro Christus dupliciter magnificatur. Uno modo in quantum corpus nostrum deputamus ad obsequium eius, ministeria eius corporaliter exequendo. I Cor. VI, v. 20: glorificate, et portate Deum in corpore vestro. Alio modo corpus nostrum exponendo pro Christo. I Cor. XIII, 3: si tradidero corpus meum, ita ut ardeam, et cetera. Sed primus modus fit per vitam; secundus vero per mortem. Ideo dicit sive per vitam, quia vivendo operatur, sive per mortem. Rom. XIV, v. 8: sive vivimus, sive morimur, domini sumus, et cetera. Quod etiam intelligi potest de morte spirituali. Col. III, 5: mortificate membra vestra quae sunt super terram, et cetera. Deinde exponit quomodo mortificabitur per vitam et per mortem, dicens mihi enim vivere, et cetera. Vita enim importat motionem quamdam. Illa enim vivere dicuntur, quae ex se moventur. Et inde est quod illud videtur esse radicaliter vita hominis, quod est principium motus in eo. Hoc autem est illud, cui affectus unitur sicut fini, quia ex hoc movetur homo ad omnia. Unde aliqui dicunt illud, ex quo moventur ad operandum, vitam suam, ut venatores venationem, et amici amicum. Sic ergo Christus est vita nostra, quoniam totum principium vitae nostrae et operationis est Christus. Et ideo dicit apostolus mihi enim vivere, etc., quia solus Christus movebat eum.
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Et mori lucrum, hic apostolus proprie loquitur. Quilibet enim sibi ad lucrum reputat, quando vitam quam habet imperfectam potest perficere. Sic infirmus ad lucrum reputat sanam vitam. Vita nostra Christus est. Col. c. III, 3: vita vestra abscondita est cum Christo in Deo. Sed hic est imperfecta. II Cor. c. V, 6: quamdiu sumus in corpore, peregrinamur a domino. Et ideo quando morimur corpore, perficitur nobis vita nostra, scilicet Christus, cui tunc praesentes sumus. Ps. CXXVI, v. 2: cum dederit dilectis suis somnum, et cetera. II Tim. IV, 6: ego enim iam delibor, et tempus meae resolutionis instat, et cetera. Deinde cum dicit quod si vivere, etc., ponit dubitationem quamdam circa ea quae dicta sunt. Et circa hoc duo facit. Primo ponit dubitationem; secundo solvit eam, ibi et hoc confidens, et cetera. Item prima in duas: quia primo ponit dubitationem; secundo proponit rationes ad utramque partem, ibi coarctor autem, et cetera.
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Dicit ergo: si vivere in carne hic mihi est fructus, etc.; verum est quod in corpore meo, dum vivo, magnificatur Christus. Ergo vivere meum in carne, id est vita mea in carne, est huiusmodi fructus. Unde praedicat effectum de causa, id est si vita affert mihi hunc fructum, ut Christus magnificetur, vita in carne est bona et fructuosa. Rom. VI, 22: habetis fructum vestrum in sanctificationem, et cetera. Si ergo ita est, ignoro quid eligam, utrum mori, vel vivere. Rom. c. VIII, 26: nam quid oremus sicut oportet nescimus, et cetera. Sap. IX, 14: cogitationes enim mortalium sunt timidae, et incertae providentiae nostrae. Sed quare dubitas? Quia coarctor, et cetera. Primo ponit rationem ad partem unam; secundo ad aliam. In homine enim duplex est motus, naturae scilicet et gratiae. Naturae ad non moriendum. II Cor. V, 4: nolumus expoliari, sed supervestiri, et cetera. Io. ult.: et alius ducet te quo tu non vis, et cetera. Et gratiae, quam suggeret charitas, quae movet ad dilectionem Dei et proximi. Hic affectus ad dilectionem Dei movet, ut simus cum Christo.
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Et ideo dicit desiderium habens dissolvi, non simpliciter, sed esse cum Christo. II Cor. V, 8: audemus autem, et bonam voluntatem habemus magis peregrinari a corpore, et praesentes esse ad dominum, et cetera. In quo notatur falsitas opinionis Graecorum, quod animae sanctorum post mortem non statim sunt cum Christo. Et hoc ideo opto, quia est multo melius esse cum Christo. Ps. LXXII, 25: quid enim mihi est in caelo, et cetera. Defecit caro mea, et cor meum, scilicet ad habendum bonum. Ps. LXXXIII, 11: melior est dies una in atriis tuis super millia, et cetera. Dilectio autem proximi movet ad profectum proximi, et ideo dicit permanere autem, etc., id est necessaria est vita mea propter utilitatem vestram. II Cor. V, 13: sive mente excedimus, Deo, sive sobrii sumus, vobis, et cetera. Vel aliter coarctor, etc., id est ex duplici parte insurgit desiderium dissolvi, etc., melius, et cetera. Sententia non mutatur. Sed hoc non videtur dubitabile, quinimo videtur etiam apostolus in priorem partem declinare. Primum enim desiderium excitat in nobis dilectio Dei, secundum dilectio proximi: maius autem et melius est desiderium primum, igitur, et cetera. Respondeo. Dicendum est quod duplex est dilectio Dei, scilicet dilectio concupiscentiae, qua vult frui Deo et delectari in ipso, et hoc est bonum hominis. Item est dilectio amicitiae, qua homo praeponit honorem Dei etiam huic delectationi, qua fruitur Deo, et haec est perfecta charitas. Unde Rom. VIII, 38: neque mors, neque vita, neque Angeli, et cetera. Et subdit IX cap., 3: optabam ego anathema fieri pro fratribus meis, et cetera. Et hoc dixit, ut ostendat se esse perfectioris charitatis, quasi sit paratus propter amorem Dei et gloriam carere delectatione visionis Dei; et ideo hoc elegit, et bene, tamquam magis perfectum.
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Posita dubitatione et rationibus hinc inde, hic solvit dubitationem. Et primo, quasi eligens unam partem, praenuntiat post futurum adventum suum ad eos quantum ad se; secundo ostendit quid requiratur ex parte eorum, ibi tantum digne, et cetera. Item prima in tres, quia primo praemittit futurum adventum; secundo ostendit fructum; tertio illum fructum exponit. Dicit ergo: postquam supra dictum est quod permanere in carne necessarium est propter vos, et hoc quod mea vita est fructuosa vobis, scio, ideo scilicet quia permanebo, sed hoc quasi confidens de Deo. Prov. c. XVIII: iustus quasi leo confidens, et cetera.
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Manebo et permanebo, id est vivam et diu vivam. Sed contra, statim occisus est a Nerone. Respondeo. Dicendum est quod epistola est facta vel scripta primo anno incarcerationis, quod fuit primo anno Neronis. Unde postea vixit septem annis. Omnibus vobis, id est ad utilitatem omnium vestrum. I Cor. X, 33: non quaerens quod mihi utile est, sed quod multis, ut salvi fiant. Et hoc ad profectum vestrum, id est, ut per meam exhortationem proficiatis in fide et gaudeatis de mea vita quam audistis, sed magis gauderetis si essem praesens. Rom. I, 11: desidero autem videre vos, et cetera.
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Deinde exponit quod dixerat, dicens ut gratulatio vestra, etc., id est si detur ut iterum veniam ad vos, est ut gaudium abundans sim vobis. Eph. III, 20: ei autem qui potens est omnia facere superabundanter quam petimus, aut intelligimus, et cetera. Et hoc in Christo Iesu, quia hoc ipsum quod gaudebant de eo, erat propter Christum. Philem. 20: fruar te in domino, et cetera. Deinde cum dicit tantum digne, etc., ostendit quid requiratur ex parte eorum. Et circa hoc tria facit, quia primo facit hoc; secundo manifestat utilitatem inde consequentem; tertio explicat. Dicit ergo quod tantum ex parte eorum requiritur quod in Evangelio Christi digne conversentur, scilicet secundum quod doctrinae tali congruit. I Thess. II, 12: testificati sumus, ut ambularetis digne Deo, qui vocavit vos in suum regnum et gloriam, et cetera. Col. I, 10: ambuletis digne Deo, et cetera. Ut sive cum venero ad vos et videro vos, sive absens, audiam de vobis bona. Et hoc gaudium est mihi. I Io. III: maiorem horum non habeo gratiam, quam ut audiam filios meos in veritate ambulare, et cetera. Et nunc in speciali expetit ab eis, primo unitatem, secundo constantiam, ibi et in nullo, et cetera.
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Est autem sanctis necessaria unitas triplex, scilicet amoris; unde dicit audiam de vobis, quod scilicet statis in uno spiritu, quod est per amorem. Eph. IV, 3: solliciti servare unitatem spiritus in vinculo pacis. Et I Cor. VI, v. 17: qui autem adhaeret domino, unus spiritus est. Item concordiae; unde dicit unanimes, id est unam voluntatem, et animum habentes. Act. IV, 32: multitudinis credentium erat cor unum, et anima una. Ps. LXVII, 7: qui inhabitare facit unius moris in domo, et cetera. Item, cooperationis. Unde dicit collaborantes, etc., ut scilicet unus adiuvet alium. Ad hoc facit quod dicitur I Reg. XXV, 1: congregatus est Israel universus, et planxerunt eum, scilicet Samuelem. Prov. XVIII, 19: frater qui iuvatur a fratre quasi civitas firma. Secundo expetit constantiam, ibi et in nullo, et cetera. Et primo inducit ad fortitudinem; secundo ponit rationem. Dicit ergo et in nullo, etc.; quia nihil possunt, nisi quantum Deus permittit. Lc. XXI, v. 18: capillus de capite vestro non peribit. Ps. I, 3: folium eius non defluet, et cetera. Is. LI, v. 12: quis tu ut timeas ab homine mortali, et a filio hominis, qui quasi foenum ita arescet? Ratio autem est triplex. Prima sumitur a fructu tribulationis; secunda ex dono duplici Dei; tertia ab actore.
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Dicit ergo non terreamini, quia est vobis fructus, id est ipsa persecutio quae in illis, scilicet persequentibus, est causa perditionis, sed vobis est causa salutis. Matth. XVI, 25: qui voluerit animam suam salvam facere, perdet eam, et cetera. Io. XII, 25: qui amat animam suam perdet eam. Os. XII: perditio tua ex te, Israel, tantummodo ex me auxilium tuum, et cetera. Et hoc a Deo, a quo pro munere donatum est vobis, quod sustineatis tribulationes patienter. Secunda ratio, ut in eum credatis. Eph. II, v. 8: gratia enim estis salvati per fidem, quod est magnum et primum donum.
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Et etiam ut pro illo patiamini, quod est maius donum, ut scilicet curam Christi agatis, quasi athletae eius. Act. V, 41: ibant apostoli gaudentes a conspectu Concilii, et cetera. Si ergo utile est et honorificum, ideo agatis fortiter. Tertia ratio sumitur ex exemplo, quia ita tractat eosdem, sicut nos qui sumus primitiae fidelium.
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Et ideo dicit idem certamen habentes, quale et vidistis in me, scilicet apud vos, quando nudus fui verberatus Philippis, propter pythonissam liberatam, Act. XVI, v. 16 s.: et nunc audistis de me, qui sum in vinculis.
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1. Paulus et Timotheus servi Jesu Christi. Timotheum in fronte Epistolae sibi conjungit, velut praecipuum atque integerrimum Apostolatus sui cooperarium, de quo cap. 2. scribit, se neminem habere tam unanimem, qui sincera affectione pro Philippensibus solicitus esset. Jam enim Timotheus a Paulo accersitus et festinare jussus, ut est in secunda ad eum Epistola cap. 4., Romam venerat. Jungit autem eum sibi socium, non scribendae Epiatolae, sed salutationis dumtaxat. Quod moneo, ne quis hanc a duobus dictatam Epistolam suspicetur. Nomen Apostoli, quod in aliis plerisque Epistolis adscribit, hic omisit, vel ideo secundum Graecos, quod apostolicam auctoritatem in hac Epistola non praetendat, utpote nihil hic ex potestate statuens, vel potius, secundum Cajetanum, quia Timotheum sibi collegam assumens uti voluit epitheto, quod esset utrique commune. Hac enim eadem ratione in utraque ad Thess. Epist. titulum Apostoli praetermisit. Servos igitur Jesu Christi se et Timotheum vocat, non tam quod empti ac redempti a Christo essent pretio sanguinis ejus, quae ratio est omnibus Christianis communis, quam quod in publico ministerio praedicandi Evangelii Christo Domino subservirent.
Omnibus Sanctis in Christo Jesu, qui sunt Philippis. Sanctos vocat fideles, quorum congregatio sancta est, licet non singuli sancti, id est, a peccatis mundi. Quod addit: in Christo Jesu, declaratio est ejus, quod praecedit, quasi dicat: sanctis Christianis. Non est enim vera sanctitas nisi Christianorum. Vel in Christo Jesu, id est, per Christum Jesum, cujus merito omnis sanctitas datur hominibus.
Cum Episcopis et Diaconibus, rectius, Diaconis. Hic Graeca variant. In quibusdam enim exemplaribus legitur, ut nos habemus: cum Episcopis, in aliis vero una composita dictione ouvetuoxotcoiq, Coepiscopis. Quo posteriori modo legerunc Chrysostomus et Theophylactus, nec non Oecumenius, ut ex ejus commentario apparet, licet interpres ejus verterit cum Episcopis. Ut sensus sit: Paulum et Timotheum, velut Episcopos, sribere omnibus sanctis Coepiscopis et Diaconis Philippensium. Quomodo Petrus e diverso presbyteros compellans 1. epist. 5. se vocat eorum compresbyterum, seu conseniorem, ut nostra versio habet, Graece oou7rp£o[3uT£poc. Igitur secundum istos auctores haec Epistola non ad omnes fideles, qui Philippis erant, scribitur; sed ad solos in ecclesiastico munere constitutos, Episcopos scilicet et Diaconos, quos iidem clericos appellant. Id autem factum existimant, propterea quod non universa Philippensium Ecclesia, sed clerus eorum, literas et munera ad Paulum per Epaphroditum Episcopum suum misisset. Verum ab hac sententia manifeste recedit Theodoretus Graecus, docens, non ad solos eos, qui praeerant, sed simul ad omnes Philippenses, missam esse hanc Epistolam. Idque satis res ipsa loquitur. Nam laudes, exhortationes, consolationes, doctrina, praecepta, quae in hac Epistola leguntur, communia sunt omnibus. Sed et liberalitas Philippensium erga Paulum non solius cleri erat, sed totius Ecclesiae. Quocirca vulgata lectio, quae et in Graecis codicibus obtinuit, lanquam verior retinenda est. Ilabet tamen haec lectio difficultatem, eamqueduplicem. Una est: Quomodo non praeter decorum agat Apostolus, dum ita scribit: omnibus Sanctis, cum Episcopis et Diaconisj quandoquidem et civilitatis ratio, etrectus ordo postulat, ut primum Episcopi et Diaconi nominentur, deinde fidelium multitudo. Altera difficultas, etiam priori lectioni communis: Quomodo Paulus ad unam civitatem scribens, dicat: cum Episcopis vel Coepiscopis, plurali numero; cum secundum canones apostolicos et antiquissimum Ecclesiae morem una civitas plures Episcopos non habeat. Utrumque nodum Ambrosianus dissolvit una responsione, quum illam partem cum Episcopis et Diaconis retrahit ad salutantes, Apostoli verba sic ordinans et exponens: Paulus et Timotheus una cum Episcopis et Diaconis, qui Romae sunt (ad Paulum enim vinctum etiam aliunde officii gratia confluxerant Episcopi), scribunt omnibus Sanctis, qui sunt Philippis. Sed haec expositio ut nimium coacta non immerito ab aliis exploditur. Et ad pricrem quidem scrupulum facile respondetur, Apostolum in sua salutatione Episcopos et Diaconos non postponere plebi, sed cum generaliter dixissej: omnibus Sanctis, in quibus utique sunt etiam Episcopi et Diaconi; honoris causa subjecisse peculiarem et expressam istorum mentionem, quasi dicat: omnibus sanctis Philippensibus ac nominatim Episcopis eorum et Diaconis. Simile illud in Actis Apost. 7. et 22. Viri fratres et patres. Quanquam nec incongruum est, prius nominare populum et postea regem aut magistratum; ac similiter, prius Ecclesiam et postea Episcopum ejus: quandoquidem non populus sit propter Episcopum aut Regem, sed Rex et Episcopus propter populum. Posterioris difficultatis solvendae duplex est via. Una quidem, si cum Chrysostomo et plerisque aliis tam Latinis quam Graecis dicamus, Episcopi nomen Apostolorum tempore fuisse etiam presbyteris commune, sicut et e diverso presbyteri nomen Episcopis. Et hoc quidem posterius ex epist. ad Titum 1. et ex aliis Scripturae locis evidenter apparet. Nam et Apostoli Petrus et Joannes in suis Epistolis seniores, id est, presbyteros sese vocant. Quod autem Episcopi nomen presbyteris attributum faerit, ostendi putant ex Act. 20., ubi presbyteri civitatis Ephesiorum (majores natu vocat interpres) mox a Paulo appellantur Episcopi: Attendite, inquit, vobis et universo gregi, in quo vos Spiritus S. posuit Episcopos. Altera responsio est, nihil incommodi accidere, si hoc loco episcopi intelligantur proprie, scilicet ii, quorum in ecclesiastica hierarchia supremus est ordo. Nam haec epistola non ad eos solum mittitur, qui Philippis morabantur; sed sic ad eos, ut vicinis etiam civitatibus, quae suos habebant episcopos, communicari debuerit: quemadmodum et eam, quae est ad Col., communicari voluit Apostolus Laodicensibus. Unde ex hoc intellectu non est consequens, in una civitate plures episcopos fuisse. Nec aliter sentiendum videtur de loco Act. 20. Nam et ibi possunt intelligi episcopi civitatum Asiae minoris; idque etiam probabilius: quia ejus metropolis Ephesus erat. Certe Concilii Tridentini Patres sess. 23. cap. 4. locum Actorum referunt ad episcopos, ut a presbyteris distinguuntur. Sed de distinctione horum vocabulorum pluribus actum est a nobis in 4. dist. 24. Quaeret aliquis: si proprie de episcopis hic loquitur Apostolus, cur de presbyteris tacuit, quos utique potius et ante diaconos salrtari oportuit. At idem quaeri potest multo magis de loco 1 Tim. 3., ubi cum ex professo doceatur, quales esse debeant Ecclesiae ministri; nulla tamen est presbyterorum mentio, sed, peiinde ut hic, soli nominantur episcopi et diaconi. Quare responsionem opportunius in illum locum differemus. Intorim ex eo etiam loco ad Timotheum, quem de episcopis, qui presbyteris superiores sunt, et Canones Ecclesiae et omnes fere expositores intolligunt, probabile fit hic eosdem intelligi. Porro diaconos non aliter accipi hoc loco, quam in eadem ad Tim. epist, scilicet pro ministris altaris a presbytero proximis, et tam episcopo, quam presbytero subservientibus; extra controversiam est. Nec auscultandum cuidam audaculo Neoterico, qui non alios in Scriptura sacra diaconos agnoscit, quam mensarum, ut loquitur, ministros. Cujus opinionis refutatio non est hujus loci. De ea re diximus in quartum Sent. ubi supra.
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2. Gratia vobis et pax a Deo patre nostro, et Domino Jesu Christo, supple multiplicetur. De gratia et pace, quid Apostolo Paulo significent, et quomodo differant, in praecedentibus epistolis satis dictum est. Nomen Patris hic respicit filios adoptivos, sicut in oratione Dominica, quia additur nostro. Et quamvis hac consideratione sit tribus personis divinis commune, tamen personae patris appropriatum est. Nam hic sermo, quo dicitur a Deo patre nostro et Domino Jesu Christo, personas distinguit. Caetera ad hujus partis intellecturu pertinentia, vide in comment. epist. ad Rom.
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3. Gratias ago Deo meo in omni memoria vestri. Id est, quoties vestri recordor. Quum dicit: Ago, et Deo meo; satis significat, se solum scribere hanc epistolam, licet Timothei nomen in salutatione adscripserit. Recte autem Deo meo, quia Deus est eorum omnium et singulorum, a quibus colitur. Unde dicit Act. 27. Astitit mihi angelus Dei, cujus sum ego, et cui deservio.
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4. Semper in cunctis orationibus meis pro omnibus vobis, cum gaudio deprecationem faciens. Graece, semper in omni deprecatione mea etc. Bis enim deprecationis vocabulum ponitur; pro quo alii precationem vertunt. Multi codices haec verba claudunt parenthesi, nec id quidem incommode: nam quae proxime sequuntur, aptissime cum superioribus cohaerent. At commentatores non videntur hujus rei rationem habuisse; sensum enim faciunt continuum, quasi dicat Apostolus: quoties subit vestri memoria, hoc est, semper in omni oratione mea, gratias ago Deo meo de omnibus vobis. Quod addit, cum gaudio deprecationem faciens, quaedam ^uperiorum repetitio est, per quandam metalepsin: tanquam uiceret, cum gratiarum actione Deum orans. Eadem enim erat Apostolo gaudii et gratiarum actionis materia, nempe ea, quae sequitur.
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5. Super communicatione vestra in Evangelio Christi, a prima die usque nunc. Graece in Evangelium vel ad Evangelium; nec additur Christi, tametsi per se intelligitur. Haec pars referenda est ad illud, gratias ago, vel ad particulam cum gaudio, vel ad utrumque; non autem ad istud proximum, deprecationem faciens } quia pro praeteritis non est praecatio, sed gaudium et gratiarum actio. Porro secundum quosdam hic sensus est: Gaudeo et Deo gratias ago de eo, quod sitis facti participes Evangelii Christi, nimirum credendo, et fidem operibus exercendo; idque perseveranter ab initio, quo credere coepistis, usque in hunc diem: ita ut nec pseudapostolis aurem accommodaveritis; nec ad pristinam gentilitatem relapsi, nec persecutionibus turbati fueritis. Sic exponunt Ambrosianus, Aquinas, Cajetanus, aliique Latini. Graeci vero ad hunc modum: Gaudeo et Deo gratias ago, pro eo quod communicaveritis, id est, subsidium contureritis ad Evangelium Christi praedicandum et propagandum; videlicet ministris ejus, mihique inprimis, suppeditando vitae necessaria; nec id tantum semel aut iterum, sed continuo ab eo tempore, quo recepistis Evangelium, usque nunc, quando mihi in vinculis constituto necessaria per Epaphroditum misistis. Sensum hunc pulcre explicant Chrysostomus et Theophylactus eumque omnino postulare videtur Graeca lectio et consuetudo sermonis apostolici. Passim enim Apostolus subventionem hujusmodi vocat communicationem, ut 2 Cor. 8. et 9., ubi et Macedones hoc nomine mirifice laudat, quod liberaliter et prompte tribueiint. Et in hac rursus epist. cap. 4. Philip. laudans: Bene fecistis, inquit, communicantes tribulationi meae. Et iterum: Nulla Ecclesia mihi communicavit in ratione dati et accepti, nisi vos soli. Eodem pertinent illa Apostoli praecepta: Necessitatibus sanctorum communicantes, Rom. 12. Beneficentiae et communionis nolite oblivisci, Hebr. 13. Communicet is, qui catechizatur verbo, ei qui se catechizat, in omnibus bonis, Gal. 6. Denique quod divitibus praecipi vult, facile tribuere, vommunicare, 1 Tim. 6. Jam ex eo, quod gratias agit Deo pro hujusmodi Philippensium communicatione, certum argumf.nium est, totum hoc opus a Dei gratia profectum esse; quemadmodum expressius declaratur per id, quod sequitur.
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6. Confidens hoc ipsum, quia qui coepit in vobis opus bonum, perficiet usque in diem Christi Jesu. Confidens, Graece persuasus, persuasum habens. Et quamvis Graeco verbo Apostolus interdum utatur pro eo, quod est certa fide persuasum esse; alibi tamen in ea voce tantum moralem attendit certitudinem, uti clare ostendimus ad illud Nom. 8. Certus sum, quia neque mors etc. Ita hoc loco voluit significare probabilem et quodammodo certam persuasionem atque fiduciam, ex justa ratione profectam. Quod si de omnimoda certitudine quispiam hunc locum accipiendum putet: is conformiter intelligat Apostolum haec dicere electis. Confer 1 Cor. 1, 8. Unde male ex Graeca lectione hujus Scripturae colligunt haeretici, Deum omnibus, qr.ibus dedit initium bonae vitae, etiam dare perseverantiam. Loquitur autem Apostolus vel specialiter de opere bono communicationis in Evangelium Christi; hoc enim proxime commemoraverat: vel, ut a specie ad genus transiens, de bona conversatione in genere. Porro diem Christi more suo intelligit diem adventus Christi ad judicium, perseverat autem in illum usque diem, quicunque perseverat usque a>d mortem suam; sed dicere maluit Apostolus, usque in diem Christi, quam usque in diem mortis; ut mentione illius diei cogitationem injiceret praemii 'a Christo exspectandi. Non dixit autem: confidens, vos qui coepistis bonum opus etiam perfecturos; quod utique vere dicere poterat: sed gratiam Dei commendare volens, dixit: confidens, eum, qui coepit in vobis bonum opus, perfecturum, scilicet Deum. Per hoc enim ostendit, bonum opus et sanctam conversationem totam ab initio usque ad finem esse a Deo in nobis operante. Ad quod docendum citat hunc locum Augustinus libr. de corrept et grat. cap. 6. et lib. 2. contra duas epist. Pelag. cap. 8. Citantetiam Patres Concilii Trid. sess. 6. cap. 13. his verbis: Deus tnim, nisi ipsi homines illius gratiae defuerint; sicut coepit opus bonum, ita perficiet, operans velle et perficere. Ubi quum addunt, nisi ipsi illius gratiae defuerint, non negant quin hoc ipsum sit gratiae Dei, quod quis ejus gratiae non desit; imo hoc significatum voluerunt, per hoc, quod subjungunt, operans velle et perficere: sed ea particula interposita contra falsum intellectum haereticorum, de quibus jam dixi, declarare voluerunt, Demn non in omnibus, in quibus coeperit bonum opus, etiam perficere; nimirum in illis, qui gratiae Dei semel acceptae desunt; tametsi et illud ipsum, non deesse gratiae Dei, procul dubio ejusdem gratiae beneficium sit, utpote, pertinens ad ipsius perseverantiae donum.
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7. Sicut est mihi justum, hoc sentire pro omnibus vobis. Vel de omnibus vobis. Id est, de congregatione vestra, de vestra Philippensium Ecclesia, quasi dicat: Justa ratio mihi persuadet, ut ita de vobis sentiam et confidam. Vel, justas habeo rationes, cur vos reputem inter electos, de quibus certus sum, quod Deus in eis perficiet, quod coepit. Ratio sequitur:
Eo quod habeam vos in corde, et in vinculis meis, et in defensione et confirmatione Evangelii, socios gaudii mei omnes vos esse. Graeca non habent, gaudii, sed gratiae: quod etiam liquet ex Graecorum commentariis. Atqui Latini interpretes tam vulgatus, quam alii, ((uibususisuntcommentator Ambrosianus, Pelagius, Primasius et Sedulius, gaudii, non gratiae vertentes, XaP^ non xdpiTOc; in Graeco legerunt, quae duae voces ita affines sunt, nt facile alteram pro altera quis legat aut scribat. Illud autem, habeam vos in corde, referri debet ad sequentis polysyntheti singula membra, quemadmodum ex Graeco patet; ut clarius ita reddi possit sententia: Eo quod et in vinculis meis, et in defensione et confirmatione Evangelii, habeam vos in corde; vos, inquam, omnes, qui estis socii seu comparticipes gratiae meae, vel, ut habet textus Ambrosianus, eo quod habeam vos in corde, tam in vinculis meis, quam in defensione et confirmatione Evangelii, quoniam omnes mihi pavticipes gaudii estis. Habere in corde, est gerere in animo seu memoria, velut rem caram et dilectam. Sic 2 Cor. 3. Epistola nostra vos estis scripta in cordibus nostris, et cap. 7. In cordibus nostris estis ad commoriendum et convivendum. Defensionem, Graece dLTZOAoyioLV, intelligit suam, ut volunt Chrysostomus et Theophylactus, id est, eam qua apud Neronem pro se causam dixit; de quo 2 Tim. 4. In prima mea defensione nemo mihi adfuit. Addit autem, et confirmatione Evangelii; vel quod etiam in vinculis Evangelii docendi et confirmandi occasiones non negligeret, vel potius, quod necessario conjunctae essent defensio sui et confirmatio Evangelii. Non enim defendere causam suam poterat adversus objecta crimina, nisi pro Evangelio, propter quod vinctus erat, loqueretur. Id quod etiam ex Actis Si quis autem defensionem referre malit ad genitivum Evangelii, sensus nihilominus commodus erit; ejusdem enim erat et defendere Evangelium adversus falsas criminationes, et idipsum probabilibus argumentis confirmare: favetque huic intellectui, quod paulo infra dicit: In defensionem Evangelii positus sum. Significat ergo Apostolus, sibi in omnibus, quae pateretur et ageret causa Evangelii, Philippenses, tanquam carissimos, animo obversari, ut qui gratiae ipsius consortes essent et socii: vel quatenus similia patiebantur, sicut in fine hujus capitis dicitur; vel quia Paulo necessaria submmistrando, participes meritorum ejus efficiebantur; juxta illud Matth. 10. Qui recipit justum i?i nomine justi, mercedem justi accipiet. Gratiam autem passiones suas vocat, quia pati pro Christo magna gratia est, de qua Philippensibus hoc ipso capite congratulans ait: Vobis donatum est non solum, ut in eum credatis, sedetiam, ut pro illo patiamini. Secundum Latinos autem gaudium vocat easdem passiones, id est, gaudii materiam. Ibant enim Apostoli gaudentes a conspectu concilii, quod digni habiti essentpro nomine Jesu contumeliam pati, Act. 5. Porro notandum, in hac postrema parte vim inesse probationis, qua docet sibi justum esse, ut ita sentiat de Philippensibus, sicut ante dixerat.
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8. Testis enim mihi est Deus. Mihi, Graece piou meus. Utitur iisdem verbis Rom. 1. Vide, quae illic a nobis annotata. Quomodo cupiam omnes vos in visceribus Jesu Christi. Oonfirmat juramento suum erga Philippenses affectum, de quo dixerat: eo quod habeam vos in corde etc. Illudenim, quomodo, sermonem intendit quasi dicat: Deum testor, quod vehementissime vos desiderem et amore complectar, non carnali, sed Christiano, quo nimirum vobis in Christo optime volo. Per viscera methaphorice significari intimum affectum amoris aut misericordiae, notum est ex aliis Scripturis. Desiderium autem pro amore amicitiae posuit; quia quisquis hoc modo amat, bonum desiderat aut vult ei, quem amat. Hinc infra cap. 4. vocat eos carissimos et desideratissimos.
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9. Et hoc oro, ut charitas vestra magis abundet in scientia et in omni sensu; Graece plenius, adhuc magis et magis. Verbum oro, Graece itpooeu^ofiai, ad Doum refertur. Sensum autem pro recto judicio mentis, id est, prudentia, posuit. Et hoc, inquit, Deum oro, ut charitas vestra, quam benefaciendo de claratis, adhuc magis ac magis exuberet per bona opera; idque secundum scientiam Christianam et cum exacto dictamine rectae rationis; ne si temere et sine delectu vos officiosos et largos praebeatis etiam erga pseudapostolos, qui vos seducere nituntur; benignitas vestra degeneret in vitium, et charitas esse desinat.
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10. Ut probetis potiora. Ambrosianus, ut probetis, quae sunt utilia: Graece, praestantia. Quod tamen interpres bene vertit, potiora: nam potiora dicuntur, quae praestant aliis. Pertinet autem ad rectum mentis judicium, in actionibus probare, hoc est, eligere et amplecti meliora. Itaque particula ut expletiva est; sicut et in eo, quod sequitur.
Ut sitis sine&ri et sine offensa in diem Christi. Sine offensa Grae?e una composita dictio est a7tp6oxo7uot, pro qua legit Ambrosianus, inoffensi. Sumitur autem Graeca vox active et passive, ut vel eum significet, qui non offendit, vel qui non offenditur; tametsi Paulo magis usitata est activa significatio, ut Act. 24. Studeo sine offendiculo conscientiam habere ad Deum et ad homines semper; et 1 Cor. 10. Sine offensione estote Judaeis et gentibus. Quae significatio huic etiam loco quadrat. Sensus enim est: Ut sitis sinceri, id est, sinceram et rectam habentes intentionem coram Deo in bonis vestris operibus, et coram hominibus tales, ut nemini sitis offendiculo, et hoc totum perseveranter usque in diem adventus Christi Domini. Graeci paulo aliter. Nam sinceritatem intelligunt in doctrina, atque hunc faciunt sensum: TJt sitis sinceri absque permixtione pravi dogmatis, quo praetextu charitatis possitis infici; sitis etiam sine offendiculo quoad proximos, ut quamvis te forte non laedat familiaritas hommis baerelici, vitandus tamen tibi sit, ne frater scandalizetur.
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11. Repleti fructu justitiae per Jesum Christum. Graece repleti fructibus justitiae, qui sunt per Jesum Christum. Quanquam Graeca variant. Alii enim codices habent, ut dixi, numero plurali: Repleti fructibus justitiae, qui sunt etc, ut sensus sit: pleni bonis operibus, quae non habentur nisi per Christum, qui dixit: Sine me nihil potestis facere Joan. 15. Recte enim bona opera fructus justitiae vocantur: fructus quidem, quia delectationem pariter et salutem adferunt operantibus, justitiae vero, tanquam arboris a qua procedunt. In aliis autem codicibus habetur: Repleti fructu justitiae, qui. est per etc. Ita legerunt et verterunt Faber et Erasmus. Ita quoque legit Oecumenius. Imo verisimile est, ad hunc modum legisse Chrysostomum et Theophylactum, lametsi commentariis eorum textus insertus est, qui pluralem numerum habsat. Non enim de pluribus justitiae fructibus loquuntur, sed de uno, qui est eleemosyna, quae etiam in Evangelio justitia vocatur Matth. 6. Fructum ergo justitiae vocat Apostolus actualem justitiam, quae in bonis operibus consistit. Itaque diversae hae lectiones in eundem sensum concuiTunt.
In gloriam et laudem Dci. Refertur ad illud: repleti fructu justitiae, quasi dicat: Volo vos abundare bonis operibus, non ut vcs glorificemini, aut ego in vobis: sed ut per ea laudetur et glorificetur Deus; secundum illud Salvatoris Matth. 5. Sic luceat lux vestra coram hominibus, ut videant opera vestra bona et glorificent patrem vestrum, qui in coelis est.
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12. Scire autem vos volo fratres, quia quae circa me sunt, magis ad profectum venerunt Evangelii. Pro ea, quae circa me sunt, Ambrosianus legit, quae mihi acciderunt. Ita quoque verterunt Erasmus et Hentenius. Apparet autem, turbatos fuisse Philippenses ob vincula Pauli, metuentes ne per ea cursus Evangelii sisteretur. Consolans igitur eos, dicit: Volo vos scire, quod ea, quae circa me geruntur, quaeque mihi acciderunt, id est, captivitas et vincula mea, adeo nonofficiuntEvangelio, utpotius cesserint ad illius profectum.
1:13
13. Ita ut vincula mea manifesta fierent in Christo in omni praetorio. Graece: manifesta in Christo fierent in toto praetorio. Modum exponit, quo vincula ipsiu6 Evangelium proinoverint. Videtur autem hic esse sensus: Ita ut in toto praetorio, id est, per totam aulam Caesaris manifestum factum sit, me Christi causa vinctum esse. Quae res non solum effecit, ut rumor Evangelii Christi ad omnes aulicos perveniret; verum etiam occasionem illis obtulit inquirendi, quod et quale esset hoc Evangelium. Apostolus aulam Caesaris, Latino vocabulo usus, praetorium vocat; quia vulgo sic vocabatur etiam a Graecis. Unde et apud Matthaeum, Marcum et Joannem legimus praetorium Pilati; et apud Lucam in Actis praetorium Herodis cap. 23. in fine.
Et in caeteris omnibus. Graece sine praepositione: et caeteris omnibus, ut ad personas referendum videatur; quasi dicat: non solum aulicis, qui in praetorio versantur, sed passim omnibus per totam urbem vincula mea in Christo innotuerunt.
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14. Ut plures e fratribus in Domino. Graece: Et plures, Latinis etiam quibusdam consentientibus et in his textu Clementino. Confidentes vinculis meis abundantius auderent sine timore verbum Dei loqui. Genitivus Dei non additur in Graeco. Sensus est: Et ut multi fratrum in Domino, id est, Christianorum, sumpta ex vinculis meis fiducia, magis etiam quam ante fuerint ausi intrepide loqui verbum, id est, Evangelium annuntiare. Christianos vocat fratres in Domino, ad discrimen Judaeorum, qui Paulo fratres erant secundum carnem; tametsi Graeci particulam in Domino jungere malunt cum verbo subsequenti: confidentes. Sed quomodo vincula Pauli fiduciam excitaverunt fratribus, qua redderentur audentiores ad praedicandum Christum? Nempe, quia videbant Pauli captivitatem et vincula cedere ad profectum Evangelii, sicut supra dixit. Ex hoc enim successu magis animabantur ad loqueadum verbum Evangelii.
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15. Quidam quidem propter invidiam etcontentionem. Partitioest Quamvis enim omnes, de (juibus loquitur, fiducia ex Pauli vinculis sampta, magis quam ante Christum praedicarent, non tamen eodem affectu ad id faciendum movebantur. Erant enim nonnulli, qui videntes Pauli in Evangelio successum, etiam in ea urbe, quae caput erat mundi, gloriae ejus invidebant, et Evangelii Romam invecti laudem ad se transferre cupiebant. Itaque Christum praedicabant, non studio salutis Lominum, sed per invidiam et contentionem adversus Paulum: per invidiam quidem, resistentes gloriae Pauli; per contentionem vero, qua suam quaerebant gloriam, volentes prae illo excellere. Hos autem verisimile est Judaeos fuisse. Cajetanus contentionem refert ad disparitatem doctrinae: putat enim hos una cum Christo legalia servanda praedicasse, idquecontentione quadam contra Paulum, qui legem docebat abolitam. Sed improbabilis est hic commentarius. Non enim Apostolus, quod infra dicit, gavisus fuisset, si qui perniciosa et adulterina dogmata tradentes Christum praedicarent, Evangelium ejus invertentes, sicut loquitur Gal. 1. Quos eosdem, etiam hujus Epistolae cap. 3., vocat inimicos crucis Christi. Quare hi, de quibus nunc agit, nec cum illis sunt comparandi, adversus quos agit in secunda Epistola ad Cor., dicens eos adulterare verbum Dei cap. 2. et 4., et appellans operarios subdolos ac Satanae ministros cap. 11. Utique propter doctrinae corruptelam. Sane et Augustinusjin Psalm. 115. istos nihilpraeter regulam fidei annuntiasse intelligit.
Quidam autem et propter bonam voluntatem Christum praedicant. Id est, ex benevolentia, qua desiderant hominum salutem. Nam Graeca vox eudoxia quae interpres varie vertit, uti annotavimus ad illud Eph. 1. secundum propositum voluntatis suae; significat benignam ac propensam voluntatem, nua quis alicui bene cupiat.
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16. Quidam ex charitate. Partitionem superiorem repetit, et repetendo explicat. Ubi notandum in Graecis codicibus eodem ordine membra repeti, quo supra posita sunt, hoc videlicet modo: Quidam quidem ex contentione Christum annuntiant, non sincere etc. Quidam autem ex charitate, scientes elc, tametsi nostrum ordinem censpicero est etiam in Ambrosiano textu. Quidam, inquit, ex charitate, quam scilicet proxime vocaverat bonam voluntatem. Idem est enim charitas et bona voluntas, quemadmodum Augustinus docet compluribus locis.
Scientes, quoniam, in defensionem Evangelii positus sum. Defensionem, Graece rursus arcoXoYiav. Et sensus est: Scientes, quod positus sum in vinculis, ut reddam rationem Evangelii a me praedicati; quasi dicat: cum sciant, me propter Christum et Evangelium ejus in vinculis teneri, ideoque libere per urbem Evangelium praedicare non posse: ex charitate, qua quaerunt hominum salutem, supplent hoc meum impedimentum sua praedicatione. Graecisicexponunt: Scientes, quod Evangelii ratio mihi reddenda sit apud Deum, a quo positus sum, id est, missus Evangelium praedicare. Pro hoc commentario similis allegatur locus 2 Tim. 1. Per Evangelium, in quo positus sum ego praedicator et Apostolus et magister gentium. Verum ibi longe diversum in Graeco vocabulum est, quo decretum 6eu mandatum in Scripturis solet significari. Quare priorem expositionem, quae Latinorum est, germaniorem putamus.
1:17
17. Quidam autem ex contentione Christum annuntiant, non sincere. Explicatalterummembrum. Alii vero, inquit, ex contentione Christum praedicant, gloriae suae studentes, meque deprimere conantes, non autem ex pura et recta intentione. Augustinus lib. 22. contra Faustum cap. 48. et lib. 2. contra epist. Parm. cap. 11. et praefat. in Psalm. 115., item tract. 50. in Joannem pro non sincere, legit non caste, quod idem valet. Est enim Graece dyvox; dictio diversa ab illa superiori, ut sitis sinceri. Auctor Ambrosiani textus vertit non simpliciter, sed is legisse videtur gctiacoc in Graeco, tametsi in eundem sensum redit utraque lectio. Nam eadem est intentio simplex et pura. Quod ergo dicit: non sincere, non ad doctrinam portinet, sed ad animum: nam uti superius diximus hi, de quibus agit Apostolus, veram de Christo doctrinam praedicabant, ut de ea re merito gauderet Apostolus, sed id faciebant intentione ac studio non recto. Quod declaratur sequentibus verbis:
Existimantes pressuram se suscitare vinculis meis. Suscitare, Graece Ircicpepeiv, quod est, inferre aut superaddere. Priori modo illud vinculis meis figurate dixit pro eo, quod diceret, mihi vincto. Existimantes, inquit, se mihi vincto pressuram sive afflictionem inferre. Posteriori modo, sine tropo intelligi potest: Existimantes se vinculis meis (quae una afflictio ita dicam) vincula mea nova afflictione aggravare. Quaeritur autem, de qua pressura loquatur Apostolus. Multi tam Graeci quam Latini eam intelligunt, quam persecutor Christianae religionis inferret. Ut sensus sit: putantes ac sperantes se, praedicando Christum et Evangelium ejus in culcando, Caesarem adversum me amplius exacerbaturos, a quo propter Christum et ejus Evangelium teneor in vinculis: aut certe gravius odium Judaeorum infidelium, qui sunt accusatores mei, adversum me concitaturos. Alii vero pressuram intelligunt dolorem, quem Paulus esset habiturus ex aliorum evangelizantium gloria, et mentem Apostoli explicant hoc modo: Quidam Christum praedicant contentione quadam et aemulatione atque invidia adversum me; videlicet gloriae meae, quam ex Evangelii praedicatione permagnam consecutus sum, invidentes. Itaque me nunc vinculis astricto et a munere praedicandi Evangelii impedito, illi gloriam Evangelii propagati hac praesertim in urbe mihi eripere, et ad se transferre nituntur. Cumque me sibi similem, hoc est, gloriae cupidum, arbitrentur, existimant se pressuram addere vinculis meis, id est, supra afflictionem carceris et captivitatis hujus e£iam hoc malum et hanc pressuram superinducere, quod splendore gloriae suae, quam ex Evangelio quaerunt, me urant, et dolorem ac tormentum animo meo adferant, velut qui gloriae ipsorum invideam. Qua tamen in re vehementer falluntur, quum ego contra (sicut infra dicet) ex animo gaudeam, quocunque modo Christus annuntietur, dummodo fructus Evangelii ad quam plurimos perveniat. Hic sensus valde congruit ingenio aemulorum Pauli, de quibus et hic et in 2 Cor. cap. 2. et 4. loquitur. Nam gloriae studio certabant adversus eum. Prior sensus minus placet, quod non sit verisimile, fratres istos (sic enim supra vocantur), id est, Christianos, sed tamen Pauli aemulos, illa sua praedicatione necem ejus spectasse; tum quia sic Pauli gloriam non extinxissent, sed magis auxissent, erat enim et habebatur apud fideles gloriosum pro Evangelio pati ac mori; tum quia praedicando Evangelium non potuissent aggravare vincula Pauli quoad mortis periculum, nisi cum suo ipsorum periculo. Nam utique praedicando Christum primum adversus semetipsos concitassent furorem persequentium. Verum illi hoc periculo contempto gloriae studebant. Itaque non ex odio, sed ex invidia cum Paulo contendebant, superare eum gloria cupientes.
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18. Quid enim? Id est: Quid mea refert? quid mihi curae est? quasi dicat: Non discutio, non multum moror, quo illi animo Christum praedicent; dum tamen Christus vere praedicetur. Negligebat enim Paulus illud malum propter hoc bonum, de quo sequitur:
Dum omni modo, sive per occasionem, sive per veritatem, Christus annuntietur. Graece: Attamen omni modo (vel potius quovis modo) sive occasione, sive veritate Christus annuntietur. Pro occasione, Graece est izp6<paoi(;, quae proprie praetextum significat, licet saepe pro occasione sumatur. Quod etiam convenit huic loco. Sentit enim Apostolus per illos fratres, de quibus superius locutus est, saltem divulgari et crescereEvangelium Christi, quocunque modo, animo et studio illi Christum praedicent: sive per occasionem, id est, aliud spectantes, ad quod eis hujusmodi praedicatio conducat, nempe gloriam suam, Paulique depressionem, sive per veritatem, id est, vere ac sincere hoc agentes, scilicet ut Christus annuntietur, et non alio detorquentes intentionem. Veritas ergo non opponitur falsae doctrinae, quasi Apostolus significet, non sibi esse curae, verane an falsa et haeretica sub Christi nomine docerentur, quem sensum quorumdam stolidorum bene refellit Theophylactus; sed opponitur pravae intentioni, de qua superius dixerat: non sincere; tametsi corruptam intentionem facile, si detur occasio, consequatur etiam doctrinae corruptela. Quod tamen hic factum fuisse, non est existimandum maxime propter id, quod sequitur:
Et in hoc gaudeo, sed et gaudebo. In hoc, scilicet quod Christus annuntietur. Non enim gaudebat Apostolus de perversa quorumdam praedicantium intentione, sed de ipsa praedicatione, quatenus.nimirum per eam Evangelii negotium promovebatur. Est autem idem judicium de mercenariis in Ecclesia pastoribus, id est, iis, qui officium pascendi et praedicandi referunt non ad salutem ovium sibi commissarum, sed ad commoda sua terrena. Nam et illorum labor est populo Dei fructuosus, multoque satius est vel mercenarium habere pastorem, quam nullum. Quare et de Christo ab illis praedicato gaudendum est. Idque pulcre docet Augustinus duobus locis supra citatis contra Faust. et contra Epist. Parmen., adducta etiam similitudine de conjugio, ex quo proles consequitur, quacumque tandem intentione conjuges sibi misceantur. Item de agricultura, cujus fructum non impedit agricolarum malitia. Ex quibus liquet, quam falsum sit, quod in suis proleg. scripsit Brentius, eum, qui spiritu Christi caret, cum fructu verbum Dei praedicare non posse. Quod si esset, non Christus Judam cum caeteris Apostolis ad praedicandum misisset, nec Paulus alibi diceret: Ne forte cum aliis praedicavero, ipse reprobus efficiar, 1 Cor. 9. Addit autem Apostolus, sed et gaudebo, pro quo legit Ambrosiauus, quin etiam et gaudebo; ut ostendat non inane, sed solidum ac justum esse hoc gaudium, quod sibi velit esse perpetuum; vel quo significet, ex ea re sibi adhuc accessuram novi gaudii materiam, juxta rationem subjunctam.
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19. Scio enim, quia hoc mihi proveniet ad salutem, quasi dicat: Illi Christum praedicant, existimantes, per hoc se pressuram suscitare vinculis meis: at multo secus eveniet. Scio namque, quod hoc, sciJicet ab illis praedicari Christum, mihi cedet ad salutem; sive me liberari contingat e vinculis, sive non. Ad salutem, inquam, hoc est, ad bonum meum spirituale in futuro saeculo atque etiam praesenti. Nam ea res augebit gloriam meam, quam illi obscurare conantur. Hunc sensum exigunt sequentia. Scire autem se dicit non per revelationem, sed certitudine bonae spei, quemadmodum infra declarat.
Per vestram orationem, et subministrationem spiritus Jesu Christi. Tacite se commendat precibus Philippensium, quasi dicat: Scio, hoc mihi profuturum ad salutem per vestras ad Deum orationes, quas proinde pro me fieri peto; nt Jesus Christus spiritum suum mihi subministrot, qui faciat mihi illud ad silutem provenire. Conjungit Apostolus orationes hominum cum subministratione spiritus Christi, id est, auxilio Dei; et quidem orationes priori loco nominat, non ut rem digniorem, sed quia per eas hoc posterius obtinetur, licet et illac non aliunde, quam a praeveni«nte Dei gratia proficiscantur.
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20. Secundum expectationem etspem meam. Pendet haec pais adhuc ab illa superiore, qua dixerat, hoc sibi proventurum ad salutem, nimirum, inquit, secundum expectationem et spe?n meam; id est, proutexpecto et spero. Vox Graeca aitoxapadoxiav, quam interpres expectationem vertit, non qualemcunque expectationem significat, sed intensam ac vehementem. Qua voce etiam in epistola ad Nom. cap. 8. usus est, ubi Latine legitur: Nam expectatio creaturae etc. Atque illam significationem, de qua illic plura, ponderant etiam hoc loco Graeci interpretes.
Quia in nullo confundar. Potest haec pars cum praecedenti ita connecti: Secundum spem meam, qua spero, qv.od in nullo confundar. Verum rectius secundum proprietatem Hebraei sermonis illud quia sic accipitur, ut sit explicantis et fortius affinnantis, tanquam dicat Apostolus: Ita spero, et certe nulla cx parte confundar, id est, pudefiam ab expectatione et spe mea, sed integre et plene consequar rem speratam; nempe eam, de qua sequitur.
Sed in omni fiducia, sicut semper, et nunc magnificabitur Christus in corpore meo, sive per vitam, sive per mortem. Pro fiducia Graece est Tzapprfiia, vox Apostolo frequens, quam interpres Ambrosius hoc loco vertit exsertam fiduciam, alibi libertatem. Significat autem agendi, loquendive ingenuam et imperterritam libertatem. Quod ait: sicut semper et nunc, Hebraismus est, quo reticetur ita, quod respondeat adverbio sicut. Cui simile est illr.d orationis Dominicae: Sicut in coelo et in terra. Sensus Apostoli eot: Sed dum tota fiducia, id est, libere et intrepide versor in Evangelio propagando, sicut semper ex quo factus sum Apostolus, ita et nunc, me vinculis alligato, glorificabitur Christus in corpore meo, seu vivere contingat seu mori. Nam si supervixero, corpus meum, sicut ante, impendam obsequio Christi: si vero mortem inferat persecutor, corpus meum exhibebo hostiam Christo. Utrovis autem modo proveniet mihi salus et gloria, etiam apud homines. Quod autem per mortem sit Christum magnificaturus in corpore suo velut hostia quaedam, intelligi potest ex aliis locis. Nam sequenti capite dicit: Sed etsi immolor supra sacrificium etc. et 2 Tim. 4. Ego enim jam delibor. Theophylactus illud in omni fiducia, refert ad verbum magnificabitur, quod non estrejiciendum. Obiter notandum, illampartem, sicutsemper et nunc, posse et ad id, quod praecedit, et ad sequentia referri. Sed convenientius ordinatur cum sequentibus, juxta sensum jam datum.
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21. Mihi enim vivere Christus est; et mori lucrum. Ostendit, seu vitam seu mortem suam sibi cessuram ad salutem. Nam, inquit, mea vita Christus est; id est, vitam meam Christo et Evangelio consecravi: et mors lucrum mihi est, id est, mortem pro lucro deputo; per eam enim consequar, ut sim cum Christo, sicut infra dicit. Quod maxime verum, si mortem intelligas pro Christo illatam, de qua Paulus loquitur: tametsi generaliter omnibus justis mori lucrum est, quia mors omnibus illis est transitus ad vitam; quemadmodum docet Ambrosius lib. de bono mortis; licet eam non statim omnes consequantur, ut qui purgandum aliquid secum auferunt. Id quod in morali doctrina sui commentarii in hunc locum diserte docet Chrysostomus; affirmans inter alia sancitum e3se ab Apostolis, ut in celebratione mysteriorum memoria fiat defunctorum.
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22. Quod si vivere in carne, hic mihi fructus operis est; et quid eligam ignoro. Graece hoc mihi fructus etc. nonnullis etiam Latinis suffragantibus. Bifariam distinguitur et exponitur haec sententia. Uno modo: Quod si contingat adhuc permanere in vita hac mortali, ea res cedet mihi ad fructum operis seu laboris, quem adhuc Evangelii causa subiturus sum, quasi dicat: Si supervixero, multos adhuc opere praedicationis sum lucrifacturus Christo. Deinde sequitur nova sententia: Et quid eligam ignoro. Hanc distinctionem amplectitur Erasmus in sua versione, [supplendo verbum contigat. Eandem sequitur Cajetanus, sed diverso sensu, quem apud ipsum videre est. Alio medo: Quod si permanere in vita hac mortali mihi cessurum sit ad fructum operis, dum labcre praedicationis multos adduco ad Christum: et quid eligam ignoro. Id est, adeo praesens meum commodum, quod ex morte expecto, non praefero saluti proximorum: ut etiam dubitem, utrum e duobus eligam, vivere an mori. Hic sensus fere omnium est interpretum, etiam Graecorum. Quaeres; Quomodo Paulus ignorare se dicit utrum eligat; et quomodo coarctatur e duobus, at statim subjicit: et tamen continuo post affirmat, alterum esse multo melius, scilicet esse cum Christo, quam vivere hic in terris absentem a Christo? Nam ubi scitur unum esse multo melius altero, non est in eligendo difficultas aut perplexitas. Responsio. Sciebat Apostolus, unum per se esse multo melius. Quis enim nesciat, quod sit melius esse cum Christo, quam vivere hic in terris absentem a Christo? Sed hoc illo melius esse poterat consideratum secundum circumstantias; nimirum ratione permagnae utilitatis, quam vita Pauli in carne mortali esset adhuc allatura Ecclesiae Christi; cum interim lucrum vitae coelestis ei integrum maneret, percipiendum suo tempore. Haec igitur erat Apostolo justa ratio dubitandi.
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23. Coarctor autem duobus. Graece, coarctor enim e duobus. Ambrosianus legit, ex his duobus; exprimens vim articuli Graeci. Agitur enim de duobus jam nominatis, vita et morte. Sensus est: Distineor ac trahor in diversa; hinc desiderio Christi, illinc amore fratrum, quibus vita mea in carne adhuc est necessaria. Sensum hunc explicant sequentia. Caeterum de recta distinctione hujus loci vide Augustinum lib. 3. de doct. Christiana cap. 2., quem nos sequimur.
Desiderium habens dissolvi et esse cum Christo. Graeca plenius ita reddes: Desiderium habens ad hoc, ut dissolvar et sim cum Christo. Non dicit mori, sed dissolvi; ut sigcificet mortem hominis non esse interitum animae, sed partium permanentium, id est, corporis et animae dissolutionem ac separationem; quae tamen per se non erat Paulo expetenda, sed propter illud consequens, esse cum Christo, ad quod sine morte media ventri non poterat. Ex hoc loco clare ostenditur, animas sanctorum ex hac vita sine peccato migrantium 6tatim pcst mortem esse cum Christo; et sicut Apoc. 20. dicitur, regnare cum Christo. Quod observandum inprimis contra Anabaptistarum errorem, qui animas usque ad resurrectionem corporum dicunt sopore quodam pressas, nec in bonis esse, nec in malis. Nam si Paulas non statim erat futurus cum Christo, sed denique post resurrectionem; cessabat igitur causa, propter quam desiderabat statim dissolvi, et non diutius in carne permanere. Unde Cyprianus in serm. de mortal. huc alludens ait: Vt cito ad Christum venire contingat, optemus. Quoniam vero hoc, quod Apostolus dicit, esse cum Christo, significat beatudinem nostram, scilicet esse in bonis Christi atque eorum esse participem; quorum principium est Deum videre, unde et post resurrectionem id ipsum nobis promittitur, 1 Thess. 4. iis verbis: Et sic semper cum Domino erimus: hinc recte ac solide etiam ex hoc loco probatur, animas sanctorum ante generalem resurrectionem frui beata Dei visione. Et quidem eo modo locum hunc intellexerunt, non solum Latini patres, verum etiam Graeci Chrysostomus, Theophylactus et Oecumenius in commentariis. Quod notandum propter alia quaedam loca apud eosdem auctores, quae lectori parum attento diversum videntur sonare. Est autem hic Apostoli locus conferendus cum illo, qui est 2 Cor. 5. ubi dicit: Audemus et bonam voluntatem habemus magis peregrinari a corpore, et praesentes esse ad Dominum. Est enim utriusque loci eadem sententia. Caeterum quod hic dixit Apostolus: Desiderium habens dissolvi et esse cum Christo; quomodo non pugnet cum eo, quod dixit 2 Cor. 5. Nolumus exspoliari: facile judicabit lector, si cogitet illic Apostolum loqui juxta desiderium naturale; hic autem ex voluntate rationali, qua petebat e3se cum Christo, quod sine dissolutione sui non posse fieri sciebat.
Multo magis melius. Augustinus loco paulo ante citato addit enim: Multo enim magis optimum, putatque quosdam interpretes particulam enim studio abstulisse, ut textum Apostoli suo sensui accommodarent. Qua quidem in re minime fallitur: cum ea particula et in Graecis quibusdam Roberto conspectis, et in Latinis bonis codicibus, veluti Laudensi illo, reperiatur expresse posita. Qua significatur, hic subjici causam desiderii jam dicti. Non tamen Apostolus simpliciter dixit, multo melius, sed multo magis melius; videlicet comparativum duplicans, ut vehementem excessum significaret, quasi dicat, multo longeque melius; aut, infinitis partibus melius, quam permanere in carne; ut hoc illius respectu ne desiderandum quidem sit. Unde sequitur:
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24. Permanere autem in carne, necessarium propter vos. In Graeco comparativus est, magis necessarium. Comparandi particulam magis addunt etiam Latina MSS. bene correcta. Porro non dicit Apostolus, permanere in carne minus bonum est, ac proinde minus desiderabile, sed, quasi nec bonum sit nec desiderabilo, dicit, necessarium propter vos, id est, propter vestram et aliorum fidelium salutem. Nam ut recte monet Augustinus ubi supra, sentit Apostolus e duobus se coarctari, quorum alterum desideret, alterum vero necessarium judicet, non tamen desideret.
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25. Et hoc confidens scio. Graece persuasus scio, tametsi recte vertit interpres, confidens scio.
Quia manebo et permanebo omnibus vobis. Graece, permanebo cum omnibus vobiSy ne quis dativum utilitatis interpretur. Est enim sensus: Quod propter vos necessarium esse dixi, id etiam futurum sperate: nam omnino mihi persuadeo, confido et scio, me mansurum adhuc in vita, et cum omnibus vobis permansurum, id est, non ad horam, sed multo adhuc tempore apud vos mansurum.
Ad profectum vestrum et gaudium fidei. Id est, ut promoveam salutem vestram; et ut afficiam vos gaudio ex fide profecto, hoc est gaudio spirituali, quod proprium est Christianorum. His et su- Guil. Eitli Comm. Tom. II. perioribus verbis praesentiam suam promittit Philippensibus. Quod idem apertius facit in eo, quod sequitur.
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26. TJt gratulatio vestra abundet in Christo Jesu in me, per meum adventum iterum ad vos. Significat aliud bonum ex sua liberatione consecuturum. Pro gratulatione, Graece est, gloriatio. Videri potest hic sensus: Ut cum liberatus et vobis restitutus fuero, possitis affatim de me Apostolo vestro gloriari, vobisque gratulari; sed hoc in Christo Jesu, id est, ita ut totam hanc gloriandi et gratulandi materiam cum gratiarum actione Christo acceptam feratis. Verum aliter Graeci, qui gloriationem vestram passive intelligunt, id est, de vobis, et hunc faciunt sensum: Ut ego de vobis abundantius glorier in Christo, postquam ad vos reversus fuero, ac videro quantum in Christo profeceritis. Sensum hunc probabilem facit locus 1 Cor. 15. Per gloriam vestram, fratres, id est, per gloriationem meam de vobis; quemadmodum ibi expositum est. Adde, quod hic sensus modestior est, quo non illos de se, sed se de illis dicit gloriaturum. Circa hunc locum duae quaestiones occurrunt. Una, quomodo Paulus haec, quae scribit de sua liberatione et reditu ad Fhilippcnses, scire se dicat; utrum ex revelatione, sicut alia multa sibi eventura sciebat, Deo sibi vel aliis Prophetis revelante, quemadmodum testatur Actorum libro; an vero ex humana, sed valde probabili conjectura, quae moralem certitudinem faceret. Sane magis apparet hoc posterius, ex eo quod in superioribus tanquam dubius loquatur, dicens: sive per vitam sive per mortem. Et rursus, quid eligam ignoro, quam quidem dubitationem tollere debuisset revelatio. Quin et capite seq. subdubitare potest videri, cum ait: Sed etsi immolor. Quare quod hic dicit, corfidens scio, quia manebo etc. et iterum sequenti capite, confido in Domino, quoniam et ipse veniam ad vos cito: de ea quam dixi conjecturali scientia ac fiducia est accipiendum. Vox Graeca, qua utrobique utitur, generalis est, ad parsuasionem infallibilem et probabilem; quod et supra annotavimus ad illud: Confidens hoc ipsum, quia qui coepit etc. Altera quaestio: An id, quod dicto modo scire se dicit, impletum fuerit. Ita quidem sentit Chrysostomus. Unde et colligit, hanc Epistolam scriptam esse e prioribus vinculis. Nam ex posterioribus non fuit liberatus Apostolus. In eadem sententia est Oecumenius. Caeterum Theophylactus dubitat et incertum esse dicit. Alii quidam impletum simpliciter negant, existimantes, se satis compertum habere, quod ex posterioribus vinculis, adeoque post secundam ad Timoth. haec scripta sit Epistola. Sed, quod in argumento hujus Epist. attigimus, videtur dubitari non posse, eam esse scriptam ex priore captivitate. Vide Baron. anno Christi 60. §. 1. Facile autem potuisse Apostolum ea captivitate liberatum, redire in Orientem intra octo illos annos, qui priori et posteriori captivitatibus intercesserunt, est videre apud eundem: anno Christi 61. §. 1. et 2. Sed tunc videat lector, quomodo, haec si ita sint, consentiant cum his, quae leguntur Act. 20; 25. Con- Summa est: Non videri Apostolum, ex priore cnptivitate liberatum, reipsa in Graeciam rediisse, tametsi id speraverat.
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27. Tantum digne Evangelio Christi conversamini. Transit ad exhortationem. De me, inquit, ne sitis solliciti: tantum hoc curate, ut vos, sicut dignum est Evangelio Christi, conversemini; id est, ut vita vestra Evangelio respondeat, ut Evangelium ex vestra conversatione honoretur.
Ut sive cum venero et videro vos, sive absens, id est, sive vobis praesens sim, sive absens a vobis, audiam de vobis. Graece audiam ea, <<nae de vobis, vel circa vos, id est, audiam de rebus vestris; scilicet ea, quae sequuntur: Quia statis in uno spiritu unanimes colloborantes fidei Evangelii. Unanimes, Graece, una arAma, sicut dixerat uno spiritu; nec liquet utrum praecedentibus an sequentibus adjungenda sit haec particula. Theophylactus praecedentibus annectit. Sed quia id durius fit, nulla conjunctione media, idcirco magis videtur ad sequentia referendum. Hoc sensu: Ut de vobis audiam, quod perseveretis in unospiritu, id est, concordes, maxime in doctrina: quodque sitis uno animo et studio collaborantes, Graece concertantes, id est, una nobiscum certantes, vel secundum Theophylactum vos mutuo adjuvantes, in certamine pro fide Evangelii. Juxta hanc expositionem inter spiritum et animam distinguere non est necesse; tametsi non incommode potest spiritus ad intellectum, anima seu animus ad voluntatem referri.
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28. Et in nullo terreamini ab adversaiiis, sive infidelibus, Christi fidem aperte persequentibus, sive judaizantibus haereticis, veritatem fidei corrumpere nitentibus. Incertumest enim, utros significet, nisi quod sequentia priorem glossam magis exigunt. Terrorem autem seu pavorem intelligit efficacem, quo nimirum animi constantia labefactatur.
Quae illis est causa perditionis, vobis autem salutis. Ambrosianus: Quae est illis occasio interitus, vel secundum quosdam codices ostentatio. Nam Graeca vox ostensionem significat. Et hoc modo Graeci interpretes eam vocem intellexerunt. Sed quia ostendere pro eo, quod est facere, exhibere, inferre, in Scripturis saepissime accipitur, unde illud: Quis ostendit nobis bona Psalm. 4., et Alexander aerarius multa mala mihi ostendit 2 Tim. 4., hinc etiam potuit pro causa vel occasione sumi. Sensus igitur est: Quod vobis adversantur, quod vos persequuntur propter fidem Evangolii, id argumentum est et indicium aeternae perditionis ipsorum, et vestrae salutis, vel secundum nostram versionem: Id illis causa est perditionis, meritoria; vobis autem occasio salutis. Beati enim, qui persecutionem patiuntur propter justitiam, quoniam ipsorum est regnum coelorum.
Et hoc a Deo, nempe quod patiamini pro Christo. Hoc enim continebatur in proxima parte: vobis autem salutis; vobis, inquam, persecutionem pro Christo patientibus. Confirmant et explicant hunc sensum verba sequentia.
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29. Quia vobis donatum est pro Christo, non solum ut in eum credatis, sed ut etiam pro illo patiamini. Quod noster interpres vertit dnkp XpiOTOO pro Christo, Oecumenius interpretatur a Christo, Anselm. et Cajetanus per Christum, videlicet ordinautes hanc particulam cum verbo donatum est. Ut sensus sit: a Christo, vel per meritum Christi, donatum esse non solum, ut etc. Verum nimis aliena est, ac praeter usum, ista praepositionis interpretatio. Sed et articulus t6 praefixus repugnat hujusmodi constructioni. Quare multo rectius alii hyperbaton hic agnoscunt, particulam pro Christo referentes ad extremum verbum patiamini; ut illud, non solum ut in eum credatis, parenthesis quandam speciem habeat: quasi plano sermone dicat Apostolus: Et hoc ipsum, quod pro Christo patimini, a Deo est: siquidem a Deo vobis donatum est, non solum ut credatis in Christum, verum etiam ut pro Christo patiamini. Vel brevir.s hoc ordine: Vobis donatum est pro Christo pati, et non solum in eum credere. Manifeste contra Pelagium ostendit hic locus, fidem, qua in Christum creditur, et patientiam, qua pro Christo tolerantur adversa, Dei dona esse. Ac de fide quidem id ex hoc loco probat Augustinus lib. de grat. et lib. arbit. cap. 14. et lib. de dono persev. cap. 2. et alibi. Pelagius vero suo dogmati consentanea scribere volens in hujus loci expositione, Commentarium facit haereticum.
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30. Idem certamen habentes, quale et vidistis in me, et nunc audistis de me. Eodem, inquit, in certamine mecum constituti, similia passi, qualia me patientem et vidistis, quum apud vos essem, et nunc longe positi, auditis. Nam Philippis Apostolum Paulum una cum Sila, commota adversus ipsos seditione, virgis caesum et in carcerem missum, dureque tractatum fuisse, testatur Actorum lib. cap. 16. Ac meminit ejusdem rei ipse Apostolus 1 Thess. 2. Dicens autem: et nunc auditis de me, de Romanis vinculis loquitur. Porro certamen appellat patientiam adversorum; quia qui patitur, certat et pugnat, ne per impatientiam superetur. Ex hoc loco apparet, Philippenses post PauK discessum Evangelii causa fuisse vexatos et afflictos ab adversariis; licet id alibi scriptum non reperiatur.
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v. 3 gratias ago Deo meo, ubique gratias agit pro bona conditione fidelium, pro beneficiis illis collatis; facit scil. quod ipsefidelibus commendavit (Eph. 5,4. 20. Col. 3,15) et docet exemplo; cum affectu dicit Deo meo, considerans ut beneficium sibi collatum quod Deus fidelibus tribuit; eodem modo cf. Rom. 1,8; 1 Cor. 4,4; Philm. 4. Ad talem gratiarum actionem autem excitatur in omni memoria vestri ixi: habes simile exemplum huius notionis ¿rí 1 Cor. 14,16; Eph. 4,96; 4 Thess. 3,7 (in omni necessitate et tribulatione nostra, Hebr. 41,4 etc. cf. Blass$ 43,3): scil. memoria seu recordatio quam de illis habet est occasio actionis gratiarum. Ita iam explicavit recordor, glorifico Deum; eadem habet Thph. $cvexoc bpv ueuvnpevos Theod. et similiter Oec.; assidue gerit memoriam eorum ; eodem modo dicitur pex» $póv recordatio de vobis (genitivo obiect.) Rom. 1,9 ; Eph. 4,16 ; 1 Thess. 3,6 ; Philm 4 (alias eliam jefa sept cov, 2 Tim. 1,3). Haec eius memoria de ipsis magis declaratur
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v. 4 semper in cunctis oralionibus meis i» máson 9e(set mov in quavis oratione mea «Av éno: xotoy.evoc peculiarem facio deprecationem pro omnibus vobis cum gaudio. Magna est laus, quod omnium memor est cum gaudio; « in eis nihil occurril apostolo quod non esset dignum gratiarum actione, et hoc est valde magnum « ( Thom.) ; nam polestetiam contingere, ut cum moerore ac tristitia aliquorum recolatur memoria, uti monent graeci alludentes ad 2 Cor. 2,4: ex multa tribulatione et angustia cordis scripsi vobis (Chrys. Oec. Thph.). Magnum prodit affectum repetito omnium mentionem faciens (cf. 1,4.7.8.25; 2,17), in quavis oratione pro iis specialiter orans et perquam libenter petà aoc id praestans! Quaenam est causa huius deprecationis cum gaudio? haec affertur
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v. 5 super communicatione vestra in evangelio el; tò sòayyéhiov, per se posset esse sensus : quod participes facti estis evangelii et ita explicat Theod. : evangelii praedicationem prompte accepistis, et eodem modo Thom. Cai. interpretantur, sed cur additur : a prima die usque nunc? ad susceplionem evangelii id parum convenire videtur; locutione potius indicantur actus repetit; insuper cur apostolus cum ictu efferret eos usque nunc non defecisse ab evangelio? Praeclare autem congruit altera notio : super collatione vestra in evangelium; agitur de subsidiis quae Philippenses assidue apostolo praebuerunt in ministerium evangelii; ita locutionem interpretantur Chrys. Oec. Thph. Est. Iust. Nat. Lap. M. Hpt. ; de hac notione cf. Rom. 15,26 xowov(av elc tous ntwyoús, 2 Cor. 9,13; et de eiusmodi participatione ad promovendum evangelium loquitur apostolus 4,16; cf. Rom. 12,13, EXenywosóva, simpliciter vocem per eleemosynam declarat. Potest utique retineri significatione societatis seu participalionis, sed eo sensu, ut partem habeant ad promovendum evangelium, seu se socios adiunxerint Paulo subsidiis missis, ita ut in generali notione societatis seu participationis siç tò eùayyňov haec peculiaris ratio per subsidia promovendi ministerium evangelicum subintelligatur et innuatur (cf. 4,15-16). Sensu amplissimo vocem intelligi vult Lightfoot, sc. cooperationem seu participationem cum apostolo affectu, afflictionibus, laboribus, eleemosynis vel alio quovis modo. Et eodem modo monet Ew. non ad sola subsidia pecuniaria vocem esse restringendam, eum da ths xpóvnc huépas 4/0: toù vv maius quid innuat; quare omnia genera parlicipalionis esse assumenda, preces et supplicationes pro Paulo et eius opere, hospitalitatem exercitam, opitulationes et admonitiones aliis fidelibus pro opportunitate aut necessitate traditas etc. Et ex hoc loco iam Chrys.. ansam capit, ut Philippenses magnopere laudet: « magnum est de quo illis testimonium hoc loco dat et valde magnum, alioquin apostolis et evangelistis dari solitum. Non quoniam una, inquit, civitas vobis commendata et credita est, illam solam curatis, sed nihil omittitis, ut laborum meorum participes sitis, ubique praesentes, vestramque operam et diligentiam una mecum | in praedicatione collocantes; non semel, bis aut ter, sed semper ex eo tempore quo credidistis usque ad hunc. diem apostolorum alacritatem tepraesentastis ». xowwvig óy.àv, aliqui dependere faciunt ab eoyapistab ( (Theod. Oec. Lap. Vine. sat nimium distat, nec placet cum eodem verbo còyapıotă bis coniungere particulam èni notione diversa; neque ullo pacto ea coniunctio necessaria est, nam significatione plane apta ¿nì v5, xowovíz adiungitur ad immediate antecedens, ut explicetur gaudium apostoli. Eo quod usque nunc adiutores fuerunt evangelii, magnam animi promptitudinem pro re divina et pro ministerio Christi ostenderunt; quare sperat apostolus
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v. 6 confidens hoc ipsum, «9:5 *oUro dicitur cum emphasi, et refertur ad antecedens : propter ipsum hoc, quia tam perseveranter curam habuerunt pro evangelio confidit apostolus; alii tamen ad sequentia referunt : hanc ipsam habens confidentiam : quia qui coepit in vobis opus bonum, perficiet ; ad Deum auctorem docet esse referendam bonam iltam dispositionem Philippensium, quam seil. Deus coeperit in illis, et ab eodem Deo esse sperandum monet fore ut opus bonum toyov óy«0óv qua notione generali jam plura complectitur, perficiat et perducdt, conservet et augeat usque in diem Christi Iesu, usque ad 5,93; 4 Tim, 6,44; similiter Iac. 5,7 etc.; apostolus enim speravit et desideravit diem Domini (cf. 2 Cor. 5,1). Ad rem scribit Zap. : « solet Paulus hic, 4 Thess. 4,45 et alibi, ita loqui de die iudicii extremi, ae si - instaret et vicinus esset, non posteris Philippensium postea nascituris, ut vult Chrysost. sed ipsismet ad quos scribit hic Paulus, ut nimirum singuli, tam ipsi, quam nos, illum assidue .ob oculos habeamus. » Ceterum apostoli de die adventus Christi scribunt eodem modo, quo ipse Christus locutus erat (cf. Matth. 24,42,44; 25,43. Marc. 13,29. 33; Luc. 21,28.36). Dein rationem reddit suae confidentiae et gaudii
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v. 7 sicut est mihi iustum hoc sentire pro omnibus vobis rèp návcov : de omnibus vobis talem aestimat sibi incumbere utpote debitum et plane rectum et iustum. Potest zip notione qepi explicari; sed quia in v. 6 id spectatur quod Deus in bonnm Philippensium facturus speratur, óz£e accipi sane potest. post aliquas ambages Ew. quoque revertitur : notionem oeoveiv. bene exponit. Cur reputet sibi iustum talem fovere sententiam Philippensibus honorificam, exponit : eo quod habeam vos in corde 9i tò 5yew proplerea, quia etc.; graeci explicant in corde habere i.,e. bene recordari : memoriam vestri studiose mecum circumfero.,Atque haec notio sola congruit; nam, uti Just. recte advertit, quod alii explicant de Pauli in eos amore, non satis spem illam et confidentiam declarat; solus enim amor non sufficit ad talem spem et confidentiam conciliandam. Iam vero, si in corde habere idem est ac cum studio memorem esse, bene recordari, dein patet ad hanc notionem supplendam necessario adiungi debere cuvxotvwvoúç LOU TTS y otroc TAVTAG buXe öytas : bene enim notat Tust. : « oritur cerle maxime spes el confidentia ex eo quod semper mentis oculis obversetur Philippensium caritas ae munificentia, qua apostolum etiam absentem prosequuntur ». Nunc facile patet, quod recte iam viderunt Cai. Lap., ordinem sententiae esse ila constituendum : vos esse socios gratiae meae tam in vinculis quam in defensione el confirmatione evangelii. Latini legunt socios gaudii mei, graeci lesles omnes cuvxotvovoóc wou tis yžottos (aliqui Ts yXovvóc mov); iam Est. notat yapës et jXowoc esse voces adeo affines, ut facile alteram pro altera quis legat aut scribat; estne compendium scripturae supponendum? Vocat autem apostolus gratiam 'suam (ila plerique iungunt, non : socios meos gratiae) votationem suam apostolicam, apostolatum suum, uti ZAÀdM. rite concipit : « tributae mihi graliae in apostolatum compar ticipes facti » (Swete, I, 202). Apostolatum exercuit Paulus in vinculis, in carcere, yel catena circumdatus; in defensione conira accusationes, calumnias Iudaeorum, quibus et Pediu et praedicationem evangelii impetebant, et confirmatione evangelii, qualenus scil. argumentis probavit et evicit veritatem evangelii in disceptationibus cum ludaeis et gentilibus, cuius confirmationis exemplum legitur Act. 28,23. Et talem apostolatum appellat apostolus. gratiam suam;.scil. ut bene ait. Ca. « gratiam suam explicat Paulus et pali vincula pro Christo et defendere et confirmare evangelium; hoc est agere, illud-pati ; utrumque tamen est doni divini, homini concessi gratuito ». Quia Philippenses apostolum in illa conditione constitutum, exercentem apostolatus gratiam in vinculis etc. adiuvabant subsidiis missis, consortes facti sunt gratiae eius, participes apostolatus eius, participes meriti quoque eius « secundum mensuram cooperalionis et caritatis » (Lap.). Š clare affirmat apostolus, illorum dona et subsidia esse xoweovíav sis tò ejayyéňtov, ad quod bene congruit: socii gratiae meae, socii apostolatus mei, uti M. quoque in versione rem exprimit et. ex graecis TAdM. explicavit (cuius sententia in editione Rabani (M. 112,480 misere distorta est : tribuit mihi gratiae in apostolatum, comparticipes facti; lege, tributae mihi gratiae etc.) ; et Theod. praebet yágw BE xóOape tà napata gratiam vocat perpessiones (apostolatus scil.). Quam acceptionem Ew. immerito vocat « vix intelligibilem » ; ipseexplicat : socios meos vos esse eiusdum gratiae salutis. Et copiosé suum erga eos affectum confirmans el ostendens dicit ( Thd M.)
1:8
v. 8 testis enim mihi est Deus, non quod ei non adhiberetur fides Deum testem adducit, sed quia magnum animi sui affectum verbis exprimere non potest, Deo hoc relinquit corda exploranti (Thph.), et quoniam cordis solus Deus est inspector, Deum in testem affert (Caz.), quomodo cupiam omnes vos, desiderio tenear veslri omnium, Zn visceribus Iesu : Christi; amore ardentissimo, qui visceribus, affectu intimo designatur el quem amorem Iesus ministris suis inspirat, uti C/rys. Oee. Thph. explicant; viscera Iesu Christi sunt ipse ille amor intensus quo Christus suos diligit; desiderium itaque apostoli fundatur vel originem habet in amore Christi; dilectio qua Christus diligit apostolo est exemplar et ralio affeclus el desiderii quo complectitur omnes Philippenses. Eo mveup.acuxcny othostopylav. Quia apostolus scripsit Galatis : vivo iam non ego, vivit vero in me Christus (Gal. 2,20), videtur non tam suum desiderium, quam ipsius Christi in se viventis desiderium designare; id quod forlasse M. indicare vult, dum sane audacius scribit : loco sui proprii cordis ponit cor Christi. Sed cum desit articulus £v en)dyvow genitivum esse genilivum qualitatis Ew. monet, et vertit : in (d. h. mit) einem Christus-Jesus-Herzen. Supra iam dixerat v. 4 se pro omnibus cum gaudio deprecationem oro, simul autem eius precatio arcte adnectitur ad antecedentia et cum iis cohaeret; id quod ThdM. bene designat : « vult ergo dicere : testis est mihi Deus qualiter erga vos affectus sim (ózoc TEP mávvac Otkxetkat) el oro per singula momenta abundare magis in vobis illam caritatem quae el erga Deum et erga alterutrum est » (Swete 1, 904); ut caritas vestra (etiam tri) magis ac magis abundet, tale desiderium pro ipsis et talem precationem haurit item in visceribus Chrisli; caritas autem eo perfectior erit quo maior adest En(1voctc, in scientia, èy Extrvoset, Dei et Iesu Christi et rerum divinarum; crescente cognitione crescet aestimatio, amor, desiderium. El hoc pertinet ad caritatem erga Deum, cum qua intime connexa est caritas in proximum — est una virtus theologica — et ad hanc in proximum caritatem videtur potissimum spectare et in omni sensu, xo maon aiohýosi vox a graecis declaratur xcía:c ( Thph.), õıdxpıots (Theod.), qui monent cum Chrys Oec. ne omnes simpliciter ament &zAXóc xoi óc £xvyev, sed cum diiudicatione, discretione; atono est perceptio, apud LXX. ponitur pro hebr. ny3, semel etiam pro m22n (sapientia); ex usu vocum cognalarum (Luc. 9,43 et Hebr. 5,14) derivatur notio recte diiudicandi ac discernendi, accurate percipiendi. Quae significalio si applicatur ad caritatem erga proximum, videtur includere duo : sensum quendam percipiendi (occasiones, modos aptos iuvandi proximum) et sensum diiudicandi seü discernendi (ne imprudenter, subsidiis seu modis non consentaneis succurratur). Ad quam significationem accedit Nat. explicans de prudentia et discretione in agendo et similiter Est. interpretans vocem de exacto dictamine rectae rationis. Talis autem accurata cognitio et discretio (Exívocts xol oio0cic) requiritur, eiusque abundantiam Paulus pro eis expetit
1:10
v. 10 ut probetis potiora, eic tò Boxwattew bua tà čtugépovta; vide Rom, 2,18 ; locutio per se duplici sensu accipi polest : explorare ea quae inter se differunt (uti bonum et malum, deterius et melius, licitum et illicitum) vel approbare praestanliora. Ultimo sensu accipiunt graeci, explicantes «à cupgépovto (Chrys. Thph.), «(vx tà xgesíczovx (Thd M.) quae sint meliora ; utrumque sensum complectitur Theod. : ut sciatis «(ya VÈY xaX, TIVO 08 xoeieeova, TIVO 8E nayránac: TA Otxgooky mobs Gc). tyovra et quaenam sint prorsus inter se differentia. Parum profecto videtur sensus prior commendari; potius Paulus pro illis efflagitat, ut ratione habita abundantiae caritatis approbent praestantiora in caritate Dei et proximi, seu praestantia, ea quae - eminent, unde vulg. potiora, et syrus : ea quae conveniunt. Id sequentibus quoque congruit, ut sitis sinceri eD«xgvyeic, quoad Deum, addunt graeci, qui sine offensa &xpácxozo: referunt ad proximum; illud sunimam quandam dicit puritatem, candidi (etymologice vocem referunt ad s splendor solis: candidus solis instar, sonnenrein? Prellwitz, elymol. Woerterbuch); ut sine offendiculo progrediantur in tramite probitatis in diem Christi eig t s£ox» tamquam terminum, ad quem intentio dirigitur (in Richtung auf oder für den Tag Christi, Ew.); et qualem ab iis desideret probitatem, indicatur
1:11
v. 11 repleti fructu iustitiae per Iesum Christum, ut impleti sint fructu eo quem profert iustitia (illa quae a Deo est) adiuvante et graliam suppeditante Christo, «iv 23: Xgeixoi, fructu qui est per Christum ; fructus autem iustitiae sunt opera bona. Ultimus autem et supremus finis omnis caritatis, iustitiae, operum bonorum est in gloriam et laudem Dei ; cf. Eph. 1,6.12.14; ad quam gloriam eliam perlinet, ut Deus propler probitatem fidelium ab omnibus laudetur (Theod. ThdM.). Ex v. 10.11 demum elucet’qualem caritatem apostolus pro iis expelat; graeci quidem. caritatem in v. 9 accipiunt de caritale in ipsum apostolum : vide, quomodo cum adeo amaretur, adhuc (Oec. Thph.). Alii explicant de caritate quam benefaciendo exhibuerant (Est. Lap.), vel generatim de caritate Philippensium in alios (Zpt.). At si bene perpenditur, quid in v. 10 et 44 dicatur, vix dubium esse poterit intelligendum esse caritatem sensu theologico, caritatem in Deum et proximum, uti intellexerunt ThdM. Cai. Iust.; a qua acceptione re saltem non differt M. qui de iustificatione, seu de statu graliae (cf. fructu iustitiae) verbum caritatis explicat. Valde particularis est explicatio quam Zahn proposuit (Einl. I p. 375); quae enim in v. 9 dicuntur, unice intelligit quasiinstitutionem quandam. de recto modo exércendae beneficentiae ; apostolum quippe minime habere, cur maiorem quandam promptitudinem et liberalitatem exoptet exhiberi ab eis — ea enim in re excellere. coetus macedonicos (2 Cor. 8,1 sq. 11,9; 1 Thess. 4,9) — verum potius contrarium esse expe- Lendum, scil. ut magis procedant cum prudentia et reeta rerum intelligentia, sedulo perpendentes, quibus conditionibus beneficentia sit exercenda ita, ut iustitiae et ordinis ratio habeatur. Atque hoc vult v. 9-11 commendari et praecipi ab apostolo. At Zahn omnino non attendit in v. 9 orare apostolum, ut caritas abundet, et id quidem magna emphasi : adhue magis et magis abundet ; denliae vel considerationis circeumspectae. s,
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v. 42 scire autem vos volo, quasi alicui rumori contrario obsistere vellet aut audivisset Philippenses revera turmeum, generatim quae circa. me geruntur, quae mihi acciderunt (Est.), tota mea praesens conditio non officit evangelio, sed u3 ov, polius cedit ad profectum : magis quoque eo sensu explica, nam certe sensus nequit esse : vincula mea magis conferunt vel contulerunt ad evangelii cursum, quam conditio libera; sed in oppositione ad id quod propter captivitatem merito timeri poterat, dicitur captivitatem potius cedere in ulilitatem evangelii, non in damnum. Rem accuratius determinare Ew. conatur ; putat timorem illum Philippensium sola captivitate non explicari; nam Paulum £v iio wofóuati, in suo conducto sine prohibitione buts praedicasse evangelium idque ob frequens commercium inter Romam et Philippos eos non potuisse latere. Assumit itaque mutationem factam in conditione apostoli; illum versus finem biennii (de quo Act..28,30), cum tandem actio forensis contra apostolum institueretur, translatum fuisse in alium locum, in carcerem prope tribunal, ut quoties opus esset statim coram iudicibus comparere posset (eum esse detentum in der Wachtkaserne beim Palatin). Id Philippensibus quoque innotuisse et fuisse causam timoris; ad hunc timorem dispellendum impedimentum evangelii; at mox ostensum esse (nola perfectum. £Mf3o0sv) potius emolumentum inde esse ortum; nam interrogatione iudiciali vincula Pauli manifestata esse tamquam vincula tolerata non ob crimen, sed ob Christum; et apud omnes innotuisse, Paulum non ob crimen, sed tamquam praedicatorem evangelii esse in captivitate. Sed incredibile videtur id non innotuisse nisi versus finem biennii et solum percontatione iudiciali facta; num fideles omnes plane ignorabant rem? num in ea cognitione profectus evangelii est statuendus? . Duplici modo iste profectus evangelii apparuit v. 13.14; et uno quidem modo
suspicionem quasi per captivitatem propagalio evangelii impediretur. Praeclarum exhibetur eis testimonium quod de cursu evangelii plurimum solliciti sunt, ideoque turbati ob periculum ne damnum exsisteret evangelio. Ut eum timorem penitus d.spelleret, scripsit apostolus eisque nuntiat : « vincula mea non solum non impediverunt evangelium, sed in promotionem potius cesserunt » (Chrys. Oec. Thph. similiter Est. lust. Lap.). Cum quadam emphasi dicit
1:13
v. 43 iia ut vincula mea manifesta. fierent in Christo in'omni praetorio, veteres intelligunt aulam Caesaris, «à pesme: (graeci, Est. Nat. Lap. Iust.:inde exortam esse fabulam de familiari commercio Pauli et Senecae), sed praetorium dicitur quidem palatium in quo praesides provinciarum, proconsules habitabant, sed Romae aula Imperato- ris certe non appellabatur eo nomine. Melius iam vidit Cai. qui scribit :- « in toto praetorio, hoc est apud omnes officiales praetorii, apud universos agentes in praetorio ». Praelorium autem Romae designatio est nomen pro cohorte praetorii (cf. Ew.)'. Paulo autem permissum est Romae manere in suo conducto cum custodiente se milite (Act. 28,16.30); per milites quibus custodia illa" incumbebat, causa Pauli nota facta est, non solum in praetorio, sed (i) ceteris omnibus, in universa urbe (T/ph.), i. e. manifesta facta est militibus praetorianis et ceteris omnibus, locutione generali scil. de mullis illis qui in eandem notitiam pervenerunt. Illud zn Christo varie explicatum est ; cum Chrys. legat «ous ¿v XowezQ et explicet toùç òt Xetexóv, patet eius acceptio, sed et alii, qui non inserunt articulum, eodem modo interpretantur; ita Theod. manifestam factam | esse causam vinculorum, Oec. vincula esse xa:à Xp:otóv, vel notitiam suorum in Christo vinculorum amplam et extensam fuisse (Cai.), manifestum factum esse, Paulum Christi causa esse vinctum (Est. Lap. Nat. Vinc.) ideoque famam evangelii esse sparsam multisque occasionem esse oblatam inquirendi quid et quale esset evangelium (ef. Dib.). Sed si accurate aspicitur collocatio verborum tovs 9&sjoUc pou qavepobs iy Xp yevécðar, potius assenliendum erit explicalioni : manifesta facla sunt per Christum; voüvo òè &v.Xpiszo) yéyove, TOUTÉOTLV, oUx &uby xacvópÜoua, 4JAà toù XpwcoU (Thph.) et ita Just. quoque, divino Christi consilio ac providentia vincula Pauli innotuisse; vincula innotuisse idem est quod Tha M. dicit : Aos yàg &ml tolc Osap.olc pov ETAG eyevówny, nam vinctus ad omnium notitiam perveni (uti Rabanus quoque habet); et hanc nolitiam sparsam esse, eum ut captivum-non quasi oblivione et obscuritate esse sepultum, sed longe lateque innótuisse, hoc fundatur in Christo, causam habet in Christo, effectum est per Christum. Cum ea notitia de Paulo vincto coniuncta erat etiam fama de evangelio. In qua notitia iam aliquis continetur profectus evangelii, qui progressus, ut Thph. ait, non erat opus Pauli, sed Christi. : Alter profectus in eo consislebat, ut fideles qui iam antea evangelicae praedicationi operam dederant, Pauli vincti exemplo animosiores in eo opere efficerentur,
1:14
v. 44 et plures e fratribus in. Domino confidentes vinculis meis, «oic mhelovas poterit explicari de maiore parte fidelium seu fratrum, qui ex vinculis apostoli magnam in Domino confidentiam capiebant; videbant enim apostolum vinctum suscipere.omnes, qui ingrediebantur ad eum, et praedicare regnum Dei et docere de Christo cum omni fiducia sine prohibitione (Act. 28,31); « quoniam magnum dictu erat, mea illisvincula animum addidisse, propterea occupans dixit in Domino ; vides necessitate etiam imposita de se magnifice loquendi, quomodo tamen modestiae non obliviscatur» (CArys.), scil. non ego eos animavi, sed Dominus. Ita esse iungendum facile patet; non ut. Est. Lap., fratribus in Domino, i. e/ita vocari fideles ad discrimen Iudaeorum, qui Paulo erant fratres secundum carnem ; nam fratres nomen est fidelium plane usitatum, nunquam legitur apud Paulum : fratres in Domino ; Rom. 9.3 ubi loquitur de fratribus Iudaeis, addit : qui sunt cognati mei secundum carnem. Hic autem omnino congruebat exprimere, confidenliam illam et alacritatem: xezo:0ózo; fundari et reponi in Domino, habere fundamentum non mere humanum, sed a Domino praestitum. Viderunt Paulum vinctum animo esse minime fracto, sed magna cum fortitudine et alacritate operi evangelico insistere etanimo laeto aerumnas sustinere (cf. Theod. Cai. Nat. Lap. M.). Tali fiducia roborati abundantius mepocwtéows modo vehementiore, acriore: salis indicatur, illos iam pridem coepisse loqui de evangelio, nunc vero id agunt maiore fiducia, maiore vi (cf. Chrys. Thph.) ; auderent sine timore verbum Dei loqui, videbant Paulo nihil molestiae créari ex praedicatione evangelii, unde si antea solum cum timore ac trepidatione ausi erant gentilibus vel Iudaeis loqui de evangelio, nunc seposito orħñni metu audent multo magis el frequentius et liberius loqui; idque impavide, intrepide. — Aliqui testes (DCK, syrus) omittunt «oU Oco2, dicitur 6 àóyoç sine addito de evangelio 4 Thess. 1,6; Gal. 6,6; Col. 4,3; unde genitivus censeri poterit glossa ad explicationem addita (Zpt.). Sed non est omnium fratrum scopus idem neque eodem affectu moventur ad loquendum verbum. Plures, oi zsíovec, maior pars quidem abundantius audent loqui verbum exemplo Pauli animati, at alii. etiam ià qO6vov xoà &ptv, alii 8v e)20xízv, aut ££ &&zeqc, aut && &piüe(ac. Unde apparet, quantum auctoritatis ac dignitatis Pauli nomen iam acquisierit, sed simul discimus etiam praedicatores ac ministros Christi saepe subiacere miserae fragilitati humanae ;
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v. 15 quidam autem et propter invidiam xa &ik g0óvov, loquuntur verbum, ita ut v. 14 indicatur, at praeterea etiam alia ratione stimulantur ; virtuti comes est invidia; celebre erat nomen Pauli; gloriae eius invident; se suumque opus a Paulo obscurari aegre ferentes invidia eius successus impulsi verbum loqui satagebant; et contentionem xa} gw, per aemulationem, qua quasi de fama et successu cum Paulo contendere eumque superare studebant. Hac ipsa invidia et aemulatione praeclarum redditur testimonium eminentiae Pauli et magnitudini successus quem in praedicando evangelio obtinuit. 3,2 sq. mentio fit, id e plane absonum est. De diversitate enim doctrinae nullum reperitur indicium; e conira ex v. 14 necessario concludi debet omnes illos recte locutos esse verbum ; unde idem sequitur de v.45 seq., et quomodo posset apostolus gaudere de annuntiatione omnium, si ageretur de doctrina falsa? £e; quidem habet etiam notionem rixae, allercationis. Num ei negarunt ius praedicandi? quasi falcem mitteret in messem alienam et ageret contra id quod ipse antea Romam scripserat : sic aulem praedicavi, non ubi nominatus est Christus, ne super alienum fundamentum aedificarem (Rom. 18,20)? Sed talis altercationis non apparet vestigium et vix probabile est tale quid ei fuisse oppositum. Alii recto studio praedicationis addunt benevolentiam, quidam autem et propter bonam, voluntatem. Christum praedicant xo 9v'eóboxíav, animum in apostolum benevolum ostendunt, et quia sciunt se gratam rem apostolo praebere et gaudium, Christum arnuntiant. Duos ordines recensuit, TwÉg uiv, tivèç õe; eorum animorum dispositionem accuratius definit, addens qua persuasione ducantur. Duas istas classes v. 16.17 forma chiastica, ordine inverso, proponit apostolus incipiens ab ultimis v. 16 oi mèy ég dde hi quidem ex caritate, explicatur magis e99oxíz, el unde caritatem illam erga Paulum (EpAr.) conceperint, declaratur : scientes quoniam in defensionem evangelii positus sum, intelligunt isti, apostolum a Deoelectumresse praeconem evangelii ( T'heod.), designatum et constitutum esse a Deo defensorem el, propagatorem evangelii (cf. Lap. Nat.); similiter, uti 2 Tim. 4,44 in evangelio positus sum ego praedicator et apostolus. Isti itaque rite vocationem divinam apostoli perspicientes eum vera caritate ob eam dignitatem prosequebantur. Istum affectum s09ox(ac explicat. Dib. de praedicatione, &y&zv autem de amore in Christum. Verum aliter-v. 44 oi òè tf tote(ac, illi aulem ex contentione Christum annuntiant, cf. v. 45 tow, ex allercalione, vocem explicat Oec. tx qukoveix fac xoà gUóvou x«i čptðos ex pertinacia el aemulatione, « gloriae suae studentes meque deprimere conantes » (Est. Nat.); non sincere oyy ipar non pure, oóx eDuxpivGc, oU0i òt’ qóvb «b xo)óv (Thph. sim. Chrys.), non candide neque propter ipsum bonum; et qualem effectum sibi imaginantur? ewistimantes, oióusvo: opinantes, hac sua opinione ducti, pressuram se suscitare vinculis meis, se mihi vinclo afflictionem creaturos esse el creare. Ex sua indole Paulum iudicabant; uti ipsi propter Pauli successum aemulatione, zelotypia indignantur, ita putant, Paulum vinctum afflictum iri, si ipsi in libertate positi maiorem sibi famam felicis successus acquisierint, dum Paulus vinctus multum 'a munere praedi- candi ünbediatdr: Hune sensum merilo censet Est. valde congruere ingenio aemulorum Pauli, eamque explicalionem proponit et sequitur Tust., eam commemorat Zap. et indicat. Nat. et unice probant Hpt. Ew. Pu autem improbabile est, illos evangelium praedicantes voluisse odium gentilium et Iudaeorum, seu ipsius Neronis perseculoris, in Paulum magis accendere, duae est explicatio graecorum et aliquorum latinorum, quam etiam M. amplexus est, putans illos vel id sua praedicalione intendisse, ut Paulus e medio tolleretur. Nonne polius ipsi sibi foveam fodissent ? : Quod legitur in v. 16 siç &zoXoyíav toù cùayyehlov xeiuar, graeci explicant : scientes mihi rationem reddendam esse apud Deum de praedicatione evangelii; et simul adiungunt auxilium praestari apostolo in hoc opere : « si enim multi accesserint praedicationi meae, facilis mihi erit defensio». Alii contenti sunt interpretatione: scientes me positum in vinculis, ut reddam rationem evangelii ame praedicati (Est. Lap.), me positum esse ad defensionem evangelii (Zust.), me propter evangelii defensionem in carcere detineri (Nat.), me in vinculis positum esse ad defendendum evangelium (M.). In quibus opinionibus aliqua indigent explicalione. Apostolus non erat in custodia neque ad defensionem evangeli neque directe. propter defensionem evangelii. Quarum rerum accusatus fuerit apostolus, legitur Act. 25,8 : Paulo rationem reddente, quoniam neque in legem Iudaeorum, neque in templum, neque in Caesarem quidquam.peccavi; et cur Romam missus fuerit, ipse declarat : nemo me potest Iudaeis donare ; Caesarem appello (Act. 25,11). Unde in priore captivitate nulla erat quaestio directa de evangelio; quare explicationes illae videntur esse extra rem. "Nihilominus aliquid veri continent. Nam ultimatim apostolus accusatus erat propter inimicitias quas Iudaei contra eum gerebant; istae autem inimicitiae unicam originem aliae compositae erant, propter quas utique coactus est appellare Caesarem. [ Qui existimant přaedicalione sua apostolo creari molestiam (v. 17), oppido falluntur. Apostolus enim unice gloriam Ehristi et propagationem ob oculos habens gaudet de hoc bono effectu
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v. 18 quid enim? quomodo res se habet? el respondet apostolus : dum, dummodo omni modo, quavis ratione, quovis conatu et subsidio, sive per occasionem, x009ise. praetextu, intentione non recta (v. 15.17), sive per veritatem, recta intentione (v. 14), uti evangelii veritas exigit, Christus annunttetur, et in hoc gaudeo, sed et gaudebo ; ex textu latino sensus est clarus : dummodo Christus praedicetur, laetatur apostolus; minime ei molestia fit, si qui apostolum invidia, aemulatione prosequuntur; « per occasionem annuntiat Christum, qui non intendit-hoc principaliter, sed propter aliud, puta lucrum vel gloriam » ( Thom.). In graeco fertur duplex lectio: Tiny ĉtt, et solum tı; in priore casu erit vertendum : quid enim est, nisi quod Christus omni modo annuntiatur? et in hoc gaudeo etc.; si legitur solum 6x, sententia erit prolasis ad apo, quod Christus annuntiatur omni modo, etiam gaudeo ; vel assumi potest, óz: elc. esse responsum ad «í yọ, ad quaestionem hanc (cf. Hpt.). « Ego autem, inquit, laetor, dum video veritatem vel adversariorum testimonia confirmari-» se aliorum zgoosss: turbatum iri, quidquid illi tandem praetendant aut sequantur in praedicatione evangelii. Et cur non solum nunc gaudeat, sed eliam in posterum merito gaudere possit, exponitur
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v. 19 seio enim quod hoc mihi proveniet ad salutem (Iob 13,16)', quidquid: adversarii moliuntur, apostolus solum quaerit gloriam Christi; unde non potest non evenire: diligentibus Deum omnia cooperantur in bonum (Rom. 8,28), «ic cotnoiav, ad. salutem animae in praesenti et futuro (Cat. Est. Lap.). Merito autem monent graeci: modestiam et insignem animi demissionem hic expende in Paulo; nam post plurima praeclare gesta non suis meritis confidit, sed ut Glue consequatur, supplicationes aliorum expetit et iis se iuvari confidit, per vestram orationem, bene notat Cai., adiuvari se Paulus manifestat sanc- . torum communione, quae suffragio orationum fit. Preces fidelium pro se el opere evangelii saepius requirit (4 Thess. 5,95; 2 Thess. 3,15 2 Cor. 1,11 ;. Rom. 15,30). Hac postulatione iam manifestat, se persuasionem illam (scio enim) minime haurire ex suis viribus, verum ex ope et auxilio divino, id quod explicite addit per subministrationem spiritus ` Jesu Christi, voce graeca designatur larga suppeditatio; Christum daturum esse gratiam spiritus copiosam sperat (TAdM.), Christum suum spiritum i. e. auxilium divinum largiri, explicant Est. Lap. ; valet enim illud : vivit in me Christus (Gal. 2,20) et hac vita Christi apostolo continuo subsidia divina dantur; qui manet in me et ego in eo, hje fert fructum multum ; nam «Christus est vilis, apostolus autem palmes (Ioan. 15,5). Alii explicant de spiritu quem Christus suis promiserit (Matth. 10,19-20 ; Luc. 12,12; Ioan. 14,16). Per preces fidelium et gratiam Christi hoc sibi ad salutem proventurum esse apostolus desiderat
1:20
v. 20 secundum exspectationem, graece designatur vehemens ac sollicita exspectatio, thy Beßalav Eizí8z xol dysy zá0exóv ono: (Thph.); sed quod quis vehementi desiderio exspectat, huic eliam intensam curam impendit, ut illud assequatur. et spem. meam, laetam fiduciam, qua confidit quia in nullo confundar, nulla in re, quidquid tandem contingat, pudore afficiar. Hoc solum fieret, si iam non libere et intrepide evangelium praedicaret, vel si cuiuspiam culpae sibi evangelii permansurum esse, qua eousque fuerat; nam si ab ea deficeret, haec esset confusio eius et ignominia, imo el salutis periculum. Ad maiorem eliam spem assurgit: non solum non confundetur seu deficiet in ulla re, sed in omni fiducia &v ndon nappnaía, i. e. capõs, pavepõs, &vavctpeíisoc, perspicue, aperte, irrefragabiliter, palam i. e. in omni 1. LXX Iob 13, 16 xaico9có pot &noBrjssca el; ocnp(avy. : "manifestalione, sieut semper et nunc imagnificabitir Christus in corpore meo, ut antea ila nune quoque, apostolo vinculis alligato, Christi gloria promovebitur, sive per vitam, sive per mortem, id est, in corpore meo; si vivo, vires corporis et vitam impendam in obsequium et gloriam Christi; si morlem infert persecutor, corpus meum exhibebo hostiam Christo (Est. Nat.) et, morte pro confessione Christi fortiter tolerata exsurgit gloria Christi. Notat Lap. modestiam apostoli, dum non dicat : magnificabo Christum, sed magnificabitur. Christus, ne scil. hoc sibi vel suis viribus adscribere videatur. Quomodo autem in nulla re, ne in mor (e quidem confundatur, imo ipsam mortem desideret, explicat de se cum emphasi affirmans
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v. 24 mihi enim vivere Christus est, tò Cv Xowcós et mori lucrum; bene dicit Chrys. «si meam. vitam velis vestigare, ille est; et mori lucrum; eur? - quoniam maior mihi illius notitia erit et cum ipso versabor. » Vim dictionis haud immerito declarant exemplis vulgaris modi loquendi. Thom. Cai. : « sicut dediti delectationibus venatoriis dicunt quod delectatio venatoria est eis vivere, et dediti gulae dicunt quod cibus et potus est eis vivere, et sic de similibus, ita. Paulus dicit quod Christus est sibi vivere»; et Ephr. : «si quidem vita mea non est ista corporis mei quam inimici mei intendunt mihi eripere; sed vita mea Christus est, a quo nequeunt me segregare »; Christus ëst mihi omnia xoi nvoh xoi toh xoi -pòs (Thph.). Vitae notionem novam apostolus sibi vindicat: pro me, tò Cr» nihil aliud est et nihil aliud significat, nisi Christus; unde mori. mihi est lucrum, quia maxime intime me cum Christo coniungit. « Nihil mihi durum facient qui interfecerint, ad meam me emittentes vitam et ab hac vita mihi non apta me liberantes » (Chrys). Et apostolum tò £i» hoc loco nova usurpare significatione, apparet etiam ex v. 22, ubi addit in carne. " lam a consideratione mori lucrum apostolus animum advertit ad alterum : sive per vitam (v. 20)
1:22
v. 22 quodsi vivere in carne mihi contingat, Aic mihi fructus operis est, «oüzó pot xapnbc toyoo, hoc (vivere ia carne) mihi fructus operis; haec vita -terrestris erit occasio fructum maiorem afferendi ecclesiae et evangelio ministerio meo; hoc vivere in carne cedet mihi ad fructum operis seu laboris. Ergo videt apostolus te posse ulteriorem fructum afferre evangelio et plures ad Christum adducere; unde oritur pro apostolo dubitatio, animus eius manet suspensus inter duo : et quid eligam, ighoro; perspexit enim et mortem sibi maximo commodo fore et vitam ulteriorem sibi praebere opportunilatem cum fructu laborandi in sup o simul comprobatur quod dixerat : hoc mihi proveniet ad salutem (v. 19); quidquid evenerit, sive mors sive vila, in utraque - conditione reperitur commodum eL"ulilitas. , Verum si utrumque apud se perpendat, ex utraque parte retinetur, id quod latius prosequitur et pluribus declarat (eui inservit particula èé)
1:23
v. 23 eoarctor autem e duobus : desiderium habens, dissolvi et esse-cum Christo, multo magis melius, sig tò àvoA9cat, desiderium tendit ad morlem quacum inlime connectitur esse cum Cristo, et hoe magna emphasi declaratur omni comparatione esse melius, breviter. el concise «034. gadoy xesiscov (quare yàp melius deest); eic «à dvaħŭcar, parles permanentes, corpus et animam; dissolvere el separare; verum cum hoc multo magis meliore pugnat alterum,
1:24
v. 24 permanere autem in carne D SIE tus, 4 : E : $ necessarium. àvavxatózepov magis necessarium propter vos; haeret quasi anceps : prodesse fideliLus, Christo perfecte frui; in utramque partem trahitur desiderio. Monent ex v. 23 sequi animas sanctorum post morlem vivere cum Christo et excludi errorem de somno animarum usque ad resurrectionem ; vid. 1 Thess. 5,10; 2 Tim. 2,12. cy De constructione sententiae inv. 22 aliqua notanda sunt. Graeci et etiam recentiores complures sententiam conditionalem seu protasin extendunt usque ad xapzós čoyov, et apodosin incipiunt : xai «f. Id-fieri posse, vel xoi posse incipere apodosin, concedendum erit; sed tum praestaret, zai ti zigjoouat ;; sentenliam interrogationis directam ponere, cui addatur responsum ob yvogíto. Eo enim modo solet x«i poni ante interrogationem post protasin (2 Cor. 2,2; Mre 10,26; Ioan. 9,36; cf. Blass 65,4; 77,6; Hpt.). Quae tamen constructio e! 82... foo», propter positum toto vix commendari potest; toðto incipit. apodosin et ictus ponitur in z«exoós čoyov, nam quod vita in carne potest afferre fructum operis, hoc praeprimis effertur, et hoc declaratur apodosi toŭtó uot zapros čpyove In protasi utique habetur ellipsis, quae tamen non adeo difficile suppletur : .Si vivere in carne est sors mea, etc.; Est. supplet: si contingat, Cai. videtur supplere : lucrum est, Hpt. : si vivere in carne Czv éoxv, id quod nimis subtiliter dictum est et fere putidum, cum sane nunquam apostolo in mentem venerit negare, vivere in carne esse revera vivere. Aliis placuit, ei òè... £piov per interrogationem pronuntiare; sed quid si vivere in carne mihi A operis affert? vides negligi :09:o, unde novo argumento .constat, a coüco incipiendam esse apodosin. Vertit Dib. gilts aber Leben im Fleisch — das bedeutet mir Frucht (meiner Arbeit);-et Ew. similiter. i sequentibus certam videtur apostolus affirmare persuasionem -se mansurum apud fideles
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v. 25 et hoc confidens scio menoi0óc firma animi confisione scio; hoc refertur ad id quod sequitur : quia manebo et perqanebo omnibus. vobis ad profectum vestrum et gaudium fidei, duo videtur enunliare : manebo scil. in vita, ideoque etiam permanebo omniignoro; iam vero si scit se propter necessitatem fidelium Deo volente mansurum esse, iam scire debet quid eligendum sibi sit. Et si nunc affirmat se permansurum esse, quomodo mox iterum rem dubiam, incertam proponit 2,17 sed etsi immolor, gaudeo? Vel si nuhc certo scit (uti -plerique explicant, imo oraculo divino: cf. Oec.) se mansurum, quomodo scribere potest ea quae antea et postea litteris.consignat ? Quaestionem ponit Zst.'et respondet haec dici ex humana, sed procertitudinem mox iterum de coniecturali scientia et fiducia explicat; insuper censet. Est. vocem graecam generalem valere persuasionem el infallibilem et probabilem (ef. 1,6). Nescio an ea explicatione nodus ille solvatur. Aliam acceptionem, qua tota res plana fit, saltem semel indicavit Chrys: scribens : Z8eev, ótt x&v LEVN, 9t& vovco pévet, Ot Exelvouc, ostendit se, si maneat, ideo manere ut illis prosit. Sententia ex contextu totius loci est intelligenda conditionate; nam ex v. 18 seq. id unum praeprimis spectatur, nihil accidere posse quod non sit ad gaudium apostoli, ad salutem eius et ad Christi gloriam; quoad externam condi- ditur in utroque esse commodum ; niorte fruitur Christo, per vitam fructus exsistet evangelii et utilitas fidelium. Haec utilitas etiam asse- v. 26 tva etc., quae utilitas eveniet manente in vita apostolo. Ergo expositio eventu rerum futura sit, non indicat, in medio relinquit. Hanc acceptionem indicat Chrys. et eam Hpt. Ew. pluribus commendant. Ex contextu itaque explicare oportet: certa fiducia scio, quod, si manebo, manebo ad vestrum profectum eic. Aliam praeterea ralionem et viam indicat Ew., proponit scil. ut legatur non ót: sed pronomen ô «i i. e. -quidquid manebo, id permanebo ad vestrum profectum. scil. contingat; vita apostoli continuata erit (et de ea re profitetur perfectam certitudinem) eic thy p.v mpoxoz tv xai yapày vie niotews et gaudium fidei, cum, graece duo nomina uno coniungantur arliculo, ts níoveoc potest pertinere ad utrumque nomen, neque tamen debel; si ad utrumque retuleris, eadem notione explicabis, quomodo profectus et gaudium pertineant ad fidem vel ex ea oriantur et promoveantur. Sed simplicius est ad solum gaudium adiungere vocem ; gauditm fidei explicat Oec. gaudium spirituale, Est. gaudium ex fide profectum, gaudium, cuius fons et causa sil fides. Optat itaque ut cognitioneac bonis moribus proficiant et animis ex fide laetis degant ; quodsi contingat, etiam ulterius attingeabundet in Christo Iesu: materies gloriandi est profectus et gaudium fidei, aliis verbis, cognilio et vita christiana. Ulterior effectus, si Paulus in vila permanet, erit, ut haec abundet, crescat et plurimum proficiat, fundata in Christo, in Christo habens firmas radices et fontem gratiae ad maius incrementum. Atque tale incrementum per ministerium apostoli effectum iri indicat i2 me, etiam in me aliquatenus fundatur, scil. per meum adventum iterum ad vos, ergo in laboribus apostoli, quos illis impendet ad profectum eorum augendum. Quod vulg. habet gratulatio, explica de materia gratulationis seu gloriandi. Haec est enim notio vocis xzóyņuz, ipse actus gloriandi dicitur xxóy's*. Quaenam sit materies gloriandi semel bene explicat Chrys. Tò éovrotyOat &y TA movet, tb òplös Broùy, corroborari in fide, recte vivere (et Oec.). In v. 26 videtur materies gloriandi satis determinata in antecedentibus scil. in ipso profectu et gaudio fidei. Id enim apostolus apu d eos sua praesenlia efficere vult; haec autem materia gloriandi tandem quo magis abundat, eo magis confert ad glorificationem Christi et cum per praesentiam et laborem apostoli exstiterit, denuo oslenditur apostolum in nullo confundi 4v. 20). Si autem profectus eorum dicitur materies gloriandi eorum, simul indicatur maxima illorum aestimatio et existimatio quam habent de cognitione Christi et de doctrina fidei; nam si haec est illis materia gloriandi, de eius possessione gloriabuntur apud alios, sese beatos praedicabunt el eius excellentiam magna commendatione encomiisque annuntiabunt. Explicat simili modo Dib. (damit euer Ruhm in Christus gross werde). Aliter tamen sentenlia concipitur. Praeter explicationem materiae gloriandi modo ex Chrys. datam idem doctor mox alteram subdit : materia gloriandi de. vobis (buoy, ergo genit. obiect.); inde oritur sensus : ut ego habeam ampliorem materiam gloriandi de vobis. secundum Christum; et eodem modo concipiunt ThdM. Oec. Thph. Nat. Neque desunt qui materiam gloriandi Philippensium quidem intelligant, at eam illorum gloriationem fieri et praedicari velint de ipso Paulo, de tanto magistro; id quidem in Christo, ut tandem tota haec gloriandi materia abundans quam habent et praedicant in Paulo ¿v &pof, tandem cum gratiarum actione Christo accepta feratur (cf. Cai. Est.). Eodem modo Hpt. quoque materiam gloriandi reponit in continuato opere apostolico Pauli, ad. cuius praesentiam cuilibet coetui fidelium detur ampla materia gloriandi, ita ut tandem omnes de Paulo possint gloriari tamquam fautore rei religiosae apud se florentis ; incrementum hoc religionis per Pauli ministerium ultimatim reponi in Christo. Quam acceplionem admitti non posse, iam ex eo patet, quia apostolus talem pro se gloriam non postulat; pro se expetit, ut in nullo confundatur 2,4. Et ctc 00v nap knats EV Xotoxó, et €t xapaqio0toy. &y&rene, et vig xotvovta pgeócacé uov Yi» yapáv, (ya TO aÙTÒ qpoyiite, tAv xüTrnW ayánny čyovtes, oóvibuyot, có Ev geovodycee, 3. ponbv xav éptüe(av, wnòè zaTà xevadokiay, AAAà Ti camewwogposuyr Av |Aouc hyobuevot S uv tX t lI. er. , ^ ' N £xutOy EXAOTOL QAAE xrl và Etéowv Exagtot. D. voUto gpoyeice év Duy, a X13. ~ 95 - PA ; EU M E 0 xal èy Xpttó Insoi, 6. öç èv poppi (JeoU ÜxdQ wy oU. &proruóv Jrtqguco x0 elvat toa (9e; 7. &JX& &xvxóv éx£évtocev popphy 603A00 Latii êv ópouópatt aygurov yevdpevoç xai ARN I, S eyngact ebpebete te &y6ooxoc* 8. éamstyoasy É£auxOy YevOu.evoc br[xooe pexer Oavártov, 0a- 9. do xoi ó Oeo; &0tOV bxeobbtoosy xal £y apícaco AUTA TO GVOMA TO ex POE) ^» : X AWO E bzto r&y ovopa, 10. tva £v x6 yoran Inooð TAV qvo x& ud Enoupayltov xai émtyetov xai aca fiovto, 11. xat naoa 1^6o5sa eiopioXo-. parte eorum ; quid ex sua parte futurum sit, apostolus debuit in medio relinquere ; lide effert quid omnino et sub omni conditione praestandum sit
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v. 27 tantum digne evangelio Christi conversamtni : de usu ac notione uóyovy vide 4 Cor, 7,39; Gal. 9.10; 2 2 Thess. 2,7. Graeci explicant : ti otio molesti nobis oblinget: vel hoe solum a vobis quaero ( ThpA.). Longius repetitur nexus, si Est. supplet : de me, inquit, ne sitis solliciti, tantum hoc curate; vel si Hpt. regreditur ad 18 galgo xa jxéácouz,, quidquid mihi obüngit, non turbabit gaudium meum; unum solum me affligeret, side vobis deteriora audirem. Primo monet, ut digne evangelio conversentur, res omnes gerant, vitam instituant pro dignitate evangelii (Caz?.), apud alios inferant, sed ut maxime ei honorem concilient; cf. Eph. 4,4. Bene dicitur zoX«e4e60e, quod apud sériptores significat utrumque. : cives estote, rempublicam administrate; quare optime transfertur ad civitatem Dei seu regnum Christi, cuius cives esse el cuius res ac negotia, uti decet et dignum est tanto honore, administrare debent; vide 3,20. Hoc loco apostolus aliquam rationem eos incitandi ad dirae agondu ex sua ipsius de eis existimatione repetit, ut sive cum venero et videro vos, swe absens audiam de vobis tà nepi buv, res vestras, totum statum turus sit necne, id quod ad v. 23 recte intelligendum advertendum est. Quod dicit audiam, pertinet ad eius absentiam ; ergo ad eius praesentiam site 800» xoi Dov Opz;. Deest verbum, et per modum zeugmatis (uti loquuntur) supplendum est : cognoscam tà zeo ópóv, et quaenam sint illa quae praesens cognoscere, videre velit, vel absens audire, explicat üvv cvüxeve, quia statis etc., ita ut simul admonitionem generalem : digne evangelio conversamini, per particularia quaedam monita decla- "ret et applicet : quia statis in uno spiritu, èv EX yaplowati QYATTE xo &wovofas (Oec. sim. Chrys. Thph.)in gratia et dono Spiritus sancti qui est spiritus caritatis, unionis, pacis; cf. Eph. 4,3; Spiritus sanctus est unus; hie admonentur, ut firmiter stent el sese conservent in una illa diligendi ae sentiendi ratione sive gralia quam Spiritus sanetus in animis fidelium producere solet. Ita scil. per Spiritum animati revera unam. voluntatem et animum habentes (Thom.); cf. Act. 4,32 credentum erat cor unum et anima una; uno communi omnium studio et nisu .jn commodum fidei qua evangelio creditur; vos scil. mutuo adiuvantes in certamine quod pro fide suscipitur £y «7, únèp The míozeec «Aroer (Thph. sim. Chrys. Dam. Oec.). Et quale certamen intelligatur, elucet ex v. .
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98 et in nullo terreamini ab adversariis, pugna est contra adversarios evangelii, qui impugnanl evangelium vel sophismatis, vel calumniis, vel persecutione et oppressione; quidquid igitur fit et obtenditur, in nullo ph mvopóuevot èv wnõswi, in nulla re vel conditione expavescentes el retrocedenles, seu declinantes pavidi; verbum dicitur de equis re insolita, subito pavidis (cf. Wetsten.; explicat Hesychius : Spese, celechar, xMinüut. Quales adversarios ite at Paulus, concludere possumus ; nam clare dicit, Philippensibus datum esse pati pro Christo, dein v. 30 alludit ad persecu - tionem quam ipse Philippis expertus est (Act. 16,22 virgis caesus missus est in carcerem) et ad adversitales quas Romae sustinere debet (4,445 propler invidiam et contentionem); dein 3,2 loquitur de malis operariis, de arrogantia iudaizantium, de multis inimicis crucis Christi et helluonibus 3,18. Unde varia genera adversitatum et adversariorum facile colliguntur et apparet, quam necessario moneat apostolus, ut in nullo terreantur, sed firmiter consistant : evíxecs cvva0Ao9vcsc. Haec autem eorum firmitas et constantia ipsis adversariis erit Deo ita disponente argumentum, eorum conatus fore irritos, causam. autem vestram optimam et salvam : quae illis est causa perditionis, tz toriy «ocoic EyBetie dmoAsíac, Hrt dicitur per attractionem, sed refertur ad antecedens : quod vos in nulla re ab adversariis perterremini, sed constanter tanta animorum consensione et omnium conspiratione collaboratis, est adversariis demonstratio Zvàeig, causam suam esse perditam, et proinde ipsos quoque perditum iri; «quando enim)perspexerint se post innumera quae tentarunt, ne territare quidem vos posse, nonne evidens illis hoc indicium erit, quod sua quidem peribunt, vestra vero forlia sunt et salutem. protinus habentia » (Thph. sim. Chrys. Oec.) ; vobis autem salutis si legitur cum aliquibus testibus wiv; sensus est : sicut vestra constantia adversariis est indicium perditionis, ita vobis est indicium salutis; sed testes meliores et longe plures praebent buv ð? cornoias, id quod eliam meliorem exhibet sensum, scil. ipsi adversarii ex vestra fortitudine cognoscent eam esse demonstrationem | vestrae salulis, vestram causam esse bonam, vos non perditum iri &ed.salvatum ; adhibetur árósa el cotņoía sensu quodam generali, sicut de clade et victoria, causam perdere et causam obtinere, interire et servari, ex mente scil. adversariorum, quibus ipsa fidelium constantia, probitate, patientia iniicitur suspicio de sua iniustitia et numinis vindicta et de illorum integritate et protectione divina. Quod habet vulg. quae illis est causa perditionis etc., statim declarat, qualem sortem demum utrique habiÍ PHIL.' 1,28-29. 201 turi sint. Et ad ideam, ipsos adversarios sentire malam suam causam et bonam fidelium, aptatur et koca Deo, Deo disponente fit, ut illis eius- . modi £vàei£is oriatur. Ita quidem haud pauci explicant et Hpt. v. g. adversarios constantia "christianorum ita percelli censet ut in sensus prorumpant similes illi : num simpliciter certum sit persecutores constantia fidelium sentire malam suam causam et suam praesagire perditionem? Id quandoque fieri posse el nonnunquam fieri, nemo negabit. At verbis textus non " enunliatur, id posse evenire, verum id ita esse. Iam beneadmonuit Lap. « nec illi hoc indicio credebant se perdendos et, damnandos, imo pulabant se bene facere et. gratiam mercedemque a diis accepturos ». Quare satius erit ivbe& ila accipere, ut non ad persecutores referatur, sed potius ad eos quibus epistolam scribit. Id iam bene indicavit Ambrst. scribens : «ut in nullo paventes custodiant fidem, scientes quia eis qui pro Christo tribulantur ad salutem proficit, illis vero qui tribulant, ad argumentum, quo per se, ex rei natura, ex divina providenlia, ex. doctrina Chrisli etc. demonstretur perditio perseculorum et salus afflictorum. Eo sensu accepit Theod. : « hoc enim illis. exitium, vobis autem salutem conciliat »; el eodem modo sententiam concipiunt Cai. Est. «quod vobis adversantur, quod vos persequuntur propler fidem, id argumentum est et indicium aelernae perditionis ipsorum » el Tust. Lap. Ew. Hunc sensum (obiectivum) exprimit vulg. : quae illis est causa perditionis, quamvis verum sit, quod Ca:.-monet.: non causa sed ostensio significatur. Sed proplerea versio vulg. non est carpenda; nam si habita persecutorum (zocoi, Dativ der Beziehung), in ipsa persecutione eliam aliquid inesse debet quo perditio revera causalur vero aliquo sensu; agitur enim de re gesta, quae non polest esse nudum indicium alicuius eventus futuri, dii. hic lamquam merum indicium proponitur (cf. čvòsiyux 2 Thess. 1,5). Cur autem constanter pugnantes minime Lerreantur, ratio affertur ex eo quia illis divino beneficio pneri illud contingit pro Christo pati v29 quia vobis donatum est : quia erit referendum ad senténtiam principalem, non ad ópoy «5v corola, quia hoc non dicitur ex pente eorum. Deum autem dare per persecutiones indicium quoddam salutis, vel fideles posse in illis tale indicium agnoscere, non per se ad
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v. 29 | spectat. Pro Christo pati effertur cum emphasi maius beneficium divinum, quam gratia illa qua ad fidem in Christum adducti sunt : £7zpí50n zò ómip XgisroU favore quodam concessum est, non solum ut in ewm credatis, quanta iam gralia est fides, radix et fundamentum iustitiae coram ratas designari graliam, charisma, donum, ne scil. pudefiant. neve ut de se demisse sentiant, omnia Deo adscribentes. Prius illud “pro Christo esse hyperbaton et referri ad verbum extremum patiamini, ibique ob insertam sententiam repeti pro. tllo, iam clare exponunt Zst. Lap.: eum enim vellet apostolus tantum dicere : vobis donatum est pro Christo pali, subiit mentem eius, quod etiam: donatum esset eis credere, illudque inserit et mox ad id quod primo inlenderat, redit, subdens, sed etiam, elc. » (Lap.). Quod hyperbaton etiam recentiores assumunt. Nullo modo autem licet cum Cai, Tust. Nat. unam praepositionem $x£o, pro notione varia accipere ; explicant enim : vobis datum est ratione Christi et meritis eius, non solum ut in eum credatis, md etiam ut pro illo patiamini ; neque ullo pacto necesse est. Praeterea eos eliam suo exemplo adhortatur (Tha M. ) v. 30 idem cerplebis in eum, virgis caesus, in carcerem missus) et nunc audistis de me, xol vU» dxoóeve čv tuoi el nunc. audilis in me scil. fieri; Philippensibus varios nuntios de conditione Pauli romana esse perlatos indicatur; aliqua ipse modo in epistola exposuit v. 15-17. Quomodo hoc suo exemplo eos ostendit in iisdem secum certaminibus versari, eosdem impetus ferre, privatim etiam atque apud seipsos, eo quod easdem atque ipse tolerent tentationes ». Ex hoc loco apparet Philippenses evangelii causa post discessum Pauli varie fuisse vexalos et afflictos, sed simul elucet eos forlüter in hoc agone christiano el in hac palaestra suas egisse partes. i 4 Admonitionem generalem : digne evangelio conversamini, primo determinavit adhortatione ad concordiam, unanimitatem, quam exhibeant in communi agone intrepidi magni aestimantes donum divinum patiendi pro Christo (1,27-30). Adhortationem hane nunc;denuo assumit 2,1. emphasi eam adhortationem vestiat apostolus; quattuor sententiis. et \ fideles commovendos, ipsa verbi seu copulae omissione instanter ac vehementer effert singula membra, ac si rem quam maxime urgere el animis imprimere exoptel. Erit itaque concludendum apostolo allatos esse nuntios de defectu quodam concordiae et unionis, qui exortus sit ex aemulatione, superbia, cupiditate proprii commodi* quare exemplum Christi eis proponit; idem sequitur ex monitionibus passim per epistoquidem in quattuor istis ea vident, quibus Philippenses apostolo consodare, si quod solatium, quale caritas generat, si monstraturi estis quod communicalionem quandam habeatis mecum in spiritualibus et secundum Dominum, si affectu miserationis erga me movemini; et eodem modo etiam Thom. Est. Tust. Nat. Lap. sententias concipiunt. Apostolus “itaque eos adiuraret et obsecraret per amorem quem ipsi in apostolum gerunt: si quid solatii, amoris elc. mihi afferre vultis et hisce rationividetur probanda. Apostolus dicit
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… magistrates (Is. 60, 17), royal ambassadors (II Mach. 1, 46), and God himself (Iob. 20, 20; Sap. 1, 6). In the New Testament the word ἐπίσκοπος is used only five times, four of which designate the superiors of the Christian community (Act. 20, 28; Phil. 1, 1; I Tim. 3, 4; Tit. 1, 7), and one signifies Jesus Christ (I Pt. 2, 25: «episcopus animarum nostrarum»). …
… In the technical sense of today it is attested for the first time in St. Paul (Phil. 1:1 and 1 Tim. 3:8-12). The diaconate is certainly a Sacrament, although this is not a defined matter of faith, and it is hierarchical in order.
The opinion current until modern times favored the first Roman imprisonment (61-63): custodia militaris, which allowed Paul to have his own house (Act. 28, 16. 30) and to receive visitors (ibid. 28, 17. 30). The letters of the imprisonment show at his side collaborators and disciples (Phil. 1, 1; 2, 19. 25 ff.; 4, 21; Col. 1, 1; 4, 7-14; Philem. 1. 23 f.), as well as the fugitive slave Onesimus (Philem. 10-13). An allusion to the praetorians, who took turns guarding …
Holiness of Christ and of Mary
… Jesus firmly asserted that he is without sin (Jn. 8:46; 14:30); an assertion expressed abstractly in II Cor. 5:21; Heb. 4:15; I Jn. 3:5 and I Pt. 2:22. He is the one in whom all others are, and are called, holy (I Cor. 1:2; Phil. 1:1).
… the very beginnings, the seven ministers of the tables had been appointed (ibid. 6:1-7), commonly regarded as deacons (cf. S. Bihel, De septem diaconis, in Antonianum, 3 [1928], pp. 129-50). In the Churches founded by St. Paul, deacons are mentioned (Phil. 1:1; I Tim. 3:8), and presbyters (Acts 14:22; 20:17; I Tim. 5:17, 19; Tit. 1:5), to whom the title of bishops is indiscriminately given (Acts 20:28; Tit. 1:7). Even taking into account …
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I. CHRISTIAN ORIGINS. - The first meeting places of the Christian communities were in private houses, as is attested in the Acts of the Apostles (12:12; 19:9; 20:6-9) and in the letters of St. Paul (Rom. 16:23; I Cor. 16:19; Col. 4:15; Phil. 1:2), who declares that in Rome his co-workers in Christ, Aquila and Prisca, placed their house at the disposal of the faithful (Rom. 16:3, 5). But the medieval legend cannot be accepted …
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… This special providence is all the greater the longer the just man's perseverance in good will be (v. also in this sense the Council of Trent: Denz-U, 832, and various passages of Sacred Scripture, e.g., Phil. 1:3-6; I Cor. 10:12 ff.; Jo. 17:11-16; Eph. 6:10-18; Hebr. 10:32 ff.; I Pt. 5:8 ff.; the petition of the Pater: "lead us not into temptation").
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Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
The obligation to give an account of the apostolic work (Mk. 6, 30; Lk. 9, 10; 10, 17) is now fixed for the second coming of Christ (I Cor. 4, 4; Phil. 1, 6, 10 ff.). …
… While in certain texts P. seems to long for a speedy end of the world with the corresponding beginning of a blessed life with Christ (cf. 2 Cor. 5:3, 4; Phil. 1:6, 10; 3:20; 4:5), in others (Rom. 11:25) he posits as necessary the prior spread of the Gospel and the conversion of the Jews, which should precede the complex events of the parousia (revelation …
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EPISTLES OF THE CAPTIVITY. - The Pauline letters to the Colossians (v.), Ephesians (v.), Philippians (v.) and to Philemon (v.), which presuppose Paul as a prisoner (Col. 4, 3. 10. 18; Eph. 3, 1; 4, 1; 6, 20; Phil. 1, 7. 13 f. 17; Philem. 1. 9 f. 13). The first two, above all, present notable affinities of form and content (v. EFESINI, epistola agli, III).
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… heaven," nor "by the earth," nor "by Jerusalem." Otherwise it would be difficult to understand how, immediately afterward, a disciple of the faithfulness of St. Paul resorts to the oath with notable frequency (cf. Rom. 1:9; II Cor. 1:23; Gal. 1:20; Phil. 1:8, etc.). …
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V. THE INCREASE OF CHARITY AND PROGRESSIVE PURIFICATION. — St. Paul recommends: "Grow in c." (Eph. 4:15); "I am praying that your c. may increase more and more" (Phil. 1:9); "may the Lord make you grow and abound in c. among yourselves and toward all, as we also do toward you" (I Thess. 3:12). C. must grow in us until death, because the Christian is …
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Phil. 1, 13. Less well founded is the opinion of a Caesarean origin, upheld by many Protestants and by some Catholics (H. Lesêtre, La Ste Eglise au siècle des Apôtres, Paris 1896, pp. 288-306), …
… The Apostles, while recommending subjection to the public powers, however unfaithful (Rom. 13, 1 ff.; Tit. 3, 1; I Pet. 2, 13), in the case of a higher right declare resistance to be a duty (Act. 4, 19; 5, 29; Phil. 1, 13; I Pet. 4, 16) and seal this principle with their blood, followed by the martyrs.
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Only in the New Testament does the doctrine of the immortality of the soul have its full formulation: Mt. (and parallel passages) 5, 12, 29; 10, 28; 16, 26; 18, 9; 22, 32 ff.; I Cor. 3, 15; Hebr. 13, 14; II Cor. 5, 1-10; Phil. 1, 18-26 and passim.
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… Dominus reliquit." With him many Greek and Latin Fathers find it expressed in the words: "Misit Deus Spiritum Filii sui in corda vestra" (Gal. 4:6); "Si quis autem Spiritum Christi non habet hic non est eius" (Rom. 8:9; cf. Acts 5:9; 16:15; II Cor. 3:17; Phil. 1:19). In the light of these texts St. Basil wondered how Eunomius could refuse to admit the procession "ab utroque": "Quomodo igitur Spiritus causam Unigenito soli attribuat... cum Apostolus …
1:21
… absolutely unknown (Matt. 24:37-51; 25:1-30; Mark 13:32-37; Luke 12:16-21, 35-46; 17:26-35; 21:24-36; Rom. 13:11-14; 14:10 f.; 1 Cor. 3:10-15; 7:20-32; 10:1-12; Phil. 2:15 f.; etc.) and the desire of the just man to "die to be with Christ" (2 Cor. 5:1-10; Phil. 1:21-26, etc.; cf. Bonsirven, pp. 311-15).
He affirms this in 51 in I Thess. 5:10; in 57-58 in I Cor. 6:14; II Cor. 4:14, and after 64 in II Tim. 4:6-7; in 61 (W. Michaelis, Die Datierung des Philipperbriefes, Gütersloh 1933, dates Phil. between 53 and 56) in Phil. 1:21-23 he declares that the true life, with Christ, is the one that follows death (P. Joüon, in Recherches de sc. rel., 29 [1938], p. 89 ff.) and "to die is gain"; he expresses several times …
1:23
… Nevertheless, even stripped of the body, the soul is not supposed to live in the sleep of še'ôl, but to dwell near the Lord (II Cor. 5, 8; Phil. 1, 23). And the fact that this separated soul is no longer only called ψυχή (Apoc. 6, 9; 20, 4), but also πνεῦμα (I Pt. 3, 19; Hebr. 12, 23), provides at least a precious indication in favor …
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I. DOGMATIC THEOLOGY. - In Sacred Scripture death is described as a dissolution (Phil. 1:25; II Tim. 4:6), as laying aside one's tabernacle (II Pt. 1:14), a going out from the body: the body returns to the earth, whence it had come (Gen. 3:19; Ps. 145:4; Eccles. 12:7); the …
… sees his own end as imminent (ibid. 4, 6 f.) and awaits salvation only in the heavenly Kingdom (ibid. 4, 18). In the letters of the imprisonment, on the contrary, he manifests confidence that he will be released (Eph. 6, 19 f.; Col. 4, 3 f.; Phil. 1, 25 ff.; 2, 24; Philem. 22).
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Besides the allusions of I Clem. 3, 4; 21, 1 (Phil. 1, 27); 47, 2 (Phil. 4, 15); of St. Ignatius, Ad Smyrn., 4, 2 (Phil. 13); 11, 3 (Phil. 3, 15); ad Philad., 1, 5; 8, 2 (Phil. 2, 3), there is the explicit testimony of Polycarp, Ad Phil., …
… The Fourth Gospel says, for example, that the soul of Jesus Christ is troubled (Io. 12, 27), but that He is troubled in his spirit (13, 21). Thus, far from replacing the soul, the one can be named close to the other (I Thess. 5, 23; Phil. 1, 27; Hebr. 4, 12). Wrongly did the Gnostics and later Apollinaris base on these texts their trichotomic conception of the human composite, undoubtedly widespread in the milieu under the …
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… Pt. 1:7), which acquires firmness like the clay vessel in the fire (St. Augustine, in Ps., 75, v. 16). Therefore already St. Paul congratulated the Philippians that God had granted them the grace "not only to believe in Christ, but to suffer for him" (Phil. 1:29).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.